THE GARUDA PURANA 51 страница

66. Whatever water is revised in the day by the brahmanas and others, the same gratifies those who have become pisaca, worms and germs.

67. Whatever pindas are left on the earth the same gratify those who have become men.

68-69. Thus when all this is being done by the twiceborn, whatever water and food is left, good or bad, the same gratifies those who have opted for another caste, in case the Sraddha is done properly.

70. When men perform sraddha with ill-gotten wealth, the same gratifies cantfalas and others of low species.

71. Thus, O bird, whatever is given to the manes, by their relatives while doing sraddha, they receive the same and remain gratified with food, water and vegetable.

72-73. Thus, I have told you all what you had asked me for. Now that you have queried me whether the soul obtains body immediately or after some time I shall tell you about the same in short. Body is obtained both immediately and late.

74. How the soul gets a new body, hear from me. The soul without body is like a flame without fire. It is about a thumb in size 1.

75-77. After leaving the earthly body, the soul obtains an airy body. Like a caterpillar who lifts up the back feet only when the position of the front feet becomes firm, the soul leaves the previous body only when the airy body is available to enjoy.

78. In that actiouless body he moves in air only. Whatever body he has obtained, the same he himself leaves. 1. Purufa — According to Vcdic Tradition, Purusa ( the personal soul) s of the size of thumb: aAgusthamatrah Purusak — Ta. 10. 38. 1.

79. He leaves the body just as the child leaves the womb.

He may come out, stay and enjoy.

80. The fools do not see him, only those who possess the vision of knowledge can see him in that state.

81. O W r d, this type of body the deceased can have out of the pinda (rice-ball) offered to him.

82. Whatever pinda the sons or kins give him during the ten days, the same unites the Vayuja body with the pindaja body.

83. If the pindaja body be not there, the Vayuja body suffers. Just as in his body a man has childhood, youth and old age, so also he obtains another body 1, this you already know, O king of birds.

84. Just as men wear new clothes casting off old ones, so also the soul obtains another body leaving the old one. 2

85. Neither the weapons cut it nor the fire burns it nor the water wets it nor the wind dries it. 3

86. Just now, I have told you that it obtains the airy body immediately. Now, hear about the body it obtains belatedly.

87- After sometime, the Jiva when he reaches Yamaloka. obtains the pindaja body.

88- 89. As directed by Citragupta, he suffers in hell.

Having suffered tortures there, he is born in the low species as an animal, a bird, etc. There too, very full of attachment, he suffers from the result of good and bad actions, O king of birds.

Garuia said:

90. O Treasure of pity, please tell me how even though full of sins, a Jiva may obtain you, after crossing theoccean of worldly existence.

91. Please also tell me, O lord, how a man can avoid suffering?

The lord said:

92. Man obtains success being busy in the performance of assigned acts. Now, hear how he can get success while he is engaged in doing acts.

1. Bh. Gita II. 13.

2. Ibid., II. 22.

3. Ibid:, II. 23.

93-96. By taking shelter in V& sudeva, possessing pure intellect, controlling the self with fortitude, discarding the objects of enjoyment and leaving attachment and envy, serving without expecting reward, controlling speech, body and mind, practising meditation and Yoga, taking recourse to detachment, leaving pride, force, desire, anger, thus calm and serene he attains brahma. After this, he has to do nothing, O son of Kafyapa.

CHAPTER ELEVEN.

Doors for Departure:

Gum$a said:

1. How does a person obtain manhood and how does he attain death? O best of deities, when he dies where does his body go?

2. Where do the organs of sense repair? How does the body become untouchable? How and where does he suffer the fruits of his actions?

3- Be pleased, for you alone can remove my ignorance, O best of deities, I am Garuia, son of Kafyapa from Vinata.

Please tell me how do men go to Yamaloka or Visnuloka.

The Lord said:

4- 5. By kidnapping another man’s wife and stealing the property of a brahmana, one becomes brahmaraksasa in wilderness. The thief of jewels is born in a low caste.

6. Whatsoever one desires one is born, having the symbol of the same. The weapons do not cut his soul nor fire can burn it.

7-8. Nor water wets it nor wind dries it. 1 Mouth, eyes, nose, ears, anus and penis — these are the holes in all animals born of egg, etc. There are eight upper holes from navel up to the head.

