ANCIENT I N D I A N TRADITION A N D

THE
MYTHOLOGY SERIES
GARUDA-PURĀNA
[PURĀNAS IN TRANSLATION]

VOLUMES
ŚIVA1-4
Translated and annotated by
LIŃGA5-6
A BOARD OF SCHOLARS
BHĀGAVATA 7-11
GARUDA12-14
NĀRADA15-19
KŪRMA 20-21
PART II
BRAHMĀNDA 22-26
AGNI27-30
VARĀHA31-32
BRAHMA 33-36
VĀYU 37-38
PADMA 39-48
SKANDA, PARTS I-IX, 49-57

VOLUMES UNDER PREPARATION

SKANDA, PARTS X-XXV
BHAVISYA
BRAHMA VAIVARTA
DEVĪBHĀGAVATA
KĀLIKĀ
MĀRKANDEYA
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 CONTENTS
PART
Acāra (Karma) Kānda (continued from AITM Vol. 12)
Chapters Pages
147 Diseases 425
148 Diseases 434
149 Diseases 435
150 Diseases 437
151 Diseases 439
152 Diseases 440
153 Diseases 443
154 Diseases 444
155 Diseases 446
156 Diseases 449
157 Diseases 455
158 Diseases 458
159 Diseases 461
160 Diseases 465
161 Diseases 470
162 Diseases 475
163 Diseases 479
164 Diseases 481
165 Diseases 485
166 Diseases 486
167 Diseases 491
168 Diseases 497
169 Diseases 503
170 Diseases 510
171 Diseases 518
172 Diseases 524
173 Diseases 528
174 Diseases 531
175 Diseases 533
176 Diseases 534
177 Diseases 536
178 Diseases 543
 ( XI )
179 Diseases 546 218 Dharma- śāstra 640
180 Diseases 547 219 Dharma-śāstra 647
181 Diseases 548 220 Dharma-śāstra 649
182 Diseases 549 221 Dharmasāra 652
183 Diseases 551 222 Expiation 654
184 Diseases 553 223 Yuga-dharma 660
185 Diseases 556 224 Dissolution 663
186 Diseases 559 225 Results of good and bad acts 664
187 Diseases 560 226 Yoga and its Components 668
188 Diseases 561 227 Yoga and its Components 672
189 Diseases 563 228 Devotion to Visnu 675
190 Diseases 564 229 Devotion to Visnu 677
191 Diseases 567 230 Devotion to Visnu 678
192 Diseases 569 231 Hymn to Narasimha 683
193 Diseases 572 232 Kulāmrta or Jñānāmrta hymn 686
194 Vaisnava-Kavaca 574 233 Mrtyvastaka Hymn 688
195 A Love for fulfilling a desire in seven nights 577 234 Acyuta or Cakradhara Hymn 690
196 Visnu-dharma 578 235 Vedānta and Sāńkhya 697
197 Gārudamantra 579 236 Vedānta and Sāńkhya 701
198 Eulogy of Tripura 584 237 Essence of the Gītā 704
199 Cūdāmani 585 238 Essence of the Gītā 706
200 Diseases 589 239 Essence of Brahmagītā 707
201 Medical Treatment of horses and elephants 590 240 Glory of Garuda Purāna 710
202 Diseases 594
203 Diseases 596 Dharma (Preta) Kānda
204 Medicinal drugs 597
205 Grammar 605 Chapters
206 Grammar 608
207 Prosody 1 Garuda's query 717
611
208 Prosody 2 Results of actions 723
612
209 Prosody 3 Description of Hell 730
614
210 Prosody 4 Pre-death and post-death rites 736
618
211 Prosody 5 Annual rites for the deceased 750
619
6 The glory of Vrsotsarga 761
212 Prosody 620
7 The story of five ghosts 772
213 Dharma-śāstra 620
214 8 Person authorised to perform obsequies 779
Dharma-śāstra 633
215 9 The king authorised to perform rites 782
Dharma-śāstra 636
216 10 The Gratifying Nature of Śrāddha 787
Dharma-śāstra 638
217 11 Doors for Departure 794
Dharma-śāstra 639
 1.147.7 425
( xii )
12 Importance of Dharma CHAPTER ONE HUNDRED AND FORTYSEVEN 1
795
13 Obsequial Rites
798 Diseases
14 Merits of Gifts
801
15 Observances immediate after Death 806 Dhanvantari said:
16 Life after Death
814
17 Glory of Śravanas 1. I shall explai n the pathology of fevers for a thorough
818
18 Life after Death understanding of all types of fevers. The infuriated Rudra at
820
19 Life after Death the destruction of sacrifice of Daksa cast a fiery look from his
823
20 Functions of the Departed soul 825 third eye in the forehead from whence fever originated. In the
medical sience it is known as Rogapati (lord of diseases) ;
Pāpmā (sin), Mrtyurāja (king of death) ; Aśana (the de-
vourer) Antaka (the finisher).
2-3. It is caused by unhygienic misconduct, it produces
delirium, unconsciousness and harassing rise in temperature.
This cruel affliction is found in all sorts of animals and even
in inanimate objects. In elephants it is called Pākala 2 or
Kūtapākala or Hastivātajvara: In horses Abhitāpa. In dogs
Alarka. In clouds Indramada. In water Nīlika. In herbs
Jyotis (fluorescence). In soils Osara (saline and barren) .
4. In the fever due to derangement of Kapha the indi­
cations are hiccough, Vomiting sensation, Catarrh, stiffness
and rigidity of the body, coldness of the skin and pain in every
limb.
5. As days pass, these symptoms are seen operating and
increasing. Non-application of proper remedies or application
of contrary remedies may aggravate them.
3
6-7. The characteristic symptoms in Amajvara (in
fever due to constipation) are:—Loss of appetite, indigestion,
rigidity of the body, lethargy, burning sensation in the heart,
a reverse or relapse, drowsiness and lassitude, abdominal

1. The chapter mentions the names of fevers which attack elephants,

horses, dogs, cloud, water, herbs and earth.
2. Pākala is a fever which attacks elephants. This is tenfold. Kūta­
pākala is the deadliest of all fevers and kills elephants at once. For detail see
ch. 9 of the Hastyāyurveda of Pālakāpya.
3. GP mentions fever with or without constipation and the fever
sannipāta caused by the disturbance of the three humours.
426
Garuda Purāna
bruises, ill functioning of the humours, salivation, hiccough,
loss of hunger, moistness in the mouth tasting sweet, a trans­
parent glossiness of the skin, temperature, heaviness of limbs,
profuse urination and neither digestion nor exhaustion.
8. In the Nirāmajvara (fever without constipation)
there is emaciation due to hunger, a lightness is felt in the
limbs, abatement of temperature and relapse in eight days are
the symptoms. When there is the admixture of different types
of fever the characteristic symptoms of every one are seen.
9. The Vāyu principle in combination with the principle
of Pitta brings about a type of fever when the following symp­
toms are seen: Headache, swooning, vomiting, burning sensa­
tion in the body, parchedness of throat and mouth, aching in
the joints, insomnia, agitation, horripilation, yawn and perpe­
tual prattle.
10. In the fever due to the derangement of both Ślesmā
(phlegm) and Vāyu (gas) the symptoms are: fall of temper­
ature, loss of appetite, pain in the joints, headache, difficulty
in breathing, frequent coughs, discoloration of the skin, pallid
face, sluggishness, chillness, sensation of darkness, whirling of
the head and lassitude.
11. In the fever due to the derangement of both Ślesmā
and Pitta humours the symptoms are:—chillness, rigidity, pro­
fuse perspiration, burning sensation, unsteadiness, thirst,
coughing, vomiting of bile and phlegm, stupefaction, drowsi­
ness and bitter salivation.
12. When all the deranged humours combine in pro­
ducing a fever it is called Sannipāta Jvara or Abhinyāsa Jvara.
where the symptoms mentioned before are present. In addi­
tion to these there are other symptoms such as:—Burning
sensation and chillness in alternation, vertigo sleeping in the
day and wakefulness at night.
13. The patient either sleeps always or does not sleep at
all; sometimes he perspires profusely or never at all. He sings,
dances an d laughs. Natural functions of the body cease.
14. Eyes become red hot, sunk in the sockets and full
of tears. The eyelids droop down. There is pain in the calves,
sides, joints, head and in the bones. Dizziness is felt.
1.147.24 427
15. Ringing in the ears with acute pain, great chilliness
or no chilliness at all alternately; the tongue appears burnt
and rough. The joints seem to crackle and appear loose and
heavy.
16. Blood-streaked bilious matter is vomited, the head
begins to roll and toss. Excessive thirst is experienced; The
rooms appear to be dark and brownish red and ringlets appear
before the eyes.
17. Pain is felt in the heart. Loose motions or coming
bit by bit. Chilliness of the face, debility, loss of voice, and
delirium.
18. Development of the humours, a long drowsiness, a
diffused croaking sound in the throat. These are the indica­
tions in Sannipāta Jvara known as Abhinyāsa Jvara also. The
Ojas or vitality in the body becomes fully spent.
19. The gaseous humour (Vāyu) being held at the
throat the bilious principle suppressed within tries to come
out due to its expansive nature. Hence the eyes appear
yellowish in colour in a patient of Sannipāta Jvara.
20. The Sannipāta jvara wherein the dosas become
excessively aggravated and the gastric function is impaired is
incurable. Other types of Sannipāta fevers can be cured with
great difficulty.
21. There is another type of Sannipāta jvara where the
Pitta humour remains aloof and produces burning sensation in
the skin or in the viscera either before or after (the onset of
fever).
22-23. In the Sannipāta Jvara due to Vāyu and Kapha
the chillness, burning sensation, etc, are felt more acute. When
Kapha in fluid state is dried up by the pitta and when pitta
subsides later, swooning, intoxication and thirst result. If there
is burning sensation at the beginning and somnolence and
lassitude in the end, vomiting is the result.
24. The Agantu (i.e casual fever due to extraneous
causes) fever is of four types (1) due to hurt or blow, (2) due
to contact, (3) due to curse, (4) due to black magic. If there
is fever, due to burns or scalds it comes under the class
Abhighātaja i.e the first type.
428 Garuda Purāna
25. If there is fever due to exhaustion, the wind prin­
ciple contaminates the blood. There is pallor, pain and rise in
temperature and swelling too.
26. Malignant planets, narcotics, poisons, anger, fright,
sorrow and love may cause fever. This may be classified under
the casual type but the special characteristics will be spasmodic
laughter and Cries.
27. In the fever due to inhalation of drugs and narcotics,
fainting, headache, vomiting and sneezing are the special
symptoms. The fever due to poison generates swooning,
dysentery, darkness and discoloration of the skin, burning sen­
sation and vertigo.
28. The fever due to anger has the special symptoms of
tremulousness and headache; that due to fright and grief is
signified by perpetual prattle.
29. The fever due to lust and love is marked by dizzi­
ness, loss of taste for food, burning sensation, extreme shyness,
loss of sleep and absence of firmness of mind and courage.
30. In the fever due to adverse planets as in the
Sannipāta Jvara both the gaseous and bilious principles are
aggravated.
31. The fevers due to curse and black magic are consi­
dered to be very terrible and unbearable. The mantras and
incantations of black magic excite the victim and harass him.
32. Here and there in the body eruptions appear. The
patient feels giddy. There is burning sensation and swooning
in the end. The fever rises every day.
33-34. Such are eight 1 types of fever. In brief, they are
of two kinds, viz. physical and mental; mild and virulent;
internal and external; Prākrta (Natural i.e Seasonal) and
Vaikrta (unnatural or sporadic) ; curable and incurable or
mature and immature. In the former, the fever is in the body
and in the latter it is in the mind.
35-36. When Vāyu principle is in combination with
Kapha principle there will be chilliness. There will be burn-
1. Besides the eightfold division oi fever, there is a twofold division of
six kinds, viz śārīra-mānasa, saumya-tīksria, antar-bahir āSraya, prākrta-vaikrta
sādhya-asādhya, and sāma-nirāmaya.
1.147.44 429
iiig sensation if it is in combination with Pitta. A mixture of
these two when the dosas are mixed. If the fever is within, the
disorder and deterioration is internal and there will be consti­
pation. In the case of external fever there may be loose
motions. The fever is curable.
37. In the rainy season a fever due to the derangement
of Vāyu is Prākrta; still this is generally incurable. Fevers due
to the derangement of the other two in the rainy season are
Vaikrta and definitely incurable.
38. In the Autumn a fever due to derangement of Pitta
is Prākrta, otherwise it is Vaikrta.
39-40. In the spring, a fever due to the derangement of
Kapha is Prākrta, otherwise it is Vaikrta. All Vaikrta fevers
are incurable. Vāyu deranged in the rainy season causes fever
with the combination of Pitta and Kapha. Pitta deranged in
autumn causes fever with the support of kapha. Due to its
nature and discharge there is no danger in fasting. Kapha
deranged in Spring causes fever with the support of Vāyu
and Pitta.
In strong persons with less defects fever does not
cause much harm and hence is curable. If the dosas are all
altogether aggravated it is incurable.
4 1 . The characteristic sign of an Amajvara is immature
virulence of fever), low functioning of the gastric fire, excessive
urination, nonfunctioning of the digestive and excretory
systems and loss of hunger.
42. The characteristic sign of a Pacyamāna (or ripen­
ing or maturing) fever is virulence of fever, excessive thirst,
prattling and delirium, rapid breathing, vertigo, loose motions
and acute pain.
43. Since digestion is possible by the removal of the
Ama matter, a seven days fast is recommended in this case.
Jvaras are classified into five taking into consideration the
extent of derangement in the malas (humours), the periodicity
or the season of attack and the comparative strength or weak­
ness of the patient or the exciting factors.
44. Generally when there is a combination of many
factors these fevers are produced. They are Santata, (remit­
tent) Satata, (intermittent), Anyedyu (appearing on every
430 Garuda Purāna
other day), Trtīyaka (tertian) Gaturthaka (occurring once in
four days).
45-46. The dosas pervading the ducts and vessels carry­
ing the seven dhātus, urine and faeces distress the entire body
and get aggravated on equal sight (?) etc. The Rasas or
secretions are strong or weighty due to the special charac­
teristics of the body. Always they make the fever unbearable,
having no antagonist.
47. It may alleviate the dosas, fever, heat or the dhātus
by means of purity or impurity.
48. Generally it reaches the limit either for complete
abatement or for finishing (the patient) in seven, ten or
twelve days in the case of Vāyu, Pitta and Kapha respectively.
49. This is Agniveśa's 1 opinion. According to Hārīta
the crucial days are twice seven (fourteen), ninth and eleventh
This is the line of demarcation for the three dosas either
for abatement or for finishing the patient.
50-51. Based on purity or impurity the duration of
the attack may be more. If lean persons contract disease and
do not observe rules of diet and conduct, even a slight aggra­
vation of the deranged dosa, strengthened by the support of
other exciting factors may become fatal.
52. The dosa increasing or decreasing irregularly will
cause fever in its own time.
53. 1'he dosas being weakened, the fever subsides due
to the powerful antidotes (by way of medicines) and its subtle
form gets merged in the secretions.
54. With the absorption of fever emaciation, pallor
and sluggishness vanish and its spreading in the whole of the
body is checked since the dilation of the excretory vessels
helps them to be thrown out through natural outlets.
55. The Santata is remittent fever. The Satata (inter­
mittent) is contrary to it since its beginning is irregular though
it becomes acute during the night.
1. The Purāna's reference to Agniveśa and Hārita in chapters on
Ayurveda indicates that the ayurvedic section of the Purāna is based on
authority and is therefore authentic.
1.147.67 431
56. Generally, the morbid humour getting mingled in
blood produces the Satata type of fever. The Anyedyu type
of fever comes at the time of the juncture of day and night.
57. In this fever, vessels containing fleshy matter and
fat substance are contaminated. Due to the combined action
of Pitta and Vāyu there is pain in the head. Due to Kapha
and Pitta there is pain in the Trika (Spine).
58. Pain in the back is due to the combined action of
Vāyu and Kapha. This fever subsides for a day in the middle.
In the fever Caturthaka the fat, marrow and the bones are
contaminated by the Dosas.
59. The Gaturthaka fever confined to marrow alone
manifests twice a day. Due to Kapha affection there is pain in
the knee-joint, and calves, while affected by Vāyu the head
also aches in the beginning.
60. The Gaturthaka-viparyaya fever confined to bones
and marrow continues for three days and subsides on the
fourth day.
61. The derangement of the humours aggravated by
unsuitable diet and activities being matured due to non-
< Iimination) the patient must be compelled to fast for seven
days.
62. The mind and the bodily functions of the patient
are affected by the fever. This Caturthaka fever is incurable
because it has entered deep into the ducts of Dhātus (the
seven primary constituent elements of the body), and the dosas
have risen up all simultaneously and attained equal heights
of virulence.
63-67. In the case of all these subtle attacks of fever
the deranged humour traverses slowly along the vessels of
blood, etc and since it takes a long time to cover the whole
body it does not harass the body much. But if medication
ceases the fever may be acute and nighty paroxysms of pyrexia
may be witnessed. As the physical strength of the patient
becomes less and less, the fever slowly permeates the whole of
the Rasa constituents of the body. Then the dosa (deranged
humour or diathesis) becomes aggravated sooner or later
resulting in high fever.
432 Garuda Purāna
68. Just as a seed in the soil when watered well does
not take time to sprout so also the seeds of dosas sprout into
fever.
69. Just as poison taken in becomes virulent and fatal
so also the dosas getting strength from other factors become
aggravated.
70. Thus, the fevers Visama, Satata, etc. function. The
characteristic symptoms when the fever is confined to Rasa
constituent of the body (Lymph):—Disquietude (or sea sick­
ness), heaviness, dejection, shooting pain in the limbs, yawn­
ing, loss of taste, vomiting sensation, difficulty in breathing, etc.
71. When the fever permeates the blood, the symptoms
are:—Spitting of blood, excessive thirst, appearance of coarse
hot eruptions on the skin, red patches, burning sensation,
vertigo, intoxication and prattling delirium.
72-74. When the fever is restricted to the flesh, the
symptoms are thirst, fatigue, defiled splendour, an internal
burning sensation, dizziness, appearance of darkness, fetidness
and jerky movements of the limbs. When the fever has per­
meated the fat, the symptoms are perspiration, excessive
thirst, vomiting, foul smell and irritability. When the fever
penetrates the bone the symptoms are delirium, exhaustion,
loss of taste and appetite and pain in the bones.
75. When the fever permeates the marrow the symptoms
are the functioning of the dosas, dyspnea (difficulty in
breathing), convulsive movements of the limbs, croaking
sound in the throat, burning sensation within, chilliness outside,
deep sighs and hiccough.
76. When the fever permeates the semen virile, the
symptoms are appearance of darkness, splitting of the vulner­
able joints, numbness of the penis, and death when seminal
egress takes place.
77. These five types of Caturthaka Viparyaya fever are
more and more difficult to treat as enumerated above. The
Pralepaka type of fever exhibits the symptoms of delirium,
chilliness, low temperature and heaviness of the limbs. One
feels as if one's body is coated with phlegm.
78. The Ańgabalāśaka (Devourer of the strength of
limbs) type of fever exhibits the symptoms of low temperature,
1.147.86 433
coarseness or stiffness of the body, numbness of limbs and
difficulty in walking. Phlegm will be profusely manifested.
79. If the wine passed is of the colour of the cut piece
of turmeric the fever is called Hāridraka (yellow fever?). It is
fatal.
80. Where the patient is deficient in Pitta and, Kapha
and Vāyu are equally dominant there is no fever during the
day but there is fever at night. This type is called Rātrijvara
or Paurvarātrika.
81. The onset of fever is at nightfall since due to the
action of Vāyu the body gets dried up in the Kapha content
either by means of exercise or due to the action of Sun's rays.
82. When Kapha and pitta are in the abdomen the
upper part of the body remains cold but the lower part remains
warm.
83. But when Kapha goes lower down, the Pitta remain­
ing in the upper region, the body is felt warm and the lower
part chill (at the hands and feet).
84. The fever confined to the lymph and blood vessels
can be cured. So also the fever that is restricted to flesh and
fat. But the fever affecting bones and marrow is incurable.
At the onset of fever the different limbs are discoloured render­
ed pallid.
85. The patient attacked by fever sometimes becomes
unconscious. He has an appearance of an angry man. He
evacuates hot mucuous and bilious matter very frequently.
86. The characteristic signs of a patient freed from
fever are lightness of body and exhaustion; delusion and
heat disappear, some eruptions in the mouth, freedom from
pain, natural functioning of the sense organs, perspiration,
sneezing, mind at rest, appetite and itching sensation on the
head.
434 Garuda Parana
CHAPTER ONE HUNDRED AND FORTYEIGHT
Diseases
Dhanvantari said :
1-2. I shall explain the pathology of Raktapitta (Bilious
Haemorrhage). The deranged pitta contaminates the blood.
The cause of derangement is the excessive intake of such
articles of food as are bile-provoking in character e.g. the grains
of Kodrava and Uddālaka. Too hot, bitter, pungent, sour,
saline and thirst—inducing foodstuffs also have the similar effect.
3-4. This mixture of bile and blood has the colour, smell
etc of the blood. Hence, in Ayurvedic parlance it is known as
Rakta. It comes out of blood vessels, spleen and liver.
5-7. The onset of this haemorrhage is indicated by
various symptoms :—Heaviness of the head, non relish for food,
desire to eat cold things, a smoky vision, sour vomiting, nausea,
hiccough, gasping for breath, vertigo, fatigue, allergy to red
colour, fishy smell in the mouth when the fever abates, reddish,
yellow and green colour in the eyes, inability to distinguish
the colours of blue, red and yellow and dreams of madness.
8. The deranged and contaminated blood comes out
through nose, eyes, mouth and ears when it flows up or through
penis, vagina or anus when it flows down. It comes out of the
roots of hair also all over the body.
9. The egress of bilious blood when it flows up can be
cured by means of purgatives. In the case of pitta also it is
better to purge it out rather than arrest it with medication.
10. Purging cleans the system where Kapha persists.
Astringent, sweet and Kapha producing drugs can be used in
cleansing the system.
11-12. Or drugs of pungent, bitter and astringent nature
naturally generating phlegm can be used. If the haemorrhage
takes a downward course and the patient appears to die,
emetics are to be used. If the patient is given a little medicine
to curb the pitta and then the emetics are applied he will have
strength regained.
1.149.6 435
13. Astringent and sweet things are alone good for him.
If there is concerted action of both Kapha and Vāyu on the
deranged pitta it is incurable.
14. If the flow of blood is upward (regressing) it is un­
bearable and medication is ineffective. Purging then becomes
impossible in his case.
15. In Raktapitta cases of Pratiloma type (upward
flow), purging and emetic are the only remedies.
16-17. But when all the humours are deranged emetic
alone is advisable. It should be known that like Siva's dart the
disease is fatal since many unfavourable symptoms and disorders
are observed from the beginning. If cure is effected it is good.
CHAPTER ONE HUNDRED AND FORTYNINE
Diseases
Dhanvantari said :
1. Since cough runs its course quickly I shall explain it
now. There are five types of cough (1) due to Vāyu (2) due
to Pitta (3) due to Kapha (4) due to internal wounds (5) due
to Consumption.
2. All these coughs are more and more powerful in the
order enumerated above. If neglected, they will end in
consumption. A sure sign of their onset is irritation in the
throat and allergy to food.
3-6. The cough generated due to the derangement of
Vāyu exhibits the symptoms of dryness in the ear cavity and
parchedness of throat and mouth. The wind coursing through
the lower parts of the body suddenly rushes up, reaches the
chest and then presses against the larynx. The agitated wind
fills the ducts and vessels and the limbs are as though thrown
up. It seems to uproot the eyes from their sockets. With a sub­
dued sound it affects the sides and is passed out of the throat
with a sound of a broken bell-metal vessel. It produces pain in
the chest, sides, thighs and head. Agitation and fainting may be

436 Garuda Purāna
seen. Aphonia (inability to speak) and dry cough also will be
observed. While coughing, shooting pain is felt and loud sound
is heard and the patient's body has horripilation too. By spitting
out a lump of dry kapha with great deal of difficulty he feels a
bit relieved.
7-9. The cough generated by the derangement of pitta
humour exhibits the following symptoms :—Yellow colour in
the eyes, bitter taste in the mouth, rise in temperature, vertigo,
vomiting of bilious blood, thirst, loss of speech, clouded vision,
inebriety and appearance of fiery rings at the time of coughing.
The cough generated by the derangement of Kapha pro­
duces a light pain in the chest, and head as well as numbness
and heaviness in the cardiac region : The throat appears to be
choked with a sticky lump of Kapha. There is cold in the
nostrils as well as vomiting sensation with distaste for food.
Horripilation is also observed.
10-12. Fights, exercises, etc, carelessly indulged in, beyond
one's capacity may cause internal wounds in the chest cavity
and aggravate the Vāyu humour which accompanied by the
aggravated Pitta humour makes the kapha also aggravated. The
kapha gets mixed with blood and then knotted. It may be
yellow or dark in colour. The patient coughs and spits out the
dry Kapha lump with an excruciating pain as if the chest is
breaking asunder. He feels as if he is being pierced with a
number of needles.
13-14. He feels as if he is being speared through. Pain is
felt.in the joints with fever, thirst, gasping for breathing, loss of
voice and shivering. Attempting to speak he simply coos like a
dove feeling pain at the sides. He spits or vomits Kapha. His
digestion is impaired, strength decreases and pallor sets in.
15. In the debilitated state he passes urine with blood.
There is dyspnea (difficulty to breathe) lumbago and back pain.
The deranged Vāyu then upsets all the Dhātus and makes a
Ksatakāsa patient a patient of Rājayaksma (Phthisis).
16. He coughs and spits out kapha a fetid pus like yellow
and greenish red mucous matter.
17. When he tries to sleep he feels as if he is being
afflicted with pain. The heart seems to be roasted. Suddenly he
1.150.8 437
evinces a liking for a hot or cold thing by turns. Insatiety
in meals and debility also follow.
18. The face suddenly becomes bright and glossy with
eyes shining brilliantly. With this all, the symptoms of the
wasting disease are manifested.
19. This is the nature of cough born of consumption that
destroys the bodies of already debilitated persons. In strong
men this as well as the cough due to wounds can be cured if
they are in the preliminary stage.
20-21. By careful treatment these ailments and others in
the case of old men too can be eradicated. Cough, dyspnea,
phthisis, nausea, aphonia and other ailments if neglected are
aggravated and so they must be eradicated quickly.
CHAPTER ONE HUNDRED AND FIFTY
Diseases
Dhanvantari said :
1. I shall now mention the pathology of Śvāsa Roga
(Dyspnea) or difficulty in breathing. When cough becomes
chronic it becomes dyspnea or it may be due to those factors
that aggravate the humours.
2. It may result from Amātisāra (mucous dysentery),
vomiting, toxins, and jaundice fever. Exposure to dust, smoke,
gusts of wind and snowmelted water and violent attack on
vulnerable joints may also cause dyspnea.
3-4. Śvāsa roga is of five types (1) Ksudraka (minor)
(2) Tamaka (3) Chinna (4) Mahān and (5) Ūrdhva. Vāyu
that spreads all round when prevented by Kapha turns round
and- courses through the passages of vital airs, water ducts and
food canals spoiling them. It comes to the cardiac region and
produces the illness of breath in the abdomen.
5-8. Its premonitory symptoms are pain in the chest and
sides, the adverse direction of the breath, constipation, splitting
of the temples and exhaustion due to overeating. The aggra­
vated wind turns back through the ducts aggravating the
kapha and produces the difficult breathing called Ksudra. It
438 Garuda Purāna
grips the head, neck and cardiac region and produces pain at
the sides. It generates hiccough with a wheezing round attended
with catarrhal paroxysm. It makes the breath speedily .taken
distress the vital breath but the patient gets slight relief after
spitting it out.
9. Lying down he feels difficulty in breathing but in
sitting he feels relief. If he looks up he finds the forehead
perspire and he suffers acute pain.
10. Gasping frequently and finding the lips parched
the patient longs for hot drink with slight shivering. This
(Tamaka) Śvāsa becomes aggravated when it rains or when chill
east wind flows or Kapha-producing food is taken.
11. Tamaka type of dyspnea is curable only in a strong
person. If there is acute fever and fainting it will never subside
by cold application.
12. The patient of Mahā Śvāsa breathes hard and feels
pain due to the splitting of the vulnerable joints. He perspires
and swoons. He has constipation. Burning sensation is felt in
the abdomen.
13. He keeps the eyes facing down. The eyes seem to rove.
One of the eyes appears tinged with glossy red glitter. The
mouth is dry. He prattles dejectedly. He is unconscious and
there is pallor in the face.
14. He breathes hard with great noise if lifted up bodily,
like an ox in rut.
15. He has no sensation or awareness. The eyes and face
wear a confused look. Urine and-faeces do not pass out. He is
speechless.
16. The patient of Ūrdhvaśvāsa is unable to breathe out
though he takes in long drawn breaths. He has acute pain at
the temples and the head. His throat is parched.
17. The mouth and ears appear to be stuffed with mu­
cous Kapha matter. Distressed by the aggravated Vāyu he looks
up rolling it all round as if in confusion.
18. When the vulnerable joints are being split he groans
with his sp eech checked (unable to speak). All these ailments
can be cured if the symptoms are not very manifest or pro­
nounced. If they are pronounced they are fatal indeed.
1.151.12 439
CHAPTER ONE HUNDRED AND FIFTYONE
Diseases
Dhanvantari said :
1. O Suśruta, listen, I shall describe the causes of the
illness Hiccough. Its preliminary stage is due to dyspnea.
The different types of hiccough have their own nature as the
differentiating factor.
2-3. Hiccough is of five types (1) Bhaksyodbhavā
(originating from diet) (2) Ksudrā (Insignificant) (3)
Yamalā (The twin-natured) (4) Mahatī (great, acute) (5)
Gambhīrā (grave). The first type is caused by hasty eating of
coarse pungent unwholesome food stuffs injudiciously. The
usual onset is along with the evening meal and beverage when
the Vāyu is aggravated with the food and the drink. A low
sound is produced.
4. By exertion the Vāyu principle gets excited and
produces the Ksudrā hiccough.
5. It originates from the root of the clavicle. Its paro­
xysm is not virulent.
6. The Ksudrā hiccough is aggravated by exertion and
becomes mild on taking food. The next type of hiccough
(yamalā) rises in couples and is slow in its action.
7. It culminates in the face shaking the head and neck
violently. It is called Yamalā (Twin-natured) hiccough.
8. Delirium, vomiting, dysentery, distortion of the eyes
and yawning are the symptoms which are very pronounced
at the advanced stage.
9-10. The symptoms in the acute type of hiccough
(Mahatī) are—the eyebrows droop down and the temples sunk,
the eyes turn towards the ears, the body is benumbed, speech
is impaired, power of memory fails and unconsciousness results.
The vulnerable joints are split, the spinal column is bent down.
11-12. The Gambhīrā (grave) type of hiccough rises
from the abdomen or navel just like the previous one, but is
attended with great pain, loud sound, severe violence and high
potency. It induces a wide yawning and jerky movements of
the limbs. This is curable if carefully treated.
440 Garuda PurSna
13-15. The first two types shall be avoided as also the
hiccough where all the symptoms are pronounced. As a general
rule, in the cases of old men, persons of impaired digestion
and accumulated undigested matter within, persons indulging
too much in sexual exercise, invalids and starving emaciated
persons, all ailments are fatal unless attended to quickly. Hic­
cough and dyspnea are definitely fatal.
CHAPTER ONE HUNDRED AND FIFTYTWO
Diseases
Dhanvantari said :—
1. Now 1 shall explain the pathology of Yaksma-
roga (pulmonary consumption). It is a sequel to many ailments
and precursor to many others.
2. It is mentioned by many terms Rājayaksmā (King-
Consumption), Ksaya (Consumption), Śosa (withering u p ) ,
Rogarāt (king of ailments). Stars, Moon, brahmins and kings
were supposed to have suffered from this formerly. Hence
it is called Rājayaksmā.
3. It is called Ksaya (wasting disease) because the
body is wasted, medicine is wasted (ineffective), and it is the
culmination of Ksaya (consumption). It is called Śosa be­
cause it dries up the lymph and other secretions of the system.
It is called Rogarāt because it is the king of all ailments.
4. There are four main causes for this: (1) Sāhasa, Rash
feats of strength and overexercise, (2) Vegasarhrodha, suppres­
sion of natural propulsions of the body such as passing of
urine, evacuating the bowels, etc., (3) Śukrajah snehasarhk-
sayah, wasting of semen, vitality and albuminous substances in
the body, (4) Annapānavidhityāga (abandonment of the rules
of diet and regimen.
5-6. The principle of Vāyu gets aggravated by the causes
mentioned before, scatters pitta and useless accumulations
in the body, kapha, etc. and permeates the ducts, channels and
joints of the body. Then it affects the nerves either by closing
1.153.13 441
the openings of the ducts or dilating them too much. It then
produces great pain in the cardiac region in the middle, above,
below or at the sides.
7. Many indications of its onset can be observed. Cold,
high rise in temperature, salivation, sweet taste in the mouth,
glossiness of the body and loss of appetite.
8. An eager desire to walk and take food and drink.
The patient finds impurity even in clean things. He supposes
that a fly, a blade of grass, a bit of hair, etc. has fallen in his
dish or cup.
9. Hiccough and disquietude, vomiting, non-relish of
food, weakening even without bath.
10. A bright white colour in the hands, thighs, chest,
feet, face, stomach and the eyes. A shooting pain in the arms
and the tongue, a feeling of abhorrence over the body.
11. A liking for women, wine and meat and an unrea­
sonable disgust immediately and giddiness.
12. The nails, hair and bones grow rapidly. The patient
dreams of the attack or fall of chameleon, serpent, monkey
and birds and beasts of prey.
13. He sees in dreams that he climbs or steps on hair,
bones, husks, ashes, etc. He sees deserted villages, ponds and
tanks drying up brilliant comets and stars in the sky or forest
fire with burning trees.
14-15. There are eleven specific symptoms in the pul­
monary consumption :—Catarrh, dyspnea, cough, loss of
voice, headache, nonrelish for food, updrawn breath, emacia­
tion, vomiting, fever and pain (in the viscera, while standing,
at the sides, while getting up from bed, and at the joints.
16. The distressing features are a breaking pain at the
throat, yawning, severe pressure felt in the limbs, spitting out
(bloody mucous substances), impaired gastric functions and
foul smell in the mouth.
17-18. Due to the aggravation of Vāyu there is pain in
the head and sides with a severe pressure of limbs. Constric­
tion of the throat and aphonia are also due to the Vāyu.
The aggravated pitta causes a burning sensation int he should­
ers, hands, and feet, dysentery, vomiting of blood, foul smell
in the mouth, fever and inebriety. The excited kapha produces-
442 Garuda Purāna
non-relish of food, vomiting, cough and a sense of heaviness in
one half of the body.
19-20. Watery discharge from the lips, cold, dyspnea,
aphonia and impaired gastric function are also due to kapha.
As a result of impaired digestion, the humours are further
excited and anasarca( śotha)and a clammy coating of kapha shuts
up the openings of the ducts. Further production of the dhātus
ceases and the burning sensation increases bringing mental
anguish. There are other distressing features also.
21. The food taken in by phthisis patient undergoes
acidity in the stomach along with the lymph and other secre­
tions) , hence the diet does not nourish his limbs.
22. The lymph does not generate blood in him, al­
though some flesh is put. In this benumbed state he remains
emaciated.
23. Even if all the symptoms are not present, an emaciat­
ed person with his six sense organs impaired must be given
up as incurable; but if the person is otherwise (i.e not emaciat­
ed) he can be cured.
24. Due to the several and combined actions of the
deranged humours the fat becomes wasted and aphonia sets in.
T h e voice becomes feeble, coarse and tremulous.
25. The deranged Vāyu makes the body lose its glossi­
ness and warmth as well as produces a colour like that of an
awn of barley in the throat. Due to Pitta there is burning
sensation in the throat and palate.
26. Due to Kapha there is a peculiar wheezing sound
in the throat and it seems as if there is some sticky mucuous
substance there. The consumption starts with all the sym­
ptoms.
27. Vertigo and darkness of vision and other charact-
•eri sties of kapha also are present. The patients are incurable
and even if only a few symptoms are present the emaciated
patient shall be avoided.
1.153.9 443-
CHAPTER ONE HUNDRED AND F1FTYTHREE
Diseases
Dhanvantari said :
1. Suśruta, I shall now describe the pathology of
Arocaka (Non-relish for food). Three types of Arocaka are
•caused by the three humours severally situated in the tongue
and the heart.
2. Fourth type of Arocaka is caused by all the three
in combination. Fifth type of Arocaka is caused by the de­
jection of the mind. If wind is the cause, the mouth has an
astringent taste. If Pitta is the cause, it has a bitter taste. If
Kapha is the cause, a sweet taste is experienced.
3. Just as everything is tasteless at the time of sorrow
and anger so also in all the five types of Arocaka, food is
tasteless due to the vomiting sensation on account of the
•deranged humour.
4. The Udāna vāyu flings up the deranged humours
resting beneath the mouth and they give rise to a saline taste
with watery oozings in the mouth. Hence non relish for food.
5. It pains the umbilical region and the back; the food
taken is cast to the sides. The patient vomits, bit by bit, small
lumps of frothy astringent matter.
6. Due to the action of vāyu there is an eructation with
loud sound that dries up the mouth. Hiccough with hoarseness
of voice is also observed.
7. If the attack is by the deranged pitta the patient
vomits something like saline water mixed with blood. It is
sometimes greenish yellow in colour, bitter and pungent in taste.
Thirst, fainting and a burning sensation in the body are the
further characteristics.
8. If kapha is the cause, a thick glossy yellowish honey­
like mucous of excessively saline taste is vomited with watery
discharge and horripilation.
9. Patients having swelling in the mouth, with sweet
taste, pain and disquietude in the sinews and hiccough are to
be considered having all symptoms and are to be given up as
incurable.
444 Garuda Purāna
10. To him seeing anything or hearing any sound is
hateful. If the sickness is due to the food being contaminated
by germs, the symptoms are colic (śūla). shivering and disquie­
tude aggravated by vāyu, etc.
CHAPTER ONE HUNDRED AND FIFTYFOUR
Diseases
Dhanvantari said ;
1. O Suśruta, now I shall explain the cause and pathology
of Hrdroga, (Ailment of the heart) etc. They are of five
types, one due to germs and the other four due to the three
humours severally or in combination.
2. If the cause is Vāyu, a feeling of emptiness is observ­
ed. The patient eats much and cries. The heart is benumb­
ed, seems to break asunder and dries u p ; dizziness is ex­
perienced.
3. Suddenly, the patient is dejected, feels grief and is
frightened. He cannot bear to hear the least sound. He
shivers and faints as a result. There is difficulty in breathing
and sleeplessness.
4. As a result of the attack of Pitta the symptoms are
thirst, exhaustion, burning sensation, perspiration, eructa­
tion with acidity, vomiting of acid or bilious matter, fever
and cloudy vision.
5. If deranged kapha causes Hrdroga the heart becomes
numbed, the digestion is impaired, the face is distorted;
hiccough, pain in the bone, spitting of mucous matter, drowsi­
ness, lassitude, fever non relish of food are observed.
6. If the ailment of the heart is caused by the com­
bined action of all the three dosas all the different symp­
toms are observed. If the ailment is due to germs the symp­
toms are :— blackish yellow colour in the eyes, dizziness and
dark vision, cardiac oedema, disquietude, itching sensa­
tion in the limbs and expectoration of kapha.
445
1.154.17.
7. The patient thinks that his heart is being sawn with
scissors. This ailment shall be treated in the early stages, other­
wise it is fatal.
8. Thirst may be caused by Vāta, Pitta or Kapha.
Debility is caused by their combination. A sixth variety of
Hrdroga is caused by contact with the persons who are sick.
The exciting factors may be Vāta and Pitta.
9. In all these ailments it is their aggravation that
brings about spasmodic jerks in all the limbs, palpitation,
agitation, and burning sensation in the heart and fainting
through the withering up of all the dhātus.
10. Thirst arises as a result of the drying up of the
root of the tongue, throat, lungs, palate and the water-
carrying vessels. This is a common characteristic symptom
of all kinds of Hrdroga.
11-12. Parchedness of the mouth, insatiable thirst for water,
hatred for food, weakness in voice, difficulty in putting out
the tongue due to the roughness of throat, palate and the lips,
prattling in delirium, mental aberration and eructation are
also the symptoms in Hrdroga.
13-16. The derangement of Vāyu causes emaciation,
dejection of spirit, dizziness of the head, breaking pain at
the temples, impaired sense of smell, loss of juiciness in the
mouth, dullness of hearing, insomnia and general debility.
The derangement of the Pitta brings about slight increase
in the acidity, fainting, bitterness in the mouth, redness in
the eyes, perpetual drying up of the body and burning sensa­
tion and a feeling as of fumes escape through the skin. The
aggravated Kapha obstructs the Vāyu in the water-carrying
vessels. The ducts with the accumulated Kapha absorb the
heat as in the case of mud. The throat appears to be pierc­
ed with the awn of barley. Sleepiness with a sweet taste in
the mouth is experienced. A continuous sluggishness felt in
the head, lassitude, vomiting, nonrelish for food and indi­
gestion—these symptoms are in brief brought about by all
humours in combination.
17. Blood is obstructed due to the accumulation of
mucous and undigested matter thus causing the aggravation of
446 Garuda Purāna
both Vāyu and Pitta. So the patient while experiencing in­
tense heat experiences an unbearable chillness.
18. If thirst obstructs the humour in the viscera the
ailment is definitely caused by Pitta. The aching pain caused
by drinking too much water is due to the digestion and dilu­
tion of albuminous content.
19. The thirst generated by taking in greasy, pungent,
acid and saline stuffs is due to Kapha. The thirst due to the
loss of lymph and other secretions is an indication of onset
of consumption;
20. The thirst generated by the admixture of atrophy,
fainting and fever with other chronic ailments is called Up-
asargātmikā (foreboding evil)
CHAPTER ONE HUNDRED AND F1FTYFIVE
Diseases
Dhanvantari said :
1. I shall explain the pathology of Madātyaya (distem­
per due to inebriation) as mentioned by sages. Wine is sharp,
acid, dry, parchifying and light and induces quickness in sexual
intercourse.
2. It pervades even the minutest capillaries of the sys­
tem but its effect on the fat is just opposite. The qualities of
sharpness etc. mentioned by the sages have disturbing effect on
the mind.
3. Excessively drunk, wines and spirits are fatal. With
their qualities of sharpness, etc. they destroy the vitality of the
addict and bring about sluggishness.
4. Exciting the sense organs wine upsets the mind. On
taking it for the first time or second time it may have an
exciting and exhilarating effect on the drinker.
5-6. The fool carried away by indecision and uncertainty
considers it pleasing. A king who becomes an addict to wine
becomes unbridled like an unchecked serpent. There is nothing
1.155.16 447
that he will not do in his inebriation : Wine is the source of
unspeakable mischiefs and supports wickedness.
7-9. It is the sole guide of wretchedness that has a
hundred paths leading to it. Bereft of all energetic actions the
addict in the third stage of inebriety may yearn for wine always.
The sinful wretch has now come to a stage worse than death.
He cannot distinguish between righteousness and evil, pleasure
and pain, honour and dishonour, and wholesome and unwhole­
some. Withered up and deluded, highly pleased at times and
dejected at other he loses his power of memory and falls un­
conscious. Well built strong persons of gluttonous habits may
not become too intoxicated after drinking wine over a heavy
meal.
10. The ailment of inebriety may be caused by the three
humours—Vāyu, Pitta and Kapha severally or in combination.
Unconsciousness and pain in the heart characterize all varieties.
11-13. Thirst engendered by frequent loose motions,
mild dejection, fever and nonrelish for food, constipation, dark­
ness of vision, hiccough, difficulty in breathing sleeplessness,
excessive perspiration, obstruction of ordure (Visthambha), in­
tumescence, and mental agitation too characterize all types of
inebriety. The patient is in a dreamy state and does not speak
when addressed. Due to the attack of Pitta there is a burning
sensation, fever and perspiration, fainting and a continuous pal­
pitation of the heart. Due to the action of Kapha there is vomit­
ing, disquietude, sleepiness and Udaragaurava (Tympanites—
heaviness in the stomach due to gas trouble).
14-15. In the ailment of inebriation due to the action of
all humours in combination all the symptoms can be obser­
ved. Those who knowingly take to wine become victims thereof
and lose the power of thinking and mental disorders set in.
Everything is pleasing to them whether a chip of wood or an
article of food. They do not differentiate between them. Due
to the action of Vāyu many of these symptoms occur. The
patient spits out mucous matters of phlegm and experiences
parchedness of throat and somnolence.
16. He does not brook sounds. His sound is distracted.
He feels Rheumatic pain all over the body. His heart and throat

