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The Garuda Purana
. and as such we cannot guarantee that it is free from errors or contains the full content of the original. However.ii Forgotten Books takes the uppermost care to preserve the wording and images from the original book. this book has been scanned and reformatted from the original.
iii The Garuda Purana Ernest Wood and S. Subrahmanyam Translated by .V.
iv First published 1911 Republished 2008 by Forgotten Books www.forgottenbooks.org .
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Portions of the Garuda Purana are used by some Hindus as funeral liturgy.vii PUBLISHER’S PREFACE About the Book "This is a translation of an abridged version of the Garuda Purana. not knowing that the truth is seated in himself. not a permanent destination. In addition. the astrological timing of the post-death observances. the King of Birds.--a foolish goatherd. "The fool. Earlier Hindu texts do not elaborate about 'hell' and 'heaven. The Garuda Purana is one of the Vishnu Puranas. the torments of Hell are described in terms that would not be out of place in a Baptist revival tent (or Dante. Balancing the extended vision of Hell in the earlier part of the document is a shorter account of the City of Yama."" (Quote from sacred-texts. and ritual gifts. The Garuda Purana starts with the details of the afterlife. it is possible that the writer of this text had contact with Christianity. particularly funeral rites and the metaphysics of reincarnation.' at least not to this extent. Indeed. which roughly correspond to the western concepts of Hell and Heaven. Following this is an account of funeral procedures. some consider it unlucky to read this text except during funerals. as termed in the Tibetan Book of the Dead. Bardos). However. the God of Death. It is in the form of a dialog between Vishnu and Garuda. The second section of this Purana (given here) deals with issues connected with death. is bewildered by the Shastras. peers into the well. the four-square city of Yama. Of interest are the intermediate states between birth and rebirth. with the young goat under his arm. these are way stations between incarnations (or. for that matter). The final part of this text is an appeal to self-knowledge as the key to liberation. and the subject is completely absent in the oldest texts. including rituals. is reminiscent of the heavenly city in Revelation. going beyond austerities and study of the texts. Here. After that is an enumeration of correspondences between the macrocosmos and the human body. Since this was written during the medieval era.com) .
...................................................... 23 AN ACCOUNT OF THE SIGNS OF SINS......................................................... 98 AN ACCOUNT OF THE LAW FOR LIBERATION ... 117 ...................................................................... 1 AN ACCOUNT OF THE MISERIES OF THE SINFUL IN THIS WORLD AND THE OTHER ..................................................... 39 AN ACCOUNT OF THE GIFTS FOR THE DYING........................................................... 17 AN ACCOUNT OF THE KINDS OF SINS WHICH LEAD TO HELL.................................... 29 THE MISERIES OF BIRTH OF THE SINFUL .................................................................................................... 80 AN ACCOUNT OF THE CITY OF THE KING OF JUSTICE .. 55 THE COLLECTING OF THE BONES FROM THE FIRE ..................... 68 AN ACCOUNT OF THE ELEVENTH-DAY RITE ........... 35 BABHRUVÂHANA'S SACRAMENT FOR THE DEPARTED ONE ............................................................................................................................... 60 AN ACCOUNT OF THE TEN-DAYS' CEREMONIES ........... 45 AN ACCOUNT OF THE RITES FOR THE DYING .................. 10 AN ACCOUNT OF THE TORMENTS OF YAMA ............ VII INTRODUCTION .................................................... 5 AN ACCOUNT OF THE WAY OF YAMA ............................................ 106 ENDNOTES .............................................................................................................................................................CONTENTS PUBLISHER’S PREFACE .................................................................................... 72 AN ACCOUNT OF THE CEREMONY FOR ALL THE ANCESTORS........................................................... 91 AN ACCOUNT OF THE COMING TO BIRTH OF PEOPLE WHO HAVE DONE GOOD ....................................................................................................
there are few educated persons now. to keep Humanity on its good behavior. who deny the existence of the afterlife. have always been very clear on this question of Heaven and Hell. It is used all over India at funeral ceremonies. CHAPTERS VII to XIII deal with Ceremonies for the dead. has vanished also the belief in Hell. and comprises the results of very deep study of the sacred books. among the great mass of rubbish that they contain. and not a superstitious fiction. and required much labour. as they have done the various . son of Śrî Hari Nârâya吃a. who lived in the city of Jhunjhu吃û. among the great good they have done to the world. CHAPTER XIV deals with Heaven. But owing to the labors of the Psychical Research Society and similar other bodies. The neo-theosophists. however. Serious writers of law books also like Yâjñavalkya and Vi球吃u have described as-seriously the existences of various Hells. CHAPTERS I to VII deal with Hells. Among the educated. he says. thinking it inauspicious. which was ruled by a King Śrî Sûkhalâlajî. But though the belief in after-life has revived.The Garuda Purana T 1 INTRODUCTION HIS Garu危a Purâ吃a Sârodhhâra (Extracted essence of the Garu危a Purâ吃a) was compiled or written by one Navanidhirâma. and is the extracted essence of them on the subjects with which it deals. as they used to do some thirty years back. It was done for the helping of those who cannot understand the difficult earlier works. It is entirely originally written. but itself is not easy to understand. Our Hindu Puranas. CHAPTERS XV & XVI deal with Yoga and liberation. the author informs us. created by a designing priestcraft. with the vanishing of the belief in an afterlife. yet the cognate belief in Heaven and Hell is still very vague. but some are afraid to read it on other occasions. have revived the idea that Hell is a living reality.
on the evidence of reliable witnesses who have. and nervous persons have always fought shy of studying this unpleasant department of existence. though made of subtler matter. in the furnace of hell-fire. The author of Vi球吃u Sm弓iti also has followed in his footsteps. The natural fear. from personal experience. is a particular locality walled off from the surrounding regions of space by the messengers of Yama. but not to the visitor. The punishment in Hell is not eternal. in the Prâya chitta Adhyâya of his law book. no more than it remembers the joys of heaven. as the Heaven is situate in the astral region of the physical North Pole. The readers of the Hindu Sacred literature will no doubt remember the beautiful episode of Nachiketas going to Hell. It is Reformatory and Educative. intense and severe. . where? This is a question of fact. Where is then this Hell situated? According to Hindu belief. No doubt. mentions 21 hells. according to Hindu seers. Sinners clothed in their painful bodies (jâtana deha)--replica of their physical bodies. pleasant or unpleasant. which certain souls feel at the sight of temptation to sin. This is the permanent gain which the soul has acquired. But. But the permanent educative effect remains in that part of the sold--called the conscience. by passing through the bitterness of the valley of Yama--the merciful ruler of Hell. unless he feels strong enough to do so.org joys of Heaven. and must be decided like all questions of fact. unless he is prepared to face the scenes of the dissecting room. But there is one distinguishing mark between the Hindu idea of Hell and that of votaries of Semitic creeds. the ruler of Hell. and which it will never lose through ages to come. the science does not take into account the human feelings. do these hells really exist? If so. who goes there on his mission of mercy and charity. The question then is. its locality is in the astral region of the physical South Pole. No one is forced to study the subject. and learning from its Ruler the secret of cosmic evolution. To a Hindu there is needed no greater testimony than that of Yogi Yâjñavalkya who. The hell punishment is not remembered by the soul when it is re-born. as no one is bound to study Medicine. It is a region of pain--sharp. is the result of the finer development of conscience. miscalled the secret of death.2 ForgottenBooks. the subject of Hell is not a very savoury one. then. Within this particular space so specially guarded. described this region. As a prison house is a prison only to the criminal. no joy can enter. Hell. suffer the punishments deserved by their sins. so Hell is a place of punishment and pain only to the sinners and not to those who go there on similar missions.
a very salutary rule is laid down by the pa吃危its that . Vi球吃u Sm弓iti. in fact Gautama in his law book definitely calls this stage hell. Leaving the testimony of Hindu seers aside. as is mentioned in the next verse.--there is no penance. Thus the fact of concrete existence of hell cannot be doubted. where the great 弓i球is like Vyâsa. however meritorious it be in its nature. 140-141. and in this age. there is again a fall for that soul. Says Yâjñavalkya in verse 218 of the Third Adhyâya that the lords of mercy place such souls in very favourable circumstances afterwards. except the death penance. is that for the intentional mortal sins--kâma k弓itamahâpâtaka. A vathâman. the soul is re-born with keener conscience and under circumstances where it can. After being thus purified by Hell-fire. pp. and some say that Gautama did not believe. Several kinds of death penances are described in our law books. make better use of its faculties. but one must suffer the full consequences of his sins. but making one feel the torture of hell. (See Sacred Books of the East. of a refined artist and poet like Dante. What are these prison houses in every wellgoverned community but physical hells? What is this outcasting by the society. Lohachâraka). in another form of hell. verse 22. and the great sage Râmk弓i球na Paramaha掬sa. 1 But if the soul so favourably placed. which can save the man from future troubles. if it so chooses. though not known as Hells. Mârka吃deya and others are said to be still living in their physical bodies. 2 Is there any physical Hell also. and leaves its senses unrestrained. The later view. One class of thinkers held the view that sin could not be expiated by any act of man. and as the Svarga is on the physical plane also. or is it in the astral plane only? As Heaven is both physical and astral. Is there any means by which a man may save himself from the pains of hell? On this point. which has gained ascendency now.The Garuda Purana 3 The twenty-two hells are described in the Vi球吃u Sm弓iti. in modern times we have the evidence of a hard-headed man of science like Swedenborg. omits to do good action or commits evil deeds again. our ancient authors held different opinions. so there are physical hells also.
This presupposes that a kicking Brâhmi吃 has milk to give. The practice of Prâya chittas or penances is based upon a more rational basis. For minor sins. It is not that the gifts to a deserving man washes away sins. for the sake of her milk.4 ForgottenBooks. The result therefore. the penance for drinking spirituous liquors is death by drinking boiling liquors or butter. And here is a rich field which the Brâhmi吃 priestcraft of India. One who has performed such penance has exhausted the evil effects of his sins and for him there is no penance. to describe these death penances to any sinner. the only operative penance is to embrace a red-hot iron image and die in that way.org no death penance should ever be described. with its concomitant result in the shape of so much fee (dak球i吃â) to be paid to the Brâhmi吃. however bad he may be. the rule is different. for modern Hinduism has done everything in its power to throw in 'the background that rational idea. preying on the gullibility of its votaries. which is far from the truth. For every sin. and also a pilgrimage. but a kicking cow. Penances have become a farce in Modern India. Repentance for sin is the highest prâya chitta. has exploited to its extreme extent. as the saying goes that no one feeds a docile donkey. penances can be compounded by the payment of amounts ranging from a cowrie shell to thousands of rupees to Brâhmi吃s. The after-life consequences can be warded off by appropriate penances. the infliction of bodily pains is of secondary importance. every mortal sinner must pass through the period of purificatory process of hell. if a sinner asks the pa吃危it for the appropriate penance of his sin. . by the rule of the present Iron age. but a gift to a Brâhmi吃. But no Pa吃危it is allowed. is that according to the law. Thus in certain cases of incest. Like the dispensations of the Popes of Rome. there is a penance. Similarly.
Suta said: Listen then. very difficult to tread.--whose firm root 3 is Law. performed sacrifices for thousands of years to attain the Heavenworld. whose abundant branches are the Purâ吃as. when asked. Please tell us correctly about the afflictions of this world and the other. 6 and the means of destroying its pains. . 6. inquired:-- Garu危a said: The Path of Devotion. 2. to the virtuously inclined. the field of the sleepless Ones. when the Blessed Hari. 4 the sages. I am willing to describe the way of Yama. the son of Vinatâ. 7. whose trunk is the Vedas. to remove your difficulties. and also. just so will I relate it. and whose fruit is liberation. happiness-giving.The Garuda Purana 5 AN ACCOUNT OF THE MISERIES OF THE SINFUL IN THIS WORLD AND THE OTHER 1. of many forms. 5 Also of the miseries of the World of Change. 8-9. As it was declared to Vainateya 3 by the Blessed Vi球吃u. the Teacher. O Shining One. Once.--excels. Those sages once. Saunaka and others. We now wish to hear about the fear-inspiring Way of Yama. in the morning. was sitting at ease in Vaiku吃居祈a. has been described to me by you. having offered oblations to the sacrificial fire respectfully asked this of the revered Sûta sitting there:-- The sages said: The happiness-giving path of the Shining Ones has been described by you. misery-giving to the sinful. whose flowers are sacrifices. In Naimi球a. The tree Madhusûdana. 3 having bowed reverently. has been told the highest goal of the devotees.. 3-5.
fie upon the wretched men who nevertheless go to hell! 12. 14-16. He remains. unexpectedly. moving little. 17. Bewildered by many thoughts. with the death rattle in his . then how they. O Târk球ya. with tubes obstructed by phlegm. in accordance with his former earning. 19.--then. as the result of his 7 actions. being cared for by his dependents.--fall into a foul hell.6 ForgottenBooks. 13. it is revealed. Tell me. like a house-dog. destitute of compassion and righteousness. averse from the true scriptures and the company of the good. Self-satisfied. meet with torments. and in what way they obtain the miseries of the Way of Yama. with his body deformed through old age. unbending. attached to the wicked. 20. terrible even to hear about. with failing digestion. then. 18. along which is the travelling. by which those who are sinful go in hell. some disease arises. Having experienced the good or the bad actions. revelling in the enjoyments of the desire-nature. and I will describe the Way of Yama. O Lord. lacking the divine attributes. Fie. eating little.org 10. Those men who are intent upon wisdom go to the highest goal. having the ungodly qualities. eating what is ungraciously placed before him. yet anxiously hoping to live. having passed through death. Not yet tired of life. Listen how the misery of this world accrues to the sinful. those who delight in sin. 21-24. 11. of those who turn away from devotion to Thee. Now I wish to hear about the fearsome Way of Yama. exhausted by coughing and difficult breathing. to what condition the sinful come. enveloped in the net of delusion. Powerful death. nearing death. the sinfully-inclined go miserably to the torments of Yama. approaches him stricken with bodily and mental pain. With eyes turned up through loss of vitality. in the house. like a serpent. intoxicated with the pride of wealth. diseased. The name of the Lord is easily pronounced. and the tongue is under control. O Lord of Birds. The Blessed Lord said: Listen.
The Garuda Purana 7 throat. Now he emits foam. two terrifying messengers of Yama are come. with grinding teeth. and the weeping of his relatives. Then hearing these words. While thus leading him the messengers menace him. O Târk球ya. looking the while at his own body. 33.--all the worlds appear as one. Lying encircled by his sorrowing relatives. Then. you wicked man. 28. The man of the size of a thumb. his mouth becomes filled with saliva. to Kumbhîpâka and the other hells. with ugly faces. of fierce aspect.-. with hair erect. Then. 34-35. without delay. with mind busy with the support of his family.--and he does not attempt to say anything. and bound the noose about his neck. swooning with intense pain he dies amidst his weeping relatives. and pain like the stinging of hundred scorpions is experienced. being caught in the noose of death. 30-31. We will lead you now. and recount over and over again the awful terrors of the hells. In this condition. 29. they forcibly lead him a long way. with nails like weapons. the moment of dying seems an age. 25. 32. The vital breaths of the sinful depart by the lower gateway. though being spoken to he does not answer. seeing whom his heart palpitates and he releases excrements. crying out 'oh.' 36. naked. In this last moment. at the destruction of the decayed senses and the numbing of the intelligence.' he is beaten by the servants of Yama.'Hurry up. crying loudly 'Oh. bearing nooses and rods. with senses unconquered. like the king's officers a convict. When the breath is leaving its place. 27. . oh. oh. You shall go to the abode of Yama. Having put round him a body of torment. As black as crows. a divine vision arises. the messengers of Yama come near and life departs.' is dragged from the body by the servants of Yama. 26.
desiring the body but held back with a noose by the followers of Yama.org With failing heart and shuddering at their threats. along a road of burning sand. he weeps. forest-fires and hot winds. do not uplift. Hence. wander about in great misery. ForgottenBooks. afflicted. The man is brought there in a short time and the messengers show him the terrible torments of hell. Nevertheless. Every day these are divided into four portions. the sinful Denier does not obtain gratification. Hungry and thirsty. by command of Yama. bitten by clogs upon the way. deprived of the rice-ball offering. O Târk球ya. with the messengers. struck upon the back with whips. 9 for ten days the son should offer rice-balls. roasting in the sun. and the gifts made during the time of his illness. and the handsful of water. 47. 41. painfully he walks. Two portions give nourishment to the five elements of the body. Having returned. in an uninhabited forest.8 37-38. still they are tortured with hunger. until the end of the age. Here and there falling exhausted and insensible. 8 the gifts. O Twice-born. 42. swiftly comes back through the air. He obtains the rice-balls given by his offspring.--in this way. for the sinful. very miserably led through the darkness to the abode of Yama. tortured by hunger and thirst. Those who are in the departed condition. Having seen the fearful Yama. 45. 30-40. bound by his past tendencies. almost powerless. the third goes to the messengers of Yama. O Best of Birds. 43. he lives upon the fourth. The Śrâddha. the man. Although they eat the rice-ball offering. . Karma not experienced does not die away even in thousands of millions of ages. 44. shelterless and waterless. after a time. 48. and rising again. 46. the being who has not experienced the torment certainly does not obtain the human form. remembering his misdeeds.
by the third the heart forms: By the fourth the back forms. 58-59. 56. 51-53. The old body being cremated. .The Garuda Purana 9 40. the size of a hand (cubit). Likewise next the knees and feet by two. 15 Shailâgama. very hungry and pained with thirst. O Bird. Dwelling in the body formed by the rice-balls. the neck and shoulders by the second. 25 Shîtâdhya. the sinful. 55. 10 without Vaitara吃î. Having passed successively. 13 Nâgendrabhavana. 54. goes on the way to the city of Yama. 20 Du祈khada. 26 Bahubhîti 27:--before the city of Yama. by this experiences good and evil on the way. through these sixteen cities on the way. the sinful man goes to the place of the King of Righteousness 11:-- Saumya. the man. For nine days and nights the departed obtains rice-balls. the abode of righteousness 60. By the rice-ball of the first day the head is-formed. 12 Sauripura. with fully formed body. Two hundred and forty-seven Yojanas each day the departed travels. on both the eleventh and twelfth days the departed eats. 50. crying out "Oh." having left his own house. 17 Krûrapura. walks alone along the road like a captured monkey. on the tenth day hunger and thirst. O Bird. 19 Bahwâpada. 18 Vichitrabhavana. a new one is formed by these offerings. 16 Krauncha. 23 Raudra. On the thirteenth day the departed. acquires strength. by the sixth the hips and secret parts. bound by the servants of Yama. Held by the nooses of Yama. 22 Sutaptabhawana. and by the fifth the navel. The extent of the way of Yama measures eighty-six thousand Yojanas. going by day and night. by the seventh the thigh forms. and on the tenth day the being. 14 Gândharva. 24 Payovarshana. 21 Nânâkrandapura. oh. 57.
The Blessed Lord said: I will tell you about the Way of Yama. 2. in another a great cloud of smoke. Infested with crows. O Ke ava. mosquitoes. No water is to be seen anywhere that he. In one place there is a very terrible forest of sword-like leaves. 12-13. There is no shade of trees there. showers of weapons. copper. 10. Although you are my devotee. O Bird. made of smelted. showers of stones and thunderbolts. Twelve suns blaze. showers of blood. in another in mud abounding in leeches. 7-8. hawks. which is recorded as two thousand yojanas in length and breadth. bestowing great misery. extremely thirsty. and on this road there is none of the foods by which he may support life. and having forest-fires. in another from a lofty mountain. and dogs. 3. in one place torn by thorns. 9. in another stung by very venomous serpents. Garu危a said: What is the path of misery in the world of Yama like? Tell me.org AN ACCOUNT OF THE WAY OF YAMA 1. 4. In one place he falls into a hidden well. in another he treads on razor-edges and on spear-points. in what.10 ForgottenBooks. in another a mound of embers. may drink. owls. In some places are showers of charcoal. when you have heard it you will become agitated. tigers. The sinful in one place is bitten by ferocious lions. There the sinful soul goes along pierced by cold winds. 6. in another burnt by fire. 5. vultures. In one place is a plain of hot sand. in another in hot slime. In one place he stumbles in the awful black darkness and falls into water. way the sinful go there.--by whose leaves he is pierced and torn. bees. in another stung by scorpions. in which a man may take rest. as though at the end of a pralaya. showers of boiling . 11.
22-23. carrying much foam. When it sees the sinful approaching. which when seen inspires misery. Very dreadful. O Father!'--again and again wailing. after the moment rising again. That river. this river. seethes. 24. Extending a hundred yojanas. infested with huge vultures and crows with adamantine beaks. it is said. 25. And showers of caustic mud. In the midst of the way flows the terribly horrible Vaitara吃î River. and its opposite cannot be seen. a flow of pus and blood. in others bills to climb and valleys to descend. with mud of flesh and blood. Filled with porpoises.The Garuda Purana 11 water. obstructed with hairy moss. O Târkshya. O Son. O Brother. and with other flesh-eating water-animals. with heaps of bones on the banks. and with excrement. fishes and turtles. 21. in others lakes filled with pus and blood.--of those who have fallen into the midst of this. . and crowded with hundreds of dreadful birds. impassible. 26. By hundreds of thousands of whirlpools the sinful descend to the lower region. filled with huge crocodiles. Covered with many scorpions. fear-inspiring. difficult to see into. O Bird. 15-17. In one place are deep chasms. with powerful roaring. with crocodiles. there is no rescuer whatever.--at the very sight of it the sinful swoon away. 18-20. Very sinful people. cry. In one place there is pitch darkness. in another rocks difficult to climb over. Hungry and thirsty the sinful drink the blood. this river was created only that the sinful should fall into it. with leeches. 14. Unfordable. overspread with flames and smoke. fallen into the flood. They stay for a moment in the lower region. flowing with blood. and with black snakes. It is difficult to cross and gives great misery. impassible for the sinful. like butter in the frying-pan: Covered all over with dreadful throngs of insects with piercing stings. of which even an account arouses fear.
never performed any benevolent acts. giving extreme misery.12 27.--O Dweller in the Body. by the nooses of death being dragged along.--O Dweller in the Body. 30-32. no offerings to the fire. make reparation for whatever you leave done! 38. did not value the precepts of the Vedas and the Śâstras.--O Dweller in the Body. ForgottenBooks. others. becoming exhausted. incessantly crying out. I did not excavate tanks in waterless places.'By great meritorious effort birth as a human being is gained. And the stupid. oh. which then they eat again. crying and weeping and laden with misery. did not worship the deities. did not even a little for the support of cows and brahmins. Some go on the way neck. vomiting blood from the mouth. Haying obtained that. Bewailing their own karmas these beings. feet and back bound with chains. ' Alas. 29. did not wait upon good men. 'I made no gifts.org Thus along the Way of Yama. nor worship the wise.' repents:-. 28. calling on son and grandson. are pecked by crows.-also. of many kinds of pain. Bound by the noose. I did not do my duty. go the sinful. make reparation for whatever you have done!' . some of them being dragged by hooks. thus going on the way. 'I did not duly honour the assemblies of Brâhmi吃s. the sinful are led on. arms. make reparation for whatever you have done! 37. and also by nooses through the ears. make reparation for whatever you have done! 36. 35. 'I made no daily gifts and did not give food daily to the cow. Others are drawn along by a noose through the end of the nose. And being beaten with hammers by the awful messengers of Yama. performed no penances. bearing many loads of iron. full of very great misery. and pierced from behind with points of weapons. 'Oh. go on towards the mansion of Yama. whatever have I done! 33-34.--O Dweller in the Body. did not perform service at a place of pilgrimage as prescribed. either for the benefit of men or for the sake of animals and binds. did not visit the holy river 1. did not listen to the Purâ吃as.
