THE GARUDA PURANA 48 страница

114. By that the relatives of the deceased are purified.

This is stated by Yama. There are no other means. When Narayana Bali is performed they become fit for aurdhvadehika.

115-116. Except Narayana Bali, there is no rite for their purification. The Narayaria Bali should be performed in some holy place, through the Brahmanas, preferably in the temple of lord Kr? na for the sake of purification. At first, wateroffering should be made by the Brahmanas well versed in the Veda and the Purana.

1 17. This should be done for lord Visnu with herbs and aksatas mingled with water by reciting the Purusa-sukta or the mantras of Visnu, facing south and remembering Visnu as well as the deceased.

118. Visnu should be thought of as bcginningless, bearing conch, discus and mace, who is immortal, who has eyes as lovely as a lotus and who renders moksa to the preta.

1 19. At the end of water-offering he should remain calm, desireless and free from envy.

120. Having controlled his sense-organs and mind and being full of devotion he should devoutly perform the eleven sraddhas.

121. Performing all rites with concentrated mind he should give water, rice, barley, wheat and long pepper.

122. He should give ablation, coins, umbrella, turban, milk with honey.

123. Eight types of pada should also be given along with clothes and shoes. These should be given essentially for all sins without break.

124. The pin^as should be placed on the earth together with incense, flowers aud aksata and be gifted to Brahmanas as prescribed for the ritual.

125. Water-offering should be made by conch, sword, or copper, by each separately.

126. He should meditate while kneeling on the earth on Brahma, Visnu, Rudra, Yama and the deceased who is th&

fifth.

127. Then in separate pitchers he should keep five jewels, cloth, sacred thread and Mudga.

128. Five sraddhas should be done for deities as prescribed in the ritual. Then on each pintfa, separately, water should be poured.

129. In conch or in a vessel of copper and if that is not available, in an earthen pitcher he should keep water full of gingelly seeds 1 and containing specified herbs.

1. Water with scsamum seed offered to the dead as libation.

130-132. The copper-vessel with gold and dakfina should be given to a learned brahmana. For Yama iron with gingelly seeds should be given together with daksina.

Thus by giving Vi$nu-bali according to the procedure and his means he can secure the release of the deceased very quickly. There is no doubt in this. If a person dies of snakebite, theie is a specific rite to be performed for him.

133. A serpent made of gold and a milch cow should be given to a brahmana in the prescribed way. Thereby he becomes free from the debt which he owes to the manes.

134. By giving snake-ablation thus, he becomes free from Sarpadofa.

135. Then he should make an effigy of the deceased out of Osadhis 1 and the stalks of palasa. O bird, I shall now tell you about the details: Black-deer-skin should be spread and the effigy should be made of grass.

136. Three hundred and sixty stalks should be spread over his limbs separately 137. Forty represent the bones on the head, ten on neck, twenty on chest, twenty on stomach.

138. A hundred on both the hands, twenty on waist, a hundred on both thighs, three hundred on both shanks.

1 39. Four on the generating organ, six on both scrotums, ten on the toes.

140. Coconut on the head, tumba for palate, five jewels for mouth and plantain for tongue.

141. Nalika for intestine, valuka for nose, earth for marrow, so for all haritala and man^ila.

1 42. Mercury for semen, brass for the waist, Mana& ila for all limbs, tilapakva for the joints.

143. Yava-pi? Ja for meat, honey for blood, jata-jusa for hair and deer-skin for skin.

144-146. Talapatra for ears, guftjas for breasts, £ atapatra for nose, lotus for navel, Bffljala for scrotums, grfijana for penis, clarified butter for the navel and trapu for kaupina, pearls (mauktika) for the breasts, saffron, camphor, aguru, incense for the forehead and scented garlands for the neck.

1. Herbs or plants in general.

147-148. Thus the garment and the silk-thread on the chest, rddhi-vrddhi for the arms, Kapardikas for eyes, seeds of pomegranate for teeth, campaka for fingers, sindhura for eye-corners and tambula for the gift.

149. Thus the effigy of the deceased should be made of Osadhis. Worship should be performed as prescribed, before the sacrificial fire with the sacrificial vessels if the deceased person kept fire in the house.

