Description of the Solar Race

1. It is heard that the earth was formerly enjoyed by many kings. They are (called) Pārthiva on account of their connection with the earth; but on account of (its) connec tion with whom is the Prthvī (earth) so called?

2. Why is the earth given that technical name? Tell me why it has the name Gau, or why it is (called) Bhū?

3. Formerly Ańga by name was the Prajāpati of the Krtayuga. He married Mrtyu's extremely ugly daughter named

4-12. This king was attached to wickedness, and was lustful and powerful. He did unrighteous things to people, and took away others' wives. Though entreated by the great sages for his success and for the (good of the) world, he, of an impure mind, did not grant them safety. The sinless brāhmanas distressed with the fear of anarchy, having killed him, with a curse, forcibly churned his body. From that body, being churned, the Mlecha tribes, dark like collyrium, due to the (presence of) the mother's portion in the body were created. Due to the contact of the father's portion, from the right hand of the body a pious son, full of divine lustre, doing righteous things, and with a bow, an arrow, a mace and gems, an armour and armlets, named Prithu, who was Vishnu himself, was born. Being consecrated by the brāhmanas, and having practised a very difficult penance, he, due to Vishnu's boon, became the lord of all. Seeing the earth without sacred study, without oblation to deities, and void of righteous behaviour, he, of unlimited valour, was, through anger, quite ready to pierce it with his arrow. Then the earth, taking up the form of a cow, was about to flee.

13. Prithu, having a bow and arrows, pursued her. Then remaining in one place, she said: "What should I do?"

14. Prithu also uttered (these) words: "O you of righteous vow, give quickly what is desired by the world — immobile and mobile".

15. The earth said: "All right". Then king Prithu, making Svāyambhuva Manu the calf, milked her (milk in the pot) in his hand.

16. That milk turned into food on which the creatures subsist. Then the earth was milked by the sages, when Soma was the calf.

17-18. Vācaspati (then) milked her (lit. became the milkman); Veda was the pot, and penance the milk. Then the gods milked her when Marut was the milkman. Indra became the calf and mighty power was the milk. The pot of the gods was golden and that of the Pitrs was silvery.

19-21. The god of death milked herwhen Yama was the calf and Svadhā the milk. The pot of the serpents was a hole and Taksaka was the calf, and poison was the milk. And Dhrtarāstraand the demons too, milked her (taking the milk) in an iron pot, the milk being the trickery harassing the enemies. The calf was Virocana, the son of Prahlāda. The milkman then was Trimūrdhan, who promoted deceit.

22. O king, the Yaksas desiring to conceal themselves, also milked the earth in ancient days, making Vivasvān, having the gem, the calf.

23. The groups of evil spirits and fiends milked the earth, marrow and clotted blood (being the milk). Raupyanābha was the milkman and Sumālin the calf.

24. The Gandharvas again, along with the groups of the celestial nymphs milked the earth, making Chitraratha (Gan-dharva) the calf, and the fragrances in the lotus-petal (the milk).

25. Vararuci, the expert in Atharva Veda milked the cow. The mountains also milked her with various jewels (as the milk).

26. Mountain Meru milked (her with) divine herbs (as the milk). The Himalaya was the calf and the pot was made of mountains.

27. The trees also milked the (milk of the) earth, into the pot made from the Palāśa tree; the cut-off sprouts were the milk and Sāla full of flowers and woods was the milkman.

28. And the fig-tree, the lord of all trees and woods, was the calf. Thus others also milked the earth according to their desire.

29. While Prithu was ruling, there prevailed longevity, wealth, and happiness. There was no poverty, and also no sick person, no poor person and no sinner.

30. When Prithu was ruling, there were no calamities; there was no misfortune; people not having sorrow or grief, were ever joyful.

31. Having uprooted, with the end of his bow, the big mountains, he, with the desire to do good to the people, made the terrestrial globe (i.e. the earth) even.

32-33. There were no inaccessible cities or villages; men did not die with weapons in their hands; there was no sorrow, and science of politics was honoured; men were given to piety when Prithu was ruling. I have narrated to you, in the manner mentioned (above), (which were) the pots, which was the milk (etc.).

34-35. He, the wise one, gave those whatever they liked, when all were giving importance to sacrifice (or, when all were giving i.e. pouring wealth into sacrifice). I have (thus) told you, O highly intelligent one, that since the earth became the daughter of Prithu, she accordingly was known by the wise to be Prthivī.

36. O brāhmana, tell me in due order, about the entire solar dynasty; please also explain (to me) the lunar dynasty,

37. Formerly Vivasvān was born to Aditi from Kaśyapa. He had three daughters: Sarhjñā, Rājñī and Prabhā.

38. Raivata's daughter Rājñī gave birth to a son (called) Revata. Prabhā gave birth to Prabhāta and Samjñā to Manu.

39-40. The twins Yama and Yamuna were also born (to Samjñā). Then unable to bear Vivasvān's lustre, she, the beautiful daughter of Tvastr, produced from her own body, a blameless lady, Ghāyā by name.

41-42. To her, who stood before her saying; "what should I do?" she said: "O beautiful Chāyā, you serve my husband, nourish my children with motherly affection" Saying "All right" she of a righteous vow, went to god (Vivasvān) for sensual enjoyment.

43-45. The god too, taking her to be Sarhjñā, longed for her with regard, (and) generated Sāvarni Manu resembling Manu (the son of Saiñjñā) in form due to his having complexion similar to that of Vaivasvata Manu. Then in due order he generated a daughter by name Tapatī, on Ghāyā, the daughter of Tva?tr, taking her to be Sarhjñā. Chāyā loved her son Manu more.

46. The former Manu (i.e. the elder one) did not tolerate it. SoYama. violent with anger, and raising his right foot, threatened (her).

47. Chāyā too, cursed Yama: "This one foot will be full of worms and pus, and blood will ooze from it."

48-49. Insulted by this curse, Yama told his father: "O god, mother has angrily cursed me without any reason. Due to child-like nature, I raised my foot a little. O lord, even though warded off by Manu, she gave me a curse.

50-52. Probably she is not our mother, since she is partial in her love." God (Vivasvān) also said in return to Yama: "O highly intelligent one, what should I do? Who does not get misery after happiness? Or (rather), the flow of karma is difficult to be resisted even by Bhava, then what about other creatures? A cock will eat the worms on your leg. This leg of yours will be lame and charmii.g."

53-54. Thus addressed and consoled, he, through detachment, and subsisting on fruits, foam and wind, and propitiating Brahma, practised, for myriads of years, a severe penance at Puskara Tīrtha. The lotus-born one was pleased by the power of his penance.