On the eighteenth day. and is miserable.The Garuda Purana 13 39. make reparation for whatever you have done! 40. O Mortal. Thus having lamented many times. In that city he takes rest. remembering the past incarnation. which is familiar even to children? Have you not heard of it from the twice-born. For seventeen days he goes on alone with the speed of the wind. his family and dependents all. of this way. 44. never preserved fidelity to my husband. Go on for a long time! 48. where there is neither buying nor selling. Owing to my bad deeds in former lives I got a woman's body. The River Pu球hpabhadrâ is there. You do not strive for provisions. Having become widowed I performed no austerities. crying 'Whence did I attain this human state?' he goes on. along with the servants of Yama. you fool. 'I did not follow the good advice of my husband. When he bewails his wealth. 42. the departed reaches the City of Saumya. did not pay due respect to my worthy elders. 49. make reparation for whatever you have done! 'Not knowing my duty I did not serve my husband. nor after his death enter the fire. 43.--O Dweller in the Body. 'Have you not heard. O Traveller in the Higher World! Yet you must inevitably go on that way.--O Dweller in the Body. as spoken of in the Purâ吃as?' . Large numbers of the departed are in that excellent and beautiful city. 41. which is a source of great misery. O Târk球ya. 'You know that provisions are the strength of a traveller. son and others. nor by detailed observances. then the departed belonging there and the servants say this: Where is your wealth now? Where are your children and wife now? Where are your friends and relatives now? You only suffer the result of your own karma. 46-47.' 41. There he remembers the enjoyment of wife. and a fig-tree delightful to see. 'I did not emaciate myself by monthly fasts by the course of the moon.
having eaten it. There stones rain down copiously upon the departed. There is there a king named Jangama. 54. the departed eats the rice balls given by hand in the fifth month. Having eaten the rice-balls of the fourth month he becomes somewhat happy. 51. 61. who has the appearance of Death. And in the fourth month reaches Śailâgama city. Thence the departed speedily goes to Nagendrabhavana. 55-56. 52. Having seen him he is overcome with fear and decides to give up efforts. 53. Being dragged unmercifully he weeps again and again. he is forcibly dragged by the nooses. and there having eaten the rice-balls offered in the third month he moves on. Having stayed. goes to Krûrapura. being again dragged with the nooses he is led onwards by the servants. Thus spoken to by the messengers and being beaten with the hammers. threatened by the servants of Yama. having arrived at the city of the Gandharvas. At the end of two months the afflicted leaves that city. satisfied with the rice-balls and jars then given. Upon the coming of the third month. and then. Having enjoyed there the riceballs. At the end of five and a half months the ceremony before the sixmonthly is performed. and having seen the fearful forests there he cries in misery. falling down and getting up again and running. He goes to Chitrabhava62-63.org 50. Remaining in the city of Krauncha. and thence goes on into Sauripura. trembling and very miserable. for a time and having left that city. 59. In that city he eats a mixture of water and food. Here he eats the monthly rice-balls given by his sons and grandsons through either love or compassion. given at the end of three fortnights. 57-58.14 ForgottenBooks. 60. water and cloths given by his relatives. He remains. and then passes on from that city. In the fifth month the departed goes thence to the city of Krauncha. .
Seeing him it seethes. then the boat will come to you. 'It is said by the sages. the departed. 72. Having eaten the rice-balls which are given in the eighth month he moves on. he passes on. the messengers. that Vitarana is a gift. he arrives at the city of Duhkhada. Having passed beyond that city. 68. seeing which he cries loudly.' Having heard their words. Though he there obtains the rice-ball gifts and water. goes. 73. At the approach of the seventh month he goes to the city of Bahwâpada. over which kingdom rules a king named Vichitra. 69. bringing a boat for you-who desire to cross the great Vaitara吃î River--if your merits are sufficient. Having fixed a skewer through his lips. 64-65.' 66-67. There he enjoys what is given by his sons in the seventh month. he cries in great misery. in the tenth month. and this is called Vaitara吃î because it is crossed over by that. . Then having come before him some fishermen say: 'We have arrived. carry him across like a fish upon a hook. who see the truth. he is not happy At the completion of the eleventh month he goes to the city of Raudra. 'Oh heavens. 70. Travelling in the air he suffers great misery. The sinful soul who has made no gifts verily sinks in that. Having seen many people crying in agony in various ways. 76. At the end of the ninth month he goes to the city of Nânâkranda. floating in the air. 71. very greatly afflicted with the desire to eat. Having left that city. to Sutaptabhavana. When he sees his huge form he runs away in fear.' he exclaims. 74. threatened by the servants of Yama. and being himself faint of heart. 75. with difficulty. He goes on the way lamenting. otherwise not. 'If you have made the gift of a cow.The Garuda Purana 15 na. O Ruler of Birds. who is the younger brother of Yama. Having then eaten the rice-balls of the sixth month.
At the end of the year he goes to the city of Śîtâ危hya. . 83. having reached the city of Bahubhîti. 78. he casts off the body the measure of a hand. 85. and them. At the end of the year. There the servants ask: 'What sort of merit have you?' Having eaten the annual rice-balls he plucks up courage again. thus go. 81. 'Does there remain any relative who will remove my misery?' 80. There clouds team. 70. What else do you wish to hear? 86. How they go on this most dreadful path. The spirit the size of a thumb. 82. where cold a hundred times greater than that of the Himâlaya afflicts him. 84. afflicted with hunger. to work out its karma.16 ForgottenBooks. giving misery to the departed. he looks about in the ten directions. painfully bound in tight bonds. Into the city of the King of Justice there are four gateways. Hungry and pierced with cold. O Bird. coming nearer to the abode of Yama. There he enjoys what is offered in the eleventh month by his sons and others. O Kâ yapa. getting a body of torment. thirst and exhaustion. obtains the Śrâddha before the annual one. in misery. has been told.org 77. of which the way of the southern gate has been declared to you. sets out through the air with the servants of Yama. he. Those who do not offer gifts for the dweller in the upper body. and half after the eleventh month he reaches Payovar球a吃a.
The Garuda Purana
AN ACCOUNT OF THE TORMENTS OF YAMA
Garu危a said: What are the torments like that the sinful 28 suffers, having passed along the way of Yama into the abode of Yama? Tell me this, O Ke ava.
The Blessed Lord said: Listen, O Descendant of Vinatâ. I will tell it to you from the beginning to the end. Even at the description of hell you will tremble.
2. 3. Four and forty yojanas, O Kâ yapa, beyond the city of Bahubhîti, lies the great city of the King of Justice. 4-5. The sinful man cries when he hears the mingled wails of 'Oh, Oh,' and having heard his cry, those who walk about in the city of Yama.
All go to the door-keeper and report it to him. The doorkeeper Dharmadhwaja, always stands there.
6. He, having gone to Chitragupta, 1 reports the good and evil deeds. Then Chitragupta tells it to the King of Justice. 7. The men who are Deniers, O Târkshya, and always delight in great sin; these are all, as is proper, well-known to the King of Justice. 8.
Nevertheless, he asks Chitragupta about their sins. Chitragupta, although he is all-knowing, enquires of the Śrava吃as 29. The Śrava吃as are the sons of Brâhma吃 who wander in heaven, on earth, and in the nether regions, hear and understand at a distance, and see a long way off.
Their wives have a similar nature, and are called, distinctively, Sravanîs. They know accurately all that is done by women.
These report to Chitragupta everything that is said and done, openly and secretly, by men.
12. These followers of the King of Justice know accurately all the virtues and vices of mankind, and the karma born of mind, speech and body. 13.
Such is the power of these, who have authority over mortals and immortals. Thus do these truth-speaking Śrava吃as relate the actions of man. To the man who pleases them by austerity, charity and truthful speech, they become benevolent, granting heaven and liberation.
Knowing the wicked actions of the sinful, those truth-speakers, relating them before the King of Justice, become dispensers of misery. The sun and moon, fire, wind, sky, earth and water, the heart. Yama, day and night, the two twilights, and Justice--know the actions of man.
17 The King of Justice, Chitragupta, Śrava吃as, the sun and others see fully the sins and merits of the embodied being. 18.
Then Yama, having assured himself concerning the sins of the sinful, summons them and shows them his own very terrible form.
19-21. Very sinful people behold the terrifying form of Yama--huge of body, rod in hand, seated on a buffalo,
Roaring like a cloud at the time of pralaya, like a mountain of lampblack, terrible with weapons gleaming like lightning, possessing thirty-two arms, Extending three yojanas, with eyes like wells, with mouth gaping with formidable fangs, with red eyes and a long nose.
22. Even Chitragupta is fearful, attended by Death, Fever and others. Near to him are all the messengers, resembling Yama, roaring. 23.
Having seen him, the wretch, overcome with fear, cries 'Oh, Oh.' The sinful soul who made no gifts trembles and cries again.
The Garuda Purana 24.
Then, by command of Yama, Chitragupta speaks to all those sinners, who are crying, and bewailing their karmas.
'O, you sinners, evil-doers, polluted with egoism, injudicious, why ever did you commit sin?
26. 'O, you foolish people, why ever did you commit that misery-giving sin which is born of lust, anger and association with the sinful. 27 'Hitherto you have committed sins with great delight, and thereby are now destined for torment. It is no use turning your faces away. 28. 'The sinful actions done by you are very many, and those sins are the cause of unavoidable misery. 29.
'It is known that Yama deals equally with the fool and the learned, the beggar and the wealthy, the strong and the weak.'
30. Hearing these words of Chitragupta, the sinful then grieve over their karmas, and remain silent and motionless. 31.
The King of Justice, seeing them standing motionless like thieves, has fitting punishment ordered for the sinful.
Then the cruel messengers, having beaten them, say, 'Go along, you sinner, to the very dreadful terrifying hells.'
The messengers, Pracha吃危a, Cha吃危aka 30 and others, executors of the sentences of Yama, having bound them with one noose, lead them towards the hells.
There is one big tree there, glowing like a blazing fire. It covers five yojanas and is one yojana in height.
Having bound them on the tree by chains, head downwards, they beat them. They, for whom there is no rescuer, cry, burning there.
Many sinful ones are hung on that silk-cotton tree, exhausted by hunger and thirst, and beaten by the messengers of Yama.
org 37. with maces and with big pestles. Thus beaten they become still. with spears. 'Oh. and. 47. In falling their limbs are cut by the sharp leaves. 49. fallen down and bitten by dogs. helpless. seeing them quiet. 48. being bound with various nooses some are beaten with hammers. with iron clubs. 42. 39-40. like firewood. Then the mouths of those who are crying are filled with dust by the messengers. along with which torment cannot exist. . 'You did not do any acts of service. those most. 41. You did not meditate well upon Yama and Chitragupta. with hammers. 44. swooning away. Some of the sinful are cut with saws. We only punish miscreants. by the messengers. Again and again they are forcibly struck. the servants address them thus: 'O. are chopped into pieces with axes. implore the messengers. 'You did not give even halt a mouthful of food to the dog or the crows. Suffer the fruits of your own sin! Because you are devoid of righteousness you deserve to be beaten. 45. nor make the water-offering to the forefathers. nor repeat their mantra. 43. Thus having spoken the messengers heat them mercilessly. and they cry. as we are ordered. sinful people. nor honour your guests. with metal rods. Though living as a householder you did not even express compassion. you sinners. why ever did you commit such wicked deeds? You did not even make the easy water and food offerings at all. 'Forgiveness of faults is done by the Lord Hari 31 Î wara. and on account of the beating they fall down like glowing charcoal. and others thrown flat on the ground. nor worshipped the deities.20 ForgottenBooks. Then. you evildoers. forgive my faults'--with suppliant hands.' 46. 31. You never visited any places of pilgrimage.
Some are thrown into wells. Some are surrounded closely with blazing charcoal.' 57. 56. 35 Sa鞠ghâta. give up my wealth. Kâlasûtraka. are eaten away by them. Some. others plunged into pits full of worms. are squeezed like sugarcane. 45 Sanjîvana. 52. Some are plunged into heated butter. 46 Mahâpathin.The Garuda Purana 21 50. 34 Ku危mala. 53. in front of huge maddened elephants. are pierced in the head with arrows. 42 Mahâniraya. are given pieces of flesh torn off with pincers by the messengers. and others into heated oil. which you owe me. 33 Maharaurava âlmalî. fixed in the middle of a machine. some are hurled from heights. 44 Ûlu. 54. Hells full of great misery are there. In the world of Yama I see my wealth being enjoyed by you. eyes and faces. 37 Pûtim弓ittika. 41 Sampratâpana. 59. the midst of which are twenty-one most dreadful of the dreadful. Thus disputing. 47 . and like a cake thrown into the frying-pan they are turned about.--near to the tree. in the hell-region. enwrapped with torches. their bodies half-buried in a pit. Others. and some with hands and feet bound are placed head downwards. By the hard beaks of huge flesh-eating crows and vultures they are pecked in the head. Others clamour: 'Give up. Some are thrown in the way. 55. 40 Savi球a. the sinful. There are eighty-four lakhs of hells. O Bird. 51. 32 Loha a吃ku. and thrown into the dreadful hells. by order of Yama. Thus quarrelling. and smelted like a lump of ore. 60. 39 Lohitoda.--in which there is great misery indescribable in words. 43 Kâka. they are taken hold of by the messengers. Tâmisra. 58. 61-64. 38 36 Raurava. Tâmisra and others.
until the end of the age. 68. . obtains appropriate fruit. and inhabited by multitudes of servants. devoid of righteousness. the various fruits of sin. 49 Kumbhîpâka. having given up both. 48 Andhatâmisra.22 ForgottenBooks. like an invalid who has been robbed of his wealth. Men and women suffer the torments of Tâmisra. 66. Having cast off his body. the various torments of hell. the support of his family. experience there. Andhatâmisra. which is the place of uttermost darkness. 51 and Tapana. he goes alone to hell. All formed of various afflictions and diseases of different classes. 52 --in all twenty-one. who was fond of supporting his family by unrighteous means alone. goes to Andhatâmisra. 69. 65. he comes here again. Who have fallen into these. purified. provisioned with the opposite of happiness. 50 Sampratâpana. Having experienced in due order the torments below. The man experiences in a foul hell what is ordained by his fate.org Avîchi. which are produced by secret association. which was nourished at the expense of other creatures. 71. 70: The individual. Thus he who was holding a family or gratifying his belly. Raurava and other hells. and being departed. 67. The sinful fools.
drinkers of intoxicants. infanticides. teachers and Shining Ones. and those who commit secret sins. 2. O Ke ava. who speak evil words. the Mîmâ誼sâ. 1. Those who are elated at seeing the miserable. I will tell you who the sinners are who go by it. who turn away from the company of the good. Slayers of Brâhmi吃s. The Vaitara吃î River is only on this very miserable way. The righteous go into the city of the King of Justice by three gateways. slayers of owe. go from hell to hell. but the sinful go into it only by the road of the southern gate. Those who seize upon the fault and depreciate the merit. Those who steal the wealth of the teacher.The Garuda Purana 23 AN ACCOUNT OF THE KINDS OF SINS WHICH LEAD TO HELL Garu危a said: For what sins do they go on that great Way? Why do 53 they fall into the Vaitara吃î? Why do they go to hell? Tell me this. 5-12. from misery to misery. the property of the temple or of the twice-born. and are always evil-minded. and those who kill with poisonous foods. who are . the Vedas. 4. who are foolish. murderers of women. and those who steal the possessions of children. from fear to fear. who turn away from good deeds. destroyers of the embryo. those who disparage the Purâ吃as. Those who do not repay their debts. good men. those who betray confidence. good actions. those who take away the possessions of women. who try to make the happy wretched. the Nyâya and the Vedânta. 3. who are attached to the wicked. those who misappropriate deposits. Those who despise places of pilgrimage. who are jealous of those who have merit. The Blessed Lord said: 'Those who always delight in wrong deeds. Those who do not listen to good counsel nor even to the word of the Śâstras.
17. fall into the Vaitara吃î. faithful. Who covets the King's wife. Who obstructs sacrifices. 15. and many others. possessed of thousands of merits.'--of these two the stay is continued. who is of unbridled nature.org self-satisfied. and who slanders virtuous women. of good qualities. and consorts with a lowcaste woman. who repents of his gifts: who takes away another's livelihood. and treat them disrespectfully. having called them. says. they go towards the Vaitara吃î. 16.24 ForgottenBooks. The Brâhmi吃 who sells liquors. who does not study the Śâstras.These. Who has put aside his Brâhma吃ic duties. and many other fools. who eats flesh and drinks liquor. of noble birth. Who takes away what he gave. who drinks the milk of the tawny cow. 14. . Those who dishonour their mothers.--these men sink in it.These.-. who abducts others' wives. teachers and preceptors and the reverend. 13. 'There is nothing for you. who prevents the telling of stories. who removes field-boundaries. Who does not fulfil promises made to Brâhmi吃s. who wears the sacred thread or consorts with Brâhmi吃 women. who ploughs up pastures. weeping day and night. devoid of righteousness. fall into the Vaitara吃î. who are foolish. certainly go on the Way of Yama. I will tell you what sinners fall into it. who thinks themselves learned. Beaten by the messengers of Yama.-. who are unbending. and who. The Śûdra who studies the letter of the Vedas. who is lustful towards virgins. and modest. very sinful. fall into the Vaitara吃î. fond of treading forbidden paths. not for the prescribed sacrifices of the Vedas. Those who ascribe evil to the good. 18-24. who kills animals for his own gratification. Those who wickedly abandon their wives. fathers. who hinders others making gifts. anal abandoning prescribed ditties.
--these certainly go to hell. 32. 31. 26. with timber. 28-30. Who cut down and destroy big trees. the avaricious. Those who eat. self-indulgent. and the good teachers.--these certainly go to hell. Those who obstruct roads with posts. Those who destroy wells. ponds. and who gain a livelihood by thieving.--these certainly go to hell.The Garuda Purana 25 23. 27. the messengers cast into hells. gardens and forests. servants and teachers. O King of Birds. I will tell you about the sinful who fall into them. the wise. The woman who despises her husband and thinks about another. or people's houses. 36. with stones or with thorns. those attached to sense-objects. and having neglected the offerings to the forefathers and the Shining Ones. through being beaten. hypocrites.-these certainly go to hell. . who perform false duties. having suffered great misery in it. the messengers hurl them into that river again. Deniers.--such and others at the silk-cotton tree experience much beating. by command of Yama. do not worship Śiva. Who give false witness. 33.--these certainly go to hell. Those who. nor perform the ceremonies for those who are in the upper body. Hari. go to the tree standing on its bank. those who break the laws of morality. 34. 35. Sûrya. Ga吃e a. Who did not make gifts of black cows. who neglect vows and pilgrimages. and having come. who destroy the chastity of widows. they then hurl those sinners into the Vaitara吃î. who earn by cheating. Those who fall down. which is the foremost among hells. having neglected their wives. the ungrateful. shrines. Śivâ. with mounds. tanks. children. Having come all along the path the sinful reach the abode of Yama.
in a garden. even though food is cooked. Vai yas who are dealers in skins. 44. do not give up causing dissension among Brâhma吃s and cow-fights but delight in them. commit transgression at the time of conception.---these certainly go to hell. begetting offspring of a Śudra woman. those who deceive all creatures. with women who have no other refuge. Those who are fond of quarrels. goes to a low condition. Those who assume observances. with senses uncontrolled. through malignity.--these certainly go to hell. Those who throw their bodily refuse into fire. 46. Those who do not compassionate the helpless. who hate the good. Those who are suspicious of all creatures.--these certainly go to hell. who have come full of hope to the house. into water.--these certainly go to hell. in a road. in the day time. and of bows and arrows. ForgottenBooks. Those who are makers of swords. 39. Those men who. 47. he is certainly degraded from the Brâhmi吃 rank: That wretched twice-born is not worthy of salutation at any time. and who are cruel to them.--these certainly go to hell.--these certainly go to hell. these certainly go to hell. cast them away again. 42. 43.--these certainly go to hell. consort with women in the monthly courses. these who sell poisons. Those who. 45.org The Brâhma吃i who places a harlot on his bed. 40. on Śrâddha occasions.--all these certainly go to hell. in water. who punish the guiltless. women who sell their hair. and afterwards. those fools who worship him certainly go to hell. 48. blinded by passion. Those who do not feed the Brâhma吃 guests. or in a cowpen. .--they certainly go to hell. on the four days of lunar change. 41. and those who are sellers of them.26 37-38.
56. He who interferes with marriage. that there are many torments for the sinful. 1 or bands of pilgrims. plants. a village or a wood. 54. 52. then they say. he begs for water to drink. When his limbs are burnt with fire. afflicted with thirst. Being tortured thus. 27 Those who do not respect the teacher who imparts the knowledge of the Supreme Self. Why should I explain them fully.--these certainly go to hell. he wails piteously. Getting up again somehow. Those who betray their friends. 53. When his limbs are cut by its leaves.--these certainly go to hell. and the tellers of the Purâ吃as. he begs for a shady place. creepers. these are spoken of as unmoving. those who cut short friendship. 50. enveloped in great delusion.' As soon as he drinks it he falls down. Having eaten there their undecaying fruits they are born again. then the messengers give him boiling oil to drink. 58. it is declared. By order of Yama they return to the earth and become unmoving and other creatures: Trees. The very sinful man who sets fire to a house. is captured by the messengers of Yama and baked in pits of fire. dwells in a dreadful hell from which there is no return. Thus. when they are spoken of in all the Śâstras? 59. 51. bushes. Then they say: 'Drink this liquid and eat this food. 'Ah. rocks and grasses. Powerless and breathless he is unable even to speak. 60-62. and those who destroy hopes. burning inside. men and women by thousands are baked in dreadful hells until the coming of the deluge. ha! Sleep comfortably in this cool shade!' 55. 57.The Garuda Purana 49. and then is led by the messengers into the forest of sword-like leaves. processions of the Shining Ones. sharp as swords. O Târk球ya.-- . When.