150. Reciting the mantra Sriyah punantu me Hrah or imam me Varuna 1 he should sprinkle water made pure by contact with the & alagrama £ ila. He should gift a gentle milch cow to a Brahmana for the propitiation of god Visnu.

151-252. Gingelly seeds, iron, gold, cotton, salt, seven grains, earth, — all these are called purificatory. Then a vessel full of gingelly seeds should be given as also the gift of pada.

153. A Vaisnava Sraddha should be performed for the release of the deceased from pretahood. Thus thinking about Vi$nuin the heart one can get the deceased released immediately from Pretahood.

1 54. Having made the effigy of the deceased in this way, he should burn the same in the prescribed way. As for the purification of the deceased he should observe atonement.

155. Three krcchras should be performed, or six, or twelve, or fifteen, for the sake of atonement as prescribed for a Brahmana.

156. If one cannot do so, one should donate a milch cow or gold. If he cannot do that, he should perform a sort of purification.

157. That which is performed without purification, does not stay. It is all destroyed in the air.

158-161. After purification the rite of aurdhvadehika should be performed for the deceased.

If a person performs obsequies without doing atonement consciously or unconsciously in favour of the deceased, he incurs sin. I shall now tell you hoV he can eliminate the sins of omission and commission. If one has set fire to the corpse or taken bath in water, touched or carried the corpse, cut the ropes binding the corpse, or shed tears after cremation or delivered funeral ovation, he is purified by taptakrcchra. Anyone of those who carry the corpse or cremate the dead may do katodaka-kriya 1 and perform krcchra santapana. A little should be done if the cause be small and much should be done if the cause be big.

Garutfa said:

162. O lord observing good vows, please explain to me the details of krcchra, Tapta-krcchra and Santapana.

Lord Kr$na said:

163-164. O bird, hear. If he eats for three days in the morning and for three days in the evening and observes fast for three days, the Vrata is called Krcchra. If he drinks hot milk, clarified butter and once water in a day and observes fast for one night, the Vrata is called Taptakrcchra.

165. For one day, each one should take cow’s urine, cow-dung, milk, curd, clarified butter and water purified by the holy grass and observe fast the next day, the Vrata is called Krcchra santapana.

166. O bird, thus I have told you the rites to be performed for durmrta 2. He is known mrta if they perform for him the rite of dipa-nirvana.

167. Then they should perform cremation and observe impurity for three days. Then for ten days the rite of gartapiruja should be performed for the deceased.

168. All these rites should be performed for the person who died abroad. However, if the person concerned returns home, after his effigy has been burnt thinking him to be dead.

1. Offering water for a funeral libation.

2. One dying an unnatural death.

169. Then the person thought to be dead should take bath in the ghrtakunda and go through all the rites from Jatakarman onward.

170-71. He should marry his wife again, O bird. If one remains out of station for fifteen or twelve years and his whereabouts remain unknown, his effigy should be burnt. Now hear specially about the death of rajasvala 1 and sutika. 2 3

172. When a §utika is dead, the performers of obsequy do thus: Water is taken in the pitcher. So also paftcagavya®.

173. Then water is purified by reciting puny aha mantras.

Then the bathing is done by the water cooled by hundred winnowing fans.

174. When the bathing is done they should start the rite of cremation, O lord of birds. The deceased rajasvald is bathed by paficagavya.

175. Her worn clothes are changed for the fresh ones and the cremation is done as prescribed. Now hear, I shall tell you about the rites to be performed for those who die during the paficaka.

176-177. The five constellations from Dhanistha to Revati are always inauspicious. Cremation should not be done on these days. It is tortuous to all creatures. Water-offering should also be avoided, for it is inauspicious on these days.

178- All rites should be performed after the Paftcaka is ovei. If done otherwise, sons or close relatives are affected thereby.

179. If one dies during these constellations and his cremation is performed during this period his family suffers tremendously.

180. Cremation is harmless during the period if the following injunctions are observed strictly. Brahmanas should perform sacrifice along with ahuti mantras.

1. A woman during menses.

2. A woman recently delivered, a lying-in woman.

3. The five products of cow taken together— milk, curd, ghf t urine and cowdung.

181-182. Close to the place of corpse, four effigies made of grass should be raised and then thrown into the pyre while the Brahmanas recite the mantras of constellations. Then after completing the days ef impurity, the rite idntikapauffika should be performed by the sons of the deceased.