55. He asked for the lordship of the world and for the eternal world of Pitrs, and putting to test this world full of piety and impiety.

56. O innocent one, he thus obtained the lordship of the world, the supremacy over the Pitrs and over piety and impiety.

57. Vivasvān then having come to know that act of Samjñā, went to Tvastr and angrily reported it to him.

58-60. Then Tvastr said these kind words to him: "O remover of darkness, not being able to bear your severe lustre, she came to me here, I, fearing you, kept her off, O lord of the sky. 'Since you have come to me here without your intention being known (by your husband), please do not enter my house'.

61. Thus addresed, she the blameless one, quickly went to the Maru country and taking the form of a mare, lived on the earth.

62-66. "Therefore, show favour to me if I deserve it. Putting you on a machine I shall take off your lustre and will make your appearance delightful to the eyes of the world, O lord." When the Sun said to him, "All right", he separated the Sun's lustre from him, and fashioned fromit Vishnu's disk, and also Rudra's trident and Indra's bolt (all) capable of destroying the demons and the friends. Tvastr made the Sun's form matchless and having a thousand rays, (but) without feet. He could not see the form of the feet of the Sun. Even now nobody should ever fashion the (Sun's image with) feet.

67. He, the most sinful one, who fashions it, reaches a censured condition, and contracts leprosy, known to be miserable in this world.

68. Therefore one, desiring religious merit and sensual enjoyments, should never fashion in pictures and temples the feet of the intelligent lord of lords.

69-70. Then the love-striken lord of gods going to the earth in the guise of a horse and endowed with great lustre, had oral coitus with her; and the mind of Samjñā, afflicted by fear, became agitated.

71. Suspecting him to be a stranger, she threw out (his semen) through her nostrils. We have heard that from that semen Aśvins were born.

72. They became known as Dasra (wonder-workers) and Nāsatya (truthful) (due to their being born) from the nostrils.

73. Full of joy, he went to the heaven with his wife in an aeroplane. Sāvarnya Manu also is even now practising penance on Meru.

74. Śani also, due to the power of his penance, attained equality with the planets, and Yamuna and TapatI became rivers.

75. Similarly, Visthi too, of a terrible form, settled in the form of time. Vaivasvata Manu too had ten sons.

76-77. Out of them Ila was the first who was born as a result of a sacrifice perfotmed to obtain a male issue. (The ten sons were:) Iksvāku, Kuśanābha, Arista and Dhrsta, Naris-yanta, Karūsa, and very powerful Śaryāti, Prsadhra, and Nābhāga; all these were divine men.

78. Manu, having first consecrated his righteous son Ila, went to the Puskara penance-grove for (practising) penance.

79. For his success Brahma, the giver of boons, came there, (and said to him:) "Well-being to you, O Mānaveya; ask for a boon".

80-81. Then he said to the lotus-born god, having lotuslike eyes: "O lotus-born, lord, let all the righteous kings, the lords on the earth, be under my control, through your favour". Saying "Let it be so", the lord of gods vanished there only.

82-85. Then coming (back) to Ayodhyā, he lived as before. Then, once, Ila, Manu'i son, seated in a chariot, moved out on this earth, rich with kings, for the fulfilment of an object, and roaming overall regions and subduing kings; and he, the brave one, being attracted, went to Śańkara's great grove called Śaravana, full of desire-yielding creepers and trees, in which, Shiva, lord of gods, having the crescent moon on his head, sports with Umā. Formerly a convention was fixed about that Śaravana:

86. "Whatever called male enters our grove, all that, within a radius often yojanas, will turn into a female."

87. Not knowing this convention, king Ila entered Śaravana, (and) instantly became a woman, and the same moment (his) horse turned into a mare.

88-91. And while in the female body, he forgot everything that he did as a man; he became a slender lady called Ilā, having plump, raised and compact breasts, raised hips and loins, having long and dark eyes like lotus-leaves, having a face like the full moon, having plump, raised and long arms, and dark, curly and fine hair, of a charming face and talking sweetly and indistinctly, of a slender shape, with a fair complexion, and having thin, reddish, sproutlike nails, having bow-like eyebrows, and with a gait concealing (i.e. superior to) that of a swan.

92-94. The beautiful young woman, wandering in the forest, thought: 'Who would be my father, or brother,or mother here? To which husband am I given? For how many years am I (living) on the earth?' While thinking (thus), she, a lady of an excellent complexion, was seen by (Budha), the son of Soma, with his mind seized by the figure of Ilā. Budha, oppressed by love, tried to secure her.

95-96. He, of a distinguished form, bald-headed, entered the grove with a water-pot and a book, a bamboo-stick in his hand, having a ring of kuśa-grass and a shovel, with a brāh-mana's form, having a tuft of hair, reciting Veda, wearing earrings, accompanied by young boys and having sacred fuel, flowers, kuśa grass and water.

97-100. At that time, having looked into it, he hastily concealing himself in a bower outside the grove, called that Ilā, and it was, as it were, an unexpected taunt (for her). "Leaving the service of my sacred fire, where have you gone? Now the time for your sport is over, O you of large hips, come on; why are you confused? This evening time is here, the time for diversion. Having besmeared ground, adorn my house with flowers".

101. She said: "O you having penance as your wealth, I have forgotten all this. Tell me all about myself, about you — my husband, and my family, O sinless one."

102. Budha said to that slender lady:"0 you of excellent complxion, you are Ilā, and I am known as passionate Budha, well-versed in many lores.

103-105. I am born in the family of the brilliant one (i.e. Soma); my father is the chief of the brāhmanas." After these words uttered by him, she entered Buddha's abode, full of jewelled pillars, fashioned with divine illusion. Ilā, having remained in that house regarded herself to be blessed. 'Oh! wonderful are the vow, the figure, the wealth and the family of this my lord'.

106. And Ilā sported with him in the forest for a long time, in the house full of all enjoyments as in Indra's residence.

107. Then the king's brothers, the sons of Manu, Iksvāku and others, looking for him, came to that Śaravana.

108. Then they all saw an excellent mare, shining with rays shooting from the points of gems, standing in front of them.

109-110. Recognising her, all of them were amazed. 'This is the horse, Candraprabha by name, of that magnanimous one. Why has he turned into an excellent mare?' Then they asked Maitrāvaruni (i.e. Vasishtha), their priest (about it).

111. "O you best among the contemplative sages, tell us, as to what this extraordinary appearance is". Vasishtha too, knowing all that by means of his divine intuition, said:

112-114. "Formerly in the Śaravana a stipulation was laid down by Śambhu's wife: The man who would enter this grove will become a woman. This horse also, along with the king, turned into a female. Propitiating the trident-holder (i.e. Śiva), make such an effort that this Ilā will (again) turn into a man resembling Kubera."

