THE GARUDA PURANA 46 страница

7. In olden days, Vyasa narrated to me this Purana which he had heard from Brahma — Vyasa who had divided a single Veda into four Vedas.

8. He divided the single Purana samhita into eighteen samhitas. Suka, the son of Vyasa, has narrated to me this fact. And I have related to you this Purana O Saunaka.

9-11. Since you have asked me to narrate the Purana to the sages (I have done so). One who reads or hears or hires the services of a Pandit to recite it to others, or writes it himself or hires the services of a scribe to write it out or keeps the Purana at home, attains Dharma, Artha, Kama or Mok^ whatever may be the choice. He satiates his desire by listening to this Purana.

12. If he is a Brahmana he attains the knowledge of the Vedas; if a Ksatriya he is conferred the strength of protection.

13. None of the other classes (Vaisya or Sudra) is authorized to hear the Purana. If, by mistake, he narrates it to an unworthy person, he becomes the object of censure.

14. But, if he narrates the Purana from behind the screen, then both the deserving and the undeserving person become worthy to hear.

15. As Visnu is a celebrated deity, Garuda is a venerable celebrity. In praising Garuda we praise Vi§nu. By singing praise for Garuda, formerly King Vasu satiated his desires.

King Vasu said:

16. Jrtomage to Garuda, of irresistible might, the Vehicle of Vi§nu, the emblem in the banner of Visnu and a terror to the Asuras.

17. Homage to you, the destroyer of the pride of the Nagas, the nourisher of joy to his mother Vinata, possessed of beautiful wings, guileless, refuge of the piteous asuras.

18. [Now listen to a story]. Once Supratlka and Vibhavasu, the two brothers, cursed each other and as a result of curses they were born as the elephant and tortoise.

19-20. They had immense bodily height as well as breadth. In their struggle for superiority over each other, you acted as a judge. You released them from the accursed curse which they had inflicted upon each other.

21. You swallowed the Nisadas in large proportion.

When by mistake you swallowed a pious Brahmana, you vomited him alive, immediately on knowing that he was a brahmana.

22. You broke the bough of a Banian tree spread over a hundred yojanas, regardless of the fact that it supported the Balakhilyas.

23. With mighty effort you seized the elephant and the tortoise, put them in the navel of your thumb, while they were fighting in the supportless sky.

24. You conquered the gods, together with their leader Indra. O son of Kafyapa, you extinguished the sacrificial fire and carried away the Soma forcibly.

25. There were two poisonous serpents who could inject poison by their very sight. You made them sightless by your magical skill.

26. Out of devotion for Visnu you brought Soma from heaven. You did not partake of it yourself. You therefore got a place of honour in the banner of Vi$nu and became his vehicle.

27. You concealed Soma in the Darbha grass and deceived the Nagas. You carried nectar to the abode of Brahma [and distributed the same among the gods].

28. O best of birds, by you the tonque of the Nagas was split into two. You released your mother from Kadru, the mother of the Nagas who had made her a slave.

29-31. They say that the horse Uccaih^ravas is white in complexion but I believe he is dark (for his glory is diminished). In the interest of your mother you had cut off his wings with the stroke of Indra’s thunderbolt. When god Indra saw your mighty deed he bestowed upon you the title of honour — Suparna.

32. By merely meditating on you, one destroys the effect of poison of whatsoever £ ort. One who hears or reads the purana gets sensuous pleasure and release.

Suta said:

33. King Vasu heard the Garuda Purana and satiated his desire. The venerable Garuda meditated on Visnu and obtained the objects of his desire.

Suta said:

34. I have narrated to you the sacred treatise, viz, the Garuda Purana. He who reads this Purana achieves the objects of his desire, and ultimately reaches the supreme goal.

35. By reciting even a quarter of verse, one destroys sins. He who keeps the treatise at home obtains everything in this world.

36. He who possesses this Purana attains all that is just He who reads and hears this Purana enjoys sensuous pleasures and gets also release.

37-38 By listening to this Purana he attains Dharma, Artha, Kama and Moksa. Desiring a son, he obtains son.

Desiring an object he obtains the object. Desiring knowledge he obtains knowledge. Desiring Victory he obtains Victory. If he has killed a brahmin he is absolved of that sin.

39. A barren woman obtains Son; a girl a good husband.

Desiring welfare he obtains welfare. Seeking pleassure he obtains pleasure.