448 Garuda Purāna
are effected. He falls into fainting fits. He gasps for breath.
Excessive thirst, nausea and fever also oppress him.
17. A person who controls himself and intelligently re­
frains from drinking wine, is never afflicted by any disorder
whether physical or mental.
18-19. Deluded persons of irascible temperament indulg­
ing in injudicious diet suffer from the three disorders of inebria­
tion, epileptic fits and abject prostration more and more
powerful in the order of enumeration. This is due to the
obstruction of ducts carrying fat, blood and other lymphatic
secretions. Inebriation is caused by the derangement of all the
humours, impure blood, and presence of wine and toxic
matter in the system.
20. In the ailment of inebriation due to the derange­
ment of Vāyu, the patient becomes anaemic and all brightness
of complexion vanishes. The body assumes a coarse dark reddish
hue. The patient becomes deceitful in behaviour and fickle-
minded.
21. The intoxicated person becomes irritable and quar­
relsome due to the affliction of Pitta and his body assumes a
reddish yellow hue. The affliction of Kapha is responsible for
the symptoms of somnolence, loose irrelevant talks or when the
patient appears to be in a trance .
22-26. The combined action of all the dosas brings about
all the above symptoms as well as obstruction of the circulation
of blood and paralysis of the limbs. If the patient exhibits a
loathsome desire or fails to recognize familiar voices it is an
indication of derangement of Pitta. He may be exhausted
utterly and go to deep sleep but the body may be shaking
vigorously : The signs of an affliction of Vāyu must be care­
fully noted. The inebriated patient may either see the sky red,
blue and black or without seeing anything sink in darkness. He
may regain consciousness immediately but may experience pain
in the cardiac region, a shivering sensation and vertigo. In
epileptic fits brought about by derangement of Vāyu the patient
has hiccough and brownish red colour of the skin. Afflicted by
Pitta the patient, seeing the sky red and yellow, may sink into
swoon. When he wakes up he perspires profusely and is oppres­
sed with excessive thirst and a burning sensation. During the
1.156.3 449
fit a portion of the body may be yellow and the other blue.
His eyes may be red, yellow or crimson.
27-28. In Kapha affliction the epileptic patient sees the
sky enveloped with clouds as it were, sinks into a deep coma
and regains consciousness very late. He complains of disquiet-
ness in the cardiac region. There is salivation. Heavy and be­
numbed in limbs he falls in a thud like a goat in the uncons­
cious state. In the combined action of all the dosas it appears
like an Apasmāra (epilepsy).
29-30. He falls down motionlessly and does not have
any frightful convulsive movements of limbs. In the ailment
of mada, mūrcchā, the morbid humours spread themselves out
and become calm without medication when the patient sinks into
prostration. Speech, body and the mind do not function pro­
perly but he does not lose strength.
31. Patients who fall down in prostration, fall like logs
of wood, no better than dead but with risk of death.
32. If the treatment is not immediately carried out he
may die like a person in a deep sea full of crocodiles.
33. A person in prostration (like the person in the sea)
should be immediately taken out of it. A person suffering from
inebriation may be irritated or pleased, it is certain.
34-35. Used judiciously wine relieves persons of worries,
otherwise leads him to hell. It gives ability to work, helps
the natural functions, and blesses with beauty. Judicious use of
wine is like that of nectar.
CHAPTER ONE HUNDRED AND FIFTYS1X v
Diseases 6
^ v
Dhanvantari said:
1-3. O Suśruta, I shall explain the pathology of Arśas
(Piles) ailments. Among the condylomatous (pinlike) growths
in the flesh those that obstruct the anus are called Arśas. The
deranged humour defiling the skin, flesh and the fat makes
450 Garuda Purāna
many shoots of flesh of diverse shapes in the region of the
rectum. They are called Arśas (Piles). In brief, they are of
two types sahaja (congenital) and Anantarottha (postnatal).
4. The passage of the rectum is five and a half Ańgulas
long. There, dry stone-like lumps three and a half ańgulas
long grow.
5-6. Blood vessels passing through the entrails come to
these lumps and split open. Hence, within an añgula from
without, bleeding occurs in the region of these condylomatous
growths. Hair about one and a half ańgulas in length grow
beyond them. In the congenital type of piles the cause is the
discomfort of the child in the womb.
7. The creation of the feeds of piles is due to the mis­
deeds of the parents. Curse of gods also may be the cause.
In the piles due to the combined action of the dosas it is the
food taken in that creates the seeds.
8. All ailments congenital in nature are incurable. The
piles of congenital type are rough, ugly looking, pointing in­
ward and pale, yellow in colour. The disorders brought about
by them are dreadful.
9. Piles are of six types when caused by dosas after the
birth. The three different dosas severally or their combinations
in twos make up the six varieties. The dry piles are due to
Vāyu and Kapha and the wet ones due to Pitta.
10. When more and more faces accumulate in the
gastric fire that reduces the food taken before into faeces, if
the person indulges in excessive sexual intercourse the dosas
become aggravated.
11-14. The Apāna Vāyu (genito-urinary illiac nerve
force) becomes aggravated due to various such causes as:—
drinking in a fitful state, taking in hard indigestible foodstuffs,
frequent rubbing of the belly, eyes and throat with the palms,
contact with very chill water, continuous riding for a long
time, suppression of natural urges and evacuating them with
difficulty, dysentery, constipation, pulling things and in woman
miscarriage and painful labour.
15-16. When the Apāna becomes excited the faeces get
obstructed in the flexus of the rectum and condylomatous
growths occur on their knotty joints. Its indications are
1.156.26. 451
low gastric function, obstruction to the removal of ordure,
pain in the bones and calves of the legs, vertigo, burning
sensation in the eyes, intumascence and either loose motions
or constipation.
17. Obstructed from the front, the wind moves about
below the umbilicus and when the patient breathes with diffi­
culty it comes out with blood.
18. A rumbling sound in the entrails, eructation, pro­
fuse belching of saline stuff, excessive urination, scanty faeces,
non-inclination to take food, vertigo, sour taste in the mouth.
19. Pain in the head, back and chest, lassitude, yearning
for sensuous pleasures, anger due to frustration or neglect of
service by others are also observed.
20. Sometimes the symptoms give rise to the suspicion
of other ailments such as diarrhoea, wasting disease, jaundice,
enlargement of the spleen and dropsy. All these diseases in­
crease when piles begin to grow.
21. When the Apāna returns, it is obstructed by these
growths and so it aggravates other vital airs moving among
the sense organs and parts of the whole body.
22. Then it produces a parched condition in the seats
of Pitta, Kapha, urine and faeces and obstructs the gastric fire.
Then usually all the piles grow.
23. The patient becomes lean, his enthusiasm and jolly
spirit vanishes; he becomes dejected, emaciated, pallid in face,
and appears like a worm eaten tree, sapless and devoid of
shade.
24-25. All the disorders mentioned in Yaksmā (Pulmo­
nary consumption) distress him. They give rise to acute pain
in the vulnerable joints, Cough, excessive thirst, dryness in the
mouth, dyspnea, catarrh, lassitude, aching pain in the limbs,
nausea, sneezing, intumescence, fever, debility, deafness,
rigidity and the disease gravel—all these torment him.
26. Completely emaciated, with voice broken, he sinks
into a trance and frequently spits. He does not show any
inclination to take food. He has pain in all joints, bones,
chest, navel, anus and the thigh joints. A kind of bilious
matter begins to ooze out of the anus. It resembles water with
which meat has been washed.
452 Garuda Parana
27. Some of these piles are dry but others are found to
suppurate and burst; they are caused by Pitta and are of the
colour of turmeric.
28. These piles generated by aggravated Vāyu are dry
and rough. They are faded, reddish or brownish in colour and
uneven.
29. They are of unequal sizes and shapes, curved, sharp-
pointed with their external ends cracked and severed. They
resemble the fruits of Bimba Kharjūra 1 , Karkandhu 2 and
Karpāsa 3 seed.
30. Some of them resemble Kadamba flowers, and some
those of the white mustard. Acute pain in the head, sides,
shoulders, calves, thighs, thigh joints, etc. is felt.
31. Sneezing, eructation, obstruction to the removal of
ordure, catching pain in the heart and non relish for food,
cough, dryspnea, impaired function of the digestive system,
ringing noise in the ears and vertigo are further symptoms.
32. A patient distressed with these disorders passes
stools with great difficulty. It is scanty. A loud sound is pro­
duced while evacuating the slimy frothy stuff.
33. The skin, nail, faeces, urine, eyes and face are black
in colour. Chronic enlargement of the spleen, drooping and
globular tumours (Asthīlā) occur.
34. The condylomatous growths of piles due to the
derangement of Pitta are bluish in colour at the opening and
red, yellow and black otherwise. They exude bloody, watery
stuff through their small tips. They smell like raw meat. They
are soft to the touch and hang loosely.
35. Some of them resemble the tongue of a parrot,
split liver or the mouth of a leech. Burning sensation, fever
and perspiration, thirst, epileptic fits, non-relish for food and
loss of sense are the symptoms at the time of suppuration.
36. The faeces are hot, liquid in form, bluish, reddish
and yellow in colour and undigested. The piles are thick
in the middle like barley grain. The skin, nail etc are green
or yellow in colour.
1. Phoenix dactylifer or p. acaulis (Refer GVDB p. 131).
2. Zizyphus nummularia.
3. Glossypium barbadens.
1.156.47 453
37. If Kapha be the cause the piles are deep rooted,
thick, less painful, white in colour, of decaying appearance,
glossy, globular in shape and unyielding.
38. Lubricious, rigid, smooth and mild they produce an
itching sensation and the patient finds it pleasant to handle
them and scratch them. Some of them are like the bamboo
shoots or the seed of the jack fruit or the teat of a cow.
39. There is catching pain at the thigh joints, rectum,
bladder and navel. Dyspnea, cough, disquietude in the
cardiac region, salivatiou non-relish of food and catarrh are
the symptoms.
40. Strangury (difficulty in passing urine), sluggishness
of head, shivering chilliness are experienced. Impotency, im­
paired gastric function, vomiting and all the disorders in
undigested state are also found in the patient.
41. The faeces come out in profusion. They have the
colour of suet. They contain mucous kapha matter. The piles
do not crack nor do they bleed. Skin, etc., have grey colour and
are glossy.
42. In the piles caused by the combined action of all
dosas all the symptoms can be observed. If they are caused by
the impurity of blood such symptoms as are in the Pittaja
type can be observed.
43. They resemble the shoots of Vata or Guñjā berries
or coral. The faeces are hard and hot and contaminated.
44. If the motions are many the blood gushes out
suddenly. The skin of the patient is like that of a frog. He
suffers all disorders due to the deficiency of blood.
45-47. The patient loses the colour of his complexion,
strength and mental gaiety. His vitality is impaired. His sense
organs do not function properly. By taking hard foodstuffs
dehydrating the faeces, like Mudga 1 , Kodrava 2 , Jambīra 3 ,
bamboo shoots, Bengal gram, etc., the wind becomes aggravated
in the region of the rectum and obstructs the ducts flowing
down and dries up the waste matter.
1. Phaseolus radiatus
2. Paspalum screbiculatum.
3. An Allium species (Refer GVDB. p. 164).
454 Garuda Parana
48. It absorbs the moisture of faeces and urine and
makes them thick with disastrous consequences. As a result of
it acute pain in the viscera, back, cardiac region and the sides
results.
49. Tympanites, Ascites, accumulation of faeces, colic,
pain in the bladder and intumescence in the cheeks are likely
to follow.
50. The deranged Vāyu taking an upward course
causes vomiting, non-relish for food and fever. Palpitation of
the heart, diarrhoea, suppression of urine and dysentery are
also caused.
51. Deafness, dyspnea, acute headache, consumption,
catarrh, faecal disorder, thirst, enlargement of the spleen
dropsy, etc., follow.
52. All these caused by the derangement of Vāyu are
terrific. Piles bring about even death.
53. Piles grow in the rectum of those persons whose
viscera are attacked by Vāyu even without the exciting factors.
The congenital piles as well as those that grow in the inner
grove of the rectum are incurable. If the digestive power is
maintained palliation is the only alternative.
54. Growths of condylomatouś nature caused by any
two of the dosas in combination and those in the second flexus
are incurable if left untreated for a year.
55. Those piles that grow in the external groove as
well as those caused by a single dosa can be easily cured if
they are of recent origin.
56. Condylomatous growths are said to grow on the
penis, etc., as well as in the navel too. They are like the Gandū-
pada (the pillow footed worm or Earthworm) and are lubri-
cious and soft.
57. The wind Vyāna in combination with Kapha brings
about growth of piles on the outer skin like nails rough to the
touch and firm. They are called Carmakīla.
58. The roughness and piercing nature of the piles is
due to Vāyu; the blackness at the top is due to Pitta; and their
glossiness, knotty nature and colouration are due to Kapha.
1.157.7 455
59. An intelligent man must exert himself in quelling
the piles quickly. Otherwise they may lead to graver disorders
and asitis.
CHAPTER ONE HUNDRED AND F1FTYSEVEN
Diseases
Dhanvantari said:
1. O Suśruta, I shall explain the pathology of dysentery
and diarrhoea. They are of six types, the dosas severally and
in combination produce four varieties and fear and sorrow
produce two types.
2-3. Dysentery is usually caused by drinking too much
of water. The Vāyu becomes aggravated due to the injudicious
intake of dry foods, fatty stuffs, fried things, gingelly seed cakes,
shoots and germinated sprouts and inordinate quantities of
wine, day-sleep, worms and suppression of natural urges for
excretion.
4. The aggravated Vāyu causes the downward rush of
the blood extinguishing the gastric fire. Then it permeates
the inner chamber of food and faeces and liquefies the waste
matter.
5. The indication of its imminent onset is an acute pain
in the chest, rectum and viscera, perspiration all over the body
and constipation.
6. Distention of the abdomen, indigestion and absence
of fever are due to Vāyu. The patient passes scanty faeces
without any sound but with constant interruptions.
7. The waste matter is hard, turbid, frothy and knotty.
A burning sensation in the fleshy region of the rectum is felt.
The lubricious surface is cut up. There is a prolapse in the
constricted anus. The patient gasps for breath and has horri­
pilation all over the body.
456 Garuda Purāna:
1.157.29 457
8-10. In the pittaja type diarrhoea the waste matter is
yellow, black, turmeric coloured and grass coloured with body, acute Tamaka fever, epileptic fits, numbness in the head
blood mixed with it. It has a fetid smell. The patient has a and thighs, intumescence in hands and feet, drowsiness, par-
burning sensation, excessive thirst and epileptic fits. If the chedness of the palate due to the action of the wind, darkness
cause is kapha there is an acute pain in the anus with burning of vision, noisy echo in the ears, pain in the sides, thighs,
sensation. The waste matter is thick, slimy and scanty in a thigh joints, neck, etc. and acute cholera.
continuous flow. If the three dosas in combination cause
22. In weak patients the symptoms are very pronounced,
diarrhoea, all the symptoms and particularly horripilation,
hunger and thirst greatly oppressing them. There is inflation
severe pain, and heaviness in bladder, belly and anus are
of belly during the process of digestion or on the completion
observed. The patient loses sense and thinks what he has done
of the same. After taking meal the patient gets some relief.
as not done.
23. In the Vātaja type of Grahanī the following indica­
11. If extreme fright agitates the mind the patient
tions can be seen. Palpitation of the heart, enlargement of the
passes stool even as he lies down. The Vāyu liquefies it and it
spleen, piles, jaundice, loss of sense, passing of either loose or
passes out in warm jets.
hard lumpy dry waste matter with froth and loud report,
12. If extreme agony causes diarrhoea the symptoms gasping for breath and hiccough. The motion is frequent.
are as in Vātaja and Pittaja types. In brief, diarrhoea can be
24. In the Pittaja type of Grahanī the waste matter is
divided into two (1) Sāma or with mucous and (2) Nirāma
either yellow or bluish yellow and liquid in nature. Acid
or without mucous.
eruptions, burning sensation in the heart and throat, nonrelish
13. In the Sāma type the waste matter emits fetid smell.
for food and excessive thirst are also seen.
There is swelling, obstruction to the passage of ordure, and
25-27. Difficulty in digestion, painful motion, vomiting,
salivation. The opposite characteristics are observed in Nirāma
non-relish for food, burning sensation in the mouth, frequent
type. Due to Kapha none sinks.
spitting, cough, disquietude and catarrh, sensation of bulki-
14. Atisāra (diarrhoea) not given careful attention
ness in the heart, distension and heaviness of abdomen, eruc­
may lead to Grahanī (acute dysentery) by taking in articles
tation with defiled sweetness, lassitude, horripilation, etc. are
of food bringing about the quenching of gestric fire.
the specific features of the Kaphaja type. The waste matter is
15. Atisāra is so called because there is plenty (Ati) of thick split up and charged with mucous matter. Even if the
evacuation (Sara) of digested Sāma or Nirāma waste matter. patient is not lean he feels weak. In the Sannipātaja Grahanī
Hence, it is very active and virulent naturally. If Sāma is all the symptoms are observed.
undigested it becomes shattered; if digested it does not become
28-29. The first three types are very disorderly. All the
Pakva (fully ripe and digested).
symptoms mentioned before are observed in Grahanī too.
16. A chronic Atisāra with the accumulations leads
Eight ailments are called Mahārogas (great illnesses). They are
to Grahanī disorder which is of four types, the three dosas
incurable. They are :—Rheumating gravel in urine (or stone
severally and collectively being the cause.
in bladder), leprosy, epilepsy, dropsy, gonorrhoea, piles and
17-21- The general symptoms of the onset of Grahanī
Grahanī.
are :—exhaustion of the limbs, purification of the body with
delay (delayed evacuation), a little salivation, draught in the
mouth, non relish for food, thirst, vertigo, binding pain in the
abdomen, vomiting and ringing in the ears. Some of these
symptoms are also seen :—Weakness and emaciation of the

458 Garuda Purāna
CHAPTER ONE HUNDRED AND FIFTYEIGHT
Diseases
Dhanvantari said :
1-3. Now I shall explain the pathology of Mūtrāghāta
(suppression of urine or strangury), Suśruta, please listen. The
urinary bladder, its top or outlet, the penis, the hip, the scro­
tum and the rectum, all these are covered by a single
peritoneum and are situated in the pelvic cavity. Though the
bladder is placed with its face down it is continuously filled
-with urinary secretions through the ducts carrying them
and always exuding them. Dosas entering these secretions
produce twenty diseases.
4-3. Strangury and diabetes affect the vulnerable joints
of the pelvis containing the bladder, thigh joints and the
penis. In the Vātaja type the urine is scanty and emitted
•constantly with the greatest pain. In the Pittaja type it is
yellow giving rise to pain and burning sensation. In the
Kaphaja type it is red. The patient feels heaviness in the
bladder and penis. Intumescence is also found there.
6-7. The urinary discharge is lubricious or tawny in
colour in a combined action of all dosas. When the deranged
Vāyu turns the face of the bladder and dries it up the urine
is charged with Pitta, Kapha or semen and a terrible gravel
is formed like a lump of Gorocanā which is a limb of the pitta
matter.
8. In all cases the deranged Kapha is an exciting factor
in Aśmarī. Its premonitory symptoms are :—Inflammation of
the urinary bladder and excruciating pain all round it in that
region.
9. The urine gets obstructed in the bladder. There is
difficulty in passing urine. There is fever and nonrelish for
food. The general indications are pain in the umbilical
region, foreskin of the prepuce and the top of the urinary
bladder, etc.
10. When there is obstruction in the passage by the
gravel the micturition is delayed and painful. If the patient
1.158.22 459
passes urine after a long retention the urine is clear and crys­
tal coloured and he feels great pain.
11. If it is excited it comes out with blood and fleshy
matter. There is pain in the passage. In the Vāyuja concretion
of urine the patient grinds his teeth and shakes violently.
12. The patient feels that something stops the urine
and afflicts the navel, he evacuates the bowel with a gaseous
discharge and urinates in drops frequently.
13. The Aśmarī is tough and dark in colour. It ap­
pears to be studded with thorns. Pitta brings about a burn­
ing sensation in the bladder. It appears hot as if being cooked.
14. The concretions appear like the stones of Bhallātaka
fruit red, yellow and white in colour. Due to the affliction of
Kapha the bladder appears to be inflicted upon and is heavy
and cool to the touch.
15. In infants the Aśmarī is large, glossy and honey-
coloured or white. Many children are affected by it.
16-17. Since they have not grown large or fully deve­
loped they can be extracted easily. The Śukrāśmarī or con­
cretion in semen is generated by suppression of emission and
it is dreadful. The aggravated vāyu collects and dries up the
semen unreleased or dislodged from it soriginal seat within the
scrotum. It is then called Śukrāśmarī.
18. It produces a painful swelling in the bladder and
micturition is very painful. The semen secreted becomes
dry if there are Śukrāśmarī formations.
19. An attack of fever or chronic cough makes the
urinary concretions into Śarkarā (gravel). The internal Vāyu
splits and crushes these concretions and sends them out along
with the urine. If the Vāyu takes an averse course they lie
within the bladder and mature.
20. The aggravated Vāyu may make the top of the
bladder let out urine. Sometimes it may obstruct the flow of
urine and from its seat it may generate pain.
21. It may cover up the bladder or lifting it, it may
scatter it about, then a great pain is felt with throbbings and
irritation.
22. When the bladder is thus afflicted the urine may
460 Garuda Purāna
come out in drops. The continuous flow is obstructed; this
disease is called Vātavasti.
23. It is difficult to be cured. The second one is still
more difficult to be cured. The powerful Vāyu comes in bet­
ween the path of faeces and the bladder.
24. It generates a kind of thick knotty round raised
concretions called Vātāsthilā (Globular seed like concretions
caused by Vāyu.) They are found both in the faeces and in the
urine.
25-26. A sickness called Vātakundalikā is produced
when semen is retained for a long time without emission.
The deranged Vāyu lies within the bladder in a coil and gives
great pain. It whirls after obstructing the urine. There is rigi­
dity, heaviness and convolution in the bladder. Urine is passed
out bit by bit.
27-28. The urine being obstructed does not pass out
completely. After the passage of urine there is a slight pain.
When the Vāyu is obstructed by the collection of urine it
returns to the umbilical region or lower abdomen and produces
pain. There is no distension but due to loss of strength faeces
are collected and obstructed.
29-30. Urine may enter the abdominal passage by the
pressure of wind and stay in the bladder or umbilical region
and flow out gradually. It may or may not be painful. It is
without cessation. Its residue is dried up.
31. Inside the bladder near its entrance there is a knotty
small firm concretion like gravel. It is called Mūtragranthi.
32. Sometimes a man in his sexual intercourse may
not discharge semen immediately although it might have been
dislodged from its seat. This is due to the action of Vāyu.
But when he begins to urinate the semen may come out either
before or after urination.
33. The urine then appears like water washing down
ashes. The stuff is called Mūtraśukram (Spermatorrhoea)
Sometimes weak persons or those of harsh nature are afflicted
by Vāyu when passing stools.
34. The faecal matter may get into the urinary tract and
hence the urine drop may have the smell of faeces. This is
called Mūtravighāta.
1.159.5 461
35-36. The Vāyu aggravated by Pitta, physical exercises,
excessive intake of sharp acid food stuffs and inflammation
may generate a burning sensation in the urinary bladder and
urine mixed with blood or blood alone comes out in hot jets.
It is called Usnavāta.
37. Pitta and Vāyu in the urinary bladder of a consti­
tutionally parched up person or thoroughly weary man may
cause deficiency of urine accompanied by pain and burning
sensation. The ailment is called Mūtraksaya.
38-40. If either kapha or pitta or both are affected by
Vāyu the passage of urine is very painful. It is a thick fluid
yellow, red or white in colour. There is a burning sensation.
It may have the colour of bile or powdered conch shell. It may
be dry in some cases. It may have all the colours too. The
ailment is called Mūtrasāda. Thus all ailments in the context of
urination have been explained in detail.
CHAPTER ONE HUNDRED AND FIFTYNINE
Diseases
Dhanvantari said :
1. I shall now explain the pathology of Pramehas
(Diabetes), please listen O Suśruta. Diabetes consists of twenty
varieties. Ten are caused by Kapha, six are caused by Pitta and
four are caused by Vāyu. Fat, urine and phlegm are the seats
of disorders.
2. A patient of Hāridrameha passes hot faeces and urine
having the colour of turmeric and smelling like saw flesh. A
patient of Māñjisthameha passes urine like the water with
which Indian madder is washed (yellowish red).
3. A patient of Raktameha discharges flesh smelling hot
saline red urine. A patient of Vasāmeha frequently discharges
urine mixed with fat and having the colour of fat.
4-5. A patient of Majjāmeha passess urine charged with
marrow and resembling marrow. A patient of Hastimeha
462 Garuda Purāna
discharges a continuous copious flow of urine containing slimy-
mucous matter.
6. A patient of Madhumeha discharges urine like honey.
It is of two types.
7-9. When the Vāyu gets aggravated due to deficiency of
dhātus and its path is obstructed by the dosas the patient be­
gins to exhibit the symptoms and without any apparent reason
he shows signs of amelioration and aggravation by turns. It then
becomes incurable. All pramehas, neglected at the outset, turn
into Madhumeha in course of time.
All those cases of Prameha where the excretions are
sweet like honey can be classified under Madhumeha.
10. The common disorders in the Pramehas caused by
Kapha are indigestion, nonrelish for food, vomiting, somno­
lence, cough and catarrh.
11. The characteristic symptoms in Meha caused by
deranged Pitta are:—Pricking pain in the bladder and urethra,
bursting of the scrotum, fever, burning sensation in the body,
thirst, sour eructations, epilepsy and loose bowels.
12. The Vāyu afflicted person exhibits the following
symptoms :—Udāvarta (Prolapsus of the anus), shivering, pain
in the heart, morbid longing (for bitter and astringent food-stuffs),
Colic, sleeplessness withering up, dyspnea and cough.
13. Ten types of abscesses caused by the neglect of
Prameha are :—(1) Śarāvikā (2) Kacchapikā (3) Jvālinī
(4) Vinatā (5) Alajl (6) Masūrikā (7) Sarsapikā (8) Putrinī
(9) Vidārikā and (10) Vidradhi.
14. The main cause is food stuff, sweat, sour, saline, oily,
heavy, lubricious and cold in combination with Kapha.
15. Newly harvested grains, wine, dal soup, gravy,
jaggery and milkproducts in excess cause sharing the bed or
seat as a patient may also cause the same.
16. The defiled Kapha located in the urinary bladder
first defiles the body, secretions like sweat, and the fat and flesh.
Then it produces Pramehas.
17. The Kapha makes the blood mixed with urine when
Kapha etc. are exhausted. When Kapha subsides Vāyu brings
the dhatus to the bladder.
1.159.28 463
18. The curability or otherwise and the necessity to wait
in the case of Pramehas shall be decided by understanding the
underlying cause. If the dosas are eliminated the disease can
be cured, if they are aggravated the sickness persists.
19. The general characteristic of all Pramehas is copious
urination turbid in nature. By the combination of dosas different
disorders are observed. The different types of Prameha are
classified according to the colour of the urine.
20. The patient of Udakameha (Polyuria) passes clear
copiouscool odourless urine like water. It is slightly lubricious
and turbid.
21-22. The patient of Iksumeha discharges excessively
sweet wine, like sugar-cane juice. The patient of Sāndrameha
(Chyluria) passes thick urine resembling state rice gruel.
23. The patient of Surāmeha passes urine like wine
transparent at the surface but leaving a sediment at the
bottom. The patient of Pistameha passes copious urine
white-like pasted rice. He has horripilation at the time of
urination.
24. The patient of Śukrameha (Spermatorrhoea) passes
une highly charged with semen resembling it in colour. The
patient of Sikatāmeha passes urine with sediments like grains of
sand.
25.\ The patient of Śītameha passes copious urine cold
and sweet. The patient of Śanairmeha passes urine slowly in
broken jets. The patient of Lālāmeha passes slimy, shreddy
urine like saliva.
26. The patient of Ksārameha passes urine alkaline in
character in smell, colour, taste and touch. The patient of
Nīlameha passes bluish urine and the patient of Kālameha
passes urine black like ink.
27. Abscesses usually occur in vulnerable joints and
fleshy portions in the body. An abscess elevated at the extre­
mities and dipped in the centre, producing no discharges nor
giving any pain is called Śarāvikā since it resembles a saucer in
shape.
28. An abscess giving a burning sensation and resembl­
ing the back of a tortoise shall be known Kacchapikā by

464 Garuda Purāna
scholars. The abscess large in size and blue in colour is called
Vinatā.
29. At the time of its incubation the abscess Jvālini gives
excruciating pain and a burning sensation. The abscess Alaji
is terrible. It is either red or white and is surrounded by
blisters.
30. An abscess resembling a Masūra dāla (lentil seed)
is called Masūrikā. Small clusters of abscesses resembling
mustard seeds in the tongue are called Sarsapikā. They are
very painful. They suppurate too.
31. The abscess Putrinī is of various sizes. Some are
large, some small and some very minute. The abscess Vidā-
rikā is hard and round like the bulbous root of Vidārī (an
esculent tuber).
32. An abscess with the characteristics of Vidradhi
(Erysipelas) is called Vidradhikā. The abscesses Putrinī and
Vidārikā give intolerable pain and are fatty.
33. Many other abscesses occurring suddenly due to the
deranged Pitta are less fatty. Their virulence is in accordance
with the aggravation of the dosas.
34. In a patient of defiled fat these abscesses occur even
without Prameha. They are not recognized as long as the
colour is not clearly developed.
35. Without the characteristic symptoms of Prameha
if a patient passes urine red in colour or resembling the wash­
ings of turmeric he is a victim of Raktapitta (urethral
haemorrhage).
36-37. Perspiration, foul smell in the limbs, lassitude
and looseness in the limbs, inclination to lie down, sleep, or
take food, burning sensation in the chest, eyes, tongue and
ears, thickness of the tips hair and nails and their profuse
gr owth, fondness for cool things, parchedness in the throat and
palate, taste of sweetness in the mouth, burning sensation in
hands and feet, all these are the symptoms indicating the
onset of Prameha. Ants move about in the urine of the patient.
38. Thirst and sweetness of urine and similar disorders
of various forms occur when the illness progresses. When the
symptoms are full the type occurs. When the other dosas sub­
side the Vātaja type may occur.
1.160.8 465
39. Prameha caused by Pitta and Kapha exhibits the
entire symptoms simultaneously and that caused by sexual in­
dulgence exhibits them gradually. Pittaja Prameha can be
checked or alleviated. If the Prameha is not fully developed it
can be cured.
• ^ 1
j f < J
U
CHAPTER ONE HUNDRED AND SIXTY \A{'I
Diseases
Dhanvantari said:
1-3. I shall now describe the pathology of Vidradhi _ <
ysipelas) and Gulma (Intumescence^; please listen O
Suśruta. If stale or very hot, dry, coarse and parchifying food­
stuffs are taken, or if abnormal activities are indulged in, if
hard and uneven beds are used the blood becomes vitiated.
Then it vitiates the skin, flesh, fat and bones and takes refuge
in the abdominal cavity and produces intumescence inside and
outside the body. It gives excruciating pain. It may be elongat­
ed or circular in shape. This is called Vidradhi.
4. The dosas either severally or in combination produce
on the surface of the body on different limbs knotty intumes­
cences due to exuding contaminated blood.
5. Inside, they are in the form of inflammations very
terrible, deep seated and exuding. They grow like anthills.
They impair digestion.
6. They usually occur in the umbilical region, urinary
bladder, liver, spleen lungs, heart, abdomen and the thigh
joints. When there is palpitation of the heart they give excru­
ciating pain.
7. At the time of incubation it is black in colour and at
the time of ripening or suppurating it becomes red. It is irre­
gular information: It brings in loss of consciousness, vertigo,
constipation, suppression of urine and noisiness in movement.
8. In the pittaja type it is red, copper coloured or black
producing thirst, fainting, fever and burning sensation. In the
466 Garuda Purāna
kaphaja type it quickly incubates and suppurates. A little
greyish ill colour it gives an itching sensation.
9. Shivering, chillness to touch, numbness of the affect­
ed part, yawning, nonrelish for food and heaviness are the
symptoms. The Sannipātaja type is slow in growth and does
not suppurate. It is irregular in formation.
10 Looseness of the bowels is the common character­
istic of both the external and the internal vidradhi. It assumes
a black colour, surrounded by blisters and is attended with an
intolerable burning pain and fever.
11. The external abscess due to contaminated blood is
a sign of Pitta. Such abscess in the internal regions is peculiar
to women. There is another Vidradhi due to wounds with a
weapon, or hitting with something.
12. The blood originating from the wound is tossed by
the Vāyu and it aggravates pitta and produces a vidradhi of
grave disorders exhibiting the symptoms of both Pitta and
contaminated blood.
13. Difference in the disorder is due to the difference in
the seat of the abscess. If puffing up is the disorder in an
abscess in the umbilical region that in the bladder is strangury.
14. An abscess in the spleen will cause difficulty in in­
haling and exhaling and excessive thirst. An abscess in the
lungs produces constriction in the throat. An abscess in the
heart produces pain all over the body.
15. An abscess in the abdomen or its side produces
loss of sense, Tamaka Śvāsa (a peculiar dyspnea) and digging
pain in the heart.
16. If there is an abscess in the thigh joints internally
or externally or in the hips or on the back the pain will be in
the sides and the wind will be obstructed at the rectum.
17. The state of incubation, that of ripening and that
of fully ripened tumour in the inside are to be known as very
like those of any swelling. An internal abscess occurring above
the umbilical region sends out the exudation after suppuration
through the mouth and the others through the anus.
18. In a vidradhi formation in rectum mouth or um­
bilical region the dosa can be known from its suppuration. A
sannipātaja vidradhi shows alteration from its seat.
1.160.30 467
19. The Vidradhi in the umbilical region or in the
urinary bladder, externally or internally when ripe, bursts.
That which is fully grown suppurates but under-developed is
infested with disorders.
20. Sinful wicked women suffer from internal abscesses
when the child in the womb dies; an inflammation occurs
there very thick.
21. An abscess on the breasts of women has all the
characteristics of an external abscess. The blood in women is
very subtle. Hence small girls do not suffer from internal
abscess.
22-23. An aggravated but obstructed Vāyu in its path
generally causes swellings. From the region between scrotum
and the thigh joints it reaches the nerve vessel passing beyond
the testicles and oppresses it. Thus it causes its swelling and a
vitiation of the fat in the locality. It is called Vrddhi (Hydro-
cela) . It is of seven types.
24. Due to the affliction of Vāyu, in the case of Vrddhi
whether external or internal there is excessive micturition.
The spelling becomes inflated, parched and rough to the
touch accompanied by a burning sensation.
25. Due to the affliction of Pitta the swelling resembles
a ripe Udumbara fruit (Ficus Indica) attended with heat,
burning sensation and suppuration. Due to the affliction of
Kapha the swelling is heavy, glossy and slightly painful. It
produces an itching sensation.
26. Due to the affliction of contaminated blood, the
swelling becomes compact, dark in colour and covered with
bulbous eruptions on its surface. All the symptoms of Pittaja
Vrddhi are present. Due to the action of fat defiled by Kapha
the Vrddhi is soft and rounded like a palm fruit.
27. This ailment is called Mūtraja Vrddhi as the
patient habitually suppresses the passage of urine. There are
no hair on the swelling. It is soft and quiet but is disturbed
on movement.
28. Plunging into chill water, and taking in food­
stuffs aggravating the Vāyu produces strangury and ringlike
markings beneath the scrotum.
29-30. Suppression of faeces and passage of urine and
468 Garuda Purina
abnormal activities of the limbs causes the aggravation of the
Vāyu that affects the virility of the patient and takes the
blood downwards. This causes knotty swelling in the thigh
joints.
31. Neglected at the outset this Vrddhi turns into
Gulma (enlarged spleen, etc.) and produces in its wake many
disorders like distension, etc. Firmly pressed it goes in with a
sound but comes out swelling again.
32. The Rakta Vrddhi is incurable. Vāta Vrddhi con­
tinues in the same size with a network of coarse blue and red
veins like a window covered with a woollen net.
33. There are seven types of Vrddhi due to the dosas
severally and combined in diverse ways and the eighth one
happens in women due to the contamination of menstrual
blood.
34. Fever, dysentery, fainting, vomiting, chillness and
hunger make even a strong man emaciated.
35. The patient who takes boiled rice and drinks too
much or fasts or takes bath is soon overwhelmed with fits of
fainting.
36. Without resorting to emollient or diaphoretic
measures, drying up measures shall be used or those measures
provoking free flow of blood shall be used whether the patient
is free from defiled dosas or not.
37-38. In the case of the Vātaja Vidradhi the wind and
the defiled matter can be eliminated separately or collectively.
The Vāyu mixed with blood passing through the ducts obs­
tructs their upward or downward passage and produces pain.
T h e swelling Gulma can be felt by the hand in a knotty
globular shape. It feels a little hot.
39. The Vāyu lodged in the abdomen becomes hard
and coarse due to fasting or obstruction to the passage by
Kapha and waste matter.
40. The aggravated Vāyu continuing in its own locatious
acts independently, while located in the seat of any other
dosa it is dependent on that dosa. The consolidated lump of
i a p h a in combination with dirt occupying the bladder, um­
bilical region, thoracic cavity and sides is called Gulma.
1.160.53 469
41. In the Vātaja type of gulma, headache, fever, in­
flammation of the spleen, rumbling sound in the entrails, a
pricking pain in the limbs, loose motions, and difficult painful
urination are the symptoms.
42. There is swelling (Śotha or Anasarca) in the limbs,
mouth or in the feet, impaired gastric function, parchedness
and black colour of the skin etc. due to the fickleness of Vāyu.
43. Like a blind man groping about rolling his eye­
balls without realising the place where he is, the gulma rolls
about as if a number of ants have covered it. It throbs.
44. Due to Pitta, burning sensation is felt. There are
acid eructations, epileptic fits, loose motions, sweating thirst,
chlorosis (Hāridrya) and swellings all over the body.
45. The deranged kapha is aggravated or diminishes and
scorches its seat. There is rigidity due to kapha, non relish for
food, a feeling of exhaustion, heaviness of head and fever.
46. Obesity, lassitude, disquietude whiteness or black­
ness of skin etc. are observed. The swelling becomes hard
and fixed and the patient has steady sleep for a short while.
47. Inflammations caused by two dosas in combination
affecting their own respective seats and exhibiting their own
symptoms prove fatal.
48-49. Rakta gulma (ovarian tumour) found only in
women is caused by all dosas and exhibits severe pain and
burning sensation. It suppurates quickly. It is hard and raised
and is incurable. If a woman suffering from uterine trouble
exposes herself to gusts of wind during her menstrual period
the Vāyu principle gets aggravated.
50. It obstructs the passage of menstrual flow of blood
which collecting in the abdominal cavity produces symptoms
of pregnancy.
51. Disquietude, milk in the breasts, craving desire for
various foodstuffs etc. as in pregnancy and waywardness are
also seen. In combination with Vāyu, Pitta accumulates in
the vaginal passage.
52. The blood is too collected there. All the symptoms
of Vātaja and Pittaja gulmas are observed. In the womb the
seat of blood there is acute pain.
53. There is vaginal discharge with fetid smell and
470 Garuda Purāna
lencorrhoea with pain. Enlarged spleen also appears like preg­
nancy sometimes. All these are due to unnatural desire for
sexual intercourse.
54. It suppurates slowly and the vidradhi does not
grow again. If that is contaminated with impure blood it
suppurates quickly.
55-56. Since it gives a burning sensation quickly it is
called Vidradhi. If a gulma occurs on another gulma there is
burning sensation and pain in the spleen. Digestion is im­
paired, colour of complexion is faded and strength diminishes.
The natural urges are suppressed. If the previous symptoms
are not present the symptoms of an external abscess are present.
There is not much pain in the viscera or the limbs.
57. Pallour, cough, bulging out of the abdomen, rumb­
ling sound in the abdomen with excruciating pain and dis­
tension are also present.
58. The wind is obstructed above and below. It is
called Ānāha. If there is the outcome of thick seed-like thing
-with knotty grips it is called Asthīlā.
59. When the Vāyu originating from the stomach gives
rise to an excruciating pain and all other symptoms too are
present it is called Pratyasthīlā.
60-61. Profuse eructation, suppression of faeces, insatia-
tion, rumbling sound in the entrails, severe distension, inability
to digest, etc. are the symptoms of an imminent Gulma.
CHAPTER ONE HUNDRED AND SIXTYONE
Diseases
Dhanvantari said :—
1. I shall explain the pathology of Udara (Ascites,
dropsy, flatulence) O Suśruta, please listen. All ailments
affect the man of impaired digestion. The more so in the
•case of Udaras.
1.161.12 471
2. Due to the accumulation of waste matter many ail­
ments such as indigestion etc. are produced. The Vāyus going
up or down when obstructed make the Pravāhini (the ducts
of the digestive system) in-operative.
3 The Prāna vāyus defile the Apāna vāyus and incar­
cerate them in the inter spaces of flesh and skin after produc­
ing the inflammation of the abdomen. Udara ailment is of
eight types.
4. The different dosas severally and in combination
give rise to four. The spleen, the thigh joints, wounds and
fluid watery substances are the four other causes giving rise to
four types of Udara. People affected by Udara have dry palate
and lips. The hands, feet and the abdomen pain very much.
5. Inability to move about, deficiency in strength, inability
to eat, distension of the abdomen—all these are symptoms of the
onset. Patients look like ghost.
6. Appetite is lost, distaste for everything is experienced.
At the time of digestion a burning sensation is felt. He who is
not particularly mindful of taking food after digestion is
injudicious in his diet.
7. His strength diminishes, limbs become emaciated,
even a slight activity makes him breathe hard, he shirks work:
he is dejected; he becomes lean.
8. Pain in the bladder joints always, fever and indiges­
tion even after a light meal, loss of strength etc. occur in a
Jathararogin (a patient of Ascites).
9. Free somnolence and lassitude, loose motions bit by
bit, burning sensation, intumescence, distension in the
entrails — all these are to be found in an Udara roga due to
watery accumulation (serous fluid).
10. Patients of Ascites due to serous fluid definitely die
and they need not be bewailed. A rumbling sound is heard
inside the belly. The external surface is charged with a net­
work of veins like a window.
11. When Vāyu subsides after exciting the navel and
the entrails and producing disorders, pain is felt in the chest,
hips, navel, anus and the thigh joints.
12. The Vāyu comes out with a loud report (breaking
472 Garuda Purāna
the wind) the patient passes a little urine. He is not eager
for anything; the mouth is devoid of taste.
13. In the Vātodara there is intermescence in hands,
feet, face and stomach and pain in the sides of the stomach,
abdomen, hips and the back. The joints seem to break.
14. Dry cough, pain in the limbs, heaviness of the nether
regions of the body, suppression of stool, blackness or reddish
colour in the skin etc. and varied tastes in the mouth—these
are the symptoms of Vātaja types of Ascites.
15. A breaking piercing pain is experienced in the
abdomen. The surface is covered with a network of blue
or black veins. The abdomen becomes distended and wonder­
ful sounds are heard from within.
16. It is the Vāyu that makes the sound and produces
the pain as it courses all about. In the Pittaja type of Ascites,
fever, epileptic fits, burning sensation and bitter taste in the
mouth are the symptoms.
17. (Other symptoms are) Vertigo, dysentery, yellow
colour in the skin etc., greenish hue in the abdomen, having
yellow or copper coloured network of veins on the surface
of the abdomen, profuse perspiration and burning sensation.
18. The person feels that fumes escape from his stomach
that is soft for the touch. He complains of pain as digestion
takes place quickly. In the ailment of Ascites due to kapha
excessive lassitude, perspiration, oedematous swelling of limbs
and heaviness are experienced.
19. Moreover somnolence or painful sleep, nonrelish
for food, dyspnea, cough, white colour in the skin etc. are
also observed. The stomach is glossy and covered with net
work of veins black and white in colour.
20. If the serous fluid increases the abdomen becomes
hard, cool to the touch, firm and heavy. If the cause is the
combined action of all the humours all the symptoms are
present.
21-22. Defiled by all humours (dosas) the waste matter
with the contaminated blood comes to the abdomen and
begins to putrefy. It produces an ailment of Ascites which is
rapid in suppurating and very terrible. It produces emaciation
1.161.34. 473
epileptic fits and vertigo : During cold and windy days
the ailment exhibits signs of aggravation.
23-26. Due to excessive intake of food, agitation,
excessive travelling or drinking, injudicious use of beverages,
misuse of emetics etc. the spleen which is on the left side gets
dislodged and becomes enlarged. Or its enlargement may
be caused by the obstruction of blood through fatty substances.
This Asthita (seedlike growth) is very hard and raised like
the back of a tortoise. While growing gradually it spreads all
over the abdominal cavity and is attended with dyspnea,
cough, thirst, dryness of the mouth, distension of the abdomen,
fever, yellowness of skin, epileptic fits, vomiting, burning
sensation and fainting.
27-28. The network of veins is crimson, blue or yellow
colour or it may have various colours. Tympanites with sup­
pression of stools, fainting, burning sensation in the chest and
fever may supervene. Heaviness (of other organs), taking of
food without appetite or hardness (of itself) may cause the
dislodgement of the Yakrt (Liver) from the right side of the
body as in the case of spleen.
29. When the liver suppurates and when the faecal
matter accumulates in the rectum the patient will be afflicted
by piles, tympanites and other sorts of disorders.
30-31. The aggravated Vāyu obstructs faecal matter,
pitta and kapha. When Apāna is also similarly obstructed
by it there is pain and fever. Moreover, cough, dyspnea,
severe pain in the thigh pain in the head, limbs, umbilical
region and sides, non-evacuation of bowels, nonrelish for
food, vomiting and permeation of the abdominal cavity by
defiled wind are observed.
32. A permanent network of blue or red veins covers the
outer surface of the stomach. Above the navel, generally, it
takes the shape of a coin's tail.
33. When wounded by bones or weapons in the stomach
the liver begins to suppurate emitting much pus through the
wound.
34. Only the unripe ones having mucous come through
the anus which is little by little. Although it has a fetid
smell it is lubricious and yellowish red in colour.
474
Garuda. Purāna
35. What remains fills the abdominal cavity and begins
to work disorders. It increases beneath the umbilical region
and assumes the form of serous fluid.
36. When the dosas get aggravated and all the symptoms
such as dyspnea, thirst and vertigo appear the ailment is called
Chidrodara by some and Parisrāvyudara by others.
37. This happens in an emaciated person of impaired
digestion by drinking too much of water, or drinking with
great deal of joy.
38. The Vāyu and Kapha become aggravated through
such injudicious conduct and obstruct the path of acid secre­
tions of the stomach and it increases to the extent of water
taken in even if it be a drop.
39. Due to its aggravation the Udara roga is accom­
panied by thiist and pain in the anus and the ears. There is
cough, dyspnea and nonrelish for food. The surface is
covered with a network of veins of various colours.
40. Because the abdomen is full of water, it is soft to
the touch. There is agitation and shivering in the Dakodara.
The abdomen is firm and glossy. It covers the nerves.
41. If neglected, all types of Ascites lead to further
liquefactions of the serous accumulations and even the outlets
of the ducts and joints.
42. If perspiration is obstructed the internal contents
grow further. That serous fluid filling the stomach causes
Ksatodara ailment.
43. The dropsy becomes firm, heavy and spherical and
does not produce any sound when pressed. The patient gets
weaker every day. When the nerve is touched it moves.
44-45. The disappearance of the veins is an indication
of Sannipātaja type. All the different types of Udara exhibit
the symptoms of serous fluid within a fortnight and are
incurable from their very inception.
1.162.10. 475
C H A P T E R ONE HUNDRED AND SIXTYTWO
Diseases
Dhanvantari said :—
1. O Suśruta, I shall tell you the pathology of Pāndu
(Chlorosis and Jaundice) and that of Śotha (Oedema and
Anasarca). All the morbid humours with Pitta as their
leader become aggravated due to various exciting factors
mentioned before.
2. The more powerful of the dosas lead them on and
toss them about all over the body. Finally when they come to
rest they permeate all the ten Dhamanls (Nerves).
3. The kapha, skin, blood and the flesh are defiled.
Different colours are given to the skin.
4. Among the colours the colour of yellow-like tur­
meric is predominant. Hence the ailment is called Pāndu.
A sort of heaviness of the body is caused by Vāyu.
5. In the Amaja type (where much matter is present)
the main constituents, Dhātus of the body, lose their consistency
and become lighter. The patient becomes deficient in blood
(Anaemic). The quantity of fat is diminished. The bones
are not substantial. The sense organs do not function properly.
6. The limbs get thinner and thinner; clammy sweats
exude in the cardiac region. Pain in the eyes, rigidity in the
face and salivation are observed.
7. The patient does not feel much thirst. He abhors
chillness . With his dishevelled hair fluttering in the air he
patiently suffers from fever of equal intensity. He coughs,
has pain in the ears and has vertigo.
8-10. The ailment is of five types, four of them being
caused by the dosas severally and in combination and the fifth
by eating earth. The premonitory signs are perspiration in the
region of the heart, dryness of the skin, nonrelish for food,
scanty yellow urine and absence of perspiration. The Vāyu
causes a stupor, excruciating pain, wetness all over the body,
a sort of black or vermillion colour and dryness in the veins,
nails, eyes, faeces and urine, intumescence dryness of mouth
and nostrils, scantum of faeces and numbness in the sides.
476 Garuda Purāna
11. The Pitta causes greenish or yellow colour in the
vein, etc., fever, vanish of vision of light (darkness), thirst,
emaciation of the body, swooning, foul smell, fondness for
cold things and bitter taste in the mouth.
12. The Kapha causes diarrhoea, acid erectations, burn­
ing sensation, clamminess of the cardiac region, lethargy,
saline taste in the mouth, horripilation and aphonia.
13. Cough and Vomiting the symptoms of a combination
are very unbearable. The mucous expectorated is either
bitter or sweet due to the prevalent Vāyu or Pitta.
14. The defded kapha vitiates the fat and other vital
constituents of the body and generating a condition of parched-
ness causes even haemorrhage. As said before, it may obstruct
the various ducts and vessels of the body resulting in general
debility.
15. In Jaundice the navel, feet, face and the penis become
thinner and thinner; the faeces are infested with germs, loose
and mixed with blood and mucous matter.
16. A patient affected by jaundice continuing to eat
pitta-generating foodstuffs is afflicted by Kāmalā (chlorois).
The pitta, coming of its seat in the abdominal cavity scorches
up the blood and the flesh.
17. The colour of the urine, faeces, eyes, mouth and the
face becomes yellow; the patient feels a burning sensation;
indigestion sets in and the patient lies like a bloated toad weak
in all his limbs and organs of sense.
18. The unabsorbed pitta of a jaundice patient gives
rise to a kind of swelling and when these swellings are neglect­
ed, the dreadful ailment of Kumbha Kāmalā sets in.
19. The unassimilated Pitta produces greenness of com­
plexion. The Vāyu and Pitta in combination produce vertigo,
thirst, desire for the company of women and slight rise in
temperature.
20. Moreover, there may be somnolence and impaired
digestion. Sages call it Halīmaka. A great lassitude is also
observed. All these are the premonitory symptoms of this
disease.
21-22. Śotha (oedema) has already been mentioned as
a grave ailment. Hence, it is being explained. The defiled
1.162.32. 477
Vāyu takes the contaminated blood, pitta and kapha to the
external vessels and gets obstructed in its path generating a
raised and compact swelling in the local flesh and skin. This
is called Śotha.
23-24. This ailment is divided into nine according to
the causes—the three dosas separately, in combination of twos,
all combined, due to attack and due to poison. It is divided
into three in accordance with their shapes (1) large, (2)
raised and pointed, (3) knotty. They may be congenital or
acquired. If they spread all over the body they are necessarily
generated by overlustfulness.
25. A common cause for all types of Śothas is the
deranged morbid humour. They are found in persons emaciat­
ed due to sickness, overwork, fasting, etc. rapidly growing.
26. In the case of others the intake of foodstuffs in
large quantities especially such as are heavy, too cold, saline,
acid or alkaline, green vegetables and water or excessive sleep
or wakefulness may cause Śotha.
27-28. The voluntary suppression of natural urges,
eating dried flesh, indigestion, exhaustion, sexual intercourse,
travelling by foot or in a jolting vehicle—all these aggravate
these diseases:—dyspnea, cough, dysentery, piles, ascites,
leucorrhoea, fever, tympanites, flatulence, vomiting, hiccough,
erysipelas and jaundice.
29. The morbid humours lodged in the iippeŕ, middle
or lower parts of the body generate Śotha (oedematous swell­
ing) in their seat or in the urinary bladder.
30. Its premonitory symptoms are burning pain in the
nerves and heaviness of limbs. In the Vātaja type of swellings,
they are found to be shifting in their character, rough, blackish
or reddish in colour and have rough hair round their base.
31. The patient complains of breaking pain in the
temples, bladder, entrails, etc. Due to the pain he is unable
to sleep. The swelling grows rapidly and the whole body is
painful.
32. The swelling is small during nights and grows large
during the day. It is glossy. By pressure it may subside. If
mustard is applied over the swelling a tingling sensation is
experienced.
478 Garuda Purāna
33. The pittaja type of swelling is black, red or yellow
in colour; it produces Śosa (emaciation); it does not subside
quickly. Before the advent and in the middle, it gives a burning
sensation all o^er the body.
34. Fever with thirst, burning sensation and perspira­
tion, vertigo, pain, stupor, yearning for things, loose motion,
foul smell and softness to the touch are characteristic
symptoms.
35. In the kaphaja type the swelling gives an itching
sensation, has yellow and gray hairs, is hardskinned, cold,
firm, glossy, smooth and painful; it produces sleep, vomiting,
sensation and indigestion.
36-37. A blow, a cut from any weapon or any hard
thing, exposure to chill winds or sea breezes or the juice of
Bhallātaka 1 or Kapikacchu 2 fruits may produce a swelling with
erysipelas. It is marked by extreme heat and exhibits symptoms
common to Pittaja type. It is red in colour.
38. Swelling due to poison is caused by poisonous in­
sects and reptiles when they pass over the body or urinate
there. Even when nonpoisonous insects and animals bite or
scratch swelling may occur.
39-40. When one comes into contact with a cloth con­
taminated by faeces, urine, or semen or when one comes into
contact with breeze coming from poisonous trees or when one
grinds a poisonous medicine, a swelling may occur that is soft
shifting, hanging loose and extremely painful and burning. A
fresh swelling without disorders can be cured but not a chronic
one.
1. Somccarpus anacardium.
2. Perhaps the same as Svayarhguptā = Mucuna pruriens.
1.163.10. 479
CHAPTER ONE H U N D R E D AND SIXTYTHREE
Diseases
Dhanvantari said:
1. O Suśruta, I shall explain the pathology of Visarpa
(Erysipelas—dry spreading itch), please listen. Visarpa may
be caused by defiled morbid humours in the same way as swell­
ings (Śotha). The humours are defiled either by the obstruc­
tion of the vessels or prevention of the outlet of excreta.
2-4. This is an external ailment. It may be caused by
fright or overwork. These ailments are more and more difficult
of cure in the order of enumeration. When the dosas are
aggravated by the usual exciting factors especially those
parchifying foodstuffs they come out from within due to exces­
sive thirst, or irregular functions of the excretory system or the
impairment of the digestive system or physical strength. This
brings on an attack of dry spreading itch.
5. In the Vātaja type the pain and disorders are the same
as in Vātaja fever. A throbbing sensation is experienced, an
aching piercing pain and misery of utter exhaustion is felt.
It is attended with horripilation too.
6. In the pittaja type it spreads very rapidly; it is bright,
red in colour and exhibits all symptoms of a Pittajvara (fever).
In the kaphaja type of dry itch, it is very irritating, glossy and
exhibits the symptoms of kaphaja fever and its pain.
7. Erysipelas of the Sannipātaja type exhibit all the
symptoms. When neglected it flourishes with all sorts of
eruptions.
8. Due to the combined action of Vāyu and Pitta, there
is fever vomiting, fainting, diarrhoea, thirst, vertigo, breaking
pain in the joints, the gastric fire becomes defunct, nonrelish
for food and tamaka Śvāsa—all these manifest themselves.
9. All the body appears to be covered with burning
charcoal. Wherever the itch spreads it gives the burning
sensation.
10. The place from where the itch has shifted appears
black or blue like the burnt cinders or becomes red and grows
with eruptions as in the case of a burn. It is very rapid.

