THE GARUDA PURANA 54 страница

70. He who associates with drunkards or indulges in intercourse with a woman addicted to wine or eats meat unconsciously becomes a ghost.

71. He who misappropriates a brahmin’s wealth, or theproperty of the temple or that of his preceptor and he who takes money from his son-in-law before giving his daughter in marriage becomes a ghost.

72. He who forsakes his innocent and guiltless mother, sister, wife, daughter or daughter-in-law becomes a ghost.

73. All these are sure to be born as ghosts — a man misappropriating a trust property, a man treacherous to his friend, a man fond of another man’s wife, a faithless man and a deceptive wretch.

74. A man hating his brother, a murderer of a brahmin, a slayer of a cow, a wine-addict, a defiler of the preceptor’s bed, one who casts off customary rites, or one who is fond of telling lies, a stealer of gold or one who takes possession of plots of land illegally — all these are born as ghosts.

Bhifma said:

75. When the brahmin spoke thus, the beating of drums was heard in the sky. The gods showered flowers over the brahmin.

76. Five celestial chariots arrived there and took the ghosts away, the ghosts having taken leave of the saintly brahmin.

77. The ghosts were relieved of their sins after the pious speech of that brahmin. They all achieved the highest region ( Vaikunfha ).

78. On hearing this anecdote, the lord of birds quaked like the Asvattha tree. He asked the lord again, for the benefit of human beings.

CHAPTER TWENTYTHREE.

On Ghosthood.

Garuda said:

1. What do the ghosts do in their ghosthood? When do they speak sometime? Please tell me, O lord of gods!

The lord said:

2. I shall tell about their form, signs and dreams. Being oppressed by hunger and thirst they enter their former home.

3. Though possessed of airy forms, they give signs to their sleeping descendents, O bird.

4. They visit the place where their sons, wives and relatives sleep.

5. If a person dreams of a horse, an elephant, a bull, or a man with deformed face, if a person awakened from sleep sees himself in the opposite side of the bed, this is all due to the working of a ghost.

6. If a man is fastened with chains in dream, if his dead ancestors demand food in dream, 7. If one snatches the food from him while he is eating in dream, if thirsty, one drinks water, 8. If in dream one rides a bull or moves with bulls or if one springs up in the sky or goes to a holy place hungry, 9-10. If one speaks aloud among cows, bulls, brahmanas horses, elephants, deities, ghosts and demons — this is due to the working of a ghost. Many are the signs of ghosts in dream, O bird. It is due to a ghost if one sees his wife, relative, son or husband as dead.

1 1. He who begs in dream oppressed by hunger or thirst should give pindas to the manes to ward off coming distress.

12. If one sees in dream his son, cattle, father, brother, wife, getting out of house, it is due to the working of a ghost.

13. These signs, O bird, call for atonement. One should bathe at home or at a holy place, give water oblation to a deity at the root of a fig tree.

1 4. Or give black corn, perform worship, offer gifts to a Vedic scholar and do homa as far as his means can allow.

15. If, in faith, one reads or hears this discourse, the ghosts disappear immediately from his vicinity.

CHAPTER TWENTYFOUR.

Sins of Omission and Commission', Premature death of Children', Gifts.

Garuda said:

1. As the Sastras 1 declare none dies a premature death.

But, how is it that a brahmin scholar of the Vedas or a mighty monarch sometimes meet with death prematurely. Hence, what is stated in the Sastras 1 by Brahma appears to be untrue.

2. What is stated in the Vedas, viz, A man lives for a hundred years 2 is not actually experienced in the Kali age. 3

3-7. People, belonging to different classes, — brahmana, Ksatriya, Vaisya and Sudra including Mlecchas who live in Bharata do not live upto hundred years.

1. Sastras — Sacred Books whose authority is considered to be valid in all times.

2. A full span of human life is one hundred years. Rv. 7. 66. 16;

10. 161

3. Kali Age. For a detailed account of the concept of four ages, see Pargiter’s Ancient Indian Historical Tradition. Ch. XV., pp. 175-176.

The Kali Age is said to have started after the conclusion of Bharata war or after Lord Ki sna ascended heaven. The latter view is more probable, for Lord Krsna could not have lived in Kali Age.