28 ForgottenBooks. . and bearing the marks of sin. having come back from hell they are born in the human kingdom amongst low outcastes. 64. All these evolve thence into the human condition. by the stains of sin. and even there. infested with grievous maladies.org Insects.--it is said that there are eighty-four hundred thousands of fates of birth-fates. born blind. Thus they become men and women oozing with leprosy. 63. animals and fish. birds. become very miserable.
becomes swollennecked. who speaks lies becomes a stammerer. O Ke ava. . 5. The murderer of a Brâhma吃 becomes consumptive. who steals a book-is born blind. 7. and to what sorts of birth such sins lead? 1. one with discoloured teeth. who interferes with marriage becomes lipless.The Garuda Purana 29 AN ACCOUNT OF THE SIGNS OF SINS Garu危a said: Tell me. becomes big-bellied. 6. He who eats sweet foods. The man who. insults his teacher. 9. 2. eats what should not be eaten. 4. becomes an epileptic. 3. who despises the Vedas and the Śâstras certainly becomes jaundiced. by what sins particular signs are produced. The eater of flesh becomes very red. who goes with his teacher's wife. on account of greed. who gives impure food at a Śrâddha ceremony is born a spotted leper. a eunuch. and the signs produced by particular sins. who breaks the meal-row 1 becomes one-eyed. through pride. the drinker of intoxicants. without giving to others. and who listens to them becomes deaf. 8. who commits illicit intercourse.--all three born as outcastes. The slayer of a woman and the destroyer of embryos becomes a savage full of diseases. Who strikes a cow or a Brâhma吃 with his foot is born lame and deformed. the killer of a cow becomes hump-backed and imbecile. the Brâhma吃 who. 54 The Blessed Lord said: The sins on account of which the sinful returning from hell come to particular births. the murderer of a virgin becomes leprous. diseased-skinned.--these hear from me. Who bears false witness becomes dumb.
The twice-born who does not impart learning to the deserving becomes a bull. Who steals betel. ForgottenBooks. who steal shoes. 19. a crow. Those twice-born who do not make offering to the World-deities. Who steals jewels is born in a low caste. 17. or browbeats a Brâhma吃. by eating without grace. Who threatens and spits at his teacher. Who steals food becomes a rat. and by too many sacrifices he becomes an ass. who steals gold gets diseased nails. grass and cotton are born from sheeps' wombs.30 10. 12. Who lives by violence. 16. 20. and who eat all foods without consideration. and who is fond of hunting. honey. who steals grain becomes a locust. an incendiary becomes bald. who sells flesh becomes unlucky. whose feature is unrestrained becomes an elephant in a desolate forest. 14. the pupil who does not serve his teacher becomes an animal. perfumes. Who steals vegetables and leaves becomes a peacock. a vulture.--an ass or a cow. an ant. fruits and flowers becomes a forest-monkey. and who steals poison. who is inwardly wicked while outwardly pious. become tigers in a desolate forest. Who dies by drinking poison becomes a black serpent on a mountain. who does not meditate at twilight. a musk-rat. who robs caravans on the road. 15. . a scorpion. 21. The Brâhmi吃 who does not recite the Gâyatrî 56. who eats fled of other beings becomes diseased. who steals any metal becomes poverty-stricken. and salt. The Brâhmi吃 who officiates for one unfit to perform sacrifice becomes a village hog. certainly becomes a goat in a butcher's house. 11. is born as a Brâhmi吃-fiend in a waterless wilderness. becomes a crane. 18. a gad-fly. flesh. 13.org A poisoner becomes insane. who steals water becomes a Châtaka-bird 55.
29. Who deceives a friend becomes a mountain-vulture. Who. The wretch among twice-born who worships the deities for the sake of wealth is called a devalaka and is unfit to offer oblations to ale deities and forefathers. The lustful man who goes with a female ascetic becomes a desert fiend. who speaks ill of caste and order is born a pigeon in a wood. becomes a leech. who cheats in selling. abandoning her own husband. who quarrels with sister and brother. father and teacher. who goes with the king's wife becomes corrupt.The Garuda Purana 31 22. having become a hyena and a porcupine. Who hates mother. The devalaka is born from the womb of a hen. a house-lizard. 28. who consorts with an immature girl becomes a huge snake in a wood. who consorts with a Śûdra woman becomes bull. becomes a chameleon. 24. and with his friend's wife. Who commits unnatural vice becomes a village pig. by embracing a woman of his own family. 31. 57 23. Who destroys hopes and who destroys affection. and she who scolds her husband becomes a louse. even for a thousand births. or a kind of female serpent. 32-33. runs after another man. 25. The woman who abuses her mother-in-law and father-in-law. Who feeds upon the eleventh-day offerings to the dead is born a dog. Who covets his teacher's wife. He who cuts off his lineage. becomes a ruddy goose for a long time. becomes a flying-fox. 30. . a donkey. who is passionate becomes a lustful horse. 27. is destroyed when an embryo in the womb. an owl. 26. who is not hospitable to the goody becomes a howling Fire-face. is born from the womb of a bear. Who does not give to a twice-born according to his promise becomes a jackal. and causes constant quarrels. who through dislike abandons his wife.
goes to the condition of grass. gives it to some other. powdered stone. 35. Who takes away a plot of land. Who goes with his teacher's wife. The Brâhmi吃's possessions acquired by deception. enjoyed even in friendship. is born for sixty thousand years as a worm in excrement. becoming not a giver but a beggar. 44. by taking a Brâhmi吃's possessions. a dog and a jackal. it would be like offering to ashes instead of to the blazing fire near by. but where is the person in the three worlds who can digest a Brâhmi吃's wealth! Chariots and troops supported by the wealth of a Brâhmi吃 crumble away in battle like artificial river-banks of sand. By appropriating temple property. The stealer of gold attains the condition of a worm.--and by forcible robbery even as long as the moon and stars exist: A man may digest even iron filings. But it is no neglect if the Brâhmi吃 is without Veda-knowledge. families become broken up.org Those who are very sinful. and by neglecting Brâhmi吃s. . 36. He is called a neglector who. afflict the family even for seven generations. and poison. 45. 41-43. a camel and a she-buffalo. are born here upon the exhaustion of their karma. and having experienced the results in the successive hells. 37. having passed through dreadful hells produced by their great sins. he is born blind and in poverty. which was given by himself for another. bushes and plants. is born as a Brâhmi吃-fiend. instead of making a gift to one who is wellread in the Vedas and Śâstras and has resorted to him. ForgottenBooks. 38-40. Who steals another's wife. an insect and a bird. who robs a Brâhmi吃. The murderer of a Brâhma吃 goes into the womb of an ass. Having neglected. O Târk球ya.32 34. a drinker of intoxicants enters the wombs of a wolf. who misappropriates deposits.
33 The sinner who takes back by force what has been given by himself. Thus the makers of bad karma. at another in hell. he again dies. Who gives the means of support to Brâhmi吃s obtains fruit equal to that of a lakh of cows. rain and heat. Having given the means of subsistence and a piece of land. Having experienced as a bird the misery of cold. Having suffered the miseries from conception onwards to death. who robs Brâhmi吃s of their means of sup port becomes an ape. held fast by the noose of karma. when the good and evil are balanced. 49. 52. by the force of sin he goes to hell. having experienced the tortures mf hell. . made by themselves in this world. He who does not mike gifts becomes poverty--stricken and through poverty he commits sin. he becomes an embryo in due course. in these stated forms. Then. goes into hell until the coming of the deluge.The Garuda Purana 46. so mortals revolve by my magic. 56. 48. and is again born in poverty and again becomes sinful. These and other signs and births. Birth and death are the lot of all embodied beings. but robs. Who does not protect. are born with the residues of their sins. obtaining for thousands of lives the bodies of animals. he afterwards reaches the human state. 47. Man and woman having come together. 50. O Lord of Birds. 51. 54. a dog and a monkey. are seen to be the karma of the embodied. they suffer from carrying burdens and other miseries. 55. is born as a lame dog. thus turns the wheel in the four kingdoms of beings. 53. As the wheel of time turns. They revolve at one time of earth. he should then protect it firmly.
org Karma which has been made.34 57. Karma not suffered does not fade away even in tens of millions of ages. . ForgottenBooks. must inevitably be suffered. whether good or evil.
hair. 6. By the fourth the seven bodily fluids. the body of the sinful begins to form. 1 and after that an egg of flesh. linga and other cavities. bones. 2. 3. . and what miseries he suffers in the embryonic condition. 10. enters the womb of a woman. and the creature at the time of birth lies in the disgusting hollow of the loins. in obtaining a body. 4. In one night it becomes a lump. on the second as the murderer of a Brâhmi吃. The bodily substances are formed of the foods and liquids of the mother. how he who returns from hells 58 is formed in the womb of the mother. by the second the arms and other parts of the body are formed. according to karma. In the middle of the menstruation period. by the third occurs the formation of nails. as they are very tender. All its limbs bitten constantly by hungry worms. by the fifth hunger and thirst arise. and on the third as a washerwoman. by the fifth night round. amid fœces and urine. in the three days on which Indra incurs the sin of Brâmicide. 5. skin. 7-8. it swoons away repeatedly through excessive pain. The creature. the divine eye. O Ke ava. by the tenth day like the fruit of the jujube tree. The mother of one returning from hell is regarded on the first day as an outcaste woman. Vi球吃u said: I will tell you how the mortal is born when the male and female elements are bound together by the union of man and woman. 1.The Garuda Purana 35 THE MISERIES OF BIRTH OF THE SINFUL Garu危a said:--Tell me. 9. enveloped by the chorion. By the first month the head. by the sixth. it moves to the left of the womb. which is the receptacle of a man's seed.
imploring and trembling.--and remembering. From the beginning of the seventh month. obtaining not the least happiness. Thus enveloped by the womb and bound outside by the sinews. as regards body and son and wife. it is unable to move its limbs. adores in plaintive tones Him who placed him in the womb. . the Karma generated in hundreds of previous births. 15. O Lord. bound in seven bonds. Let not this transmigration occur to me again. and is compassionate to the afflicted. sour and acid. the supporter of the universe. misled by my egoism I am transmigrating. by divine power. 12. "Fallen into a well of fœces and urine.org 11. though he gains consciousness. with hands put together. Having this insight he. who is compassionate to those who come for shelter. "If I am released from this womb I will lay myself at Thy feet. When shall I get out? "In Him alone. 14. the destroyer of evil. There he remembers. and I will take the means by which I may obtain liberation.--like a parrot in a cage. 16-23. "I seek refuge in Vi球吃u. hot. With its head placed in its belly and its back and neck curved. I am burnt by the fire of the belly. sobs for a long time. and anxious to escape from it. will I seek refuge. The creature says. 13. bitter. it feels pain all over its body.36 ForgottenBooks. he who is in the womb trembles and moves about because of the parturition winds. like a uterine worm. and as s result I am tormented. caused by the mother's eating many things--pungent. "I am bewildered by Thy magic. "I did good and evil actions for the sake of my dependents. salt. while they who enjoy the fruits escape. the husband of Śrî. who has given me this experience.
Then. bugs and other flies bite him. where misery results from my sinful actions. deprived of knowledge. 29. 31. gnats. to sit. on the cremation ground. after experiencing his karma. he comes out with anxiety and painfully breathless and with memory destroyed. He experiences the miseries of infancy and childhood arising from dependence. The Blessed Lord said: He who has thus considered. Mosquitoes. .The Garuda Purana 37 "But no. 25. and cries loudly. when he is touched by that magic. suddenly is cast out head downwards into birth. I wish never to come out of the womb. 32. In this wise having experienced the miseries of infancy and of childhood. unable to ward off what is thrust upon him against his desire." 24. resorting to Thy feet I will keep myself aloof from the worlds of change. He is become changed in condition. endowed with insight. Lain upon a bed unclean and befouled by perspiration. while praying. he is unable to scratch his limbs. When he comes out of the womb. 28. 26. He is nourished by people who do not understand his wishes. or upon hearing the Purâ吃as were permanent--who would not be liberated from bondage! 27. by the winds of delivery. 30. he is unable to speak. 33. just as insects bite little worms. he reaches youth and acquires evil tendencies. rise or move. then verily the man is bewildered by the magic of Vi球吃u. skinless and weeping and deprived of understanding. Cast out forcibly. bending down his head. during illness. and has been ten months in the womb. bearing the fatigue. Having fallen on the ground he moves like a worm in excrement. "Because remaining even here in great misery. powerless. If the state of mind which arises in the womb.
to his own ruin and is destroyed by those stronger than himself. having arrived at old age. as before.38 ForgottenBooks. Thus I have related to you. are never released. 39. Thus held fast in the ever-circling noose of karma. 42. What else do you wish to hear? . he hates the scriptures and good men. through foolishness lets slip the nectar from his hand. 41. how then shall the infatuated one not be destroyed. The lover makes quarrels with rivals. the elephant. Seeing a seductive woman. and even more difficult to obtain is that as a twice-born: and who then only provides for and pampers the senses. like a moth into a flame.org 34. Then. and becomes lustful. the bee and the fish: these five are led to destruction by one of the senses. how the sinful. 40: After hundreds of lives one obtains human birth on earth. 37. Then he begins evil brooding. 38. 35. Who is more sinful than the fool who. go in hell. death having come. as one elephant by another. infatuated he falls into great darkness. the sinful. and on account of ignorance becomes angry and sorry. spends in vain the human birth which was difficult to obtain. O Târk球ya. he is troubled with great diseases. 36. He longs for the unobtainable. The deer. and his pride and anger increase with the growth of his body. 43. deprived of the sacrifices for the dead. mingling in the company of the wicked. the bird. when he enjoys the five kinds of objects by five senses. bewildered by my magic. and. he goes to a miserable hell. attached to sense-objects. his senses captivated by her blandishments.
O Lord of Birds. If by any past action of his the birth of a son has been prevented. that of those who have sons and who are righteous.' is the ancient saying. 5. or worshipped the Blessed Śiva with devotion. 'By the son he conquers the worlds. carries the whole family over. O Mâdhava. Garu危a. 9. but never so. of weak intelligence. 1. you have done well in asking for the benefit of men. if righteous. or performed the Śatacha吃危î. again questioned Ke ava for the benefit of men. and I will tell you all. Having listened to the Harivan a. The son saves his father from the hell called Put. as already said. therefore he was named "putra" by the Self-existent himself.The Garuda Purana 39 BABHRUVÂHANA'S SACRAMENT FOR THE DEPARTED ONE Sûta said: Having heard this. 7. Garu危a said: Tell me by what means men who have committed sins unknowingly or knowingly escape from the torments of the servants of Yama. The Blessed Lord said: O Târk球ya. . 6. 59 holy 2. the intelligent should beget a son. Hard indeed. Even a single son. O Lord. their reason clouded by sin. their self dimmed by attachment to sense-objects-For their uplifting tell me. 10. 3-4. Listen attentively. For those men who are immersed in the ocean of transmigration. trembling like a leaf of the fig-tree. the exact meaning of the Purâ吃as. 8. is the fate of the sinful and those without sons. and the means by which people attain a happy condition. then some means should be taken for obtaining a son.
17-19. The Vedas also proclaim the great importance of the son. from ancient history. and firm in righteousness. grandsons. an example of the efficacy of gifts for the higher body. full of various kinds of trees. with his army. and punishing the guilty. In the midst of the forest the king saw a deer in the distance. 22. always delighting in K球attriya duties. and great-grandsons he goes from the worlds and obtains heaven. a lover of Brâhma吃s. Accordingly. 13. They alone. 12. Crowded with various species of animals. 20-21. Now listen. in the Treta age. ran out of sight into the interior of the forest. Once. skilled. by making Śrâddha-gifts are the means of their fathers' attaining heaven. one is released from the debt to the forefathers. valuing the good. and resounding with the cries of various birds. 14. Lord of Gifts. He entered a thick forest. By the touch of his grandson a mortal is released from the three-fold debt. Need I say one attains heaven by means of the Śrâddha performed by a son. who was very powerful. A sacrificer. there reigned over the delightful city of Mahodaya a king named Babhruvâhana. O Best of Birds.40 ForgottenBooks. severely wounded by his very hard arrow. having seen the face of a son. Sons having father and mother of the same caste are legitimate. but the illegitimate drags down. With the help of sons. 16. . one should avoid a woman of lower caste. Righteously protecting his subjects as though they were his own sons. The deer. carrying the arrow with him. Knowing this. when a Departed One went to heaven even when it was offered by another. Formerly. that powerful king. Concerning this I will give you. O Bird. 15. went hunting. prosperous. Târk球ya. endowed with good character and of good conduct. compassionate.org 11. The son of a Brâhma marriage uplifts.
The Garuda Purana
23. The king, following the blood-stains on the grass, pursued the deer and came into another forest. 24. That leader of men, hungry and with parched throat, fainting with the heat and with fatigue, coming to a lake bathed in it with his horse. 25-27.
Then, having drunk of that cool water, rendered fragrant by thepollen of the lotus, Babhruvâhana came out of the water refreshed, And saw a delightful fig-tree, giving cool shade with its large spreading boughs, sounding with many birds, And standing like a big standard over the whole forest. The king approached and sat at its root. Now he beheld a Departed One, of terrible appearance, humpbacked and fleshless, with hair erect, dirty, and with senses discomposed by hunger and thirst.
Seeing him deformed and dreadful Babhruvâhana wondered. The Departed One, also seeing the king who had come to that dreadful forest, And becoming filled with curiosity, came near to him. Then, O Târk球ya, this king of the Departed spoke thus to the king:
"I have escaped the condition of the Departed and reached the highest condition, by being in touch with you, O Great-Armed one,--I am highly blessed."
The king said: "O Black-complexioned and Gaping-mouthed, by what bad deeds did you reach this state of the Departed, dreadful to see, and highly unhappy?" "Tell me in detail the cause of your condition, dear. Who are you, and by what gifts will your condition as Departed pass away?"
The Departed one said: "I will tell you everything from the beginning, O Best of Kings. You will surely have compassion upon me when you have heard the cause of my condition as Departed,
"There is a town named Vaida a, possessed of all prosperity, having many districts, and abounding in precious stones of various kinds, "Beautiful with palaces and mansions, and in which many religious acts are performed.
There, O Reverend Sir, I dwelt, always engaged in worship of the Shining Ones. "By caste I am a Vaishya, by name Sudeva, please know. By fire-offering I pleased the Shining Ones, and likewise the forefathers by food. "I gladdened the twice-born by offering various gifts. I gave food of various kinds to the poor, the blind and the wretched.
39-41. "All this, O King, through my evil fate has proved fruitless. How my good deeds proved fruitless I will relate to you.
"I have no offspring, no companion, no relative and no friend like you, who will perform for me the ceremonies for the-higher body. "If the sixteen monthly Śrâddhas, O great king, are not performed, the condition as Departed becomes firmly fixed, even if hundreds of annual Śrâddhas are performed for him. "Uplift me then, O Lord of Earth, by doing the ceremonies for my higher body. It is said that in this world the king is the kinsman of all castes.
"Therefore, O Lord of Kings, help me over, and I will give you a most precious jewel, so that my departed condition may be destroyed, and my higher state arise. "In that manner please act, O warrior, if you desire my welfare. Suffering from the misery of hunger and thirst, I cannot endure this departed condition. "In this forest there is sweet and cool water, and pleasant fruits, but I am not able to grasp them at all, although afflicted with hunger and thirst.
"If the great Nârâya吃a rite is performed for me, O King, along with all the ceremonies for the higher body, with Vaidic mantras, "Then surely my condition as departed will unfailingly pass away. Vaidic mantras, austerities, gifts, and compassion to all beings, "Listening to holy scriptures, worship of Vi球吃u, association with the good,--these, I have heard, are the destroyers of the departed condition.
The Garuda Purana
"So I will tell you about the worship of Vi球吃u, the destroyer of the departed condition. Bring two pieces of gold, honestly gained, and make one image of Nârâya吃a from them, O King. "Dress it with a pair of yellow cloths, put on it various ornaments, bathe it in many waters,--and placing it, you should worship thus.
"Place Śrîdhara 1 to the east of it, Madhusûdana 60 to the south, to the west Vâmanadeva 61, to the north Gadâdhara, 62
"In the middle Pitâmaha 63 and also Mahe wara. 5 Worship these in turn with sandal-paste and flowers, according to the rite. "Then, having gone round them, make offerings in the fire to these deities. Make offerings to the universal deities with clarified butter, curds and milk. "Next, having bathed, calm and controlled in mind, the sacrificer should perform, according to the rite, in front of Nârâya吃a, the ceremony for the upper body. "He must commence, as prescribed in the scriptures, by giving up anger and greed, and perform all the ceremonies and the release of a bull. "Then he must give thirteen sets of pots to Brâhmi吃s, and having made the gift of a bed, consecrate a pot of water for the sake of the departed."
57. The king said, "How is the pot for the departed to be prepared, and in accordance with what: rites must it be given? Tell me, on account of my sympathy for all, about the pot which gives release to the departed."
The departed said: "Oh Great King, you have done well in asking this. Please take notice and l will describe that good gift by which the departed condition cannot exist.
"The gift which is named 'the pot for the departed,' is a destroyer of all evil. In all the worlds it is difficult to obtain this dissipator of evil conditions. "Having prepared a pot of refined gold, consecrated it to Brahmâ, Î a 1 and Ke ava 64, and all the guardians of the quarters, filled it with clarified butter
He duly performed. in the neck of it. bowed to him. one should give away the golden pot. the guardians of the universe. 64-65. 66-68. O Kâ yapa. and he who causes others to hear this holy history. horses and chariots. the departed attain a happy state. though they may. having given the great jewel to the king. attained heaven. have acted sinfully. By the Śrâddha. in order-"These having duly worshipped. and arrived there remembering all that was said by the departed one. He who hears. likewise Vi球吃u. flowers and sandalpaste. again implored him. the rites and ceremonies for the dweller in the upper body. What good are a hundred other gifts from you? "Brahmâ in the middle.44 ForgottenBooks. the king returned to his city. which is superior to all other gifts in removing great sins. O King. in the east and other directions. and the departed. with incenses. full of milk and clarified butter. give it to a twice-born. released by these sacred gifts. never go to the departed condition. Having come out of the forest. "This gift. should be made with faith. followed him up. eternal giver of happiness. and became invisible.org and worshipped before it with devotion.--what wonder then that when the son performs it the father should reach it! 60." The Blessed Lord spoke on: His army. O King. performed even by a stranger. while he was thus conversing with the departed. On the arrival of the army the departed one. for the release of the departed. with elephants. O Bird. . and Śa鞠kara.