9-10. If men have done good deeds, they depart from the upper holes, O bird. Whatever rites are prescribed for the deceased from the day of his death to the end of the year (of his death) shall be performed even by the poor. As for the place of enjoyment in whatever body the jiva has entered he reaps the fruits of his actions therein, no matter whether the actions be good or bad.

11. In this way, O king of birds, a person suffers from the faults of body, mind and speech. After his death, he obtains happiness when he has suffered the results of his actions. He is released from the noose of Maya and he is not likely to be born again to indulge in evil acts.

CHAPTER TWELVE.

Importance of Dharma.

The lord said:

1. O Gambia I have thus explained to you the various proclivities of life for the benefit of men and to ward off the stalemate in which the dead may find themselves.

2. There are eight million four hundred thousand species of creatures divided into four main classes. They are (1) andajas (born of egg), (2) svedajas (sweat-born like bugs, etc. (3) udbhijjas (born of seeds), (4) Jardyujas (the viviparous. )

3-4. The andajas are of two million one hundred thousand varieties. Similarly, the Svedajas, Udbhijjas and the Jarayujas in the last of which are included human beings are also enumerated. It is very difficult for the lower animals to get manhood.

5. The receptacle of the set of five sense-organs can be acquired through great merits. Mankind is divided into four varnas — Brahmins, K? atriyas, Vaiiyas, Sudras and also Antyajas ( the lowest class).

6. The Antyajas are divided into seven groups Viz, — Washermen, Cobblers, Actors, Varudas 9 Kaivartas, Bhedas and Bhillas.

7. Adding the Mlecchas and Dumbas there are thirteen groups of people. The species of lower strata of animals are thou& nds.

8. Taking food, indulging in sexual intercourse, sleeping, fearing and becoming angry — these are found in all living beings. Here the distinction is impossible.

9. Bodies are of ten varieties in view of the divisions such as single-footed, etc. Where the deer Krsnasdra 1 is found in plenty that region is called Dhamadefa (the land of virtue)

10. O Bird, the deities Brahmd and others, the sages and the Pitrs, virtue, truthfulness and learning are always present in that land of virtue.

11. Among living beings, the animals are the best;

among the animals, the intelligent are the best; among the intelligent, men are the best and among men, the brahmins are the best.

12. Among the brahmins the scholars, among the scholars those who cultivate Vedic studies, among them those who act according to the injunction and among them the Brahmavadins 2 are the best.

13. One is guilty of self-deception who does not strive to gain either heaven or salvation after being born as a man whereby he could gain either.

14. A man who has hundred (silver pieces) craves for a thousand; a man who has a thousand, yearns for a lac; a person who has a lac, wishes to rule over a kingdom; a man who rules over a kingdom pines away to become an emperor.

1 5. An emperor wishes to become a deva (god) and on getting godhood he wishes to be the lord of gods. The lord of gods wishes to go still further and still his thirst for power does not recede.

16. A person afflicted by covetous thirst falls into hell.

Those who are freed of undue thirst secure a residence in heaven.

17. A man depending upon his own self is sure to be happy. The qualities of sound, touch, colour, taste and smell make one dependent on the objects of sense and hence one is sure to be unhappy.

18. The deer, the elephant, the moth, the honey bee and the fish — these five are destroyed due to addiction to their five sense-organs 1.

1. Krtfiasdra. — a spotted antelope. The idea is found in M. S. II. 23.

2. Brahmav& dins — those who discuss and deliberate on Vedic topics.

19. In infancy one is extremely obsessed with one’s parents; in youth, one is obsessed with one’s wife; later in life one becomes obsessed with one’s sons and grandsons. Never is one obsessed with the Atman.

20. It is easy for one bound with iron fetters to wooden pegs to get oneself released. But one bound with the nooses of children and wives is never released.

21. It is impossible to escape death whether one is a fool or a scholar, a child or an old man, young (or old and infirm), extremely happy or excessively dejected. He comes and goes. (He dies and is born again. )

22. Man is born alone; man dies alone; he enjoys his merits by himself; he reaps the bitter fruits of his sins by himself.