40. Desiring auspiciousness, he obtains auspiciousness.

Desiring merit, he receives merit. Desiring to be a poet, he becomes a poet. Desiring to learn the secret of knowledge he obtains the -secret of knowledge.

41. Desirous of knowledge, he obtains knowledge that puts an end to his cycle of birth. This auspicious narrative of the Garuda Purana narrated by Garu^a himself is associated with bliss.

42. By reading even a single verse one escapes an untimely death. If he reads half a verse he achieves the end of his wicked foes.

43. At Naimi$a, at the Sacrifice of sages, Saunaka heard the Purana from Suta. He meditated upon Brahman identifying his self with the Supreme Self and got release.

DHARMA (PRETA) KANDA CHAPTER ONE Garuda's query 1. One should begin the recital of Jaya (this holy Purana) after bowing to Ndrdyana, Nara the most excellent among men, Goddess Sarasvatl and Vyasa. The renowned Vi? nu shines victoriously like the wish-giving Kalpa tree with Dharma (virtue) for its firmly fixed roots^ the Vedas for its main stem, the Pur& nas for its branches, the sacrifice for its flames and salvation for its fruits.

2. In Naimiga forest, the solitary region, the sages & aunaka and others asked Suta who was sitting comfortably on his seat after going through his daily rites.

3. O Suta, you possess perfect knowledge (of the Puranic lore) through sage Vyasa’s favour. Hence, you can clear off our doubts we have in our mind.

4-5. Following the maxim of caterpillar, some sages say that the soul attains another body after leaving the previous one. Others hold that the soul enters another body after going through Yama’s torture. What is true?

Suta said:

6. Gentlemen, you have put the right question. Now hear. To allay your doubts.

7. I shall take recourse to a dialogue between Ky$]ja and Garutfa. I shall try to remove your doubts thereby.

8. Obeisance to sage Kr$ija. They who take recourse to him can easily cross the ocean of the world as it were a small river.

9. Once upon a time, Garuda desired to go round the world. He started on journey, wandered all over, muttering the the name Hari.

10. He wandered over the earth, in hell and heaven but could not get peace. He returned to Vaikuflfha, more distressed by the sight of people’s sorrows.

11. There in Vaikuritha, neither Rajas exists, nor Tamos, nor Sattva mixed with either of these two. Sattva alone exists there.

12. Neither Maya nor destruction nor the evils like anger, attachment etc. exist there.

13. There dwell glorious Vi$nu? s ganas dark and fair, bright, lotus-eyed, worshipped by deities and demons, clad in tawny robes and adorned with ornaments, bedecked with garlands of gold coins set up with jewels.

14. Possessed of four arms and tufts of hair, wearing earrings and garland, they shone by the rows of resplendent aerial cars.

15. There Lak§mi gladly adorns Lord Visnu’s feet by offering many precious gems. Herself surrounded by the rows of beautiful damsels and friendly associates she sits in a moving swing and praises Hari.

16-21, There he saw Hari All-powerful, Lord of LaksmI, Lord of the good, Lord of the world, lord of the sacrifices, surrounded by the courtiers: Sunanda, Nanda, Prabalarhana, chief among them possessing a face delightful to the servants, possessing big reddish eyes, bearing crest and ear-rings, being looked at the chest by LaksmI, wearing yellow garment; possessing four arms, and a delightful smiling face, sitting on a costly seat surrounded by the powers, Pradhana 1 2, Puru? a, Mahat, 3

Aham 4, the eleven organs, the five elements and delighting in Self. Garuda was pleased to see the Lord. His hair thrilled with joy and with tears coming out of his eyes he bowed to him with the feeling of love.

1. The first evolver, originator, or source of the material world, the primary germ out of which all material appearances are evolved, according to the SMkhya philosophy.

2. The soul. According to the SdAkhya it is neither a production nor productive: it is passive and a looker-on of the Prakrti.

3. The great principle, the intellect. The second of the twenty 4ive elements or tattoos recognised by the Sdnkhyas.

4. In. SftjftAya-philosophy, the third of the eight producers or elements of creation, i. e., conceit or conception of individuality. In Ffdfoto-philosophy egotism is considered to be spiritual ignorance.