183. For the deceased to obtain heaven, cow, gold, butter and gingelly seeds should be gifted.

184. To the Brahmanas should be given gifts to quell all obstacles. Food, shoes, umbrella, gold-coin and clothes should be given as gifts to get release from sin.

185. Thus I have told you all about the rites for the deceased, how the dead goes to Yama’s abode and what are the post-death rites over a year for him.

CHAPTER FIVE.

The Annual Rite.

The lord said:

1. Thus having burnt the corpse, having taken bath and offered sesame-water, they should return home, with womanfolk proceeding ahead.

2. In the way, they should consume leaves of margosa tree and rinse their mouths while sitting on stone.

3. Then having entered the house, the sons and relatives of the deceased should observe dSauca for ten nights.

4-5. Having brought food from the market, they should take meals. During the days of impurity, they should not take saline and pungent food. They should take bath thrice a day and abstain from taking meat. The couples should observe celibacy and sleep on the ground separately without touching each other. They should abstain from study as well charity.

6-7. They should wear dirty clothes, move with downward faces and avoid all pleasures. They should leave shampooing of body, hair, etc. They should eat in earthen pots or in those made of dry leaves. They should observe fast on the cremation day or for more number of days during impurity.

Garufa said:

8. Sir, you have just stated that they should observe a& uca. Now please tell us what is this aiauca? What is its period?

Lord Kr$na said:

9-10. The ten-day-period of a§auca is prescribed for the relatives of the deceased on the father’s side. This commences from the hour of birth, also with a view to obtain purity.

1 1. Since the time of birth, purity can be had after three nights. After death, purity is attained after three days.

12. After teething immediately, after caula overnight, after VratadeSa for three nights, and for ten nights in other cases.

13. Thus I have told you about dfauca 1. Now I shall tell you in brief how purity is achievable. Water in the open and milk in an earthen pot should be kept for three days.

14. ‘Bathe here, drink here’, this mantra should be recited, O Kasyapa. The sticks bound with a string should be placed on the crossroads in the night in order to propitiate the dead person.

15. Bones should be gathered on the first, third, seventh or the ninth day by the relatives.

16. The relatives 2 3 should touch the body of one another as prescribed, perform actions as far as they can and share in the common water-offerings.

17. Preta-pinda (an offering to the mane) should be given outside, leaving aside grass. Curu should be given in the north-eastern direction, after bath and with calm mind.

18. For the non-puri fied on the ground, for the purified on the kuga grass, he should offer nine pindas in nine days i. e.

one pinda on each day.

19. After giving the tenth pinda, one becomes pure after the night expires. One may be asagotra (indirect relation), sagotra (direct relation), man or woman.

1. Impurity.

2. Kinsmen of the same family, connected by funeral oblations of food and water.

3. An oblation of rice, barley and pulse boiled for presentation to the deities and manes.

20. That which is given on the fust day should be continued for ten days. It may be rice, saktu 1 or saka 2.

21. So far as there is dlaura i a gift of one afijali should be made, i. c. so much of gift as joined hands can contain.

22. Or else, the number should be equal to the number of days on which the gift is given, O bird, and the number on the last day should be fifty-five.

23. Or these doubled shall be hundred anjalis. When there is & fauca for three days anjalis shall be ten.

24. These shall be three on the first day, four on the second day and three on the third day.

25. If one hundred afijalis are given, then thirty should be given on the first day, forty on the second day and thirty on the third day.

26. O bird, thus the water-offering is divided. For performing the rites of the manes, the son is the proper person.

27. Pintfa-praseka shall be done in silence and with flowers, incense, etc. On the tenth day, bath should be taken outside the village.

28-29. Then they should leave their old clothes, hair, beard and nails. Brahmana is purified by touching water, K$atriya by touching Vehicle, VaiSya by touching a goad (or a whip) or reins, and Sudra by touching stick after performing the rites. The relatives, younger in age, should undergo shave.

30. $o< Ja ii should be performed by offering sixteen pindas.

31. O bird, the pindas given for ten days — one pind on each day regularly, by sons, etc. are divided, each one into four.

