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Bhīṣma said.
Thus, when the rite is commenced, all the great sages indeed perform the sacrifices to the ancestors according to prescribed procedure. (13-92-1)
The sages, who were always devoted to righteousness, having performed oblation-offerings, and also made libations with holy waters, carried out these rites with self-restraint and sincerity in their vows. (13-92-2)
O Bhārata, by the fourfold order giving offerings of food, when the ancestors and gods are satisfied, they indeed do not consume the food. (13-92-3)
Afflicted by indigestion, those gods together with their ancestors, being oppressed by sacrificial food, resorted only to Soma. (13-92-4)
The Fathers, afflicted by indigestion after obtaining Soma, said: "We are distressed by the oblation-food; let a better way be established for us here." (13-92-5)
Soma then replied to them, "If you desire what is best, O gods, go to the abode of the Self-born (Brahmā); he will grant you your good." (13-92-6)
O Bhārata, the gods, together with the ancestors, having heard Soma's words, approached the Grandfather (Brahmā), who was seated on the peak of Meru. (13-92-7)
The ancestors said;
O revered one, we are greatly afflicted by the food of offerings. O god, bestow your grace upon us; let welfare be provided for us. (13-92-8)
Having thus heard their words, the Self-born said this: "This fire at my side will accomplish your welfare." (13-92-9)
Agni said.
O dear one, when the offering of food is present, we shall eat together. You will also consume the food along with me, without any doubt. (13-92-10)
But, having heard this, the ancestors then became free from their affliction. Therefore, O king, the previous (offering) to Agni is given for this reason. (13-92-11)
O best of men, when the oblation has been properly offered with fire, neither do the brahmarākṣasas violate that oblation, nor do the rakṣasas approach; for when the god Fire is present, they turn away. (13-92-12)
One should first offer the piṇḍa to the father, then to the grandfather, and then to the great-grandfather in that order; this is known as the prescribed procedure for the śrāddha rite. (13-92-13)
At the śrāddha, one should recite the Sāvitrī mantra on each rice-ball with a concentrated mind; 'to Soma' and 'to Pitṛmat' should similarly be uttered. (13-92-14)
A menstruating woman, a woman whose ears are deformed, and those born of another family—none of these should attend the offering, nor should they be accepted in ritual. (13-92-15)
When crossing water, one should remember the ancestors; upon approaching the river, he should make the piṇḍa offering for the ancestors. (13-92-16)
First, having satisfied one's own ancestors with libations of water, then one should offer a handful of water to the group of friends and relatives. (13-92-17)
The ancestors, when crossing the water with a yoked team of black oxen, desire a boat and wish that those who have ascended may have one too. Those who know thus always offer water with concentration in the boat. (13-92-18)
One should perform ancestor-offerings during the half-month of the dark fortnight; nourishment, longevity, strength, and prosperity accrue to the person who serves the ancestors. (13-92-19)
Brahmā (the Grandfather), Pulastya, Vasiṣṭha, Pulaha, Aṅgirās, Kratu, and Kaśyapa the great sage—these are remembered as the great lords of yoga, O best of the Kuru dynasty. (13-92-20)
O king, these are the ancestors, and this śrāddha rite is supreme. By that act, the departed souls are released from the bond with the piṇḍa offering. (13-92-21)
Thus, O best of men, the origin of Śrāddha according to scripture has been declared as previously indicated; I shall now explain the subject of gifts further. (13-92-22)