K弓i球吃a. 9. 2. finding his body. He must worship with fragrant substances. and not hearing the sounds of life. and also Kalkî 1: 10-11. The name of Hari. Râma. with flowers. Buddha. takes away the sins of men. you have done well in questioning me for the benefit of mankind. should he fearless and alert. My holy name should be remembered and meditated upon repeatedly. and also how these rites should be performed by the sons. He should give presents to Brâhmi吃s. the names of Vi球吃u and Śiva. 5-8. and worship Vi球吃u in the form of Śâlagrâma.The Garuda Purana 45 AN ACCOUNT OF THE GIFTS FOR THE DYING Garu危a said: Tell me. the Tortoise. with red saffron. the Boar. coming near the diseased. coming with the range of hearing. and the planetary conditions unfavourable. Relatives. and listen to. should feed them with the offerings. The Blessed Lord said: O Târk球ya. and other things. with incense. The good person. The Fish. He should call to mind. should not mourn. . with offerings of food and many sweetmeats. and should recite the eight and the twelve syllabled mantras. When it is near the time to die he must perform his ablutions. with leaves of the holy basil. 3-4. I will tell you all about the rites proper for the righteous. 1. And knowing his death to be near. the Dwarf. O Lord. in its old age. all the rites for those in the other 65 worlds who have done good. afflicted with diseases. with lamps. Para urâma. and should make reparation for any sins committed knowingly or in ignorance. the Man-lion.
whose heads never bow to K弓i球吃a. which bestows welfare on the universe. whose minds do not meditate upon His lotus feet. who know the true essence of things." 17-20. Of him who gives voice to the auspicious name "K弓i球吃a" tens of millions of great sins are quickly reduced to ashes. Even the dying Ajâmila reached heaven by pronouncing the name Hari. Râmachandra. do not bring the man who meditates on the name Hari. meditated upon even by one who has evil thoughts." 21-23. How much more then is its effect when it is pronounced with faith! Hari. 12-16. Hari. which is the path to hell. Those who recite them near the diseased are called relatives." "Bring them whose tongues do not pronounce the qualities and name of the Lord. Know. then. and are without possessions. but O messengers. do not go near those sinless people who take refuge in the lotus-eyed Vâsudeva and Vi球吃u. who is the supporter of the earth. K弓i球吃a.org These ten names should always be meditated upon by the wise.--which are served by the race of Paramaha鞠sas. Yama said to his servants: "Bring the man who denies. "Bring those sinners who always turn away from time nectar of the lotusfeet of Vi球吃u. Nârâya吃a. Śrîdhara. which had been given to his son. who do not offer worship to Vi球吃u. Gopîkâvallabham. the hymning of Vi球吃u. O Twice-born. One should worship the Achyuta.--and those whose desires are bound up in the household.46 ForgottenBooks. Vâsudeva. the Lord of Jânakî. and carries in his hand the conch and discus. Mâdhavam. 66 "O servants. takes away sins: fire burns. The sinful man is not able to sin while the power of the name Hari is uprooting the sins. Ke ava. . even though accidentally touched. to be the best expiation for even great sins. Dâmodara. O Lord of Birds.
little or much. is exempt from decay. just as even rivers cannot purify a liquor-pot. bones and blood. the foot-water and names of Vi球吃u--all these are givers of freedom at the time of death. 32-34. 28-31. and free him from misery when he goes into the next world. a plot of ground. By the name of K弓i球吃a one is riddened of sins. having a body of flesh. a cow. who has turned his face away from Nârâya吃a. Hence one should remember the name of Mahâ Vi球吃u. with clarified butter and gold. even in dream. seeing their father lying upon the ground with eyes half-closed. cotton stuff. the seven grains. and should read or listen to the Gîtâ and the Hymn of the Thousand Names. In disease and calamity two gifts rank above all others.--every one of these is said to purify. also give cows with calves. if it is approved by his Son. and never sees.--who." never falls into the Vaitara吃î. Sesamum. It is for the sake of this that the wise pray for a righteous son in this world.The Garuda Purana 47 The performance of penances does not purify the wicked man. . Yama nor his servants. Then he must dedicate food. In these last days a good son should make all the gifts. the water of the Ganges. The sons. O Târk球ya. 26-27. towards the end gives cows to the twice-born. The fast of the eleventh day. should not covet his earned wealth. which effaces multitudes of sins. Whatever a man gives in his last days. The man. 67 A good son will make such gifts as will prolong his father's life. the Gîtâ. iron. uttering "Nandanandanam. gold. to a learned twice-born and. 24-25. They are indispensable--the eight-fold gift of sesamum and other things. the leaves of the holy basil. salt.
and those who are in the assembly of the King of Justice are gratified by the gift of gold. A gift of iron-ore should be made with the hands touching the ground. by which are pleased the dwellers in Bhû. This gift is considered propitiatory to these weapons of Yama. Asuras. shining ones. Because of this gift of iron. a sword and a dagger. 69 Brahmâ and others. nor tread his path. .48 ForgottenBooks. Śyâmasûtra. Yama holds in his hands. about this most supreme gift. Bhûvar and Swar worlds. eloquent. and of unexcelled strength. Dânavas and Daityas 68 are gratified by the gift of these sesamums. for the punishing of the sinful. and should be given in the last days. handsome. Udumbara. Śu吃dâmarka. He does not go to the world of Yama. By the gift of cotton-stuff one is freed from fear of the messengers. He dwells for a long time in the world of truth and is then reborn here as a king. White. Hear this great secret. thought and action. an axe. righteous.org The eight great gifts are the effacers of great sins. 41-44. and become granters of boons. The gift of these removes the sins gathered in speech. which is the bringer of happiness in the world of Yama. O Târkshya. O child. Therefore a gift of gold should be made for the uplifting of the departed. a rod. By the gift of salt one is freed from the fear of Yama. 45. sages.--then he does not go within the domain of Yama. Hear now their good effects: There are three kinds of holy sesamums generated from my sweat. Śe球a and Bala. Therefore should be made the gift of iron. 37-40. 35-36. but reaches heaven. happiness is bestowed by these great messengers of Yama:--Ura吃a. prosperous. a threshingpestle. black and brown are the three kinds of sesamums.
With special rites. O Bird. in manhood. O Kâ yapa. 70 panic seeds. Rices. another for the gaining of liberation. All other gifts. not by any gifts but by the gift of land is a great sin committed in kingship expiated. Chitragupta and the others who dwell in the city of Yama are propitiated. Therefore shall a king especially make gifts of land. are producers of little fruit. in youth. though for others. without even a village hut. sesamum and gold. dwarf-peas: these are called the seven grains. wheat. absolves one from Brahmicide. mâ球a. not by holy pilgrimages. He should give a cow to overcome death. He who gives to the twice-born land filled with grains goes to the abode of Indra and is worshipped by divinities and demons. shall dwell in hell as long as Śe球a 71 supports the earth. of a cow is equal to a gift of land. should the gift of a cow for Vaitara吃î be made. He who. is reborn for many times as a beggar. barley. Towards the end. 53-55. kidney beans. 49 By gifts of inn. The king who. 56-57. through pride. Not by vows. a cow should be given. The cows verily carry the man beyond three kinds of hells. salt. And by gifts of the seven grains the standard-bearer of the King of Justice and others who stand at the gates are propitiated. does not give land to the twice-born. in accordance with the rites. to a proper person. the gift.The Garuda Purana 46-48. The sins committed in boyhood. having become a king. 58-61. It has been observed by the sages that the gift of a plot of land of the size of a cow's hide. cotton-stuff. The fruit produced by the gift of land increases daily. another to absolve himself of debts. I say. 49-52. . in old age and in previous births. does not make gifts of land.
69. milkgiving. the removers of cold and poison. The giver is released by her at the end from the accumulated sins. Cover it with a pair of black cloths. A gift should not be made to an undeserving person by the wise who desire their own welfare. are equal. Mantras and fire. One cow should be given to one only. Having given even once a tawny cow. the gift of a hundred cows while suffering from diseases. If he either sells it or shares it his family will he troubled to the seventh generation. which is a means for crossing the Vaitara吃î River. I will tell you about the gilt of a cow. It brings unending fruit to the giver and does not harm the recipient. silver its feet.--of action. 62-63. And it troubles the recipient's people for a hundred generations. and place the covered bronze vessel upon some cotton-stuff. 65-68. with the calf and other necessary things. A gift made to a deserving person multiplies a hundred-thousand-fold. One who has studied the scriptures and made fire-offerings to the shining ones and who does not eat food cooked by others is not polluted by receiving even the earth filled with precious stones. do not themselves partake of these evil qualities. in the twilight. and never to many. in the forenoon and the afternoon. tip its horns with gold. learned in the Vedas. The gift of one cow while one is in full vigour of mind. One should decorate a black or reddish cow. of which I have spoken to you already.50 ForgottenBooks. in the morning.org The sins committed in the night. the gift of a thousand when dying and bereft of mental faculties. increases a hundred thousand fold. A gift made to a deserving person.-one is absolved of all these sins. 64. and milk it into a bronze vessel. to a well-conducted and austere Brâhmi吃. hang a bell round its neck. The cow given to an undeserving person leads the giver to hell. speech and thought. 70-76. who has bathed at the sacred waters. . And the gift of one hundred thousand cows after death 72.
flowers. place a foot in the boat. being desirous of crossing that river. the very form of Vi球吃u. Make a raft of sugarcanes. recite this mantra:-"O Lord of the Universe. which is a hundred yojanas in extent. Queen of the shining ones! "May cows be in front of me. may cows be in my heart 75.The Garuda Purana 51 Put there a golden image of Yama. made miserable by the waves of sorrow and remorse. for the sake of my passing through the gateway of Yama on the great path. and. having honoured a Brâhmi吃. and having walked round all these things. and an iron rod. Salutations to Vaitara吃î! "I have presented this to you. and in it place the raft: Having placed the things which are born from the body of the sun in it. Salutations to thee. 83-84. dedicate the cow there in accordance with the scriptures. God upon earth. with ornaments to a Brâhmi吃. Take hold of the tail of the cow. fastening it with silk threads. and may I dwell in the midst of cows. uplift me. who is the mainstay of the shining ones." With hands together having invoiced. its the form of a cow remove my sins. compassionate to those who seek refuge in Thee. Vaitara吃î. make a hole. Yama in the form of a cow. I have presented this gift to you. properly worship with fragrances. "O Best of the Twice-born. Salutations to Vaitara吃î. look upon me. fill it with water. and coloured rice 74. . he should give them to the Brâhmi吃. "May she who is the Goddess of Prosperity for all creatures. 73 Present the cloths. "O Cow. Thou art verily the saviour of those who are immersed in the ocean of existence. may cows be behind me. and lies on the very dreadful way of Yama. place clarified butter in the bronze vessel and put all upon the cow. 77-82. with these mantras.
death is always near. on the day of the new moon. The gift of even a little wealth. . At all the sacred bathing-places.org He who. 78 on Yuga days 79 and at other sacred times.52 ForgottenBooks. The wise man. having gained it. possessions are not eternal. with these rites. By the power of great merit. at Vyatîpâta. and the time is effectual. desiring to cross that river.--the supreme gift of a cow should be made. birth as a human being is obtained. does not appear in the Great Way after the gift of a cow. O Bird. reaches the supreme goal. At the equinoctial and solstitial points. So one who desires his own welfare should make unending gifts. according to his wealth. presented with one's own hand:--this is unending. He who. at the eclipses of the sun and moon. 90. 93-94. follows righteousness. That river. goes happily on the Great Way. gives the Vaitara吃î cow. in which faith is produced. to a learned Brâhmi吃. All the gifts made by human beings in this world clear the way for them on the path of the world of Yama.--one should accumulate righteousness. Otherwise--without provision--the man suffers pain on the path. and when a proper person is present. goes by a righteous path into the assembly of the King of Justice. He who has gifts as provision. Bodies are transitory. and in the dwellingplaces of Brâhmi吃s. 76 Therefore it is necessary to give a cow at all sacred times. like the Ganges. 91-92.--thence flows unending benefit. 87-88. 85-86. at the crossing over 77. Whether the body is well or ill one should carry out the Vaitara吃î observance. 95-96. That verily is called the sacred time. 89. should make a gift of a cow.
wife and fancily. goes and comes in misery. He should constantly remember that the true kinsman of the self is the Self. Nobody has a relation in this changing ocean of sorrow. and the relatives from the cremation-ground. much less will anyone give to the dead. Like creatures in a water-tank. son. but righteousness goes with him. The good and evil karma he has made goes with him. so long should one make gifts to a Brâhmi吃. Whose are the sons. and like the motion or sticks in a river is one's contact with mother. but when they have known him to be dead. 107-100. 103-104. and who can give afterwards? 101-102. If not to the living. their affection soon fades away. He is born by the attraction of karma. sons. kinsmen. . wife and the others. Knowing all this. Therefore righteousness should be sought.The Garuda Purana 53 The man who neglects righteousness. The relatives turn away with averted faces leaving the dead body on the ground. Life is transient.--all these are transitory. one should give with one's own hand. or the wealth? In the world of change nobody belongs to anybody. So long as a man is alive he has a father and other relatives. father. Therefore one should make gifts himself. be it good or bad. The wealth disappears from the house. like a lump of wood or earth. Wealth. kinsman. 105-106. while still alive. brother. 100. and the grandsons? Whose is the wife. The fruitfulness of birth as a human being depends upon the pursuit of righteousness alone. body. 97-99. When his body has been destroyed by fire his karma remains and wherever he is the man experiences it. As long as one is in possession of wealth. and goes again upon its exhaustion. but when the wealth becomes another's one can have nothing to say.
not by large piles of wealth. though in poverty. Whether it be small or great does not count with me. Hence should wealth be given. From him who offers to Me. . The wise. ten-thousand fold. Therefore. 112. by one knowing this. If the wealth made by the father is given to the deserving by the sons-then. a fruit or water--from him. for the sake of righteousness. kinsmen and friends who do not make gifts on behalf of a dying man are without doubt slayers of Brâhma吃. his sets. brothers. 113-114. who. 116-118. and no fear caused by the messengers of Yama at the time of death. He should cause his ailing father to make gifts on earth. Therefore should righteousness be pursued. a gift should be made. Righteousness verily is the cause of freedom. 110-111. and go to heaven. a leaf. himself. because of greed. by all means. grandsons and great-grandsons are ennobled. O Bird. by that. through the brother. through the mother. A righteous son is honoured even by the shining ones. through the sister.org On account of gifts made in a former birth much wealth is obtained in this. and as prescribed. For him who makes gifts there are no troubles and no torments of hell. do not make gifts at the time of illness come to grief when dead. the self-subdued. with devotion. Righteousness is supported by faith. grandsons. Sons. by righteousness desire is conquered. a flower. a thousand-fold. incalculable. 115. I accept that. What is given through the father has a hundred-fold merit. Wealth is born of righteousness. leave faith. presented with devotion.54 ForgottenBooks. All those sinful-misers.
by the effects of karma. 3-5. and they prevent an ailing man from going to a miserable condition. there is always liberation for the dying. The house in which the holy basil tree is enshrined is like a holy bathing place. the embodied leaves his ordinary body. which removes the pain of being. of the rites for the dying. difficult to obtain by gifts. unfailingly. Sesamums. Because the sesamum is produced from My sweat it is holy. he should strew darbha-grass. goes to the city of Vi球吃u. 1. upon a seat of sesamum and darbha-grass. Dânavas and Daityas run away from sesamum. and I will explain the rites for one leaving the body. near to a holy basil tree one should make a ring with cowdung. O Târk球ya. O Lord.--the servants of Yama do not come to it. though he have no son. 2. having scattered sesamum seeds. When. Next. Liberation is certain for the being who dies near the Śâlagrâma stone. darbha-grasses and holy basil are three holy things. then. . though he have hundreds of sins. which removes all ills and sins. 6-9 Where is the shade of the holy basil tree.The Garuda Purana 55 AN ACCOUNT OF THE RITES FOR THE DYING Garu危a said: You have spoken fully about the gifts for the diseased. and then have the Śâlagrâma stone placed on the cleaned platform. 80 The Blessed Lord said: Listen. and by what rites men after death reach a good condition. hence Asuras. 10-13. Tell now. The man who dies with a leaf of it in his mouth. Yama is not able to see him who gives up his life while having a holy basil shoot.
Demons. cows and holy basil. goblins. and give him the Water of the Feet of Vishnu in the form of the Śâlagrâma. 16-20. by eating the offerings for the departed. O Târk球hya. 21-22. and fire. mantras. in the middle of the ku a is Janârdana. are produced from my hairs. with no stain to be seen. Hence ku a.56 ForgottenBooks. Vi球吃u. and goes to the residence Vaiku吃居祈a. placing him on the cleaned ground. He who drinks even a drop of the water of the water of the Śâlagrâma stone 84 is absolved from all sins. spooks. my riches. One should lay the dying man on the ground cleaned with cow-dung and spread over with darbha-grasses. Darbha-grass becomes unclean with rice-balls. on a cremation-ground. 82 Brahmâ. and the followers of Yama enter an impure place. 14-15. Brahma is seated at the root of the ku a-grass. Brâhmi吃s and cows do not lose their purity by being used again and again. not support him in the air. The ground must he pure everywhere. Brâhmi吃s. and a cot above the ground. nor place the dying man upon the ground. Hence without this ring one should not perform oblations to the fire. elementals. mantras. 1 at the tip of the ku a is Śa鞠karadeva 81--three shining ones are seated in the ku a grass. holy basil.---therefore should one make a ring.org The darbha grasses. one should put gold and jewels upon his lips. hence by the mere touch of them men attain heaven. the feeding of Brâhmi吃s. 85 . when basely used. Next. and Sacrificial Fire stand upon the ring. If there is a stain it should be cleaned away by further plastering. fire. Śrâddha. the worship of the Holy Ones. Rudra 83 all the shining ones.
and drink its water. Therefore should one drink of the Ganges. and gives fruit of merit equal to bathings and gifts at all the sacred waters. 88 . so. are both equal. is his sin reduced to ashes. contemplates with faith the Ganges. however little.--so also by merely touching. goes to the highest goal. 34-35. Dissatisfied with worldly things the twice-born should take up relinquishment. Therefore he should contemplate. by his drinking the water of the Ganges. or half or quarter of a verse of the Bhâgavata never returns hither from the world of Brahmâ. salute. He who drinks the water of the Ganges. and he who drinks the water of the Ganges. By bathing in other rivers men are purified. which is the effacer of great sins. a bundle of cotton is destroyed by falling into the fire. "O Ganges. Then he should listen. Just as. It sanctifies meritless men by hundreds and thousands. He who performs a thousand times the Chândrâya吃a fast which purifies his body. goes when dead to the city of Vi球吃u. 57 Then one should give him the water of the Ganges. K球attriyas and Vai球yas. he should make a fast. when his life is leaving.The Garuda Purana 23-30. the hymning of Vi球吃u and Śiva--these bring liberation at death to Brâhmi吃s. The repeating of the Vedas and the Upani球ads. And the man who. keep in mind the Ganges. to the Bhâgavata. O Târk球ya. 87 which is a giver of liberation. whose water helps one over the ocean of transmigration. O Bird. drinking or calling upon the Ganges. 31-33. At the time when the breath is leaving the body. He who calls. and is not born again on earth. He who in his last moments repeats a verse. heated by the rays of the sun 86 is freed from all births and goes to the abode of Hari. Ganges" while life is flickering in the throat.
also air in air. and it is disliked by everybody. left by the vital breath. which are joined. who perish in a moment. 46-47: Then the messengers of the Shining Ones. 89 while life is still flickering in his throat. likewise water to water. then. bringing a chariot wreathed with countless bells. The mouth. possessing all the senses. dung and ashes? 42-43. fire is dissipated in fire. allpervading. Then. arrive. eyes. witness of the world. foul smells soon arise in it. becomes detestable and unfit to touch. When the rising and descending life-breaths. nostrils and ears are the seven gateways through which go those of good deeds. resplendent with flashing plumes.org He who says. 44-45. 36-39. the body falls like a tree unsupported and stricken by time. of him who is righteous and has thus performed the rites." goes at death to the city of Vi球吃u. as does a householder whose house has been burnt.--worm. becoming subtle. O Bird. the life breaths easily pass out through the higher opening. Yogins go through an opening in the head. And.58 ForgottenBooks. environed by the sheath of karma. The motionless body. be proud of the body. clinging to desire and love. When the Lord of Breath departs. How can men. the life-breath departs from the inert body. ether to ether: and the Self that is in the bodies is happy. 40-41. . birthless and deathless. become separate. surrounded with senseobjects of sound and the rest. "I have relinquished. enters a new body created by his own karma. similarly. and is not born again on earth. eternally free. Endowed with good tendencies. with its three conditions. Earth is dissipated to earth. The individual.