32. Two parts for the body, the third one for Yama’s servants and by the fourth he lives.

33. During nine days and nights, the body is formed.

By offering the first pi^da the head of the Preta is formed.

1. The flour of barley first fried and then ground.

2. Any edible leaf, fruit or root used asm vegetable.

34. By the second, ears, eyes and nose. By the third, neck, shoulder, arms and chest.

35. By the fourth pinda, navel and private parts. By the fifth thighs, calves.

36. By the sixth all vital organs, by the seventh nerves, by the eighth teeth and hair, by the ninth semen.

37. By the tenth fulness is achieved, hunger is satisfied.

Now, I shall tell you, O Garutfa, about Madhya-soda£ i.

38. The eleven beginning with Vi$nu and ending with Visnu. Then five sraddhas for the deities. This is called madhyasodasl, O bird.

39. If Narayana-bali is to be performed for the atonement of bad death, it should be done on the eleventh day.

Vrsotsarga 1 rite is also prescribed for such a deceased.

40. If the bull is not released on the eleventh day in favour of the deceased he remains ghost eternally, even if hundred sraddhas are performed for his sake.

41. If the rite of ^iVz< /a-palana is done without Vrsotsarga then all rites will go in vain.

42. No rite is superior to Vrsotsarga. It is prescribed for the deceased and performed by his son, wife, grandson, father or daughter.

43. Vrsotsarga is performed only after death. If the bull is released along with four she-caives duly decorated the deceased does not turn into ghost.

44. If the actual bull is not available on the eleventh day, a bull of darbhas and pista should be made.

45-46. If that too is not available, a bull made of mud and grass should be released. If an alive bull is desired to be released, it should be done on the eleventh day.

47. They should give bed, cow, etc. to the brahmanas in favour of the deceased. Brahmanas should be fed to satisfy the hunger of the departed soul.

48. Now, O Vainateya, I shall tell you about the third Sodasi. Twelve for the twelve months and the half yearly one,. and sapindikarana 8. These are called third $odasi.

1. Setting free a bull on the occasion of a funeral rite.

2. A rite the performance of which qualifies the deceased to share offerings with the Pitfs.

49. On the twelfth day for the three fortnights, halfyearly, monthly and yearly.

50. This too is called third $odaff according to another opinion. If these sixteen preta-iraddhas are not given, 51. Then his ghosthood becomes permanent, even if hundred traddhas are performed for his benefit.

52-53. Sr& ddhas are performed on the eleventh or twelfth day, at the beginning of the month, every month, on the date of death, one day or three days, O son of Vinata, every month, every six months, yearly, or on three fortnights.

The rite of sapinda 1 is performed after a year or six months.

54. Or after three fortnights, at the rise of a planet or within twelve days, for, the family traditions are many and. human life is short.

55. Human life is transitory. It is better therefore to perform the rite of sapi^di-karana within twelve days. O bird, now, I shall tell you about the method of spindikarana.

56. O KaSyapa, it should be done by the process of ekoddi$(a. Four vessels should be made ready along with sesame, incense and water.

57. Out of these one is the vessel. for the preta, the other three are for the manes. O bird, the performer should sprinkle the three pitfpatras with the water from the pretapatra.

58. Then four pindas should be offered and libations be made. Thereafter, the preta becomes one with the manes.

59. Then, O bird, when the preta has become one with the manes, the manes should be worshipped along with him.

60. If the woman ascends the pyre of her husband on the same day, then no separate sapindya is prescribed for her.

61. If husband and wife are cremated together, there is one pdk&, one kdkfl and one kartr 4 O bird, you need not entertain any doubt in this.

62. If she ascends the pyre on a different date, she should be offered a separate pinda on the separate date of death.

1. Connection by the offering of rice-balls to the same manes.

2. Cooking.

3. Tune.

4. Performer.

63. Every year, nine $raddhas should be performed together.

64. If the sapi^dikarana is done before a year has passed, then a monthly offering of a water-jar should be madefor one year.

65. Nine iriddhas, sapin< Jikarana and sixteen $raddhas should be done by the eldest son, even though the inheritors have divided property.

66. Women’s sapindya may be done with the paternal grandmother, or maternal grandmother or with husband, according to the tradition prevailing in different regions.