22. Vi? nu spoke to Garu^a who had come to see him and who had bowed to him: “O Garuda, tell us how much of this earth you have wandered over and within such a short time. ”

Garuda said:

23. My Lord, by your grace, I have visited the three worlds and seen all beings — the movable and the immovable.

24. From bhuloka 1 to, satyaloka, I have visited all regions, except the region of Yama, O my lord.

25. Among all the worlds, the bhuloka is thickly populated by various kinds of creatures. This region is the most auspicious of all inasmuch as it affords a place of enjoyment to all and is celebrated as the place where they can strive for salvation.

26. A region better than this for those who perform good actions has neither been before nor will there ever be.

27. It seems that the gods sing songs to this purport.

Those who live in this part of the world called Bhdrata are in fact blessed. In order to enjoy the fruits of heaven and salvation they are born as human beings, casting off their deity-hood.

28. Why is the corpse tied to the bamboo-sticks? Why are the five jewels kept in the mouth? Why is the grass placed beneath? Why are the feet kept southward?

29. Why do the sons and grandsons walk ahead?

Why are the gifts given, including the gift of a cow, O Keiava?

30-31. Why do the relatives, the friends, and even the foes forgive him. Why are the gingelly seeds, iron, gold, cotton, salt, seven types of grains, land (or house) and cow are given? How does a creature die? Having died, where does he go?

1. Hindu mythology accepts fourteen lokas or worlds. Seven higher regions rising from the earth one above the other are, bhurloka, bhuvarloka, svarloka t maharloka, janaoka, tafioloka and Satyaloka or brahmaloka; and seven lower regions, descending from the earth one below the other are atala, vitala t sutala, ra& talr taldtala, and mahdtala or pdtdla.

32. How docs he take shelter in the body being carried?

Why does the son carry the corpse on his shoulders and the grandson lights the fire?

33. Why is the anointment done with the butter?

Wherefrom is the ekdhuti-kriyd? Why is Vasudhdrd performed and wherefrom the lamentations from women?

34. Why is the Yama-s& kta recited? Why is water carried to the north? Why is the sun looked through a cloth?

35. Why barley, mustard-seed, durva, the two stones, the leaves of margosa? Why do men and women wear one lower and one upper garment.

36. Why should the meals, etc. be not taken alongwith other persons after returning home? Why do the sons give nine pindas 1

37. Why is the milk in an earthern pot placed on catvara? 2 Why are the three wooden sticks tied together and placed on the cross-roads in the night?

38. Why is a lamp placed every night for one year?

Why should the water be offered in the name of the deceased by the relatives and other people?

39. Why should the nine pindas be offered? How is the gift to be given to the manes? Why is the call for the bearers of the corpse?

40. When this is done, O lord! then why is the rite of pinda repeated? What should be given next after the gift of pinda is made?

41. Why are the bones collected? Why is the earthen pot broken? Why is a bath taken on the second day? Why on the fourth day?

42. Why is it taken on the tenth day alongwith the other mourners? Why the anointment with oil?

43-44. The piptfa given on the tenth day is done so with meat, why? Why is the pinda on the eleventh day given after releasing the bull?

1. Balls of rice offered to the Manes at obsequial ceremonies.

2., A quadrangular place or courtyard: a place where many roads 45-46. Why are vessels, shoes, umbrella, clothes and ring given on the thirteenth day. Why the sixteen £ r& ddhas? l Why are food, water, etc. given everyday for three-hundred and sixty days of the year? Why is the food put in a vessel for satiating the deceased?

47-48. O lord, the mortal man dies at the appointed time.

I do not see an outlet, then from where does the soul go away?

From where do the elements — earth, water, mind, fire, air and sky pass away; tell me, O lord?

49. From where do the five organs of action, the five organs of perception and the five vital airs go away and how?

50. From where do the five thieves of the body — greed affection, desire, love and pride go away, O Janardana?

51. Whatever little action has been done, whether good or bad or whatever gifts have been tendered which procure merit where do these go away after the body has decayed?

52. Why is the rite of sapindana 2 done within the year of death? With whom is the union of the deceased sought and how?

53-54. What does in the end happen to the people who pass away, in conscious or unconscious state, burnt or unburnt or who have been sinners or bad-charactered.

55-56. O lord, what is the end of those who commit suicide, murder a brahmana, or happen to be thieves or deceivers by nature? What happens to that Sudra who drinks the milk of a kapila cow, who reads the scriptures, who wears the sacred thread or who possesses a brahmin wife?