115. With various eulogies they praised Pārvatī and the highest lord (Śiva). They (two) said: "Severe is the stipulation.

116. What indeed is proper? Having given us that fruit which will accrue through Iksvāku's horse-sacrifice the brave one will undoubtedly be a low man (kimpurusa?)."

118-119. The brave one became a man for one month, and a woman for another. Remaining in the house of Budha, Ilā became pregnant, and gave birth to a son endowed with many good qualities. Budha, having generated that Pūru, again went to heaven.

120. Then, after Ilā's name that region became (i.e. came to be called) Tlāvrta'. King Ila born in the lunar and solar families, increased his family.

121. Similarly Purūravas, who increased the family was born from Pūru. And king Iksvāku was said to (belong to) the solar race.

122-126. Ila is called Sudyumnain his low man's condition. Again, three victorious sons were born to Sudyumna: Utkala, and Gaya, and powerful Haritāśva. The city of Utkala is Utkala by name; that of Gaya is Gayā; (to its) south, along with the Kurucountry is said to be the region of Haritāśva. Having consecrated his son Purūravas, as the king, he went to Uāvrta to enjoy (there) for a divine year, subsisting on fruits. Iksvāku, the eldest son, got the Madhyadeśa (as his kingdom). Śuka of great strength was the son of Narisyanta. Ambarīsa was born from Nābhāga.

127. Dhrsta had three sons: Dhrstaketu, Svadharman and the valorous Ranadhrsta. Śaryāti's son was Ānarta, and his daughter was Sukanyā.

128. Brave Rocamāna was the son of Anarta; his country was Anarta, and (capital) city was Kuśasthalī.

129. Rocamāna's son was Reva, and from Reva was born Raivata; his other name was Kakudmin; he was the eldest among (Reva's) sons.

130. Revatī was his daughter; she is known to be the wife of (Bala-) Rāma; and from Karūsā, were born Kārūsas, well-known on the earth.

131. Prsadhra became a Śūdra as a result of a cow's slaughter, due to his preceptor's curse. Iksvāku's sons named Vikuksi, Nimi, Dandaka were pre-eminant among his hundred sons.

133. Fortyeight out of the hundred were known to be the kings to the south of Meru.

134. From the eldest son was born Kakutstha. His son was Suyodhana. His son was Prithu. Vi sva was the son of that Prithu.

136. Yuvanāśva's valourous son was Sāvasta, by whom was set up Śāvastī in the Ańga country, O prince. Brhadaśva was born of Śāvasta, and from Brhadaśva Kuvalāśva was born.

137-138. He became (i.e. came to be called) Dhundhumāra for having formerly killed the demon Dhundhu. He had three sons; Drdhāśva and Ghrni, and the brave Kapilāśva was also the famous son of Dhundhumāra. Drdhāśva's son was Pramoda, and his son was Haryaśva.

139. Haryaśva's son was Nikumbha, and from him was born Samhatāśva. Akrtāśva and Ranāśva were the two sons of Samhatāśva.

140-141. Ranāśva's son was Yuvanāśva and from him was born Māndhātr. Purukutsa and king Dharmasetu, well known Mucukunda and the brave Śakramitra were born from Māndhātr. Dussaha, Narmadā's husband, was the son of Purukutsa.

142. His (Dussaha's) son was Sambhūti; from him was born Tridhanvan; the son born to Tridhanvan is known as Trayyāruna.

143. His son was Satyavrata; his son was known to be Satyaratha; his son was Hariścandra; Rohita was born from Hariścandra.

144. Vrka was born from Rohita, and Bāhu from Vrka. Sagara who was a very religious king was his son.

145. Sagara had two wives; Prabhā and Bhānumatī. In olden days they propitiated Aurvāgni (the sub-marine fire).

146. Aurva, pleased with them, granted them an excellent boon as desired by them.

147. One asked for sixty thousand sons; the other chose a son continuing the race. Prabhā chose many sons, Bhānumatī chose one son, viz. Asamañjasa.

148. Prabhā, of the Yadu family, gave birth to sixty thousand sons, who pursuing the (Aśvamedha) horse dug the earth and were burnt in a group by Vishnu.

149-150. The well known son of Asamañjasa was Arhśumān; his son was Dilīpa; from him Bhagīratha was born, who, by performing a penance brought down the Ganges (known) as Bhāgīrathī (after him) (to the earth). Bhagīratha's son was the well-known Nābhāga.

151. Nābhāga's son, was Ambarīsa; from him Sindhudvīpa was born; his son was Ayutāyu, and from his Rtuparna was born.

152. His son was Kalmāsapāda. Sarvakarman is known to have been born to him. His son was Anaranya; his son was Nighna.

153. Nighna had two sons: Anamitra and Raghūttama. Anamitra went to the forest after having destroyed his enemies.

154. From Raghu was born Dilīpa and from Dilīpa Aja was born. Dīrghabāhu was born from Aja and from him (Dīrghabāhu) Prajāpāla was born.

155. From him was born Daśaratha; he had four sons, of the nature of Nārāyana, and Rāma was his eldest son.

156. He destroyed Rāvana and increased the race of Raghus. Vālmīki, the best of the Bhārgavas, composed his biography.

157. His son was Kuśa by name, who increased the Iksvāku-race. Atithi was born from Kuśa and Nisadha was his (Atithi's) son.

158. From Nisadha was born Nala; from him was born Nabhas. From Nabhas Pundarīka was born and from him Ksemadhanvan was born.

159. His son was the brave Devānlka; his son was Ahlnagu; Sahasrāśva was born from him.

160. From him (Sahasrāśva) was born Candrāvaloka and from him Tārāpīda was born. His son was Candragiri, whose son was Candra.

161-162. From him was born Srutāyu, who was killed in the Bhārata war; in his family two Nalas only were particularly famous: the son of Vīrasena and the king Naisadha, i.e. the son of Nisadha. These were the kings in Vivasvat's race, who gave rich presents. (Thus) the important kings in the Iksvāku race have been described.

1. O revered one, I wish to learn about the best family of the manes (pitrs), and also particularly of Ravi, of the deity of Śrāddha i.e. Soma.

2. I shall narrate to you the best family of the manes. In the heaven there are seven groups of the manes. Out of them three are incorporeal.

3. Of all (the manes) of unlimited lustre four are corporeal. The incorporeal groups of manes are said to belong to Vairāja Prajāpati.