67. Now, I shall tell you about the time of nine Shraddhas.

O Kagyapa bird. The first Sraddha should be performed on the day of death near the corpse.

68. The second on the same date on the way to cemetery where the mourners take rest; the third on the day at the place when or where they collect the bones.

69. The rest of the graddhas on the fifth, seventh, eighth ninth, tenth and eleventh day. These are nine £ raddhas, O bird.

70. The third one is called sod& £ i wherein the procedure is the same as in ekoddi^a.

71. The six sraddhas are performed on the first, third, fifth, seventh, ninth and eleventh day.

72. These six are told but they may be nine by addition.

1 have stated six according to different traditions of the sages.

73. I have preferred tradition but practice is not altogether ruled out. On each of the first and second days a sacred thread should be gifted.

74. So, when the brihmanas are feasting, pintja should be offered to the preta. Then the host and the brahmana should indulge in question-answer dialogue.

75. When the same is completed then “such and such (N. of the preta) should become perennial” is to be uttered.

The ekoddiffa is perennial, please note.

76. The sixteen Sraddhas after sapindikarana should be ekoddisfa except those performed on festival days.

77. He who performs them annually should perform them in that manner. The preta eats twice in a day on the eleventh and the twelfth day.

78. To each — husband and wife — a pinda should be offered. Once sapindya is completed, the pretahood ends.

79. For one year, a lamp should be kept burning at the door of the house. Food, lamp, water, cloth, or whatever else is given, the same gives satisfaction to the preta.

80. In brief, I have told you the period of sapindikarana as one year.

81-82. Now, I shall tell you how people go to Yama’s abode. On the thirteenth day, after gravana-karma, he is captured by Yama’s attendents, just as you capture the serpents by neck, O Garuda. He is led in the way like the caught-up monkey.

83. The body attains a form like air. Born out of pinda it assumes a shape different from the one born from the womb of the mother.

84-89. According to age, state, etc it differs. Eightysix thousand yojanas long is the distance between the mortal’s and Yama’s worlds. Two hundred and a half yojanas and fortyseven kronas he covers daily. So in forty-eight and thirty days he reaches Yama’s city, being dragged by Yama’s servants.

Thus when the way is being covered by the sinner, what happens then, you hear, O Garuda. For thirteen days, he is tied with fierce nooses, by Yama’s servants with goad in hand, with looks frowning and the hand engaged in striking with sticks. Thus, he is dragged towards the south.

90. There, on the fierce way, full of thorny grass, thorns, anthills, sharp stones, which contains burning fires as well as hundreds of charms.

91. Which is heated by a burning sun, is infested by clogs or flies, which echoes with the howling sounds of jackals, he is dragged by Yama’s messengers.

92. The sinner perishes when his body is burnt in Yama’s abode.

93. Thus as his body is eaten, torn asunder, pierced he suffers immensely.

94. On account of his own deeds, though he is dead.

There are sixteen cities in this way. Now hear about them.

95. Yamya, Sauripura, Nagendrabhavana, Gandharva, Ssplagama, Kraufica, Krurapura, Vicitra-bhavana, Bahvapada, Duhkhada, Nanakrandapura, Sutaptabhavana, Raudra, Payovarsana, Sitadhya, and Bahubhlti — these are the sixteen cities not seen by you.

96. Then he goes to Yamya saying, ‘O son, O son he cries painfully remembering his own misdeeds.

97. He reaches that city on the eighteenth day, O Tarkhya. There is Pu$pabhadra river and a good-looking tree.

98. He wants to take rest there but Yama’s servants do not bid him do so.

99. Here, on the earth, whatever is given by his sons every month, rice-ball, etc. due to affection or kindness he eats the same and then he goes to Sauripura. As he goes he cries being beaten with clubs.

100. “I did not construct a tank for satiating thirsty people, beasts and birds. I did not make a pasture for satisfying cattle. Now, O body, suffer for whatever you have done”.

101. King Jarigama rules in that city who can assume any shape at will. Out of fear of that king’s frowns he eats the rice-ball.

102. Whatever is offered to him in the three fortnights together with the oblation of water, he eats and drinks. He is then struck with clubs.