57. O lord, you tell me all this, for I am terribly afraid of the sinner. Hear something more, O soul of the universe.

While wandering with curiosity, I saw the entire world.

58-59. After seeing people merged in sorrows, a great pain arose in my heart. The affliction on the earth caused by death and disease is greater than affliction from the sight of asuras in paradise.

1. Funeral rites performed in honour of the departed spirits of dead relatives.

2. The performance of a particular Sr& ddha in honour of the deceased’s relatives is called Sapipda, to be performed at the end of full one year after the death of a relative, but now usually performed on the 12th day after death as parf of the funeral rite.

60. I had the fear of losing my desired object in hell. There is no other place safer than your feet, O Lord.

61. Time has consumed the unreality as it has consumed the dream-world. Still, I saw a number of people suffering from sorrows in the land of Bharata.

62-63. They were merged deep in attachment, envy, affection, etc. Some were blind, some squint-eyed, some dumb, some lame, some one-eyed, some deaf, some suffering from leprosy and other diseases and some from pride as false as the skyflower. 1

64. After seeing the strangeness of their faults in the face of death. I have come to you with a mind to ask what is death? Why is this strangeness?

65. How does death occur? How is it that even after death, if rites are performed for one year one does not fall in the bad state?

66. Formerly, I had heard from the sages in general £ now I ask you specifically on these points, O lord.

67. O Vi$nu, what shall a dying man do? What shall he give in charity? After death, what is the method of cremation?

68. Does he languish or obtain another body? When he lives in Yama’s city, what are the rites to be performed by his descendants in the year of his death?

69-70. What are the rites of propitiation for the common ignorant deceased? For one dead in paricaka? Be pleased, dispel my ignorance. I have asked all that I wanted to ask only for the welfare of the world. Please answer my queries.

1. Used figuratively to denote anything impossible.

CHAPTER TWO Results of actions Lord Kr$na said:

1. O gentle one, you have put up the right question, that too lor the general good of the people. Now hear attentively. i shall tell you about the rite to be performed after death.

2. It is without any controversy quoted by Srutis and smrtis. It has not been heard by the gods including Indra, nor by yogins absorbed in yoga. Being the secret of secrets, it has not been conveyed to anyone, anywhere.

3. O Garu< Ja of great accomplishment, I shall tell you about this since you are my devotee.

4. There is no place for a sonless person. The heaven is not for him. One must have a son by any means whatsoever.

5. The son can take his father out of hell, if he cannot get him salvation. The son puts his shoulder to coffin and the grandson lights the fire.

6. A woman in her menses shall stay in the hut anc lie on the bed bestrewed with sesame and darbha grass, on th< ground. She shall put five gems in the mouth. Thus her foetu: attains growth.

7-8. If the seed 1 is destroyed then whereat the conception? Hence, for the protection of the foetus she shall lie on the ground, as enjoined in the Sastras. Similarly, in regard to the dying person he is laid on the ground besmeared with cowdung and bestrewed with the darbha grass. Thus the ailing person is released of sins which do not cling to him any more.

9. A bunch of darbha for his bed takes him to heaven no doubt. Darbha should be thrown off after the corpse is removed from the place.

10. Where there is no besmearing, the ground remains impure. Where the earth is already besmeared it should be smeared again for the sake of purification.

1. KTenstrual discharge.

11. If the corpse is kept on the unsmeared ground, the foul spirits enter the corpse.

12. A circle 1 should be drawn around the corpse (to fix up the circumference); jSraddha shall be performed where the feet of the Brahmanas should be washed. All these would not serve the corpse, if the same is not placed on the ground.

13. Brahma, Vi? nu, Rudra, Laksmi and Fire stay within the circle. Hence a circle is drawn around the corpse.

14. If a circle is not drawn, the deceased person whether a child, youth or old does not get a womb 2 but remains in the air, O Garu^a!

15. He may not be born soon but live in the air for some time. He receives no ir& ddha, no libation of water from his relatives.

16. O Garuda! Sesame is held sacred, for it is produced from my perspiration. The sesame can destroy the evil spirits.

17. The sesame is white, black or of the colour of the cow’s urine. They can burn all sins committed by the deceased.

18. A single grain of sesame offered with the libation of water to the deceased or an article given in charity or a sacrifice held for his welfare becomes fruitful as drona-kalaSa does in rewards.