A person can meet with untimely death, no matter if he is a child, old or young, rich or poor, handsome or ugly, learned or fool, of high or low birth, an ascetic or a yogi, intelligent, pious and all-knowing brahmin or a mighty monarch. Please tell me how this is so.

The lord said:

8. O wise bird, well said. You are my staunch devotee.

Please listen to my important words that dispel all sorts of sins.

9. O lord of birds, the brilliant son of Kasyapa, 1 I shall tell you how god of death induced by Brahma takes away the life quickly.

10. It is true that a man lives for a hundred years as stated in the Vedas. But due to the influence of his misdeeds he dies a premature death.

11-12. Now, people do not make a regular study of the Vedas; they do not follow the traditional conduct; they commit sins and due to idleness forsake their duties. They take food from any house they visit. They are fond of other men’s wives.

All these reduce their longevity.

13. Evil deeds take men quickly to Yama’s abode, if they do not possess faith, if they are impure, if they do not practice Vedic rites, if they have cast off auspicious things or if they indulge in falsehood or if they practise deception.

14-15. Evil deeds bring about premature death even of a king if he does not protect his people, if he is devoid of virtue if he is cruel, if he indulges in vice, if he is a fool, if he stays out of Vedic discussion, if he harasses his people.

16. If a man forsakes his duties or resorts to forbidden activities or those which are enjoined on others he dies quickly.

17. If a Sudra does something other than service to the twice-born he is wasted in any of the hells — bad, worse or worst or as the case may be.

18. If one neglects both, Dana, japa, ho. na, study of the Vedas or worship of gods on a certain day that is a day wasted in the life of that man.

1. KaSj'apa — son of Maiici and grandson of lirahrna, had a son Garuda born ofYinata.

19. I affirm that the attributes of body evolved out of the morsels of food and lymph are not permanent or steady or rooted in firm grounds.

20. The food cooked in the morning becomes stale in the evening. How can one expect permanence in the body sustained by such a food?

21. O lord of birds, realising that the body bound with its activities is already lost, people should strive for burning away their sins.

22. Body belongs to one who nourishes it with food or to one who generates, father, mother or both. It is reduced to ashes or devoured by dogs or eaten up by worms. What sanctity can there be in regard to it?

23. A person should make an earnest effort for the destruction of sins. The sin which he commits in various births is threefold.

24. When he takes birth as a human being the sins visit him. When lie remembers his past sinful life he becomes sorrowful.

25. When he resides in human womb after sojourning in the various beings such as birds, etc., the full velocity of his past actions forces an impact on him. Only after residing in the womb does he realise it.

26. He begins to realize the tortures of life, such as anxiety, sickness, distress, old age, deformity and the rest.

27. But the moment he comes out of the womb, ignorance envelops him. As an infant he realizes nothing.

28. In youth too, he does not realize, blinded as he is by sexual urge. But he who realizes it from the very beginning attains salvation.

29. From the time of conception itself, death awaits the person whether he be infant or an old man or a youth, whether he be rich or poor handsome or ugly.

30. Even if one is illiterate or a scholar, a brahmin or another caste, surely he must die. A man of great wisdom devoted to penance or practice of yoga, of liberal gifts and virtuous life cannot expect to derive pleasure without a physical body.

31. When the actions of previous births ripen, man succumbs to death. From the time of conception to the fifth year even a slight sin may cause death.

32-33. It is due to major sins that man dies after the fifth year. Usually, he completes the allotted span of life, dies and is born again. It is as a result of the influence of sacred rites and gifts that he is able to complete his life’s term.

Garuda said:

34. How should the rites of pinda be performed if a person dies in infancy? What should be done when death occurs in the womb itself? What should be done when the death occurs before the tonsure ceremony?

35. What are the rules of obsequv if death occurs after the tonsure ceremony?

The lord said:

36. If there is still birth or abortion, the impurity is for as many days as the number of months of conception.

37. Nothing else need be done, if one desires to maintain confirmity with the rules conducive to the welfare of the soul.

If the child dies after birth but before the tonsure ceremony the dead body is merely buried.