. carry him. possessed of gold and diamond ornaments. always beloved by the righteous. and is honoured by the Holy Ones. wise. That great man. 48. by virtue of gifts attains heaven. with shining garments and garlands. knowing the true righteousness. who has performed the rites.The Garuda Purana 59 And they. away in their own chariot. in a resplendent body.
garlands. 1 Then the son. or the clay of the Ganges. by this the evil ones amongst the tens of millions of elementals can do no harm. 7-9. in order to remove all sins. except the nails and the hair of the armpits.org THE COLLECTING OF THE BONES FROM THE FIRE Garu危a said: Tell me. At the place of death. 3. 4-6. The Blessed Lord said: Listen. abandoning sorrow. along with all his relatives. By this the earth and its presiding deity become pleased. by doing which sons and grandsons are released from the hereditary debt. having bathed with his relatives he must put on clean cloths. in the name of the so-called dead. he should bathe the corpse and next adorn it with sandal-paste.-how can he be called a son. . the son who does so obtains fruit like that of the Agni球居oma. with his sacred thread on the right shoulder. should have the shave. 1. the helper through the ocean of changefulness. There is no need for numerous gifts. The son who does not have the shave when the mother or father has died. Then. 10. Therefore he must have the shave by all means. I will tell you all about the ceremonies for the upper body. Having covered it with new cloths he. O Târk球ya. the rites for burning 90 the bodies of the good. Then. 畿e should wake offering at the threshold in the name of him who is become a traveller. he should offer them. O Lord.60 ForgottenBooks. 2. and dedicate rice-balls and presents. should pronounce the family name. bringing river water. but one should perform the funeral ceremonies for his parents. and describe also the greatness of the wife who is faithful.
demons and fiends. Some place should be cleaned there. Oblations should be made in order that goblins. And having worshipped with flowers and coloured rice the Shining One known as the eater of flesh. 91 he should make an oblation as prescribed. having taken out some earth and erected an altar and sprinkled it with water. Supporter of Beings. 16-19. half-way. and others in the various directions. He who carries his dead father on shoulder or back or hip pays off the debt of constant parental kindnesses. as follows: Having swept the ground and washed it with cow-dung. This one belonging to the changing world is dead. Having bathed the corpse. for the burning of the body. Then it should be taken to the burning-ground. after cleaning and sprinkling. Nourisher of Creatures. lead Thou him to heaven!" 20-22. Then. 14. Having thus prayed to the fire. beginning with 'loman.The Garuda Purana 61 11-13. and laid down with its head to the north. and with the wood of palâsha and a wattha. Womb of the World. then along with the other relatives the son should bear it on his shoulder. The son who bears his father on his shoulder to the burning-ground obtains the fruit of the horse-sacrifice at every step. on the funeral . the holy bath wood. Thou. 15. shall not cause disturbance of that body which is to be sacrificed. Having placed the departed on the funeral pyre. in the hand of the dead. he should make there a funeral pyre with sandal wood. he should make an offering for him.'-"Oh. Then the daughter-in-law 1 and others should go round it and worship it. he should make a halt. and having placed the fire as prescribed. he should offer in the name of the departed two rice ball.
and a bronze vessel filled with clarified butter. 28. 92 24. and having brought the oblation with the grasses. and the son. otherwise the above-mentioned come to disturb. and sacrifice performed with Rik球a mantras. having dedicated five rice-balls to the departed. Beginning from the middle of Dhani球居hâ. or in that of Departed. O Târk球ya. Harm befalls the house in which death takes place in the Rik球a mansion. Then the burning along with the images should be done. either in this name. gold. 25-27. in case burning takes place in the middle of Rik球a. 23. Who dies in the Pañchaka does not attain a good condition. evil occurs. Then one should place near the corpse images. Those who know the ways of the departed call him a seeker. should give them to the fire. if it is done. I will explain to you the rites for the warding off of all ills. and some trouble arises for the sons and family. make of darbha grass. on the day of the offering of the rice-balls. If burning takes place. in order. diamonds. The son. Purified gold should be used. For warding off ills he should give a vessel full of sesamum. should perform the pacificatory rites for him. Thus the dead gets the benefit of the offering of five rice-balls. silver.62 ForgottenBooks. . and consecrated with the four Rik球a mantras. in the five Pañchaka mansions ending with Revatî 93 is not a suitable time for burning. another death occurs. with the mantra "Pretâjayata. From the time he is released on the funeral pyre the condition as departed begins. Burning should not be done then. if there is not Pañchaka." and with leaf-vessels. An offering should be made on the funeral pyre.org pyre. 20-33.
When the burning is finished the women should bathe. 95 does the burning. O Târk球ya. Having bathed again at home. Whether half or wholly burnt. 34-66. he should give food to a cow and eatfrom a leaf-plate--but not any food already in the house. 62. with mantras and sesamum offerings. at sunset. he should weep loudly. and the departed goes to the supreme condition. having split open the brahmarandra 101 should make an oblation of clarified butter with this mantra: "Thou art born from him. milk and water in an earthen pot. Thou hast been forsaken by relatives. and offer water mixed with sesamum. For three days. Having cleaned the place of death with cow-dung.The Garuda Purana 63 Who. his 97 skull should be split 98 open. he should keep a lamp burning there. at the crossroads or on the burning-ground. 99 His son. the women in front and the men behind. Here is milk and here water. in the case of 100 householders with a piece of wood. They should walk home. in that of ascetics with a cocoanut.--no harm 96 befalls him. filled with milk and water. 63. he should offer. 56-50. he should repeat this mantra: "Thou hast been burned with the fires of the burning-ground. He should eat the leaves of the nimba-tree and recount the virtues of the dead. that he may become happy 60-61. bathe and drink!" . turned to the south. up to the twelfth day. after having thus performed 94 the pacificatory ceremonies. Holding the unbaked earthen pot. so that he may attain the world of the forefathers. blaze forth!" Thus having made an oblation of clarified butter. He is an offering to the heaven-world. then the sons. in the name of the family. 102 may he be born again from you. O Fire. bound withthree sticks.
He should take fifteen steps in the northerly direction and. If there is nothing to prevent. facing south. Having collected the ashes from the pyre. Having placed them on palasha leaves. he should sprinkle them with milk and water. . having bathed and become pure. digging a hole there. should offer three rice-balls. repeating the mantra beginning with "Yamâyatva. and worship them well. containing water. carry it to a tank of water. Having prepared a triangular plot of ground. taking a three-legged stool he should place on it a jar with mouth uncovered. Then he should several times sprinkle the bones with water and milk. he should drop it into the middle of the Ganges. place in it. he. O Bird. having put on a woollen garment. and cleansed it with cowdung. Then he should make. which destroys the pain of burning. an oblation of cooked rice with curds and clarified butter. and.org On the fourth day the collection 103 should be made. for the departed. by those who maintain household fires. Then he should offer over it a rice-ball. ForgottenBooks.64 67. touched with it his heart and head and walked round it saluting it. he should sprinkle water. and begin to pick up the heap of bones. and. O Lord of Birds." Then having sprinkled milk over the place of the funeral pyre. the jar of bones. on the second or the third day he should do as follows: 68-78. taking the vessel from the hole. water and sweetmeats. having put them into an earthen pot. and walk round three times. and by those who do not. with sandal-paste and saffron. as prescribed. 104 The son should make the grain oblation to the denizens of the burningground. Having put them into a leaf-box. and wearing the sacred ring. in the three directions. perform Śrâddha as prescribed. Having gone to the burning-ground.
on the day this is heard of-Having made an effigy of darbha grass. 65 He whose bones sink in the water of the Ganges within ten days. as explained above. who led to heaven the sons of Sagara 106 who had been reduced to ashes. And from the same day the ten-days' ceremonies should be performed and that date should be noted. one should burn it alone. In the three worlds is celebrated the purifying fame of the Ganges. There was a certain hunter.The Garuda Purana 79-84. or from dangerous thieves.--for so many thousands of years he remains in the heaven-world. 85-86. if anybody meets his death in an uninhabited place. Now. and if his body is not found. or in a wood. As long as a man's bones float on the water of the Ganges. Hence the good son should himself drop the bones in the Ganges. When the wind which has touched the waves of the Ganges touches the dead. and then collect its ashes and drop them into the water of the Ganges. for the performance of the annual Śrâddha. the divine Ganges. Having worshipped. then. went to the place called hell. a destroyer of all sorts of creatures who. When his bones were dropped into the Ganges by a crow he ascended the divine chariot and went to the abode of the Shining Ones. killed by a lion in a great forest. . Those men who die after committing sins attain the heaven-world by their bones falling into the Ganges. for the uplifting of his forefathers. Bhagîratha 105 brought her down from the world of Brahmâ. his sin is at once destroyed. with great austerities. never returns from the world of Brahma. After the bones are collected he should perform the ten-days' ceremonies. 87. 88-90.
If the father is living. If a youth dies. there are no rites. 92-93. her womb should be cut open. milk-porridge and eatables. If a woman dies in the fulness of pregnancy. but without the rites of releasing a bull and of the great gift. if a child dies. If a child dies on the bank of the Ganges. no water rites. who is little bound by senseobjects. but on the twelfth day one should perform the ceremony for him alone. Previous to the taking of vows. rites are done according to age. the bull and other sacrifices should be performed. and he who is young in age of body. With all ascetics there is no burning. there is not joint rite for the youth. 101. is declared to take the place of vows. If an infant dies. and the gifts of land. it should simply be thrown into the Ganges. and food should be given to children. A gift of a water-pot should be made. 99. fed. with women and Śûdras. requires but scanty rites. it should be buried in the ground. and the tendays' ceremonies should not be performed for them by their sons. up to twenty-seven months old. whether vowed or not. 94-98.66 ForgottenBooks. Older than that it should be burned and its bones strewn on the Ganges. one should have Brâhmi吃s. then one should offer a jar. If a youth who has taken the vow dies. On the eleventh and twelfth days one should perform the ceremonies for a youth. He who is little attached to action.org 91. 102-107. if in another place. the great gift and the gift of a cow should be made. one should offer ten rice-balls. with all the castes. If the embryo perishes. . one should have young children fed. along with children. In boyhood and in youth the cot. one should give milk. 100. and the child drawn out and placed on the ground. and she alone be burned. When one who has passed five years dies. Marriage. along with milk-food and lumps of sugar.
Therefore rice-balls and water should not be offered to them. or other. it is declared that they should be buried in the ground. and when dead. hence they do not expect rice-balls to be given. with devotion to the forefathers. The Ha鞠sa. they must be buried in the ground. Where great rivers exist. Bahûdaka. 108 O Târk球ya. they should be thrown into them. If the Ganges. these are Sannyâsins. because of carrying the three-fold staff they never go into the condition of the departed. but one should perform the annual Śrâddha at the sacred waters. by the mere holding of the staff. .The Garuda Purana 67 A man. becomes Nârâya吃a 107. is not available. by realisation of their own true nature. Paramaha鞠sa. Kutîchaka. and Śrâddha at Gayâ. Those who know are always free.
and birth is certain for the dead. If there were a way of averting the inevitable. resorting to some shady place. so is the coming together of beings. There is no way out. rests awhile and then departs again. Nobody should form an excessive attachment to anybody. either human or divine. taking calm courage. Although there be sorrowing day and night for thousands of years. the body is only a dream. 2 1. 3-8.org AN ACCOUNT OF THE TEN-DAYS' CEREMONIES Garu危a said: Tell me. what then of other persons’? As a traveller. and who should perform it if there is no son. 9-11. the man who is dead may never be seen. The good things eaten in the morning are destroyed by evening. and they should not weep when sorrow is useless. and I will tell you about the tendays' ceremony. what good results 109 follow from the performance of the ten-days' rite. a good son is released from the hereditary debt. The Blessed Lord said: Listen. the being who has come under the sway of death must be born again here. O Ke ava. then Nala. Because the departed has inevitably to drink the bitter tears let fall by his relatives. Râma and Yudi球h居hira would not have experienced miseries. The son. O Târk球ya. should offer rice-balls to the father.68 ForgottenBooks. Death is certain for those who are born. how can there be permanence in a body which is sustained by these foods? . refraining from tears. This is inevitable and therefore a wise man should not grieve over it. having done which.
1 eating one meal. as is obtained by going round the shrines seven times. even if the wealth has been divided. 19-21. Therefore should the eldest son perform with devotion the ten-days’ ceremony. Manu declared that if. obtains the fruit of tens of millions of sacrifices. If there is nobody else. The rites must not be neglected. If a man has several wives.The Garuda Purana 12-17. all of them have a son. only one shall perform the ten-days' ceremony. 69 Having considered this. But the annual Śrâddha should be performed severally if the wealth has been divided. Although there be many sons. the family priest may do them. on account of that son. should be performed by the sons or grandsons of his younger or his elder brother. . If there is no son the wife. through excessive affection. and if no wife the brother. only one has a son. the son should perform the rites. and given up sorrow arising from ignorance. The ten-days' ceremony for the father should be performed by the son. Even if the eldest son dies. O Bird. of brothers of the same father. The son obtains such fruit from the performance of the rite for the father and mother. by this sacrament for the helpless departed. 22-24. A man or a woman who performs the rites for a friend. 18. the rice-ball offerings. For all who have no sons a friend may offer the rice-balls. or a Brâhmi吃's pupil or a proper kinsman should perform them. 2 and pure. which removes misery. but only one of them has a son. The ten-days' ceremonies. the father should not. O Bird. they are all considered. for the man who has no son. devoted to Brâhma吃. sleeping on the ground. perform it.-Only by one these ceremonies. to have a son. and the other sixteen Śrâddhas. should perform them. on account of that son.
--the son should make the offering." Then having spread ku a grass in front of it. in accordance with the sapi吃危a rite. confer eternity upon the dead. 34-36. should bow to it. or in a temple. In the same way that on the first day a rice-ball is given as prescribed. wealth or other things. water. beginning with the ten-days' ceremony. On the ninth day all the authorised kinsmen at the proper time should besmear themselves with oil. seated facing southward at the root of a tree. one should pronounce the name of the departed woman or man. Being purified. he should bathe without reciting mantras. from the first day onwards. the flowers of the Bh弓i鞠garâja. and having worshipped it with water for the feet and other things.org The son who performs the rites for one year. 33. 25-30. in a garden. Therefore.70 ForgottenBooks. a lamp. at a sacred bathingplace. he should make an altar 110 there. eatables. obtains such fruit as is acquired by performing the Śrâddha at Gayâ. sandal paste. and having placed upon it a ball prepared in the family-name of the departed." 31-33. saying the "Atasî. that has been given by me to the departed in his earthly name. as a seat for the rice-ball. a twice-born 111 made of darbha and ku a grasses. incense. mouth-perfumes and presents. Crow-food. wishing the dead to reach heaven. over leaves. cloths. cleansed with cow-dung. Having gone to a well or a tank. and handfuls of castor-oil in a pot: "May all this. if given in the name of the departed. He should dedicate Usîra-root. persist. He should place on it. so should the nine rice-balls be given. milk and water. Food. . between nine and twelve noon. Made of cooked rice or of barley meal.
Indestructible. During the ten days he should feed a twice-born with seasoned foods. 39. clad in yellow robes." and then leave in the house the mixed-panic grass and grain. and having the women go in front. Having bathed. they should proceed to the place of the dead. . On the tenth day a ball of flesh should be given. Lotus-eyed. he should. O Bearer of the conch. or a ball of mâ球a. gone home. as beautiful as the atasî flower.The Garuda Purana 71 Having bathed in the open. since flesh is forbidden in the Kali Yuga at the ceremony for the forefathers. discus and mace. taking with them panic grass and parched grain. The son who performs the ceremony must again have a complete shave. as also should the other relatives. "O Beginningless and Endless Deva. 37-38. the Eternal. There is no reason for fear for those who bow to Govinda. Having meditated upon Hari. and radiate like the parched grain. pray for the release of the departed. O Lord of Birds. On the tenth day he should shave. he may eat. with hands together. and given food to the cow. And say: "May his family increase like the panic grass." Every day at the conclusion of the Śrâddha he should prayerfully repeat this incantation. 40. be Thou the giver of release to the departed. 41-42.
To the west there should be a pot filled with Ganges water for Vi球吃u. and there one should place Brahmâ. To the south there should be a pot of rain-water for Yama. and there one should place Rudra. The Blessed Lord said: In the early morning on the eleventh day one should go to a water-reservoir. To the east there should be a pot of milk and water for Brahma. one should do the eleventh-day ceremony. 4.org AN ACCOUNT OF THE ELEVENTH-DAY RITE Garu危a said: O Lord of the Holy Ones. tell me about the eleventh-day rite 112 also. 1. with hands folded together. and on the eleventh day. One should make a golden image of Vi球吃u. O Bird. clad in white robes. One should perform the tenth-day Śrâddha in the family name. 5.72 ForgottenBooks. well-read in Vedas and Śâstras. and performing the Sandhyâ and other ceremonies 1. and perform diligently all the funeral ceremonies. clad in black robes. with mantras. as prescribed. clad in yellow robes. and bowing their heads. Even a preceptor should become purified by bathing. 2. and upon it one should place Yama. without mantras. He should invite Brâhmi吃s. pray for the release of the departed. a copper one of Rudra. . clad in red robes. offer a rice-ball to the departed. a silver one of Brahmâ. O Ruler of the universe. To the north there should be a pot of honey and clarified butter for Rudra. explain the ceremony of the dedication of the bull. 6-10. and an iron one of Yama. 3. and. and upon it one should place Vi球吃u.
his conveyances. 21-30. flour-cakes and milk. sweetmeats. May it please Thee. He should make water-offering. and placed therein ku agrass. to Vi球吃u. 16. The son. for the sake of the dead. O Mâdhava. And he should next make a gift of a cow for the helping along of his forefathers: "this cow is given by me. and by the rite of the dedication of a bull. should make the water-offering." With these words it should be given to a Brâhmi吃 preceptor who has a family. 114 perform the offering to the fire and then the eleventh-day Śrâddha.--these. 17-. but one having well-marked characteristics. with Vaidic mantras. which he has used. By this gift of the bed. and the other things.The Garuda Purana 73 11-13. He should not use a cow which is crippled. they should be brought to his bedside and he should have them given. the departed goes to the highest condition. and give him cooked food.19. 20. Having washed the feet of a Brâhmi吃 he should honour him with cloths and other things. give the bed as prescribed. the eight great gifts: if one does not offer these in his last days. . On the eleventh day the rite of the dedication of a bull should be performed as prescribed. to Śiva and to Justice." 12-15. his ornaments. Sesamum and the rest. so going round him he should salute him and present it. for the sake of the departed. and Śrâddhas of the ninth and other days. facing southward. O Brâhmi吃. with the image of the departed. and having worshiped it. with the sacred thread over the right shoulder 1. "This bed is given by me to you.--a brass vessel filled with clarified butter. Then the son should place upon the bed a golden image. to the creator 113. ill or too young. His clothes. the seven grains which he liked. having made a circle in the middle.
is called a reddish bull. 31-35. legs and tail are white. One with all limbs red-brown.--so runs an ancient saying. It exists in the world on this account. That which has one colour over all its limbs and tail and hoofs is called dark-brown. One should desire for many sons. He alone should be considered a son who performs the dedication of a bull and the Gayâ Śrâddha---who does not do so verily is like unto excrement. Any one whose ancestors are tormented in Raurava and other hells helps them all out for twenty-one generations by the dedication of a bull. That which is dove-coloured and has a tilaka-mark 115 on its forehead is called deep-brown. a reddish colour. and is the uplifter of the ancestors. and increases the satisfaction of the forefathers.org That which has red eyes. and is entirely beautiful in all its limbs. and red in its eyes. or marry a virgin Gaurî or dedicate a dark bull. and should not be used for domestic purposes. white belly and black back is suitable for a Brâhmi吃. That which is dark over all its body. The bull whose face. neck and hoofs.74 ForgottenBooks. "By . yellow colour for a Vai ya. with white face and tail. A glossy and red complexion is suitable for a K球attriya. and brown hoofs and horns is called dark-coloured. That which has a red colour. is called very dark-of which five varieties are known. red horns. black is suitable for a Śûdra. Even the forefathers who have gone to heaven desire the dedication of a bull: "which son in our lineage will perform the dedication of a bull. and which is the colour of lac dye is called dark. This should by all means be dedicated. with tail and feet white. of whom one perchance may go to Gayâ.
and will give release to the departed. one should perform the bull-sacrifice. And should bathe the bull and young cow with the water from the pot of Rudra. when the sun is going north. He should do everything with diligence according to the prescribed rite. according to the Śâstras. and then tether them to a post. 38-42. goes easily to the highest condition. Therefore this should be done. or the dark on the twelfth and following days." 43. at a sacred bathing place. walk round them. in the bright fortnight. should recite this mantra:-"Thou art Justice in the form of a bull. Thou wert formerly created by Brahma. On account of your being released. with hands folded together. . with this mantra. he should release the bull and the young cow. the ailing man should make the fire-offering. the bull-sacrifice is the certain giver of release to us. In the month of Kârtika 116 and in other auspicious months. for the release of the forefathers. "I shall always be the grantor of boons to you. one should perform the dedication of a bull. he should bind them together with a marriage string in accordance with marriage rites." 36. The man who has no son. at the equinoctial and solstitial points. Its fruit comes even during life. In the two eclipses. Having brought together a young bull and cow. Having released the bull. He should [mark] the right side with the trident of Śiva and the. Having cast the positions of the planets and worshipped them with their respective mantras. 37. Therefore. help over this ocean of existence!" Having thus bowed to it. left side with a discus. having worshipped them with fragrances and garlands. the son. all of us will go to the highest condition? Among all sacrifices. 44-45.The Garuda Purana 75 whose dedication. and worship a bull. doing it himself. and.
and in a pure place. there is no merit in all the three worlds equal to that from the dedication of a bull. the purification of the body should be done. the dedication of a bull should not be performed. 54. by fire-offerings. whether having a son or not. without doubt. He who burdens a bull on the shoulder or on the back. in childhood.76 ForgottenBooks. predeceases both. The sins which are committed in infancy.--one should present a milkgiving cow. likewise by gifts. suffers the torments of Yama until the end of the age. such as the fire-offering and the rest. in youth. nor by manifold gifts. As in the former case. That condition which is obtained by the performance of the release of a bull. 50. O Târk球ya. And having placed a Śâlagrâma one should do the Vai球吃ava Śrâddha. The betrayer of friends. Therefore should one perform the bull sacrifice with all diligence. falls into a dreadful hell. The man who cruelly strikes a bull with his fists or with sticks. by the dedication of a bull. He who does this. the ungrateful. all the rites should be done.org 46-49. the slayer of a Brâhmi吃. a Brâhmi吃 who knows the rites and has the auspicious signs should be invited. O bird! until the coming of the deluge. If a woman. the drinker of intoxicants. 55-56. in manhood and in old age are destroyed. By recitation. is not reached by oblations to the fire and other sacrifices. and then perform the Śrâddha for himself and give gifts to the twice-born. . 51-53. having a husband and a son. At the hour when the sun enters an auspicious constellation. by the performance of the dedication of a bull obtains the fruit of all his desires. O Bird. he who goes with his teacher's wife. the stealer of gold are all absolved by the dedication of a bull.
the fourteenth to Śiva. That at the place of death. One should offer the first rice-ball to Vi球吃u. The sixteenth rice-ball.The Garuda Purana 77 57-59. one should present the third to the retinue of Yama. The forty-eight Śrâddhas destroy the condition of the ghost-life. the seventh one should present to Death. at the funeral pyre. in the hand of the corpse. the second to the blessed Śiva. one should give to Puru球a: These are called the middle sixteen by men who know the truth. and the eleventh reverently to Vi球吃u. I have declared to you. The twelfth one should give to Brahmâ. The eighth one should give to Rudra. the third fortnight. 119 the tenth to the departed. the fifth to the bearer of oblations to the Shining Ones. the fifteenth to Yama. O Târk球ya. the middle. Having had food cooked. before the six months. And next I will tell you about the second. .-This is the last sixteen. O bird. One should give rice-balls in each one of the twelve months. He for whom this series is performed becomes a member of the assembly of the forefathers.-these six. the thirteenth to Vi球吃u. 117 and the sixth to the bearer of oblations to the forefather. on the fortnight. and the ten pi吃危as given in the ten days:-These first sixteen are called impure. one should perform the sixteen Śrâddhas. sixteen:-30-64. Having thus carried out the dedication of a bull. at the threshold. 118 the ninth to Puru球a. and also before the year. I will tell you what should be done prior to sapi吃危îkara吃a ceremony. and at the collection of the bones. The fourth to king Soma. 65-67. half-way on the road.
