1. When death is imminent for a man or a woman, at that critical moment (pranantika-samaya), a sacred mandala should be drawn with cow dung (gomaya) near the Tulasi altar (Tulasi-katte) and darbha grass spread upon it. The Bhagavata or the Bhagavad Gita must be recited. The dying person should be laid down within that enclosure. Ganga water (Ganga-tirtha) must be dropped into the mouth using a blade of darbha grass. The Shruti proclaims that if life departs in this condition, moksha is certain. ||1||
2. As soon as death occurs, all those qualified to perform the funeral rites (kriya) bathe and undergo ritual shaving of the head (kesha-mundana), including the wife of the deceased. Bathing once again, they wash the corpse (shava), adorn it with urdhvapundra marks and Tulasi garlands, place it upon a bier (chatta), and proceed to the cremation ground (shmashana) accompanied by the domestic sacrificial fire (Aupasanagni). ||2||
3. Washing and adorning the corpse, offering a lamp, a water pot (kumbha), cloth, sesame seeds (tila) for expiation (prayashchitta), and the ten gifts (dasha-danas)—beginning with cows and land—to Brahmins, they fashion a bamboo bier. Spreading a fresh plantain leaf and a new cloth over it, placing the corpse upon it, and covering it with cloth, four pallbearers lift and carry it forth. ||3||
4. For a celibate student (Brahmachari), Kapalagni; for a householder (Grihastha), Aupasanagni; for widowers and widows, Suryagni—invoking the respective fire with three blades of darbha grass. By consensus of all authorities, for parents/guardians, it is Tushagni, kindled from rice husk (vreehi-tusha). In this manner, one must understand in detail which fire is prescribed to consume which corpse. ||4||
5. Halting en route to the cremation ground, they view the face of the deceased once (mukhavalokana). In the cremation ground, they dig three pits and offer libations of water and sesame (tilodaka). Laying the corpse upon a pyre made of sandalwood and fragrant logs, with the head pointing towards the south (tenku-dikku), the fire must be consecrated with ghee (aajya) so that it has the strength to consume that body. ||5||
6. Offering oblations into the nine bodily apertures (nava-dwaras), consecrating the vessel of ghee oblations with mantras, they apply the fire from the head if the deceased is a man, and from the feet if a woman. When the corpse is half or fully consumed, they offer three oblations with oil or ghee. Searching for a suitable stone (preta-shila) and carrying it along with the wooden sacrificial cup (chamasa-patra) on the right shoulder— ||6||
7. —circumambulating the funeral pyre, dashing the vessel against the ground at each round to cause a fracture, making three fractures in three rounds, and pouring water from the hole onto the pyre, the performer invokes the departed spirit (preta) into the stone he carries, fashioning a ceremonial bunch of darbha grass (koorcha) and tying it around the stone. ||7||
8. Looking towards a hill, taking the fire, sacrificial cooked grain (charu), vessels, and other essential articles, proceeding to the riverbank or the edge of a pond, making the solemn resolve (sankalpa), and holding the preta-shila, the performer immerses himself twenty-one times in the water, offering cloth-water libation (vastroodaka) to the preta-shila in hand to remove the spirit's sense of shame (lajja-nivritti). Thereafter— ||8||
9. —they offer water from a metal vessel (loha-jala) for the removal of fear, and water consecrated with darbha (darbhodaka) for the appeasement of hunger. Offering the holy water of the Salagrama (Salagrama-tirtha) for the attainment of Vaikuntha, they dry themselves. Preparing the charu according to scriptural rules, applying the urdhvapundra marks, they perform sankalpa, kalasharchana, tilanjali-shilarchana, Brahmadanda, offering of ritual invitation (kshanarchana), and anna-dana— ||9||
10. —Brahmarpana, offering of the bodily balls of grain (avayava-pinda-aradhana), concluding the daily rite (nitya-shraddha), the odd-day rite (vishama-shraddha), the triad of rites for covering nakedness (nagna-pracchadana-shraddha-traya), and the ritual worship of the pindas, offering the food oblation to crows (vayasa-bali) with devotion, they consign the pindas into the water. Here concludes the ritual of the first day. ||10||