38. Milk should be distributed according to one’s capacity among the children in the neighbourhood in order to please them. After the tonsure and upto five years, if the child dies, cremation should be performed duly.

39. Milk should be distributed to children and they may be fed also. The rites of children upto five, on being dead, should be in accordance with the tradition of the family.

40. Udakumbha rites 1 should be performed. Milk puddings should be given. O foremost among birds, the child is a link in paying off debt to ancestors. 2

1. Udakumbha rite — a rite of propitiating the manes by offering waterfrom an earthen jar.

2. The son is absolved of debt to his parents by performing obsequial rites or sraddhas after their death.

41-43. It is but certain that whoever is born shall die and whoever dies shall be born again. 1 When a child dies at a tender age without enjoying the pleasures of life he is sure to be born again. Hence, gifts arc given, O foremost among birds.

The rites are performed to ward off rebirth. This is what I feel.

If nothing is made over as a gift, he will be born in an indigent house. Such anecdotes are many in the Puranas.

44-45. Sumptuous food should also be given. Inclination to give is rarely found in the world.

It is the fruit of penance of no mean measure that one gets good food and the power to digest it, good sexual virility and handsome women, good wealth and inclination to give it.

By making gifts, one can enjoy later; by resorting to holy centres one can attain pleasure and by speaking sweet words one can become a scholar or a religious saint.

46. By not making gifts one becomes indigent; due to poverty one commits sins, due to sins one falls into hell. He is born again as indigent; again he commits sins and again he falls into hell.

CHAPTER TWENTYFIVE.

On sons and grandsons.

The lord said:

1-2. Hereafter, I shall explain precisely certain factors concerning men and women. A child after the age of five is established as such. He is able to know the various sense organs and differentiate colours.

3. Death or bondage of living beings is a result of their previous actions. It is the sin that causes death.

4. If there is miscarriage, there is no obsequial rite.

Milk is distributed when infants die. Due to mishaps to children, if death occurs, water-pots, milk puddings etc. are made over as gifts.

1. Death after birth and birth after death —thus moves the cycle in circle, till the soul is released from the bondage of action.

5. The rites in the event of the death of a child are the same as for the older people except that the rites of Vrsotsarga and Mahadana are performed for the older people on the eleventh and twelfth days.

6. Infants and older children of the neighbourhood are fed and clothed. Water-pots are gifted whether the deceased is a boy, young man or old.

7. Till the second year, the dead body is merely buried.

Thereafter, O foremost among birds, the body is cremated.

8. A child is called infant till the teeth are cut; till the tonsure 1 ceremony he is called a child; a boy till the kusa girdle is put. This is in accordance with all sacred texts. 2

9-10. From the time of conception till he is sixteen months old he is called infant; from sixteen months to twentyseven he is called a boy; from twentyseven months to five years he is called Kumara; from five to nine years he is called Pauganda. 2

He is known as Kisora till the sixteenth year. After the sixteenth year he attains maturity.

11. A boy’s death occurring at the fifth year whether normally or due to accident, all rites as mentioned above, should be carried out including the ten pitidas.

12. Since the rites are not many, since contact with the worldly objects is of short duration and since body too is of small stature, the obsequies also are not elaborate.

1. Tonsure ceremony — wherein the boy’s head is shaved and only a single lock on the crown of the head is left. The ceremony is performed either in the first or in the third year. Gf. A hmu 2. 35.

2. Mauhji — The girdle of a brahmana made of a triple string of Munja grass. Cf. Ms. 2. 42

3. Paugnnifa — According to SSED the boy from the fifth to the sixteenth year is called pauganda.

13. If a child dies before the fifth year, the articles of diet and daily necessaries to which it is accustomed can be made over as gifts.

14-15. Sons evolved out of the semen of brahmins are favourites of Divine sages. In the same way, whether they are in the age group of children, young men or old men, both Yama and his emissaries too certainly consider. The allpervasive soul experiences both pleasure and pain.

16-17. Forsaking the body like the serpent casting off its slough, the subtle soul of the size of the thumb 1 roams about in its aerial form oppressed by hunger.

18. Therefore, certainly, gifts should be made. From the birth to the fifth year, uncooked things should be gifted to the Brahmana.