103. Neither daily gifts were given nor pastures made, nor the sacred books such as the Vedas and Dharma-Sastras offered in charity nor Puranas heard. Now, O body, you suffer for your acts of omission.

104. Having reached Nagendra nagar and having eaten the riceballs offered by the relatives in the second month, he moves further.

105. As he goes onward he laments being struck with the sword. “A fool that I am, I have lost everything to others.

106. I obtained manhood by virtue of accumulated merit” Then he reaches Gandhamadana in the third month.

107. There he eats the rice-ball. Then he goes further.

As he goes further he laments being beaten by Yama’s emissary 108. I neither gave gifts nor poured oblations into fire nor undertook penance in the caves of the Himalayas nor bathed into Gahga’s water. Hence, O body, suffer for whatever you have done.

109. He reaches Sailagama in the fourth month. There stones rain upon him continuously, O bird.

110. Having eaten the fourth monthly oblation he moves. As he moves, he is struck again with the stones by the messengers.

111. “1 followed neither Jfianamarga 1 nor Yogamarga 2

nor Karma-marga 3 nor Bhaktimarga 4. Nor did I remain in the company of saints. O body, now suffer for whatever you have done 0.

112. Then in the fifth month, he goes to Krurapura, O Kagyapa. Having eaten the rice-ball and drunk water by his relatives he goes to Krurapura.

113. As he goes, he laments, being struck with spears.

? 0 mother, O father, O brother, O sons, O my wives.

1 14. I was not advised by you. I have reached this state. ” As he laments thus Yama’s messengers say to him.

115. “Where is the mother? Where the father? O fool.

Where is the wife? Where the sons? Where the friends?

O fool. Now suffer the results of your evil activities. All sinners go by this ancient path”.

116. As you know, the provisions are the only strength of the traveller. So none without provision can venture to travel over this path. For the path is such where no selling and purchasing system exists.

117. In less than six months he reaches Kraufica and having eaten the rice-ball and drunk water he rests there for a while and then leaves for Vicitra nagara.

1. Path of knowledge.

2. Path of meditation.

3. Path of action.

4. Path of devotion.

118. As he goes, he laments being struck off with spearheads by Yamas emissaries.

119. “Where do I go, O my life, a dead man cannot revive again. Thus lamenting he goes in the way, his body being captured by tortures.

120. Vicitranagara is ruled by king Vicitra. Being satiated with the six monthly rice-ball he moves further.

121. As he goes, he laments being struck with the club.

122. “Do my brother, son, parents or any one exist who may take out a sinner like me falling in the ocean of distress.

123. As he goes, there in the way is Vaitarani’ hundred yojanas long, full of pus and blood.

124. There are seen boatmen, fishermen. They say, if he has gifted Vaitarani cow, he can get into the boat and cross the river.

125. But if he has not gifted the cow, he is brushed aside by the boatmen.

126. He is bit by the birds with sharp beaks, like crows, cranes, ants, etc., O bird, the gift of cow at the time of death serves for the relief of the deceased.

127. The gift of cow destroys all sins and affords all facilities. The deceased goes to Bahvapada in the seventh month.

128. After partaking the seventh-monthly offering made by the relatives he reaches Bahvapada, where he laments being struck with the iron club.

129. Neither you offered gifts nor gave oblations nor performed penance nor underto6k bath nor rendered a good act. So O foolish creature, now suffer for whatever act you have done.

130. In the eighth month, after eating the rice-ball and drunk water, he goes to Nanakrandapura, O Tarkhya.

131-132. Being struck with pebbles there, he says:

“Where are those sweet dishes offered with sweet tit-tat by my wife, and where this beating with the pestles. In the ninth month he eats his rice-ball in Nanakrandapura.

133. Then he laments in many ways. In the tenth month he reaches Sutaptabhavana.

1. A river in the way to Pitfloka.

134-135. Thus moving, he laments in the way being struck with ploughs. ‘Where the massaging of my feet by my sons and where the dragging of my legs by the thunderlike hands of messengers”. He then eats the rice-ball given in the tenth month together with the offerings of water-oblation.

136. At the end of the eleventh month he goes to Raudra-pura. As he goes to Raudrapura he laments being struck in the back.

137. “Where the cotton-bed I used to roll in and where this rigid place where I am beaten by the messengers”.

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