11. For the first day, three pindas must be fashioned: one avayava-pinda (body-part ball), one for the nitya-shraddha, and one for nagna-pracchadana. The rule is that on even days (sama-dina), one pinda is prepared; on odd days (vishama-dina), two pindas are prepared—one for nitya-shraddha and one for the bodily limbs (avayava). ||11||
12. On the first day, the head and limbs; on the second day, the eyes, ears, and nose; on the third day, the chest, neck, and face; on the fourth day, the heels, belly, anus, and generative organ; on the fifth day, the knees and shanks; on the sixth day, the ankles, fingers, toes, and vital parts (marmas); on the seventh day, the bones, fat (medas), and marrow (majja)— ||12||
13. —on the eighth day, the nails and bodily hair manifest. On the ninth day, semen and vital fluids are formed, completing all the limbs of the body. On the tenth day, hunger and thirst arise, and the intermediate subtle body (preta-deha) becomes complete. Because the preta endowed with all limbs resides upon that stone, daily services of lamps, milk, and water (deepa, ksheera, neeru) must be offered to that shila in the house for ten days. ||13||
14. Discarding the three birth-stars (janmadi-tri-tara), the three nakshatra quarters under which death occurred, Nanda-tithis, the sixth or eighth solar day, Sundays, Tuesdays, Thursdays, Fridays, and Saturdays, and avoiding the fifth star (pratyak-tara) of birth affliction, one must perform the collection of bone relics (asthi-sanchayana). ||14||
15. The nitya-shraddha rite must be completed on the riverbank with three circular pindas and one non-circular pinda. Proceeding to the cremation ground with all required materials, paying the Brahmadanda fine, worshipping the kalasha, they sprinkle the water from the kalasha and panchagavya over the funeral pyre. ||15||
16. Casting a branch of the Shami tree towards the southern quarter without making the slightest sound, they collect the bones from head to foot in a bamboo vessel. If they are not easily found, collecting as much as possible with care, fashioning a human figure from the ash (bhasma), they make the scriptural sankalpa. ||16||
17. Placing the preta-shila in the middle and positioning stones to the left and right, they invoke Rudra, the Lord of spirits (Pretaraja Rudra), and Yama respectively into them, administer a turmeric bath (haridra-snana), light lamps on all three sides, and erect red flags (kempu-patake). ||17||
18. Taking the vow for the remnants of thorny obstacles (kantakocchishta-harake), presenting an umbrella, they offer three pindas. Offering worship to the three deities with all forms of ritual services (upacharas), they pray that they show mercy toward the spirits and cause no torment. ||18||
19. Worshipping the pindas, circumambulating them with charu and tender coconut water, offering oblations (bali) to the deities that strike terror into spirits in the cremation ground, they must bestow the ten gifts (dasha-danas)—including water, pots, sandals (paduka), and umbrellas—for unbroken peace (akhanda-shanti). ||19||
20. Thereafter, receiving mantrakshata, they consign the pindas to the water. Performing abhisheka over the bone relics with panchagavya reciting the Purusha Sukta, placing them in a secure vessel along with gold and gemstones, keeping it near the Tulasi altar, and consigning it into the river Ganga within ten days secures the attainment of an auspicious state (sadgati). ||20||
21. As convenient, presenting seven varieties of offerings such as madder-dye (manjishtha), wrapping the bone relics in woollen thread, they perform panchamrita and panchagavya abhisheka over the relics. Granting the ritual moment (kshana), they offer the pinda-pradana. By the instruction of the priest, a gift of a cow (go-dana) must be made. ||21||
22. The scripture declares that consigning the relics into the Ganga or a similar sacred river with the mantra Tad Vishnoh... or the Ekachami mantra bestows liberation (mukti). For ten days, the post-funeral rites for the spirit (preta-kriya) must be conducted continuously. A triangular altar resembling the cremation ground must be decorated and prepared. ||22||