19. If there is accidental death after the fifth year, Vrsotsarga and other rites are performed but the rite of sapindlkarana is not necessary.

20. It is on the eleventh day that sons usually perform the sixteen fraddhas and make the Udakumbha and other similar gifts.

21. In the case of all persons beyond the age of five at death brahmins should be fed and major gifts offered according to capacity. The gift of earthen lamp should also be made.

22. O foremost among birds, ghosts should be propitiated by due performance of rites. If the person does not perform the rite he himself will become a ghost.

23-24. Therefore, before other rites are accomplished, he should perform ekoddista 2 for the mane for appeasing his hunger, put the rice-ball over darbhas while wearing the sacred thread over the right shoulder. When this is done, the obsequial rites are completed.

1. The personal soul is of the size of a thumb. Cf. Mahdbhdrata, Satyavati akhyana where Yama is stated to have forcibly dragged the thumbsized soul out of the body ofSatyavan:

2. Ekoddista — a Sraddha or funeral rite performed for one definite individual deceased not including other ancestors. Cp. Mitdksara on the Yajnavalkya Smrti: qfettjg II.

25. Thereby a son yields all pleasure to his parents. If dead early he is born again in the family.

26-28. Just as the same single sky, moon or sun are reflected in different water-pots, so also the Atmah is reflected in different sons (and daughters) and roams about.

The mentality of the progenitor at the time of sexual intercourse when the semen and the menstrual blood mingle is reflected in the child born of that union. Hence, we can say that the boy takes after the father.

29-30. It is possible that the child may differ in qualities but not in features. We have never seen a blind man procreating a blind child, a mute procreating a mute child, a deaf procreating a deaf child or an idiot procreating an idiot.

Garuda said:

31-32. There are ten kinds of sons 1: Aurasa (legitimate)

Ksetraja (procreated in one’s wife by another man) and others.

There is a son Safigrhitr (adopted) or Dasiputra (son of a slave girl). How do these sons perform rites for their fathers. What is the goal they attain? If any one has only daughters and no son or grandson, who should perform sraddha rites for him?

What are the rules regarding the same?

The lord said:

33. A man is released from his debt to the manes on seeing his son’s face. 2

34. A man is released from three types of debts on seeing his grandson. 3 On seeing his son, grandson, and great grandson he attains eternal or celestial worlds.

35. The Ksetraja and other sons contribute to his worldly welfare. The Aurasa (legitimate) son performs Parvana duly.

1. Mann, however enumerates twelve kinds of sons grouped into two divisions, viz. six gotriyas and six agotriyas. To the former belong Aurasa, Ksetraja, Dattaka, Krttrima Gudhotpanna and Apaviddha. To the latter belong Kanina, Sa/iodha, Krita, Paunarbhava, Svayamdalla and Saudra — Ms. IX, 150-160.

2. Vide footnote 2, p. 844

3. Every one who is born lias three debts to payoff: to sages, gods and manes. He who learns the Vedas, offers sacrifices to gods and begets a son becomes free from the three debts.

36. The other nine 1 types of son perform Ekoddista Sraddha, not Parvana 2. The brahmin son takes one upward but the adopted son causes his down-fall. If the latter were to perform the annual sraddha it will result only in his falling into hell.

37. O bird, the Sahgrhitr son may very well make gifts excluding cooked food- stuff. He shall perform only Ekoddista and not Parvana.

38-41. If he proceeds, in this manner, every year, there is no harm. If he forsakes Ekoddisfa and performs Parvana he makes himself and the manes victims of Yama’s wrath. The Sahgrhitr, Dasiputra and other sons should perform Sraddha with uncooked foodstuff in holy centres. If the Sahgrhitr son performs Sraddha with cooked rice his Sraddha becomes fruitless like the food offered by a Sudra to a brahmin. The grandfather and the other manes do not accept anything offered by him. O foremost among birds, knowing all these things, one shall avoid procreating sons in lower caste women. 3 4

42-43. Apravrajitcd and a Sudra procreating sons even in brahmin women procreate only Candalas. O lord of birds, one shall marry legitimately a woman of his own caste and procreate sons.

44. Iftheyareof good nature he will be happy. If they are of bad nature he will go to hell. Even sons of lower caste people, if good-natured, cause happiness.