Thus. having done all the rites. either by himself or another. . with hands together "may the King of Serpents be pleased. One should form a picture of a hooded serpent upon the ground with ricepowder. one should give every day a jar with food and water until the end of the year." This faithful wife lives for the good of her husband: the life is fruitful of her who worships her dead lord. or if the wife does them for the husband there is uninterrupted prosperity. 121 eatables and milk. or rice-balls with water regularly. ForgottenBooks. If he is killed through recklesness or wilfully. for any one who. "the Faithful. one should perform the sacrament and other rites as prescribed. 79. as prescribed. Then one should.78 68-69. if deprived of Śrâddhas the ghost remains as preta always. and the annual and the fortnightly is called by me. 73-78. 70-72. is killed by fire. She who does the funeral ceremonies on the death of her husband. then me should worship a serpent on the fifth day of each fortnight. If the performance of the three sixteens of Śrâddhas is not carried out. according to his means. much strew rice and sesamum." And should further perform for them the rite Nârâya吃a-bali. to a twice-born. owing to carelessness. by which they are absolved of all sins and obtain residence in heaven.org The three sixteens should be performed so that the departed may join the assembly of the forefathers. and a cow. then he certainly does not join them. and worship with white sweet-smelling flowers and sandalpaste. One should offer a serpent made of gold. and should dedicate 120 uncooked rice-flour. Therefore the three sixteens should be performed by the son. One should offer a serpent incenses and lights. or by a serpent. or by water. Also.
The Garuda Purana 79 80. . 122 and when free from pollution he should have made a gift of a bed and other gifts. Having done this on the eleventh day he should then offer the rice-balls for all the ancestors.
--so long lasts the pollution of death and birth [according to the distance of degrees from the deceased]. Those whose pi吃危as have not been mixed together with the ancestors called Śiva and the rest. a Vai ya in fifteen days. they are never purified. at the end of the pollution period. The Blessed Lord said: Listen. 3-5. the Sâkulya relatives 124 in three nights. three days. the seventh. 123 the removal of pollution. by which the condition of preta is left behind and the soul enters the class of the pit弓is. O Lord. merely till bathing. and I will explain to you the entire Sapi吃危a rite. 1. the tenth. the sixth. The eighth. Those who are related within the fourth degree to the deceased are purified in ten nights. a quarter of a day. a Śûdra in a month. 2.org AN ACCOUNT OF THE CEREMONY FOR ALL THE ANCESTORS Garu危a said: Tell pre. 1 are not uplifted by the various gifts made by the sons. I will tell you about the ending of pollution to be observed by all. and the gift of accessories. O Târk球ya. a K球attriya in twelve days. Therefore the Sapi吃危a.80 ForgottenBooks. about the method of [performing] the Sapi吃危a rite. and the gotrajâs 125 are purified merely by bathing. A Brâhmi吃 becomes pure in ten days. If the son is always impure. . a single day. without the Sapi吃危a rite the impurity does not depart. the ninth. 6-9. those in the fifth degree. four days. in six nights. The Sapi吃危a relatives 1 are purified from the death pollution in ten days. should be performed by the son.
then the impurity lasts for the remaining portion of ten days on which he hears the news. If a boy who has not yet cut his teeth dies. Blessing the worship of the Shining Ones. in all the castes alike. If the embryo dies before sixth month. 19. religious study. reciting. before the investiture with the thread. . fire-offering. purification is immediate. the occasional and the specially desired ceremonies--of him the regular and other ceremonies already done are lost. he is polluted for three nights. he becomes pure even by bathing. 17-18. 14-16. feeding of Brâhmi吃s and the observance of vows should not be done during the death pollution. only the husband's family. 12. If a girl dies between birth and tonsure. Up to betrothal a single day. If after a year. before tonsure. in as many days the embryo lived months. after births and deaths. according to the caste. reception of guests. purification of the Sapi吃危a relatives is immediate. and afterwards. Sandhyâ prayers. 13. if after marriage. He who during pollution performs the daily. three nights. If after the betrothal ceremony three days for both families. offering to the forefathers. salutation. then the purification from the first pollution includes that from the second. and from that to old age three nights are authoritative. ten nights. During the Kali Age--it is authoritatively declared in the Śâstras--ten days' purification for all the castes. purity is regained. 20-22.The Garuda Purana 81 10-11. one night. After this the women are polluted. If the embryo dies. If a second pollution comes daring that from the first death. If after the lapse of ten days. and touching others should not he done during the death pollution. it is said. purification is immediate. giving. If a person dies in a foreign land and one hears of his death. it should be understood. lying on a bed.
whether he be without fire or with fire. therefore one should perform the Sapi吃危a ceremony on the twelfth day. engaged in mantras or in fire-offerings. accepts it. an ascetic or a king there is verily no pollution. Until the Sapi吃危a has been performed the mendicant should not accept alms. Food prepared before marriage festivals and sacrifices. 27. that for the four castes the Sapi吃危a should be on the twelfth day. and guest-offerings should not be accepted. but the giver even though it be to a mendicant that he gives. and before the pollution by birth or death. . 31-33. 24-26. Whoever. so Manu declared. accepts through ignorance. suffers evil. the sixth month or at the end of the year. The truth-knowing sages hare declared that the Sapi吃危a ceremony should be on the twelfth day. then investiture with the sacred thread. For one observing vows. can be eaten. 28-30. or a twice-born intent upon Brâhma吃. O Târk球ya. one should perform the Sapi吃危a ceremony for the father. who then goes to the world of the forefathers to join the multitudes of forefathers. for the purifying from pollution. The twelfth day is preferable because of the endless variety of conditions in the Kali Age. suffers no evil. and because of the shortened life of men. If a Brâhmi吃 house-holder dies. Whoever.--are both subjected to suffering.82 ForgottenBooks. But I say. the fulfilment of vows. during pollution. Therefore. By the omission of rites sinfulness arises. marriage and other ceremonies should not be done. The daily and the occasional ceremonies should be discontinued. and the impermanence of the body. the third fortnight. following the scriptural ordinances. and the Brâhmi吃 who knowing it. gives food to a twice-born. hiding his pollution.org 23.
that the Sapi吃危a ought to be done. O Târk球ya. If the mother dies before the grandmother-- Then he should perform the mother's Śrâddha in the same way as the fathers. 40. It is my decision. he should do the Sapi吃危a for her along with the mother-in-law and others. incenses. divided into three parts should be mixed with their rice-balls. having bathed. the fruit which accrues from performing all sacrifices: that fruit is obtained by doing the Sapi吃危a ceremony on the twelfth day. three rice balls should be offered to the great grandfather and his predecessors. having given rice-balls to other departed ones.The Garuda Purana 83 34. in the forms of Vasu. and the fourth rice-ball to the dead. wife. if she has no son. lamps. oblations. 127 Next. as laid down in the scriptures. the son should perform the Sapi吃危a ceremony. The husband should perform the Sapi吃危a ceremony for his. he should mix them severally with the three rice-balls given to the grand father and the others. Then he should worship the world-deities with foot-water. 35. He should offer three rice-balls in order to his grandfather and others. 41-43. . good cloths and presents. Having divided the rice-ball for the departed into three parts with a thin bar of gold. the mother's with the grandmother's and the father's with the grandfather's. 126 and âchamana. Hence. 44. leaves of the holy basil. Rudra and Arka. The fruit which accrues from visiting all the sacred bathing-places. mouth-scents. The father's rice-ball. If the father dies while the grandfather still lives. and having cleaned with cow-dung the place of death. agreeable fools. he should sip water. 36-30. He should worship with sandal-paste. or should mix the rice-ball with both mine and great Lak球mî's.
O Târk球ya." and four abundances is called "hantakâra. He should utter "Let there be Swadhâ. for his continued satisfaction. During the Sapi吃危a he should worship the feet of a twice-born with sandal-paste and coloured rice. having bathed again. ." 52-53. an elephant. the sages. because the wife being already half the body of her husband requires no Sapi吃危a ceremony with regard to her husband. 130 and Vinîyakam 131. is not my opinion. a chariot and a plot of ground given to a preceptor. If. he should make 128 the offering of water to the forefathers. Afterwards he should always have a guest fed until he says "hanta. O Kâ yapa! husband and wife ascend the same funeral pyre. 47. and after that.org "The Sapi吃危a rite for women should be done with that for the husband. first the offering of a rice-ball and other things for the father. 55. O Târk球ya. he should perform it with that of the mother-in-law and father-in-law. having put grasses between them. and having bound a thread upon the hand. Then he should worship with mantras--after saying "Hail to thee"--the planets. with mantras. a horse. 46. clarified butter." along with Vaidic mantras. Devi. sprinkle water. then. food. As much as a mouthful is called "alms. and make to him a gift. a good cow. ForgottenBooks. Having done the Sapi吃危a. Only one son should perform the rites. 49-51. his father and grandfather"--that.84 45. The preceptor should then. the rite for the mother. should present the coloured rice also consecrated with mantras. with saffron. 54. gold. the Shining Ones and the Dânavas are pleased." 129 By this the forefathers. coloured rice and eatables. silver." four mouthfuls is "abundance. He should have maintenance for a year.
Having beautiful pillows stuffed with swans' down. and a canopy of five colours. saffron. Wearing a turban and an upper cloth and jacket. delightful. a weapon. Therefore a bed should be given. and a rod should be touched severally by the castes. ornamented with gold leaves. water. An umbrella. weapons and clothes. 85 Then he should have Brâhmi吃s fed with various pleasant sweetened foods. a vessel. scales. the gift of a bed should he made. should be seated by him on the comfortable bed. And. ornaments. a seat. who are respectively thus purified. a waterpot. with his wife adorned with fragrances and flowers.The Garuda Purana 50-57. he should have the red dye. with ear and finger ornaments and golden necklaces. On it he should have placed a golden Hari. during life or else after death. Made of the choicest wood. and all the other necessary things. in the case of women. 58. painted in beautiful colours. 65-66. broad and pleasant: such a bed as this being made. clothes. Well-bound with bright bands. it should be placed on the ground covered with cloth. The Sapi吃危a ceremony having been thus performed. together with Lak球mî. a mirror. 132 headed by Indra. the cloths worn during the rite should be cast off. 67-68. and white cloths having been donned. and he should give them presents. strong. an oxtail fan. together with a coverlet made fragrant with the scent of flowers. a row of silver lamps. . Then a Brâhmi吃. canopied with silken cloth. All the Devâs. having placed them on the bed. extol the gift of a bed. After the feeding of the twice-born. with all the ornaments. And all the other accompaniments of the bed he should place round it. in front of Lak球mî and Nârâya吃a. and twelve pots with water and food. 59-64. in their proper places.
He should worship Hari and Lak球mî with saffron and flower-garlands. At the celestial house of Indra. your bed is the ocean full of milk. furnished with all the necessaries. 79-80. and the son giving it. is a teacher. "O Brâhmi吃. . may this likewise be not empty in my future births. on full moon day the dedication of a bull. he may obtain the fruit of his desires. according to the rite.86 ForgottenBooks. so that he may sleep happily on the bed. and say. He will reside there free from trouble. there should be performed. the Planetary Spirits and Vinâyaka. and then the bed-gift with its accompaniments.org 69-71. until the coming of the deluge. He should give it to him who observes vows. standing in front of the Brâhmi吃: "Just as. having walked round and bowed. receive these. 75. How seldom does any one so give!" He should rock the twice-born and Lak球mî and Hari." 72-74. and at the abode of Yama. 76. waited upon by numbers of celestial damsels. and then. seated in the best of chariots. This bed should be given to one only. Divided or sold it drags down the giver. If he is rich he should give a very beautiful house. give them leave. and never to several. while he is still living. he will arrive without doubt through the potency of the gift of a bed. Having given a bed to a deserving person. O K弓i球吃a. rejoices here and hereafter. If a living man makes with his own hand the gift of a bed. and adore the Guardians of the World. he should pronounce this mantra. 77. and tells about Brâhmi吃. 78. The father. Facing north. Thus he should place the handsful of flowers before the Brâhmi吃 and the image of Hari. seated on the bed. and holding flowers in his palms.
a seat. through the gift of a water pot he. but by the power of the gift of clothes he goes happily along the way. An umbrella. O Bird. 87-93.The Garuda Purana 81. very terrible. full of great thorns. a set of five vessels--are called the seven kinds of padas. certainly enjoys the fruit which is obtained by thousands of gifts of wells. foods. valuables. a signet ring. those who gave shoes go riding horses. obtained these thirteen padas he should give. Through properly giving to a twice-born a seat and a vessel. by which the man is scorched. them to thirteen Brâhmi吃s on the twelfth day. according to his means. Having this made the gift of a bed. Having. It is enveloped in great heat. By this padadâna the righteous go to a good condition. The miseries of cold and heat and wind are dreadful there. is windless and without water. And on the path in the world of Yama. a water-pot. gives a water-vessel made of copper. 82-86. uncooked rice. This pada becomes complete with a staff. when thirsty. but the gift of an umbrella makes pleasant shade above his head. and this padadâna gives happiness to those who have gone on the way of Yama. and I will tell you the method of it. a copper vessel. 87 The merit from all the sacred bathing places. and on all the days of the changes of the moon: even superior to these is the merit arising from the gift of a bed. Listen to my words. do not trouble on the road him who made the gift of a signet ring. There is there intense heat. clothes. the son should have Padadâna given. and sacred threads. fierce and brown-black. shoes. drinks water. leisurely going on the path he comfortably enjoys his provisions. The messengers of Yama. . for the dead. Who.
the month being double. at the end of the first year one should perform the annual Śrâddha. . Then. The Sapi吃危a ceremony. also cha吃危alâs and other outcasts. but. as prescribed. the latter. similarly the monthly and the first annual Śrâddhas. he should have many Brâhmi吃s fed. and in that. Now I shall tell you the rules concerning the monthly. Thus. Thus the annual Śrâddha should be done in both months.] For the first half day take the former [the dark]. O bird. If one dies at the full moon his rites fall on the fourth day. and of dying on lunar days. as a means of unfading satisfaction. when there is sankrânta. his day is the fourteenth. for the second half. the two fortnights and the thirty days are the same [both must be performed. There is no re-doing of what is done excepting the rites for the departed. rice-balls are proper.88 ForgottenBooks. If there is an additional month in the middle of a year. 100-105. the Śrâddha is not performed. a water-pot with rice-balls should be given every month. 133 O Bird. 134 When there are two months in one month. in addition. In these cases one should perform the fortnightly Śrâddha on the twentieth day. in the irregular month. 106. the annual and the fortnightly ceremonies. 97-99. for the sake of the departed it may be done again. the twice-born should be fed.org 94-95. on the day of the Sapi吃危a ceremony. should be done when there is no sankrânta. When in one month [K球ayamâsa] two sa鞠krântis occur. then in the thirteenth month the annual ceremony for the departed occurs. If one dies on the ninth day. of those two. When there is no sankrânta. If one dies on the fourth day his rites fall on the ninth. Thus are understood by the wise the two months which are in the irregular month. Having thus given. after the Sapinda and before the annual ceremony. this gift. 911. rice-balls are not used.
the garden of Ik球vâku. having experienced a series of births. will offer us rice-balls. on the head of Gayâ. performs the Śrâddha and gives satisfaction to the forefathers. The forefathers are freed from the ocean of existence by the Śrâddha at Gayâ and. treading the good path. O Lord of Birds. who. He who offers. for the fathers--these he should not do during the year. like the son of Kau ika. O Târkshya. the Gajachchhâyam. The seven hunters in the country of Da âr吃as. 111-113. they go to the supreme state. "Are there none in your family. by favour of the Vi球吃u. is happy and becomes liberated. the Śrâddha at Gaya. with devotion?" 116-119. the Chakravaka birds in Śaradvîpa: and the swans in the Mânasa lake . a rice-ball of the size of even a amî leaf helps over seven clans and one hundred and one fatuities. the forefathers hear a song sung by the Holy Ones in Kalâpa. He who. O Lord of birds. The son who thus performs the rites for the other world. nor at eclipses. If the son performs the Śrâddha at Gayâ. were liberated by the favour of the forefathers. nor on yuga days. He should worship the feet of Vi球吃u with the shoots of the holy basil. the son of Manu:-111-115. it should be done after a year. his life is fruitful. After a year one should always offer three rice-balls at the Śrâddha. having gone to Gayâ. delighting the family. with devotion to the forefathers. the deer on the mountain of Kâlinjira. having gone to Gayâ. The Śrâddha at a sacred bathing-place. The seven sons of Bharadwâja. O Târkshya.The Garuda Purana 89 107-110. by it one becomes the destroyer of his forefathers. although they killed a cow. The ceremony for one only should not be done. and in proper order offer rice-balls round them.
121. wealth of cows and his greatgrandfather becomes the giver of riches. and also hears the Garu危a Purâ吃a. granting the son's desires. obtains the fruit of gifts. The great-great-grandfather gives foods in abundance: all these. O Târk球ya. gratified by the Śrâddha. 127. for by devotion to the forefathers he becomes happy either in this or the other world. . the Śrâddha offerings described by me. according to the rite. and there they remain.org Were born as Brâhmi吃s learned in the Vedas. Garu危a went into raptures. concerning the deceased. Sûta said: Having heard the result of the after-death gifts and their mighty greatness. He who performs. in the assembly of Righteousness. all the ceremonies. 123-126. on the field of the Kurus.90 ForgottenBooks. Go on the way of righteousness to the mansion of the King of Justice. thus declared by the Blessed Vi球吃u.--listen to the fruit for him:-- The father gives good sons. Therefore a man should make every effort in devotion to the forefathers. absolved from sins. Any man who is poor. Thus I have told you. even he. giving merit to and satisfying the desires of the son. and all these sons of the twice-born attained liberation through devotion to the forefathers. 120. highly respected. 122. the grandfather. and giving liberation to the forefathers. but hears this account.
up to ten [yojanas] heights. . O Treasure-house of Compassion. decorated by skilful painters and constructed by divine architects. To the east of the abode of Chitragupta is the great house of Fever. Between the south and south-west is the city of the son of Vivaswata. with hundreds of streets decorated with flags and banners. O Târk球ya. or by whom good or evil deeds have been done And by order of Chitragupta he experiences all of them there. surrounded by high ramparts and measuring a thousand yojanas. Abounding in chariots. and with whom does Justice reside? The righteous go by righteous ways to the mansion of Justice. tell me about those righteous ones and the ways. resplendent. It is declared to be four-angled. seated on his most wonderful throne in that assembly. which is accessible to Nârada and others find is reached by the very meritorious. The Blessed Lord said: Listen. resounding with songs and music. habited in every part by celestial damsels and choristers. 6-9. impregnable by Holy Ones or Demons. all built of diamonds. In that city is the very lovely dwelling of Chitragupta. Surrounded with shining ramparts of iron. Chitragupta. and sounding with the songs of various birds. Beautiful with gardens and parks. considers the lives of men individually. 3-5.The Garuda Purana 91 AN ACCOUNT OF THE CITY OF THE KING OF JUSTICE Garu危a said: what is the extent of the world of Yama? What is it 135 like? By whom was it made? What is the assembly like. with four gateways. I will tell you about that shining city of Justice. He is never mistaken in distinguishing between good and evil deeds. which extends to the number of twenty-five yojanas. 1-2. 10-15.
92 ForgottenBooks. and is full of palaces and mansions. Headache. and measures fifty yojanas in height. to the northwest. decorated with emeralds. ornamented with gold. To the west are those of the Snare of Death.org To the south are those of Rheumatism and skin diseases. to the north-west cold and heat--with these and other diseases it is surrounded. whether they be human or divine. Filled with various wonders. All there are in a condition of happiness. flame and the sun. Dyspepsia. It is supported by thousands of pillars. decorated with flags and banners. 16-23. and Biliousness also. with hundreds of golden doors. . With these and other embellishments decorated always--it was created by the architect of the Universe by the power of his own Yoga. beautiful with trees. and in every way satisfying. 24-28. most ravishing to the mind with no sorrows and no old age there. Syncope. is the very resplendent mansion of the king of justice. To the south-west. Chitragupta records the good and evil of men. And with windows of strings of pearls. with beautiful crystal stairways and walls beautified with diamonds. rich with the sounds of bells and drums. In the middle of the city. splendid like the sun. to the south-east. and embellished with golden fringes. is Dysentery. and enjoyable in every way. and no trouble of hunger and thirst. and smallpox likewise. full of light. To the north there is consumption and Jaundice likewise. Twenty yojanas before the abode of Chitragupta. It is shining with jewels. and splendid like lightning. It is certainly two hundred yojanas in extent. the eatables are tasteful and plentiful. plants and creepers without thorns. In that there is a divine assembly place which is a thousand yojanas in extent. Pleasing to the mind with cupolas of the splendour of the autumnal sky. 1 With no extreme heat and no extreme cold.
are of good vows. and others having forms. . and are adorned with shining garments. both hot and cold. O Bird. Surrounded by various servants equal to him in prowess.-These. is enchanting. That assembly. impossible to enumerate. has no bondage. made splendid with a large crown. the recorder of fate. splendid as a blue cloud. and also Bh弓igu. and trees always bear the fruit desired. and fanned by celestial damsels bearing in their hands fans of hair. A鞠giras. Adorned with all ornaments. and purified by good actions go there. ornamented with ear-rings. Kraturatha.--all these wait upon the King of Justice. on a throne pure and incomparable. the sounds and other things there are pleasant. either by their names or their deeds. Pulaha. Pulastya. and remain there ornamented with their own meritorious actions. He is waited up by M弓ityu 136 with a noose in his hand. and many others in the assembly of the King of Progenitors. hosts of progenitors. Sits. prosperous. serve him with songs. accomplished. the powerful Barhi球ads formed and formless. and was created by the Architect of the Universe by doing tapas 2 for a long time. Dak球a. by kâla 1 still more powerful. ready to do his bidding. are sweet. his head dignified with the regal umbrella.The Garuda Purana 93 The water. Pit弓is. renouncing. 29-30. Multitudes of celestial choristers and numerous groups of celestial damsels. Va i球居ha. round about. Agastya. tranquil. O Târk球ya. with the sages: Atri. is a fulfiller of desires. bearing awful nooses and rods. There the Lord of Justice. and by Chitragupta. bedecked with all kinds of jewels-31-33. truth-speaking. the Best of the Good. 34-40. Who are the Agni球vâttha. Aryamâs and others. Jâmadagnya. All there have bodies of light. music and dances. Those who have done great tapas. 137 the Somapâs and the U球mapâs. Nârada. ten yojanas in extent.