23. On that altar, three stones must be placed. Varuna must be invoked on the right, Yama on the left, and the Lord of spirits (Pretaraja) in the center. Preparing three pindas, they worship them according to scriptural injunctions. The central preta-pinda is offered to the crow (vayasa); if the crow touches it, they deem the spirit purified, and if it does not touch, they consider it not yet purified. ||23||
24. The remaining stones and pindas must be cast into the river. Libations of sesame-water (tilodaka) and righteous water from all kinfolk (dharmodaka) must be poured onto the preta-shila. Taking the priest's consent, immersing in the water without making a splash, the performer consigns the stone along with the darbha grass. The purificatory bath must be taken in water drawn by a married woman (suvasini). ||24||
25. To ensure that all inauspiciousness departs and auspiciousness prevails, a kalasha adorned with tender mango leaves must be installed. With utmost self-restraint and devotion, the ten-day rite (dashaha-vidhi) must be executed. ||25||
26. On the morning of the eleventh day, bathing, preparing the charu, worshipping the kalasha, establishing the sacred fire, mixing jaggery with the charu to prepare sweet porridge (payasa), it must be offered. Dividing the remaining cooked rice into four portions, eight oblations (ashtahuti) must be offered from each with Vedic mantras. Offering the ritual invitation (kshanisi), placing one pinda, they offer an oblation to the crow. Thereafter, bathing, donning a fresh sacred thread (yajnopaveeta), and performing the sanctification rites (punyaha): this is known as the Ekoddishta. ||26||
27. Worship of the Rudrakumbha, establishing the sacred fire as in auspicious rites, offering payasa as naivedya. The ceremonial wedding of a bull and heifers, branding the heated Sudarshana seal (tapta-sudarshana-mudre) on the right flank, and releasing the bull (Vrishotsarga) with the Rudra Sukta, wishing that it may graze upon grass across the four oceans. ||27||
28. So that the ancestors dwelling in all realms may attain liberation, gifting sesame seeds, gold, cloth, and water pots (udaka-kumbha), one must perform the sixteen monthly ancestral rites (shodasha-masika-shraddhas). ||28||
29. The monthly shraddha, the shodashati-masika-shraddha, the sodakumbha-shraddha, the Vasu-shraddha and Rudra-shraddha for purifying the subtle body—thus offering the sixteen monthly pindas across thirty-six branches with devotion, and consigning the pinda offered to the crow into the water, the Ekoddishta ceremony is concluded. ||29||
30. On the twelfth day is the Sapindikarana: bath, sankalpa, kalasha, two seats for Vishvedevas, Kama, and Kala. Placing four elevated seats for the departed spirit (preta), paternal grandfather (pitamaha), paternal great-grandfather (prapitamaha), and great-great-grandfather (oordhva-prapitamaha), offering the ritual invitation (kshana), they present water for washing feet (padya), libations (arghya), garments, and water pots. ||30||
31. Conducting worship and food offering (anna-nivedana) according to the rules, making the sankalpa, offering one pinda for the preta and three pindas for the grandfathers, preparing four pindas with devotion, worshipping the first preta-pinda, they divide the preta-pinda into three parts using a blade of darbha grass. ||31||
32. In order, they merge the three pieces into the other three pindas. Thus fashioning one unified pinda each for father (pitru), grandfather (pitamaha), and great-grandfather (prapitamaha), bowing to the ancestor beyond (oordhva-prapitamaha), they perform the Patheya-shraddha. Besides the ten gifts (dasha-dana), the eight great gifts (Vimalashta-mahadana), and the gift of seven grains (sapta-dhanya-dana), lavish honorariums (dakshina) must be given to the Vipras. ||32||
33. Thereafter, taking leave of the pindas, they consign them into the river. Taking an oil bath (abhyanga-snana), performing the sesame fire sacrifice (tila-homa), they receive the blessings of the Vipras. Having executed the Sapindikarana thus, on the thirteenth day, offering gifts of pots, garments, and ornaments to thirteen eminent Vipras and gratifying everyone with a sumptuous feast (mrishtanna-bhojana) constitutes the Shravanaradhane. ||33||