430 Garuda Purāna
11. Hence, it invades the vital principles since the Vāyu
is very powerful and produces pain all over the body, removes
sensibility and sleep and makes him gasp for breath.
12. The patient has hiccough and does not get any
permanent relief on the ground or bed or in seat. since he
becomes insatiable.
13. Turning over sides he endures a lot of pain, ex­
periences stupor and delusion mentally and physically and
enters a sleep from which it becomes difficult to wake him up.
This is called Agnivisarpa.
14-16. Vāyu obstructed by Kapha, shatters it into
pieces. It then vitiates the blood in the vessels in the
skin, sinews and flesh of a sanguinous person. A knotty
garland (series) of a number of erysipelatic eruptions elongat­
ed or round in shape is produced by it. This exudes blood and
gives excruciating pain. Dyspnea, cough, dysentery, parched-
ness of the mouth, hiccough, vomiting, vertigo, fainting,
pallor, epileptic fits, breaking pain in the limbs and impaired
digestive function—all these accompany it. This is called
Granthivisarpa caused by the derangement of Kapha and
Vāyu.
17-21. The derangement of Kapha and Pitta produce
these—fever, numbness, somnolence, lassitude, headache,
weakness and jerky movements of the limbs, delirium, repug­
nance for food, vertigo, epileptic fits, impaired gastric fire,
breaking pain in the bones, thirst, dullness of the sense organs,
undigested excreta and smearing of the ducts with slimy
mucous. The itch usually starts from any part of the stomach
and spreads. It does not pain much. It is surrounded by
pustules deep, yellow, red or gray in colour. The main itch is
glossy, black or blue in colour, dirty, heavy and has a swelling
with hot grave suppurations. When it breaks, the fleshy por­
tion is severed up making the sinews and nerves clearly visible.
It emits the foul smell of a dead body. This is called Kardama
Visarpa (Miry Visarpa).
22-23. When a blow or cut affects the body the Vāyu
becomes aggravated and vitiates the blood and the Pitta. It
then produces itches and eruptions resembling the pulse
1.164-6. 481
Kulattha 1 (Horse gram). There is swelling, fever, pain and
burning sensation. The blood is blackish-red in colour. The
erysipelas caused by the dosas severally can be cured. That
caused by the dosas in twos can be cured if disorders are not
many.
24. Those itches caused by all the humours in combi­
nation, those affecting the vulnerable joints, those in which
the sinews, nerves and flesh are shattered and those with pus
emitting the foul smell of dead bodies are incurable.
CHAPTER ONE HUNDRED AND SIXTYFOUR
Diseases
Dhanvantari said:
1-3. Injudicious diet and conduct, sinful actions, ridi­
culing or killing good people, sinful fights, abductions,
accumulated evils of the previous births—all these in combi­
nation aggravate the morbid principles Vāyu, Pitta and Kapha.
They permeate the various ducts and vessels of the body and
contaminate the skin, the fat, the blood and the flesh. After
drying them up when the dosas come out they discolour the
entire skin. Authorities call this Kustha (cutaneous affections,
leprosy etc.).
4. When neglected at the outset these Kusthas spread
all over the body and vitiate the fundamental principles and
constituents of the organism external and internal.
5. The affected part gets contracted or covered with
perspiration and clammy discharges. Minute terrible germs
infest the region. The hair, the skin, the sinews, and the
vessels of various secretions are infested by them.
6. The body of the patient appears to be covered with
ashes. Kusthas are of seven types being caused by the dosas
severally and in twos or all combined together.
1. Dolichos biftonus.

482 Garuda Purāna
7-10. Although all the dosas are present in every case
the prevalent dosa is to be considered as the main cause. The
Kustha Kāpāla is due to Vāyu. Audumbara is due to Pitta
and Mandala is due to Kapha. Vicarci and Rsyajihva are
due to Vāta and Pitta. Carmaikakustha (Prurigo) and Kitima
(Keloid tumour), Sidhma, Alasa and Vipādikā are due to
Vāyu and Kapha: Dadru (Ring worm) and Śatārus are due to
Pitta and Kapha. Pundarīka, Visphota, Pāmā, Carmadala and
Kākana are due to the combined action of all the three dosas.
The first three (i.e. Kāpāla, Audumbara andMan dala), Dadru,
Kākana, Pundarīka and Rsyajihva are the seven Mahākusthas.
11-14. Some of the affected patches are soft and some
are rough; in some cases there is perspiration, in some cases
there is no perspiration; Pallor, burning and itching sens­
ations, somnolence (loss of feeling), pricking pain, affection of
the optic nerves, darkness of vision, excessive pain in the limbs,
rapid appearance and permanent stay of the patches, roughness
to the touch, aggravation when the slightest cause is present,
horripilation and dark black colour of the blood—all these
are the preliminary symptoms of Kustha. The patches in the
Kāpāla type of Kustha resemble a black and reddish skull,
are attended with excruciating pain. They are dry and rough,
of irregular formation and are covered over with dirty hair.
This Kustha is highly dreadful.
15-17. The patch in the Audumbara type of Kustha
has the colour of the Udumbara fruit (ficus Indica) ; it is cir­
cular in shape; it Exudes copious discharge of pus; it is
attended with excessive pain and a burning sensation. The
patches are not contiguous nor do they burst. Many germs are
found in them. In the Mandalakustha (Erythema) the patches
are firm, thick, glossy, exuding white and red discharge,
congested and overlapping one another, raised, excessively
irritating, of copious discharge and infested with parasites.
They are of glossy yellow colour.
18. The Vicarcikā type of Kustha is irritating, black in
colour and covered with exuding postules. Rough to the touch
they are red in the extremities and black within and slightly
raised.
1.164.30. 483
19. The Kustha known as Rsyajihva is infested with a
number of germs. It resembles the tongue of the deer Rsya.
In the Carmākhya Kustha the patch is rough to the touch
like the skin of an elephant.
20. In the Kitima type of Kustha the patch is dry and
resembles the scales of a fish. It is hard and shining and has
the colour of fire. It irritates.
21-22. A kind of patch rough within and glossy outside
by rubbing which dust is scattered is smooth to the touch.
There is no perspiration. It resembles a flower without dew-
drops. It is usually formed in thin layers at its upper ends.
It is characterised by itching sensation and red marks. This
is called Vipādikā and usually affects hands and feet.
23-24. In the type of Kustha called Dadru (ring worm)
the ulcer gives excruciating pain and itching sensation. The
eruptions are red. They spread like the Dūrva grass tinged
with a colour like that of an Atasī flower (linseed). It has an
elevated ring-like groove. It produces itching sensation. Its
roots are thick. It is characterised by burning sensation. It
emits blood and is full of wounds.
25-26. It gives a burning sensation and is generally caused
by all the humours in combination. The surrounding zone is
red or tawny coloured. It gives an itching sensation and
excruciating pain. The pustules are white or red and the patch
appears like leaves of lotus covered with drops of water. This
Kustha is called Pundarīka.
27. In the type of Kustha called Pāmā the ulcers exude
discharges and give itching sensation and excruciating pain.
They have a dusky or reddish hue and are very rough. Gene­
rally they appear in elbows and buttocks.
28. An excruciating pain and burning sensation charac­
terise the Kusthas Carmadala and Kākana where the eruptions
can be touched but emit blood when scratched.
29. The Kākana type is at first red but turns into black,
resembling the washings of Triphalā. All ulcers in all types of
kustha become black due to their own respective reasons.
30. The different types of kustha must be understood
through their symptoms and actions. That which is caused by
all the dosas shall be abandoned (as incurable).
484 Garuda Purāna
31. The Kustha that affects the bones, marrows and
semen is incurable, that which affects the fat Yāpya (treated by
palliatives) and that which affects our bones or flesh can be
cured.
32. The Kustha produced by Kapha and Vāyu in com­
bination is not very difficult to cure. So also is the case of a
kustha that has affected only the skin and does not secrete any
discharge. When the kustha has affected only the skin, dis­
coloration and roughness in the skin is observed.
33-34. Perspiration, heat and swelling, eruptions in hands
and feet and in the joints, extreme pressure as if the fat is
being crushed on account of the dosas—all these symptoms
characterise the kustha attacking the blood and flesh. The
ability of the patient to feel sensations is impaired slightly.
Voice becomes sunk and hollow, eyesight is affected, fat and
marrow in the bones are destroyed.
35. When the germs affect the semen the patient trans­
mits the disease to his wife and children. All these ailments
with the characteristic symptoms affect even animals.
36. Śvitra (Leucoderma) and the dreadful disease Kilāsa
have the same exciting factors as Kustha. They are not of
the bleeding type. All the three dhātus are affected by them.
All the dosas cause them.
37-38. Śvitra caused by Vāyu is rough and red, that of
pittaja type is copper-coloured and shaped like lotus leaves.
It gives a burning sensation and the hair in the affected
part fall off. The kaphaja type of Śvitra is thick and white
and gives an itching sensation. It gradually affects the blood,
flesh and fat. Both these are incurable.
39. Aśvitra with plenty of hair not turned white, not
contiguous and of recent origin, can be cured, if it is not
caused by scalds or burns. Other types are to be abandoned
as incurable.
40. A Kilāsa (Psoriasis) in the private parts, lips or on
the palms, even of recent origin has to be avoided as incur­
able by persons wishing for success.
1.165.8. 485
41. All diseases are transmitted from person to person by
touching, taking food together, sexual intercourse, sharing the
same bed or seat or by using the same clothes, garlands,
unguents, etc.
CHAPTER ONE HUNDRED AND SIXTYFIVE
Diseases
Dhanvantari said :
1. Krmis (bodily germs) are of two types: the external
and the internal. The external ones are of four types being
caused by 1) faecal matter 2) mucous matter 3) blood and
4) other discharges of waste matter.
2. The external parasites born of the waste matter are
enumerated as twenty in number. . They are of the shape and
colour of gingelly seeds and take refuge in hair or garments.
3. Though they are very minute they have many feet.
Two principal classes of these named Yūkās (lice) and Liksās
(nits or ticks) bring about Kotha (Urticaria) and Kanduganda
(itches in the neck).
4-6. The internal parasites cause kustha. The external
ones are caused by deranged kapha by the intake of sweet
rice, jaggery, milk, curds, fish and newly harvested grains.
From the abdomen they spread all over the body. Some are
potshaped and some are like earthworms. Some are like the
germinating seeds of grains, some slender and long, some are
like specks, some are white and some are copper coloured.
They are seven with seven names.
7-8. They are Antrādas (gnawers of entrails), Udarā-
vestas (permeating the abdomen) Hrdayādas (eating the heart),
Mahāgudas (rectal mousters) Cyurus (falling off), Darbhaku-
sumas (like darbha flowers) and Sugandhas (sweet smelling).
They cause disquietude, water discharge from mouth, indiges­
tion, nonrelish for food, epilepsy, vomiting, fever, tympanites,
emaciation, sneezing and Catarrh.
 486 Garuda Purāna
9. There are some parasites in the blood and the blood
vessels. They have no feet. They are copper coloured and
circular in shape. Some of them are so minute that they can
not be seen by the naked eye.
10. They are Keśādas (eating the hair) Romavidhva-
rhsas (destroyers of hair) Romadvipas (hair-islanded), Udum-
baras, Aurasas and Mātrs and these produce Kustha quickly.
11-12. Some parasites grow in the abdomen originating
from faeces. They take a downward course. But when they
are fully grown they proceed towards the abdomen. Then they
produce a foul faecal smell in the mouth, breath and eructa­
tions. They are like big circles, some small, some stout, tawny,
yellow, white or black in colour.
13-14. They are five in number named Kakeruka, Make-
ruka, Sausurada, Saśūla, and Leliha. They produce loose
motions, acute pain, obstruction to excretion, emaciation,
pallor, horripilation, impaired digestion and itching sensation
in the anus by travelling in wrong directions.
CHAPTER ONE HUNDRED AND SIXTYSIX
Diseases
Dhanvantari said :
1-3. O Suśruta, I shall explain the pathology of Vāta-
vyādhi (disease of the nervous system). If we are to speak of
disorders the reason thereof is an obstruction to the natural flow
(of the wind). The Vāyu element in the body is actually the
A'lśvakarmā (the architect of the universe), Viśvātmā (the
soul of the universe) Viśvarūpa (having all forms), Prajāpati
(lord of the created beings) Srastr (creator) Dhātr (the origi­
nator) Vibhu (all pervading) Visnu, Sarñhartr (Annihilator)
Mrtyu (Death) Antaka (Finisher). Hence one should
•endeavour to preserve it in equilibrium.
1.166.14 487
4. A correct knowledge of Prākrta (physiological) and
Vaikrta (pathological) aspects with the diverse actions of the
morbid principles in combination and severally must be had.
5. The vaikrta actions are of five types. They are being
mentioned along with their pathology and characteristic signs.
6. Vāyu is aggravated by the defiling factors of the
seven fundamental elements of the system. Such things shall
not be used by the patient too much. The Vāyu obstructs the
fourfold passages (ducts or vessels).
7-8. When these vessels are filled with the aggravated
dosas the vitiated Vāyu produces acute pain, tympanites, rumbl­
ing sound in the intestines, suppression of the stools, loss of
voice, impaired sight, grip in the buttocks and the back and
other similar grave disorders.
9. The Vātavyādhi originating from the abdomen gives
rise to vomiting, dyspnea, cough, cholera, itching sensation and
other ailments above the navel whose main characteristics will
be some sort of obstruction.
10. The Vāyu located in the ducts produces ill function­
ing of the sense organs, roughness of the skin, eruptions, acute
pain, dyspnea and symptoms of poisoning with discoloration.
11. The Vāyu located inside the entrails produces
obstruction to evacuation, nonrelish for food leanness and vertigo
knotty eruptions in the flesh and fat and roughness of the skin
too are caused.
12. The body appears to be heavy and pains as if hit
with the fist or a baton. The Vāyu located in the bone pro­
duces severe pain in the thighs and bones.
13. The Vāyu located in the marrow produces loss of
firmness in the bones, loss of sleep and severe pain. A rapid
emission of the semen and other disorders too are produced.
14. If the Vāyu is located in the semen or in the womb
(in women) involuntary emission of semen or miscarriage is
produced. The Vāyu located in the head produces scantness of
faeces. The Vāyu located in any place produces intumescence
when aggravated, which cannot be cured.
15. If the Vāyu is located in the joints the abdomen to the
touch feels like a leatherbag full of water and located atrophy is
488 Garuda Purāna
generated. If it is located in different limbs a piercing pain, a
breaking ache, throbbing, etc. in the limbs are felt.
16. Numbness, convulsive jerky movements, somnolence,
breaking and shaking of joints are observed. When the excited
Vāyu permeates the nerves it produces constant convidsive
movements of the limbs. The ailment is called Aksepana
(convulsion).
17. The enraged Vāyu when obstructed from below
courses upwards and presses against the heart. It then generates
pain in the head and the temples.
18. It may toss up the whole body and bend down his
cheek bone. The victim then breathes hard closing both the
eyes.
19-20. He may coo like a dove without any attachment
to anything (unconscious). This ailment is called Apatantraka.
When the enraged Vāyu moves on to the heart and the left
nostril he may feel some slight relief and there may be relapse
immediately. This and similar ailment caused by a violent flow
cannot be cured easily.
21. When the body is severed by the wind the patient
perspires and his body becomes rigid. When the body is stretch­
ed again the wind pervades the whole body.
22-23. The Vāyu lodged inside the vital constituents of
the body produces the obstruction to the locomotion of the
eyes, yawning, loss of energy and pain in the teeth: excruciating
pain in the sides, grips in the cheek, back and the head, exter­
nal curvature of the body at the back and a sense of heaviness
in the heart and the head.
24. The chest is thrown up or the shoulders droop down.
There is discoloration in the teeth and face. There is no pers­
piration in the limbs.
25-26. The external curvature and rigidity of the cheek­
bone indicate that the man is a victim of Vātavyādhi. The
morbid principles after permeating the faeces urine and blood
and being incited by the Vāyu bend the whole body from head
to foot. The victim standing with the pale body finds the
wound and curvature increased.
27-28. In its impetuosity the patient does not get any
relief due to the ailment of Aksepana (convolusion). Scraping
489
1.166.39
the tongue, intake of hot food, and opening the mouth beyond
measure enrages the Vāyu located at the root of the cheek­
bone which makes the mandible rigid thus causing the mouth
to be permanently gaping or firmly closed.
29. The above ailment is called Hanustambha (rigidity
of the mandible). Due to this the victim will find it very difficult
to chaw or speak. The nerve carrying the faculty or force of
speech becomes rigid and Vāyu benumbs the tongue.
30-31. This is called Jihvāstambha (Rigidity of the
tongue). Due to this the patient becomes incompetent to eat,
drink or speak. Carrying heavy loads on the head, boisterous
laughter and loud talks, resting the head on uneven or rough
pillows and chewing hard foodstuffs aggravates the Vāyu lodg­
ed in the upper regions of the body.
32-34. Loud laughter and sudden glancing to the sides
makes the face permanently distorted. Then the power of
speech becomes lower and the eyes become numbed and
motionless. Gnashing of the teeth, aphonia, impaired hearing,
blurring of vision, loss of the power of smell, loss of memory,
fright, dyspnea, Nisthīva (Ptyalism—frequent spitting) pricking
pain in the sides, permanent closure of an eye, severe pain
above the clavicle and hemiplegia are the disorders in the wake
of Vātavyādhi.
35. This ailment is called Ardita (Facial Paralysis) by
some and Ekāńga (Hemiplegia) by others. The blood flowing
in the Vessels, especially those that traverse the head are
affected.
36-37. The nerves become rough and black and produce
severe pain and a sort of hemicrania which is incurable. The
Vāyu affects a part of the body with all the nerves there. It is
called Paksāghāta (Partial paralysis). One half of the entire
body becomes inoperative and insensible.
38. Some call this Ekāñgaroga by the name Kaksaruk.
If the Vāyu affects the entire body there is obstruction and
rigidity in all the limbs.
39. The Paksa ailment caused by deranged Vāyu alone
is curable though difficult. In conjunction with other morbid
principles it is incurable as it is aggravated and hence causes
debility.
 490 Garuda Purāna
40. The Vāyu in combination with Kapha with its path
obstructed by mucous secretions rigidifies the limbs causing the
ailment Dandā Patānaka which is incurable.
41. The Vāyu located at the root of the shoulder blades
contracts all the veins in the locality and prevents the circula­
tion of blood there. The Ailment of Avabāhuka is caused.
42. The Vāyu located in the fingers and palms affecting
the sinews in the back arm renders the arms inoperative. This
ailment is called Viśvācī.
43. When the Vāyu located in the hips draws up the
sinews in the thighs, the victim becomes lame due to the para­
lysis of both the thighs. The ailment is called Khañja vāta.
44. The victim begins to totter when he starts walking
and goes like a lame man. The joints seem to be very loose.
The ailment is called Kalāyakhañja.
45-48. When one takes too hot or too cold watery or
dry heavy and emulsive foodstuffs injudiciously, when one in-
dulges in extremely fatiguing physical labour immediately after
the meal or after digestion or keeps awake till very late in the
night, the fat with deranged Kapha gets accumulated and
attacks the other principles too. The Kapha gets stuffed about
the thigh bones and numbs the locality. The bones of the thighs
become loose. The complexion assumes a dull tawny colour;
Fever, somnolence, non relish for food and lassitude are the
disorders that arise. This is called Urustambha which some
call Bāhya vāta.
49. A swelling in the middle of the knee caused by
Vāyu in combination with contaminated blood is called
Krostukaśīrsa since it is like the head of a jackal. It is big and
produces acute pain.
50. The Vāyu located in the heels causes an ailment
called Vātakantaka. After exhaustion when one takes a false
step severe pain is felt in that locality.
51. Vāyu located in the heels, toes, umbilicus and
throat violently tosses the locality and grips at them. This
ailment is called Grdhrasī (Sciatica).
52-53. When the foot becomes insensible and horri pila-
tion is present, the ailment is called Pādaharsa. It is caused
1.167.8 491
by the deranged Vāyu and Kapha. Vāyu in combination with
Pitta and contaminated blood causes burning sensation espe­
cially when one walks. It is called Pādadāha.
C H A P T E R ONE H U N D R E D AND SIXTY SEVEN
Diseases
-Dhanvantari said:
1-2. O Suśruta, I shall tell you about the pathology of
Vātarakta. Incompatible articles of fare, injudicious eating,
anger, sleeping during the day, keeping awake at night, etc.
•cause the derangement of Vāyu and blood, generally in persons
of easy going temperament and delicate body and those who
are extremely obese and indulge in injudicious eating and
conduct.
3. When the blood in the body is contaminated by a
blow or due to the impurities injected by cool things or Vāyu
generating stuffs the aggravated Vāyu proceeds along a devia­
ting path.
4. When obstructed by the blood of such a nature the
Vāyu of the first variety (Prāna) vitiates the same blood and
then produces foul wind through the anus or coos like a cuckoo
and generates Vātarakta.
5. When piles grow due to the vitiated blood the Vāyu
courses through the body and generates vomiting and other
symptoms slowly.
6-7. An affection like Kustha or Arbuda (carbuncle,
swelling) shall then rise. There may be itching sensation,
throbbing, excruciating pain, breaking pain, heaviness and
insensibility in knees, calves, thighs, hips, shoulders, hands,
feet and the joints of limbs: The symptoms occur and vanish,
recur again sometimes.
8. Sometimes it starts from the root of the feet and
sometimes from the hands and getting aggravated courses
through the whole body like the poison of a mouse.
 1.167.30 493
492 Garuda Purāna
19-20. Vāyu is of five types. Prāna (one of them) is
9. The Vāyu (and the vitiated blood) located in the
hard and rough. Hence, when it gets aggravated by injudicious
skin and the flesh rises up and after some time becomes grave
conduct (of the patient), fasting, excessive eating, hurt from
and acute and attacks all the fundamental constituents of the
a blow, suppression or rapid egress of the natural urges, it
body (Dhātus).
produces affliction to the eyes, etc, and catarrh, burning sensa­
10. The Vāyu located at the bones and marrow produces
tion, thirst, cough, dyspnea etc. follow.
intumescence, knotty eruptions and suppurations. The Vāyu
21. Prāna located on the top of the clavicle produces
located in the narrow constricted places like hips produces
constriction of the throat, loose motions, vomiting, nonrelish
copper coloured or tawny or red colour in the skin.
for food, flowing of the nose and such diseases as goitre
11. Sometimes the Vāyu courses in the body as if
(Galaganda), etc.
piercing everything within. Sometimes it courses like a
22. Vyāna (second type of Vāyu) becomes vitiated and
whirlwind in circuits and makes the body lame or limping.
aggravated by too much of walking, bathing, playing, sexual
12. When Vāyu is prevalent the pricking pain, throbb­
ing and breaking pain is very much. The swelling is hard and exercises, coarse and incompatible (foodstuffs) fright, delight,
rough and black in colour or tawny. Sometimes it increases. sorrow, etc.
Sometimes it subsides. 23. It then impairs manliness, enthusiasm and strength,
13. Constriction of the nerves and junctions of the grief, confusion in the mind, fever, piercing pain all over the
fingers, gripping pain tn the limbs, excruciating pain; abhor­ body, horripilation, insensibility (somnolence), etc.
rence of chillness, non contiguity; rigidity, shivering and 24. (Vyāna produces) Kustha, Erysipelas, exhaustion of
insensibility (in limbs). the whole body and other disorders., Samāna (Third type of
Vāyu) is defiled by incompatible and undigested foodstuffs
14. The Vāyu located with blood produces tumour
giving great pain and a piercing achu. It is copper coloured. that are too cold and of assorted nature.
It gives a very peculiar irritating sensation. Whether glossy or 25. It is defiled by untimely sleeping and waking up
rough it never subsides. It is as it were like a bowl full of and produces pain, enlargement of the spleen, diarrhoea and
mucous substance. diseases of liver and lungs.
26-27. Apāna (fourth type of Vāyu) is aggravated by
15. When Pitta too is aggravated the following sym­
the intake of coarse and heavy cooked rice, forcible blow,
ptoms are observed:—A burning sensation, swooning, perspira­
suppression of natural urges, too much of travelling, getting
tion, epileptic fits, inebriety, thirst, not yielding to the touch,
up and going round, etc. and produces disorders int he digestive
painful discharge, drying up, suppuration and excessive heat.
organs and their seats, defects in urine and semen, piles, pro­
16. When Kapha is aggravated the following symptoms
lapse in the rectum and other places.
are observed:—rigidity, heaviness, insensibility, glossiness,
28-29. Due to lassitude, rigidity and heaviness, the Sāma
(numbness), chillness, itchness and slight pain: When two or
(undigested mucous matter) pervades all the limbs. Due to
more dosas combine the symptoms of either occur.
its glossiness the disorders are lethargy, chillness, swelling and
17. Ailments caused by a single morbid principle can
impaired digestion. The itching sensation is due to the loss of
be cured; those caused by two dosas can be alleviated by medi­
roughness and similar palliative measures. The Nirāma (free
cation though not cured completely A Rakta pitta caused by
from mucous) shall be known by the opposites ofTandrā
three dosas is terrible and should be avoided.
(lassitude), etc.
18. The Vāyu located in the extremities and joints
30. They mention many enveloping factors for the Vāyu.
attacks the blood and both permeating each other generate
excruciating pain and take away the life. If it is enveloped by pitta and its symptoms, the disorders
494 Garuda Purāna
are:—Burning sensation, thirst, pain, vertigo, darkness of
vision and desire for pungent, hot, acid, saline, parchifying
food and cool things.
31. If it is enveloped by Kapha too much of yearning
and craving is evinced for fasting, labour, hard and coarse
things and hotness. Chillness and heaviness are felt. Pain is
experienced. Butter and milk are desired much. Pungent things
are liked.
32. If Vāyu is enveloped by Kapha, the disorders are
pressure felt on limbs, disquietude, heaviness and non relish
for food. If Vāyu is enveloped by blood acute pain and burn­
ing sensation in the skin and flesh is experienced.
33. A red intumescence is found to occur with ringlike
grooves all round. The swelling is hard with flesh. Disquietude
and eruptions are also observed.
34. If the Vāyu is enveloped by fat it is called Adhya-
vāta. The swelling produced by it is incurable. It is either
shifting or fixed; soft to the touch and pleasing to the eyes.
35. If it is covered it feels hot to the touch; it is cool
to the touch when not covered. If the Vāyu is enveloped by
Majjā (marrow) the swelling grows irregularly with surround­
ing eruptions. The patient feels pleasure in rubbing it with
the hand otherwise it is painful.
36. When the Vāyu is enveloped by Semen, there is no
rapidity or force in the swelling. When what is taken in is
digested there is surely some relief.
37. If the Vāyu is enveloped by urine, urination takes
place with the distension of the urinary bladder. If the Vāyu
is enveloped by pores there is constriction and it splits the
place of its seat.
38. The patient falls down with an attack of fever and
the food taken is assimilated. The defiled semen further afflict­
ed by food is discharged slowly.
39. If the Vāyu is enveloped by all the dhātus (seven
fundamental constituents of the body) there is pain in the
buttocks, thigh joints and the back. When the Vāyu courses
in the opposite direction the heart is afflicted.
40. When the Prāna is enveloped by Pitta the disorders
are vertigo, fainting pain and burning sensation. When Vyāna
1.167.51 495
is enveloped all round by Pitta the disorders are pain, lassitude
aphome and burning sensation.
41. When Samāna is enveloped by Pitta the disorders
are exhaustion, obstruction to the activities of the limbs, dis­
tress of mind with pain, loss of heat, perspiration, disinclination
(towards everything) and thirst.
42. When Apāna is enveloped by Pitta the disorders are
burning sensation, yellow colour in the faecal matter, increase
of Rajas (quality of passion, etc.), heat, and urination with
distension.
43. When Prāna is enveloped by Kapha the disorders
are (rumbling) sound, obstruction to the ducts, ptyalism
(excessive salivation), perspiration and difficulty in inhaling
and exhaling.
44. When Udāna is enveloped by Kapha the disorders
are heaviness of limbs, non-relish for food, aphasia (loss of
speech) and aphonia (loss of Voice). When Vyāna is enveloped
by Kapha the disorders are loss of strength and colour and
constriction of bones in the joints.
45. When Samāna is enveloped by Kapha the disorders
are heaviness of limbs, obesity, loss of awareness of many
functions, non perspiration and impaired digestion.
46. If Apāna is enveloped by Kapha the disorders are
mucous discharges along with urine and faeces. Thus Vātarakta
ailments are of twenty two types.
47. Each of the five types of Vāyu can be enveloped by
the other four. Thus twenty different enveloping factors are
obtained.
48. When Apāna is enveloped by Prāna the disorders
are disquietude, dyspnea, cold, headache, palpitation of the
heart and dryness of the mouth.
49. When Prāna is enveloped by Udāna, debility is
the result. All the other Avaranas (enveloping factors) must be
carefully observed by the physician and understood.
50. The increase and decrease of the activities of the
Vāyus are based on their seats. Pitta can be the enveloping
factor of all the five (Prāna, etc).
51. When Pitta and other dosas are in combination,