23-25. Even as every one is watching, one leaves off everything and dies. Casting off the dead body along with logs of wood or clods of earth the kinsmen turn away (from the cremation or burial ground) but the dead man’s virtue or evil definitely follows him. His riches recede from him in the house itself and his kinsmen turn away at the cremation grounds with friends.

26-27. The fire consumes the body but the merit and demerit accompany him. The body is burnt by fire but the actions perpetrated by him keep his company.

28-33. Auspicious or otherwise, a man has to experience the fruits of his action. If before sunset wealth is not distributed among the suppliants, I do not know to whom it will go in the morning that follows. If some wealth is not handed over to brahmins and friends or spent in holy rites or pilgrimages, the wealth begins to cry ‘who shall be my lord? ' Whether plentiful or scanty whatever wealth one has, is due to one's previous merits. Realizing this, one has to spend it away in virtuous rites. It is by wealth that virtue is sustained if the mind is sanctified by faith. A sacred rite devoid of faith is neither fruitful here nor there. It does not flourish. Virtue is the cause of wealth, love and salvation.

Hence, one shall be virtuous. It is by faith that virtue is sustained and not by heaps of riches.

Indigent sages endowed with faith have attained heaven.

Homos, gifts, penances and actions without faith are base, O bird, and they are not found fruitful, here or in the life after death.

1. The following table will elucidate the point very clearly.

Victim Sense-Organ Object Deer Ear Listens to sweet music aud gets caught by the hunter.

Elephant Sense of touch It is caught through th e-elephants.

Moth Eyes It is attracted by the colour of the flame and is burnt.

Honey bee Nose Attracted by the fragrance of lotus it gets caught within Fish Sense of taste It nibbles at the bait and gets caught.

Even one of the sense-organs is destructive. How is it possible that man who uses ah the five will excape destruction?

CHAPTER THIRTEEN.

Obsequial Rites.

Garuia said:

1. O Lord of gods, please tell me by means of what rite can one prevent a stalemate after death. (What are the rites that men should do in the world to forestall the state of being a ghost for ever? )

The lord said:

2. Please listen, I shall explain briefly the obsequious rites. If one desires to attain salvation, one has to perform them oneself.

3-4. Even in regard to women, and children above the age of five, this is specially insisted on. The rites of Vrfotsarga (gifting away a bull calf) are for forestalling the continuance of ghosthood. There is no other rite in the world except Vrjotsarga (for that purpose). While during his life or after death if Vffotsarga is performed he will never continue for long as a ghost. There is no necessity for other gifts or sacrifices.

Garuia said:

5-6. II Vrfotsarga is to the performed during life or after death, at what time has it to be performed, O foremost among gods, Madhusudana, please tell me. If the sixteen types of Srdddha are performed what are their effects on the dead man?

The lord said:

7. If Pindas are offered without performing Vr$otsarga no benefit accrues. Every thing given unto the dead is fruitless.

8. If Vrsotsarga is not carried out on the eleventh day after death, the ghosthood of the dead becomes eternal even if hundreds of Sr& ddhas are performed in his favour.

Garuia said:

9-10. If a person dies of snake-bite, no funeral rite, such as cremation takes place. Similarly, if he dies by drowning or being struck by a horned animal or through weapons or an accident for how many days do the relatives remain impure?

O lord, please remove my doubts on this point.

The lord said:

11. If he is a Brahmin, impurity lasts for six months; if a Ksatriya, two months and a half; if a Vattya, one month and a half, and if a Sudra it lasts for a month.

12. If a person has gifted some precious articles of different sorts to a worthy receiver and has lived a celibate life when alive, he does not go to a wretched state (even if he dies an unnatural death).

13. If a person has performed the rite of Vftotsarga and has lived a celibate life, he goes to Brahmaioka, even if he dies an unnatural death.

14. If a person has lived an unrighteous life devoid of good conduct, but has performed Vftotsarga, he docs not go to the world of Yama after death.

15. When a person dies, his son, brother, grandson, relative, caste-man or the successor should perform Vnotsarga. 16. If there be no son, the wife can perform Vftotsarga;

if no wife, the daughter’s son or the daughter herself can do the same. But, in case, he has sons, none else should perform Vnotsarga.