34. Next, I shall describe the sequence of the monthly rites (masikas): bathing, worshipping the kalasha, inviting the Vishvedevas and Pitrus (kshanisi), offering food, dedication unto Brahman (Brahmarpane), offering pindas, worshipping pindas, donating curd-rice (dadhyanna-dana), donning the water from the arghya vessel, and consigning the scattered rice (vikiranna) and pindas—the ritual reaches its completion. ||34||
35–36. In the first monthly rite (prathama-masika): bathing, worshipping the Brahmadanda water-pots, providing seven seats—two for the Vishvedevas, three for the Pitrus, and two for guests and visitors—offering the invitation (kshana), giving padya outside, offering food, making Brahmarpana, pouring water onto the hands (hastodaka), placing three pindas with the permission of the Vipras, offering dakshina to the Brahmins, consigning the pindas, performing Brahmayajna, dining in the same row (pankti) as the Brahmins, and receiving benedictory blessings from the Vipras. ||35–36||
37. By performing the monthly rites in this manner, the departed soul, having acquired subtle limbs through these ceremonies, journeys along and reaches the city of Saumyapattana on the eighteenth day. For his gratification, the deficient monthly rite (oona-masika) must be performed. In this manner, wherever he halts, three oona-masikas and the deficient annual rite (oonabdika) must be executed. ||37||
38. In the first month, entering the city of Saripattana, he partakes of the fruit of the monthly offering. In one and a half months, Nagendrapattana; reaching Gandharvapattana upon the completion of two months; in the third month, Shailagamapattana; in the fourth month, reaching Kraunchapattana, he attains gratification there. ||38||
39. Crossing Kyoorapattana in the fifth month, entering Vichitrabhavana at five and a half months, Bhavyapadapattana in the sixth, Duhkhapattana in the seventh, Nanakrandanapattana in the eighth, Sutaptapattana in the ninth, Raudrapattana in the tenth, ||39||
40–41. Payovarshapattana in the eleventh, entering the town of Seetatmanuru at eleven and a half months, he reaches Bahubheetipattana in the twelfth month. Because he advances in this manner up to ten months, completing one month's journey in eighteen days, the eleventh and tenth monthly rites must be performed at the end of the twelfth month. Then the departed spirit attains complete gratification. If the due time for a monthly rite or the annual anniversary (abdika) has elapsed, they must be performed without fail on that specific lunar day (tithi). ||40–41||
42. After bath, sankalpa, and punyaha, establishing the sacred fire, performing anvaadhana, offering oblations with sacrificial twigs (samidh), charu, Palasha twigs, clarified butter (sarpi), and sesame seeds (tila), keeping the Brahmadanda, they offer pinda-pradana to five entities—Brahma, Vishnu, Eshana, Yama, and the Preta. Granting the ritual invitation, performing worship, gifting the kalasha, gifting cows (go-dana), the Narayana Bali must be performed. ||42||
43. Bathing, Brahmadanda, tonsure (vapana), second immersion, worship of the Brahmadanda water-pot; next I shall describe the procedure for fashioning an effigy body (deha-nirmana): placing a black antelope skin (krishnajina) in a clean spot, a blade of darbha grass must be placed upon it with its tip facing south. The effigy body is constructed using 360 Palasha leaves (palasha-pallavas). ||43||
44–45. Forty leaves for the head, ten for the neck, ten for the fingers of the hands, thirty for the chest, twenty for the abdomen, one hundred for the arms, six for the scrotum, four for the penis, one hundred for the thighs, thirty for the knees and shanks, ten for the toes—thus wrapping the body made of 360 leaves with woollen threads, grinding them in water, and coating them with flour paste (pishta), the effigy body is formed. If there is a scarcity of Palasha leaves: a coconut for the head, round fruits for the forehead, plantain leaf for the face, pomegranate seeds for the teeth, lotus leaves for the ears, lotus flowers for the eyes, sesame blossoms for the nose, ||44–45||