496 Garuda Purāna
their seat is along with the Prāna and others in combination.
There are many such combinations of Pitta etc.
52. (The physician) shall observe them attentively from
the symptoms shown. Their buying together is gradual. Even
the firm ones recur again and again.
53. Life and longevity depend on the Prāna and
strength depends on Udāna. If the two are afflicted there is
loss of life and strength.
54. If the Vāyus with their enveloping factors, or their
dislodgement from their seats are understood then even in­
curable ailments can with effort be made harmless.
55. By neglecting the Vāyus when enveloped these dis­
orders occur:—Abscesses, enlarged spleen, palpitation of the
heart, tumours, impaired digestion, etc.
56. O Suśruta, the pathology of the different ailments
as narrated by the sage Atreya has been explained by me to
distinguish the different ailments and to know the means of
increasing the longevity of men.
57. Thus diagnosing the different ailments one should
proceed ahead with the treatment.
1
Triphalā (Three kinds of myrobalan) is the panacea for
all ailments when used in conjunction with honey, ghee and
jaggery.
58. Triphalā used in conjunction with Vyosa, Śatāvarī
2 3
4 5
Gudūcl , Agnividańga removes all sickness.
59-60. Śatāvarī, Guducī, Agni 6 Śunthī 7 , Mūsalikā 8 ,
1. Three fruits, viz., Terminalia Ghebula. T. Bellerika and Emblica
Officinalis.
2. Combination of Zingiber officinale, Piper longum, P. nigrum.
3. Asparagus racemosus.
4. Cocculus cordifolius.
5. Identity not clear.
6. Perhaps citraka=plumbago zeylanica or P. rosea. (GVDBt pp. 4,
156).
7. Zingiber officinale.
8. A species of chlorophytum or curcicligo orchioides (GVDB, pp.
312, 178).
1.168.5 497
Balā1, Pūnarnava 2 , Brhati 3 Nirgundī 4 Nimbapatra 5 Bhrngarāja',
Amalaka 7 , and Vāsaka 8 shall be soaked in Vāsaka juice along
with Triphalā and purified seven times or once.
61. The above medicine can be used in powder form,
or in pills or in the form of Vatikās (tablets) or prepared in
ghee or squeezed into oil or in decoction. The same removes
every illness especially emaciation. The dosage is one pala, or
half a pala, one Karsa or half a Karsa.
CHAPTER ONE HUNDRED AND SIXTYEIGHT*
Diseases
Dhanvantari said:
1. O Suśruta, I shall succinctly explain the recipes of
medicinal compounds removing all ailments for the sake of
longevity of all living beings.
2-3. By the intake of astringent, pungent, bitter, acid or
parchifying foodstuffs, anxiety, inordinate sexual intercourse,
physical fatigue, fright, grief, keeping awake at night, loud talk­
ing, carrying heavy loads, undue exertions and pulling hard,
Vāyu gets aggravated during the rainy season, when the food
is digested or at the close of the day.
4-5. By the intake of hot acid, saline, alkaline and
pungent foodstuffs, by taking food before perfect digestion,
1. Crataeva Rexburghii.
2. Boerhavia Procumbens
3i Solanum indicum.
4. Vitex negundo.
5. Leaf of Azadirachota Indica.
6. Eclipta prostrata or E. Erecta.
7. Emblica officianalis.
8. Lippia Nodiflora.
*The chapter describes the three humours, their disruption as the
cause of diseases, the seven ingredients of the body, the three humours with
their characteristics.
498 Garuda Purāna
exposure to sunshine, warmth of fire, drinking of spirituous
liquors and anger, Pitta gets aggravated. When the food is in the
process of digestion, in the midday, after the rainy season, in
summer and at midnight.
6-7. By the intake of sweet, acid, saline, fatty, heavy
and very cold articles of food, by taking in newly harvested rice,
flesh of animals living in marshy places and lubricious stuffs,
want of sufficient exercise, sleep during the day, and luxurious
easy going habits, Kapha gets aggravated immediately after
food, or at dusk or in the spring season.
8-9. The symptoms of aggravation of Vāyu are these:—
Roughness of the body, contraction of limbs, aching pain,
obstruction to the passage of waste matter, insensibility, horri­
pilation, rigidity, emaciation, a dark brown complexion, loose­
ness of limbs, increase in exertion, etc. Hence ailments in which
these symptoms are seen are those produced by Vāyu
aggravation.
10. Burning sensation, heat, wetness of feet, anger with­
out reason, lustfidness, exhaustion, pungent and acid (eructa­
tion) , foul smell in the sweat like that of a dead body, fainting,
excessive thirst, vertig, yellow and green colour—these are the
symptoms of Pitta affliction in men.
11-12. Glossiness of the body, sweet taste in the mouth,
delayed execution of things, obstruction, paralysed numbness,
satiation, amassedness, anasarca, chillness, heaviness, itching
sensation, and overwhelming attack of sleep are the symptoms
of Kapha aggravation. Ailments caused by two dosas in com­
bination must be known by the combination of symptoms.
13. A Sannipātaja ailment exhibits all the symptoms as
it is caused by all the dosas in combination. The body is the
receptacle and base for all the dosas, dhātus (fundamental
constituents of the body) and waste matter.
14. Equilibrium of dosas indicates normal health; if any
of them increases or decreases it indicates sickness. Fat, blood,
flesh, suet, bones, marrow and semen are the seven Dhātus.
15. Vāyu, Pitta, and Kapha are the three dosas. Faeces,
urine etc. are called Malas (Waste matter). Vāyu is cool,
light, subtle, cause of loss of voice, strong and unsteady.
16. Pitta is acid, pungent, hot; unripeness, undigested-
1.168.26 499
ness is the cause of sickness. Kapha is sweet, saline, glossy,,
heavy and lubricious.
17. Vāyu is seated in rectum and buttocks; Pitta is
located in the digestive cavity; Kapha is located in the abdo­
men, throat and joints of the cranium.
18. Things of pungent, bitter and stringent taste
aggravate Vāyu; things pungent, acid and saline in taste
aggravate Pitta; Things sweet, hot and saline aggravate
Kapha.
1.9. These are administered in reverse order to quell the
aggravated dosas. Dosas coming back to their normal seats
quell the ailment and bring relief.
20. Sweet taste improves the power of vision and in­
creases lymph secretions and the Dhātus. An acid taste at the
end is relishing, appetising and digestant.
21. A bitter taste is appetising, curative of fever,
remover of thirst, laxative and cause of emaciation. An
astringent taste excites pitta, is scraping, rigidifier and
absorbant.
22. A drug is good if it is the receptacle of tastes,
potency and relieving after-effects. A drug consistent in taste
and after-effects has all properties.
23. The poteney of a drug is twofold: Śīta (cooling)
Usna (Heating). The Pāka or digestive transformation of the
tastes is twofold sweet and pungent.
24. Physician, Medicine, Patient and plenty of nurses—
these four are the important constituents in the process of
treatment. Any deficiency in them renders the process
unfruitful.
25. A physician shall start his work after thoroughly
understanding the habitation, season, age (of the patient),
digestive power, physical temperament, nature of his constitu­
tion, drug, physical strength and the ailment.
26. That country is called Sādhārana (common or
ordinary) which has both the characteristics [of Jāńgala (hilly
forest) and Anūpa (marshy lands)]. A patient is a Bāla
(child) till the sixteenth year, till the seventieth year Madhya
(middle aged) and Vrddha (old) thereafter.
500 Garuda Purāna
27. Kapha, Pitta and Vāyu respectively predominate
in the three stages of life. All modes of treatment except those
involving alkaline, surgical and fire operations are to be followed
in a debilitated or aged person.
28. A lean person must be given Byihhana (treatment
making one stout) and to a corpulent man the treatment is
Karsanam (reducing bulk). A body of medium structure should
be maintained as it is. Thus three kinds of bodies shall be
known.
29. The strength of a patient should be understood
from his steadiness, exercises, and gaiety of mind. An enthusi­
astic adventuresome man does not show signs of decline or
decay.
30. Drink and diet though opposed to his temperament
yet giving him relief and pleasure are termed his Sātmya or
second nature.
31. If the pregnant woman takes Kapha-generating
foodstuffs the child will be Kapha prakrti (Kapha-temperamen-
ted). The same is the case with Vāyu generating and Pitta
generating foodstuffs. If a balanced diet is maintained the
child shall be Samadhātu (having all fundamental constituents
in proper proportion).
32. A Vāta temperamented person is lean, harsh and
volatile. He has few hair and he prattles in dream.
33. A pitta-temperamented person is irritable, scholar­
ly and perspiring too much. His hair turn prematurely grey.
He dreams of fiery blazing things.
34. A Kapha temperamented person is of steady mind,
subtle in speech and of gay disposition. He has glossy hair.
In dreams he sees water and rocks.
35. If a person exhibits the traits peculiar to two or
three dosas he must be considered mixed-temperamented. The
predominant traits will be those of the predominant dosa.
36. The digestive power is sluggish, sharp, irregular or
normal if Kapha or Pitta or Vāyu predominates or remains in
equilibrium.
37. The normal one should be preserved; the irregular
one is to be remedied by curbing Vāyu; the sharp one by
antidotes to Pitta and the sluggish one by eliminating Kapha.
1.168-46 501
38. The root cause of all ailments is indigestion resulting
in the annihilation of the gastric fire; Indigestion is of four
types—Ama, Amla, Rasa and Vistambha.
39. The Ama sort of indigestion causes cholera, sluggish­
ness of the heart, etc. The antidote for this is the administra­
tion of an emetic with the washings of the drug Vacā 1 with
salt.
40. Due to Amla (acidity) the disorders, non secretion
of semen, vertigo, fainting fits and excessive thirst are observ­
ed. The remedy there, is drinking of unboiled cold water and
inhaling chill air.
41. In the Rasa type of indigestion (affecting lymph
secretion) the symptoms are breaking pain in the limbs,
sluggishness of the head and repugnance for food. The remedy
in this case is complete abstention from food and drink and
sleep during the day.
42. The two symptoms of acute pain and enlarged
spleen indicate the Vistambha form of indigestion marked by
suppression of faeces and urine. Diaphoretic measures and salt
water for drinking are the antidote in this case.
43-44. The types of indigestion Ama, Amla, and Vistam­
bha are respectively caused by Kapha, Pitta and Vāyu. A
sensible man (suffering from any of these) shall plaster his
stomach with a paste of Hińgu, 2 Tryūsana 3 and Salt and take
a nap in the day time. All sorts of indigestion will be dispelled.
Hosts of illness result from unwholesome articles and hence
one should forsake all unwholesome articles.
45. Hot water taken after honey is a good digestant.
Milk is incompatible with bamboo shoots, curd and fish.
46. The big five root drugs (Mahat Pañcamūla) are
Bilva,4 Śona 5 , Gambhārī 6 , Pātalā 7 , and Ganikārikā 8 . They are
appetising and they dispel excess of Kapha and Vāyu.
1. Acorus calamus.
2. Asfoetida. i
3. Also called Trikatu. It is a combination of Black Pepper, long
Pepper and dry Ginger.
4. Aegle Marmelos.
5. Bignonia indica.
6. Gmelina arborea.
7. Bignonia suaveolenffs
8. Premna spinosa.
 -502
Garuda Purāna
47. The small Pañcamūla drugs are Śālaparnī 1 , Prśni-
parnī , two types of Brhatī 3 , and Goksura 4 and they dispel
2
excess of Vāyu and Pitta. They are aphrodisiac in character.
48. Both these two groups together are called Daśamūla 5
drugs. They cure all fevers of Sannipātaja type. They are very
good in cough, asthma, somnolence and pain in the sides.
49-50. Madicinal oils, ghees and pastes prepared with
these are very good in Alakā ailments (Sannipātaja). Drugs
with four times water shall be boiled and reduced to one-
fourth. Add four times of butter or oil to this with equal quantity
of milk. The Kalka or residue will be one fourth of the oil or
butter. This medicated butter of good pāka (proper cooking) is
a good clyster in troubles with urinary bladder. The hard
kalka can be applied over the body and the soft dust can be
used as an errhine.
51. The gross body and the sense organs must be well
thought of. If they are in their proper function that is called
normalcy of health. A person destined for longevity must be
properly attended to.
52. A person whose activities of the sense organs are
perverted hasten towards death's door. A person who hates
the physician friends and elders and he who loves enemies too
follows suit.
53. He whose heel bones, knees, forehead, jaw bones,
cheek bones suffer from prolapsus, dies ere long.
54. Left eye sinking in the socket; dark tongue, deranged
nose, black lips dislodged from their seats, and a face turned
black—all these indicate death and hence those patients must
be given up.
1. Desmodium Gangeticum or Hedysarum G.
2. Flemionitis cordifolia.
3. Solanum Indicum.
4. Tribulus Lanuginosus.
5. Ten roots.
3.169.8 503
CHAPTER ONE HUNDRED AND SDXTYNINE
Diseases
Dhanvantari said:
1. In order to distinguish between what is wholesome
and what is not, I shall tell you the rules of proper food and
drink. The red species of Śālī (paddy) dispels the excess of
all the three dosas. It removes thirst and fat.
2. Mahāśālī is a good aphrodisiac. Kalama dispels
both Kapha and Pitta. The Gaurasastika generally dispels the
three dosas and is heavy. It is Ślta in potency (cooling).
3. Śyāmāka is absorbant, parchifying and productive of
Vāyu principle. It dispels Kapha and Pitta. Similar properties
are observed in Priyañgu, Nīvāra and Koradūsa species of food
grains.
4. Yava (barley) taken frequently generates Vāyu,
śīta in potency and dispels Kapha and pitta. Godhūma
(wheat) is an aphrodisiac and cooling in potency. It dispels
Vāyu. It is sweet and heavy.
5. Mudga 1 pulse dispels excess of Kapha, Pitta and
blood. It is astringent, sweet and light. Māsa 2 (Black gram) is
strengthening, aphrodisiac and heavy. It dispels Pitta and
Kapha.
6. The Rājamāsa 3 is not an aphrodisiac. It dispels
excess of Kapha and Pitta and removes disorders due to Vāyu.
Kulattha (Horse gram), dispels Kapha and Vāyu and removes
the disorders of dyspnea, hiccough and enlarged spleen.
7. Makusthaka 4 dispels the fever due to Raktapitta, it
is cooling in potency and astringent. Canaka (gram) generates
Vāyu, dispels Kapha and Pitta, destroys manly virility. It
is styptic.
8. Masūra 5 (lentil) is sweet, cooling in potency, astrin-
1. Phaseolus mungo.
2. Phaseolus radiatus.
3. Dolichos catjang.
4. Phaseolus Acoritifolius ?
5. A variety of Lens e.
 Garuda Purāna 505
1.169.20
1
gent and it dispels Kapha and Pitta. Kalāya too has all these
properties. It generates Vāyu excessively. Vāyu and Pitta. Nādīca 1 destroys Kapha and Pitta. Cucu is
9. Adhakī 2 dispels Kapha and Pitta and is conducive to sweet and cooling in potency.
the generation of semen. Atasi 3 is Pitta Producing and 15. Padmapatra (Lotus leaf) destroys dosas. Triputa 2
Siddhārtha 4 dispels Kapha and Vāyu. is extremely Vāyu-generating. Kaksāra 3 destroys all dosas.
10. Tila 5 (gingelly seed) is alkaline, sweet, oily, streng­ Vāstuka 4 is highly appealing.
thening, heat producing and pitta generating. The different 16. Tandulīya 5 , Pālańkya 8 and others are anti-toxic.
minor seeds destroy strength, parchify and are cooling in Raw Mūlaka 7 (radish) generates dosas, but cooked in steam
potency. dispels Vāyu and Kapha.
11-12. Citraka 6 , Ińgudi 7 , Nālīka 8 , Pippali 9 , Madhu 1 0 , 17. Karkotaka 8 , Vārtāka 9 , Patolaka 1 0 , and Kāravellaka 1 1
Śigru , Cavyā 12 , Carana 1 3 , Nirgundi 1 4 , Tarkārī 1 5 , Kāśamardaka 1 6 ,
11
when cooked and eaten destroy all dosas and are good for
and Bilva destroy Kapha and Pitta; remove germs and are light heart and throat.
and appetising. Varsābhū 1 7 and Mārkara 1 8 destroy Vāyu and 18. Kūsmānda 1 2 is diuretic, relishing and destroys all
Kapha and remove all defects and disorders. dosas. It is highly efficacious in Kustha, urinary diseases,
13. Eranda 1 9 is bitter in taste. Kākamāci 2 0 destroys excess fever, dyspnea and asthma as well as the disorders due to the
of the three dosas. Cāńgerī 21 removes Kapha and Vāta. Sarsapa 2 2 derangement of Pitta and Kapha.
(mustard) generates all dosas.
19. Kalińga 1 3 and Alābu 1 4 destroy Pitta and produce
14. Kausumbha 2 3 is similar to Sarsapa; Rājikā 24 generates
Vāyu. Trapusa 1 5 and Irvāruka 1 6 generate Vāta and Kapha and
1. Pisum arvense.
ward off Pitta.
2. Cajanus indicus.
3. Linum alsitatissimum. 20. Vrksāmla 17 destroys Kapha and Vāyu; Jambīra
4. Perhaps white veriety of Brassica campestris. (GVDB, pp. 433( destroys Kapha and Vāyu, Dādima 1 8 (Pomegranate) is astrin­
426-7). gent and destroys Vāyu. Nāgarańgaphala 1 9 (orange) is heavy.
5. Sesamum indicum.
6. Plumbago Zeylamica or p. rosea.
7. Terminalia catappa. 1. Identity not clear.
8. Perhaps a species of Ipomoca (GVDB, pp. 223-4). 2. Perhaps Pisum arvense or Ladhyrus sativus (GVDB p. 194).
9. Piper longum. 3. Identity not clear.
10. Honey. 4. Chenopodium alloum.
11. Moringu Pterygosperma 5. Amaranthus spinosus.
12. Perhaps Piper chaba (GVDB, p. 155). 6. Spinacia oleracca.
13. Identity not clear. 7. Raphanus sativus.
14. Vitex negundo. 8. Momordica dioica.
15. Sesbania aegyptiaca. 9. Solanum melongena.
16. Identity not clear. 10. Trichosanthes dioica.
17. Boerhavia Procumbens. 11. Momordica charantia.
18. Identity not clear. The name Mārkava is used for Bhrńgarāja. 12. Cucurbitapepo.
19. Ricinus communis. 13. Flolarrhena antidysenterica (GVDB, p. 84).
20. Solanum nigrum (GVDB, p. 86.) 14. Lagenaria siceraria.
21. Oxalis corniculata. 15. Cucumis sativus.
22. Brassica campestris. 16. Identity not clear. The name Urvāruka is used for cucumis melo.
23. Identity not clear. 17. Garcinia indica.
24. Brassica juncea or B. nigra. 18. Punica granatum.
19. Citrus reticulata.
 1.169.41 507
506 Garuda Purāna
30-32. Ardraka 1 is relishing, appetising aphrodisiac and
21. Kesara and Mātuluńga 1 are appetising and destroy
Kapha-Vāyu-destroying. So also Śunthī, Marica, and Pippali.
Kapha and Vāyu. Māsa removes Vāyu and Pitta and destroys
Physicians say that pepper is non aphrodisiac. Hińga (Asafoe-
the glossiness of the skin, heat and disorders of Vāyu.
tida) dispels enlarged spleen, pain and constipation and dis­
22. All varieties of Amalaka are sweet, relishing and
orders of Vāyu and Kapha. Yavānī2, Coriander and Cummin
aphrodisia but produce Amla type of indigestion. Harītaki
seeds destroy Vāyu and Kapha. Rock salt improves eyesight
induces taste for food, is holy and nectarlike.
and destroys all dosas. It is an aphrodisiac.
23. Lakuca 2 is sweet and generates all Dosas; Vakula 3
33. Sauvarcala (Sechal) salt is purgative, heating in
destroys Kapha and Vāyu; Bījapūraka 4 is efficacious in enlarged
potency and it dispels acute pain in the cardiac region. The
spleen, dyspnea and asthma and removes the disorders due to
Vida Salt is heating in potency, removes pain, dispels Vāyu
Vāyu and Kapha.
and is sharp.
24. Haritaki is a laxative; destroys Kapha and Vāyu
34. Romaka salt generates Vāyu, is sweet, heavy, lique-
as well as three dosas. The fruit of Tintidī 5 is laxative, acid,
facient and relishing. Yavaksāra (Nitrate of potash) is an
and removes Vāyu and Kapha.
appetiser and is efficacious in- all disorders of i the heart,
25. Kapittha (horse apple) is astringent and dispels
throat and jaundice.
dosas; when ripe it is heavy and antitoxic; when unripe it
35. Sarjiksāra (Barilla) is caustic, appetiser, sharp and
produces Kapha and Pitta but ripe it increases Pitta.
tearing (used to make abscess burst). Nābhasa (Rainwater)
26. Ripe A mra (mango) generates Vāyu and produces
dispels all dosas and poison. It is light and relishing.
flesh, semen and strength and heightens colour (of the skin).
36. Nādeya (River water) is parchifying and generates
Jambū fruit destroys Vāyu, Kapha and Pitta and produces
Vāyu; The Sārasa water (of the lake) is sweet and light; the
Vistambha form of indigestion as it is astringent.
water of Vāpī (natural tank) dispels Vāyu and Kapha and that
27. Tinduka 6 fruit destroys Kapha and Vāyu; Badara
of Tadāga (artificial tank) generates Vāyu.
destroys Vāyu and Pitta. Bilva generates Vāyu and causes
37. The Nairjhara (fountain) water is relishing,
Vistambha. Priyāla 7 dispels Vāyu.
sharp, light and dispels Kapha. It induces digestion. The
28. Rājādana 8 fruit, banana, jack fruit and coconut
well water is appetising and generates Pitta. The Audbhida
generate semen and flesh. They are sweet, emolient and
(Artesian well) water dispels Pitta.
heavy.
38. The water where sun's rays fall during the day and
29. Drāksā (grapes) Madhuka and Kharjūra (dates) and
the moon's beams at night is free from all defects and is equal
Kumkuma 9 dispei disorders in blood and Vāyu. The ripe
10 to rain water (sky-water) .
Māgadhī is sweet and destroys Pitta and disorders due to
dyspnea. 39. Hot water dispels fever, bronchitis, corpulence, Vāyu
and Kapha. Boiled and cooled water dispels three dosas but
1. Citrus medica. kept overnight increases dosas.
2. Artocarpus lakoocha. 40. Cow's milk dispels Vāyu and Pitta and is emulsive,
3. Identity not clear. heavy and rejuvinating. Buffalo's milk is heavier than cow's
4. See fn. 1.
5. Rhus parviflora. milk, emulsive and impairs digestive fire.
6. Dispyros tomentosa. 41. The milk of a goat dispels blood dysentery, asthma,
7. Buchanania Ianzan.
8. Perhaps Mimusops bexandra (GVDB, p. 336). 1. Ginger.
9. Crocus sativus
2. The same as jwān!=Trachyspermum ammi. GVDB, p. 328.
10. A synonym of pippali, GVDB, p. 305.
508 Garuda Purāna
dyspnea and Kapha. Women's (breast) milk improves eyesight,
cures Rakta Pitta and is saline.
42. Curd generates Pitta and Kapha and dispels Vāyu
and is an aphrodisiac. Churned sour cream dispels all dosas
and cleanses all vessels of the system.
43. Fresh butter dispels diarrhoea, piles, etc; Pro­
ducts of milk turned sour like Kilāta (the solid residue of sour
milk) are heavy and cause Kustha.
44. Butter milk, according to the former writers, dispels
the three dosas and is very efficacious in diarrhoea, tumour,
piles, jaundice, dysentery and enlarged spleen.
45. Ghī is an aphrodisiac and sweet. It dispels Vāyu,
Pitta and Kapha. Cow's ghī improves intellect, eyesight and
after medication and purification dispels dosas. (Vāyu, Pitta
and Kapha).
46. Medicated and purified ghī dispels loss of memory,
epileptic fits, insanity, fainting and other disorders. The ghee
prepared from the milk of goat and other animals has the same
good properties as cow's milk. Goat's urine dispels Kapha and
Vāyu, germs and poison.
47. Gingelly oil is extremely efficacious in jaundice,
dropsy, cutaneous afflictions, piles, tumour, enlarged spleen
and diabetes. It destroys Vāyu and Kapha and is conducive to
the growth of hair and strengthening of the body.
48. Mustard oil dispels worms and jaundice, Vāyu and
Kapha and disorders due to corpulence. The linseed oil affects
the eyes but dispels Pitta and Vāyu.
49. The oil extracted from Aksa (the seed of the bead
of rosaries) dispels Kapha and Pitta. It is conducive to the
growth of hair. It soothes the skin and blood vessels. Honey
is exalted as the remover of the excess of the three dosas as
well as generator of Vāyu.
50. (Honey) dispels hiccough, dyspnea, worms, vomiting
urinary disorders, poison and thirst. Sugarcane dispels Rakta­
pitta. It is conducive to strength, growth of Kapha and is an
aphrodisiac.
51. Molasses produce Pitta and are sharp. The spirituous
extract of jaggery and unrefined sugar is light. Candy is an
1.169.63 509
aphrodisiac, emolient, sweet and is efficacious in disorders of
blood, Pitta and Vāyu.
52. Jaggery dispels Vāyu and Pitta, and produces
Kapha. Old treacle is very wholesome and is a purifier of
blood.
53. Treacle sugar along with ghee is an aphrodisiac and
dispels Rakta Pitta. All kinds of wine produce Pitta due to
their acidity and dispel K a p h a and Vāyu.
54. Sauvīraja wine is sharp and generates Rakta Pitta.
Manda (gruel) made of fried rice is appetising and digestive.
It is wholesome.
55-56. Peyā (gruel with plenty of water) is light diuretic
and restores deranged Vāyu. Peyā with butter milk, pome­
granate, Vyosā, jaggery, honey and Pippalī dispels cough,
bronchitis and diarrhoea. Pāyasa (Milk pudding) produces
Kapha and is conducive to strength. Krśara (rice, gingelly
seeds and black gram cooked together) destroys Vāyu.
57-58. A soup of watery nature is an emolient. Taken
lukewarm it is relishing and light. Soup with bulbous roots,
radish and fruits well cooked with ghī or oil is heavy and
rejuvinating. In lukewarm state it is light. Vegetables cooked
in steam and well seasoned after squeezing out water are
wholesome.
59. A Yūsa (soup without salt) made of Dādima and
Amalaka generates gastric fire and dispels Vāyu and Pitta. A
yūsa prepared with redish dispels cough, breathing disorders,
cold and Kapha.
60. A Yūsa made with Yava, Kola and Kulattha dispels
Vāyu and is beneficial to the voice. That prepared with Mudga
and Amalaka is astringent and des roys Kapha and Pitta.
61. Curd with jaggery dispels Vāyu. Saktu (flour of
fried grain) is sharp and generates Vāyu. Śaskulī (Coiled fried
Jalebī) fried in ghī is an aphrodisiac and generates gastric
fire.
62. Foodstuffs with cooked meat are rejuvinating; cakes
are heavy; things fried in oil impair eyesight; those cooked in
water or steam are difficult to be digested.
63. Hot mandakas (gruel) are wholesome, cooling in
 1.170.11 511
510 Garuda PUT ana.
v e r y efficacious i n a n A m a j v a r a (fever w i t h m u c o u s secretions)
potency and heavy. After food, w a t e r i s t o b e taken. It is attended with colic.
d e s t r u c t i v e o f thirst a n d e x h a u s t i o n .
4. Madhūkasāra, Sindhūttha1, Vacā, Ūsana2 and K a n a 3
64-65. A person careful a b o u t Anupāna shall be free must be taken in equal parts and ground into fine powder.
from poison and illness. Poison resembling the neck of a T h i s , m i x e d w i t h w a t e r , is a g o o d m e d i c i n e to restore a p e r s o n
peacock brings about discoloration. E v e n t h e smell, touch or from a n u n c o n s c i o u s state.
taste o f p o i s o n brings g r e a t anguish to those w h o s w a l l o w it. 5. A decoction made of Trvrt 4 , Viśālā5, Triphalā,
If it is smelt an ailment of the eyes which cannot be cured Katuka and Aragvadha along with K s ā r a (Alkali) is a good
e v e n b y g r e a t p h y s i c i a n s results. T h e characteristic symptoms purgative. W h e n d r u n k i t d i s p e l s fever o f all v a r i e t i e s .
of p o i s o n i n g are shivering, y a w n i n g , etc. 6. A decoction made of M a h a u s a d h a 8 , Amrtā', Mustā,
Candana, Uśīra and Dhānyaka taken with sugar and honey
dispels Trtīyaka (Tertian) fever.
7. Strips o f A p ā m ā r g a , J a t ā tied round the waist with
CHAPTER ONE HUNDRED AND SEVENTY s e v e n red t h r e a d s on a S u n d a y c u r e t h e T r t ī y a k a fever.
8. If one performs Tarpana with gingelly seeds to a
Diseases sonless a s c e t i c w h o h a s p a s s e d a w a y i n the n o t h e r n bank of t h e
river Gańgā he will be cured of Aikāhika (intermittent)
Dhanvantari said:
fever.
1. F e v e r is of e i g h t types inasmuch as it is p r o d u c e d 9. A decoction of Gudūcī, Triphalā, Vāsaka, Rjvīkā*
by the d o s a s Severally or in twos or in combination or by and Balā along w i t h its rudiment cooked with ghee removes
external casual factors. Water boiled with these drugs:— fever.
Musta1, Parpataka2, Uśīra3, Candana4, Udīcya6 and Nāgara6 10. A decoction of Dhātrī9, Śivā10, Kanā and Vahni11
and then cooled should be g i v e n t o the p a t i e n t to q u e n c h his d i s p e l s all sorts of fevers.
thirst a n d rise in t e m p e r a t u r e . I shall n o w e x p l a i n the various remedial m e a s u r e s for
2. A decoction m a d e of Nāgara, Devakāsta7, D h a n y ā k a 8 dysentery attended w i t h fever.
a n d the t w o Brhatīs s h o u l d be g i v e n to a fever p a t i e n t . It is 11. A decoction prepared with Prśniparni12, Balā, Bilva,
d i g e s t i v e a n d dispels fever. Nāgara, Utpala, Dhanyāka, Pāthā13, indrayava, Bhūnimba„
3. A K a s ā y a or astrigent decoction m a d e of Aragvadha*
1. Identity not clear.
Abhayā10, Mustā, Riktā11 and Granthika12 is digestive and
2. A n y o n e o f t h e pañcakola g r o u p o f d r u g s . {GVDB, p. 5 5 ) .

1. Cyperus rotindus or C. scariosus. 3. Identity not clear.

2. Perhaps the Fumaria species. (GVDB, p. 239-40. 4. Operculina turpethum.

5. Trichosanthes bracteata.
3. Vetiveria zizanioides.
6. A s y n o n y m o f śunfhī.
4. Santalum alloum.
7. E i t h e r gudūcī or harītaki.
5. Identity n o t clear.
8. Identity not clear.
6. A synonym of ārdraka.
9. A synonym o f āmalakī.
7. A synonym o f devadāru=Ced<cus deodara.
10. Perhaps haritakī {GVDB, p. 400)
8. Coriandrum sativum.
11. A synonym o f citraka.
9. Cassia fistula.
12. Uraria picta.
10. A synonym o f harītakl.
13. Cissampelos paricra.
11. Identity n o t clear.
12. A s y n o n y m ofpippalimūla.
 1.170.32 513
512 Garuia Purāna

22. Harītakī t a k e n frequently w i t h N ā g a r a , j a g g e r y or

M u s t ā , P a r p a t a k a a n d M a h a u s a d h a cures d y s e n t e r y w i t h fever
r o c k s a l t is an a p p e t i s e r .
a n d m u c o u s discharge.
23. A decoction of Triphalā, Amrtā, Vāsā, Tiktā,
12. A decoction with Nāgara, Ativisā1, Mustā, Bhūni-
2 Bhūnimba and N i m b a taken in with honey quells jaundice and
mba, Amrta and Vatsaka cures all kinds o f fever a n d all sorts
chlorosis.
o f dysentery.
24. A confection made o f Trvrt, Triphalā, Śyāmā and
13-14. Water boiled with Mustā, Parpataka, Udlcya
3 P i p p a l ī w i t h h o n e y a n d s u g a r i s v e r y efficacious i n Sannipātaja
and Śrńgavera c a n b e g i v e n t o a n Atīsāra (dysentery) patient.
4 fevers a n d H a e m o p t y s i s .
Along with his food he must take Śālaparni , Prśniparnī,
BrhatI, Kantakārikā, Balā, Śvadarhstrā5, Vis'vādi 6 , Pāthā, 25. As long as Vāsā is available and there is hope to

N ā g a r a a n d D h ā n y a k a . I t i s efficacious. live w h y should patients of Haemoptysis, Pthysis and cough

despair.
15. A decoction made of Viśva a n d the seed of m a n g o
fruit t a k e n w i t h unrefined s u g a r a n d h o n e y is a c u r e for Atīsāra. 26. A decoction of Atarūsaka1, Mrdvīkā and pathyā

S i m i l a r l y , K u t a j a bark w i t h K a n ā i s also efficacious. taken with sugar and honey quells cough, bronchitis and
haemoptysis.
16. A decoction of Vatsaka, Ativisā, Tiśva, K a n ā and
Kanda is very efficacious in Atīsāra with blood, colic and 27. T h e juice of Vāsā with candy and h o n e y w h e n drunk

m u c o u s discharge. arrests b l e e d i n g . Milk drunk w i t h t h e j u i c e o f Sallakī, Badarī,

17. N o w the treatment of Grahanī (diarrhoea) is ex­ J a m b ū , P r i y ā l a , A m r a , Arjuna 2 o r D h a v a 3 h a s s t y p t i c p o w e r .

p l a i n e d . G r a h a n ī i s t h e result o f i m p a i r e d d i g e s t i o n . Ghī with 28. A patient prostrated by chronic c o n s u m p t i o n be­

t h e decoction and residue of Citraka dispels diarrhoea. It is c o m e s free from all a i l m e n t s a n d s h i n e s like a D e v a i f h e drinks

appetising and efficacious in disorders of enlarged spleen, ghī medicated and purified w i t h t h e j u i c e o f N i r g u n d i roots,

tumour, Ascites, colic a n d piles. fruits a n d l e a v e s .

29. A confection made o f Harītakī, Kanā, Śunthī and
18-19. Five kinds o f salt v i z . Sauvarcala, Saindhava,
Marica with jaggery destroys c o u g h a n d q u e l l s thirst a n d re­
Vidańga, Audbhida and Sāmudra ( o f sea w a t e r ) shall be used
p u g n a n c e for food.
here. T h r e e w a y s o f t h e t r e a t m e n t o f piles a r e : s u r g i c a l o p e r a ­
tions, cauterisation and alkaline remedies. Buttermilk freshly 30. Ghi, a Prastha by volume cooked with thirty palas

m a d e is also efficacious in p i l e s . ( w e i g h t ) of each of the juices of Kantakāri and Gudūcī quells

cough and improves digestion.
20. G u d ū c ī w i t h Pippalī, A b h a y ā fried i n ghee or Trvrt
with Amlalonikā 7
c a n b e t a k e n for d e s t r o y i n g p i l e s . 31. A decoction of Krsnā4, Dhātrī, Śitā and Śunthī
21. A mixture of gingelly seeds with sugarcane juice taken w i t h honey destroys hiccough. A patient of Asthma
d i s p e l s piles a n d K u s t h a . P a f l c a k o l a (five s p i c e s ) , Marica and shall drink the juice of Bhārgī5 a n d Viśvā with hot water.
T r y ū s a n a improve digestion. 32. A person suffering from h o a r s e v o i c e shall k e e p in
his m o u t h catechu soaked in oil or Pathyā with Pippalī or
Pathyā with Nāgara.
1. Aconitum hcterophyllum.
2. A synonym of kutaja.
1. A synonym o f vāsaka,
3. A synonym o f ārdraka.
2. Terminalis arjjuna.
4. Desmodium gageticum.
3. Anogeissus talifolia.
5. A synonym o f Gokfura.
4. A synonym ofpippali.
6. A s y n o n y m of Ś u n d h i .
5. Clerodondum serratum.
7. Identity not clear.
 1.170.54 515
514 Garuda Purāna
fection made of them removes cough and q u e l l s thirst a n d
1
33. Powdered Vidańga and Triphalā powder taken with r e p u g n a n c e for food.
honey removes vomiting. A decoction of Amra and J a m b ū can 44. T a k e thirty palas of the juice of each of Kantakāri
also be taken with Māksika ( h o n e y ) . and Gudūcī and c o o k it with a prastha of ghī. It r e m o v e s
34. Triphalā is a cure for vertigo and e p i l e p t i c fits c o u g h a n d pain in the heart. It is an appetiser.
when drunk with honey. I t r e m o v e s all sorts of vomiting and 45. T h e decoction of Krsnā, Dhātrī, Sitā and Śunthī with
q u e n c h e s thirst. M a r i c a a n d rock salt t a k e n w i t h castor oil r e m o v e s even acute
35. P a ñ c a g a v y a drunk quells hysteria and disorders d u e Sāma Vāta.
2
to adverse planets. K ū s m ā n d a k a j u i c e w i t h Y a s t i k a also s e r v e s 46. A decoction of Balā, Punarnavā, Eranda, t w o types
the same purpose. o f Brhatī a n d G o k s u r a d r u n k w i t h salt a n d asafoetida destroys
3
36. O l d ghi cooked with Brāhmī juice, Vacā, Kustha V ā t a S ū l a (flatulent c o l i c ) .
a n d Śańkhapuspī* shall be taken i n for q u e l l i n g i n s a n i t y a n d 47. T h e boiled decoction of Triphalā, Nimba, Yastika,
Grahāpsmāra. Katuka and Aragvadha drunk with honey removes burning
5
37. M e d i c a t e d Ghī c o o k e d with Aśvagandhā decoction sensation and colic.
a n d r e s i d u e i n m i l k four t i m e s a s m u c h i s a n a p h r o d i s i a c . I t i n ­ 48. Triphalā water with Yastīka quells Parināmārti (a
c r e a s e s f l e s h a n d q u e l l s sterility. variety of colic). Dross (Mandūra) purified in cow's urine
38* A decoction of" c c h i n n ā with t h e p o w d e r of Nīlŕ* mixed with Triphalā powder a n d licked with h o n e y a n d g h e e
a n d M u n d ī r i k ā w i t h h o n e y a n d g h e e w h e n drunk, q u e l l s Vāta- r e m o v e s c o l i c arising from t h e t h r e e d o s a s .
rakta o f t h e worst t y p e .
49. T w o parts of Trivrt, four parts o f K r s n ā a n d f i v e
39. F i v e Harītakīs taken with jaggery quell Kustha,
parts o f Harītakī mixed with equal quantity of jaggery and
piles a n d disorders due to Vāyu. The juice o f G u d ū c ī , its
m a d e into pills r e m o v e c o n s t i p a t i o n i n t h e b o w e l s .
p o w d e r , d e c o c t i o n o r its r e s i d u e t o o h a s t h e s a m e p o w e r .
50. Powdered Harītakī, Yavaksāra, Pippalī and Trivrt
40. Ghī c o o k e d with milk and the decoction of Kālā
taken with ghī remove Udāvrata (tympanites with
and Gudūcī and their residue quell Vātarakta, Kustha and
constipation).
Vranas (Abrasions).
51. Trivrt, Harītakī and Ś y ā m ā s o a k e d a n d purified i n
41. Triphalā taken with Guggulu removes Vātarakta
Snuhī1 juice must be dried (in the sun) and formed i n t o
a n d epileptic fits. Guggulu taken with cow's urine removes
Vatikā (tablets). T h e s e Vatikās taken with cow's urine destroy
U r u s t a m b h a (paralysis o f t h e t h i g h s ) .
Anāha (constipation).
42-43. A decoction of Śunthī and Goksuraka removes
52. Tryūsana, Triphalā, Dhanya, Vidańga, Cavya and
disorders a n d p a i n s due to S ā m a V ā t a . A decoction of Daśa-
Citraka boiled and made i n t o K a l k a ( r e s i d u e ) s h a l l b e puri­
mūla, Amrtā, Eranda, Rāsnā7, Nāgara and D ā r u 8 taken with
fied with ghi. Taken in, this q u e l l s all disorders o f V ā y u a n d
Marica (pepper) and jaggery removes great tumours. A con-
enlarged spleen.
53. Roots of Nāgara taken with milk or Sauvarcala with
1. Embelia ribes.
2. A synonym of madhuka. Śivāghrta (ghī from the milk o f she-jackal, h a l f its q u a n t i t y
3. Saussurea lappa. drunk) quell palpitation of the heart.
4. Convolvulus pluricaulis. 54. Powdered K a n ā , Pāsānabheda2, Elā and Śilājatuka
5. Withania somnifera.
6. Indigofera tinctoria.
1. A species of E u p h o r b i a . (GVDB, p . 459).
7. Pluchea lanceolata.
2. Bergenia ligulata.
8. A synonym o f devadāru
516 Garuda Purūna 1.170.76 517

drunk w i t h the washings of rice a n d j a g g e r y g i v e s h o p e o f life 65. Ghī c o o k e d a n d purified in the residue (Kalka) of
to a p a t i e n t of strangury. t h e d e c o c t i o n of P u n a r n a v ā is a r e m e d y for A n a s a r c a . A p a t i e n t
55. A decoction ofAmrtā, Nāgarī, Dhātrī, Vājigandhā o f A n a s a r c a , t u m o u r , e t c . shall take pippal! with milk in c o w ' s
a n d T r i k a n t a k a shall b e d r u n k i n all a i l m e n t s o f V ā y u , c o l i c urine or jaggery with equal quantity of Abhayā or Viśvā.
a n d strangury. 66. C a s t o r oil t a k e n in with a decoction of Balā w i t h
56. Yavaksāra (carbonate of potash) with an equal m i l k is a sure r e m e d y for d i s t e n s i o n , h e r n i a , c o l i c , e t c .
1
quantity o f sugar r e m o v e s all kinds o f strangury. Nidigdhika
67. Pathyā residue mixed with Krsnā and Saindhava
j u i c e w i t h h o n e y q u e l l s difficulty i n p a s s i n g urine.
and the oil extracted from roasted castor seeds is a s u r e
57. Salt with Triphalā kalka (residue or paste) gives
remedy of Hydrocela.
r e l i e f i n suppression of urine. Powdered K a r c ū r a also c a n b e
68. Scrofula i s cured by the administration of the root
inserted into the urethra of the penis ( t o induce flow of urine). as an
o f Nirgundī errhine. Fomentations with the decoction
58. A decoction of the root of Śigru drunk lukewarm 1
of Snuhī and Gandīrikā remove tumours.
quells heat (white urinating). Juice o f D h ā t r i a n d Nis'ā w i t h
h o n e y r e m o v e s all sorts o f u r i n a r y a i l m e n t s . T h e decoction of 69-70. Goitre can be cured by plastering with the paste
2
Triphalā, Dāru, Dārvi and Abja taken with honey removes of Hastikarna and Palāśa. Plastering with the paste of
u r i n a r y troubles. Dhattūra, Eranda, Nirgundī, Varsābhu, Śigru and Sarsapa
d i s p e l s terrible long standing elephantiasis. Plastering with
59. A person wishing to be stout shall avoid keeping
awake, sexual intercourse, physical exercise and worries. Ś o b h ā ñ j a n ā k a , S i n d h ū t t h a a n d H i ń g u m a k e s abscess s u b s i d e .

O b e s i t y should be gradual. 71. Plastering with Śarapuńkha3 with h o n e y heals all

60. A person a c c u s t o m e d t o e a t Y a v a a n d Śyāmāka and sorts o f u l c e r s . S m e a r i n g w i t h t h e p a s t e o f N i m b a l e a v e s m a k e s
t o drink s w e e t water will b e c o m e s t o u t . H o t b o i l e d rice w i t h ulcers non-septic.
m a n d a (gruel) makes o n e lean.
72-73. A paste of Triphalā, Khadira, Dārvī and N y a g r o -
61. Fried b a r l e y p o w d e r w i t h h o n e y , o r a compound of
d h a c l e a n s e s ulcers and wounds. A physician shall wash and
Cavya, Jlraka, V y o s ā , H i ń g u , Sauvarcala and A m a l a is appetis­
c l e a n a fresh w o u n d giving much pain with warm ghee with
i n g a n d d e s t r u c t i v e o f fat.
Yasti-Madhūka. An intelligent physician shall cure fresh
62. A prastha of ghī w i t h equal q u a n t i t y o f m i l k shall w o u n d s b y c a s u a l factors b y m e a n s o f p l a s t e r i n g .
be cooked with K a l k a of Citraka and U t p a l a twice in quantity
74-76. T h e p h y s i c i a n shall resort t o c o o l i n g p r o c e s s e s
s o a k e d i n four t i m e s w a t e r a n d t w i c e ( c o w ' s ) u r i n e . This is an
for s u b d u i n g P i t t a and the heat of the blood. A decoction of
a n t i d o t e for all t y p e s of Ascites.
B a m b o o bark, E r a n d a bark and Śvadarhstra bark drunk w i t h
63-64. Starting with ten pieces of pippali and increasing
h o n e y , H i ń g u a n d rock salt w i l l let o u t t h e d i s l o d g e d ; b l o o d in­
it by t e n every day the administration shall b e c o n t i n u e d for
side the viscera. For the sake of maintaining normal h e a l t h
t e n days. Then i t shall be reduced by ten every day. Milk
r i c e s h a l l b e t a k e n o r Y a v ā g u ( g r u e l ) d r u n k w i t h rock salt a n d
s h a l l b e t a k e n a l o n g w i t h it. T h e diet on these days shall b e
along with the juice of Yava, Kola and Kulattha. The juice
milk and Yastika. The same can be practised w i t h Krsna or
o f K a r a ñ j a r i s t a a n d N i r g u n d ī destroys w o r m s i n t h e ulcers.
Mudga. I f a t h o u s a n d p i e c e s o f K r s n a o r o t h e r d r u g s are t h u s
t a k e n i n all o n e shall b e stout, live long and be free from
1. Perhaps Albizzia julibrissin o r D a l b e r g i a s e r i c e a (GFX> £ , p . 133),
dropsy and Ascites.
2. Leea macrophylla {GVDB, p. 469).
3. Tephrosia purpurea.
1. A s y n o n y m of kanfakam.
518 Garuda Purāna
1.171.19 519

77. Guggulu with Triphalā powder made into Vatakas

8. A m e d i c a t e d g h e e c o o k e d w i t h d e c o c t i o n a n d residue
( t a b l e t s ) relieves p a i n , dispels c o n s t i p a t i o n a n d purifies ulcers.
T h e y b e c o m e non-septic. of Triphalā, Nimba, Bhūnimba, Karañja, Khadira, etc. is highly

78. A medicated oil cooked with the j u i c e of Dūrvā, efficacious in s y p h i l i s .

a n d K a m p i l l a w i t h t h e kalka o f t h e bark o f D ā r v ī i s a n impor­ 9-10. O n l o c a t i n g t h e fracture o f a b o n e i t shall be first
t a n t r e m e d y i n cases o f ulcers. w a s h e d with cold water. T h e n it must be plastered with clay
a n d b o u n d w i t h D a r b h a grass. T h e d i e t o f t h e p a t i e n t must be
black gram meat, ghee, milk and a soup of gingelly seeds.
R e s t o r a t i v e a n d c o n s t r u c t i v e d i e t a n d drink s h o u l d b e g i v e n t o
him.
11. Let the patient be on a diet of garlic, h o n e y , fried
CHAPTER ONE HUNDRED AND SEVENTYONE
grain water a n d sugar residue. Broken, cut or dislodged bones
w i l l b e set r i g h t i n s t a n t a n e o u s l y .
Diseases
12. E q u a l parts o f A ś v a t t h a , T r i p h a l ā a n d V y o s ā s h o u l d

Dhanvantari said: be added to Guggulu of the same quantity in the aggregate.

A p p l i c a t i o n o f t h i s h e a l s fractures o f b o n e s a n d j o i n t s .
1. O Suśruta, p l e a s e listen. I shall e x p l a i n t h e r e m e d i a l 13-14. Emetics, purgatives and bleeding are to be em­
measures for fistula sinus a n d o t h e r disorders. A sinus s h o u l d p l o y e d i n all forms of Kustha. A decoction of V a c ā , Vāsā,
first be surgically operated and treatment proceeded with as Patolā and the barks of N i m b a and Phali1 should be drunk
in other wounds. with h o n e y as it is constructive and dispels V ā y u . T h e purga­
2. A fistula, sinus, c o l i c e t c . c a n be c u r e d by t h e m e d i ­ tive is by m e a n s of Trivrt, Dantī and Triphalā.
c a t e d ghee with equal quantities of Guggulu, Triphalā and 15. Oil medicated with Manahśilā and Marica dispels
Vyosa. Kustha. In all forms of Kustha the above oil s h o u l d be
3 . T h e oil e x t r a c t e d from t h e j u i c e o f N i r g u n d ī i s a c u r e applied. The patient must take five kinds of myrobalans
for sinuses a n d m a l i g n a n t ulcers. B y drinking, s m e a r i n g o r a n d rice w i t h t r e a c l e .
a d m i n i s t e r i n g as e r r h i n e this oil is efficacious in Pāmā 16. Plastering with K a r a ñ j a and Tagara soaked in
Scabies. c o w ' s u r i n e a s w e l l a s r u b b i n g w i t h K a r a v ī r a after a p p l y i n g
4. Pills m a d e of Guggulu, Triphalā and Krsnā in the oil dispels K u s t h a .
p r o p o r t i o n o f 3 : 5 : 1 are wholesome for t h o s e w h o suffer from 17. A paste of Haridrā, M a l a y a , Rāsnā, Gudūcī, T a g a r a
oldema, enlarged spleen, piles and fistula in a n o .
Aragvadha and Karañja applied over t h e b o d y r e m o v e s all
5 . I n t h e c u t t i n g o f v e i n s i n the m i d d l e o f the p e n i s t h e kinds of K u s t h a s .
p u r i t y o f the l o c a l i t y a n d i n syphilis a v o i d a n c e o f s u p p u r a t i o n 18. A paste of Manahśila, Vidańga, Vāgujī, Sarsapa
should be maintained carefully—otherwise the p e n i s may
and Karañjī soaked in cow's urine removes K u s t h a and the
s l o u g h off.
b o d y s h i n e s like t h e s u n .
6. A decoction of Patola, N i m b a , B h ū n i m b a and.Gudūcī 19. Plastering with Vidańga, Aidavacā2, Kustha, Niśā,
d r u n k w i t h G u g g u l u a n d K h a d i r a d i s p e l s syphilis.
Sindhūttha and Sarsapa soaked in water and cow's urine
7. Charred ashes of Triphalā burnt in an ironpan made removes ring w o r m and other c u t a n e o u s affections.
into a paste with honey must be smeared on the sores i n
1. A synonym of p.iyańgu.
syphilis. T h e sores will h e a l i n s t a n t a n e o u s l y .
2. Perhaps Airāvati, said to be a synonym of nāgabalā (GVDB)
p. 6 0 ) .
 520 Garuda Purāna
1.171.43 521
1 2
20. Prapunnātaka seeds, Dhātrī, Sarjarasa , and
33. Dhātrī, Nimbaphala and Citraka soaked in cow's
Snuhī soaked i n Sauvīra urine can be applied as an unguent
u r i n e r e m o v e s itches. A d e c o c t i o n o f V ā s ā , Amrtā, Parpatikā,
i n ring w o r m .
Nimba, Bhūnimba, Mārkara, Triphalā and Kulattha taken
21. A r a g v a d h a l e a v e s are t o b e g r o u n d i n t o paste with
with h o n e y cure Amlapitta (Acidity).
Aranāla. This removes ring worm, Kittima, Kustha and
34. Triphalā, Patola and Tikta cooked into a decoction
Psoriasis.
a n d d r u n k w i t h s u g a r a n d Y a s t ī m a d h u is a sure remedy for
22. Vāgujī taken hot with milk dispels K u s t h a . Gingel-
fever, v o m i t i n g a n d acidity.
ly seeds, ghī, Triphalā, honey, Vyosā, Bhallāta and sugar
35. Ghī c o o k e d d u l y w i t h a n y o f t h e d r u g s : V ā s ā , T i k t a ,
taken in equal parts act as aphrodisiac. T h e y are conducive
or Pippalī or Guda-kūsmānda can be used to remove acidity.*
to increase brain p o w e r and dispel K u s t h a of persons who err
d u e t o lust. 36. Pippalī with honey dispels acidity. A confection
m a d e o f P a t h y ā , Pippalī a n d j a g g e r y d i s p e l s disorders o f K a p h a
23. Powdered Vidańga, Triphalā and Krsnā with honey
and impaired digestion.
will b e a good leha (lambative) in these a i l m e n t s : — K u s t h a ,
1
worms, Diabetes, sinuses a n d ñstula in a n o . 37. G r i n d t o g e t h e r Ajājī and D h a n y ā k ā and cook t h e m
w e l l i n a p r a s t h a o f ghī. Duly taken, this removes disorders
24. H e w h o e a t s for a month Niśā and Amalaka with
o f K a p h a a n d P i t t a , n o n relish for food, i m p a i r e d d i g e s t i o n a n d
Abhayārista will conquer Kustha thereafter. There is no
vomiting.
doubt.
25. Ashes of Mango and Khadira sprouts burnt in a 38. A decoction made o f Pippalī, Amrta, Bhūnimba,

pot and pasted with Aksa juice, Dhātrī juice, and honey is re- Vāsakārista, Parpata, and Khadirārista removes fever with

juvinating and dispels Kustha. acute pain and carbuncle.