45. A single son, free from the sins of Kali is honoured by the si dd has and fanned by celestial damsels with divine chowries.

He will be able to lift hundreds of manes, kinsmen, sons, grandsons and great-grandsons fallen into the abysmal depths of Inferno.

1. nine types of sons. Footnote 1, p. 848.

2. Parvana — the general ceremony of offering oblations to the Manes on the fourteenth day of each half month and the days of the full and new moon.

3. lower caste women — Women of Sudra caste.

4. apravrajita — One who has not renounced the world.

CHAPTER TWENTYSIX.

Sapindikarana'.

Garuda said:

1. O foremost among deities, take pity on me and tell me truly when the sapinda rite has to be performed for the dead.

2. How do they attain their goal when sapinda rite is performed? What happens when it is not performed? How can you say that sapinda is performed both for man and woman.

3. How can both husband and wife derive the benefit of sapinda? If the husband is alive how can one perform sapinda for a woman?

4. O lord of deities, how in the heaven does she attain the region of her husband? When the sacred fire is lit how is sraddha performed along with Vrfotsarga on the same day?

5. O lord, how could the water-jar be gifted, if the sapinda rite is performed already? Please tell me, out of grace, since the welfare of the world is involved.

The lord said:

6. I shall tell you the truth how sapinda should be performed. O foremost among birds, the dead man is on the Great Highway for the period of a year (after death).

7. Thereafter, he sojourns in the Pitrloka 1 2 together with the manes. Hence, the sapinda should be performed by the son to his father.

8. When a year is complete, the son should perform pinda-praveta duly on the anniversary of death.

9. O Excellent bird, when the sapinda is performed on the anniversary of death the dead man attains his cherished goal.

1. sapindikarana — the rite of uniting the dead, with his deceased ancestors. See Vol., II. p- 787. f. n. l.

2. Pitiloka — The world of the manes where the spirits of the Dead abide for sometime before they enter the heaven or discend to the world of mortals. The spirit of the deceased person is entitled to the designation of pitr, and an abode in pitrloka after passing through the state of preta as a result of sapipdikarapa rite which absolves him of pretahood.

10. After sapintj. ikarana, he abandons his identity and becomes one with the manes. The assimilation with grandfather is made within six months from the period the rite is completed.

11. No joyous ceremony such as marriage, etc. can be performed if the householder dies and the sapinda has not been performed. Even a mendicant will not take alms from that house unless the sapinda is performed duly.

12. As long as the pindas are not merged, one remains impure. O lord of birds, the dead man gets a new appellation after this merge.

13. The obligations of a family are many. Man’s life is being wasted every moment. Human body is not permanent.

In view of this, the twelfth day after death is thought to be appropriate for the sapinda rite.

14-15. Whether one has maintained the sacrificial lire or not, one should perform the sapinda on the twelfth day. If that is not possible, alter three fortnights or after six months or on the anniversary day.

The sapinda rite is made obligatory by the sages who know the truth.

16. After sapinda rite ekoddista shall not be performed.

If it is performed it shall be done for the three, avoiding Kfaya days.

17-18. Ekoddista, if not performed for the three — father, grandfather, great grandfather — tantamounts to a slaughter of pitrs. If one is unable to perform the three separate sraddhas, one shall perform all the three on the same day which is not the sraddha day of the grandfather.

If the day or month of death is not known, parvana and not ekoddista sraddha is recommended.

19. If the body has not yet been evolved no sraddha is enjoined for him together with the other manes. If the sixteen sraddhas are performed he is released from pretahood, acquires the status of pitrs and rejoices in their company.

20. If there be no son, sapirajikarana is not possible.

There is no sapirnjikarana for a low caste woman either, so long as she lives with her husband well and good, but there is no sapindlkarana for her after her death.

21. The woman whose marriage has taken place according to the practice observed in the marriages, such as

Brahma, etc, is entitled to rice-ball and water libation which should be offered by the dynastic title of her husband.

22. The woman who is married according to the custom followed in the marriages such as asura, etc. is also entitled to pinda and water which should be offered by the dynastic title of her father.