46. Calotropis (arka) flowers for the navel, citron fruits (jambheera) for the breasts, realgar (manah-shila) for the left side, pure yellow orpiment (haritaala) for bile, sea-foam for blood, cow dung for feces, cow urine for urine, mercury for semen, brinjal (vrintaaka) for the testicles, phlegm-vessel for the penis, and boar's bristles for the hair. ||46||
47. Having constructed the body thus, sprinkling it with panchagavya and panchamrita, performing the consecration of life-breath (prana-pratishtha) with the mantra Yadvāyatta..., applying mercury with the mantra Shukramasi..., and bathing the effigy body with six Rigvedic verses beginning with the mantra Akshibhyām te..., ||47||
48. applying sandalwood paste, adorning it with garments and the sacred thread (vastroopaveeta), conducting the rites for the missing departed, making appropriate gifts such as the Vaitarani cow, wrapping that effigy corpse in woollen yarn, covering it with a black antelope skin, and cremating it according to sacred rites— ||48||
49. —substituting pieces of darbha grass in place of bone relics, or if any requisite item is missing, placing pieces of darbha grass at that spot and performing the aforementioned rites: this is known as the Palasha-vidhi. When bone relics cannot be recovered, the practice of using Kusha grass is well-established. ||49||
50. Umbrella, drinking water, seat, food, bedding, garments, ring, water-pot (kamandalu), and the Vaitarani cow—these are known as the Ashta Mahadanas (eight great gifts). Garments, cow, land, sesame, ghee, gold, jaggery, green-gram (hesaru), silver, and salt—these are called the Dasha-danas (ten gifts). These are offered as expiation (prayashchitta). ||50||
51. Expiation is accomplished by donating a lamp, a full water vessel (poorna-kumbha), new cloth, and sesame seeds; all sins are dispelled. In the performance of funeral rites, if an Ekadashi (Harivasara) falls within the ten days, scriptural ordinance commands that the duty of that day be performed on the preceding day, and if an overlap remains, on the following day. ||51||
52–55. A thief, a grave sinner (mahapataki), a eunuch, an atheist, a celibate student who has not studied the Vedas, a slanderer, a weak-willed person, a gambler, one who earns livelihood through dancing despite being learned, an unmarried man maintaining intimate relations with women, an apostate from ashrama duties, one living with a base woman, a prison inmate, one who begets sons through a married woman, one who teaches for a fee, a Shudra disciple or a Shudra preceptor, a harsh speaker, one born of another man during the father's lifetime (kshetraja), one born after the father's death, an arsonist, and a poisoner—these are unfit to sit in the commensal row (pankti-tyajya) for any divine rites or ancestral ceremonies (shraddhas). If death occurs in a foreign land and the day is unknown, the tithi on which the Palasha-vidhi is performed must be treated as the first day, and the rites conducted. If the legitimate eldest son (aurasa jyeshtha) is absent, the youngest must conduct the rites. ||52–55||
56. If the sons obtain the bone relics, it is well; if not, the Palasha-vidhi alone is acceptable. If the eldest son is not present near the deceased, the youngest may commence the rites; should the elder return within ten days, he must entrust the remaining rites to him. ||56||
57. If the eldest returns within ten days, he must perform tonsure (vapana), bathe with devotion, pay the Brahmadanda, and continue the duties of the remaining days upon the stone. If he returns after ten days, performing tonsure, bath, paying the Brahmadanda, and applying the urdhvapundra marks— ||57||
58. —making the sankalpa: 'To dispel the ritual impurity (ashaucha) incurred by the death of so-and-so gotra and so-and-so sharma, I tie the Kusha knot to offer water and sesame,' paying the Brahmadanda, fashioning a ceremonial bunch (koorcha) with the Kushodashi mantra, ||58||
59. offering tilanjali for ten days or three days, on the eleventh or fourth day, he must perform the shraddha with devotion in the manner of a Parvana Shraddha. Without doing so, Sapindikarana cannot be performed. If bone relics are not found, the Palasha-vidhi is appropriate. ||59||