26. By drinking the decoction of Dhātrī and Khadira 39. Ghī c o o k e d with Triphalā juice and Trivrtā shall
along with Vāgujī one c a n remove quickly lcucoderma as white be a d m i n i s t e r e d as a p u r g a t i v e to quell fever w i t h e r y s i p e l a s .
as conch and the moon. There is no doubt. 40. A decoction k n o w n as Astaka-kvātha (Eight drugg­
27. T h e patient will conquer leprosy by drinking the ed) is prepared with the eight drugs : Khadira the three
oil e x t r a c t e d from B h a l l ā t a k a w i t h i n a m o n t h . Khadira water myrobalans, Arista, Patola, Amrta and Vāsaka, and it
taken with other beverages conquers Kustha. c o n q u e r s R o m ā n t i k a ( M e a s l e s ) a n d M a s ū r i k ā (small pox).
28-30. The medicated ghī cooked with Vāsā, Gudūcī, 41. The above decoction dispels Kustha, Visar'pa
Triphalā, Patola, Karañjaka, Nimba, Aśana3 and K r s n a — (Erysipelas), Visphota (carbuncle) and scratching sensation.
Vetra decoction and residue dispels Kustha like Vajra the Dusting the powder of Lasūna cures the skin d i s e a s e c a l l e d
thunderbolt of Indra. T h e p a t i e n t lives for a h u n d r e d y e a r s . Maśaka.
31. J u i c e o f D ū r v ā grass i s t o b e c o o k e d w i t h four t i m e s
42. I n c a s e C a r m a k ī l a b e g i n s t o fade a n d decay and in
o f oil. T a k i n g bath after smearing w i t h this o i l r e m o v e s all
Maśaka and Tilakālaka (dark spots and sabaceous growths)
skin d i s e a s e s s u c h a s i t c h e s , P ā m ā , V i c a r c i k ā a n d K a c c h ū .
f i r s t scarify t h e m w i t h t h e surgical knife a n d c a u t e r i s e with fire
32. Oil duly cooked with the drugs, bark of Druma,
or alkalis w i t h o u t l e a v i n g e v e n a bit.
Arka, Kustha, Lavana, Citraka and Gandīrikā with cow's
u r i n e r e m o v e s K u s t h a a n d all sorts o f u l c e r s . 43. A p a s t e o f P a t o l a a n d Nīlī dispels t h e a i l m e n t J a l a -
gardabha. Oil cooked with Guñjā fruits and juice of Bhrńga-
1. Perhaps prapunnāja, a s y n o n y m of Cakramarda.
rāja r e m o v e s i t c h e s a n d K ā p ā l a k u s t h a .
2. A s y n o n y m of devadh ūpa.
3. Identity not clear.
1. A synonym oijīraka.
 522 Garuda Purāna
1.171.68 523
44. T h e pulp of the s e e d o f m a n g o fruits c o o k e d w i t h
T r i p h a l ā , Nīla, Bhrńgarājaka, L a u h a c ū r n a a n d K ā ñ j i k a turns to the eyes to remove small eruptions, itching sensations and
t h e hair d e e p b l a c k . pain.
45 T a k e t w o p r a s t h a s o f ksīrī, ī ś a a n d A r k a l e a v e s well 57. O n e part o f Abhayā with t w o parts of Aksa and
squeezed into juice with a pala of M a d h u k a . Cook all w e l l i n four parts o f A m r t a well boiled can be used as decoction or
a K u d a v a of oil. T h i s is efficacious in p r e v e n t i n g h a i r from pasted with honey and ghee can be used as a lambative
t u r n i n g grey d u e t o o l d a g e . ( A v a l e h a ) t o cure e y e p a i n s .
1
46-47. In stomatitis, gargling with Triphalā is very 58. Sticks or wicks m a d e of Candana, Triphalā, P ū g a
effective. C h a m b e r soot nitrate of potash, Pāthā, V y o s ā and Palāśa and Tarumūlaka dissolved in water c u r e all t y p e s o f
R a s ā ñ j a n a t o o c a n b e u s e d for s u c h g a r g l e s . Well powdered Timira.
L o d h r a , T r i p h a l ā a n d Citrak s h o u l d b e h e l d i n t h e m o u t h w i t h 59. Marica ground to paste in curd, forms a good
h o n e y for d i s p e l l i n g a i l m e n t s o f t h r o a t a n d t e e t h . c o l l y r i u m t o cure n i g h t b l i n d n e s s . Ghī w i t h milk well cooked
48. An astringent decoction named Pañcapallavaka w i t h T r i p h a l ā d e c o c t i o n a n d residue w h e n drunk a t n i g h t fall
i s v e r y efficacious i n diseases of the m o u t h . T h e y are t h e w i l l c u r e T i m i r a quickly.
sprouts of Patola, N i m b a , Jambīra, Āmra and Mālatī. 60-61. Pippalī, T r i p h a l ā , K s ā r a , I r o n d u s t , rocksalt a n d
49. T h e j u i c e o f L a ś u n a , Ardraka, Ś i g r u , Pārulī, M ū l a k a j u i c e of Bhrńgarāja is called Gudikāñjana. It removes piles,
and Kadalī made lukewarm forms a good eardrop in ear Timira, kotha and eye ailments.
troubles. 62-63. Vatikās or tablets made of Trikatu, Triphalā,
50. In Otorrhoea with acute pain and a humming Saindhava, Manahśila, Ketaka, Śańkhañābhi, Jātl flowers,
s o u n d , p o w d e r e d rock salt d i s s o l v e d i n t h e j u i c e of the leaves Nimbaka, Rasāñjana, Bhrńgarāja, ghee, h o n e y and milk well
o f S n u h i a n d m a d e s l i g h t l y w a r m i s v e r y effective. p a s t e d t o g e t h e r c u r e all sorts o f e y e a i l m e n t s .
51. I n a c u t e otitis, oil c o o k e d i n t h e j u i c e o f t h e leaves 64. Burnt r o o t s o f E r a n d a k a o r t h e f l o w e r o f Mucukun-
of J ā t l is efficacious. In e a r - a c h e Ś u n t h ī oil or m u s t a r d oil, daka2 ground with Kāñjika applied over the forehead cure
s l i g h t l y w a r m , shall b e p o u r e d i n t o t h e ears. headache.
52. M i l k c o o k e d i n P a ñ c a m ū l ī j u i c e , Citraka, Harītakī, 65. Oil cooked with o n e pala each of Śatamūlī, Eran-
Ghī a n d j a g g e r y . T h i s s o u p c a l l e d Sadańga (Six ingredients) d a m ū l a , Cakrā and Vyāghrī can be used as errhine in curing
Y ū s a q u e l l s catarrh. disorders of V ā y u and K a p h a as well as T i m i r a and diseases
53. Diseases of the eyes, diseases of the stomach, cold o f super c l a v i c u l a r r e g i o n s .
( c a t a r r h ) , ulcers, a n d f e v e r — t h e s e f i v e a i l m e n t s s u b s i d e i n f i v e 66. Lavana, Viśva and jaggery or Pippalī with rock salt
d a y s b y fasting. i s v e r y effective i n Bhujastambha (paralysis o f t h e a r m s ) a n d
54. T h e juice of Dhātrī poured into the eyes cures t h e i n all s u p e r c l a v i c u l a r afflictions.
i n f l a m m a t i o n in t h e area. A p a s t e of Ś i g r u , Dārvī, Rasāñjana 67. I n the m i g r a i n e called Sūryāvarta the treatment is
a n d rocksālt i n honey when a p p l i e d o v e r t h e e y e s also serves the application of errhines. Astringent decoction of Daśa-
the purpose. mūla drugs with ghee a n d rock salt c a n b e u s e d a s a n e r r h i n e
55. Powdered Haridrā, Dāru, Sindhūttha, Rasāñjana also. It cures a c h i n g p a i n o f t h e limbs a s well as Sūryāvarta
a n d G a i r i k a a p p l i e d r o u n d t h e eyes r e m o v e s e y e t r o u b l e s . and headache.
56. A b h a y ā fried i n ghī a n d T r i p h a l ā soaked in water 68. A compound of Suvarcalā, Ajājī, Madhūka and
when applied around the eyes removes eye troubles. Śunthī,
1. Areca catechu.
N i m b a d a l a p o w d e r e d w i t h very little rock salt c a n be applied
2. Pterospermum ocerifolium.
 1.172.15 525
524 Garuda Purāna
5. Ghī medicated with Pañcapallavas (five s p r o u t s ) ,
N ī l o t p a l a stirred in curd and drunk w i t h h o n e y shall save a
Yasti, Arka and Mālatī flowers and cooked in sunshine is a
w o m a n afflicted w i t h l e u c o r r h e a o f t h e V ā t a j a v a r i e t y .
sure r e m e d y i n leucorrhea. It removes foul smell from t h e
69-70. I n t h e Pittaja t y p e of leucorrhea the juice of
vaginal passage.
Vāsaka, or that of Gudūcī should be administered w i t h Amalakl
6-7. J a p ā f l o w e r s w i t h K ā ñ j i k a a n d a p r a s t h a o f J y o t i s -
bīja s o a k e d i n water and sweetened with h o n e y a n d sugar. 1
matīdala pasted with Dūrvā shall be taken. Citraka with
For the alleviation of Pāndu type (jaundice) of leucorrhea a
sugar and powdered Dhātrī, Añjana and Abhayā shall be
w o m a n should take the juice of Amalakī a n d h o n e y or the juice
drunk with water. This arrests excess of menstrual flow.
of the root of Kārpāsa with the water with which rice has
Errhines or potions of Laksmanā w i t h milk t a k e n in enables
been washed.
conception.
71. A p a s t e o f T a n d u l ī y a k a roots a n d Rasāñjana taken
8. Aśvagandhā taken with ghee and half an Adhaka of
through the m e d i u m of water with w h i c h rice has b e e n washed
milk enables conception. Even a sterile w o m a n taking g h e e
and h o n e y c u r e all f o r m s o f l e u c o r r h e a . R o o t s o f K u ś a grass
m e d i c a t e d w i t h V y o s a a n d K e s a r a i s sure t o c o n c e i v e .
pasted with w a t e r w i t h w h i c h rice h a s b e e n w a s h e d a n d d r u n k
9. Milk well boiled with t h e roots of Kuśa, Kāśa,
w i l l c u r e all sorts o f l e u c o r r h e a .
Urubuka and Goksuraka taken with sugar by a pregnant
w o m a n r e m o v e s h e r p a i n i n t h e w o m b , uterus, e t c .
10. Application of the pastes of Pāthā, Lāńgalī, Apā-
mārgā or kutaja separately to the navel, lower a b d o m e n and
vagina of a w o m a n in her labour ensures easy delivery.
11. T h e pain that a woman e x p e r i e n c e s after d e l i v e r y ,
CHAPTER ONE HUNDRED AND SEVENTYTWO in the heart, head, urinary bladder, etc. is called Arkanda.
T h e n she must take sour c r e a m w i t h Yavaksāra dissolved in
Diseases
lukewarm water.

Dhanvantari said: 12. A decoction o f D a ś a m ū l a drugs taken with ghee

q u e l l s all p o s t - p a r t u r i e n t p a i n s . P o w d e r e d Śālī r i c e t a k e n with
1. O S u ś r u t a , I shall e x p l a i n t h e m o d e of t r e a t m e n t for
m i l k will i n c r e a s e her b r e a s t milk.
the peculiar disorders of women, please listen. In all Yoni-
13. T h e juice of Vidārī flowers a n d the root of K ā r p ā s a
vyāpat (Vaginitis, etc.) types o f disorders, m e a s u r e s t o q u e l l
also has the same property. A soup of M u d g a is rejuvinating.
V ā y u are recommended.
It purifies t h e b r e a s t m i l k of a w e t nurse.
2-3. V a c ā , U p a k u ñ c i k a , J ā t i , V ā s a k a , R o c k s a l t , Ajājī,
1

14. A lambative (Avaleha) made of Kustha, Vacā,

Y a v ā k s ā r a , a n d C i t r a k a shall b e fried i n ghī a n d t h e n d i s s o l v e d
A b h a y ā , Brāhmī, M a d h ū k a h o n e y a n d g h e e shall be given to
in water. S u g a r shall be added. If this is taken the pain
the infant as it heightens the colour of the complexion, splen­
a r o u n d t h e v a g i n a , p a l p i t a t i o n o f t h e heart, p i l e s a n d e n l a r g e d
dour and longevity.
spleen get subdued.
15. I f t h e breasts of the mother are d e f i c i e n t i n milk,
4. By applying the paste of the l e a v e s o f Badarī t h e
t h e c h i l d c a n b e fed o n g o a r ' s milk o r c o w ' s m i l k o f the s a m e
rupture of the V a g i n a can be cured. An application of the
quality. T h e swelling on the navel o f t h e c h i l d subsides b y
paste of Lodhra and Tumbīphala gives firmness to the muscles
means of fomentation w i t h heated clay.
round the vagina.

1. Celastrus paniculatus.
1. Nigella saliva.
528 Garuda Purāna 1.173.20 529

to excessive action of V ā y u the patient m u s t b e fed before 8. These Amla drugs generate V ā y u and m u c o u s se­
applying emetics. c r e t i o n s . T h e y h a v e a p h r o d i s i a c properties. T h e y g i v e a burn­
41. F o r t h e a p p l i c a t i o n o f e n e m a t e h o l l o w b a m b o o sticks ing sensation. T h e y soothe the system. If they are taken in
s i x , e i g h t or t w e l v e a ń g u l a s i n length w i t h t h e c a v i t y as l a r g e e x c e s s t h e y m a y sour t h e t e e t h .
as a K a r k a n d h u fruit shall be used. The patient lies in a 9. (Excessive intake of A m l a ) causes looseness o f limbs,
supine position. burning sensation and coarseness in the voice, throat, m o u t h
42. In N i r ū h a ( e n e m a w i t h o u t oil) also this is the a n d heart. Excited by the gastric fire it makes wounds and
process. T h e d o s a g e of clysters in the small o n e is half a pala, ulcers suppurate.
t h a t i n t h e m i d d l e i s t h r e e p a l a s a n d t h a t i n t h e full o n e i s six 10. T h e salts are Yavaksāra, Sarjika, e t c . T h e saline
palas. group acts as a laxative, liquefacient, digestant a n d generator
43. O n e part of Pathya, two parts o f A k s a a n d four of mucous secretions. Its p o t e n c y permeates the w h o l e system
parts o f D h ā t r ī purified with the juice o f Śatāvarī, A m r t ā , rapidly.
B h r ń g a , S i n d h u v ā r a , e t c . , c u r e s all sorts of p a i n s . 11. Exclusive and excessive intake of saline articles
tends to obstruct the ducts of the system a n d produces itching
s e n s a t i o n i n t h e limbs, Kotha, tumours and discoloration of
t h e skin. I t a g g r a v a t e s R a k t a v ā t a , P i t t a r a k t a , loss o f m a n l i n e s s
and pain in the sense organs.
12-13. Vyosa, Śigru, Mūlaka, . Devadāru, Kusthaka,
CHAPTER ONE HUNDRED AND SEVENTYTHREE Laśuna, Valgujīphala, Musta, Guggulu, Lāńgalī. T h e s e drugs
f o r m the. P u n g e n t g r o u p . They are appetising, purifying a n d
Diseases
anti-Kapha. T h e y subdue K u s t h a and itching sensation. T h e y
Dhanvantari said: remove corpulency, lassitude and worm infections. They
1-4. I shall enumerate the drugs coming under the r e d u c e s e c r e t i o n o f s e m e n a n d fat. E x c l u s i v e l y a n d excessively
classes M a d h u r ā d i , e t c . , w h i c h dispel v a r i o u s a i l m e n t s . T h e c h i e f taken they produce vertigo, burning sensation, etc.
d r u g s i n M a d h u r a ( s w e e t ) class a r e : — Ś ā l i , S a s t i k a , Godhūma 14-17. Krtamāla, Karīra, Haridrā, Indrayava, sweet
(wheat), milk, ghi, Rasa ( j u i c e ) , h o n e y , Majjā, S r ń g ā t a k a , Kantaka, sweet Vetra, the t w o v a r i e t i e s o f Brhatī, Ś a ń k h i n ī ,
Kaśeru, Irvaru, Goksura Gambhīrī, lotus seed, grapes, d a t e s G u d ū c ī , D r a v a n t ī , Trivrt, M a n d ū k a p a r n ī , K ā r a v e l l a k a , V ā r t ā k u
Balā, coconut, sugarcane, Atmaguptā, Vidārī, Priyālaka, K a r a v ī r a k a . V ā s a k a , R o h i n ī , Ś a ń k h a p u s p ī , Karkotī, Jayantikā,
Madhūka, Tāla and K ū s m ā n d a . E a c h of these is curative of Jātī, Varunaka, Nimba, J y o t i s m a t ī and Punarnavā form the
e p i l e p t i c f i t s a n d b u r n i n g s e n s a t i o n . I t s o o t h e s the s e n s e organs. b i t t e r g r o u p o f drugs. T h e y set t h e s e c r e t i o n s o f s e r u m , l y m p h ,
I f t a k e n i n e x c e s s i t p r o d u c e s w o r m s a n d disorders o f K a p h a . etc f l o w . T h e y are r e l i s h i n g a n d a p p e t i s i n g . They purify the
5. Drugs of M a d h u r a type produce dyspnea, cough, d u c t s , r e m o v e fever and thirst, prevent fainting a n d reduce
s w e e t taste i n t h e m o u t h , Aphonia, tumours, goitre, elephant­ itching sensation.
iasis, G u d a l e p a , e t c . 18. Excessive intake of bitter drugs dries up faeces,
6-7. D ā d i m a , Amalaka, Amra, K a p i t t h a , K a r a m a r d a k a , urine a n d m u c o u s secretions. It removes paralysis of the m a n ­
M ā t u l u ń g a , Amrātaka, B a d a r a , T i n t i d ī fruit, Curd, Buttermilk d i b l e , w r y neck, c o n v u l s i v e p a i n , h e a d a c h e a n d u l c e r s .
K ā ñ j i k a , L a k u c a , A m l a v e t a s a a n d L o n a are A m l a varieties 19-20. Triphalā, Śallakī, J a m b ū , Amrātaka, V a t a a n d
(Acid) of drugs. These with Śunthī are g r e a t d i g e s t a n t a n d kindred drugs, Tinduka, V a k u l a , Ś ā l a , Pālarhka, M u d g a a n d
appetising medicines. C i l l a k a form t h e a s t r i n g e n t g r o u p o f d r u g s . T h e y a r e a b s o r b a n t .
 530 Garuda Purāna 1.174.7 531

T h e y produce granulation in ulcers. T h e y arrest and dry up of oil. A p i t t a p a t i e n t u n d e r g o i n g S n e h a t r e a t m e n t shall drink,

m u c o u s secretions. Exclusively and excessively taken they give o v e r h o t w a t e r i f h e feels thirsty.
rise to pain in the chest and generate parchedness of the 32. A person who has been made Dīptāgni (of g o o d
m o u t h , fever, distension of the a b d o m e n a n d paralysis o f t h e digestive power) and varcasnigdha (motion-oily) must be
mandible (wry mouth). given such treatment as ensures pacifying the deranged V ā y u .
21-22. Haridrā, Kustha, Lavana, Mesaśrńgī, the t w o P e r s o n s suffering from coarseness m u s t b e g i v e n S n e h a treat­
t y p e s o f Balā, Kacchurā, Śallakī, Punarnavā, Śatāvarī, Agni- m e n t a n d t h o s e o f e x t r e m e glossiness, p a r c h i f y i n g t r e a t m e n t .
mantha, Brahmadandī, Śvadamstrā, Erandakā, Yava, Kola, 33. I n t h e c a s e o f disorders d u e t o V ā y u a n d Kapha in
Kulattha, etc., Karsāśī, D a ś a m ū l a (ten drugs) : these drugs c o m b i n a t i o n or separately diaphoratic measures are to be used
severally a n d i n c o m b i n a t i o n r e m o v e e x c e s s o f V ā y u , Pitta and with a c o m p o u n d of Śyāmāka, Koradosa, Anna, buttermilk,
Kapha. Pinyāka a n d fried g r a i n flour. These measures a r e n o t for
23-25. Śatāvarī, Vidārī, Bālaka, Uśīra, Candana, excessively corpulent, coarse, weak or s w o o n i n g persons.
D ū r v ā , V a t a , P i p p a l ī , Badarī, Śallakī, K a d a l ī , U t p a l a , Padma,
Udumbara, Patolaka, Haridrā, Guda, Kusthaka, Śatapuspī,
Jātī, V y o s a , A r a g v a d h a a n d L ā ń g a l ī are called Kapha-subdu-
i n g g r o u p o f drugs. A m o n g l a r d a c e o u s s u b s t a n c e s , ghī, oil, fat
a n d m a r r o w are t h e m o s t e x c e l l e n t . CHAPTER ONE HUNDRED AND SEVENT if FOUR
26-29. T h o s e w h o like t o i m p r o v e i n t e l l i g e n c e , memory,
understanding power and digestive f acu lty must take g h e e Diseases
regularly. I n a P i t t a p a t i e n t g h e e a l o n e s h o u l d b e a d m i n i s t e r e d .
I n a V ā t a p a t i e n t i t i s a d m i n i s t e r e d w i t h salt. In a patient of Dhanvantari said:

excess of K a p h a it shall be administered with Vyosa and 1-3. O Siiśruta, I shall e n u m e r a t e some medicated
alkalis. S i m i l a r l y , i n t h e c a s e o f p a t i e n t s o f g l a n d u l a r t u m o u r , g h e e s a n d oils quelling ailments. A prastha of g h e e must be
sinus, w o r m s , o b e s i t y and deranged Kapha and V ā y u also. cooked with an Aksa of each of the drugs Śańkhapuspī, V a c ā
O i l is administered t o t h e p a t i e n t s o f h a r d e n e d b o w e l s for t h e Brāhmī, S o m a , B r a h m a , S u v a r c a l ā , A b h a y ā , G u d ū c ī , Atarūsakā
s a k e o f l i g h t n e s s a n d f i r m n e s s . S o a l s o i n p e r s o n s w h o s e funda­ and Vāguji, a p r a s t h a of t h e j u i c e of K a n t a k ā r i a n d a p r a s t h a
mental constituents have been w e a k e n e d by exposure to gusts o f milk. This is called Brāhmī ghrta. It heightens memory,
o f w i n d , s u n s h i n e a n d rain, b e a r i n g o f b u r d e n , e x c e s s i v e s e x u a l power and intellect.
indulgence a n d physical exercises. In persons w h o have coarse­ 4. Ghī i s t o b e c o o k e d w i t h t h e f o l l o w i n g drugs i n full
ness o f t h e skin, pain, debility, quick digestion and constric­ or as many as are available:—Triphalā, Citraka, Balā,
t i o n o f vessels d u e t o V ā y u ( o i l c a n b e a d m i n i s t e r e d ) . N o w ( I Nirgundī, Nimba, Vāsaka, Punarnavā, Gudūcī, Brhatī and
shall e x p l a i n ) Y o n i k a r m a i n c h r o n i c h e a d a c h e . T h e v e i n i s f i r s t Ś a t ā v a r ī . T h i s m e d i c a t e d ghī quells all ailments.
c a u t e r i s e d before e n e m a t a i s u s e d .
5-7. H a l f a n Adhaka o f oil i s t o b e c o o k e d i n t h e d e c o c ­
30. A full d o s e of clyster is o n e p a l a , t h r e e A k s a s in t h e
tion of a hundred balās a l o n g with the residue of M a d h ū k a ,
m i d d l e o n e , a n d h a l f a p a l a i n t h e s m a l l o n e , i n t h e c a s e o f oil,
Mañjisthā, C a n d a n a , U t p a l a , P a d m a k a , S ū k s m a i l ā , Pippalī,
decoction and medication.
Kustha, T v a g e l ā , Aguru, Kesara, Aśvagandhā, Jīvanīya drugs
31. In Sneha Karmas (administering oil or ghee)
a n d an Adhaka of milk. After this is w e l l c o o k e d in l o w fire it
hot water is given along with ghee b u t s e p a r a t e l y i n the c a s e
must be kept i n a silver vessel. This oil i s c a l l e d Balyā a n d
'532 Garuda Purāna 1.175.11 533

is a favourite of kings. It removes all disorders of V ā y u a n d 24. A skilful physician shall cook to the correct point,
all D h ā t u d e r a n g e m e n t s . shall purify the ripened s u p p u r a t i n g sores, a n d s h a l l u s e this
8-13. A p r a s t h a of Ś a t ā v a r ī j u i c e , a p r a s t h a of milk, a T a i l a for t h e g r o w t h o f t h e tissues a n d s m o o t h n e s s o f skin.
karsa e a c h o f t h e d r u g s Śatapuspa, D e v a d ā r u , Mārhsī 1 , Ś a i l e -
yaka, Balā, C a n d a n a , Tagara, Kustha, Manahśilā and Jyotis-
matī a n d a p r a s t h a of ghī or oil m u s t be cooked well. This is
called N ā r ā y a n a Ghrta or T a i l a (as the case m a y b e ) . V i s n u
H i m s e l f has g i v e n this r e c i p e . It i s h i g h l y efficacius i n h u n c h ­ CHAPTER ONE HUNDRED AND SEVENTYFIVE
backs, dwarfs, l a m e persons, deaf persons, persons of defective
l i m b s , lepers, t h o s e affected b y V ā y u , those w h o are u n a b l e t o Diseases
satisfy their partners i n s e x u a l i n t e r c o u r s e , those w h o s e limbs
Rudra said:
have been weakened by old age and debility. D i s e a s e s affect­
i n g t h e skin, v e i n s , s i n e w s , e t c . a r e q u e l l e d b y this m e d i c a t e d oil 1. T h u s Dhanvantari w h o is Visnu Himself, explained
or Ghrta. to Suśruta and others. Hari then said to Hara explaining
different m e d i c a l p r e p a r a t i o n s q u e l l i n g ailments.
14-16. (Oil or g h e e can be used in the following medical
preparations) ( 1 ) Śatāvarī a n d Gudūcī, (2) Citraka, V y o s a , Hari said:

N i m b a k a and Nirgundī, ( 3 ) J u i c e o f Prasāranī a n d K a n t a k ā r ī , 2. O Ś a ń k a r a , in a l l fevers the first p r o c e s s is to m a k e

(4) Varsābhū and Bālā, ( 5 ) Vāsaka, Triphalā Brāhmika, t h e p a t i e n t fast. T h e n h e m u s t b e k e p t i n a p l a c e w h e r e gusts
E r a n d a k a , Bhrńgarāja, Y a s t i , M u s a l ī , D a ś a m ū l a , Khadira and of wind do not blow. Only boiled water should b e g i v e n for
Vara. Tablets, confections or powders of the above drugs too drinking.
are efficacious i n a l l sorts o f a i l m e n t s . 3. All fevers a r e s u b d u e d b y d r y f o m e n t a t i o n s , O I ś v a r a .
17. T h e powders, etc, can be taken with ghee, honey, T h e decoction of Gudūcī and Mustaka removes Vātajvara.
water, candy, j a g g e r y etc., salt or p u n g e n t things. T h e y cure 4-6. Listen, the decoction of Durālabha1 removes
all ailments. pittajvara. A decoction of Śunthī, Parpata, Musta, Bālaka,
18-19. An intelligent m a n shall c o o k o i l w i t h C i t r a k a , Uśīra, Candana, Ghī and Durālabha removes the fever of
Arka, Trivrt, Yavānī, Hayamāraka, Sudhā, Bālā, Ganikā, Kaphaja type. A decoction of Bālaka, Śunthī and Parpata
Saptaparnā, Suvarcikā and Jyotismatī. This is called Nisya- cures all t y p e s o f fever. A d e c o c t i o n o f T i k t a k a , E r a n d a , G u d ū c i
n d a n a T a i l a a n d i s v e r y efficacious i n f i s t u l a i n ano. Śunthī and Mustaka removes Pitta jvara. Now hear other
20. T h i s efficacious oil, c o n s i s t i n g o f drugs, C i t r a k a , e t c types of medical compounds.
suppresses all a i l m e n t s . I t purifies, e n a b l e s tissues t o grow and 7-8. A decoction of Bālaka, Uśīra, Pāthā, Kantakārī a n d
g i v e s g o o d c o l o u r t o t h e skin. M u s t a k a a n d S u r a d ā r u r e m o v e s fevers i f c o o k e d w i t h D h a n y ā k a ,
21-23. Cook mustard oil in combination w i t h Ajamoda Nimba and Musta and taken with honey. A decoction of
S i n d ū r a , H a r i t ā l a , t h e t w o sorts of Niśā, two Ksāras, Phena, Triphalā, Patolapatra and Gudūcī r e m o v e s a l l k i n d s o f fever.
Ardraka, Sarala, Indravārunī, Apāmārga, Kadala, Syandana T h i s i n c r e a s e s a p p e t i t e a n d dispels d i s o r d e r s d u e t o V ā y u .
a n d g o a t ' s u r i n e i n l o w f i r e a n d a d d c o w ' s milk. T h i s A j a m o d ā - 9-11. Harītakī, Pippalī, Amalī and Citraka powdered
d i k a t a i l a is v e r y effective in g o i t r e . t o g e t h e r i s a r e m e d y for fever. The above boiled with D h a n ­
yāka, Uśīra and Parpata or Amalakī, Gudūcī, and C a n d a n a

1. Jagonia cretica.
1. Nardostachys jatāmārhsi.
 534 Garuda Purāqa 535
1.176.17

a n d t a k e n w i t h h o n e y c u r e s fever of every t y p e . N o w listen t o 4. By plastering with powdered stones o f m a n g o fruit

the compounds removing Sannipātaja fever. hair b e c o m e fine. Application of Karañja, Amalaka, Elā and
12. An astringent decoction of Haridrā, Nimba, Triphalā Lāksā cures Aruna (redness).
1
Mustaka and Devadāru with Katurohinī , leaves of Patola 5. Application of plaster of the powdered pulp or
w h e n drunk r e m o v e s fever a r i s i n g from the t h r e e d o s a s . m a n g o stones gives the h a i r a t h i c k n e s s a n d silky gloss. T h e y
13. N ā g a b a l ā powder taken with powdered Kantakārī, g r o w w i t h f i r m roots very long a n d glossy. T h e y n e v e r fall
Nāgarā, Gudūcī and Puskara removes cough, asthma, etc. off.
14-15. I n fever due to Kapha and Vāyu t h e thirsty 6. A n o i n t m e n t of the head w i t h a m e d i c i n a l oil c o o k e d
patient should be given hot water. Water boiled with Viśva. with Vidańga, Gandhapāsāna and Manahśilā w i t h four t i m e s
Parpataka, Uśīra, M u s t a a n d C a n d a n a and c o o l e d later can be c o w ' s u r i n e d e s t r o y s l i c e a n d dandruff.
given to quell thirst, vomiting, fever and burning sensation. 7. O Vrsabhadhvaja, (Śiva whose banner has the em­
In Vātaja fever, a decoction of Bilva and other drugs of b l e m o f a b u l l ) i f fresh b u r n t c o n c h a s h e s m i x e d w i t h f i l i n g s o f
P a ñ c a m ū l a g r o u p i s v e r y effective. l e a d a r e a p p l i e d a s a p a s t e , h a i r turns d a r k b l a c k a n d glossy.
16. T h e r o o t o f Pippalī is appetising. In Vātajvara a 8-9. Equal p a r t s o f Bhrńgarāja, iron-filings, Triphalā,
d e c o c t i o n o f G u d ū c ī a n d V i ś v a g i v e s g r e a t relief. A decoction Bījapūraka, Nīlī a n d K a r a v ī r a cooked with an equal quantity
of Parpata and N i m b a taken with h o n e y removes Pitta jvara. of jaggery constitute a powerful hairdye that c a n turn w h i t e
17. E v e n after r e m e d i a l m e a s u r e s i f t h e p a t i e n t does not hair black.
r e g a i n c o n s c i o u s n e s s , his legs or forehead must be cauterised 10. Pulps of t h e seeds of m a n g o fruits T r i p h a l ā , Nīlī,
with an ironrod. Bhrngarāja, burnt L o h a c ū r n a and Kāñjika constitute a good
18. A p u r g a t i v e d e c o c t i o n of T i k t ā , P ā t ā , P a t o l a , hair dye turning it black.
V i ś ā l ā , T r i p h a l ā a n d T r i v r t t a k e n w i t h milk r e m o v e s all k i n d s 11. Seeds of Cakramardaka, Kustha, and roots of
o f fever.
Eranda ground i n t o a g o o d p a s t e i n h o t sour g r u e l ( K ā ñ j i k a )
and applied on the head or forehead c u r e e v e r y sort of
headache.
CHAPTER ONE HUNDRED AND SEVENTYSIX
12-13. O i l i s t o b e c o o k e d w i t h rock, salt, V a c ā , H i ń g u ,
Diseases K u s t h a , N ā g e ś v a r a , Ś a t a p u s p ā a n d D e v a d ā r u . I n this medicat­
ed oil m i x the watery portion squeezed out of cowdung, one
Lord said: fourth o f i t i n v o l u m e . This compound i s v e r y effective a s a n
1 . W i t h i n s e v e n n i g h t s e v e n a b a l d m a n will g r o w his e a r d r o p for all sorts of e a r a c h e .
h a i r if a plaster of b u r n t a s h e s of e l e p h a n t ' s tusk w i t h R a s ā ñ j a n a 14. O Ś i v a , rock salt d i s s o l v e d in s h e e p ' s urine poured
and goat's milk is applied.
i n t o the ears r e m o v e s fetid smell, foul discharges and worms
2 . O i l c o o k e d w i t h t h e j u i c e o f B h r ń g a r ā j a o n e fourth i n t h e ears.
in volume and m i x e d with G u ñ j ā powder enables the growth
15. Pouring the juice of Mālatī flowers and leaves into
o f hair.
t h e ears o r p o u r i n g c o w ' s u r i n e a l o n e i n t o t h e ears arrests fetid
3 . R u b t h e b a l d h e a d w i t h E l ā , Mārhsī, K u s t h a a n d
d i s c h a r g e s f r o m t h e ears.
M u r a a n d plaster i t w i t h G u n j ā p h a l a . T h i s will c u r e C a n d r a -
16-17. A paste prepared from Kustha, Māsa, Marīca,
lupta (baldness).
T a g a r a , Pippalī, Apāmārgā, Aśvagandhā, Brhatī, w h i t e m u s ­
1. Picrorhiza kurroa.
t a r d , Y a v a a n d T i l a w i t h h o n e y a n d rock s a l t a p p l i e d o v e r the
 536 537
Garuda Purāna 1.177.22

p e n i s r e m o v e s its n u m b n e s s , o v e r t h e a r m s t h e i r p a r a l y s i s a n d 10-12. A decoction of Śatadru a n d the r o o t o f B a d a r ī

o v e r t h e ears m a k e s t h e m g r o w larger. t a k e n i n g i v e s relief from a c h i n g s e n s a t i o n i n t h e e y e s . M u s t a r d
18. M u s t a r d oil c o o k e d w e l l w i t h B h a l l ā t a k a , Brhatī, o i l c o o k e d w i t h t h e root o f A p ā m ā r g a and ground into paste
D ā d i m a a n d bark c a n b e a p p l i e d t o t h e p e n i s t o m a k e i t w i t h rock salt, m i l k and sour gruel i n a c o p p e r vessel c a n be
longer. u s e d as a c o l l y r i u m . O Śańkara, Piñjata ( a c c u m u l a t i o n of
m u c u s in the eyes) is removed by this while applying this
c o l l y r i u m o n e shall r e a p e a t this m a n t r a : —
Orh Dadru Sara Krom Hrirh Thah Thah Dadru Sara
Hrirh Hrim Om Urn Urn Sara Krirh Krim Thah Thah. T h e n i n e
Durgas called Adyās can be brought under one's control.
CHAPTER ONE HUNDRED AND SEVENTYSEVEN
13. An eyesalve prepared with Bilvaka and roots of
Nīlī q u e l l s T i m i r a i n s t a n t a n e o u s l y .
Hari said: 14. A stick or a wick prepared with Pippalī, T a g a r a ,
1. T h e r e i s n o d o u b t i n this t h a t t h e e y e s a l v e p r e p a r e d Haridrā, Āmalaka, Vacā and Khadira ground well can be
from t h e j u i c e o f t h e l e a v e s o f Ś o b h ā ñ j a n a w i t h h o n e y c u r e s a l l a p p l i e d as c o l l y r i u m in all e y e s o r e s .
o c u l a r affections. 15. A p e r s o n w h o h o l d s w a t e r i n his m o u t h a n d washes
2-3. Eighty flowers of Tila and Jāti mixed with his face a n d e y e s r e g u l a r l y i n t h e m o r n i n g e v e r y d a y c a n k e e p
U p a n i m b a , A m a l ā , Śunthī, Pippalī and Tandulīyaka must be h i m s e l f free from e y e s o r e s p e r p e t u a l l y .
dried i n s h a d e a n d p r e p a r e d i n t h e form o f V a t ī s . T h e s e Vatīs 16. R o o t s of white Eranda and its leaves cooked with
can be pasted in rice w a s h i n g s and applied to the e y e s like goat's milk can be used for fomentation in Vātaja eyesores.
c o l l y r i u m . I t r e m o v e s all T i m i r a d e f e c t s . 17. Candana, rocksalt, V r d d h a p a l ā ś a , Harītakī, P a t a l a
4. T h e pulp of the stones of Vibhītaka Śańkhanābhi, f l o w e r s , Nīlī a n d C a k r i k ā m a d e i n t o a c o l l y r i u m r e m o v e e y e s o r e s .
M a n a h ś i l ā , leaves of N i m b a , and M a r i c a must be ground into G u ñ j ā roots g r o u n d i n t o a p a s t e i n g o a t ' s u r i n e q u e l l T i m i r a .
paste in goat's urine. As an e y e s a l v e this c o m p o u n d r e m o v e s 18. T h e body of a jaundice patient must be rubbed with
t h e troubles o f t h e wall-eyed and the night-blinded. Timira
rods o f silver, copper and gold and the above paste applied
a n d afflictions o f t h e c o a t o f t h e e y e s are also q u e l l e d .
as a plaster. He w i l l g e t relief, O R u d r a .
5-6. Four parts of Śańkha, t w o parts of Manahśilā
19-20. Smelling or drinking the decoction of G h o s a
( r e a l g a r ) a n d o n e p a r t o f rock salt are t o b e g r o u n d into paste
fruit d i s p e l s c h l o r o s i s a n d j a u n d i c e . T h e juice of Dādimapuspa,
and dried in shade a n d formed into Vatikā. T h i s c a n be appli­
Dūrvā, Alaktaka and Hārītaki used as an errhine removes
e d like collyrium: It cures T i m i r a and Patala and is very
haemorrhoid growths in the nose and Vātarakta.
effective i n P i ñ j a t a ( m u c u s e x c r e t i o n o f t h e e y e s ) .
21. O Vrsabhadhvaja, Nīlalohita, (both m e a n Śiva)
7-8. Trikatu, Triphalā, fruits o f K a r a ñ j a , rock salt a n d
1
t h e t w o k i n d s o f R a j a n ī 1 are t o b e g r o u n d i n the j u i c e of Bhrń­ Roots of Jińginī ground into paste in its own juice can be

garāja a n d a p p l i e d a s c o l l y r i u m . I t cures T i m i r a , e t c . used as an errhine in Nāsārśas (haemorrhoid growths in the

9. Roots of Atarūsaka ground i n t o p a s t e i n s o u r gruel nose).

and applied thickly over the eyes remove all sorts o f p a i n i n 22. G h ī from c o w ' s milk, Sarjarasa, D h a n y ā k a , r,ocksalt,
the eyes. Dhattūraka and Gairika must be cooked well and ground i n t o

1. Haridrā and Dāru-haridrā. 1. L a n n e a grandis.

 538 Garuda Parana 1.177.51 539

p a s t e w i t h c o o k e d rice a n d oil. T h i s c a n b e a p p l i e d i f there is be applied over the face by ladies for making it bright and
an ulcer in t h e lips or if t h e y are split. shining.
23. Jātī l e a v e s m u s t be chewed well and kept i n the 38. A p r a s t h a o f T a i l a (oil) is to be cooked with t w o
m o u t h for s o m e time. T h i s cures sores in the m o u t h . By parts of goat's milk and karsaka each of R a k t a c a n d a n a M a ñ -
c h e w i n g a n d e a t i n g seeds o f kośa, t e e t h s h a k i n g i n their roots jisthā and Lāksā or Yastīmadhu and K u m k u m a . This gives
b e c o m e steady. b r i g h t lustre t o t h e face i n s e v e n d a y s .
24. C h e w i n g Mustaka, Kustha, Elā Yastika, Bālaka and 39-41. Water boiled with Sunthī, powdered Pippali,
Dhanyāka with honey removes b a d o d o u r from t h e m o u t h , Gūducī and Kantakārikā when drunk improves digestion. O
O Hara. Ś i v a ( P r a m a t h e ś v a r a — l o r d o f spirits) i t r e m o v e s t h e a c h e d u e
25-26. D a i l y intake o f astringent, pungent a n d bitter to the deranged Vāyu. A decoction of Karañja, Karkata,
v e g e t a b l e s fried i n oil r e m o v e s fetid s m e l l from t h e mouth and Uśīra, Brhatī, Katurohinī, and Goksura when drunk quells
all ulcers o f t h e g u m a n d t e e t h are r e m o v e d b y this. v e r t i g o , b u r n i n g s e n s a t i o n , Pittajvara, e m a c i a t i o n a n d fainting.
27. G a r g l i n g w i t h s o u r gruel m i x e d w i t h oil r e m o v e s t h e 42. A decoction of powdered Pippalī with milk, honey
pain due to t h e b u r n i n g o f the mouth on account of lime and ghee when drunk q u e l l s palpitation of the heart, c o u g h ,
w h i l e c h e w i n g betel, O Ś i v a . a n d c h r o n i c i n t e r m i t t e n t fever.
28-29. J u s t a s m u c o u s s e c r e t i o n s o f K a p h a are generat­ 43. T h e usual d o s a g e for all d r u g s i n d e c o c t i o n is half a
e d b y c h e w i n g Śunthī s o a l s o the a p p l i c a t i o n o f the lambative Karsa. O Vrsabhadhvaja, according to the age of the patient
p r e p a r e d w i t h l e a v e s o f M ā t u l u ń g a , E l ā , Yastī, M a d h u , Pippalī slight alteration is also r e c o m m e n d e d .
and the leaves of Jāti, cause the same. Chewing the sprouts 44. Watery portion squeezed out of cowdung mixed
o f Ś e p h ā l i k ā p r o v e s effective i n c u r i n g g o i t r e . w i t h t h e j u i c e o f K ā k a j a ń g h ā a n d drunk w i t h m i l k quells
30-31. O Ś a ń k a r a , by e x t r a c t i n g , t h e i m p u r e b l o o d from Vismajvara (chronic intermittent fever).
t h e v e i n s o f the nostril J i h v i k ā i s q u e l l e d . T h e j u i c e o f the seeds 45-46. M i l k boiled w i t h Śunthī also cures v i s a m a jvara.
o f Śirīsa c o o k e d w i t h f o u r t i m e s t h a t o f H a r i d r ā c a n be used as Yastīmadhu, Musta, rock salt, Brhatīphala used as errhine
an errhine, O Bhūteśa, for removing headache. An instan induces sleep. T h e above compound can be m i x e d with M a r i c a
t a n e o u s relief from sore t h r o a t a l s o is possible. a n d h o n e y , O Ś i v a , t o m a k e t h e m m o r e soporific.
47-48. Bandaging the head with the roots of Kākajańghā
32. B y c h e w i n g the root o f G u ñ j ā all the worms in the
i n d u c e s s l e e p . O i l c o o k e d w i t h sour gruel and Sarjarasa a n d
t e e t h perish. A n astringent decoction of K ā k a j a ń g h ā , Snuhī,
applied with cold water allays heat and burning sensation due
a n d Nīlī m i x e d w i t h h o n e y , O Ś i v a , destroys w o r m s o r i g i n a t i n g
t o fever w i t h c o n t a m i n a t i o n o f b l o o d .
i n a n d affecting t h e t e e t h .
49-50. A decoction of Śailī 1 , Saivāla, Agnimantha,
33. Rubbed with the ghī c o o k e d i n m i l k w i t h K a r k a t a ,
Śunthī, Pāsānabhedaka Śobhāñjana or Goksura, Varuna , 2

feet a s w e l l a s t e e t h d o n o t p r o d u c e a c o a r s e s o u n d i n g n a s h i n g .
C h a n n a , and the root of Śobhāñjana w i t h H i ń g u and Yava-
3

34-37. O Śiva, ( i n the a b o v e case) it is e n o u g h if teeth ksāra removes Pitta and V ā y u .

are rubbed with K a r k a t a p ā d a alone. Fruits of Jyotismatī must 51. Water boiled with Pippalī, root of Pippalī a n d
b e s o a k e d i n w a t e r for twentyone d a y s a n d g r o u n d i n t o paste Bhallātaka w h e n drunk quells colic epileptic fits.
with the pulp of white Abhayā. I f this compound i s u s e d for
r u b b i n g t h e t e e t h it r e m o v e s dark spots a n d tartar in the- t e e t h . 1. Identity not clear.
A compound of powdered Lodhra, Kumkuma, Mañjisthā, Loha 2. Crataeva nurvala.