--these knowers of righteousness wait upon the King of Justice in the assembly. The sinners.94 41-45. the Dharma âstras. Puru. There is there no favouritism. Righteousness alone prevails in the assembly of the King of Justice. and P弓ithu. Śibi. and who give fuel in winter. is the assembly of the great-souled King of Justice. abounding in all enjoyments. famous. Anara吃ya. and also Sahasrârjuna. 138 The kings of the Solar Race. 50. And worshippers of the deities. are in the assembly of Righteousness. are those of good deeds. By their merits they go into it. the stainless royal sages. Nahu球a. and certainly those who . Bhagîratha. Yayâti. eastern and others. bounded by trees and pleasuregardens.org Those who expound with accurate commentaries. and paved with jewels. All those assembled are knowers of the scriptures. Sagara. those who give resthouses in the summer. There are four ways leading into the city of the King of Justice: The way for the sinful has already been described to you. 46-47. magicians and great serpents. Such. who go by the southern path. also of the Lunar Race. choristers. Hear about them:-- 51-55. and multitudes of celestial damsels. Śânta吃u.These royal sages. Those who go into the mansion of righteousness by the three gateways. 1 serve the King of Justice by order of Parame球居hin. splendidly lined with swans. having the essence of nectar. By that go the holy Brâhmi吃-sages. well-read in the Vedas. Dilîpa. Nimi. and the devotees of Śiva. ForgottenBooks. and make them gifts. do not behold it. having performed many horse sacrifices. Those who shelter ascetics 140 in their houses during the rains. all are devoted to righteousness. Mândhâtâ. Manu. Muchakunda. Nala. and no jealousy. no untruthfulness. Busy with numerous chariots. There is an eastern way. meritorious. Ambarî球a. Du球manta. and in that assembly they continually wait upon Vaivasvata 139 48-49. Bharata. Pâ吃du.-. O Târk球ya. those who speak consolation to the mentally distressed. covered with the shade of Pârijâta trees.
by the will of the Shining Ones. those who die in Benares. The second. of houses.--are travellers on the path-These. is filled with hundreds of great chariots and with palanquins. reach the Assembly of Righteousness. the western way. also those who honour guests. is beautified with jewelled mansions. those taking pleasure in the service of their Teacher.--these. entering by the northern gate. and those who die of vow of starvation. Those who die for the sake of Brâhmi吃s. It is full of swans and water-fowl. in the service of the master. and there is there a delightful tank full of the essence of nectar. and splendid with ponds. 65-73. and beautiful with Brâhmany ducks. enter by the eastern gate. Those who make gifts of land. and of purified intelligence. Is filled with maddened elephants sprung of the family of Airâvata 143 and with jewels of horses sprung from Uchchai祈 ravâ. those who impart learning. and is paved with yellow sandal-wood. 59-61. 142 and those who bathe at the sacred waters at the changes of the moon. of cows. Those who always honour the deserving. And those who delight in truth and righteousness. the northern way. and others of good deeds. On this way go those who are learned in the Vedas. and those who delight in making great gifts. those who tell and listen to the Purâ吃as. they go to the Assembly of Righteousness. Skilful in goodness. at the sacred waters and on holy ground. those free from anger and greed. those devoted to father and mother. 144 . The third. those who are worshippers of Dûrgâ 141 and Bhanu. always filled with the essence of nectar. Those who die in the pursuit of righteousness. those who die in the protection of cattle. those who are accidentally drowned in the sacred waters.The Garuda Purana 95 give a hermitage. those who die in the practice of Yoga.
from the wealth of others. Those who have attained knowledge and dispassion. those who repeat the Vedas. those intent upon renunciation. 77-81. and bows to them. the austere. forest dwellers. 74-76. and go to the mansion of righteousness. holding his conch. those entirely devoted to Vi球吃u. those who always take pleasure in the five sacrifices. those who repeat the Gâyatrî-mantra. go to the Assembly of Righteousness. stone and earth.--these. those who keep vows to Śiva and Vi球吃u. the good. those who perform the rites of Brahmâ. those faithful to their wives. and then honours them with sandal-paste and other things. those who look equally upon gold. those intent upon the welfare of all beings. he speaks and acts in a hind and friendly way to those who delight in meritorious deeds. Then. devoted to the society of the good. those who contemplate the good scriptures. assuming his four arms. those who maintain household fires. washes their feet. Those who abstain from the company of the wicked. rising and coming forward.96 ForgottenBooks. accompanied by numbers of celestial damsels. seeing them come. departing from my dominion. and from calumny. He.org By this way go the self-reliant. Those who are rid of the three-fold debt. "O’ You Assembled! Salute with deepest reverence the knower. repeatedly bids them welcome. Yama. discus. those who perform the Sandhyâ at the proper times. mace and sword. . and entering by the western gate. Observers of the vow of celibacy. will go to the world of Brahmâ. ascend the best of chariots. Those who turn away from injury to others. devotees of the feet of Śrî. He offers them the throne. They drink nectar. those who perform Śrâddha for the forefathers.
86. . "He who. difficult to reach. The man who hears this with devotion goes to the assembly of the King of Justice. having heard the words of Justice. they obtain. never acts wisely. and being honoured by the immortals and extolled by the leaders of the sages. Wealthy and wise. All this about the abode of Yama has been told you upon your asking. the state of happiness.The Garuda Purana 97 "O. They. then those in that assembly of righteousness rise up with great respect Having spent there 145 some ages. you have by your merits attained divinity. in the impermanent body. Best of the Wise. as a result of their merits. expert in all the scriptures." 82-85. accompanied by multitudes of chariots. Go along the highest path. he alone is a wise man. Go you to the holy place which abounds in all enjoyments. and having saluted him and the assembly. with every effort. attaining the human state. who avoid the pains of hell. holy human birth. Who is more foolish than he? "He who. and enjoyed superhuman pleasures. Then again they go to the highest condition by their own good conduct. amid perishable wealth and other things. "Therefore should righteousness be accumulated. he goes to a dreadful hell. stores up unchanging righteousness.
From the seventh day she becomes fit to perform the rites of worship to the forefathers and the Shining Ones. a woman becomes pure on the fourth day. in this body. . even by knowing which one becomes all-knowing. And how he of good deeds is born in the house of the pure and prosperous. I wish to hear what. her during the first seven days. Tell me. the man of good deeds thinks. I will tell you also about the rites and observances of the parents.org AN ACCOUNT OF THE COMING TO BIRTH OF PEOPLE WHO HAVE DONE GOOD Garu危a said: The righteous man having enjoyed heaven.98 ForgottenBooks. and likewise meditation upon the nature of Chit and Ânanda in the Brahmarandhra. Here the sons gradually enter during the eighth day. Keeping away from. Having bathed. During the seven days the embryo continues impure.--the object of concentration of Yogins. daughters on odd. Lord said: You have asked well. Sons are born on even nights. 7-10. I will tell you the real nature of that body which possesses the attributes of the universal Egg. 5-6. lest sin should arise in the body. is born in a 146 stainless family. After menstruation the women should be avoided for four days. 1-2. Their face should not be seen during that time. O Târk球ya. and washed her clothes. Now tell me how he is produced in the womb of the mother. The Blessed. on even nights he enters. O Treasure-house of Compassion! 3-4. Hear how the Yogins perform the meditation upon the six chakras 1 within it. I will tell you that supreme secret.
The husband. At the time of his birth Brâhmi吃s receive much wealth. by association with the wise. should unite with his good wife. 14-18. arising as the result of great merit. The intelligence joined with the seed remains always in the sperm. 13. by the union of sperm and germ [cells] The good son who enters the womb is the giver of the highest bliss. 147 19. formerly done. acid. astringent and hot things should be entirely avoided. The meritorious soul obtains birth in a high family. having chewed betel. 1 On the fourteenth night the seed remains there certainly. 20-23. Pungent. Then he constantly strives to discriminate between the self and the notself. becoming skilful in all the sciences. For him there are numerous rites. According to the thoughts in his mind at the time of union will be the nature of the one who enters the womb. 99 Sixteen nights are declared to be common for women. a store of auspicious qualities. wealthy and benevolent. In his youth he is divinely handsome. The man. austerities. Then is produced the righteous son. 1 put on flowers and sandal-paste. and clean clothes.The Garuda Purana 11-12. endowed with learning and modesty. By adhyâropa 148 and apavâda 149 he meditates upon Brâhma吃. and in the interior of the womb the formation of ovum takes place. such as the Punsavana. When desire. having sown the seed of great potentiality in the field which is productive of grain. . He grows up in his parents' house. like a husbandman. thought and sperm become united. reaps a good harvest. and pilgrimages to sacred waters. That night is never obtained by vulgar people. and with righteous thoughts in his mind. On the firth. day women should eat sweet foods. Then the man obtains semen.
are declared to be the duties of the organs of sense and action. reason. water. Samâna. Dik. and blood. nerves. Prâ吃a. Skin. jumping. feet. Indra. Alambu球a.100 24. Arka. sperm. urine. 32. declared to you by me. ForgottenBooks. Udâna. stretching and moving. air and ether--these are called the stable elements. I危â. running. The organs of speech. thought. I will tell you the attributes of earth and the others. sloth.org For the understanding of the dissociation of Brâhma吃 from that with which he is associated. and Vyâna also. 159 the tenth as well--are situated in the interior of the body. which are of the genus "Not-self. sleep and sexual desire--are called the five attributes of fire by Yogins everywhere. eyes. the fifth. vacuity. O Târk球ya. hair and flesh. the organs of generation and of excretion are the organs of action. K弓ikala. 25-30. O Lord of birds. Ears. 151 Su球umnâ. 31.--these are the five attributes of earth. 152 thirdly. tongue and nose are the sense organs. 158 and Sa鞠khinî. and have the flavour of past karma. 154 Pû球â. 160 36-39. 157 and Kuhû. Speech. 155 Ya asvinî. Vahni. Kûrma. Saliva." Earth. fire. analysis--these four are called the Internal Means. thirst. the two A vins. Vâta. 156 34-35. Prachetas. skin.--these are declared the five attributes of air. 153 Gajajihva. individualisation. Mind.--are said to be the five attributes of water. This body is made up of the five elements. bones. 150 Pingalâ.--Nâga. Mitra. Apâna. and are the ten principal Na危îs. Bending. hands. Devadatta and Dhanañjaya 161:-- . Upeudra. Now hear those of fire:-Hunger. delusion and mental instability--the five attributes of ether. may be understood by you with effort. 33. marrow. and also Gândhârî.
and the waste. Yawning. in the anus. and the second Pâramârthika. ovum one ku危ava. Having entered near the anus it separates the solid and liquid portions. bile is fifty palâs. is split into two by that air. Ears. Food. The . On the Vyâvahârika there are thirty-five millions of hairs of the body. nails. all-pervading. does not leave even the corpse. 44. separates the substance from the waste. One is Vyâvahârika. in the region of the throat. Fat is ten palâs. The fire. eed is known to be two ku危avas. the cause of hunger is to be known as K弓ikala. Dhanañjaya. the "great blood" is three palas. tongue. hair--are called unclean places. Thus the airs.The Garuda Purana 101 In the heart. the flesh is said to be one thousand palâs 162 and blood one hundred palâs. as soon as eaten. 47-52. The Prâna standing under the fire. marrow is twelve palâs. The nâ危îs. skin is seven palâs. it is said. There are said to be thirty-two teeth usually. inflames it slowly. Samâna. Devadatta. O Bird. generative organs. Apâna. opening and shutting the eyes is known as Kûrma. and distributed all over the body. Now hear. teeth. 40-43. affecting people. inflamed by the air. trunk. Prâ吃a. and carries all over the body the nourishment which is obtained by eating mouthfuls of food. forced through the twelve gateways. and twenty nails. and the solid over the water. Vyâna: Vomiting is called Nâga. and bones in the body are said to be three hundred and sixty. head. navel. perform their own functions. Udâna. in the navel. having derived their power from the self. placing the water over the fire. the two-fold nature of the body of man. is ejected from the body. 46. nostrils. anus. seven hundred thousands of hairs of the head. just as does the rising of the sun. number tens of million. O son of Vinatâ. both dense and subtle. phlegm is half of that. eyes. The Vyâna air makes the essence go all over. The air called Vyâna carries the essential part in all the Nâ危îs. 45.
in the place of the nails. All the worlds. as they are constantly changing. at the knees know it as Sutala. 62-65. At the hips.org waste materials are not measurable. at the thighs Mahâtala. Himâchala. Rama吃a in the lines on the left. 163 53. Janaloka. at the throat it should be known as Maharloka. the Gh弓ita ocean. Kailâ a is in the right triangle. which are the objects of meditation of Yogins. The Śâlmalî continent is in the skin. 60-61. Meru is situated in the triangle 166. these are declared to be the seven worlds: Bhûloka.--the seven great mountains. the Ku a continent is situated in the flesh. Gomeda. oceans. above the feet. continents. above it the Bhuvarloka. the Krauncha continent in the nerves. Ni球ada is in the upper lines Gandhamâdana in the lines on the right. at the middle of the navel.--and next the oceans: In the urine the K球âra ocean. in the marrow. In the Pâramârthika body. Svarloka. at the forehead. at the secret part Rasâtala. there are six chakras in which are said to be located the attributes of the egg of Brahmâ. in the left triangle. Tapolaka. 165 56-59. Pu球kara. Mandara is in the inverted triangle. suns and planets are in the Pâramârthika 164 body. By pondering upon them one becomes the enjoyer of the nature of Vairâja. I will tell you about these. the Sura ocean is situated in the phlegm. Satyaloka in the Brahmarandhra--these are the fourteen worlds. 55. Talâtala. The Rasa ocean in .102 ForgottenBooks. The body which possesses these attributes is Vyâvahârika. at the loins Pâtâla. in the mass of hair. Below the feet is called Atala. 54. Jambu is in the place of the bones. Vitala. in the region of the mouth. Sâka is situated in the marrow. mountains. the K球îra ocean in the milk. in the heart.
with letters from va to sa. at the root of the generative organ. in the eyes. Mercury is in the heart. The sun is situated in the Nâda chakra. the one at the top of the head is the most resplendent. the Svâdhi球居hâna resembles the sun. in the face. it is declared. Saturn is in the navel. Ma吃ipûraka. from da to pha. Mûlâdhâra. and is the seat of truth and bliss. The vi uddhi lotus is sixteen-petalled. Venus is situated in the seed. it is declared. between the eyebrows. and I will explain the best method of Ajapâ. Listen. Jupiter is in the Vi球吃u-sthâna. the Ma吃ipûraka is red in colour and has ten petals. the Dadhi ocean is known to be in the ova. has the letters ha and k球a. it should be known. in the navel. and is golden-coloured. and is red in colour. . Swâdhishthâna. 69-71. the Anâhata is twelve-petalled. Ketu is situated in the lungs. you should know son of Vinatâ. in the order of the Ajapâ. O Târk球ya. one should meditate upon the six chakras. in the region of the pelvis.The Garuda Purana 103 the juices. The mûlâdhâra is four-petalled and resplendent. from ka to t祈a. is six-petalled. Anâhatam. and has the letters from ba to la. by doing which the individual always gives up his separateness.--are spoken of as the six chakras. ever auspicious. with the vowels. Always at dawn. In all these forms one should meditate on his own body. and has the light of the moon. 66-68. the Swâdu ocean in the region of the soft palate. 74-75. in the heart. One should meditate in order upon the chakras. this lotus has a thousand petals. Râhu. Vi uddhi and also Âjñâ. the moon is in the Bindu chakra. light-possessing and eternal. Mars is situated. by merely thinking upon it one is released from all sin. 167 The Gâyatrî called Ajapâ is the giver of liberation to the sages. the Mâtra 168 lotus is two-petalled. sitting steadily cross-legged.--in the body is the circle of the planets. in the throat. it should be known. at the top of the head. 72-73.
teach it to their pupils. with unwavering mind. six thousand for Hara. "Ha誼sa. Having worshipped mentally in all the chakras. upon the Blessed Teacher within the Ha誼sa. as making a tour of the six chakras. a thousand or the Chidâtman. who know the succession of Teachers. 81-82. Then he should meditate on the Ku吃危alinî. . who are rays of Brahma吃. It goes out with the sound of "ha. in order. singing His praise.104 76. on Śiva. with the thousand-petalled lotus inverted. on Guru." and enters again with the sound of "sa. and on Parambrahma吃. 83. Śuka and ethers. should always meditate thus.--thus one should understand the respective numbers of the repetitions. on Ga吃e球a. six thousand for Vedhas 170. He should regard his body as being washed in the flow of nectar from His feet. 169 on Vi球h吃u. It is said by the wise that the subtle movements of the breath in one day and night number twenty-one thousand six hundred. 172 A thousand for the Jîvâtman. The sages. meditate upon the deities presiding over the chakras. after meditating upon the path of the Great Ones. Aru吃a and other sages. 17-80. indeed. ForgottenBooks. six thousand for Hari 171." The individual is. whose lotus-hand frees from fear. Having worshipped in the five-fold way he should prostrate. a thousand for Guru. placed in three-and-a-half coils. ha誼sa. on Jîva. always repeating the mantra. on Vidhi. He should meditate in the Ran危hra. in the chakras.org One should meditate."-Six hundred for Ga吃e a. all-pervading. as moving upwards and downwards. he should repeat the Ajapâ-gâyatrî according to the instructions of the Teacher. 84-88. therefore a wise man.
Sacrifices and other righteous duties purify the mind. but under the instruction of a teacher. which goes out of the Randhra. eternal and ever-blissful. This is the conclusion of the all-knowing Brahma and others. 90.The Garuda Purana 105 Then he should meditate on the place called Su球umnâ. he should worship Hari and Hara. Having done the inward-sacrifice he should perform the outwardsacrifice. on my form. 89. after having conned the Vedas and the Śâstras for three periods. by the union due to devotion to me. and that gives liberation. 91-94. not by efforts alone. between four o'clock and sunrise. but for those who are attached to the world of change the path by devotion to me is far superior. Having done the purificatory ablution. 95. and others. The devotion to me has a form of fruit from which the obtainer never falls away. Then he should always meditate. For then devotion is easier. goes to eternal liberation. and the Sandhyâ. thereby he goes to the highest state of Vi球吃u. The good man who follows this. Tapas. O Târk球ya. are also ways to liberation. He should bring his mind to a state of steadiness. self-illumined. For those who are attached to the body facing-inward 173 does not come about. without whom he falls. . and Yoga.
O Ruler of the Shining Ones. without attributes. the li鞠ga. who has the nature of Supreme Brâhma吃. Always miserable in this world. are born and die--of them no end is known. goats. The Blessed Lord said: Listen. Lord of all. tell me by what means they may obtain release. lasting until liberation. I now wish to hear about the means for eternal liberation. the thirty-three deities. Being and Knowing and Bliss. O Ocean of compassion. 11-13. There is a Shining One. The endless multitudes of individuals. through ignorance. all-knowing. O Târk球ya. about the transmigrating of the individual. separated and encased in bodies by beginningless karma. 8-10 These. Selfillumined.--in this terrible world of change. animals. men. Are fettered by forms of good and evil. in the worlds of change. length of life. 5-7. O Lord.org AN ACCOUNT OF THE LAW FOR LIBERATION 1-4. worms. placed in various kinds of bodies. They have also. with beginningless ignorance. In every life obtained. The unmoving things. beginningless and endless. all-doing. and also the liberated. beyond the Beyond.--with nationality of body. Garu危a said: I have heard from you. in the unsubstantial. even by the hearing of which a man is released from the world of change. like sparks of a fire. O Lord. in all deep miseries. stainless and secondless. the righteous. compassionate to those who seek refuge. Śiva. O Lord of Liberation. and fortune born of karma. O Bird. That which is considered the individual is from a part of Him. according to their . and I will explain to you what you have asked.106 ForgottenBooks. birds. no one is ever known to be happy. giving happiness and misery. a higher and more subtle body. who is partless.
Living.The Garuda Purana 107 order. If he does not guard himself against harm who else will? Therefore should he look after his own benefit. The embodied. 22-23. good and evil actions again--the body never again. afflicted with disease and having gone to a country where there is no medicine. through the accumulation of merit. does not help himself over. and if he becomes a knower 1 he attains liberation.--then he is soon released. does not understand what benefits the soul is a slayer of Brâhma吃. difficult to get. Without a body. 17-19. knowledge for the sake of Yoga-meditation. He should always guard his body. can obtain no knowledge of the truth. a house again. wealth again. and a step to liberation. It should be guarded for the sake of duty. having obtained this highest birth and superior senses. Having worn and cast aside the four sorts of bodies thousands of times.--who in this world is more sinful than he? The man who. in view of welfare. having obtained a human body. even those afflicted with diseases such as leprosy do not wish to give it up. He who does not take precautions against the diseases of hell while here. 20-21. 1 The wise always adopt means for the preservation of the body. a field again. duty for the sake of knowledge. in the eighty-four hundred thousands of bodies before attaining human birth. what will he do? . he should make every effort to protect it. He who. one becomes a man by good deeds. therefore should he guard his body as wealth and perform meritorious deeds. A village again. nobody obtains the object of human life. 14-16. which is the means to everything. Through millions of myriads of thousands of births some time a being obtains human birth.
life goes like water from a broken pot. he does not know. Though seeing. be free from fear? 33-35. Though seeing those just born. so long as calamity does not befall. He does not do what ought to be done. . youth is like a flower. and even that little is unfruitful owing to the miseries of childhood. life is fickle as lightning. 26-32. those whom calamity has befallen. between happiness and misery. Riches are like unto a dream. diseases attack like foes. This universe is immersed in the boundless ocean of death. the impermanent permanent. The time of death is not known by those who are variously embodied in the world of change. when he should be awake he sleeps. so long should truth be pursued. so long as the senses are not decayed. the afflicted. disease and old age. disease and old age.--the stupid man digs his well when the corner of his house is already afire.org Old age comes on like a tigress. How shall the individual who has taken a body.108 24-25. so long should he strive for the best. he does not understand. he falters. and the evil good. He who does not know what is good for him thinks the harmful beneficial. having drunk the liquor of delusion.--where is there a discerning one who is at ease? Even a hundred years of life is very little. Alas! a man. So long as misery does not come. people are never afraid. Therefore should he strive for the best. bewildered by the divine magic. and half of it is sleep and idleness. though reading.--though grasped by the crocodiles of death. Alas! what man is not stricken. which is like foam on water and is attached to passing objects. he does not understand. though hearing. and the miserable. does not know his own benefit. the dead. where he should fear he confides. So long as the body lasts. ForgottenBooks.