60. If a woman dies before purificatory bathing after the onset of menstruation (rajo-darshana), she must be bathed with panchagavya, dressed in a fresh garment, and cremated according to the prescribed rites. If a woman dies within three nights of the onset of menses, her bodily impurities must be washed away and she must be cremated like a log of wood. ||60||
61. Subsequently, burning the bone relics according to sacred injunctions, the post-funeral rites must be conducted as prescribed by scripture. If death occurs after the purificatory bath on the fourth day, cremation is performed in the usual manner, followed by the execution of the rites according to rule. ||61||
62. If a woman dies within ten days of childbirth (sootika-marana), a woman free from ritual impurity must apply an ointment of all medicinal herbs (sarvoshadhi-lepana) to her body. Thereafter, her sons, taking bath, undergoing tonsure, paying the Brahmadanda, and making a sankalpa to observe a hundred Chandrayana fasts, ||62||
63. must gift gold to the Vipras. Placing a kalasha with panchagavya in a winnowing basket (gerase), sprinkling with sanctifying mantras such as Apo hishtha... and the Vamadevi hymns, pouring water through a fresh winnowing basket to administer a bath of a hundred streams (shata-shoorpa-snana), they cremate her. ||63||
64. If a pregnant woman carrying a fetus of less than six months passes away, she is cremated according to scriptural rules. If death occurs thereafter, her abdomen is dissected; if the infant is dead, it is interred in the earth. If it is alive, bathing it with Vyahriti mantras, it is sent home, and for the sin of dissecting the womb, three Kricchra-Chandrayana fasts are observed. ||64||
65. Performing the expiation or making the sankalpa to perform it, gifting commensurate gold to Brahmins, filling the incision with sesame and ghee, sprinkling kalasha water, panchagavya, and sanctified clay water (mrittikodaka) over the corpse, changing the former garments and wrapping the corpse in new cloth, they cremate it. ||65||
66–70. If a celibate student (Brahmachari) dies, ruin befalls the lineage and the family faces extinction. Therefore, after his funeral rites are completed, his successor must observe celibacy (brahmacharya) for six years. Observing a spotless vow for six years, he must donate and dedicate to thirty celibate students, with appropriate mantras, a loincloth (kaupeena) or three cubits of black antelope skin, sacred thread, wooden sandals, umbrella, rosary, gopichandana, and garlands made of Tulasi beads. It is said that doing so brings welfare and peace to the departed and his family. Further, bathing on his behalf, making the sankalpa, performing abundant Nandi Shraddhas, worshipping the Vishnu kalasha, worshipping the icon of Vishnu upon it, establishing the fire, anvaadhana, offering seven oblations, a Calotropis (ekke) plant must be presented. Bringing a branch of the Calotropis plant, it must be planted, coated with turmeric paste all around, wrapped in a new cloth, making the sankalpa of marriage, and solemnizing a scriptural wedding. Offering oblations into the fire for Agni, Brihaspati, and Aja, gifting the Vishnu icon to Dvijas, returning home, performing Vrishotsarga for the removal of this spiritual fall, executing a sesame homa of ten or one thousand oblations, serving a sweet feast of payasa to Dvijas, and praying for the eradication of all defects, one must receive their blessings. ||66–70||
71–75. Thereafter, they burn the Calotropis branch with the fire of rice husks (tushagni). If the Moon is in Aquarius (Kumbha) or Pisces (Meena) and death occurs under the five stars beginning with Dhanishtha (Dhanishthadi-panchaka), as soon as those five nakshatras pass, five dolls must be prepared from rice flour. Placing a koorcha on each, invoking the five presiding spirits—Pretavaha, Pretasakha, Pretapa, Pretabhumipa, and Pretaharta—into them with the presiding deity mantras of those nakshatras, adorning them with sandalwood and flowers, placing one on the head of the corpse, one on the right side, one on the left side, and one at the feet, the corpse must be cremated according to scripture. During the rite, five oblations of ghee must be offered with the mantras of the presiding deities. Offering oblations over the dolls with the Yama mantra and the peerless Tryambaka mantra, completing the full funeral ceremony, and after the Sapindikarana, installing a kalasha, placing black-gram (masha), green-gram (mudga), paddy (vreehi), barley (yava), and Italian millet (priyangu) in five spots, installing the kalasha according to rule, gifting gold and allied articles, and performing the homa, that inauspicious defect is eradicated and peace is attained. If anyone dies on an Ekadashi day, no mantras or gifts are administered; cremating the body like a log of wood, the post-funeral rites are executed in the proper sequence on the following day. Among these Brahmins, any unscriptural lapse (anachara) that compromises duty is never to be found. ||71–75||