4. They are (whom groups of gods worship) called Vairāja. They fallen from Yoga, attained eternal worlds.

5. Again at the end of Brahma's day, these teachers of Veda are born and would again get recollection and the excellent Sārhkhya and Yoga.

6. Again by means of deep and abstract meditation they would attain the state of perfection, (reaching) which rebirth is not obtained. Therefore, givers of gifts should offer obsequial oblations to the Yogins only.

7. The mind-born daughter of these is supposed to be the wife of Himalaya. Her son was Maināka, and his son was Krauñca.

8-10. He is remembered to have held together the fourth Dvīpa, viz. Krauñca. Menā gave birth to three daughters possessing deep and abstract meditation, viz. Umā, Ekaparnā and Parnā, engaged in severe vows. Himavat gave these daughters, superior due to their austerities, (marrying) one to Rudra, another to Bhrigu and the third to Jaigisavya. I shall now tell you about the music in the world of manes; listen to it.

11. There are worlds named Somapatha, where live the sons of Mārīca; by (living there) they are manes, and gods honour them fully.

12. They lived where the sacrifices are called 'Agnisvātta'. Their daughter was Acchodā of excellent complexion.

13. Formerly the manes also fashioned there a lake named Acchodā. Acchodā practised penance for one thousand divine years.

14-15. The manes, having divine forms, having divine flowers and unguents, all pre-eminent, strong and resembling Cupid, came there and being pleased would indeed grant her a boon. That lady, having seen among them a mane named Amāvasu being oppressed by passion and desiring a groom, longed for him.

16-18. Due to that violation that beautiful lady deviated from her concentration, went (down) to the earth, though she never touched the ground. And Amāvasu due to his steadiness did not long for her who had bowed to him. She came to be known in the world as Amāvāsyā. Since she was dear to the manes, she made the gift (given on Amāvāsyā) inexhaustible.

19. Acchodā, helpless and with her face hung down due to the loss (of the merit) of her penance, again entreated the manes for her prosperity.

20. The bashful and miserable one was thus addressed by the manes taking into consideration her future and her worship of gods.

21. The magnimous ones thus spoke to her with words auspicious due to their favour:

22. "O you of excellent complexion, the fruit of whatever is done with a divine body in heaven is to be enjoyed with that (body) only. The deeds done in human life give their fruits instantly after death, in the divine life.

23. Therefore perform good deeds whose fruits you will obtain after death. In the twenty-eighth Dvāpara-period you will be born in the fish species.

24. Due to your disregard for the manes you will obtain (birth in) an evil family. Thence you will certainly be the daughter of king Vasu.

26. From the semen of Parāśara you will get a son named Bādarāyana in a grove full of the badari trees. That your son will divide one Veda into many.

27-28. Having begotten these two sons, viz. ViChitravīrya and Citrāńgada, to that intelligent Paurava, viz. Śantanu, the secondary incarnation of Śiva, you will be again born as Prausthapadi and Astakā in the world of manes.

29-30. In the (mortal) world you will be SatyavatI and Astakā in the world of manes. You will be giver of (long) life, health and wealth and will always fulfil all desires (while) in the other world; and you will become the river named Acchodā of holy water and the best river in the worlds."

31. Thus addressing her the groups (of manes) vanished there only; and she also obtained the fruit of her bad deed which I have already told.

32-34. In heaven there are other very lustrous worlds called Vibhrāj, where there are manes called Barhisad, of good vows, where (i.e. in these worlds) there are thousands of aeroplanes equipped with seats of Kuśa grass, where there are desireyielding trees, in the halls for festive occasions in which those groups of demons, gods, Gandharvas, Apsarasa-s, also groups of Yaksas, fiends, making obsequial offering are delighted and worship deities in heaven.

35. They (the Barhisads) are hundreds of sons of Pulastya; they are endowed with austerities and concentration of mind.

37. Their mind-born daughter is known as Pīvarl. She, a contemplative saint and a divine mother, of abstract meditation, practised a very severe panance. The lord was pleased with her, and then she asked for a boon.

38. "O god, the foremost among the eloquent, if you are pleased, give me a husband possessed of abstract meditation, handsome and one who has controlled his organs of sense".

39. The lord said: "When Śuka, the master of Yoga (and), Vyāsa's son, will be born, you, of a good vow, will be his wife.

40. You will have a saintly daughter Krtti by name; you should give her in marriage to Sāttvata, the lord of Pāñcāla.

41. Then she will be the mother of Brahmadatta and will be known as having mastered the tenets of Yoga. You will have sons named Krishnagaura and Śambhu.

42. They will be (regarded as) holy even among the specially respected ones who have all their desires fulfilled and are devoted; what to speak of the devoted brāhmanas who make obsequial offerings and perform (religious) rites?

43. They have in heaven, a mind-born daughter named Gau. She is a good daughter, a loving wife and adds to the fame of the Sādhyas.

44. In the orb of the sun there are worlds named Marīci-garbha where the manes getting oblations and sons of Speech live.

45. To these worlds go the best Ksatriyas performing obsequial rites at sacred places; they are the ancestors of kings and are givers of fruits like enjoyments in heaven.

46. The mind-born daughter is known to be Yaśodā, who is the wife of Ariiśumat and the eldest daughter-in-law of Pañcajana.

47. She is the mother of Dilīpa and grand-mother of Bhagīratha. There are worlds named Kāmadugha giving the fruits in the form of enjoyment of desires.

48-50. There live sonless manes named Susvadhā. In the worlds named Ajyapā of Kardama Prajāpati, there are the elderly relatives of Pulaha and the Vaiśyas honour them; those who perform the obsequial rites go there and simultaneously meet their mothers, brothers, fathers, sisters, friends and relatives, thousands of whom, not known before, are seen there after myriads of existences.

51. The mind-born daughter of these is known as Virajā. She was the wife of Nahusa and the mother of Yayāti.

52. Later, she, having gone to the Brahmaloka, became Astakā. I have told you about these three groups. I shall (now) describe the fourth.

53. There are worlds byname Sumanas which exist beyond the world of Brahma. Here manes named Somapā live eternally.

54-57. All they were further than Brahma and were piety embodied. Born at the end of deluge, they, practising deep meditation having reached Brahman, and having fashioned the world etc. have now settled in Mānasa. Their daughter is the river Narmadā, who purifies beings and flows to the Western Ocean. Men, knowing that all beings and whatever is created at the time of creation are (created) from them, always devoutly offer obsequial offerings to them. From them only due to their favour a man gets devoted children.