Kāleyaka, Yava, rice grain and Yastimadhu with water can 3. Identity not clear.
 541
540 1.177.77
Garuda Purāna
65. Root of Kākajańghā applied to ulcerating wounds
5 2 . A ś v a g a n d h ā , M ū l a k a a n d t h e c l a y from a n t h i l l
for t h r e e d a y s r e m o v e s their s u p p u r a t i o n , p a i n a n d fetid o d o u r .
a p p l i e d as a plaster, O R u d r a , q u e l l s U r u s t a m b h a (paralysis of
66. Pain caused by a blow can be quelled by fomenta­
the thighs) .
t i o n w i t h t h e r o o t o f A p ā m ā r g a c o o k e d i n w a t e r a n d oil.
5 3 . T h e root o f Brhatīka g r o u n d i n t o p a s t e with water
67. O Śańkara, Abhayā, rock salt and Śunthī ground
a n d drunk q u e l l s S a ń g h ā t a v ā t a .
into paste with water when taken in quells indigestion.
54. T h e r o o t o f A r d r a k a a n d T a g a r a drunk w i t h b u t t e r ­
68. Roots of Nimba worn round the waist remove ex­
m i l k dispels J h i ñ j i n ī v ā t a like the thunderbolt felling a t r e e . cruciating pain in the eyes. I f t h e r o o t o f Sana i s e a t e n w i t h
5 5 . T h e d r u g Asthisarhhāra taken w i t h a single m e a l Tāmbūla it removes the disorder of urination with semen
everyday, or drunk w i t h gravy dispels d e r a n g e d V ā y u and sets
discharge.
b r o k e n b o n e s right.
69. Haridrā cooked in steam w i t h rice, root of white
5 6 . P o w d e r e d fried g r a i n m i x e d w i t h g o a t ' s m i l k a n d mustard and seeds of Mātuluńga applied o v e r t h e b o d y for
g h e e c a n b e a p p l i e d t o t h e feet t o r e l i e v e t h e m o f a c h i n g s e n ­
seven days give it a bright h u e .
sation. T h e r e is no doubt.
70. O Vrsabhadhvaja, the juice of the leaves of white
5 7 . A c o m p o u n d o f h o n e y , g h e e , rock salt, S i k t h a Aparājitā a n d N i m b a or the j u i c e of M a d h u k a pith used as an
( c o o k e d r i c e ) , j a g g e r y , G a i r i k a , G u g g u l a a n d Sarjarasa w h e n errhine removes the evil influence of Dākinīs, manes and
a p p l i e d a s plaster g i v e s relief t o affected lungs. Brahmarāksasas.
58. O Vrsabhadhvaja, clay-eaten s o l e s of t h e feet 71. W h e n m o o n enters the star P u s y a cull the roots o f
smeared with mustard oil must be w a r m e d over a smokeless white Jayantī1, w h i t e Aparājitā, Arka a n d Citraka, grind all
fire for q u i c k relief. these i n t o p a s t e a n d p r e p a r e V a t i k ā s thereof. If a m a n marks
5 9 . Ghī m e d i c a t e d w i t h Sarjarasa, Jīraka, a n d H a r ī t a k i his forehead in the form of a Tilaka with these Vatikās, w o m e n
a n d p a s t e d w i t h c o o k e d rice c a n b e a p p l i e d o v e r s c a l d s a n d will be u n d e r his c o n t r o l .
burns for i n s t a n t a n e o u s relief. 72-73. O R u d r a , P i p p a l ī , iron filings, Ś u n t h ī , Amalaka,

6 0 . H e a t e d oil m i x e d w i t h ashes o f Y a v a frequently rocksalt, honey and sugar taken in equal quantities must be
a p p l i e d o v e r scalds a n d blisters h e a l s t h e m . ground into paste. A d a i l y d o s e o f this c o m p o u n d , o f t h e size
o f a n U d u m b a r a fruit for s e v e n d a y s m a k e s t h e m a n s t r o n g a n d
6 1 . F r i e d a n d p o w d e r e d T i l a m i x e d w i t h b u t t e r from
longlived. He may live e v e n u p t o t w o h u n d r e d years. T h e
buffalo's m i l k a n d B h a l l ā t a a p p l i e d a s a n e r r h i n e r e m o v e s
m a n t r a , Orh Tha Tha Tha e m p l o y e d in all activities involving
c a r d i a c c o l i c , a n d a p p l i e d as a p l a s t e r h e a l s u l c e r s .
c h a r m s blesses o n e w i t h e v e r y t h i n g o n e w i s h e s for.
6 2 . K a r p ū r a a n d b u t t e r from c o w ' s m i l k m u s t b e a p p l i e d 74-77. T a k e a c r o w ' s n e s t from t h e tree a n d burn it o v e r
o v e r a c u t from a n y w e a p o n a n d b a n d a g e d w i t h a w h i t e c l o t h ,
the funeral pyre. If the ashes are cast o n t h e h e a d o f t h e
O Śańkara. O V r s a b h a d h v a j a , it w i l l c e a s e to g i v e p a i n a n d
e n e m y , O Ś a ń k a r a , t h e e n e m y w i l l be d r i v e n from his place of
will n o t s u p p u r a t e .
rest. O Rudra, hear some more such b l a c k d e v i c e s o f high
6 3 . A sword cut heals w h e n the j u i c e of the root of potency. If a m a n places t h e faeces of his e n e m y on the hide
Amra i s a p p l i e d . W h e n s m e a r e d w i t h g h e e i t d o e s n o t b e g i n t o of a wild rat a n d ties i t r o u n d h i s w a i s t b a n d the e n e m y w i l l
turn i n t o a n u l c e r .
suffer from s u p p r e s s i o n o f s t o o l s . O H a r a , if the n a m e of any
6 4 . Ś a r a p u ń k h ā , Lajjālukā, Pāthā a n d t h e i r roots m a n is written on a m a n g o leaf with the blood of a black crow
g r o u n d i n t o p a s t e i n w a t e r and a p p l i e d t o sword-cuts h e a l
1. A synonym of agnimantha.
them.
 542 Garuda Purāna
1.178.9. 543

a n d that leaf i s cast a m o n g f i l t h y s u b s t a n c e s h e is sure t o b e

flowers, Bhallātaka, Śirīsaka, Lāksā Sarjarasa, Vidańga and
e a t e n by crows. A w o m a n a l s o c a n be k i l l e d like this.
G u g g u l a d e s t r o y s all f l i e s a n d m o s q u i t o e s .
78. Sugar, h o n e y , g o a t ' s milk a n d equal quantities of
Tila and Goksuraka must be c a s t off ( w i t h t h e desire for t h e
e x t i n c t i o n of the e n e m y ) . It is sure to d e s t r o y h i m , O H a r a . .
79. H u n d r e d twigs of Bilva dripping with the blood of
an o w l a n d a black c r o w m u s t be put into the sacrificial fire by
reciting the names of two enemies. These t w o p e r s o n s are sure CHAPTER ONE HUNDRED AND SEVENTYEIGHT
t o b e bitter e n e m i e s .
Diseases
8 0 . O i l c o o k e d i n the m i l k o f a b e a r w i t h t h e f l e s h o f
the f i s h R o h i t a i f a p p l i e d o v e r t h e b o d y cures all a i l m e n t s . T h e
Hari said:
w a s h i n g s o f s a n d a l w o o d u s e d a s a n errhine f a c i l i t a t e s t h e
1-2. A woman shall r e p e a t t h e m a n t r a Om Nārāyanyai
r e a p p e a r a n c e of fallen hair.
1
Svāhā a n d g i v e the m a n she loves Tāmbūla medicated with
8 1 . H e w h o h o l d s a L ā ń g a l i k ā b u l b i n his h a n d a n d
a compound of Brahmadandī, Vacā, Kustha, Priyańgu and
rubs i t o v e r his b o d y , r e m o v e s t h e a r r o g a n c e o f H y d r o c e l e ( h e
Nāgakesara. After giving the betel-leaf she must repeat the
will be cured of it).
Om Harih Harih Svāhā. The m a n to w h o m it is given wilt
8 2 . O I ś v a r a , O Ś i v a , o n e c a n t a k e a w a y t h e life o f
surely b e u n d e r h e r c o n t r o l .
b l a z i n g ( p o i s o n o u s ) serpents e v e n i f t h e y are i n their h o l e s ,
3. Cow's tooth, Haritāla, and crow's tongue powdered
by m e a n s of the blood of a peacock.
t o g e t h e r a n d d e p o s i t e d o n t h e h e a d o f a m a n will m a k e him be
8 3 . If a s e r p e n t Ajagara ( B o a c o n s t r i c t o r ) is b u r n t to
under the control of the person who deposits it. But if t h e
ashes i n a funeral p y r e a n d t h e a s h e s are c a s t off i n front o f
t h e e n e m i e s t h e y w i l l b e struck d o w n . victim had kept a garland of white mustard flowers in his
h o u s e this will n o t b e effective.
8 4 . I f t h e y are cast off w i t h t h e f o l l o w i n g mantra their
destruction will be more terrible:— 4. There will be perpetual quarrel in the house at t h e

Orh Tha Tha Tha Cāhihi Cāhihi Svāhā. Om Udararh Pāhihi threshold of which Vaibhītaka and Śākhotaka with the roots
Pāhihi Svāha. a n d l e a v e s are d e p o s i t e d .
85. W h e n the m o o n enters the asterism Pusya cull 5. A w o m a n shall g r i n d t h e f l e s h o f K h a ñ j a r ī t a b i r d w i t h
t h e r o o t o f S u d a r ś a n ā a n d k e e p i t i n the m i d d l e o f t h e h o u s e ; honey and apply the compound to her vaginal passage during
Serpents will avoid that house. the period of menstruation. H e r h u s b a n d will b e h e r s l a v e .
8 6 . R o o t s o f A r k a p l a n t s o a k e d i n t h e oil o f S i d d h ā r t h a 6. Fumigating one's body with a c o m p o u n d of Aguru,
and dried in the sun a n d m a d e into wicks r e m o v e the serpents G u g g u l u , N ī l o t p a l a a n d j a g g e r y o n e shall b e a great favourite
o n the w a y . in the R o y a l threshold.
87-89. T h e f l e s h o f a cat, its e x c r e t a a n d H a r i t ā l a w e l l 7. A T i l a k a (mark on the forehead) w i t h the root of
c o o k e d i n g o a t ' s m i l k s h o u l d b e s m e a r e d o v e r t h e b o d y o f a rat. w h i t e Aparājitā ground w i t h R o c a n ā will e n a b l e o n e t o c a p t i ­
T h e rat t h r o w n i n t o a h o u s e will d r i v e a w a y other rats from v a t e a n y o n e h e sees i n t h e r o y a l p a l a c e .
the place. O Rudra, there is no d o u b t a b o u t it. F u m i g a t i n g 8. Kākajańghā, V a c ā , K u s t h a , leaves of N i m b a , Kum­
with the vapours o f a c o m p o u n d c o n s i s t i n g o f T r i p h a l ā , Arjuna kuma and one's own blood compounded together will e n a b l e
a n y one to control others.
1. Gloriosa superba.
9. T a k e t h e b l o o d o f a w i l d c a t a n d purify i t b y c o o k i n g
it in t h e oil o f K a r a ñ j a . S m e a r a lotus l e a f w i t h this a n d
 544 Garuda Purāna 545
1.178.28

holding this above Rudrāgni (funeral pyre) take the root whole world captivated. T h e mantra to be recited in this
as w e l l a n d m a k e a c o l l y r i u m of all t o g e t h e r . If this is a p p l i e d
process o f f a s c i n a t i o n i s : —
to the eyes o n e can be invisible.
20. Orh Hrirh Gauri Devi, Saubhāgyath Purusavasyādi
10. T h e m a n t r a to be recited is as follows:—Orh namah
Dehi Me.
Khadgavajrapānaye Mahā-Yaksasenapataye Svāhā Orh Rudrarh
Orh Hrirh Laksmi Devi Saubhāgyam Sarvarh Trailokya-
Hrārh Hrirh Varaśaktātvaritāvidyā. Orh Mātarah Stambhayata
Svāhā. T h e r o o t o f M a h ā s u g a n d h i k ā k e p t r o u n d t h e h i p s arrests Mohanam

t h e rapid e m i s s i o n o f s e m e n . [ O Goddess Gauri, g i v e u n t o m e all fortunes a n d amia­

bility of children. O g o d d e s s L a k s m i , g i v e u n t o m e t h e fortune
11. Reciting the following mantra
that charms the three w o r l d s ] .
Orh Namah Sarvasattvebhyah Namah Siddhirh Kuru Kuru
Svāhi 21. O R u d r a , s w e e t s c e n t s , turmeric, saffron, e t c . a p p l i e d
o v e r the b o d y , f u m i g a t i o n s , f l o w e r s , i n c e n s e , e t c , a r e t h i n g s t h a t
s e v e n times, t h e m a n s h o u l d whirl t h e f l o w e r s o f K a r a v ī r a i n
front o f w o m e n . H e c a n b r i n g u n d e r his c o n t r o l w h o m s o e v e r charm others.
h e wishes. 22. By applying a plaster of Durālabhā, Vacā, K u s h a t
12. Brahmadandī, V a c ā and Patra should be ground Kumkuma and Śatāvarī ground into paste in oil, to the
into paste with honey and applied over the organ ( o f genera­ v a g i n a l p a s s a g e , a w o m a n c a n c h a r m h e r lover.
tion) . T h e w o m a n w i l l n e v e r w i s h for a n o t h e r h u s b a n d . 23. Fumigating her vaginal canal with the smoke of
13. Clumps of Brahmadandī kept in the m o u t h at the N i m b a twigs a woman will b e c o m e fortunate enslaving her
time of sexual intercourse will arrest the rapid emission of husband.
semen. Roots of Jayantī kept in the m o u t h will give the m a n 24. Butter taken from buffalo's milk, K u s t h a , M a d h u -
splendid victory in cohabitation. yastikā, etc applied to the v a g i n a makes a w o m a n fortunate in
14. R o o t s o f Bhrńgarāja ground into paste with semen c o n j u g a l bliss a n d h e r h u s b a n d her slave.
and applied to the eyes like collyrium will e n a b l e a n y w o m a n 25. Cook Madhuyasti, Kantakārikā and cow's milk
t o c a p t i v a t e her lover. taken in equal quantities in water and reduce the entire thing
15. H a n d i n g o v e r b e t e l l e a v e s w i t h c l u m p s o f Aparājitā to onefourth. This decoction drunk h o t enables a w o m a n to
w i t h N ī l o t p a l a i s a n effective m e a n s o f c a p t i v a t i n g others. c o n c e i v e quickly.
16-18. T h e regions where Candrakalās (erotic centres) 26. Seeds of M ā t u l u ń g a should be purified a n d c o o k e d
are located in m e n and w o m e n are B i g t o e s , feet, heels, knees, i n milk. D r i n k i n g this a w o m a n will b e a b l e t o c o n c e i v e . T h e r e
pelvis, n a v e l , chest, abdomen, armpits, throat, cheeks, lips, i s n o d o u b t i n this.
eyes, forehead a n d head. In m e n they are in the right side 27. A w o m a n d e s i r i n g to b e g e t a m a l e c h i l d m u s t drink
a n d i n w o m e n t h e y are i n t h e left s i d e . B y t i c k l i n g t h e s e centres g h e e m e d i c a t e d w i t h seeds o f M ā t u l u ń g a a n d r o o t s o f E r a n d a .
love c a n be aroused. Different c e n t r e s from t h e h e a d t o t h e t o e 28. Aśvagandhā cooked in milk and mixed with ghee
should be tickled in the bright h a l f a n d from toe to head in is a good medicine enabling conception. Seeds of Palāśa ground
t h e dark half. In the Kāmaśastra ( S c i e n c e of Erotics) sixty
into paste with honey w h e n drunk by a w o m a n in menses stop
four arts a n d m e a s u r e s o f f a s c i n a t i o n h a v e b e e n fully explained
the menstrual flow as well as conception.
by which man and wife can enamour mutually. Girls and
w o m e n are c h a r m e d b y c l o s e e m b r a c e s .
19. R o c a n ā , fragrant f l o w e r s , N i m b a f l o w e r s , P r i y a ń g u ,
Kumkuma and Candana marking the forehead c a n k e e p the
546 Garuda Purāna 547
1.180.11

CHAPTER ONE HUNDRED AND SEVENTY NINE CHAPTER ONE HUNDRED AND EIGHTY
Diseases Diseases
Hari said :
Hari said :—
1-2. O R u d r a , after c l e a n i n g t h e t e e t h w i t h an a s t r i n g e n t 1. E q u a l parts o f V a c ā , Mārhsī, B i l v a , Tagara, Padma-
decoction of Haritakī apply a paste of Haritāla, Yavaksāra, keśara, N ā g a p u s p a a n d Priyañgu p o w d e r e d together a n d used
Patrāńga, Raktachandana, Jātī, Hińgulaka and Lāksā well for f u m i g a t i n g t h e b o d y e n a b l e s t h e m a n t o b e c o m e a s h a n d -
c o o k e d , o v e r t h e t e e t h . O R u d r a , b y this m e a n s t e e t h will t u r n s o m e a s C u p i d himself.
red. T h e r e i s n o d o u b t . 2. A p a s t e o f K a r p ū r a and D e v a d ā r u w i t h h o n e y a p p l i e d
3. Cook Mūlaka in low fire by steaming and then over the penis enables a m a n to enamour any w o m a n .
s q u e e z e o u t its j u i c e . T h i s i s a g o o d e a r d r o p arresting t h e 3. After s e x u a l i n t e r c o u r s e a m a n s h o u l d take the dis­
fetid d i s c h a r g e from t h e ears. charged semen w i t h his left h a n d and apply the same to the
4. T a k e leaves o f Arka and heat them in low fire. T h e left hand of the w o m a n w h o m he wants t o k e e p u n d e r his
j u i c e s q u e e z e d o u t o f t h e s e l e a v e s i s a g o o d r e m e d y for e a r a c h e . power. S h e will n e v e r w i s h t h e c o m p a n y o f a n y o t h e r m a n .
5. Oil cooked and medicated with Priyańgu, Madhukā, 4. Om Raktacāmunie Amukarh Me Vaśam Ānaya Ānaya
Yasti, D h ā t a k ī , U t p a l a l e a v e s , M a ñ j i s t h ā , L o d h r a , Lāksā and Om Hrīm Hrurh Hrah Phat. R e p e a t this mantra ten thousand
the juice of Kapittha when applied to the vaginal passage times and apply a tilaka mark on the forehead with your
r e m o v e s fetid l e u c o r r b i c d i s c h a r g e s . own blood and Gorocanā. You can keep everyone under your
6. A medicated c o m p o u n d of dry Mūlaka and Śunthī control, O Śańkara.
b u r n t t o ashes, H i n g u , M a h a u s a d h a , Ś a t a p u s p ā , V a c ā , K u s t h a 5-8. Saindhava, Krsnalavana, Sauvīra, Matsyapitta,
D ā r u a n d Ś i g r u is a g r e a t r e j u v i n a t i n g elixir. h o n e y , ghī a n d sugar p a s t e d t o g e t h e r s h o u l d b e a p p l i e d to the
7-8. Oil medicated and cooked with Sauvarcala, Vaginal passage. A m a n having sexual intercourse with that
Y a v a k s ā r a , Sarjaka, S a i n d h a v a , G r a n t h i , Vi'dam, M u s t a , four w o m a n will n e v e r a p p r o a c h another w o m a n . A compound of
lines of M a d h u , juice of M ā t u l u ń g a a n d juice of Kadalī, un­ Śańkhapuspī, Vacā, Māmsī, Somarājī and Phalguka1 pasted
d o u b t e d l y arrests all sorts of foul d i s c h a r g e s . with butter taken out of buffalo's milk must be formed into
9-10. Mustard oil poured into t h e ears destroys alL p i l l s . L o t u s w i t h its stalk s h o u l d b e p a s t e d w i t h m i l k a n d g h e e .
worms. T h e pills are t o be purified w i t h this j u i c e and inserted i n t o
O H a r a , these s e v e n drugs:—• the vaginal passage of a w o m a n . Even if she had given birth
H a r i d r ā , N i m b a l e a v e s , Pippalī, M a r i c a , V i d a ń g a b h a d r a , . t o t e n c h i l d r e n t h e l o c a l m u s c l e s will be so toned as to m a k e
M u s t a and Viśvabhesaja ground into paste with cow's urine and h e r s e e m a virgin.
m a d e i n t o pills c o n s t i t u t e a g r e a t m e d i c i n e . E v e n a s i n g l e pill 9-11. A c o m p o u n d o f S a r s a p a , V a c ā , fruits o f M a d a n a ,
d i s p e l s i n d i g e s t i o n , t w o pills will c u r e c h o l e r a . Cat's faeces, Dhattūra and t h e hair o f a woman w h e n fumi-
11. T h e s e pills m i x e d w i t h h o n e y r e m o v e P a t a l a ( c o a t i n g a t e d d e s t r o y s c ā t u r t h a k a fever ( q u o t i d i a n f e v e r ) a n d t h e fever
in the eye) taken in with cow's urine remove tumours. W i c k s due to the malignant influence o f D ā k i n ī s . A compound of
t h u s m a d e are' c a l l e d Śāńkarī V a r t i a n d are called efficacious f l o w e r s o f Arjuna, Bhallātaka, Vidańgaka, Bālā, Sarjaras,
in all sorts of eyesores.

1. Ficus hipida.
548 Garuda Purāna 1.182.8 549

Sauvīra and Sarsapa w h e n fumigated drives out serpents, f l e a s , 10-11. Śańkha, A m a l a k a Patra and flowers of Dhātakī
lice, flies and mosquitoes. g r o u n d i n t o p a s t e w i t h milk a n d k e p t i n the m o u t h for a w e e k
12. P o w d e r e d B h ū l a t ā inserted into the vaginal passage g i v e s a s h i n i n g glossy lustre to t h e t e e t h .
induces numbness of the local muscles.

CHAPTER ONE HUNDRED AND EIGHTYTWO

CHAPTER ONE HUNDRED AND EIGHTYONE
Diseases
Diseases
Hari said :
Hari said : 1. I n t h e seasons o f V a s a n t a (spring) G r ī s m a ( s u m m e r )
a n d Ś a r a d ( A u t u m n ) use of curd is not r e c o m m e n d e d . It is
1. T ā m b ū l a p a s t e d w i t h ghī, h o n e y , salt and m i l k in a
v e r y g o o d i n H e m a n t a , Śiśira a n d t h e r a i n y s e a s o n .
c o p p e r vessel r e m o v e s p a i n i n t h e e y e s .
2. Sugar taken with butter makes the intellect keen.
2. A l a m b a t i v e m a d e o f Harītakī, V a c ā , K u s t h a , V y o s a ,
D a i l y intake of old jaggery, a b o u t a p a l a per dose, makes the
H i ń g u a n d M a n a h ś i l ā t a k e n w i t h h o n e y a n d g h ī dispels c o u g h ,
m a n s o s t r o n g t h a t h e c a n satisfy a t h o u s a n d w o m e n , O H a r a .
hiccough and Asthma.
3. Kustha powdered well and ground into paste with
3. P o w d e r e d P i p p a l ī a n d T r i p h a l ā shall be licked with
ghī a n d h o n e y m u s t b e t a k e n a t b e d - t i m e . I t dispels wrinkles
honey, Catarrh, cough and chronic acute dyspnea will be
a n d g r e y i n g hair.
removed.
4. O Ś a ń k a r a , Atasī, M ā s ā a n d Godhūma ground into
4. T h e aches of Citraka along with its roots and the
p a s t e w i t h ghī a n d p o w d e r e d Pippalī when applied over the
p o w d e r of P i p p a l ī shall be l i c k e d with honey. O Vrsadhvaja,
b o d y m a k e i t s h i n e w i t h lustre like t h a t o f K a n d a r p a (Cupid).
d y s p n e a , c o u g h a n d h i c c o u g h shall subside.
5. Yava, Tila, Aśvagandha, Muśalī and Saralā1 ground
5. Equal quantities of Nīlotpala, M a d h u k a and Padmaka
into paste with jaggery and taken in regularly m a k e the man
t a k e n w i t h s u g a r a n d w a s h i n g s o f rice q u e l l all disorders i n t h e
y o u n g a n d strong.
blood.
6. A decoction of Hińgu, Sauvarcala, and Śunthī when
6. Powdered Śunthī mixed with sugar and honey and
drunk dispels Parināma Śūla (a type of Gastralgia) and
t a k e n in m a k e s t h e v o i c e as s w e e t as t h a t of a c u c k o o .
impaired digestion.
7. A c o m p o u n d of H a r i t ā l a , Ś a ń k h a , a n d a s h e s of plan­
7. D h ā t a k ī a n d Somarājī g r o u n d a n d c o o k e d with milk
tain l e a v e s all pounded well and rubbed over t h e b o d y is a
a n d t a k e n r e g u l a r l y , m a k e t h e w e a k e s t m a n t h e stoutest. T h e r e
great d e p i l a t o r y .
is no doubt.
8. L a v a n a , H a r i t ā l a , fruits o f T u m b i n ī pasted with the
8. Sugar taken w i t h honey and butter makes o n e strong.
j u i c e of L ā k s ā is a l s o a fine d e p i l a t o r y .
A consumptive patient t a k i n g to a d i e t of m i l k c a n nourish
9. Sudhā Haritāla, Ash of Śańkha, Manahsilā and Rock
himself and become intelligent.
salt m u s t b e g r o u n d i n t o p a s t e w i t h g o a t ' s u r i n e . T h i s r e m o v e s
a l l u n w a n t e d h a i r i m m e d i a t e l y after a p p l i c a t i o n .
1. A s y n o n y m of trivrt.
 550 1.183.7 551
Garuda Purāna

9-10. P o w d e r e d K u l ī r a 1 d r u n k w i t h m i l k dispels t u b e r c u ­ 24. A compound of the eyes of dove, Haritāla and

losis B h a l l ā t a k a , V i d a ń g a , Yavaksāra, Saindhava, Manahśilā M a n a h ś i l ā r e m o v e s p o i s o n a s G a r u d a kills s e r p e n t s .
and Śańkhacūrna powdered and cooked with oil is a great 25. O Vrsabhadhvaja, Saindhava, Tryūsana powder,
d e p i l a t o r y . T h e r e i s n o d o u b t a b o u t it. curdand ghī pasted together when applied over the body
11. Leech ground into paste with the j u i c e of Mālūra r e m o v e the poison of scorpion.
a n d applied to the p a l m gives it the p o w e r to hold fire. 26. A decoction of Brahmadandī and Tila drunk with
12. T h e juice of Śālmall mixed with urine of a m u l e and Traikatuka removes Gulmas, O Rudra, and obstructed blood.
thrown into fire extinguishes it immediately. 27. Milk taken with honey prevents haemorrhage. T h e
13. T a k e the a b d o m e n of the she crow and paste it with navel and the V a g i n a l canal must be smeared w i t h the root of
t h e suet of a frog. P i l l s m a d e of this compound c a s t i n t o fire Atarūsaka. A w o m a n in labour easily delivers of her child.
can extinguish fire immediately. 28. O V r s a d h v a j a , s u g a r , h o n e y a n d rice w a s h i n g s d r u n k
14. Mundītvak, Vacā, Musta, Marica and Tagara quells Raktātisāra (blood dysentery).
c h e w e d w e l l g i v e t h e p o w e r t o lick e v e n f i r e i m m e d i a t e l y .
15. G o r o c a n ā a n d Bhrńgarāja p o w d e r e d a n d p a s t e d w i t h
ghī a c t as a protection against rain with this mantra Orh
Aganistambhanarh Kuru Kuru.
16. Orh Namo Bhagavate Jalam Stambhaya Sam Sam Sam
Keka Keka Cara Cara 0 Śiva. T h i s is t h e m a n t r a to n u m b i f y CHAPTER ONE HUNDRED AND EIGHTYTHREE
water. It benumbs water.
17. I f a person buries the bones of a vulture a n d a c o w Diseases
along with Pūjā g a r l a n d s a t t h e t h r e s h o l d o f t h e e n e m y ' s
h o u s e h e i s sure t o d i e . Hari said :—
18-19. If a m a n or w o m a n squeezes red flowers of five 1. A d e c o c t i o n of M a r i c a , Śrńgavera, Kutaja a n d T v a c a
different s p e c i e s of plants and mixes the juice of the same when drunk removes Grahanī ( d i a r r h o e a ) O Śiva, w i t h the
w i t h K u m k u m a , his o r h e r o w n blood and a pala of R o c a n ā c r e s c e n t m o o n for crest.
a n d m a r k s his f o r e h e a d h e o r s h e c a n c a p t i v a t e a n y o n e . 2-3. Pippalī, Pippalīmūla, Marica, Tagara, Vacā,
20-21. Brahmadandī administered in food or drink'on Devadāru juice, and Pāthā must be ground into paste with
a d a y w h e n m o o n e n t e r s the P u s y a s t a r is a captivating charm. milk. W h e n drunk, this r e m o v e s d y s e n t e r y . A collyrium made
A p a l a of Y a s t i m a d h u cooked in w a t e r , O Maheśvara, and of Marīca a n d T i l a flower removes chlorosis.
d r u n k d i s p e l s s u p p r e s s i o n o f faeces a n d u r i n e a n d c a r d i a c c o l i c . 4. O Rudra, Equal quantity of Harītakī and jaggery
T h e mantra Orh Hrūrh Jah r e m o v e s t h e p o i s o n of a scorpion, t a k e n w i t h h o n e y i s a g o o d l a x a t i v e , t h e r e i s n o d o u b t a b o u t it.
O Rudra.
5. T r i p h a l ā , C i t r a k a , Citra, a n d K a t u k a r o h i n ī c o n s t i t u t e
22. Pippalī, Ś r ń g a v e r a , S a i n d h a v a , M a r i c a a n d K u s t h a a good purgative and a r e m e d y for Drustambha ( p a r a l y s i s of
g r o u n d into paste w i t h butter and curd is an antitoxic remedy the thighs).
w h e t h e r u s e d as an e r r h i n e or a b e v e r a g e .
6. A d e c o c t i o n o f Harītakī, Śrńgavera, Devadāru and
23. O Śiva, Triphalā, Ardraka, Kustha and Candana Candana cooked with goat's milk and root o f Apāmārga or
c o o k e d w i t h ghī a n d drunk or applied as a plaster removes Jayantī remove Ūrustambha in seven days.
poison. 7. Pills made of a compound of Anantā, Śrńgavera
1. A s y n o n y m of k a r k a n a s r ń g i . (finely p o w d e r e d ) a n d e q u a l q u a n t i t i e s o f G u g g u l a a n d j a g g e r y
 552 Garuda Purāna 1.184.12 553

are v e r y effective i n all disorders o f V ā y u , n e r v e s a n d s i n e w s CHAPTER ONE HUNDRED AND EIGHTYFOUR

and impaired digestion.
8. Gull t h e Ś a ń k h a p u s p ī p l a n t w i t h roots a n d l e a v e s w h e n Diseases
P u s y a star i s i n c o n j u n c t i o n with moon and cook it in goat's
Hari said :
milk. It is a g o o d r e m e d y for h y s t e r i c fits.
1. R a j a n ī a n d t h e ashes o f K a d a l ī w h e n pasted remove
9. A decoction of A ś v a g a n d h ā and A b h a y ā in equal
b l o t c h e s a n d s c a b s . A d e c o c t i o n o f o n e part o f K u s t h a a n d t w o
q u a n t i t i e s is a sure r e m e d y for R a k t a p i t t a ( H a e m o r r h a g e ) .
parts o f P a t h y ā i f drunk r e m o v e s all a c h e s o f t h e p e l v i c r e g i o n .
10. T a k e a m o u t h f u l o f p o w d e r e d K u s t h a a n d Harītakī
2. A b h a y ā t a k e n w i t h b u t t e r , sugar a n d P i p p a l ī r e m o v e s
a n d w a s h i t d o w n the t h r o a t w i t h c o l d w a t e r . A l l sorts o f
p i l e s ; t h e r e is no d o u b t in this.
vomiting vanish.
3. Cook powdered Atarūsaka l e a v e s in b u t t e r o v e r a
11-12. A decoction of Gudūcī, Padmaka, Arista,
l o w f i r e . P l a s t e r i n g w i t h this cures piles effectively.
D h a n y ā k a a n d R a k t a c a n d a n a r e m o v e s fevers d u e t o P i t t a and
4-5. A decoction of Guggulu and Triphalā removes
Kapha, vomiting, burning sensation, and thirst a n d i m p r o v e s
fistula in ano. Cook Ajājī a n d S r ń g a v e r a i n c u r d a n d gruel.
digestion. W i t h the mantra Om Hum Namah Śańkhapuspī
This taken with salt cures strangury. Y a v a k s ā r a t a k e n w i t h
is to be tied to t h e ears. T h e n r e c i t e t h e f o l l o w i n g m a n t r a . AH
sugar is a l s o a r e m e d y for strangury.
fevers will be dispelled — Om Jambhini Stambhini Mohaya
6. T h e e x c r e t a o f K h a ñ j a r ī t a a n d the f o a m of a horse
Sarvavyādhin Me Vajrena Thah thah Sawavyādhin Me Vajrena Phat.
m i x e d w i t h Ś o b h ā ñ j a n a f u m i g a t e d or a p p l i e d to t h e e y e s as a
13. T a k e the f l o w e r a n d r e c i t e t h e a b o v e mantra eight
collyrium makes the m a n invisible even to the gods. O Śiva
hundred times and hand it over to the patient and touch his
what then about mere mortals ?
nail. O R u d r a , t h e Cāturthaka and o t h e r t y p e s of fever c a l m
7. Burn Yava and paste i t w i t h g i n g e l l y oil. An appli­
down immediately.
c a t i o n of this is a sure remedy for burns a n d s c a l d s . An appli­
14. A c o m p o u n d of J a m b ū p h a l a , Haridrā and the slough
c a t i o n o f t h e p a s t e o f Lajjālu and Śarapuńkha with butter is
of a s e r p e n t fumigated r e m o v e s all fevers and especially the
a l s o s i m i l a r l y effective.
quotidian.
8. This mantra is to be recited— " O m N a m o Bhaga-
15. Oil should be cooked with Karavīra, Bhrńgapatra,
vate tha tha cchindhi cchindhi. J v a l a n a m Prajvalitam Nāśaya
L a v a n a , K u s t h a a n d K a r k a t a i n four times cow's urine. T h i s
Naśaya H u m Phat".
r e m o v e s itches, Vicarcikā and K u s t h a . B y a n o i n t i n g this all
9-10. Roots of Nirgundī tied round t h e wrist c u r e all
ulcers h e a l .
types o f fever. R o o t s of white G u ñ j ā must be cut into seven
16. Pippalī a n d h o n e y o r s w e e t d i e t o r t h e b u l b o u s root
p i e c e s a n d tied to the wrists r e m o v e piles. T h e r e i s n o d o u b t
Sūrana cure enlarged spleen.
i n this. V i s n u k r ā n t ā p a s t e d with goats' urine and applied over
17. Pippalī a n d H a r i d r ā p a s t e d with cow's urine must t h e b o d y affords a g r e a t p r o t e c t i o n from t h i e v e s a n d tigers.
b e i n s e r t e d i n t o t h e r e c t u m . I t r e m o v e s piles.
11. Roots of Brahmadandī enable one to do many
18-19. An oral administering of Ardraka with goat's wonderful acts. Powdered Triphalā taken with butter removes
milk is a cure for enlarged spleen. Saindhava, Vidańga,
Kustha.
Somarājī, S a r s a p a , t h e t w o types o f Rajanī and V i s a must be
12. Butter cooked and medicated with Punarnava, Bilva
ground into paste with cow's urine and applied with leaves of
and Pippalī removes hiccough, cough, Asthma and bronchitis.
N i m b a , etc. This removes Kustha.
I n t e r n a l l y a d m i n i s t e r e d t o w o m e n , i t facilitates c o n c e p t i o n .
 1.184.37 555
554 Garuda Purāna

and throw it in water. It will stay steady in water as

13-15. The drugs mentioned before are to be cooked
on land.
with milk and butter and daily taken with honey and Sugar.
27. A compound of the eyes, teeth, bones, blood and
They secrete semen profusely. Vidańga, Madhuka, Pāthā,
suet i n oil m u s t b e s m e a r e d o v e r the b o d y . T h e m a n c a n stay
Māmsī, Sarjapasa, H a r i d r ā , Triphalā, Apāmārga, Manahśilā,
u n d e r w a t e r for three d a y s .
U d u m b a r a and Dhātakī must be ground to paste in gingelly
28. T h e eyes of crocodile, the heart of a tortoise, t h e
oil. T h i s a p p l i e d o v e r t h e p e n i s a n d v a g i n a l p a s s a g e g i v e s very
suet a n d b o n e s of a rat a n d t h e s u e t of a Śiśumāra (porpoise)
great pleasure to the m a n and w o m a n i n their s e x u a l e m b r a c e .
pasted together and applied over the body enable a man to
16. "Namaste īśa Varadāya Akarsini Vikarsini Mug-
s t a y u n d e r w a t e r a s i n his o w n h o u s e .
dhe S v ā h ā . " T h e m a n and w o m a n must rub the vaginal passage
29-30. Iron filings d r u n k with butter milk cure jaun­
and penis with the oil after repeating this mantra, O
dice. R o o t s of Tandulīyaka and Goksuraka d r u n k w i t h milk
śańkara.
remove chlorosis and all a i l m e n t s o f t h e m o u t h . T h e roots o f
17-18. Mercury must be mixed with the juice ofjātikā
Jātī and K o l a drunk with buttermilk cure impaired digestion.
a n d t h e seeds o f P u n a r n a v ā A m r t ā D ū r v ā , K a n a k a a n d Indra-
1
31. T h e roots o f K u ś a or Bākucī taken with buttermilk
vārunī . T h i s c o m p o u n d must be put in a crucible. T h i s R a s a
cure indigestion. Roots o f Bākucī t a k e n w i t h sour g r u e l dispel
is a great death-giving agent. Milk taken with honey and
diseases o f t h e t e e t h .
b u t t e r r e m o v e s w r i n k l e s a n d g r e y i n g i t hair.
32. O Śiva, roots of I n d r a - V ā r u n ī drunk with water
19. Copper burnt with the c o m p o u n d of h o n e y , butter,
r e m o v e p o i s o n o f d r i n k i n g . T h e roots o f S u r a b h i k ā c u r e disorders
jaggery, and juice of Kāravella becomes silver. N o w hear me
due to the derangement of Vāyu.
explain the process of converting it into g o l d .
33-35. Powdered Guñjā p l a s t e r e d o n t h e h e a d w i t h sour
20. A Pala of lead, yellow D h a t t ū r a flower and a twig of
gruel cures headache. Powdered Balā, Atibalā and Yasti
Lāńgalikā burnt together makes it converted into Gold.
mixed with honey and sugar t a k e n b y e v e n a sterile w o m a n
21. A yogin seated in Samādhi posture with a lamp
enables her to conceive. There is no doubt. R o o t s of white
burning with the oil of Dhattūra, cannot be seen even by
Aparājitā, g r o u n d t o g e t h e r w i t h P i p p a l ī a n d Ś u n t h ī a n d a p p l i e d
t h o s e w h o are i n h e a v e n .
over the head remove acute h e a d a c h e . D r i n k i n g clusters o f
22. A clay model of a bull g r a p p l i n g a frog shall be
Nirgundikā removes goitre.
f u m i g a t e d w i t h t h e s m o k e o f this D h a t t ū r a oil l a m p . T h e c l a y
36-37. Ashes of the leaves of K e . a k ī taken with jaggery
frog will b e l l o w like a l i v i n g bull, O Ś a ń k a r a .
or Śarapuńkhā taken with butter milk cures enlarged spleen.
23. An oil l a m p burns d o w n the insect Khadyota. Both
burning together produce a great conflagration. Juice o f M ā t u l u ń g a t a k e n w i t h j a g g e r y a n d b u t t e r r e m o v e dis­

24. O R u d r a , b u r n t h e d e a d b o d y o f a rat. The ashes orders due to Vāyu and Pitta. Drinking Śunthi, Sauvarcala

w h e n r u b b e d o v e r the b o d y p r o d u c e a s e v e r e b u r n i n g s e n s a t i o n . a n d H i ń g u r e m o v e s all h e a r t p a i n s .

W h e n s a n d a l w o o d i s a p p l i e d o r d r u n k h e w i l l b e free from t h e
distress.
25. Apply the ichor of an elephant in rut t o its o w n
e y e s , O Ś i v a . T h e e l e p h a n t will b e victorious in battles. T h e
man also becomes a great hero.
26. K e e p a piece of ivory in the mouth of water snake

I. Citrullus colocynthis.
556 Garuda Purāna 1.185.22 557

CHAPTER ONE HUNDRED AND EIGHTYFIVE 10. He w h o puts on his forehead a tilaka with pasted
S a h a d e v ī Bhrńgarāja, Ś v e t ā Parājitā a n d V a c ā keeps the three
Diseases w o r l d s u n d e r his c o n t r o l .
11. H e w h o p u t s o n his f o r e h e a d a T i l a k a by means of
Hari Said : sticks m a d e o f G o r o c a n ā a n d M i n a p i t t a (gall o f f i s h ) w i t h t h e

1. Orh N a m o G a n a p a t a y e ( o b e i s a n c e u n t o the Lord of little finger o f his left h a n d k e e p s t h e three w o r l d s u n d e r his

Ganas). T h i s i s t h e m a n t r a o f L o r d o f G a n a s t h a t gives w e a l t h control. T h e r e is no doubt.

and learning. 12. She who p u t s o n her forehead T i l a k a w i t h Goro­

canā treated with her own menstrual blood keeps under he
2. After r e c i t i n g this eight t h o u s a n d t i m e s a m a n shall
c o n t r o l a n y m a n w h o m s h e sees. T h e r e i s n o d o u b t .
tie h i s tuft a n d e n t e r l i t i g a t i o n . H e i s sure t o w i n . B y repeat­
13-15. O Hara, O īśvara, fumigating with a compound
i n g this a h u n d r e d t i m e s he will be a favourite of all m e n .
of Nāgeśvara, Śaileya, Tvak, Patra, Harītakī, Candana,
3. O Rudra, Repeating this m a n t r a a thousand and Kustha, Sūksma Ailā and Raktaśāli is a g r e a t i n s t r u m e n t of
eight times the devotee shall offer a t h o u s a n d a n d e i g h t liba­ fascination through the arrows of K ā m a d e v a (Cupid) O
tions o f black g i n g e l l y seeds s o a k e d i n butter. T h e k i n g will b e Mahādeva. O Śańkara beloved o f Pārvatī, h e w h o after his
u n d e r his c o n t r o l i n t h r e e d a y s . sexual intercourse takes his semen with his left hand and
4. The devotee shall observe fast on the eighth and smears t h e left l e g o f his b e l o v e d w i t h i t b e c o m e s h e r favou­
fourteenth d a y s o f the l u n a r fortnight and worship Vighnarāt rite lover.
(Ganeśa). Thereafter he shall offer a thousand and eight 16. Smearing the penis w i t h Saindhava, excreta of a
libations of gingelly seeds a n d raw rice grains. H e shall b e p i g e o n a n d h o n e y , O M a h ā d e v a , a m a n c a n satisfy a n y w o m a n .
i n v i n c i b l e i n b a t t l e . All p e o p l e are b o u n d t o serve h i m . 17. T a k e f i v e red f l o w e r s o f a n y s p e c i e s a n d e q u a l q u a n ­
5. H a v i n g r e p e a t e d this m a n t r a for e i g h t t h o u s a n d t i m e s tity ( b y w e i g h t ) o f P r i y a ń g u a n d grind t h e m i n t o a p a s t e . H e

and then for eight hundred times the d e v o t e e shall tie his w h o smears his p e n i s w i t h this, g i v e s t h r i l l i n g p l e a s u r e t o his

tuft a n d t h e n enter t h e R o y a l c o u r t o r t h e court of litigation. partner w h o m he can enslave.

H e i s sure t o w i n . 18 H e w h o s m e a r s his penis w i t h a c o m p o u n d o f Aśva-

gandhā, M a ñ j i s t h ā , flowers of Mālatī and white mustard is loved
6. He who repeats this m a n t r a after p l a c i n g H r ī m k ā r a
by women.
and Visarga (mystically) on t h e forehead o f w o m e n i s sure t o
k e e p t h e m u n d e r his c o n t r o l . 19. The root of Kākajańghā drunk w i t h milk removes
p u l m o n a r y c o n s u m p t i o n . T h e y w h o r e g u l a r l y take a c o m p o u n d
7. W i t h great concentration h e shall place the Nyāsa
o f A ś v a g a n d h ā , N ā g a Balā, j a g g e r y a n d M ā s a r e t a i n the same
mantras mystically in the organ of reproduction in the maid­
health and vivacity of young men.
ens and repeat the mantras. T h e r e is no d o u b t i n this that h e
will b e a b l e t o m a k e t h e m a i d e n s swell w i t h l o v e . 20. O Rudra, powdered Triphalā alone or with Loha-
cūrna taken with honey removes Parināmaśūla. (Gastralgra).
8. Pure in body and mind he who offers ten thousand
libations will be able to keep women under his c o n t r o l b y 21. Drinking of boiled water with Śambūkaksāraka too
merely looking at them. serves the s a m e p u r p o s e . O Ś i v a , t h e h o r n of a d e e r burnt in
fire taken with cow's butter removes cardiac a n d back pain.
9. He who puts on his forehead a Tilaka with pasted
Gorocanā Patra, M a n a h ś i l ā and K u ń k u m a keeps w o m e n under 22. Visadhvaja H i ń g u , Sauvarcala and Śunthī boiled in
his c o n t r o l . w a t e r w i t h M a h a u s a d h a a n d drunk r e m o v e s all c o l i c s .
558 Garu<j.a Purāna 1.186.11 559

23. R o o t o f A p ā m ā r g a t a k e n with sea-salt r e m o v e s im­

CHAPTER ONE HUNDRED AND EIGHTYSIX
paired d i g e s t i o n a n d c o l i c .
24. Sprouts of V a t a washed with water with w h i c h rice Diseases
has b e e n w a s h e d s h o u l d be drunk O R u d r a , w i t h b u t t e r milk.
O Ś a n k a r a , it dispels d y s e n t e r y . Hari said :
1
25. O B h ū t a p a , ( Ś i v a ) H a l f K a r s a o f t h e roots o f Ańk'ota
1-2. T h e essence of Gudūcī taken with h o n e y removes
ground i n t o paste w i t h rice washings and drunk r e m o v e s all P r a m e h a (diabetes a n d urinary c o m p l a i n t s ) . R o o t s of Gohālikā
sorts of d y s e n t e r y a n d d i a r r h o e a . m i x e d w i t h g i n g e l l y seeds, c u r d a n d b u t t e r c o o k e d w e l l dispels
26. M a r ī c a , Ś u n t h i , p o w d e r e d barks o f K u t a j a a n d j a g ­ strangury, O Śańkara. T h e same taken with sauvarcala removes
gery taken in increased proportion of twice the former a n d hiccough.
drunk r e m o v e s all sorts of d i a r r h o e a .
3. O R u d r a , p o w d e r e d G o r a k s a a n d roots of Karkatī
27. O śiva, pills m a d e of a c o m p o u n d of t h e roots of
d r u n k w i t h w a s h i n g s o f V ā s y a for three d a y s dispel g r a v e l a n d
w h i t e Aparājitā, H a r i d r ā , c o o k e d rice, A p ā m ā r g ā a n d T r i k a t u k a similar urinary complaints.
p a s t e d well u n d o u b t e d l y r e m o v e the g r e a t sickness o f c h o l e r a .
4. Roots of Mālatī collected in summer and cooked in
28. O B h ū t e ś a , T r i p h a l ā , A g u r u , Śilājatu and Harītakī
goats' milk w h e n drunk with sugar cure strangury gravel and
p o w d e r e d s e p a r a t e l y a n d t a k e n w i t h h o n e y , O Ś a ń k a r a , destroys jaundice.
all sorts o f u r i n a r y c o m p l a i n t s .
5. R o o t s of Dvijayasti ground into paste in water with
29-30. A Pala each of Manahśilā, Marīca and Sindūra
w h i c h rice h a s b e e n w a s h e d w h e n a p p l i e d a s a p l a s t e r c u r e
ground into powder and cooked i n a c o p p e r vessel w i t h e x u d a ­
serofula, h y d r o c e l e a n d g o i t r e .
tions o f A r k a a n d g i n g e l l y oil a n d dried i n s u n s h i n e a n d drunk
6. T h e above compound with the admixture of Rasāñ-
with exudations of Snuhi a n d Saindhava removes colic.
j a n a a n d p o w d e r e d Harītakī when applied t o t h e p e n i s cures
31-33. T r i k a t u , T r i p h a l ā , A l a k t a g i n g e l l y oil, M a n a h ś i l ā ,
loss o f m a n h o o d a n d virility, t h e r e i s n o d o u b t .
leaves of N i m b a , flowers of Jātī, Śańkhanābhi and Candana
7. By applying the paste of the roots of Karavīra or
cooked well in goat's milk and urine a n d m a d e into sticks
Pūgaphala to the genitals, loss o f s e x u a l v i g o u r c a n b e cured.
s h o u l d b e u s e d a s c o l l y r i u m for t h e e y e s . W a l l - e y e s , e y e c o a t i n g s ,
O Rudra, I shall m e n t i o n another m e d i c a l c o m p o u n d .
night-blindness e t c . h e a l . Powdered Vibhītaka taken with honey
8. By applying the paste o f the roots o f D a n t ī , H a r i d r ā
removes dyspnea.
and Citraka, fistula in a n o is cured. I shall m e n t i o n a n o t h e r
34. Pippalī, p o w d e r e d T r i p h a l ā , honey and Saindhava
treatment. If the blood is s u c k e d off b y leeches, fistula in ano
cure all t y p e s o f fever, c o u g h , c o n s u m p t i o n , a n d c a t a r r h .
c a n be cured.
35. D e v a d ā r u p o w d e r s o a k e d a n d purified i n g o a t s ' u r i n e
9. Washed with the water of Triphalā the locality should
twentyone times and applied as collyrium to t h e eyes cures
be smeared with the paste of cat's bone. T h e n bleeding ceases.
n i g h t blindness, e y e c o a t i n g s a n d d e p i l a t i o n s o f e y e l a s h e s .
T h e r e i s n o d o u b t i n this.
36. O R u d r a , a c o m p o u n d of Pippalī, K e t a k a , 2 H a r i d r ā ,
10. Haridrā should be purified many times with the
Amalaka and V a c ā cooked in milk and applied as a collyrium
exudations of Snuhī a n d formed into Vatikās. O Vrsabhadhvaja,
to t h e e y e s c u r e s all o c u l a r afflictions.
a n a p p l i c a t i o n o f this c u r e s Piles. Ghosāphala and Saindhava
37. O Ś i v a , O H a r a , R o o t s of K ā k a j a ń g h ā a n d Ś i g r u k e p t
g r o u n d i n t o p a s t e t o g e t h e r is a sure r e m e d y for P i l e s .
in the m o u t h a n d c h e w e d w e l l r e m o v e all g e r m s i n t h e t e e t h .
11. Butter made from the cow's milk cooked with
1. Alangium salvifolium. Trikatuka and drunk with the washings of Palāśa and Ksāra,
2. Pandanus tectorius. three times in V o l u m e cures Piles.
560 Garuda Purāna
1.188.2 561

12. By eating Bilvaphala, or black gingelly seeds with

8-9. I f the p o w d e r i s t a k e n w i t h b u t t e r e v e n a b l i n d m a n
butter, b l e e d i n g piles c a n b e c u r e d .
b e g i n s t o see. W h e n a p p l i e d over t h e h e a d w i t h buffalo's milk
13. O Vrsabhadhvaja, equal quantities of Y a v a k s ā r a , it turns grey hair black. O Vrsabhadhvaja, hair begin to
powdered Śunthī and jaggery early in the morning improves grow even on a bald head. T h e p o w d e r u s e d for m a s s a g e w i t h
digestive power. oil r e m o v e s w r i n k l e s a n d g r e y hair.
14-15. Water boiled with Śunthī and drunk improves 10. By u s i n g it as an unguent o n e is freed from all
digestion. O Rudra, powdered Harītakī, Saindhava, Citraka a i l m e n t s . If it is a p p l i e d as a c o l l y r i u m w i t h g o a t ' s m i l k for a
a n d Pippalī d r u n k w i t h h o t w a t e r i n c r e a s e s a p p e t i t e a n d h u n g e r , m o n t h , t h e lost e y e s i g h t c a n b e r e g a i n e d .
Pig's flesh taken w i t h butter increases appetite and hunger. 1 1 - 1 2 . S e e d s o f P a l ā ś a are to be gathered in the month
of Śrāvana and dehusked. Powder t h e m well and take h a l f a
Karsa of it d a i l y w i t h b u t t e r after d u e w o r s h i p o f L o r d H a r i .
The diet is to be restricted t o o l d rice o f t h e S a s t i v a r i e t y .
W a t e r i s t o b e a b j u r e d . T h e m a n c a n l i v e for a t h o u s a n d y e a r s
CHAPTER ONE HUNDRED AND EIGHTYSEVEN free from w r i n k l e s a n d g r e y hair.
13-14. C u l l t h e roots o f Bhrńgarāja w h e n t h e m o o n i s i n
Disea r «
P u s y a star. P o w d e r t h e m w e l l . T h e p o w d e r i s t o b e t a k e n d a i l y
Hari said : w i t h S a u v ī r a for a m o n t h . T h e m a n b e c o m e s free from w r i n k l e s
and g r e y hair. H e will be endowed with the strength of an
1. O Śańkara, pound the leaves of H a s t i k a r n a p a l ā ś a . O
elephant. He can live even for five hundred years with the
Ś i v a , a h u n d r e d P a l a s of this p o w d e r is a great cure for all
power of hearing unimpaired. O R u d r a , the c o u r s e m u s t be
ailments.
started on the d a y w h e n the m o o n enters the asterism of P u s y a .
2. If the a b o v e powder is taken with milk O Vrsabha­
dhvaja, for s e v e n d a y s t h e m a n g a i n s t h e p o w e r o f m e m o r y , O
R u d r a , a n d b e c o m e s a s p o w e r f u l a n d v a l o r o u s a s a lion.
3. If t h e p o w d e r is t a k e n w i t h m i l k for sixteen days, O
Rudra, the body begins to glow like a ruby, the shape a n d
features b e c o m e brilliant a n d he c a n live e v e n for a t h o u s a n d CHAPTER ONE HUNDRED AND EIGHTYEIGHT
years.
4. Taken with honey and butter it is conducive to Diseases
l o n g e v i t y . T a k e n w i t h h o n e y i t e n a b l e s o n e t o l i v e e v e n for t e n
Hari said:
t h o u s a n d years.
5. T a k e n daily with curd it builds up the body as strong 1. A c u t from a sharp instrument, filled with butter
as a d a m a n t a n d makes the m a n endowed with keen power of immediately gets healed without inflammation and pus-forma­
tion. T o s t o p e x c e s s i v e bleeding, roots O f A p ā m ā r g a m u s t b e
memory and a great favourite of y o u n g maidens.
squeezed with hands and the juice must be p o u r e d i n t o the
6. T a k e n with sour gruel it enables a m a n t o live e v e n
wound.
for a t h o u s a n d y e a r s w i t h t h i c k l y g r o w n g l o s s y hair.
7. T a k e n w i t h T r i p h a l ā it e n a b l e s t h e m a n to l i v e for a 2. O Rudra, if the tip of a n y weapon or any other
h u n d r e d y e a r s w i t h a d i v i n e b o d y free from w r i n k l e s a n d grey foreign m a t t e r g e t s e m b e d d e d i n a n y w o u n d , r o o t s o f L ā ń g a l i k ā
hair a n d without a n y defect in the eyes. and Hijjala must be squeezed and poured over the wound. O
562 Garuda Purāna 1.189.10 563

Śańkara, e v e n i f the f o r e i g n m a t t e r h a d b e e n there for a l o n g CHAPTER ONE HUNDRED AND EIGHTYNINE

time it comes out instantaneously.
Diseases
3. R o o t s of Balā or of Mesaśrńgī ground into paste with
w a t e r a n d a p p l i e d o v e r sinuses m a k e t h e m s u b s i d e e v e n i f t h e y Hari said :
be of long duration.
1 . D r o p p i n g t h e j u i c e o f t h e f l o w e r o f w h i t e Aparājitā
4. P o w d e r e d roots o f K a ń k u a p p l i e d o v e r sinuses q u e l l f l o w e r s i n t h e e y e s heals t h e c o a t i n g o f t h e eyes. There is no
them. T h e diet of the patient must b e restricted t o c o o k e d d o u b t in this.
K o d r a v a r i c e w i t h c u r d from buffalo's milk. 2. O Nīlalohita, O Surāsuravimardana (Śiva the des­
5. B r a h m a y a s t i fruits g r o u n d i n t o p a s t e w i t h w a t e r and troyer o f D e v a s a n d A s u r a s ) , b y c h e w i n g t h e roots o f G o k s u r a
a p p l i e d o v e r t h e skin r e m o v e t h e d i s o r d e r d u e to impurity in o n e i s r e l i e v e d o f t h e p a i n d u e t o g e r m s i n the t e e t h .
the b l o o d . T h e r e i s n o d o u b t i n t h i s . 3. A w o m a n patient of enlarged spleen must apply the
paste of the root of white Arka i n c o w ' s milk t o her v a g i n a l
6-8. Ashes of Yava, Vidańga, Gandhapāsāna and
p a s s a g e , after fasting d u r i n g the menstrual p e r i o d . S h e will be
Śunthī treated with chameleon's blood and applied cures
freed o f the p a i n d u e t o the t u m o u r .
carbuncles and tumours, O Śiva. R o o t of Śobhāñjana and
burnt linseed mixed with white mustard and applied over 4. T h e f l o w e r o f t h e w h i t e Arka s h o u l d b e c u l l e d after
k n o t t y t u m o u r s w i t h b u t t e r m i l k n o t t u r n e d sour, c u r e s it. d u l y r e c i t i n g t h e m a n t r a s before. After t h e purificatory b a t h a t
the c e s s a t i o n o f the f l o w o f b l o o d d u r i n g m e n s e s s h e m u s t tie i t
9. R o o t of w h i t e Aparājitā ground into paste in water
r o u n d h e r hips. T h i s will facilitate her c o n c e p t i o n a n d d e l i v e r y
w i t h w h i c h rice h a s b e e n washed c a n be used as an errhine to
(in the n a t u r a l c o u r s e ) .
drive a w a y m a l i g n a n t h o s t s o f B h ū t a s ( e v i l g h o s t s ) .
5. O H a r a , t h e root of P a l ā ś a or A p ā m ā r g a tied r o u n d
10. A n errhine p r e p a r e d w i t h t h e f l o w e r o f A g a s t y a w i t h the wrist dispels all sorts of fever a n d w a r d s off t h e evil in­
Marīca removes colic, O Śiva. A p a s t e w i t h t h e s l o u g h of a f l u e n c e o f B h ū t a s a n d ghosts.
serpent, Hińgu, leaves of N i m b a , Yava and white mustard
6. O P a r a m e ś v a r a , the root of V r ś c i k a drunk w i t h w a t e r
r e m o v e s m a l i g n a n t spin.
kept o v e r n i g h t , r e m o v e s the b u r n i n g s e n s a t i o n d u e t o fever.
11. A collyrium prepared with Gorocanā, Marīca, 7 . T h e s a m e t i e d r o u n d t h e tuft r e m o v e s i n t e r m i t t e n t
Pippalī, S a i n d h a v a a n d h o n e y w a r d s off the evil influences o f fever. W h e n d r u n k w i t h t h e w a s h i n g s o f V ā s y a i t quells all
planets and Bhūtas, O Śiva. poisons.