76. Listen now as I explain the rite for the spiritual redemption of departed spirits (Pretoddhara-vidhi) for those who die without attaining a higher state, who are struck by fate, or who fall victim to unnatural, violent death (apamrityu / durmarana): 'One must bathe in a sacred kshetra. Chanting the Kulashodasi mantra, one must pronounce the name and gotra of the deceased upon the koorcha— ||76||
77. —invoking the spirit upon it, administering a purificatory clay bath, applying urdhvapundra, having one thousand Gayatri mantras recited by Vipras, drawing an eight-petaled lotus, and placing upon it a gold icon of Vishnu, a silver Brahma, and a metallic Rudra icon— ||77||
78. —these must be consecrated along with Salagramas. All ritual services beginning with panchamrita must be offered. Paying the Brahmadanda, performing kalasha-puja, inviting three Brahmins, presenting them with seats, sacred threads, water pots, and garments, honoring them as best as possible, using barley, paddy, and sesame seeds— ||78||
79. —fashioning three pindas representing the qualities of sattva, rajas, and tamas, establishing the spirits of those three qualities within them, worshipping them with the Purusha Sukta, gratifying them with the Prithvipavana Vishnu Sukta, adorning them with clean garments, and offering with generous devotion the water pot, umbrella, sandals, and the ten gifts, one must dedicate everything to Lord Sri Hari. ||79||
80. Untying the knot of the koorcha, removing the darbha grass and the previously worshipped pindas into a flowing river, bathing, returning home, avoiding disputes, giving no room for monetary miserliness, performing Vrishotsarga for spiritual merit (sukrita), one must gratify the Vipras with a sumptuous feast. ||80||
81. This is the Pretoddhara.' Listen further: 'If anyone among the learned becomes fallen (patita) in this manner and passes away in that state, the rites of the symbolic pot (Ghatakriya) are performed. First taking a bath, undergoing tonsure, bathing again, lifting the Brahmadanda, selecting a stone, one must invoke the spirit upon it in the name of the fallen person with the mantra Imam aśmānam.... ||81||
82. Administering a bath of cow dung and clay to that stone, placing cooked charu in one of two earthen pots meant for holding cooked food, holding the water pot on the right shoulder, facing the southern quarter, performing three circumambulations around that pot with the mantra Idam annam..., breaking that water pot with that stone at the end, one must tear a white cloth into pieces. ||82||
83. Tearing it into two pieces, placing one in the earthen pot and donating the other, immersing in the water without looking back at it, donning panchagavya and a sacred thread as expiation, bathing twice more in warm water, one must gift a cow. Libations (tarpana) must be offered to the Pitrus, and recitation of the Pavamana Sukta must be performed. ||83||
84. The property of the fallen person must be divided and distributed among his brothers. Vrishotsarga must be performed; if it is not done, great affliction will befall them and their lineage. If performed, welfare and prosperity will attend the family. Therefore, the wise observe this without indolence.' ||84||
85. O Viprottama, the principal post-funeral rites (apara-kriyas), the sixteen monthly ceremonies (shodasha-masikas), the collection of bone relics (asthi-sanchayana), the Palasha-vidhi, the Narayana Bali, the Pretoddhara, the Ghatakriya, and the details of charitable gifts—all these have I recounted to you completely without omission, just as inspired by Lord Vasudeva Ramesha."
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