58-59. Thus Śrāddha had been created at the first creation of the manes. Whatever is offered with the utterance of Svadhā to all these manes in a silver pot or a pot of imitation silver always pleases them. The wise should always satisfy the Agnīdhra and the Somapā.

60. In the absence of fire the offering (should be) made on the brāhmana's hand or under the Ajākarna or Aśvakarna tree or in a cowpen or near a god.

61. The proper place for the manes is said to be the southern direction. (While making offerings to them) the sacred thread should be worn over the right shoulder and passed under the left arm and offering of Sheshamum (should be made).

62-63. The flesh of rhinoceros, food, śyāmāka and Sūli-grains, barley, nivāra grains, kidney-beans, sugar-cane and white flowers and fruits are always dear to and commended for the manes, and also, Darbhas, beans, Sastikā-rice, sweetened milk, honey and ghee.

64-65. I shall now tell you things to be avoided at the obsequial rite. Masūra-puhe. hemp (seeds), winnowed bean and Kuluttha grains, lotuses, bilva, flowers of sun-plant, of Duttūra, Nimba-leaves, Atarūm, and also goat-milk.

66. One desiring wealth should not give Kodrava, Varāpa, Kapittha, ^4io/ca-flowers and flax.

67. Him, who pleases the manes with devotion, the manes also please. The manes give him the fruit in the form of nourishment, health, and progeny.

68. Again the rite in honour of manes is superior to that in honour of gods. It is said that manes are to be satisfied before gods.

69. They are pleased quickly; they are wrathless; are unattached and of a steady affection, of a tranquil mind, intent on purity, and always speak pleasing words.

70. The manes, the deities of the Parvans always love their devotees, give them happiness; and the Sun, the god of the obsequial rite, is said to be the chief of those who receive oblations.

71. I have narrated to you all this account of the family of manes. It is meritorious, holy and leading to health. It should always be recited by men.

72. Having heard all this, a great devotion has again arisen (in me). (Tell me about) the time of Śrāddha, its rite, and the Srāddha itself.

73-74. Which kinds of brāhmanas are to be fed at Śrāddhas and which ones are to be avoided; at what division (i.e. time) of the day should one begin the Śrāddha in honour of the manes? O best of brāhmanas, how does the food offered at a Śrāddha proceed? With which procedure should it be offered? How does it please the manes?

75. Having love for the manes one should everyday offer Srāddha with food and water, or with milk, roots and fruits.

76-77. Śrāddha is said to be of three kinds: Nitya (regularly performed); Naimittika (occasionally performed); and Kāmya (performed for some particular desire). I shall explain to you the Nitya (Śrāddha). One should know it to be without a respectful offering and invocation and deity. The Srāddha performed on the change of the moon is called Pārvana. O King, the Pārvana is said to be of three kinds. Please listen to them.

78-81. Listen O king, as to who are to be appointed at a Pārvana: a Brāhmana who keeps the fires; one who has returned from the preceptor's house and become an initiated householder; one who has studied the Trisuparna; one who knows the six limbs of the Veda; one who is well-versed in the Vedas or his son; one who is proficient in the ritual; one who knows everything; one who possesses (the knowledge of) the Vedas; one who knows the incantations, endowed with knowledge and belonging to a good family, Trināciketa; Trimadhu; well-settled in other scriptures also; knower of the Purānas; knowing Brahma; studying Vedas; eagerly engaged in muttering prayers; a devotee of Brahma; obedient to his father; devoted to the Sun and Vishnu; having firm faith in abstract meditation; having control over his mind; and of a good character.

82. These are to be satisfied with effort. Now listen to those who are to be avoided: a brāhmana who is fallen, or his son, an impotent brāhmana, a wicked one, and a deformed one.

83. All these are to be avoided by those who know what is right. Either on the previous or on the same day one should invite the learned brāhmanas.

84. The manes turning themselves into air remain by those brāhmanas who are invited; they go to them and sit by them when they (i.e. the brāhmanas) sit.

85-88. Kneeling with the left leg by touching the right knee of the brāhmana he should invite him. (He should tell the brāhmanas) 'You should be wrathless, intent on purity, well-bathed and reciting the Vedas. I should be also like that at the obsequial rite'. One who maintains the fire, should, having performed the sacrifice in honour of the manes called Tarpana (satiating), and having done Pindānvāhāryaka (i.e. having offered a meal in honour of the manes), perform a Śrāddha at the wane of the moon. Having besmeared with cow dung (a spot near the) bathing place in the south, he should devoutly begin the Śrāddha either in a cowpen or (at a place) near water. He, maintaining the fire, should offer the (rice or barley-flour cooked in) the saucepan in honour of the manes with handfuls of barley-flour.

89. Saying, T am offering this to the manes', he should keep all that in the southern direction. Then having restrained himself, he should, in front of him, thrice make offerings in honour of the manes.

90. The length of these (fires) should be of the measure of twelve ańgulis and the breadth should be four ańgulis. He should also make three laddies of Khadira wood, fixed with silver. Its length should be a cubit; it should be smooth, excellent and its end should have the shape of the hand.

91. He should make the vessels of water of bell-metal, and also a wooden stick (for stirring up the Cam) and sacred fuel and Kuśa.

92. Making the sacred thread hang down towards the left part of the body over the right shoulder he should slowly place all (these things, viz.) pots containing Sheshamum, a good piece of cloth, incense and unguent at his right hand.

93-94. Having procured all these, he should, at the northern part of the house, on the ground besmeared with cow-dung and encircled with cow-urine, wash with water (mixed) with whole rice grains and flowers, the feet of the brāhmanas when they are duly seated on Darbha-seats, saluting them again, placing his sacred thread once on the right and once on the left shoulder.

95. Having (thus) seated the brāhmanas, who have sipped water, he should invite them.

96. He should give food to two brāhmanas for a rite in honour of gods, to three for a rite in honour of the manes or one at each of these two rites, even though he is rich; a wise man should avoid multiplying (the number).

97. Having first performed the worship in honour of gods and having made to them respectful offering, permitted by the wise brāhmana he should duly make offerings into fire.

98-99. Performing all rites according to the rules in the Grhya-sūtras of his branch the wise brāhmana should (offer worship) to satisfy Agnīsoma and Yama, when the southern fire is kindled, that is not the same fire. Then the best brāhmana changing the sacred thread from the left shoulder to the right should do the sprinkling round of water silently and without uttering any ritual formula etc.

100-101. Then taking from it (some fire) discriminately he should prepare the Pindas and offer water. He should offer water from the water-pots with his right hand. Being restrained and free from hatred he should offer all this.

102. Carefully drawing a line he should, facing the south, offer oblations in honour of the manes and (after feeding the brāhmanas) (give them water for) washing (their hands etc.)