19. Darbhas are born from my hair and sesame from my perspiration. By performing Srdddha one can please deities, asuras and the manes.

20. The Universe and the creator of the universe live by the ceremonial form. By wearing the secred thread over the right shoulder, one can please the creator, the manes and the deities.

1. A kind of a mystical diagram.

2. Form of existence.

21-23. When the sacred thread is worn over the right shoulder the manes are pleased. Brahma stays at the root of darbha, Janardana in its middle and Sankara at the point of darbha. Thus the three deities are said to be stationed in darbha. The brahmanas, mantras, sacred grass, fire and Tulasl are never spoiled though used again and again. Tulasi, brahmana,.

Cows, Visnu and Ekada§i —

24. These five are the protection boats for the people drowning in the ocean of worldly existence. Visnu, Ekadatf, Gita, TulasI, Brahmana, and the Cow —

25. These are the six steps to salvation in this universal fortress of little use. Sesame and darbhas are sacred and so is Tulasi.

26. These guard the deceased against misfortune.

Darbhas should be taken out with hands. The earth should be sprinkled over with water.

27. As the hour of death approaches, darbhas should be placed in the hands of the deceased. He whose body is spread over by darbhas goes to Visnu-loka, no matter if he is not initiated in the Vedic lore.

28-29. The feet of the deceased person are kept on the ground and the toe raised upward. In this ocean of universal existence, which is practically of little use, the atonement of the sin is made by sacrificing the body in the holy fire. Having smeared the ground with the cowdung, they should spread the mattress of darbha for the dying person.

30-31. Salt is very much effective for the destruction of sins. Let them donate salt for the manes, for it suits their taste and takes them to heaven. As for the men in general, it fulfils their desires.

32. Salt has come out from the body of Vi§nu, hence yogins recommend a gift of salt placing the same over other gifts.

33-34. When at the time of death, the soul does not depart but lingers on to the body, no matter whether the dying person is a brahmana, ksatriya, vaisya or £ udra of either sex, they should donate salt for him whereby the soul leaves the mortal body and enters the doors of heaven which open immediately for him. O king of birds, now hear from me in detail, the various forms of death.

35. It is Kala which detaches soul from body. It causes death of the person, at the appointed hour, without a single exception.

36. Just as the wind scatters clouds here and there, just like that Kala, the Destroyer, floats people from one end of the shore to another.

37. Whether they be sattvika or rajasa or tamasa — all these bhdvas operate in man due to the influence of Kala.

38-39. Sun, Moon, Siva, water, air, Indra, fire, sky, earth, herbs, Vasus, rivers, seas, existent or non-existent, O Garuda, all these are created and destroyed by Kala in due course of time.

40. Indeed, O Garuda, when the hour of death approaches, then by chance, a certain disease ’raises up its head.

41. The Organs grow weak. Troubles start showing their powers, as if all of a sudden, millions of scorpions have stung the person.

42. O bird, then the person begins to feel the pang of death. At the very hour his consciousness is replaced by unconsciousness.

43. The breath is pushed by Yama’s messengers standing nearby. The person assumes a terrible form and the breath lingers to stay in the throat.

44-45. Froth comes out of the mouth full of saliva.

Just at the moment when every body is lamenting, the soul, as big as a thumb, is carried away by Yama’s messengers, even as it looks towards its home. Now hear about the state of death.

46. The heat in the body is disturbed due to sudden commotion of winds. Though without fuel, it breaks up the vital points.

47. The Udana-wind moves upward. It stops the downward movement of the deceased who in his life-time had full devotion for the lord but no desire in return.

48. He who has never spoken falsehood, nor has any partiality in devotion but believes in God, obtains death peacefully.

49. He who does not stray from Dharma, due to pleasure, wrath or envy but does what he says and is gentle obtains death peacefully.

50-52. Those who preach ignorance pass through darkness. Those who are false witnesses, liers and deceitful obtain death unconsciously, just as those who abuse the Vedas. The ferocious, foul -smelling messengers of Yama, witl\

clubs and sticks in their hands, come and seize this wicked person. Having reached a ferocious path he begins to shiver.

