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Published by ram_krishna70
descriptions of sins and description of hells
descriptions of sins and description of hells

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Published by: ram_krishna70 on Oct 14, 2008
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The Garuda Purana
This is a translation of an abridged version of the Garuda Purana. The Garuda Purana isone of the Vishnu Puranas. It is in the form of a dialog between Vishnu and Garuda, theKing of Birds. The second section of this Purana (given here) deals with issues connectedwith death, particularly funeral rites and the metaphysics of reincarnation. Portions of theGaruda Purana are used by some Hindus as funeral liturgy. Indeed, some consider itunlucky to read this text except during funerals.Of interest are the intermediate states between birth and rebirth, which roughlycorrespond to the western concepts of Hell and Heaven. Since this was written during themedieval era, it is possible that the writer of this text had contact with Christianity.Earlier Hindu texts do not elaborate about 'hell' and 'heaven,' at least not to this extent,and the subject is completely absent in the oldest texts. Here, the torments of Hell aredescribed in terms that would not be out of place in a Baptist revival tent (or Dante, for that matter). In addition, the four-square city of Yama, the God of Death, is reminiscentof the heavenly city in Revelation. However, these are way stations between incarnations(or, as termed in the Tibetan Book of the Dead,
), not a permanent destination.The Garuda Purana starts with the details of the afterlife. Following this is an account of funeral procedures, including rituals, the astrological timing of the post-deathobservances, and ritual gifts. Balancing the extended vision of Hell in the earlier part of the document is a shorter account of the City of Yama. After that is an enumeration of correspondences between the macrocosmos and the human body. The final part of thistext is an appeal to self-knowledge as the key to liberation, going beyond austerities andstudy of the texts. "The fool, not knowing that the truth is seated in himself, is bewildered by the Shastras,--a foolish goatherd, with the young goat under his arm, peers into thewell."
Allahabad: Pâ
i Office [1911]E-book as PDF by
Ganesh Rama Kumar
 NOTICE OF ATTRIBUTION. Scanned at sacred-texts.com, June 2006. Proofed and formatted by John Bruno Hare. This text is in the public domain in the United States becauseit was published prior to January 1st, 1923. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact in all copies.
No. Chapter Name PAGE
1. The Miseries of the Sinful in this World and the Other 1
2. The Way of Yama103. The Torments of Yama214. The Kinds of Sins which lead to Hell305. The Signs of Sins386. The Miseries of Birth of the Sinful467. Babhruvâhana's Sacrament for the Departed One528. The Gifts for the Dying619. The Rites for the Dying7610. The Collecting of the Bones from the Fire8311. The Ten-Days' Ceremonies9712. The Eleventh-Day Rite10313. The Ceremony for all the Ancestors11414. The City of the King of Justice13015 The Coming to Birth of People who have done Good14116. The Law for Liberation154
This Garu
a Purâ
a Sârodhhâra (Extracted essence of the Garu
a Purâ
a) was compiledor written by one Navanidhirâma, son of 
rî Hari Nârâya
a, who lived in the city of Jhunjhu
û, which was ruled by a King
rî Sûkhalâlajî. It was done for the helping of those who cannot understand the difficult earlier works; but itself is not easy tounderstand, and required much labour, the author informs us. It is entirely originallywritten, he says, and comprises the results of very deep study of the sacred books, and isthe extracted essence of them on the subjects with which it deals.It is used all over India at funeral ceremonies, but some are afraid to read it on other occasions, thinking it inauspicious.CHAPTERS I to VII deal with Hells.CHAPTERS VII to XIII deal with Ceremonies for the dead.CHAPTER XIV deals with Heaven.CHAPTERS XV & XVI deal with Yoga and liberation.The neo-theosophists, among the great good they have done to the world, have revivedthe idea that Hell is a living reality, and not a superstitious fiction, created by a designing priestcraft, to keep Humanity on its good behavior. Among the educated, with thevanishing of the belief in an after-life, has vanished also the belief in Hell. But owing tothe labors of the Psychical Research Society and similar other bodies, there are feweducated persons now, who deny the existence of the afterlife, as they used to do somethirty years back. But though the belief in after-life has revived, yet the cognate belief inHeaven and Hell is still very vague. Our Hindu Puranas, however, among the great massof rubbish that they contain, have always been very clear on this question of Heaven andHell. Serious writers of law books also like Yâjñavalkya and Vi
u have described as-seriously the existences of various Hells, as they have done the various joys of Heaven. No doubt, the subject of Hell is not a very savoury one, and nervous persons have alwaysfought shy of studying this unpleasant department of existence. But, pleasant or unpleasant, the science does not take into account the human feelings. No one is forced tostudy the subject, unless he feels strong enough to do so, as no one is bound to studyMedicine, unless he is prepared to face the scenes of the dissecting room.The question then is, do these hells really exist? If so, where? This is a question of fact,and must be decided like all questions of fact, on the evidence of reliable witnesses whohave, from personal experience, described this region. To a Hindu there is needed nogreater testimony than that of Yogi Yâjñavalkya who, in the Prâya
chitta Adhyâya of hislaw book, mentions 21 hells. The author of Vi
u Sm
iti also has followed in hisfootsteps. Hell, then, according to Hindu seers, is a particular locality walled off from thesurrounding regions of space by the messengers of Yama, the ruler of Hell. Within this particular space so specially guarded, no joy can enter. It is a region of pain--sharp.intense and severe. Sinners clothed in their painful bodies (jâtana deha)--replica of their 

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