103. Then placing the darbhas he should place serially one pinda each on all the darbhas. Then he should offer libation on the darbhas by uttering his name and family.

104-105. Then he should touch the darbhas meant for the paternal ancestors of the 4th, 5th and 6th degrees; and also he should mutter prayers and having worshipped (the brāhmanas) reverentially with fragrance, incense etc. he should again wash (his hands etc.).

106. Having thus invoked all that he, maintaining a fire, should also offer the spoon with water, and with Vedic hymns as mentioned. Then the wise man, preparing Kuśas should offer them to the manes.

107-108. Then preparing pindas etc. he should invoke and allow (the deities) to go. Then taking portions from the pindas serially and feeding these very brāhmanas first, the man should praise the food, desired (by the brāhmana) and pure.

109. He should, remembering Nārāyana Hari, avoid wrath. Knowing the brāhmanas to be pleased he should again distribute all kinds (of food).

110. Then picking up food, he should place it on the ground with water and Sheshamum. When they have rinsed their mouths, he should again offer water and flowers and whole rice grains.

111. Then declaring the oblation of food to the manes he should worship the pindas. He should complete (the Śrāddha) by honouring the gods, otherwise the Śrāddha perishes.

112-114. Having given leave to the brāhmanas and going round them keeping them to his right, and desiring the southern direction and mentioning the manes the man (should pray): "May our donors increase; may the Vedas flourish; may our progeny increase; may our faith not go away from us; may we be able to give much; have ample food; may we have guests; may sufficient be ours (i.e. come to us); may we not beg of anyone."

115. This is called the Anvāhārya (i.e. the monthly Śrāddha performed in honour of the manes on the day of the new moon). As it is said on the new moon day it is also said to be performed on other days.

116. The pindas should be given to a cow, a goat or brāhmanas or may be cast into fire or water, or near the rampart.

117. He should make his modest wife eat the middle pinda. (If this is done) the manes deposit a foetus into her womb which would increase the sons and (other) progeny.

118. Till the brāhmanas are dismissed the oblation should stand (should not be removed). Having performed the rite in honour of the manes, he should then make an offering to all gods.

119. He should then calmly eat the food partaken of by the manes, along with his dear persons.

120. One who performs a Śrāddha or eats at it should avoid eating again, should avoid journey, (or) going in a vehicle, exertion and coitus, study, quarrel and sleep by day.

121. Thus one should offer Śrāddha to anyone of the three castes, when the sun is in the zodiacal sign, viz. Kanyā, Kumbha or Vrsabha and always in the dark fortnights.

122. Wherever Sapinda Śrāddha is to be offered it should always be offered according to this procedure by one who maintains a fire.

123. Hereafter I shall explain (to you) the Sādhārana Śrāddha as told by Brahma and giving enjoyment and salvation.

124-126. (Śrāddha should be offered) during the solstices and the sun's equinoctial passage, on a new moon day, and during the sun's passage from one zodiacal sign to another; on an astakā (i.e. a collection of three days, viz. 7th, 8th and 9th beginning from the seventh day after the full moon, new moon day, and the 15th day of the dark half, and on the days of Ārdrā, Maghā and Rohini when the materials and brāhmanas are available; on Gajacchāyā day (when an elephant's shadow falls in the east), on the Vyatipāta (i.e. new-moon-day when it falls on Sunday and when the moon is in certain Naksatras), on a rainy day, on the day of Vaidhrti (i.e. the day of the conjunction of the sun and the moon), the third of Vaiśākha, the ninth of Kārtika, the fifteenth of Māgha, the thirteenth of Bhādrapada.

127-131. These are said to be the Tuga-tithis and favourable for 'the fortnight of the manes'. So also Śrāddha should be offered on the Manvantara tithis i.e. the ninth of the bright half of Āśvina, the twelfth of the bright half of Kārtika, the third of the bright half of Caitra, the third of the bright half of Bhādrapada, the new moon day of Phālguna, the eleventh of the bright half of Pausa, the tenth of the bright half of Āsādha, the seventh of the bright half of Māgha, the eighth of the dark half of Śrāvana, and the full moon days of Āsādha, Kārtika, Phālguna and Jyestha. These are Manvantara tithis making the gifts inexhaustible. A restrained man should give on these days at least water mixed with Sheshamum.

132. The manes say that the secret is that such a man has performed Śrāddha for a thousand years.

133. A wise man should offer Śrāddha on the full moon day of Vaiśākha and on fast days, during festivals and in sanctuaries, at sacred places and in cowpens, in islands, gardens and houses, in solitary places that are besmeared.

134. Politely he should invite the brāhmanas, endowed with character and (good) behaviour and virtues and age and form, either on the previous or the same day.

135. Even though he is very rich he should feed two brāhmanas at the rite in honour of gods and three at the rite in honour of manes or one brāhmana at (each of) the two; he should not indulge in multiplying (the number).

136. Having worshipped the Viśvedevas with barley (-flour) and flowers after offering them a seat, he should fill a couple of pots (with water) and place it on the darbha-hlades.

137. Reciting (the hymn) 'Śan no devih' (may the deities be to our welfare) he should offer water; reciting 'Taoah asV (you are barley) he should offer barley grains. Having worshipped Viśvedevas with sandal and flowers he should place them.

138. Having invoked them with these two (incantations) 'Viśvedevā sah', he should scatter the barley-grains.

139. Reciting 'you are barley, the king of grains dedicated to Varuna, and mixed with honey, destroyer of all sins, holy and praised by the sages', and adorning them with sandal and flowers he should scatter them.

140-141. Having (thus) worshipped them and having cast away the sandal etc. he should commence the rite in honour of the manes. Making seats of darbha etc. he should first consecrate three pots; putting the darbha blades in them he should sprinkle water reciting the incantation 'San no devlh'. Reciting 'Tilosi (you are Sheshamum), he should again put Sheshamum, sandal etc.

143. A golden pot or a silver pot or a copper pot is said to be the pot of manes; or even the mention of silver, seeing it or its gift (delights them).

144. Even water given with faith to these manes in silver pots or pots (of metal mixed with) silver becomes inexhaustible.

145. Even now among the pots meant for (making offerings to) manes, one having silver in it, is excellent and dear to the manes, since it has originated from Shiva's eye.

146. Thus securing the pots as available, he, without ill-feeling, should place the darbhas in his hand reciting the incantation 'yā divyā'; (mentioning) the name and family of the manes (he should say) T shall invoke the manes'.

147. When they (brāhmanas) say'all right'he should invoke the the manes with the two res 'Uśantastvā', 'Āvanlu (nah pitarah)'.