29-24. The sapindikarana for the deceased is always performed by the son alone. If the deceased has no son, it should be performed by his wife; if no wife, by his elder brother; if no elder brother, by his younger brother, or by his younger brother’s son; if no younger. brother or his son, by a close relative or by a disciple. After sapindikarana, he should perform Jfanclimukha 4

25. O lord, if adeadman is issueless, his younger brother or his wife can perform the sapinda.

26. According to Manu, if among many brothers in a family only one has a son that son is common to all brothers.

27. The sapinda of persons devoid of sons should be performed by the wife or rtviks or the family priest.

28. A son whose tonsure ceremony has been held is entitled to perform his father’s sraddha but he shall not recite the vedic mantras. He can very well say svadh. a.

29. A woman’s sapinda can be performed by three persons, beginning with her husband (i. e. husband, son or husband’s brother) 30. Either before a year, or after a year or on the anniversary day, the sapinda rite can be performed. After that, all individual rites are forbidden.

31. After sapinda, all individual sraddhas are avoided.

He who gives separate pinda virtually kills the Pitrs.

32. When sapindikarana is performed a separate Sraddha for each mane is not enjoined. If a separate sraddha is performed, the sapinda rite should be performed again.

1. Ndndimukha Sraddha — The ceremony performed in memory of the manes, preliminary to any festive occasion such as marriage, etc.

33. If after performing sapinda any one performs ckodclifta, he makes himself and the dead man victim of Yama’s wrath. Upto a year the rite for redemption from ghosthood should be performed under the specific name and gotra by the householder.

34. The water-jar offering, feeding, gifts of lights, etc.

after the sapinda rite is over, should be made in a single unit.

35. O bird, the brahmin officiating in the first annual sraddha should be given the cost of water-pots and other articles (if water-pots and other articles are not given) after being fed.

36. After the pinda offering has been made, he should gift as much of food-stuff to a brahmin as would last for a year.

A person for whom all due rites are performed shall obtain a divine body and will proceed in the divine aerial car fully contented, to the realm of Yama.

37. If father is alive, no sapinda rite is performed to the dead son. No sapinda is performed to the woman whose husband is alive.

38. If the chaste wife ascends the pyre on the fourth day, the Vrfotsarga and other rites for her should be performed on the day when the same are due for her husband.

39. An adopted daughter shall subscribe to her husband’s gotra till the birth of a son. After the birth of her son she reverts to the gotra of her father.

40. If the wife ascends the funeral pyre there is a ways the identity of rites for her husband and wife. The separate Sraddha ( ekoddista ) shall be performed by the son on the anniversary of his father’s death.

41. If both husband and wife die on one and the same day, without a child and are cremated in the same pyre, the kinsman should perform separate Sraddha for each. The sapinda is along with her husband.

42. This is my sworn statement that if any one offers separate pindas to the deceased couple — husband and wife — he is not affected by major sins at all.

43. If both husband and wife die and are cremated in the same pyre, food is cooked for pinda at the same time but pindas are offered separately.

44. This separate offering is enjoined only for a year.

Vrsotsarga, Nava sraddha (the first annual offering on the day of death) and the sixteen separate sraddhas, the padadana, 1 major gifts are offered separately for a year. The dead person will be satiated for ever.

45. If two persons, men or women, of the same gotra die on the same day, the altar for the ritual is common for both, but the offering of gifts is separate.

46. The Sraddha performed on the eleventh day should consist of the same kind of cooked food in the case of husband and wife but not in the case of others.

47. If Sraddhas are performed in holy centres, in the dark fortnight or during the period of solar or lunar eclipse, the same cooked food can be used for many Sraddhas.

48. If a woman is burnt along with the corpse of the husband, the fire burns out the body. It cannot burn the soul.

49. Just as the impurities of metals are removed when metals are melted in fire, so the woman shall remove her impurities in the fire that is on a par with nectar.

50-51. Assuming a divine body in heaven both of them attain purity. Just as the oil in a metallic vessel can be heated but not burnt to ashes by fire, so also cremated along with her husband she cannot be reduced to nothing, tier soul remains immortal though it is merged into the soul of her husband.

⇐ Предыдущая 50 51 52 53 545556 57 58 59 Следующая ⇒