53. He cfies for his father, mother and sons. His indistinct voice, spoken with effort, appears to be single-lettered.

54. Due to terrible suffering his looks waver and his mouth gets dry due to hard breath. Then wrapped up in suffering, the Jiva departs from the body.

55. Since that very moment the body becomes untouchable and despicable.

Thus I have spoken to you about the form of death of the mortal man.

56. Now I shall answer your query about the peculiarities of form the body takes in different births.

57-58. Due to different actions performed in the previous births, the wandering j ivas attain different forms, as of a deity, a demon, a yaksa, man, beast bird, etc. O lord of birds, these are due to the chain of actions, performed in different ages.

59. Now, I shall tell you about the results of actions which a person obtains, so that the strangeness involved is explained clearly.

60. When the sinners have exhausted the fruits of their actions in dreadful hells, they are born on the earth.

61. Now, hear about their characteristics. The killer of a brahmana attains the form of a deer, horse, pig or camel.

62. The stealer of gold becomes a worm or a germ or a fly. He who lies on the bed of a teacher becomes grass, plant or vine.

63. The slayer of a brahmana suffers from consumption.

A drunkard possesses brown teeth. A gold stealer has bad nails.

The defiler of the teacher’s bed possesses bad skin.

64. That very thing becomes his mark with which he was associated in the previous birth. If he moves with the wretched people he himself becomes wretched within a year.

65. The sins of the people spread by talk, touch, breathing, going together, eating together, sitting together, worshipping together, by teaching and sexual union.

66. After having sexual intercourse with the wives of other men or after killing a brahmana, one becomes a brahmarak? asa, in a lonely place.

67. The stealer of a jewel is born in a low caste. A man who steals plants becomes a shrew.

68. The thief of corn becomes a rat; that of vehicle, a camel and that of fruit a monkey. He who takes meals uninvited becomes a crow. He who steals utensils becomes a vulture.

69. The stealer of fruit becomes a honey-bee; that of a cow, a vulture; that of a woman’s clothes, a white leper and that of juice, possesses no taste at all.

70. The stealer of bronze becomes a swan; so also the stealer of other’s possessions. The slayer of his teacher becomes epileptic and the performer of cruel deeds becomes a dwarf.

71-72. He who discards his wife becomes an animal to be killed by a hunter. He who snatches the possessions of a deity or a brahmana suffers from jaundice. He who eats meat becomes a leper. He who does not return the deposit becomes one-eyed. He who lives on the earning of his wife becames lame.

73. He who discards progeny and wife encounters illluck. Ho who eats sweets only becomes rheumatic. He who has sexual union with a brahmana’s wife becomes a jackal.

74. A stealer of bed becomes k? apanaka\ and that of clothes becomes a moth. He who envies is born blind. He who steals a lamp becomes a beggar.

75. He who kills a friend becomes an owl. He who abuses the ancestors suffers from consumption. He who speaks lies cannot speak properly. He who gives false witness suffers from dropsy.

76. He who disturbs a marriage is bom as a mosquito.

He who eases himself on crossroads is born as a bull.

77. He who spoils a young girl becomes a eunuch. He who sells the Vedas becomes a leopard. He who performs a sacrifice but not in the prescribed manner becomes a pig.

1. A Bauddba or Jain mendicant.

78. He who cats here and there becomes a cat. He who sets fire to a forest becomes a glow-worm. He who eats the stale food becomes a worm. He who envies others becomes a bee.

79. He who sets fire becomes a leper. He who does not give gifts becomes a bull. A stealer of cows becomes a serpent; that of food suffers from dyspepsia.

80. A stealer of water becomes a fish, that of milk a crane. He who gives stale food to a brahmana becomes hunchbacked.

81. If he steals fruits, his progeny dies, O bird. If he eats alone without giving a morsel of it to anyone else, he becomes issueless.

82. If he does not opt for Sannyasa he becomes an evil spirit in the desert. A stealer of water becomes a Cdtaka; that of book is born blind.

83. He who promises but does not give it to the br& kmanas becomes a jackal. He who earns the blame of the people becomes a tortoise.

84. A seller of fruits meets with bad luck. He who marries a Sudra woman, becomes a wolf. He who touches fire with foot becomes a cat. He who eats another's meat suffers from diseases.

85. He who breaks a water-reservoir becomes a fish He who hears neither Hari’s tale, nor the praise of the good suffers from ear disease.

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