12. Fumigating with Guggulu and the tail of the owl 8 . A m a n i s sure t o b e i n i m i c a l w i t h a n y o n e , m a n o r
w a r d s off the i n f l u e n c e of evil p l a n e t s . A p a t i e n t of Cāturthaka w o m a n , t o w h o m h e h a n d s o v e r the r o o t o f Lajjālukā s o a k e d i n
fever shall b e w r a p p e d w i t h a black cloth and fumigated thus. his o w n s e m e n .

He will be cured. 9 . H e w h o drinks c o w ' s b u t t e r m e d i c a t e d w i t h t h e roots

o f P ā t h ā surely m i t i g a t e s t h e baneful i n f l u e n c e s o f all kinds o f
p o i s o n s . T h e r e i s n o d o u b t i n this.

10. I f the ears are f i l l e d w i t h the j u i c e o f t h e root o f

R a k t a c i t r a k a a s w e l l a s Śirīsa a l o n g w i t h V ā s y a water, j a u n d i c e
a n d c h l o r o s i s are sure t o b e d i s p e l l e d .
564 Garuda Purāna 1.190.18 565

11. T h e root o f w h i t e K o k i l ā k s a
1
c o o k e d w i t h g o a t ' s milk 4. Powdered Kustha and N ā g a b a l ā pasted with butter
w h e n drunk for three d a y s cures Consumption. and applied over the breasts o f y o u n g w o m e n give them a
12. T h e flower of coconut palm drunk with the goat's shapely beauty.
milk dispels the three t y p e s of V ā t a r a k t a . 5. I n d r a v ā r u n i k ā m u s t b e u p r o o t e d a n d c a s t off far a w a y
13. R o o t s of S u d a r ś a n ā m u s t be w r e a t h e d i n t o a g a r l a n d . shouting the n a m e of the patient of splenic enlargement. He is
W o r n round t h e n e c k i t d i s p e l s t h e fever " T r y ā h i k a " ( T e r t i a n ) r e l i e v e d o f the ailment.
a n d wards off a d v e r s e p l a n e t s a n d g h o s t s . 6. R o o t of P u n a r n a v ā o f the white variety drunk with
14. T h e excellent root of white G u ñ j ā must be gathered rice w a s h i n g s r e m o v e s abscesses. T h e r e i s n o d o u b t i n this.
w h e n the m o o n e n t e r s Pusya star. This kept in the mouth 7. Ashes of burnt Kadalī leaves boiled in water and
r e m o v e s several kinds o f p o i s o n . d r u n k q u e l l all sorts o f d r o p s y a n d A s c i t e s .
15. T h e s a m e r o o t a l o n g w i t h s t e m s tied r o u n d the wrist 8. R o o t s of Kadalī cooked well in butter and jaggery and
or the n e c k w a r d s of evil planets. Culled a n d tied round the s w a l l o w e d destroy t h e w o r m s i n the a b d o m e n .
waist on the f o u r t e e n t h d a y of the dark fortnight it r e m o v e s the 9. D a i l y intake of powdered N i m b a leaves and Amalaka
fear of lions a n d o t h e r b e a s t s of prey, O N i l a l o h i t a ( Ś i v a ) . e a r l y i n t h e m o r n i n g q u e l l s K u s t h a a n d similar c u t a n e o u s afflic­
16. O Bhūteśa the root of V i s n u k r ā n t ā tied r o u n d the tions.
ears w i t h a silken c o r d r e m o v e s t h e fear of c r o c o d i l e s , O īśa. 10. A c o m p o u n d of Harītakī, Vidańga, Haridrā, white
mustard, Roots of Somarāja and Karañja, and Saindhava
g r o u n d into paste in cow's urine removes K u s t h a .
11. One part of Triphalā a n d t w o parts o f the seeds o f
Somarāja taken in along with the o b s e r v a t i o n o f strictness i n
d i e t c u r e ring w o r m , O Ś i v a .
12. S o u r b u t t e r m i l k b o i l e d w i t h c o w ' s u r i n e w i t h salt i n
a vessel o f bell m e t e l t h i c k l y a p p l i e d r e m o v e s K u s t h a .
CHAPTER ONE HUNDRED AND NINETY
13. A plaster of H a r i d r ā , H a r i t ā l a , D ū r v ā a n d rock salt
pasted with cow's urine r e m o v e s ring w o r m P ā m ā a n d skin
Diseases
poisons.
Hari said : 14. Seeds of Somarāja pasted with butter and honey
1. T h e root of Aparājitā drunk with c o w ' s urine removes t a k e n in r e m o v e w h i t e leprosy. O R u d r a , butter milk must be
goitre. T h e r e i s n o d o u b t i n this. t a k e n a s A n u p ā n a ( s u b s e q u e n t d r i n k ) . T h e r e i s n o d o u b t i n this.
15. Root of w h i t e Aparājitā purified recurrently in its
2. A d e c o c t i o n of t h e r o o t of Indra-vārunī t a k e n d u l y or
own washings applied for a mouth, O Rudra, quells leuco-
an errhine with the paste o f t h e juice of Jinginī with Śūka-
derma.
Śimbi grains and cold water removes m a n y kinds of pain in
: 16. Butter from buffalo's milk, S i n d ū r a a n d Marīcaka
arms or neck.
applied over t h e affected part removes P ā m ā (scabies) and
3. Aśvagandhā, Pippalī and the two drugs V a c ā and
Piles, O Vrsabha-Dhvaja ( Ś i v a ) .
K u s t h a g r o u n d i n t o p a s t e w i t h b u t t e r from b u f f a l o ' s m i l k w h e n
17. O ī ś v a r a , D r y roots of G a m b h ā r ī c o o k e d a n d taken
a p p l i e d t o the p e n i s o r c h e s t a l l e v i a t e t h e p a i n i n t h e ducts of
w i t h m i l k is a r e m e d y for Ś u k l a p i t t a .
p e n i s a n d the c a r d i a c r e g i o n .
18. Seeds of Mūlaka ground with the juice of Apāmārga
1. Astercantha Iangifolia. a n d applied over the body, O Rudra, quell Silhikā.
566 567
Garuda Purāna 1.191.9

19. Haridrā mixed with the ashes of Kadalī quells 31. Powdered Triphalā a n d Pippalī taken with honey
Silhikā. A s h e s o f R a m b h ā 1
and A p ā m ā r g a m i x e d with Eranda before t h e m e a l r e l i e v e thirst a n d fever.
if applied over the body, O Mahādeva, remove scabs 32. A decoction of Bilvamūla, and Gudūcī drunk w i t h
immediately. : h o n e y removes three types of vomiting undoubtedly. Dūrvā
20-2\. Burnt ashes of Kūsmānda creeper mixed with g r o u n d i n t o p a s t e w i t h rice w a s h i n g s r e m o v e s v o m i t i n g .
cow's urine and Haridrā pasted with water must be cooked in
a crucible lutoed with buffalo dung over a low fire, O
Vrsabhadhvaja. An unguent of this compound, O Iśvara
produces shapeliness and b e a u t y o f limbs.
22. A c o m p o u n d of gingelly seeds, mustard, t w o sorts o f CHAPTER ONE HUNDRED AND NINETYONE
Haridrā and Kusthaka applied over the body as an unguent
turns b o d y o d o u r i n t o a s w e e t fragrance. Diseases
23. Application of Dūrvā and K ā k a j a ń g h ā too similarly
increases the beauty day by day. An application of the paste Hari said :
of flowers of Arjuna leaves of J a m b ū and Lodhra removes the 1. R o o t s of white Punarnavā must be taken out on a d a y
bad odour of the body. w h e n t h e m o o n e n t e r s t h e P u s y a star a n d s h o u l d b e d r u n k with
24. A person who smears his b o d y w i t h a s o l u t i o n of w a t e r . N o s e r p e n t will e v e r c o m e n e a r h i m n o r infest his h o u s e .
Lodhra water and p o w d e r e d K a n a k a i s n e v e r affected b y t h e 2. O Vrsadhvaja, he w h o wears as an a m u l e t the i m a g e
rigours o f s u m m e r . of G a r u d a m a d e of bear's teeth, will never be bitten by a serpent
25. Sprinkling profusely w i t h milk relieves t h e b o d y o f in his life.
t h e defects of h e a t . An u n g u e n t of K ā k a j a ń g h ā is a good cos­ 3. O R u d r a , S e r p e n t s will find t h e i r fangs ineffective in
metic. h i m w h o drinks a d e c o c t i o n of the root of Śālmalī in water.
26. A d e c o c t i o n o f Y a s t ī m a d h u a n d j u i c e o f V ā s a k a drunk 4. If the rootLajjālukā is culled on a day w h e n the m o o n
w i t h sugar a n d h o n e y is a c u r a t i v e for R a k t a p i t t a ( H a e m o p t y s i s )
enters t h e P u s y a star a n d tied r o u n d the wrist or its paste is
chlorosis a n d J a u n d i c e .
smeared over the body he will undoubtedly be able to catch
27. M e r e juice of Vāsaka taken with honey quells H a e m o ­
h o l d of a serpent with impurity.
ptysis. T a k i n g i n c o l d w a t e r i n t h e morning quells even acute
5. If the root of white Arka culled under the auspices of
catarrh.
the asterism Pusya is drunk with cold water, the poison d u e to
28. O Maheśvara, powdered Vibhītaka, Pippalī and
t h e b i t e s o f i n s e c t s o r t h e sepsis d u e t o s w o r d c u t e t c . i s q u e l l e d .
S a i n d h a v a t a k e n w i t h sour gruel cures t h e h o a r s e n e s s o f v o i c e
6. Smearing with the paste of the root of M a h ā k ā l a in
(Aphonia).
sour gruel quells the poison of V o d r a s and D u n d u b h a s (different
29-30. I n c a s e s o f A s t h m a t h e p a t i e n t takes a d e c o c t i o n
kinds of water snakes).
of powdered Āmalaka, M a n a h ś i l ā , root o f B a l ā , leaves of K o l a
7. R o o t s of Tandulīyaka soaked in rice washings and
and Guggulu with cow's milk; a n d smokes a Varti in Badari
p a s t e d , t a k e n w i t h clarified b u t t e r r e m o v e all k i n d s o f p o i s o n s .
fire, prepared with Jātīpatra, Kolapatra, and Manahśilā. Un­
8. R o o t s o f e i t h e r Nīlī o r Lajjālukā b u t not both, pasted
doubtedly he will be cured.
w i t h rice w a s h i n g s , i f drunk, r e m o v e t h e p o i s o n d u e t o i n s e c t b i t e .
9. The expressed juice of Kūsmānda taken with jag­
g e r y o r s u g a r a n d m i l k i s a n a n t i d o t e for the poison d u e to in­
1. A s y n o n y m of kadalī
sect b i t e .
 568 1.192.10 569
Garuda Purāna

24. The itching sensation of the horse can be r e m o v e d

10-12. T h e expressed j u i c e of K o d r a v a root taken simi­
larly r e m o v e s loss o f sense. Y a s t ī m a d h u t a k e n w i t h sugar a n d milk in ten days, O Hara, by applying the paste of Kumārī patra

removes the poison of a rat in t h r e e d a y s . If t h e m o u t h is with b u t t e r a n d salt.

burnt due to excess of lime while chewing betel leaves,
three mouthfuls of cold water drunk will stop salivation.
Ghī t a k e n w i t h sugar arrests i n t o x i c a t i o n a n d i n e b r i e t y .
13. O Maheśvara, boiled water d r u n k w i t h t h e roots of
black A ń k o t a destroys u n d i g e s t e d p o i s o n w i t h i n three days. CHAPTER ONE HUNDRED AND NINETYTWO
14. O M a h ā d e v a , the c o w ' s fresh b u t t e r m i x e d with Diseases
S a i n d h a v a quells t h e p a i n d u e t o s c o r p i o n b i t e .
15-16. O Śiva, swallowing the c o m p o u n d of Kusumbha, Hari said :
1
K u m k u m a , H a r i t ā l a , M a n a h ś i l ā , K a r a ñ j a , a n d g r o u n d root o f 1-3. T a k e e i g h t parts o f C i t r a k a , s i x t e e n p a r t s o f Ś ū r a n a
A r k a r e m o v e s h u m a n b i t e p o i s o n , O Ś a ń k a r a . A p p l y i n g the oil four parts of Śunthī, two parts of M a r i c a , three parts o f
from a n o i l l a m p the p o i s o n o f i n s e c t s and Kharjūraka (scor­ P i p p a l ī m ū l a , four parts o f V i d a ń g a , e i g h t parts a f Musalikā,
pion) is removed. T h e r e i s n o d o u b t i n this. a n d four p a r t s o f Triphalā. Take jaggery double the quantity
17. T h e p l a c e of b i t e m u s t be s m e a r e d w i t h a paste of of these drugs a n d prepare a M o d a k a ( s w e e t m e a t ) of them.
Śunthī a n d T a g a r a p ā d i k a . B y s m e a r i n g t h e s e t h e p o i s o n o f the This is a sure remedy for i m p a i r e d digestion, jaundice,
s t i n g of a h o n e y b e e is q u e l l e d . chlorosis, d y s e n t e r y , i n d i g e s t i o n a n d e n l a r g e d s p l e e n .
4-7. T a k e these drugs each w e i g h i n g ten palas : — B i l v a ,
18-19. In the a b o v e c a s e a paste of Ś a t a p u s p ā , S a i n d h a v a
and butter d o e s great g o o d . O M a h ā d e v a , an a p p l i c a t i o n of a Agnimantha, Ś y o n ā k a , P ā t a l ā , P ā r i b h a d r a k a , Prasāranī, A ś v a -

paste o f the s e e d o f Śirīsa c o o k e d i n m i l k removes the poison g a n d h ā , Brhatī, K a n t a k ā r i k ā , B a l ā , A t i b a l ā , R ā s n ā , ś v a d a r h s t r ā ,

of d o g bite. F r o g b i t e is to be treated by b u r n i n g the site of b i t e P u n a r n a v ā , E r a n d a , Ś ā r i b ā 2 , Parnī, G u d ū c ī a n d K a p i k a c c h u k ā .
and pouring water there. They are to be boiled in pure water. W h e n reduced to o n e
fourth pour t h e d e c o c t i o n i n t o a n oil vessel a n d cook again.
2 0 . O Ś i v a w i t h m o o n for crest, rat p o i s o n is q u e l l e d by
F o u r t i m e s this q u a n t i t y o f c o w ' s o r g o a t ' s m i l k m u s t b e p o u r e d
d r i n k i n g t h e j u i c e o f D h a t t ū r a k a m i x e d w i t h milk, b u t t e r a n d
a n d Ś a t ā v a r ī a n d S a i n d h a v a e q u a l t o t h e oil m u s t b e a d d e d .
jaggery.
8-9. I shall m e n t i o n t h e n a m e s o f the d r u g s t h e r e s i d e n c e
2 1 . G a r g l i n g w i t h w a t e r b o i l e d w i t h the barks o f V a t a of which is to be added :—Śatapuspā, Devadāru, Balā, Parnī,
N i m b a a n d Ś a m ī r e m o v e s the p a i n d u e t o p o i s o n i n m o u t h o r
V a c ā , A g u r u , K u s t h a Mārhsī, S a i n d h a v a a n d Punarnavā. Each
teeth.
of these must be a pala in weight. T h e oil thus prepared c a n be
22. O L o r d of U m ā , a p p l i c a t i o n of a p a s t e of D e v a d ā r u u s e d for a n o i n t i n g or as an e r r h i n e or as a p o t i o n .
and Gairika or a c o m p o u n d of Nāgeśvara, the t w o varieties of 10. This oil is a c u r e for c a r d i a c p a i n , pleurodynia,
H a r i d r ā , a n d M a j ī t h i k ā 1 q u e l l s t h e p o i s o n o f spider.
g o i t r e , h y s t e r i a a n d V ā t a r a k t a . T h e m a n s h a l l r e g a i n lost m a n ­
2 3 . T h e r e is no d o u b t in this that a c o m p o u n d of the hood.
seeds o f K a r a ñ j a , barks o f V a r u n a , T i l a a n d S a r s a p a q u s l l s
poison. 1. Amorphophallus campanutatus.

2. Perhaps Sārivā = ( 1) H e m i d e s m u s indicus (ii) Cryptelepis bacha-

nami {GVDB, p . 4 2 9 - 3 0 ) .
1. Perhaps the s a m e as Mañjisthikā = rubia cordifolia.
 570 Garuda Purāna 1.192.41 571

11. B y t a k i n g i n this oil e v e n t h e s h e - m u l e c a n c o n c e i v e 26-29. A prastha of mustard oil s h o u l d be cooked in

w i t h o u t risk to life. O H a r a , w h a t t h e n a b o u t w o m a n ? H o r s e s eight prasthas of cow's urine in a m u d pot or iron cauldron

and elephants affected b y d e r a n g e d V ā y u c a n b e cured with slowly in low fire, with the following drugs each weighing a

this. M a n afHicted b y d e r a n g e d V ā y u s h o u l d b e g i v e n this oil. K a r s a : — M a r i c a , Trivrt, K u s t h a , H a r i t ā l a Manahśilā, Deva­

dāru, t h e t w o k i n d s o f H a r i d r ā , M ā m s ī , C a n d a n a , V i ś ā l ā , K a r a -
12. M u s t a r d oil cooked with Hiñgu, Tumburu and
vīra, m i l k y e x u d a t i o n s from t h e Arka p l a n t , watery serum ex­
Ś u n t h ī is an efficacious ear d r o p for p a i n in t h e ear (otalgia).
t r a c t e d from c o w d u n g a n d h a l f a p a l a o f V i s a . T h i s o i l exter­
13-14. Oil cooked in a decoction o f dry M ū l a k a a n d
n a l l y a p p l i e d cures P ā m ā , V i c a r c i k ā , r i n g worm, a n d all foul
Śunthī reduced t o ashes, H i ń g u l a a n d N ā g a r a w i t h four t i m e s
s o r e s . It g i v e s a s m o o t h n e s s to the skin.
of b u t t e r m i l k is a sure r e m e d y for deafness, o t a l g i a , a n d fetid
d i s c h a r g e s from ears. By p o u r i n g this oil i n t o t h e ears all g e r m s 30. M a n y k i n d s o f skin diseases like Ś v i t r a c a n b e c u r e d
c a n be killed. w i t h this oil. E v e n a c h r o n i c l e u c o d e r m a g e t s c u r e d i n s t a n t l y .
15-17. Oil c o o k e d w i t h t h e f o l l o w i n g d r u g s is a sure re­ 31-34. Butter s h o u l d b e c o o k e d w i t h P a t o l a p a t r a , K a t u k ā ,
m e d y for all sorts o f e a r a c h e . T h e ashes o f dry M ū l a k a a n d Śunthī, M a ñ j i s t h ā , Śāribā, N i ś ā , Jātī, Śamī, N i m b a p a t r a a n d M a d h u k a .
Hińgula, Nāgara, Śatapuspā, Vacā, Kustha, Dāru, Śigru, Ras­ O Śiva, external a p p l i c a t i o n of this mitigates the pain of
āñjana, Sauvarcala, Yavaksāra, sea salt, Granthika, Vida s u p p u r a t i n g ulcers.
M u s t a , M a d h u ( h o n e y ) a n d Ś u k t a four t i m e s i n q u a n t i t y , j u i c e
B r ā h m ī G h r t a : — A p r a s t h a o f butter, j u i c e o f K a n t a k ā r ī a n d
of M ā t u l u ń g a and Kadalī.
milk should be cooked w i t h an Aksa w e i g h t o f t h e s e d r u g s : —
18. Deafness, rumbling sound in the ears, fetid dis­
Brāhmī, Śańkhapuspī, V a c ā , Soma, Vrksasuvarcalā, Abhayā,
c h a r g e s a n d g e r m s i n t h e ears c a n b e c u r e d b y p o u r i n g this oil
Gudūcī, Atarūsaka and Vāgujī. T h i s is called Brāhmī ghrta.
i n t o the ears.
I t increases p o w e r o f m e m o r y a n d intellect.
19. T h e germs are k i l l e d i n s t a n t a n e o u s l y , O Ś i v a , w i t h
35. A compound of Agnimantha, Vacā, Vāsā and Pip­
the m o o n for crest. T h i s t a i l a or oil is c a l l e d Ksārataila and
palī taken with honey and Saindhava for s e v e n d a y s e n a b l e s
i t r e m o v e s all sorts o f i m p u r i t i e s i n m o u t h a n d t e e t h .
o n e to sing as sweetly as the Kinnaras.
20-22. The C a n d a n ā d i oil : — O i l i s c o o k e d w i t h t h e s e
36. A three-day course o f the c o m p o u n d of Apāmārga,
drugs :—Candana, Kuńkuma, Māmsī, Karpūra, Jātipatrikā,
G u d ū c ī , K u s t h a , Śatāvarī, Vacā, Śańkhapuspā, Abhayā and
fruits o f Jātī, K a k k o l a , Pūga and Lavańga, Aguru, Kustha,
V i d a ń g a w i t h b u t t e r e n a b l e s a m a n t o r e t a i n i n his m e m o r y t h e
Kastūrī, Tagarapādigā, Gorocanā, Priyańgu, Balā, Nakhī,
contents of eight hundred books.
Sarala, Saptaparna, Lāksā, Āmalakī and P a d m a k a .
37. V a c ā t a k e n w i t h m e r e water, m i l k o r b u t t e r d a i l y for
23. I t cures excessive perspiration, bad odour, itching
a m o n t h m a k e s a m a n so i n t e l l i g e n t as to g r a s p a n y t h i n g as s o o n
s e n s a t i o n a n d skin d i s e a s e s . I n t e r n a l l y a d m i n i s t e r e d i t g i v e s the
as it is h e a r d .
man the virility to have sexual intercourse with a hundred
women, and the w o m e n the a b i l i t y t o c o n c e i v e t h o u g h dis­ 38. A pala of V a c ā drunk with milk during lunar or
c a r d e d as a sterile w o m a n before. solar eclipse makes a man highly gifted with intelligence
instantly.
24-25. C i t r a k a g h r t a : — B u t t e r a p r a s t h a in v o l u m e w i t h
39-41. Water boiled with Bhūnimba, Nimba, Triphalā,
water eight prasthas in volume should be c o o k e d with these
P a r p a t a , Patolī, M u s t a k a , a n d V ā s a k a cures c a r b u n c l e s a n d i m ­
drugs : — C i t r a k a , Y a m ā n ī , D h a n y a , T r a y ū s a n a , Jīraka, Sauvar­
c a l a , V i d a ń g a , P i p p a l ī m ū l a a n d R ā j i k a . T h i s b u t t e r c u r e s piles, p u r e b l o o d . T h e r e i s n o d o u b t a b o u t this. S t i c k s p r e p a r e d from

enlarged spleen, tumour, etc. and improves digestive power. K e t a k a fruit, Śańkha, Vacā, Saindhava, Tryūsana, Phena,
572 Garuda Purāna
1.193.17 573
Rasāñjana, V i d a ń g a , M a n a h ś i l ā a n d h o n e y cure K ā c a ( o p a q u e
e y e s ) , blindness, a n d coatings in the eyelids. u n g u e n t . I t cures hysteria, p o i s o n i n g , i n s a n i t y , e m a c i a t i o n , fever
42-44. A drona of water boiled two prasthas of M ā s a k a and d i s c o l o r a t i o n of t h e skin. It r e m o v e s the fear from evil
m u s t b e r e d u c e d t o o n e fourth. P o u r a p r a s t h a o f oil a n d cook spirits a n d affords h o n o u r i n t h e r o y a l p a l a c e .
with an A d h a k a o f sour gruel. T h e n a d d the f o l l o w i n g d r u g s 6-7. Nimba, Kustha, two varieties of Haridrā, śigru,
well ground :—Punarnavā, Goksuraka, Saindhava, Tryūsana, S arsapaja, Devadāru, Patola and D h a n y a m u s t b e p a s t e d to­
Vacā, Lavana, Suradāru, Mañjisthā and Kantakārīka. Inter­ gether w i t h buttermilk. T h e p a t i e n t m u s t b e a n o i n t e d w i t h oil
nally administered o r u s e d a s a n errhine this oil cures a c u t e a n d the above medicated c o m p o u n d must be applied as an un­
earache. guent. All sorts o f P ā m ā s (scabs), Kusthas and itches are
45-46. O M a h e ś v a r a , t h e p r e c e d i n g oil a n o i n t e d o v e r t h e certainly removed.
b o d y quells deafness a n d m a n y o t h e r a i l m e n t s . C o o k a p r a s t h a 8-10. Equal q u a n t i t i e s o f s e a salt, rock salt, K s ā r a ,
o f oil with two palas of Saindhava, five palas e a c h of Śunthī Rājikā, V i d a l a v a n a , K a t u , iron filings, Trivrt and Suvarnaka
a n d Ci t r a ka w i t h five prasthas of Sa uvī ra. T h i s is a sure r e m e d y must be cooked over low fire with c u r d , c o w ' s u r i n e a n d milk.
for leucorrhoea, Aphonia, enlarged spleen and all t y p e s o f This is called Agnibalacūrna. It must be taken with hot water
disorders d u e t o d e r a n g e d V ā y u . after f o od o r after digestion. The patient can have as his
47-48. Oil cooked in a decoction of U d u m b a r a , Vata, diet Māsa and butter. It cures all sorts of colic of the
P l a k s a , t h e t w o v a r i e t i e s o f J a m b ū , Arjuna, P i p p a l a , K a d a m b a , u m b i l i c u s , u r i n a r y tracts a n d t h o s e d u e t o e n l a r g e d s p l e e n .
Palāśa, Lodhra, Tinduka, Madhūka, Amra, Sarja, B a d a r a , 11. A c o m p o u n d o f A b h a y ā , Amalaka, D r ā k s ā , Pippalī,
P a d m a k e ś a r a , Śirīsabīja a n d K e t a k a quells all sorts of sores a n d Kantakārikā, śrńgī, Punarnavā and Ś u n t h ī cures A s t h m a and
ulcers though long standing, by means of an external cough.
application. 12. Abhayā, Amalaka, Drāksā, Pāthā, Vibhītaka and
s u g a r t a k e n in e q u a l q u a n t i t i e s is a sure r e m e d y for fever.
13. Triphalā, Badara, Drāksā, a n d P i p p a l ī is a good
p u r g a t i v e . H a r ī t a k ī taken in hot w a t e r w i t h salt is a good
purgative.
14-15. Fumigating with the excreta, blood, hair or flesh
CHAPTER ONE HUNDRED AND NINETYTHREE
o f t o r t o i s e , f i s h , horse, buffalo, c o w , j a c k a l , m o n k e y , cat, p e a ­
Diseases cock, crow, b o a r , o w l , fouls a n d s w a n is useful for t h e a l l e v i a t i o n
of the pain a n d disorder of the patients of fever a n d insanity.
Hari said :
16. O B h a v e ś v a r a , all t h e s e m e d i c i n e s q u e l l t h e a i l m e n t s
1-2. A c o m p o u n d c o n s i s t i n g of P a l ā n d u , Jīraka, K u s t h a , like the t h u n d e r b o l t o f I n d r a felling d o w n trees.
Aśvagandhā, Ajamodaka, Vacā, Trikatuka and salt p o w d e r e d 17. W h e n a medicine is being administered Lord Visnu
together must be treated with the j u i c e of Brāhmī. T a k e n with should n e c e s s a r i l y be r e m e m b e r e d . Thought of, w o r s h i p p e d or
h o n e y a n d b u t t e r for s e v e n days, it m a k e s a m a n ' s i n t e l l e c t p u r e
praised, H e q u e l l s all a i l m e n t s . T h e r e i s n o d o u b t i n this.
and keen.
3-5. A c o m p o u n d of Siddhārthaka, V a c ā , Hińgu, Kar­
añja, D e v a d ā r u , Mañjisthā, Triphalā V i ś v a , Śirīsa, t h e t w o
varieties o f Rajanī, P r i y a ń g u , N i m b a a n d T r i k a t u g r o u n d w i t h
cow's urine c a n be used as an errhine, a plaster or as an
574 1.194.24 575
Garuda Purāna

CHAPTER ONE HUNDRED AND NINETYFOUR 1 2 . M a y Aja ( t h e u n b o r n ) t h e r e s i d e n t of Śveta Dvipa

(the white continent) lead me to Śvetadvīpa. M a y the slayer
Vahtiava-Kavaca o f M a d h u a n d K a i t a b h a d e s t r o y all e n e m i e s .

Hari Said : 13 M a y V i s n u e x t r a c t for e v e r t h e sin from my body.

M a y the divine Swan, Fish and Tortoise protect m e o n all
I. O Śambhu (Śiva), I shall explain the Vaisnava
sides.
K a v a c a ( t h e mystical C o a t of mail of Visnu) by m e a n s of w h i c h
p r o t e c t i o n i s afforded a n d w h i c h r e m o v e s all a i l m e n t s . 14. M a y l o r d T r i v i k r a m a c u r b all my sins. May lord

2-3. H a v i n g b o w e d to the divine Lord, the unborn, the N ā r ā y a n a guard my intellect.

eternal, t h e unsick lord of all t h e all pervading, omnipresent 15. M a y Śesa make my wisdom perfect and destroy
J a n ā r d a n a I a m t y i n g this ( K a v a c a m ) w h i c h will never be in ignorance. May Lord with the submarine fire for his
vain, w h i c h is i n c o m p a r a b l e a n d w h i c h w a r d s off all m i s e r i e s . m o u t h d e s t r o y w h a t e v e r sin I m a y h a v e c o m m i t t e d .
4. M a y Visnu protect me in the front. May Krsna 16. M a y L o r d V ā m a n a p l a c e on my head all bliss by
protect me from behind. May Hari protect my head and m e a n s o f h i s feet. M a y D a t t ā t r e y a e n d o w m e w i t h sons, c a t t l e
J a n ā r d a n a m y heart.
and kinsmen.
5. M a y Hrsīkeśa protect m y mind. M a y K e ś a v a protect
17. M a y P a r a ś u r ā m a d e s t r o y all my enemies with his
my tongue. M a y Vāsudeva protect my eyes. M a y the all
divine axe. M a y R ā m a , the son of D a ś a r a t h a the powerful slayer
p e r v a d i n g S a ń k a r s a n a p r o t e c t m y ears.
of Rāksasas protect me.
6. M a y Pradyumna protect my nose. May Aniruddha
18. M a y Balarāma, the scion of Y ā d a v a family destroy
protect my skin. May Vanamālī protect my inner throat.
M a y Śrīvatsa p r o t e c t t h e l o w e r p o r t i o n . m y e n e m i e s b y m e a n s o f his d i v i n e p l o u g h s h a r e . M a y t h e i n f a n c y
of Lord Krsna marked by the annihilation of Pralamba, Keśi,
7. M a y the divine Discus, the destroyer of demons,
p r o t e c t m y left side. May the divine Gadā (club) the C ā n ū r a , P ū t a n ā a n d K a r h s a , g r a n t m e all I desire.
d e s t r o y e r o f all d e m o n s p r o t e c t m y right side. 19. I see a Being more terrible than pitch darkness,

8. M a y t h e d i v i n e t h r e s h i n g rod protect my stomach; dark a n d t a w n y resembling the G o d of d e a t h with the noose in

may the divine ploughshare protect my back. M a y the divine h i s h a n d s a n d a m terrified.

Ś ā r ń g a ( b o w ) p r o t e c t t h e u p p e r part o f m y body. May the 20. H e n c e , I s o u g h t refuge i n A c y u t a the lotus-eyed. I
divine N a n d a k a ( s w o r d ) protect my calves. a m f o r t u n a t e a n d fearless i n h a v i n g for e v e r t h e lord Hari ( a t
9. M a y the divine Śańkha (conch) protect my heel. my side).
M a y t h e d i v i n e P a d m a ( l o t u s ) p r o t e c t m y feet. May Garuda 21. Contemplating on the Lord Nārāyana, the destroyer
p r o t e c t m e for t h e fulfilment o f all m y a c t i v i t i e s . o f all h a r a s s m e n t s I have tied this Kavaca and am roaming
10. M a y the divine Boar protect me in the waters. M a y over the Earth.
Vāmana protect me in all difficult situations. May the 22. I am invincible to all l i v i n g b e i n g s , for v e r i l y ī
Narasirhha p r o t e c t m e i n t h e forest. May Keśava protect me identify myself w i t h all devas inasmuch as I remember the
from all sides. lord o f lords V i s n u o f u n l i m i t e d s p l e n d o u r .
II. May Lord Hiranyagarbha grant me gold. May 23. M a y success befall m e for e v e r a s i n d i c a t e d i n t h e
Kapila the propounder of the Sāńkhya system cause the Mantra. He w h o sees me with wicked eyes, w h o m I see (with
e q u i l i b r i u m o f all m y vital c o n s t i t u e n t s . contempt) i n t h e e y e s , let h i m b e b o u n d a n d h i t i n t h e e y e s , t h e
s i n n e r a n d t h e v i c i o u s t h a t h e is.
24. Let the spokes of the divine discus of V ā s u d e v a c h o p
off m y sins, let t h e m hit t h o s e w h o p e r p e t r a t e v i o l e n c e o n m e .
 1.195.6. 577
576 Garuda Purāna
T u r n your glance towards m e ; save, s a v e m e f r o m t h e harass­
25-27. T h i s a b o v e m a n t r a i s t o b e recited w h e n R ā k s a s a s m e n t o f t h e terrific o n s l a u g h t o f all l i v i n g b e i n g s . Be victorious;
a n d Piśācas a t t a c k , w h i l e o n e i s i n t h e wild woods a n d forests, be victorious. L e t the e n e m y dwindle by that. L e t the rays as
w h e n there is a n a r g u m e n t , i n the h i g h ways, at the gaining multitudinous as the turns o f Yugas afford protection and
t a b l e , d u r i n g quarrels, w h i l e c r o s s i n g a river, w h e n a danger fearlessness. L e t t h e m e n t e r t h e a b d o m e n a s t h e y set. M a y t h e
faces o n e , w h e n t h e r e is a c o n f l a g r a t i o n , when thieves attack different manifestations of Lord H a r i — V ā s u d e v a , Sańkarsana,
in a b o d y , w h e n all the p l a n e t s (or a n y of t h e m ) are adverse, Pradyumna and Aniruddha, Visnu and N ā r ā y a n a destroy all
w h e n l i g h t n i n g strikes, w h e n t h e fury o f t h e p o i s o n o f serpents my fevers.
s p r e a d s , i n sickness, w h e n t h e r e i s distress d u e t o o b s t a c l e s , i n
fact w h e n e v e r t h e r e is s o m e t h i n g to fear from.
28. This is Lord's own mantra, the m o s t sacred o f all
mantras. This famous K a v a c a is an esoteric secret. I t destroys
a l l sins. It has created and destroyed everything by means of
the Māyā that originates from it. It is the Great. It is
inscrutable. CHAPTER ONE HUNDRED AND NINETYFIVE
29. O m P a d m a n ā b h a , t h e b e g i n n i n g l e s s , t h e endless, the
s e e d o f the U n i v e r s e , o b e i s a n c e u n t o t h e e . O m S v ā h ā t o T i m e . A Lore for fulfilling a desire in seven nights
Om Svāhā to the personified B e i n g of Time. Om Svāhā to
Hari said :
Krsna(the black). Om Svāhā to Krsnarūpa (black in form). Om
Svāhā to Canda (the fierce). Om Svāhā to Candarūpa (the 1-2. L i s t e n t o t h a t L o r e w h i c h fulfils all d e s i r e s i n seven
fierce in form). Om Svāhā to Pracanda. Om Svāhā t o Pra- nights—"Obeisance unto Lord Vāsudeva whom we meditate
candarūpa. O m Svāhā t o Sarva. O m Svāhā t o Sarvarūpa. Om upon. Obeisance unto Pradyumna and Aniruddha. Obeisance
o b e i s a n c e t o t h e lord o f t h e u n i v e r s e , t o t h e c r e a t o r o f t h e t h r e e unto Sańkarsana. Obeisance unto the giver of wisdom, the
w o r l d s . H e r e , V i t i Siviti Siviti S v ā h ā . O m o b e i s a n c e t o A y o k h e t i e m b o d i e d form of perfect Bliss.
t o the divinity called " Y e y e " . 3. O b e i s a n c e t o T h e e t h a t r e s t e t h i n t h e soul, t h e q u i e t ,
T h i s b o d y o f m i n e i s subject t o t h e attacks o f u n d e s e r v i n g free from dualistic v i s i o n . T h o u art all t h e forms. O b e i s a n c e
p e r s o n s , D a i t y a s , D ā n a v a s , Yaksas, R ā k s a s a s , Bhūtas, Piśācas unto thee.
a n d K ū s m ā n d a s a n d s u c h vile a i l m e n t s a s hysteria, v o m i t i n g , t h e 4 Obeisance unto Thee the g r e a t H r s ī k e ś a , o f endless
u n b e a r a b l e fevers a s t h e i n t e r m i t t e n t , diurnal, tertian, q u o t i d i a n , m a n i f e s t a t i o n , i n w h o m all t h e s e visible c r e a t i o n s s t a y a n d from
nocturnal, dusk fevers e t c a n d the injection o f p o i s o n from
w h o m o t h e r forms o f c r e a t i o n e m e r g e .
s p i d e r s , insects, thorns, P ū t a n ā spirits, and serpents. Poisoning
5. T h o u b e a r e s t this terrestrial sphere. O b e i s a n c e u n t o
agents may be mobile or immobile. Let it be kept sound.
T h e e the Brahman, w h o m the mind, the intellect, the sense
Tumburu Sphuta Sphuta Prakota Laphata. May Vikatada-
o r g a n s a n d the v i t a l airs tou"ch not nor know. T h o u movest
rhspra, ( o f c r o o k e d t e e t h ) p r o t e c t m e from the East. Om Hai
b o t h w i t h i n a n d w i t h o u t like t h e expansive firmament. I bow
Hai Hai H a i H a i . O y o u the deity e n d o w e d with ten thousand
unto T h e e .
suns and Kāla be victorious and p r o t e c t m e from t h e west.
6. Om obeisance to the Lord t h e g r e a t P u r u s a , t h e lord
O m N i v i N i v i O M a h ā k a p i l a , r e s p l e n d e n t like the f l a m e o f t h e
g l o w i n g f i r e p r o t e c t m e from t h e n o r t h . O m V i l i V i l i M i l i M i l i o f t h e g r e a t B h ū t a s , h a v i n g t w o l o t u s like feet in the form of

Garudi Garudi. May Gaurl and Gāndhārī delude with the all S ā t t v i k a q u a l i t i e s m a n i f e s t e d i n arts a n d D h ā r m i k a a c t i v i t i e s .
upsetting swoons of poison Svāhā; protect me from the south.
578 1.197.1 579
Garuda PurSna

O Paramesthin obeisance unto Thee. Citraketu attained 9. May Hayagrīva, Kumāra (Lord Kārttikeya) the
t h e s t a t u s o f a V i d y ā d h a r a b y m e a n s o f this V i d y ā ( E s o t e r i c p r o t e c t o r o f d e i t i e s a n d M a k a r a d h v a j a save me. M a y Nārada
mystic knowledge). distract m e from the worship o f a n o t h e r deity. May Lord
K ū r m a p r o t e c t m e i n t h e south-west a l w a y s .
10. M a y D h a n v a n t a r i save m e from incompatible diet.
M a y N ā g a save m e from the clutches of anger. M a y Yajña
save me from all ailments. M a y V y ā s a p r o t e c t m e from the
pitfalls o f i g n o r a n c e .
11. May Buddha save me from the h e r e t i c m u l t i t u d e .
CHAPTER ONE HUNDRED AND NINETYSIX
M a y K a l k i s a v e m e from sins. M a y V i s n u p r o t e c t m e at mid­
day. M a y N ā r ā y a n a protect me in the morning.
Visnu-dharma
12. M a y t h e slayer o f M a d h u save m e i n t h e afternoon.
Hari said : M a y M ā d h a v a save m e i n t h e e v e n i n g . May Hrsīkeśa p r o t e c t

!. I n d r a w a s r e i n s t a t e d i n his p o s i t i o n b y r e c i t i n g t h e m e a t dusk. M a y Janārdana protect me at dawn.