Garufa said:

17. If one has no kinsmen such as sons, mother, relatives, wife or husband, how are the obsequial rites to be performed?

By what rite are men and women to attain salvation warding off miseries. O lord, please dispel this doubt of mine entirely.

The lord said:

18. There is no salvation for a man without a son. He can never hope to attain heaven. Hence, somehow a man must strive to get a son.

19. Whatever gifts are made by one during the life time, become beneficial later.

20. Different sorts of delicacies and foodstuff given by one’s hand stand in good stead after death.

21. Cows, plots of land, gold, clothes, foodstuffs, good posts (positions), etc; offered to the needy succour a man wherever he is.

22. One shall perform sacred rites as long as the body is hale and hearty. Falling sick, one may not feel enthusiastic to do anything even if prompted by others.

23. Until the rites of obsequies are performed the dead man, ever hungry, roams about day and night in the form of airy matter.

24. He is likely to be born again, a worm or an insect or a locust or in the womb of an evil-minded base woman. He may die immediately after rebirth.

25. As long as the body is healthy, free from sickness, as long as old age has not set in, as long as the power of senseorgans is not impaired, as long as there is no risk to life, an intelligent man should endeavour for the welfare of the soul.

It is foolishness to begin to dig a well when the house has caught fire.

CHAPTER FOURTEEN.

Merits of gifts.

Garuia said:

1. O lord, please tell me what is the effect if one offers things oneself or through others, if one offers things when one is hale and hearty or when one is sick; or if things are offered when one is unconscious or without reference to the injunctions in the sacred texts?

The lord said:

2-3. One cow, offered when one’s mind is at rest and peaceful, is on a par with hundred cows offered when it is not, or a thousand cows given at the time of his death when it is doubtful whether he is conscious of it at all, or a hundred thousand cows after his death. If it is given without reference to the injunctions in the sacred texts it is fruitless. Even a single cow offered to a deserving person at a holy centre is on a par with a gift of a hundred thousand cows elsewhere in yielding merit.

4-5. O foremost among birds, anything given to a deserving person flourishes day by day. A gift wipes off the sin of the giver and the acceptance of the same by a person of good wisdom does not affect him. The mantra quells person and the fire chillness. Are they affected by the same?

6. Every day something must be given to deserving persons, particularly so on special occasions. If one wishes for one’s own weal, one shall be sane enough not to give anything to the undeserving.

7. A cow gifted to an undeserving causes the downfall of the giver into hell. The receiver too falls into hell along with the members of his family for twenty one generations. If on being born again he performs some meritorious deeds, the effect there-of is also wiped off.

8. O lord of birds, I affirm that just as seeds and other valuable things invested or sown in the ground offer fruitful results so also things offered by one’s own hands yield fruitful results.

9. Particularly, a man having no son shall perform the funeral rites in his life-time and the same is true with those who crave for salvation and even indigent persons.

10. Any sacred rite performed by ourselves even with very little wealth accords undying results, just like drops of clarified butter offered into the fire with sacred mantras.

11. A gift of a single bed, a virgin, and a cow. if sold or shared bums the members of the family till the seventh generation.

12. Therefore, life being unsteady it is incumbent on everyone to do every thing beforehand. With the food for the journey in the form of gifts offered to the deserving, one is able to travel with comfort in the Great Highway in the journey after death.

13. Otherwise, the wretch undergoes great hardships without the food to subsist on, on the way. O foremost among birds, after realising this, one shall perform Vr$ayajila.

14. Even a man having sons, dying without the performance of these rites, does not attain salvation. A man without sons by doing these rites beforehand shall have a happy journey on the Great Highway.

15. The goal that is reached by Vrjotsarga cannot be attained by the performance of sacrifices like Agnihotra, etc. or by various kinds of gifts.

16. Among all sacrifices the Vr$ayajfta is the best. Hence, it must be performed with redoubled efforts.

Garufa said:

17. Please tell me the details of Vr$ayajfta when, on what Tithij by what rites shall it be performed?

18. What is the fruit that he reaps after performing the same? Now please tell me this.

The lord said:

19-21. When the sun is in uttariyaga (northern Transit i. e. proceeding away from the tropic of capricorn) in the months of Kdrttika, etc., on the twelfth day of either the bright or dark lunar fortnight, on an auspicious hour, in a clean place, he shall perform the rites of Japa and Homa after inviting a piousbrahmin conversant with the rites.