148. Having made a respectful offering with (the incantation) 'Yā dioyā', he should offer sandal etc. First the darbhas, then a piece of cloth should be offered, and a resting place from the beginning.

149. Keeping (these) in the pot meant for manes, then having bent he should keep it to the north. Saying, 'You are the place for the manes' he should serve up meals (to the brāhmanas).

150. There also he should first, free from ill-feeling, perform the rite with reference to fire. Holding the pots of the food with both hands he should serve up (the brāhmanas).

151. With the (hymn) 'Uśantastvā' he should keep the food in his hand on the darbha, along with subordinate dishes, vegetables etc., and eatables of various kinds.

152. Brahma said that food with curds, milk, ghee made from cow's milk, and with sugar pleases all the manes for one month.

153. They are pleased for two months with the flesh of fish, for three months with the flesh of deer, for four months with the flesh of ram and for five months with bird's flesh.

154. They get excellent satisfaction for six months by pig's flesh, for seven months by red goat's flesh, for eight months by a lamb's flesh.

155. The flesh of a spotted antelope gives (them) satisfaction for nine months. They are satisfied for ten months with the flesh of boar and buffalo.

156. (They are satisfied) for eleven months with the flesh of hare and tortoise; for a year with cow's milk or sweetened milk.

157. They are satisfied for fifteen months with hog's flesh and satisfaction for twelve years is brought about by the flesh of rhinoceros. Eternal satisfaction comes by the potherb ocimum sanctum and also by the flesh of a rhinoceros.

158. The old deities — the manes — say, 'Whatever cow's milk, curds and sweetened milk, mixed with honey is offered becomes eternal'.

160. So also the various eulogies of Brahma, Vishnu, Arka and Rudra, of Indra, īśa, Soma and Pavamāna, according to his ability.

161. So also Brhadrathantara, Jyesthasāman, Rorava, and propitiatory passages and Madhu brāhmana.

162. So also Mandala brāhmana which is agreeable. He should narrate all this to the brāhn,anas and himself.

164. O Prince, when the brāhmanas have eaten, he should bring carefully food of all kinds and water etc. He should spread it on the ground before the brāhmanas who have eaten.

165. 'Those who in my family were Agnidagdhas (i.e. a class of pitrs, who, when on earth, maintained a sacred fire) and those who were not, may be pleased with (the food) given on the ground and may get the highest place as a result of satisfaction.

166. This food is offered on the ground for the satisfaction of those who do not have mother, father, brother, not a friend; since they may go in for abstract meditation from wherever they are.'

167-168. Giving a seat to them who died without any purificatory rite being performed over them, also to the relatives who have left the family, and partaking of the remaining; knowing them to be satisfied one should offer water on the scattered (food), when the surface of the earth is besmeared with cow-dung, cow-urine and water.

169. Placing carefully the darbhas with their tips facing the south he should offer the pindas of all the varieties as in the rite in honour of the manes.

170-171. After washing (his hands etc.) the man uttering his name and family, offering flowers etc., doing the washing off again, with the thread on the left and then the right shoulder should go round thrice. One should perform with darbhas in one's hands the rite in honour of one's mother like that of one's father.

172In the same way the wise one should burn the lamp and should worship with flowers; then when they have sipped water he should, having sipped water, offer water once.

173. Then he should offer flowers and whole rice-grains and inexhaustible water along with Sheshamum and uttering the name and family and should give presents according to his capacity.

174. He should give cows, land, gold, garments, large beds and whatever is dear to the brāhmanas, to himself and to the mane.

175. Void of perfidy due to wealth he should have love for the manes, then should do the recitation of 'Svadha and offering of water to Viśvedevas. Offering prayers to the brāhmanas the wise one should accept blessings from them.

176-177. He should say, 'May the manes be amiable', when the brāhmanas in return say, 'May they be so'; 'May my family increase', when they in return say, 'Let it be so'. He should make the complimentary present after devoutly lifting up the pindas.

178. The remainders should remain till the brāhmanas are dismissed. Then he should make the domestic oblation (i.e. offering of the remnants to all creatures and household deities). This is the settled practice.

179. The remnant on the ground, the portion of the pindas, is said to belong to honest and diligent servants.

180. This act of satisfying was formerly prescribed by the manes for those not practising any vow, and for the sonless and the wifeless, O King.

181. Then standing ahead of the seat and washing the water-pot, one should dismiss with the tip of a Kuśa muttering 'Vāja, Vāja.

182. He should circumambulate and walk eight steps with his relatives, sons and wife.

183. Then returning and saluting, he, knowing the incantations, employing the fire, should offer the Vaiśvadeva (rite) and make the daily offering.

184. Then at the end of the Vaiśvadeva (rite) he should, along with his servants, sons, relatives and guests eat what was enjoyed by the manes.

185. Even one who has not undergone the thread ceremony should offer this Srāddha called Sādhārana (general) fulfilling all desires on all parvans (the eighth and fourteenth day of each month and the days of the full moon and new moon).

186. Even one without a wife or while journeying, or even a Śūdra should devoutly offer the Srāddha according to this procedure, without the accompaniment of the sacred prayers. The third Śrāddha that is enjoined is Vrddhiśrāddha leading to prosperity.

187-188. In a festival or a happy sacrament, at a sacrifice or an auspicious celebration like marriage one should first worship the divine mothers and then the manes, then one's mother and then the Viśvedeva, by circumambulation and with curds, whole rice-grains, fruits and water.

189. He, facing the east, should offer the earlier and the later pindas. He should declare 'It is accomplished' and should make respectful offering to two brāhmanas.

190. The brāhmanas should be honoured in pairs with pieces of cloth or clothe etc.

191. He should speak auspicious things to the brāhmanas. In the same way a wise Sūdra should always perform the general Vrddhi-śrāddha (an offering made to manes on prosperous occasions such as the birth of a son) and make presents with salutation and incantations.

192. The lord said: 'For a Śūdra, giving gifts is the principal thing, since all his desires are fulfilled by giving in charity'.

1. I shall now explain the Ekoddista (a śrāddha performed for one definite deceased individual, not including other ancestors) described by Brahma formerly as to how the sons should perform it till the purification from personal defilement caused by the death of the father.

2. For a brāhmana the defilement caused by the death is said to be for ten days; for a ksatriya it is for twelve days, for a vaiśya it is for a fortnight and for a śudra it is for one month on the death of a Sapin^a.

3. In the case of a child dying before the tonsure-ceremony is performed, the defilement (i.e. mourning period) is for a night only. Afterwards it is said to be three nights.