109 Time. this is to be done. whose. this other is done or not done. He who abandons it becomes happy. The world of change is verily the root of misery. coming is shown by age. ether may be split. son and others? 45-48." "This has been done. my wife. in the morning or in the afternoon. Thou shalt encounter the enemy.--life cannot be made permanent. my wealth. bitten by the serpent of sense-objects. Air may be enclosed. the seat of all calamities."--death does not consider whether it leas been done or not done. leaving his own body. which is the source of all misery. who has an army of dreadful diseases--wilt thou not see the saviour? 43-44. just as an unbaked pot placed in water disappears imperceptibly. is unnoticed. Death attacks children. death. father. the water of the ocean is dried away--what shall be said of the body? 39-41. . What is the good of association with wife. who prates of "my offspring. This individual. The wolf of death forcibly slays the lamb of a mortal. my relatives.--such is this world of creatures. it must be done to-day. Earth is burnt away by time. He who is in it is afflicted with misery. mother.--otherwise never. This world of change. the old. and baked in the fire of desire and repulsion. "It must be done to-morrow. even Meru is reduced to powder. 42.The Garuda Purana 36-38. waves may be bound. A man bound in fetters of iron or wood may be released. though wearing away with every moment. goes to the abode of Yama. should be abandoned at once. those in the embryo condition." Him who is thus prating death overpowers. Death preys upon the man afflicted with the needles of thirst. and the refuge of all sins. but from the fetters of son and wife can never be freed. young men.
So long as the being makes attachments pleasant to the mind, so long shall the dagger of sorrow pierce his heart.
People are destroyed every day by the desire for great wealth. Alas! Fie upon the foods of the senses, which steal away the senses of the body. Just as the fish, covetous of flesh, does not see the iron hook, so the embodied, covetous of pleasure, does not see the torments of Yama.
Those men who do not understand what is good and what is not good for them, who constantly pursue evil courses, and are intent on the filling of the belly, are destined for hell, O Bird. Sleep, sexual pleasure, and eating are common to all creatures. Who possesses knowledge is called a man, who is devoid of it is called a beast. Foolish men are tormented at break of day by nature's calls; when the sun is in the meridian by hunger and thirst; in the night by passion and sleep. All those beings who are attached to their bodies, wealth, wife and other things, are born and die deluded by ignorance, alas!
Therefore should attachment be shunned always, It is not possible to give up everything. therefore should friendship with the great be cultivated, as a remedy for attachment. Attachment to the good, discrimination, and purity of the eyes--the man who has not these is blind. How shall he not tread evil ways?
All those deluded men who turn away from the duties of their respective castes and orders, and do not understand the highest righteousness, perish fruitlessly.
58. 59-60. Some are intent upon ceremonies, attached to the practice of vows; with self enveloped in ignorance the imposters go about.
The men who are attached to the ceremonial alone are satisfied with mere names, deluded by the repetitions of mantras, oblations and other things, and by elaborate rituals.
The Garuda Purana
61-62. The fools, bewildered by My magic, desire to obtain the invisible by single meals, fasts and other restraints, and by the emaciation of the body.
Of those who have no discrimination, what liberation can there be by bodily tortures alone? What great serpent is killed by beating the anthill alone? 1 The hypocrites, putting on appearances, and wearing quantities of matted hair, and using antelope skins, wander about like knowers, and even delude people.
He who is attached to the pleasures of the worlds of change, saying "I am a knower of Brâhma吃," and is devoid of both rites and Brâhma吃 should be shunned like a low outcaste.
Donkeys walk about among people, in forests and among houses, quite naked and unashamed. Are these free from attachment? If men are to be liberated by earth, ashes and dust, does the dog which always live among earth and ashes become liberated? The jackals, rats, deer and others, which feed upon grass, leaves and water, and always live in forests,--do these become ascetics? The crocodiles, fishes and others, which from birth to death, dwell in the waters of Ganges,--do these become Yogins? Pigeons at times eat stones, and Châtaka birds do not drink water from the earth,--are these observers of vows?
70. Therefore this class of practices is a thing which makes pleasure for people, O Lord of Birds,--direct knowledge of the Truth is the cause of liberation.
Fallen into the great well of the six philosophies, 174 O Bird, the brutes do not understand the chief good; bound in the snare of animalism.
They are tossed hither and thither in the dreadful ocean of Vedas and Śâstras; caught in the six waves they remain sophists.
He who knows the Vedas, the Śâstras and the Purâ吃as, but does not know the chief good,--of that imitator all this is as the speech of a crow. "This is known; this must be known,"--thus bewildered by anxiety they read the scriptures day and night, turning away from the highest truth.
The fools, decorated with garlands of poetry constructed of forms of speech, miserable with anxiety, remain with senses bewildered. Men trouble themselves variously, but the highest truth is otherwise; they explain in different ways but the best purport of the Śâstras is otherwise.
They talk of the highest experiences, not realising them themselves. Some have ceased preaching, being engrossed in egotism.
They repeat the Vedas and the Śâstras, and argue with one another, but they do not understand the highest truth,--like the spoon the flavour of the food. The head bears flowers, the nostril knows the smell. They read the Vedas and the Śâstras, but find impossible the understanding of the truth.
The fool, not knowing that the truth is seated in himself, is bewildered by the Śâstras,--a foolish goatherd, with the young goat under his arm, peers into the well. Verbal knowledge cannot destroy the illusions of the world of change,-darkness never disappears by talking of a lamp. Reading, to a man devoid of wisdom, is like a mirror to the blind; hence, for those who have understanding, Śâstras are only a potter to the knowledge of the truth.
"'This is known; this must be known,"--he wishes to hear everything. If one lives for a thousand celestial years he cannot reach the end of the Śâstras.
91.---knowledge only is the cause. and there are tens of millions of obstacles. so long as the senses are fickle. 95-97. just as one rich in grains abandons the straw. the wise man should abandon all the scriptures. and having known the Truth. Two phrases make for bondage and liberation: "Mine" and "Notmine. That is the karma that does not bind. The stages of life are not the cause of liberation. There is no liberation by the study of the Vedas. verily declared auspicious. Emancipation is by knowledge alone. Just as there is no use for food to one who is satisfied with nectar. other knowledge is skilful chiselling. so long as the impressions of the world of change remain.--like the swan taking the milk in the water." The being saying "Mine" is bound. 89-90. beyond the Dual and Non-dual. saying "Not-mine" is released. Among thousands of woods the Sañjîvana 175 is best. The non-dual. life is brief. So long as actions are performed. not otherwise. O son of Vinatâ. Knowledge is said to be of two kinds: study and discrimination. that the knowledge that gives release. 93-94. The word from the Teacher gives liberation. to the knower of the Truth. other prefer the Dual 177 but they do not understand the One Reality.The Garuda Purana 113 The Śâstras are numerous. Some prefer the Non-dual 176. all learning is masquerade. nor by the reading of the Śâstras. nor are actions. 92. so long how can there be realisation of Truth? . Haring practised the Vedas and the Śâstras. Para Brahma吃 is reached by discrimination. nor are the philosophies. The study is of Śabda Brâhma吃. therefore the essence should be understood. so is there not use for the scriptures. is beyond efforts of action. O Târk球ya. 85-86. not by the study of tens of millions of texts. and to be obtained by the word of the Teacher. other karma is worrying. 87-88.
not forgetting the Brahma Bîja. 102. worship and reading of the prescribed texts of the Vedas and Śâstras. so long as there is no love for the Teacher. if one desires liberation for himself. O Târk球ya. he should every effort. which is called the Nirvâ吃a of Brâhma吃. 101. and fruits are heaven and liberation. pilgrimage to sacred waters. by which he obtains liberation. So long as there is not stability of mind. with breath controlled." so long as there is excited striving. with the sword of unattachment. 100. He should. and under all circumstances he attached to Truth. whose flowers are righteousness and knowledge. rid of fear. His last days approaching. Courageously wandering from home. restrain his mind. should resort to the shade of the tree of Liberation. By knowledge the being is easily released from the awful bondage of the worlds of change. Therefore. the desires connected with the body. performing ablutions in the water of the holy bathing places. vows. 178 . sitting alone on a pure seat prepared as prescribed. so long as there is imagination of plans. oblations. so long as there is the sense of "mineness. He should practise mentally upon the supreme three-fold pure Word of Brahmâ. So long as one does not reach Truth. Therefore from the mouth of the Blessed Teacher the Truth of the self should be known.114 ForgottenBooks. should cut off. always. the man.org So long as there is pride of body. 103-107. Listen! I will tell you now about the final actions of the knower of the Truth. recitations. so long how can there be realisation of Truth? 98-99. so long as there is no meditation upon the Śâstras. so long should he do austerities. One who is tormented by the three miseries and the rest.
He who bathes in the water of the Mânasa." remembering me. expecting to die. 185 Dwârâvatî. Ayodhyâ. 183 Kañchi. leaning his home. with the evils of attachment conquered. who go to that goal."-having realised this and placed the self in the self he should meditate. What else do you wish to hear? . I am Brâhma吃. I will tell you about the wise. This eternal way of liberal in al has been described to you. firm in non-attachment. with desires overcome. "O誼. they go. 111-114.--he verily attains liberation. with tranquil self. on that eternal path. O Târk球ya. utters the one-syllabled Brâhma吃. 180 Mathurâ. with understanding. thinking of no other.--he verily attains liberation. 186 --these seven cities should be known as the givers of liberation. drawn away by karmas. 116. in the waters of Truth. He who. goes to the Highest Goal. the Highest Goal. 108. 109-110. 115. sinners go to an evil condition. Thus in sixteen chapters I have related to you the extracted essence of all the scriptures. righteous men go to heaven. 182 Ka î. 179 which removes the impurities of attraction and repulsion. do not go there. The hypocrites. undeluded. worships me. fullvisioned.The Garuda Purana 115 With reason for charioteer he should withdraw the senses from the senseobjects by the mind. and should fix his mind. he verily attains liberation. Free from pride and delusion.-hearing it with knowledge and dispassion one attains liberation. in the lake of knowledge. the Supreme Abode. upon the pure. 117. birds and others transmigrate. always dwelling in the Higher Self. Knowers of Truth attain liberation. released from the contracts known as pleasure and pain. 181 Gayâ. devoid of knowledge and unattachment. 184 Avantikâ. He who. "1 am Brâhma吃. or dies in a place of liberation. He who. when leaving the body. dwells at a sacred bathingplace.
O Lord.org 118-120. Protector! "I stand freed from doubts. the remembrance of whom removes evil. said this. . who gives the condition of happiness for the sacrifice of worship. O. and who gives liberation for supreme devotion 187 to Him. repeatedly prostrating himself. with hands folded together:-- "O Lord. May Hari. these words from the mouth of the Lord. O God of Gods. Garu危a. Sûta said: Having thus heard. O King.116 ForgottenBooks." Having said this. Garu危a became silent and lost in meditation. 121. having heard these words of nectar I have been helped over the ocean of existence.--protect us. My desires have been completely fulfilled.
3) Many horrors. 9) Calm place. p. who do not sleep. 265. The superphysical beings. in and from the egg. (p." (p. 5) I. and possessed of wealth. (p. 9) Town of Saturn. 5) Yama is the Lord of death. all birds are twice-born. (p. Vinatâ was the mother of Garu危a. (p. 3) 2 Mandalik's Hindu Law. 9) 12 13 14 15 16 17 . (p. (p.. (p. 8) 10 Members of the three higher castes take a "second birth" when invested with the sacred thread. where they enjoy pleasures. (p. (p. They may be interpreted only with the aid of common-sense. and become accomplished in arts and sciences. (p.e. 9) Inaccessible mountain. 9) Another form of Yama. they are born in high families. (p. (p. 5) A name of Garu危a. (p.The Garuda Purana 117 ENDNOTES 1 "Afterwards freed from all sins. (p. verse 219. 9) Place of Singers. (p. 9) Residence of the Lord of Serpents. 5) Sa誼sâra: The three worlds in which men circle through births and deaths. 6) 3 4 5 6 7 8 The ambiguity of the pronouns in this work is unavoidable. 8) 9 Ceremony for the dead. 9) 11 A Yojana is between 8 and 9 miles. (p.
(p. (p. (p. 17) Lit. 21) Stinking clay. 9) Very cold. 9) Hot. 21) Iron spears. 21) Blossoming.org 18 Name of a mountain. (p. (p. 9) A wonderful place. (p. 9) Rains (p. 21) Darkness. (p. (p. (p. 17) Name of the being who records the doings of men. (p. (p.118 ForgottenBooks. (p. 9) Savage. 19) Both names mean fierce or violent. 9) Very hot place. (p. 21) Very terrible silk-cotton tree. (p. 9) Town of varied cries. 20) Lit. (p. (p. 21) Terrible. 9) Many calamities. Listeners. 21) 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 . (p. 9) Town of cruelty. (p. 21) The thread of death. He who takes away (sins). (p. (p. 9) Misery-giving. (p.
21) Burning. 22) Waveless. (p. (p. hard. and rising together. (p. (p. 23) A class of evil spirits. (p. (p. 30) 56 A bird fabled to live only on rain-drops. 21) Poisonous. (p. 21) Living together. 35) Vi球吃u. 22) Burning. (p. 21) Owls. Whoever gives different food to one than to another is said to break the row also. 21) The great path. (p.The Garuda Purana 119 40 Accumulation. (p. 22) Besetting darkness. 29) 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 This refers to the custom among Brâhmi吃s of sitting in a row at meals. 22) The images are carried round the streets on occasions. (p. (p. (p. (p. (p. (p. 21) The great exit. 22) Based like a pot. 39) 57 58 59 . (p. 21) Crows. 30) A sacred mantra repeated every day by the twice-born caste. (p. 21) Iron weights. 31) That is. (p. (p.
48) Classes of non-human beings. 51) 68 69 70 71 72 73 74 75 Probably the afore-mentioned cow. 43) Every month there is a day called Yuga--the last or last but one. 52) 77 78 79 . 43) The club-bearing Vi球吃u. 47) Names of Vishnu.org 60 Vi球吃u. 52) Note here. (p. 52) The passing of the sun from one constellation to another. (p. (p. who is still to come. and happened to call him as he was dying. 45) 61 62 63 64 65 66 The ten avatâras.120 ForgottenBooks. 51) 76 Ak球ata. which appeared in archaic and ancient times. (p. and used to honour persons by sprinkling over them. except Kalkî. (p. (p. 52) Note the subjective character of the "river. (p. 51) That is. (p. 48) They may expect ancestral property. 50) The eternal serpent. (p. (p. given by another for one. but not that earned by the father. (p. 49) Physical. etc. silk. 43) A name for Śiva. who named his son Nârâya吃a. (p. a form of. gold. ghee. that the cow is merely a symbol. astral and lower mental worlds. (p. 49) A kind of spotted grain. 43) Another form of Vi球吃u. descents or incarnations of Vi球吃u. are closely connected with sacrifice and therefore with the sun." (p. whole rice coloured with turmeric and saffron. (p. (p. slayer of the demon Madhu. (p. (p. (p. (p. 46) 67 Ajâmila was a man of very evil life. 43) The divine dwarf Vi球吃u.
57) Here is a mystical suggestion. (p. (p. 63) . truly says. 56) Water is poured over the stone. 63) 86 87 88 89 90 91 92 93 94 95 96 (p.The Garuda Purana 121 80 That is. (p. (p. 57) The heaven of Vi球吃u. (p. (p. (p. 56) Śiva. (p. (p. (p. (p. 56) 85 Siva. 61) His son's wife--the wife of the son performing the rite. and thus consecrated to Vi球吃u. (p. 56) 81 82 83 84 When the people of the house are aware that one is about. 63) The fifth Nak球atra. (p. 55) Cowdung is extensively used in India as a purifier and antiseptic. (p. 56) Vi球吃u. 60) A certain sacrifice. 62) The fire-deva. 62) A certain astrological position. (p. 58) These names are given to advanced stages of human development. 5 days in each month. (p. 57) The Bhâgvata Purâ吃a. to die they remove him from the couch to the ground.
63) 100 (p. 63) 99 (p.122 ForgottenBooks. 63) .org 97 (p. 63) 98 (p.
(p. Panini Office. (p. 64) Of the bones. 65) A finger-ring of kusha grass. the ancestors of Bhrigu. 72) 113 For an account of these ceremonies.000 sons of Sagara were reduced to ashes by Vi球吃u. It is the ceremony for all the ancestors together. symbolical of the deceased twice-born person. put on the third finger of right hand. (p. see the Daily Practice of the Hindus by Mr. (p. (p. 64) The funeral pyre is lighted from the sacred household fire. (p. and that they.The Garuda Purana 123 101 (p. 63) (p. 65) 102 103 104 105 106 107 A great king who is said to have brought down the Ganges from heaven to earth. 70) 110 111 112 This ceremony is performed on the twelfth day. 73) . 67) 109 108 A rough image. (p. Allahabad. 70) Celibate. were released and purified by him in the Ganges. 67) There is a legend to the effect that the 80. (p. (p. 68) One each day. as it were in anticipation of the annual event. (p. (p. Sris Chandra Vasu. 63) An opening at the top of the head.
(p. (p. Hence there is an intercalary month of 30 days every three years. in which there is no sankrânti. is the first half. but the regular mouth is dropped. and on the same day in the bright half if he died during the second half of the day. 73) 115 Brahmâ.124 ForgottenBooks. if his death occurred during the first half of the day. The sankrânta is a solar month. If a man dies in the adigmâsa. but there are to be only twelve of the monthly ones in a year. (p. and passes of the hands are made as though a influence it towards the image. In this long month. 79) "The ceremonies are performed according to the lunar months.org 114 It is usually worn ever the left shoulder under the right arm. for this ceremony. the malamasa. the passing of the sun through one zodiacal constellation. (p. In this case the intercalary is added and (?) treated as such. although it is a year of intercalary month. (p. on the other hand. It is November. The month preceding month which is dropped has its two fortnights taken as belonging to the regular and the dropped month respectively. Vi球吃u. (p. 78) 119 120 121 122 The food is placed near the image. 80) 123 . 75) 116 117 Orthodox Hindus place a mark on the forehead to show caste and other things. If a man dies in the second fortnight in this case the annual ceremony belongs to the month which was dropped. The difference of solar and lunar months is about 11 days in the year. he mast change it. (p. while the second half is regular. 77) That is Fire. then his annual Śrâddha must be done in the dark half on the same day on which he died. 74) Dharma or Yama. (p. Astrological calculations are done with solar months. The k球aya-mâsa is a name for a month which occurs every 149th year. or irregular portion. January or February which is thus dropped. not 13. but the intercalary is always associated with one of the other eight.--thus there are only 12 months in that year. a main has died and his month is dropped the preceding month is taken for the annual Śrâddha. (p. 78) The primeval man. lf. December. 77) 118 Including the latter part of October and the first part of November. (p. 77) Śiva. hence an additional irregular month occurs once in 27 months.
94) Scriptures teaching the duties of life. (p. on the male line. (p. 93) Forms of Death. (p. on the male line. 84) /. 95) Yama. (p. 83) 128 Consisting of rice. 88) That is in Heaven world. 88) A high class of superhuman beings. (p. the son of Visvasvat. (p. on the male line. 84) See "Daily Practice of the Hindus" for an account of âchamana. (p. (p. 93) Meditation with an effort to produce physical effects. (p. (p. Rudra and Âditya. (p. with water.The Garuda Purana 125 124 The grandfather. (p. 80) 125 Cousins up to the seventh.--all males and unmarried females. 83) 127 Cousins up to the forty-second. 91) Taking any form desired. 84) The consort of Śiva. (p. (p. darbha grass. 80) 126 Cousins up to the fourteenth.--all males and unmarried females. (p. (p. (p. (p. (p. 85) Ga吃e a. 94) A class of progenitors.--all males and unmarried females. 95) 129 130 131 132 133 134 135 136 137 138 139 140 141 142 . 94) Brâhma吃. his father and grandfather are considered as corresponding to Vasu. Rudra is Śiva. 84) A benediction which the recipient makes when he has had enough. and flowers.
(p. (p. (p. 99) 149 To augment the virile power. 101) 150 151 152 153 154 155 156 157 158 159 160 161 162 . (p. 99) 148 Sixteen are favourable. 100) This goes to the mouth. and .org 143 Those who have renounced the world. 100) This goes to the right eye. (p. 100) This goes to the right ear. but the fourteenth of them is best. 100) The right hand one. 100) False ascription. (p.. 100) The central one. 100) This goes to the left eye. 100) The left hand nâ危î. 99) A rite performed when living conception is observed. 100) refutation. 95) The Sun. (p. (p. which revolves like wheels when set in motion by meditation.. (p. two sorts of arguments. 100) This gees to the mûla. (p. 100) This goes to the li鞠gam. 100) This goes to the left ear. (p. 97) 144 145 146 Their meditation is unsuccessful. (p. (p. because they are thinking of outer things. hence the name chakra. 98) 147 Certain centres in the etheric and higher bodies. (p. (p.126 ForgottenBooks. (p. (p. 95) The consort of Śiva. (p. if some other cause doer not render it inauspicious. (p. (p.
" (p. (p. (p. 115) A holy lake in the Himâlayas. 111) 164 165 166 167 168 169 170 171 172 173 174 Meaning that one may re-obtain these things after losing them--but not the body. (p. 115) 180 181 182 . (p. Sâ鞠khya. 115) Bîja is a seed. channel for the vital breath. 113) 177 Nyâya. 105) That is. 114) 179 Adwaita philosophy." (p. 102) Individual and common physical body. (p.) (p. (p. Mîmânsâ. Yoga. (p. 115) Dwaita. (p. also a mystical place. 104) The saying of "Ha誼sa. (p. 113) 178 The plant brought by Hanumat to restore Lak球man when killed by Indrajit. a mantra governing a work such as an Upani球ad O誼. (p. Separateness of the individual and universal self. 104) Brahmâ. 103) The triangle in the triangle. Vedânta. Vai e球ika. 103) Viraj means "to shine. (p. 104) That is. 102) Pala is a little more than an ounce (6/5 oz. Meru is the sacred mountain or pakk.The Garuda Purana 127 163 An inner nerve. 104) Brahmâ. 102) Various forms of the vital breath. (p. One who knows the Self. Eternal inseparateness and non-duality. 102) Universal and spiritual body. (p. the Âjñâ. (p. (p. 113) 176 175 There is supposed to be a serpent living in the ground beneath the ant-hill. (p. (p.
115) Gayâ. (p.org 183 Perhaps Oudh.128 ForgottenBooks. 115) Benares. (p. 115) Dwârakâ. (p. 115) Muttra. 116) 184 185 186 187 . (p. (p.
org: Clarence Darrow on Religion The Mahabharata Love and Death The Vedanta-Sutras Hatha Yoga Pradipika Great Systems of Yoga Ramakrishna.amazon.com . His Life and Sayings How To Be A Yogi Hindu Mysticism Kalidasa Read or order online at: www.Forgotten Books Read these similar books for free at forgottenbooks.org or www.forgottenbooks.
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