22. On a holy day in conjunction with an auspiciousstar he shall worship the planets and deities. He shall perform Homa according to his capacity with various auspicious mantras 23. He shall fix the planets mystically and worship, O lord of birds. He shall then perform the worship of the Mothers and Vasudhdrd (offerings of gold or other coins in a stream).

24. After kindling the fire he shall perform the PUrna Homa. Then he shall instal Sdlagrdma and perform Vaifnava Srdddha.

25. The Vr$a (bull calf) must be bedecked with good clothes and ornaments. Four heifers must be kept in front.

26. At the end of the Homa the householder shall circumambulate the bull and let it loose reciting the following mantra and facing the north.

27. “O Bull, thou art Dharma (virtue) created by Brahma in the form of a bull. Please raise one up from the ocean of worldly existence by means of the power of this setting free. ”

28. With this mantra and along with the holy water from Rudrakumbha (the water pot sanctified by Rudra mantras) poured over its head, the Visarga 1. rite is performed. The water pot is then placed on Datbha grass.

29-30. After duly pouring the water with due recital of mantras in accordance with the injunctions in the sacred texts, he recites the mantra Tena Krida etc and finally releases the bull. He shall then perform Atmafr& ddha and feed a pious brahmin and offer water unto him.

31. What he liked most in his life-time must be made over as a gift in accordance with one’s capacity. Then after death he shall be able to go along the rugged path ( to the city of Yama) without any difficulty.

1, The rite of setting the bull at liberty. Usually, it is called visarjana.

32. If the Sr& ddha is not performed on the eleventh day, neither what is offered by himself here nor what is offered by others reaches him in the other world.

33. He shall then make over Padad& nas thirteen, seven, five or three with great faith.

34. Three, five or seven pots of gingelly seeds shall be gifted away and brahmins must be fed. He shall then offer a cow as a gift.

35-36. If a bull calf is gifted a Cakra shall be placed on its left side, a trident on its right and a garland round its neck.

37. The eleventh day rites are to be performed like the Ekodditfa rite and the twelfth day rites are performed with Sv& hdk& ra.

38. Before the Sapindikarana, sixteen Sr& ddhas have to be performed. After feeding the brahmins Padad& na must be made.

39. A cloth is spread on the ground and a copper vessel is kept over it. The idol of Acyuta is kept in it and covered with a cloth. This is given along with Arghya and good fruits as gifts.

40. A boat is to be made with sugar cane stems and covered with a cloth. Clarified butter is kept in a bell metal vessel. This is the symbolic offering to enable him to cross the Vaitarani river.

41. The boat is offered for crossing. Garudadhvaja 1 is then worshipped. In accordance with one’s own wealth many such gifts can be given.

42. Jan& rdana is the god who saves people who are sunk in the ocean of worldly existence, who are dejected due to its waves of sorrow and distress and who are devoid of the boat of Dharma (virtue).

43. Gingelly seeds, metallic substances, gold, cloth, salt, seven grains, plots of land and cows — any of these can be given as D& na. It is holy.

44. Vessels full of gingelly seeds or beds can be gifted.

According to one’s capacity, Dak$i$& can be given to poor people, orphans or noble and pidus persons.

1. A flag staff, bearing the portrait ofGaru^a painted on it.

45. O Tdrk$ya he who performs thus, whether he has a son or no son, obtains great siddhis (achievements) like one who has realised Brahma.

46. As long as one lives, one shall perform Niiya and Naimittika rites. Whatever one does righteously shall yield him good results.

47-49. In the rites concerning pilgrimages to holy centres, in the annual irdddha, etc, and in those of gods, preceptors, mother or father, gifts made thus are holy. He who makec gifts in this yqjna 9 O bird, flourishes every day.

50-51. It yields undying results as the rites performed in altars. Just as Brahmacdrins are worthy of worship those who give gifts are also worshipped. I grant boon unto them.

Similarly, the fourfaced god Brahmd and Siva too grant boons.

52. Wherever in the tank, the offered bull drinks water or digs the earth with horns, there enough food and water for the manes exist.