4. It should always be like this also at the time of birth in all castes. After the collection of bones (i.e. the ashes after burning a corpse) touching (one another's) body is laid down.

5. One should give pindas to the dead person for twelve days, that is said to be his provender since it gives him great joy.

6. Since the dead person is taken to the city of the dead at the end of twelve days, he sees (is able to see) his son and wife in the house for twelve days.

7. Therefore, for ten nights (and days) water removing the fatigue of journey should be offered in the sky for the cessation of all tormentation.

8. Then on the eleventh day a man should feed eleven brāhmanas; so also at the end of the defilement due to the birth of a child in the family.

9. In the same way, on the next day he should perform the Ekoddista. Invocation or preparation of fire is not done there according to the procedure and may be without worship offered to gods.

10. (For it) only one Kuśa-rmg, one object and one pinda are laid down. First he should say '(Please) be near', and then should offer water with Sheshamum.

11. He should say, 'May it be well with (us)' and should take interest in scattering (the food) and offering it.

12-14. With this procedure he should do all this month after month. On the second day after the defilement due to birth is over, he should present an unusual bed, so also a golden image along with fruits and cloth. Having worshipped a brāhmana couple adorned with various ornaments and seating them on the bed he should make a respectful offering of honey mixed with curds and milk to the couple from a silver pot.

15. Taking a bone of the forehead, pounding it and mixing it, and with devotion to the manes, he should make the couple drink it.

16. This alone is the procedure as observed by the best brāhmanas living in the mountains. Due to it (i.e. the couple's sitting upon it) the bed is defiled and so should not be accepted by best brāhmanas.

17. If it is accepted it again requires sanctification — (such) a bed is condemned everywhere in the Veda and the Purāna.

18-20. Those who accept it all go to hell. Those who unknowingly touch (such) a bed woven with excellent texture and used by a couple go to hell. One should enjoy by means of a new Śrāddha, and after having enjoyed should practise the Cāndrāyana vow. Sons should always perform it out of their devotion for the dead ancestors. One should present a bull (to a brāhmana) or an auspicious tawny cow should be presented.

21-23. O prince, till one year is over, he should give a jar of water along with eatables. Then when the year is complete there should be Sapindikarana preceded by water with Sheshamum. After the Sapindikarana, since the dead person becomes the enjoyer of the Śrāddhas offered on the parvan, a householder should have Sapindikarana in riles preceded by the Vrddhi (Śrāddha). One should perform the Sapindikarana Srāddha after the rite in honour of gods.

24. In it (i.e., this Śrāddha) he should invite the dead ancestors and should indicate the dead person separately. He should keep (ready) four pots with sandal, water and Sheshamum for respectful offering.

25-26. He should sprinkle the pot for the dead person kept among the pots meant for the manes. Similarly, being solely devoted to the manes and having prepared four pindas for the dead, with the two incantations 'Ye samāna he should divide the pindas into three parts. And with this procedure he should offer them preceded by the respectful offering (of water etc.).

27. Then the fourth one that attained the status of manes obtains immortality among the Agnisnāttas etc.

28. After the Sapindikarana, a separate offering is not to be made to him. The pinda should be offered to him who has (now) settled among the dead ancestors.

29. Since then on Samkrānti or on the days of solar and lunar eclipse, he should perform the Tripinda Śrāddha with the Ekoddista.

30. On the day of the death anniversy of a person one who moves without the Ekoddista harms the gods and manes and also his brothers.

31. If a man performs a pārvana (a general ceremony of offering oblations to all the manes) on the day of the death of a person, he has a downward fall, from which the dead person may get release if he gets contact with the course to heaven.

32. Then the knower of the procedure and giver of the Śrāddha should perform the Āma-śrāddha. With that he should make the offering and offer the pindas into fire.

33. When with three pindas he performs sapindikarana, then after one month or three months, the person to whom the Śrāddha is offered becomes free from bondage.

34. Even a free soul gets a share in the offerings by sprinkling with a Kuśa blade. The dead ancestors beginning from the fourth are lepa-bhāja, and the first three share the pindas.

35. The offerer of the pinda is the seventh among them and the seven are called sapindas.

36. In this world how should people make offerings to gods and deceased persons? Who generally accept these in the world of manes? With which (signs) are they enumerated? If on the earth a brāhmana is fed or if offering is made into fire how is it that the dead with good and bad minds enjoy that food?

37. The fathers are of the form of Vasu; and the grandfathers are Rudra. Similarly, the great-grandfathers are Aditya. So says Vedic text.

38. The (mention of) the name and family of the manes takes to them the offerings meant for divinities and manes.

39. One should devoutly understand the truth about the Śrāddha offered with incantations. The Agnisvāttas and others are kept as their chiefs.

40. The names and families also of those to be born are controlled by them. This worship when accomplished pleases beings.

41. If the father or the mother or an elderly person is in the heaven due to good deeds, their food (i.e. food offered) becoming nectar goes to them even in their godhead.

42. It takes the form of a repast if they have became (i.e. are born as) demons, and turns into grass if they have become (i.e. are born as) beasts.

43. The food offered at a Śrāddha stands by them by becoming air (even) if they have become (i.e. born as) serpents.

It turns into a drink if they have become (i.e. born as) Yaksas and becomes flesh if they have turned into fiends; similarly it becomes a drink if they are demons and becomes blood like water if they have become ghosts.

44-45. If they are born as human beings it turns into food and drink; it is (thus enjoyed) in many ways by the enjoyers. The flower of Srāddha is said to be sexual power in a lady and the husband's ability to feed others. It is the power accompanied by prosperity; it is to give handsomeness, and health; and the fruit is union with Brahman.

46. O King, when the hosts of the manes are pleased they grant (long) life, sons, wealth, knowledge, heaven, final release and pleasures and kingdom also.

47. It is heard that Kauśika's sons after having five existences reached the highest place, viz. that of Brahman.

48. How did the sons of Kāuśika obtain the best union (with Brahman) after having five existences? How does the destruction of (the bondage due to one's) deeds come about?

49. In Kuruksetra there was a great high-souled sage Kauśika by name. Listen to the names and deeds of his sons from me (i.e. as I tell you):

50. Svasrpa, Krodhana, Hirhsra, Piśuna, Kavi, Vāgdusta, and Pitrvartin. They were then the disciples of Garga

51. When their father died, they had to face a great famine; there was also drought causing great fear to all the world.

52. Those (Kauśika-sons), whose wealth was their penance, protected in the forest, (Garga's) milch-cow by his order. 'We are very much oppressed by hunger, (so) we shall eat up this tawny cow'.

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