53-54. This is my affirmed truth that they go to great regions. On full moon days or in conjunction with Revati star a blue calf is to be set free. In setting free a blue bull calf, the merit accrued is the same as in performing thousands of Samkranti rites or hundreds of rites of solar eclipse.

55. Heifer must be given to a brahmin. Padas, vessels of gingelly seeds, etc. must be given to the brahmin devotees of Siva.

56-57. After worshipping Umd and MaheSvara, Acyuta, dark as the Atasi flower and robed in yellow garments, must be worshipped. Those who do so need not be afraid of anyone.

Those who desire to escape ghosthood shall perform their respective rites.

58-59. I have thus mentioned everything connected with the rites of obsequies. On hearing this, one freed from sins goes to Viwu’s region. On hearing this glory of performing rites and the merits of gifts expounded by the lord, Garuda was delighted. He bowed his head down and asked the lord again.

CHAPTER FIFTEEN.

Observances immediate after death.

Garuda said 1. O lord, please give me a decisive description of Tama's region, its dimension, extent and greatness.

The lord said:

2. O T& rkjya, listen. I shall describe the region of Tama.

All the sixteen worlds are very extensive.

3. The distance between the Earth and Tama's region is more than a million and thirtytwo thousand kilometers.

4. O bird, after enjoying the fruits of his merits and < lemerits in the world, a man falls sick due to the effect of some previous action.

5. This sickness is due to a chance cause. Death occurs to a man in accordance with his actions taking their own definite course.

6. The individual casts off his body and dies due to the effects of his actions. His dead body must be kept on the ground after purifying it with cowdung.

7. Gingelly seeds and KuSa grass must be scattered. A piece of gold is placed in the mouth of the dead man. Tulasi leaves and the Salagrdma rock are placed near it.

8. Sdmasuktas are recited near him. This is conducive to his salvation. Rods or pieces of gold are to be placed for the benefit of the dead man in his vital opertures.

9. One piece in the mouth, one in each of the nostrils, eyes and ears are to be placed in this order of enumeration.

10. One piece in the operture of the genitals and one piece in the rectum. Tulasi leaves are placed in both the hands and the neck.

11. The dead body is to be covered with two clothes.

Saffron and raw rice grains are strewn. It is then decorated with flower garlands. The body is to be taken out through the back doorway.

12-13. The son with his relatives and the Brahma^as of the town should carry the corpse on the shoulder to the eremation ground. The corpse should be placed on the pyre with the face of the dead to the North, while the son should sit on the ground with his face turned to the east. The pyre should be made on the ground on which no other dead body has been cremated presently.

14-15. The pyre should be made of woods of sandal, Tulasi, and Palana.. When the organs lose their functioning power, consciousness is benumbed and the messengers of Yama are near at hand, the breath leaves the body. The departed soul attains divine vision and can see the universe at a glance.

16-17. He observes the dreadful form of Yama even when he is on the verge of death. He sees Yama’s servants beating the wicked with the cane. He sees the attendants of Vi? nu cheering the good.

18-19. The path of Yamaloka is hard to pass. The sinners traverse the path in discomfort. Yama assumes a form of body with four arms, holding conch, discus, bow and mace.

He treats the pious with amity and accord and chastises the sinful with the rod of iron.

20-24. He thunders like clouds 1 2 at the time of dissolution.

He looks as dreadful and dark as a mount of collyrium. He is seated on a buffalo. He can be easily propitiated or appeased by the devotee. His body shines as the lustre of lightning. It is as long as the three Yojanas in dimension. He is terrible to look at, wields an iron-rod and noose in his hands. His bodily appearance and eyes are dreadful to the sinners.

1. The cloud Saxhvarta or Samvartaka or the rest are extremely dark as they are thick with water at the dissolution of the universe.

2. A popular mantra whereby Yama is invoked in a rite has reference to Mahi$a (buffalo) as his vehicle. Mahi$astha Yam& gaccha dandahasta mahabala / rak$a tvaih dak? ina-dvaraifa Vftivasvata namostu te //

Makifa-Vk hana is an oft-occurring epithet of Yama.

The soul in human body is of the size of a thumb. 1 When it is dragged out of the body by the messengers of Yama, it cries painfully looking wistfully at his erstwhile home. The disgustful body without life and breath becomes untouchable suddenly, smells foul and is disliked by all.

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