V i s n u D h a r m a v i d y ā after d e f e a t i n g his e n e m i e s . O M a h e ś v a r a , 13. May Śrīdhara protect me at midnight. May
I shall m e n t i o n it. P a d m a n ā b h a p r o t e c t m e i n t h e small hours o f t h e n i g h t . May

2 . T h e s y l l a b l e s O m etc. m u s t b e p s y c h i c a l l y l o c a t e d i n the divine discus, Kaumodakī (the club) and the arrows
the feet, k n e e s , thighs, belly, heart, chest, m o u t h a n d t h h e a d destroy my enemies and Rāksasas.
in order. 14-15. May the Śańkha and Padma p r o t e c t m e from
3. (The eight syllabled mantra). "Orh Namo the enemies. May Śārńga (the bow) and G a r u d a protect my
N ā r ā y a n ā y a " c a n b e l o c a t e d i n t h e i n v e r s e order a s well. T h e n i n t e l l e c t , sense o r g a n s , m i n d a n d vital airs. M a y t h e s i d e orna­
K a r a n y ā s a can be m a d e with the twelve syllabled mantra : Om ments of the lord a n d t h e r e m a i n i n g form o f t h e lord p r o t e c t
N a m o Bhagavate Vāsudevāya). me e v e r y w h e r e a n d a t all times. M a y Narasirhha protect me

4. B e g i n n i n g w i t h P r a n a v a a n d e n d i n g w i t h ' y a ' t h e y are i n t h e quarters a n d the interstices a l w a y s .

to be located in the knots of the fingers including the thumbs 16. W h o m s o e v e r the w e a r e r o f this d i v i n e m a n t r a sees
and the Ońkāra in the chest (heart) and the entire mantra w i t h his eyes, shall be under his control, free from sins a n d
on the head. ailments.
5. The Ońkāra of the m a n t r a 'Orh V i s n a v e ' i s t o b e
located between the eyebrows and t h e o t h e r syllables i n t h e
tuft, e y e s a n d h e a d . T h i s i s c a l l e d M a n t r a n y ā s a .
6. T h e d e v o t e e s h o u l d t h e n meditate? o n t h e great A t m a n
with whose power Śesa is endowed. M a y Hari protect me. CHAPTER ONE HUNDRED AND NINETYSEVEN
M a y the fish manifestation protect me in waters.
• 7. M a y T r i v i k r a m a p r o t e c t m e i n t h e sky. M a y V ā m a n a Gārudamantra
protect me on land. M a y Narasirhha protect me in the
Dhanvantari said:
forest. M a y R a m a p r o t e c t m e o n t h e m o u n t a i n .
8. M a y the B o a r m a n i f e s t a t i o n p r o t e c t m e o n t h e E a r t h . 1. I shall e x p l a i n t h e Garuda mantra first mentioned

M a y N ā r ā y a n a p r o t e c t m e i n the f i r m a m e n t . M a y K a p i l a s a v e to Kaśyapa by his g r e a t friend Garuda whereby this great

m e from t h e b o n d a g e o f K a r m a . M a y D a t t a guard my Yogas. Gārudī vidyā dispels poison.
580 581
Garuda Purāna 1.197.28

2-3. T h e five elements of Earth, Water Fire, W i n d a n d and in the inverse order. In the j o i n t s o f f i n g e r s J a y ā a n d
E t h e r are p r e s i d e d o v e r b y the d e i t i e s . They are the presiding V i j a y ā are t o b e l o c a t e d .
deities o f t h e m y s t i c a l d i a g r a m s . T h e y are attained by the 15. The Śivasadańga mantra is to be located in t h e
d e v o t e e s o f V i s n u . T h e letters o t h e r t h a n l o n g v o w e l s r e p r e s e n t mouth, etc. T h e Hrd-mantra is to be located i n t h e arms o r
t h e m . T h e d e i t i e s are o t h e r t h a n the N a p u m s a k a s . in t h e fingers or in t h e tuft.
4. T h e six parts o f the b o d y i n c l u d e t w o c a l v e s , t w o arms, 16-17. T h e V y ā p a k a m a n t r a i s t o b e l o c a t e d before t h a t
the n a v e l a n d t h e h e a d . T h e K a v a c a covers t h e heart, h e a d a n d in the knotty joints of the fingers. T h e Bhūtanyāsa and other
t h e tuft w i t h t h e e y e s . T h e Astra mantra is used for Nyāsa rites s h o u l d b e p e r f o r m e d a s w e l l as Śivāńga mantras located
w h i c h is the l o c a t i o n in their r e s p e c t i v e seats. with Pranava in the beginning and Namah in the end. T h u s
5. A t the e n d o f the r e a l i s a t i o n o f e v e r y t h i n g t h e K ā l a the r u l e for establishing a n d worshipping has b e e n explained.
V a h n i ( D e a t h f i r e ) a n d V ā y u ( w i n d ) are r e p r e s e n t e d beneath. 18. T h e m a n t r a o f t h e e i g h t v a r i e t i e s o f s e r p e n t s consists
T h e sixth v o w e l i n c o n j u n c t i o n w i t h t h e c r e s c e n t m o o n (Ū and o f t h e f i r s t letters o f their r e s p e c t i v e n a m e s , by invoking which
A n u s v ā r a ) is t h e m y s t i c g r e a t syllable. they c a n be drawn to one's vicinity.
6. The Parā and the Aparā are said t o b e a b o v e a n d 19. The Pañcabhūta mantras duly preceded by Om
below. In all t h e A ń g a s the N y ā s a is to be m a d e duly with Svāhā when recited will draw Tārksya to one's presence
R e p h a ( t h e letter ' R A ' ) . fulfilling all activities.
7. The Nyāsa is made i n t h e heart, p a l m s , body, ears 20-22. After p e r f o r m i n g t h e K a r a n y ā s a w i t h t h e v o w e l s ,
a n d t h e e y e s . B y m e a n s o f t h e J a p a all success c a n b e a c h i e v e d . Śarīra N y ā s a m u s t b e p e r f o r m e d a g a i n . H e m u s t think o f P r ā n a
T h e M a n d a l a ( m y s t i c a l d i a g r a m ) h a s four faces. a s b l a z i n g a n d purifying the Atman. T h e Bīja m a n t r a i s t o b e
8. The Earth must be meditated u p o n as a spacious contemplated in the act of showering nectarine downpour.
square yellow in colour and presided over by Indra. The T h u s invigorating oneself and contemplating on the head the
zone of Varuna is in the middle. e a r t h i s t o b e l o c a t e d a t t h e f e e t — t h e e a r t h s h i n i n g like m o l t e n
9-11. At its c e n t r e is t h e lotus w i t h the s e m i c i r c u l a r gold, surrounded by the entire universe and guarded by t h e
m o o n with sapphire splendour. This is gentle. Or an Agneya- Lokapālas.
mandala (a fiery z o n e ) triangular in shape can be contemplated 23. T h e i n t e l l i g e n t scholar shall l o c a t e this d i v i n e e a r t h
upon. A flaming fire w i t h Svastika shall then be meditated in his body. Beyond that the region is twice that of the Earth
over. B e y o n d that, a circle d e c o r a t e d w i t h t h e central B i n d u a n d is dark b l u e in c o l o u r .
(point) and resembling a c u t block of a n t i m o n y is to be c o n ­ 24-25. R a v i ' s m a n d a l a is triangular in shape and is to be
t e m p l a t e d u p o n . B e y o n d this, t h e V y o m ā m r t a m a n d a l a i s t o b e l o c a t e d b e t w e e n t h e n a v e l a n d t h e neck. T h e e n t i r e B r a h m ā n d a
t h o u g h t of. I t r e s e m b l e s w a v e s o f m i l k a n d h a s the s p l e n d o u r i s i l l u m i n a t e d b y clusters o f f l a m e s . B e y o n d that is the fierce
•of p u r e crystal. It s w e e p s t h e e n t i r e u n i v e r s e . mandala of Vāyu that should be contemplated having the
colour of a block of antimony and ensconced in the image
12. V ā s u k i a n d Ś a ń k h a p ā l a are s t a t i o n e d i n t h e mandala
of Self.
o f the Earth. Karkota and Padmanābha are stationed in
26. T h e Vyoma (Ether) mandala is to be contemplated
the V a r u n a m a n d a l a .
as s i t u a t e d o v e r t h e tuft. It is of pure crystal s p l e n d o u r , u n l i m i t ­
13-14. Kulika is stationed in the Agneya mandala.
ed, all p e r v a s i v e a n d n e c t a r i n e .
Taksaka and Mahābjaka are stationed in Vāyumandala.
27-28. After p e r f o r m i n g t h e B h ū t a N y ā s a a n d t h a t o f t h e
T h e f i v e e l e m e n t s are t o b e l o c a t e d i n t h e f i n g e r s b e g i n n i n g w i t h
N ā g a s w i t h t h e m a n t r a s e n d i n g w i t h the letter 'La' and coupl­
thumb and ending with the little finger; in t h e u s u a l order
ed w i t h t h e B i n d u ( N a s a l s o u n d ' M ' ) , Ś i v a Bīja m u s t b e g i v e n
582 Garuda Purāna 1.197.54 583

and the mandala must be contemplated. T h e clever devotee M ū l a (root) o f V ā y u a n d s h o u l d b e p l a c e d i n s o u t h west. T h e

m u s t strictly follow t h e order i n the c a s e o f the M a n d a l a s and Bīja ' R a ' i s l o c a t e d i n t h e s o u t h east.
t h e c o l o u r s h o u l d b e m e d i t a t e d u p o n a t the t i m e o f t h e rite. 40. The bīja ' V a m ' is located in the north east and
29-30. In the cases o f p o i s o n i n g d u e t o s t a t i o n a r y a n d worshipped always. Om should be worshipped located in the
m o b i l e factors ( a n i m a l s a n d v e g e t a b l e s ) T ā r k s y a s h o u l d b e c o n ­ heart. T h e Tanmātrās (material principles) a n d B h ū t a m ā t r ā s
templated a s o r n a m e n t e d w i t h b l a c k s e r p e n t s i n t h e feet, w i n g s (gross m a t t e r ) are t o b e w o r s h i p p e d o u t s i d e t h e o c c u l t d i a g r a m .
a n d beak. In the case of the malignant a t t a c k o f evil planets, 41. The Ś i v ā ń g a s are t o b e c o n t e m p l a t e d thereafter a n d
Bhūtas, Piśācas, Dākinīs, Yaksas and Rāksasas, Śiva should be worshipped. T h e heart is to be worshipped in the south east
l o c a t e d i n the b o d y after m a k i n g h i m e n c i r c l e d b y serpents. a n d t h e h e a d i n n o r t h east.
31. Thus the twofold Nyāsas have b e e n e x p l a i n e d for 42. T h e tuft i s t o b e l o c a t e d i n t h e s o u t h w e s t . T h e K a -
the serpents a n d t h e f i v e e l e m e n t s . After c o n t e m p l a t i n g thus v a c a is to be located in the north west. T h e Astra is to be given
t h e p r a c t i c e o f t h e c h a r m s h o u l d b e c o m m e n c e d i n d u e order. outside the diagram. T h e Netra (eye) is located in the north.
43-45. T h e d e v o t e e shall w o r s h i p t h e Bījas a t t h e t i p of
32. After giving the Tritattva, the Śivatattva must be
the petals and the pericarp. T h e eight N ā g a s beginning with
given above it. T h e N y ā s a is the same in D e v a and joints of
A n a n t a a n d e n d i n g w i t h K u l ī r a are l o c a t e d from t h e e a s t t o t h e
fingers as in the b o d y .
n o r t h east i n order. T h e devotee repeating t h e m a n t r a s shall
33-34. After performing Deha-Nyāsa first in t h e usual
worship using the procedure separately either in the heart-lotus or
and inverse orders, the Kanda, Nāla, Padma, Dharma and
i n t h e d i a g r a m d r a w n o n t h e slate, e t c . T h i s p r o c e d u r e i s t o b e
Jñāna should b e w o r s h i p p e d w i t h the f i n a l letters o f t h e diffe­
adopted in all Nitya a n d N a i m i t t i k a rites [ R i t e s e n j o i n e d a s
rent V a r g a s (gutturals e t c . ) appended with the second vowel.
d a i l y d u t y are N i t y a s a n d s p e c i a l rites for s p e c i a l o c c a s i o n s are
The mantra Ksaum should be located in the pericarp with
Naimittikas].
R e p h a appended on the head.
46. T h e d e v o t e e shall c o n s t a n t l y t h i n k o f t h e A t a m a n a s
35. T h e V a r g a s a r e — A - , K a , - Ca-, Ta-, Ta-, Pa-, Ya-, K ā m a i ū p a ( a b l e t o a s s u m e a n y form h e w i s h e s ) , p l e a s i n g t o t h e
and Śa- They are to be placed in t h e east, west, e t c . mind and sweeping the e n t i r e u n i v e r s e which it creates and
T w o letters e a c h s h o u l d b e p l a c e d i n leaves a n d p e t a l s . annihilates.
36. T h e v o w e l s are t o b e l o c a t e d i n t h e p e t a l s w h e r e six­ 47-48. He must remember Bhairava who illuminates
teen principles ending with ī ś a are to be worshipped : T h e the entire cosmos beginning with Brahman and ending with
Śaktis are Vāmā and others. T h e three Tattvas are to be the w o r l d , b y m e a n s o f clusters o f flames, w h o h a s t e n arms,
l o c a t e d therein. four faces, t a w n y eyes, three eyes and the m o o n for his crest,
37. T h e auspicious limb (Śivam A ń g a m ) should be in­ w h o wields the trident and who is terrific on account of the
v o k e d o n t h e h e a d . T h e r e a f t e r t h e D e v a shall b e l o c a t e d i n the curved teeth for the purpose of achievement. He must
pericarp w i t h all a t t e n d a n t s a n d followers. r e m e m b e r G a r u d a t o o i n all a c t i v i t i e s .
49-54. F o r the d e s t r u c t i o n o f snakes a n d s e r p e n t s G a r u d a
38. The Prthivī principle shall be worshipped in the
the terrible i s to be r e m e m b e r e d . H i s feet a r e p l a c e d o n t h e
western leaf; the Āpah ( w a t e r ) principles are l o c a t e d i n the
l e a v e s . H i s w i n g s rest i n t h e quarters. T h e s e v e n h e a v e n s t o u c h
n o r t h e r n l e a f ; T e j a s p r i n c i p l e is to be w o r s h i p p e d in the souchern
his chest. T h e c o s m o s c o m e s u p t o his throat. All the Rudras
leaf a n d V ā y u p r i n c i p l e is to be w o r s h i p p e d in t h e e a s t e r n leaf.
e n d i n g w i t h I ś a are t o b e c o n t e m p l a t e d a s s t a t i o n e d i n h i s h e a d .
39. T h e r e s p e c t i v e Bīja a s m e n t i o n e d before shall b e d u l y
T h e three Śaktis l o c a t e d i n t h e m a t t e d h a i r o f S a d ā ś i v a identi­
assigned in the M ū r t i r ū p a (in the form o f i d o l ) . ' Y a m ' i s the
fied w i t h G a r u d a must be thought of. T a r k s y a is the great
 584 Garuda Purāna
1.199.1 585
Śiva himself greater than the greatest and lord of the
u n i v e r s e : H e h a s therefore t h r e e e y e s . H e i s terrific i n a p p e a r ­ ś ā y a ( t o the g o a d ) , A i m Kapālāya Namah (obeisance to the
a n c e . H e d e s t r o y s p o i s o n o u s serpents. H i s m o u t h d e v o u r s e v e r y ­ s k u l l ) . A d y a m B h a y a m A i m H r ī m Hrirh C a T a t h ā Ś i r a h T a t h ā
thing. Garuda's body is constituted with mantras. He is Śikhāyai K a v a c e A i m Hrirh Krīrh A s t r ā y a Phat ( T h e s e are
as blazing as the K ā l ā g n i ( D e a t h fire) In every activity he must the N y ā s a m a n t r a s ) .
be r e m e m b e r e d . After p e r f o r m i n g this N y ā s a duly whatever 2. I n t h e east o b e i s a n c e t o K ā m a r ū p a A s i t ā ń g a B h a i r a v a .
t h e d e v o t e e thinks i n his m i n d b e c o m e s p o s s i b l e for a c h i e v e m e n t . Obeisance to Brahmānī. In the south obeisance to Kanda.
The d e v o t e e b e c o m e s G a r u d a himself. G h o s t s , B h ū t a s , Y a k s a s , Invocation to Rurubhairava and Māheśvarī.
N ā g a s , G a n d h a r v a s , R ā k s a s a s , e t c . d i e a t his v e r y sight. C ā t u r - 3. S i m i l a r l y , i n the west o b e i s a n c e t o C a n d a , t o K a u m ā r ī .
t h i k a a n d o t h e r fevers g e t q u e l l e d . In the north obeisance to U l k a and K r o d h a ( a n g e r ) , obeisance
Dhanvantari said : to Vaisnavī.
4. I n t h e s o u t h east o b e i s a n c e t o A g h o r a , to Unmatta-
55. L o r d Ś i v a h i m s e l f told thus t o Garuda and Garuda
bhairava, to Vārāhī. In the south west obeisance t o Sara, t o
narrated this to Kaśyapa. N o w listen to the Vidyā which
Kapālin, to Bhairava, to Māhendrī.
M a h e ś v a r a e x p l a i n e d t o Gaurī.
5. In the north west obeisance to Jālandhara, to Bhīsana,
to Bhairava to Cāmundā. In the n o r t h - e a s t obeisance to
Vatuka. Sariihāra a n d C a n d i k ā are t o b e w o r s h i p p e d .
6. R a t i , Prīti a n d K ā m a d e v a i.e. P a ñ c a b ā n a should be
worshipped then. Devī is propitiated by c o n t e m p l a t i o n , wor­
ship, r e c i t a t i o n a n d sacrificial offerings.
CHAPTER ONE HUNDRED AND NINETYEIGHT 7. T h e eternal Tripurā worshipped in the J v ā l ā m u k h ī
order removes all ailments. I shall explain the Jvālāmukhī
Eulogy ofTripurā
order. S h e i s t o b e w o r s h i p p e d a t t h e c e n t r e . S h e i s a u s p i c i o u s .

Bhairava said : 8-10. T h e s e are t o b e w o r s h i p p e d o u t s i d e t h e d i a g r a m : — -

N i t y ā , A r u n a , M a d a n ā t u r a , M a h ā M o h ā , Prakrti, K a l a n ā , Śrī,.
1. I shall e x p l a i n t h e T r i p u r ā V i d y ā , ( o t h e r w i s e known
Bhāratī, Akarsanī, M a h e n d r ā n ī , B r a h m ā n ī , Māheśī, Kaumārī,
as) N i t y a k l i n n ā , t h a t a c c o r d s w o r l d y e n j o y m e n t a s w e l l a s salva­
Vaisnavi, Vārāhī, Māhendrī, Cāmundā, Aparājitā, Vijayā,
tion.
Ajitā, M o h i n ī , T v a r i t ā , S t a m b h i n ī , J r m b h i n ī a n d K ā l i k ā are t o
O r h H r ī m c o m e t h o u , O G o d d e s s . A i m Hrirh Hrīrh R e k h ā - be worshipped outside the mystical Padma. By worshipping in
k ā r a n a m ( t h e d e l i n e a t i o n ) Orh Hrīrh K l e d i n ī Bharii o b e i s a n c e ; the J v ā l ā m u k h ī o r d e r p o i s o n s will b e r e m o v e d .
s o a l s o w i t h t h e e x c i t e r o f lust. A i m Y a m Y a m K r ī m V ā G a n a r e -
k h a y ā Hrīrh M a d a n ā n t a r e C a (in t h e m i d s t o f c u p i d ' s a c t i v i t y )
A i m Hrirh H r ī m C a N i r a ñ j a n ā V ā g a t i M a d a n ā n t a r e k h e K h a n e -
trāvalīti C a . V e g a v a t i M a h ā P r e t ā s a n ā i s t o b e w o r s h i p p e d . Orh
CHAPTER ONE HUNDRED AND NINETYNINE
H r ī m Krairh Nairn Krairh N i t y a r h M a d a d r a v e K r ī m o b e i s a n c e .
A i m Hrīm obeisance to Tripurā. O r h Hrīrh Krīrh P a ś c i m a v a k t -
C ūdāmani
r a m ( W e s t e r n f a c e ) . Orh A i m Hrirh H r ī m C a T a t h o t t a r a m ( t h e
northern) A i m Hrīrh D a k s i n a m (southern) Cordhvam Vaktram Bhairava said :

Tu P a ś c i m a m . O m H r ī m P ā ś ā y a ( t o t h e n o o s e ) , krīrh A ń k u - 1. I shall e x p l a i n the process of C ū d ā m a n i for the

discrimination of good and bad omens. The soothsayer shall
586 Garuda Purāna 1.199.21 587

write after remembering Sun, goddess, Gananatha1 and 11. If e l e p h a n t is seen in the c h a m b e r of smoke i t indi­
Somadeva (Śiva). c a t e s acquisition of kingdom, victory etc. If crow is stationed in
2. As soon as he hears the Praśna V ā k y a ( t h e question the c h a m b e r of smoke it presages destruction of wealth and
p u t b y t h e c o n s u l t a n t ) h e shall draw three lines h o r i z o n t a l l y , kingdom.
v e r t i c a l l y i n t h e form o f an idol o r eight separate chambers 12 Seeing banner in the chamber of the lion one can
in the eight quarters wherein h e shall i n d i c a t e t h e symbols prognosticate acquisition of kingdom, etc. If smoke is stationed
banner, etc. in the c h a m b e r of the lion it indicates acquisition of virgin's
3. H e shall w r i t e t h e s e i n N ā m a m a n t r a form ( t h e initial wealth.
letters) : — ( 1 ) banner ( 2 ) smoke ( 3 ) lion ( 4 ) d o g ( 5 ) bull 13. If lion is stationed in the c h a m b e r of lion it indicates
( 6 ) m u l e ( 7 ) e l e p h a n t a n d ( 8 ) crow. v i c t o r y a n d m e e t i n g w i t h friends. D o g s t a t i o n e d i n t h e c h a m b e r
4. Seeing banner in the chamber of the banner prognos­ of the lion indicates worries about women and acquisition of
ticates anxiety over kingdom, w e a l t h etc. S m o k e situated in the village.
c h a m b e r of the banner presages anxious thought about metals 14. S e e i n g a bull in the c h a m b e r of the lion indicates
and gain. acquisition of house, field and gain. Seeing elephant in the
5. I f lion is stationed in the chamber of the banner c h a m b e r of the lion indicates ownership of a village.
acquisition of wealth, etc. is the result. D o g s t a t i o n e d i n t h e 15. S e e i n g a n e l e p h a n t i n t h e c h a m b e r o f t h e l i o n indi­
chamber of the banner indicates worries over maid-servants, cates health, longevity, happiness, etc. If crow is stationed in
pleasure, etc. t h e chamber of the lion it indicates acquisition of virgin's grains,
6. Bull seen in the chamber of the banner indicates g o o d qualities.
worries over position and gain. S e e i n g a m u l e in the chamber 16. S e e i n g a b a n n e r in t h e c h a m b e r of a d o g i n d i c a t e s
of the banner indicates misery, pain, etc. worries of the position, pleasure, etc. S m o k e stationed in the
7. An elephant seen in the chamber of t h e b a n n e r pre­ c h a m b e r o f t h e d o g i n d i c a t e s quarrels a n d failure i n b u s i n e s s .
sages worry over position, victory, etc. A crow stationed in the 17. I f l i o n i s s t a t i o n e d i n t h e c h a m b e r o f t h e d o g i t indi-
c h a m b e r o f t h e b a n n e r i n d i c a t e s worries o v e r p a i n a n d loss o f t a t e s successful a c h i e v e m e n t i n business. If dog is stationed in
wealth. t h e c h a m b e r o f t h e d o g i t w i l l result i n loss o f w e a l t h .
8. Seeing a banner in the c h a m b e r of smoke indicates 18. S e e i n g a bull in the chamber of the d o g the patient
misery first and then wealth. Seeing smoke in the chamber of w i l l b e free from sickness. S e e i n g a m u l e i n t h e c h a m b e r o f t h e
t h e s m o k e p r e s a g e s quarrels a n d m i s e r i e s . d o g t h e r e i s fear o f q u a r r e l .
9. If lion is stationed in the chamber of the smoke it
19. Seeing an elephant in the chamber of the dog
indicates mental worries and acquisition of wealth. Dog
i n d i c a t e s a re-union w i t h s o n s a n d wife. If a c r o w is s t a t i o n e d
stationed in the chamber of smoke prognosticates victory and
i n t h e c h a m b e r o f t h e d o g i t i n d i c a t e s affliction a n d r u i n o f t h e
gain.
family.
10. Seeing a bull in the c h a m b e r of smoke presages 20. Seeing a b a n n e r in the c h a m b e r of the bull indicates
a c q u i s i t i o n o f w o m e n , c o w s , horses, w e a l t h e t c . S e e i n g a mule h o n o u r i n t h e royal court, p l e a s u r e e t c . If smoke is stationed
i n t h e c h a m b e r o f s m o k e i n d i c a t e s s i c k n e s s a n d loss o f w e a l t h . in the chamber of the bull it indicates royal favour and
happiness.
1. Ganeśa, Lord of Ganas, the younger son of Lord Śiva. He is
21. If the lion is stationed in the c h a m b e r of the bull it
represented in iconography with the head of an elephant possessed of a single
i n d i c a t e s all r o u n d fortune, w e a l t h , e t c . I f d o g i s s t a t i o n e d i n t h e
tusk.
c h a m b e r of the bull it augurs strength, splendour a n d l o v e .
 1.200.5 589
588 Garuda Purāna

33. If lion is stationed in the chamber of the crow it

22. Seeing a bull in the c h a m b e r of the bull indicates
indicates quarrels and misery. If d o g is stationed in the
f a m e , satisfaction, pleasure, e t c . S e e i n g a m u l e in the c h a m b e r
chamber of the crow it indicates g r e a t fear a n d split i n t h e
o f t h e bull i n d i c a t e s g r e a t g a i n , e t c .
house.
23. Seeing an elephant in the chamber of the bull
indicates acquisition of w o m e n and elephants. If a crow is 34. Seeing a bull in the chamber of the crow indicates

stationed in the c h a m b e r of t h e bull it indicates g a i n of good fall from p o s i t i o n , terror, e t c . Seeing a m u l e in the c h a m b e r of

position and honour. t h e c r o w i n d i c a t e s loss o f w e a l t h a n d defeat.

24. S e e i n g b a n n e r in the c h a m b e r of the m u l e indicates 35. Seeing an elephant in the chamber o f t h e crow-
illness, sorrow, e t c . If smoke is stationed in the chamber of the indicates wealth, fame, etc. If a crow is stationed in the
m u l e i t i n d i c a t e s fear from t h i e v e s . c h a m b e r of t h e c r o w it i n d i c a t e s a visit to a f o r e i g n l a n d .
25. I f lion is stationed in the chamber of the mule it
i n d i c a t e s h o n o u r , fame, v i c t o r y , e t c . If d o g is stationed in the
c h a m b e r o f t h e m u l e , i t i n d i c a t e s t o r m e n t a n d loss o f w e a l t h .
26. S e e i n g a bull in the c h a m b e r of the mule indicates
pleasure and reunion with the beloved. Seeing a mule in the CHAPTER TWO HUNDRED
c h a m b e r o f t h e m i s e r y , affliction c a n b e p r o g n o s t i c a t e d .
27. Seeing an elephant in the chamber of the mule Diseases
i n d i c a t e s pleasure, a c q u i s i t i o n o f s o n s , e t c . If crow is stationed
Bhairava said :
i n t h e c h a m b e r o f t h e m u l e i t i n d i c a t e s q u a r r e l a n d sickness.
28. Seeing a banner in the chamber of the elephant 1. O G o d d e s s ! I shall e x p l a i n t h e s u b j u g a t i o n of V ā y u .

indicates acquisition of women, victory, splendour, happiness, T h i s w i l l i n d i c a t e s u c c e s s o r failure a s t h e c a s e m a y be. V ā y u ,

etc. If smoke is stationed in the chamber of the elephant it A g n i , J a l a a n d Ś a k r a 1 a r e t h e four a u s p i c i o u s t h i n g s .

indicates acquisition of wealth and grain. 2. Vāyu stationed in the right a n d left sides f l o w s i n
various directions. If it takes an upward course it is designated
29. If lion is stationed in the c h a m b e r of the elephant it
Agni. If it takes a downward course it is designated
indicates victory a n d achievement of success. If dog is station­
Varuna (or Jala).
ed in the chamber of the elephant it indicates health, happiness
3. Mahendra (or Śakra) is the stationary Vāyu
a n d prosperity.
taking the middle course. In the bright half of the lunar
30. Seeing a bull in the chamber of the elephant
m o n t h it is s t a t i o n e d in t h e left side. In the dark h a l f it is
indicates royal honour, wealth, etc. Seeing a m u l e in the
stationed in the right side. O n c e i t rises i t f o l l o w s t h e s a m e
chamber of the elephant indicates misery first and pleasure
c o u r s e for t h r e e d a y s a n d c h a n g e s thereafter.
afterwards.
4-5. At the beginning of a fortnight it flows upwards
31. Seeing elephant in the chamber of the elephant
and then comes down. I f its rise i s a l o n g t h e s u n ' s path and
indicates fields, grains, happiness etc. If crow is stationed in
its s e t t i n g i s a l o n g t h e m o o n ' s , all the g o o d q u a l i t i e s i n c r e a s e ,
the chamber of the elephant it indicates acquisition of wealth
otherwise there is obstruction. T h e r e are sixteen periods of
and grains.
transit in t h e c o u r s e of a d a y a n d n i g h t , O b r i g h t - f a c e d l a d y !
32. Seeing banner in the chamber of the crow indicates
failure in ventures. If smoke is stationed in the chamber of 1. Indra, lord of the g o d s but here it m e a n s wind.
the crow it indicates involvement in quarrels a n d misery.
590 Garuda Purāna 1.101.17 591

6. At t h e c l o s e of a p e r i o d of an h o u r a n d a half w h e n 6-7. Ways of guarding against evil are t h e worship of

the Vāyu changes its c o u r s e there is a l i k e l i h o o d of a m a n R e v a n t a , sacrificial offerings a n d f e e d i n g of b r a h m i n s . A com­
l o s i n g his n o r m a l h e a l t h . pound of Sarala, leaves of N i m b a , G u g g u l u , Sarsapa, Tila, V a c ā ,
7-9. If the course of the V ā y u is in the right side that a n d H i ń g u w i t h b u t t e r s h o u l d b e t i e d r o u n d t h e n e c k o f a horse.
p e r i o d is g o o d for t a k i n g food or i n d u l g i n g in s e x u a l intercourse U l c e r s affecting horses are o f t w o t y p e s ( 1 ) d u e t o extraneous
W i e l d i n g a sword, g o i n g t o t h e b a t t l e o u t o f o n e ' s o w n will, e t c . c a u s e s (2) due to derangement of humours.
are t o b e u n d e r t a k e n w h e n V ā y u i s t a k i n g its leftward course. 8. V ā t a j a t y p e o f ulcers i s m a r k e d b y d e l a y e d suppura­
When V ā y u is stationary or the course is favourable asking tion, the K a p h a j a ulcers s u p p u r a t e q u i c k l y , t h e pittaja type of
questions (study, seeking knowledge, etc.) is good. W h e n the ulcers g i v e s a b u r n i n g s e n s a t i o n a t t h e throat a n d ulcers due
V ā y u i s i n t h e M ā h e n d r a state, n o evil befalls him. In the to impure blood do not pain much.
atmosphere if the V ā y u takes a right h a n d course there is 9-10. What we call due to extraneous causes is the
drought. If it takes a leftward c o u r s e t h e r e w i l l be rain. wound caused by weapons, etc. I n o r d e r t o w a s h off the i m p u ­
rities i n t h e w o u n d s a n d ulcers t h e f o l l o w i n g c o m p o u n d i s u s e d :
1
Roots of Eranda, t w o shoots of Haridrā, Citraka, V i ś v a b h e s a j a
2
and R a s o n a or Saindhava well ground with butter milk a n d
sour g r u e l . T i l a , fried g r a i n flour p a s t e d w i t h c u r d a n d salt or a
CHAPTER TWO HUNDRED AND ONE paste o f N i m b a l e a v e s a n d ball of rice applied over a wound
purifies a n d h e a l s it.
Medical treatment of horses and elephants
11-13. A c o m p o u n d of powdered Patola, N i m b a leaves,
Dhanvantari said : V a c ā , Citraka, Pippalī Śrńgavera given to the horse with w a t e r
for a drink d e s t r o y s w o r m s , m u c o u s discharges, i n t o x i c a t i o n a n d
1 -4. I shall e x p l a i n t h e A y u r v e d a of horses w h e r e i n all
d e r a n g e d V ā y u . I f t h e r e i s c u t a n e o u s affection t h e horse must
t h i n g s c o n n e c t e d w i t h t h e m a n d their t r e a t m e n t a r e mentioned
b e b l e d a n d a d e c o c t i o n o f N i m b a leaves, P a t o l a , T r i p h a l ā a n d
i n d e t a i l . T h e r e are m a n y t y p e s o f horses f i t o n l y t o b e set a s i d e
K h a d i r a m u s t b e g i v e n t o t h e horse.
They are : — K ā k a t u n d i (crow-lipped), Krsnajihva (black-
14. A p p l i c a t i o n o f m u s t a r d oil i s effective i n K u s t h a s w i t h
t o n g u e d ) , Rksāsya (bear-faced), Usnatāluka (hot-palated),
ulcers. A d e c o c t i o n o f L a ś u n a , etc. administered as a drink
Karāla (fierce looking) Hīnadanta (Deficient or lacking in
a l l e v i a t e s it.
t e e t h ) , Śrńgī, ( h o r n e d ) , V i r a l a d a n t a k a ( f e w - t o o t h e d ) , Ekānda
(single -testicled), J ā t ā n d a k a ñ c u k a (Born w i t h Scrotal t u m o u r ) , 15-17. I n c e r t a i n afflictions w h e n errhines b e c o m e n e c e s ­
Dvikhurī-cleft h o o f e d ) , S t a n ī ( T e a t e d ) , M ā r j ā r a p ā d a (cat-foot­ sary e i t h e r t h e j u i c e o f M ā t u l u ń g a or that of Māmsī should be

ed) , V y ā g h r ā b h a (resembling tigers), Kusthavidradhisannibha used for that purpose. T h e f i r s t d a y ' s d o s a g e is two Palam
weight. Every day it has to be increased by a Pala. T h e maxi­
appearing as i f affected by Kustha and tumours), Yamaia
m u m for a first class horse is e i g h t e e n P a l a s . In t h e m i d d l i n g it
(Twin-born), Vāmana (diminutive in size), Mārjāra-
is fourteen and for the lowest class of h o r s e it is eight
loana (cat-eyed) and Kapilocana (monkey-eyed). T h e first
P a l a w e i g h t . E r r h i n e s are n o t t o b e a d m i n i s t e r e d i n A u t u m n o r
clcass h o r s e i s t h e T u r k i s h (Turuskaja). T h e middling is five
summer.
hastas tall and the lowest, t h r e e h a s t a s tall.
5. T h o s e horses w h o s e l i m b s are n o t short, whose ears
are short a n d w h o s e h u e i s o f a m i x t u r e o f m a n y c o l o u r s l i g h t l y 1. Zingiber officinale.

s h a d e d l i v e l o n g a n d are n o t afflicted. 2- Allium sativum.

592 Garuda Purāna 1.101.39 593

18. I n a V ā t a j a t y p e o f d i s e a s e the m e d i u m i s oil i n c o m ­ 30. When suddenly the horses assume uniformity in
b i n a t i o n w i t h sugar, b u t t e r a n d milk. I n a K a p h a j a t y p e V y o s a c o l o u r a n d features o r d i e t o g e t h e r i t m u s t b e i m m e d i a t e l y c o n ­
w i t h m u s t a r d oil must be the medium. In a pittaja a i l m e n t sidered as an epidemic.
with water Triphalā can be used as the m e d i u m . 31. Sacrificing Horses, giving oblations or feeding of
19. A horse r e g u l a r l y fed on S a s t i k a Śāli g r a i n s a n d m i l k Brahmins m a y cause their suppression. Or Harītakīkalpa can
will never come to a state of b e i n g c o n d e m n e d . A g o l d e n be resorted t o .
coloured horse or one o f the c o m p l e x i o n o f r i p e J a m b ū fruit i s 32. Harītakī i s soaked i n c o w ' s u r i n e a n d T a i l a (oil) a n d
never to be condemned. salt i s a d d e d . O n t h e f i r s t d a y , f i v e s u c h Harītakīs are given.
20. A horse s l i g h t l y injured should be given Guggulu E v e r y d a y t h e d o s a g e i s i n c r e a s e d b y f i v e Harītakīs till the m a x i ­
a n d fed o n milk p u d d i n g . I t will b e i m m e d i a t e l y r e l i e v e d a n d m u m o f h u n d r e d i n the c a s e o f the best horse, e i g h t y i n m i d d l i n g
be normal. a n d s i x t y in the least o n e is r e a c h e d .
21. In a V ā t a j a a i l m e n t the diet of a h o r s e is Śāli g r a i n s 33. 1 shall n o w e x p l a i n G a j ā y u r v e d a (treatment etc. of
a n d milk. In a Pittaja a i l m e n t a K a r s a of g r a v y with Mudga elephants). T h e medical d e c o c t i o n s e t c . m e n t i o n e d before are
s o u p , h o n e y a n d b u t t e r shall b e g i v e n . efficacious i n e l e p h a n t s t o o . T h e d o s a g e i s four t i m e s o f t h a t o f
22. I n K a p h a j a diseases m u d g a o r K u l a t t h a c a n b e g i v e n . a horse. All a i l m e n t s c a n t h u s be cured .
I f the horse i s affected w i t h deafness and deranged kapha 34. In an epidemic a m o n g elephants the alleviation is by
i t s h o u l d b e fed w i t h p u n g e n t a n d bitter articles o f diet. I f the m e a n s of a pacifying rite (Śānti K a r m a ) 1 by the worship of
ailment is of Tridosa origin Guggulu is to be administered gods and brahmins and the gift of a K a p i l ā ( p a l e - b r o w n or
a l o n g w i t h its m o u t h f u l s (of grass, e t c ) . tawny) cow.
23-24. I n all a i l m e n t s D ū r v ā s h o u l d b e g i v e n a l o n g w i t h
35. T h e p h y s i c i a n m u s t observe fast a n d tie a c o n s e c r a t ­
o t h e r grasses. O n the f i r s t d a y a P a l a w e i g h t o f i t i s t o b e g i v e n .
ed garland round the tusks o f t h e e l e p h a n t a l o n g w i t h V a c ā
I n c r e a s i n g i t by a K a r s a every d a y , up to f iv e P a l a s p e r d a y c a n
a n d Siddārthaka drugs equally consecrated.
b e g i v e n . I n drinks o r d i e t e i g h t P a l a s s h o u l d b e the m a x i m u m
36. T h e worship of Sun, Śiva, Durgā, Śrī and Visnn
limit, in the middling it is s i x t y a n d in t h e l o w e s t t y p e it
protects the elephant. Oblations must be given to Bhūtas. T h e
is forty.
e l e p h a n t m u s t b e b a t h e d w i t h four pitcherfuls o f w a t e r .
25-26. If the horse is affected by K u s t h a , ulcers, or l a m e ­
ness it shall be administered with the decoction of Triphalā; 37. T h e d i e t o f the e l e p h a n t m u s t be consecrated with
if it is affected by i m p a i r e d d i g e s t i o n or t u m o u r it shall be a d ­ mantras. T h e elephant must be smeared with holy ashes. T h e
ministered with c o w ' s urine. If it is affected by V ā t a p i t t a or pure auspicious propitiation of the Bhūtas will p r o t e c t t h e
u l c e r s it is a d m i n i s t e r e d with cow's m i l k a n d b u t t e r ; for l e a n elephant.
horses the d i e t shall b e s u p p l e m e n t e d b y m e a t . 38-39. A pungent decoction of T r i p h a l ā , Pañcakola,
2 7 . I n the m o r n i n g s d u r i n g A u t u m n a n d s u m m e r horses Daśamūla, Vidańgaka, Śatāvarī, Gudūcī, N i m b a , Vāsaka, and
s h o u l d b e g i v e n f i v e P a l a s o f w e l l p o w d e r e d G u d ū c ī w i t h butter. Kimśuka2 is very efficacious in q u e l l i n g all a i l m e n t s of an ele­
28. T h i s quells a i l m e n t , n o u r i s h e s , i n c r e a s e s s t r e n g t h a n d phant. T h u s I have summarised what is mentioned in the two
splendour. It can be given alone or in combination with some A y u t v e d a treatises ( t h a t o f horses a n d that of elephants).
Alkali.
29. A l o n g w i t h the a d m i n i s t r a t i o n o f G u d ū c ī , four p a l a s (in
t h e c a s e o f t h e m i d d l i n g ) a n d three p a l a s ( i n t h e c a s e o f l o w e s t 1. Observances or ceremonies calculated to remove calamities.
t y p e o f horse) o f Śatāvarī a n d A ś v a g a n d h ā a l s o m u s t b e g i v e n . 2. Butea monosperma.
594 Garuda Purāna 1.202.23 595

CHAPTER TWO HUNDRED AND TWO 9-10. O Śiva, the powder of Dvijayasti and Trikatuka
w h e n drunk w i t h the decoction of sesame, removes women's
Diseases Raktagulma; and is a g o o d e m a n a g o g u e for y o u n g l a d i e s , O
Hari said: Śiva.
11. T h e bulbs o f R e d Lotus, w h e n drunk w i t h sugar a n d
1. O Śiva, a s i n g l e fresh root of p u n a r n a v ā or apā­
sesame, cure abortion in women. The flow of blood can be
m ā r g a , w h e n inserted i n t o t h e vagina of a woman, is c a p a b l e
stopped with the help of cold water.
of removing the local pain. It c a n also a l l e v i a t e t h e y o u n g
12-13. O Rudra, a d e c o c t i o n of K ā ñ j i k ā , Śarapuńkha,
mother's pain experienced during delivery.
H i ń g u a n d rock-salt h a s t e n s t h e d e l i v e r y i n w o m e n . If the roots
2. T h e roots o f B h ū m i - K ū s m ā n d a a l o n g w i t h t h e powder
of M ā t u l u ń g a a r e tied t o t h e w a i s t , t h e y q u i c k e n t h e d e l i v e r y .
of Sail1,, if taken with milk for a week, i n c r e a s e t h e m i l k i n
14. īf, after pronouncing the name of the pregnant
w o m e n ' s breasts.
woman, the roots of A p ā m ā r g a are taken o u t fully, t h e n a
3. O Śiva, the p a s t e o f roots o f I n d r a - v ā r u n i 2 r e m o v e s
s o n will b e b o r n . If broken, a daughter will be born.
the pain in female-breasts. I t m a y b e c o o k e d i n b u t t e r a n d a
15. If the roots of A p ā m ā r g a are placed on the head of
bread be prepared out of it which, w h e n e a t e n , will r e m o v e
the pregnant woman; the pain in her e m b r y o will disappear,
the vaginal pains, O Siva.
t h e r e i s n o d o u b t a b o u t it.
4. I f t h e v a g i n a h a s c o m e out, t h e n a p p l y t o i t t h e p a s t e
3
16. O Śiva, if the v a g i n a is filled with Karpūra, M a d a n a -
of K ā r a v e l l a r o o t s ; it w i l l a t t a i n its n a t u r a l p o s i t i o n , t h e r e is
phala and Madhuka, it will be g o o d even for t h a t o f a n o l d
n o d o u b t a b o u t it.
w o m a n , w h a t to speak of the y o u n g ladies.
5. The roots of Nilī* a n d P o t o l a 5 w h e n p a s t e d i n t o a
17. If a tilaka of G o r o c a n a is applied on the forehead
s o l u t i o n o f tila a n d b u t t e r a n d a p p l i e d t o ( t h e p a t i e n t ) , r e m o v e
of a child a n d he is m a d e to drink kustha with sugar, he will
t h e J v ā l ā - g a r d a b h a 6 disease.
be free from the feir of poison, ghosts, planets and diseases,
6. O Rudra, the roots of Pāthā,7 w h e n ground in the
O Śiva.
scum of boiled rice and drunk, remove pāpa-roga.8 Kustha
18. Constant wearing of Śańkhanābhi, Vacā, Kustha
roots t a k e n i n t h e s a m e w a y also a c t l i k e w i s e .
and iron b y c h i l d r e n , p r o t e c t s t h e m a g a i n s t c h i l d r e n ' s a i l m e n t s ,
7. The solution of Vāsya, when drunk with honey, O Śiva.
relieves t h e i n t e r n a l i t c h i n g p a i n e x p e r i e n c e d d u r i n g the pāpa-
19-20. I f a m a n drinks the powders of Palāśa, V i d a ń g a
roga, O Ś i v a .
a n d Amalaka w i t h h o n e y a n d c o w ' s b u t t e r , h e w i l l i n s t a n t l y b e ­
8. Equal quantity o f b u t t e r a n d lāksā, w h e n d r u n k w i t h come highly intelligent and i f h e drinks t h e s a m e c o n t i n u o u s l y
milk, c u r e p r a d a r a , 9 t h e r e is no d o u b t in t h i s . for a month, he may even win old age and death, O
Mahādeva.
1. Variant śāli-tandula-vārinā. 21. O R u d r a , i f o n e takes t h e s e e d s o f Palāśa alongwith
1. Citrullus colocynthis.
butter, sesame and honey for o n e full week, then old age
3. Momordica charantia.
disappears.
4. Indigo.
5. Trichosanthes Diecca. 22. If a man takes t h e p o w d e r o f Amalaka alongwith
6. A skin disease. honey, oil and butter c o n t i n u o u s l y for one month, he will
7. Clypca Hernamdifolia. b e c o m e y o u n g and master of speech, O Rudra.
8. Perhaps small-pox (SSED p . 331)
23. O Śiva, if the powders o f Ś i v a a n d Amalaka a r e
9. Leucorrhoea.
1. P e r h a p s harītakī( GVDB, p. 400).
596 Garuda Purāna 1.204.5 597

taken alongwith honey or water every morning, they give 6. If the oxen drink the powders of Masūra and Śāli
strength to the nasal parts. p o u n d e d in w h e y and m i x e d in the milk of a cow o r a buffalo,
24. I f a m a n takes e v e r y m o r n i n g t h e p o w d e r o f K u s t h a it will be beneficent to them.
a l o n g w i t h b u t t e r a n d h o n e y , h e will possess v i r t u a l l y a fragrant 7. If the leaves of Ś a r a p u ń k h a are administered with
b o d y a n d m a y live for o n e t h o u s a n d years. salt, they cure the disease called Vāri-sphota in the m a n e s
25-26. W h e n t h e seeds o f M ā s a , split a n d w i t h o u t husk, of horses.
a r e s o a k e d dry in b u t t e r a n d b o i l e d iri milk, a n d are t a k e n by a 8. O H a r a , w h e n t h e l e a v e s o f Ghrta-kumārī are a d m i ­
m a n a l o n g w i t h h o n e y , b u t t e r a n d milk, h e w i l l b e a b l e t o satisfy nistered alongwith salt, they cure the i t c h e s i n t h e m a n e s o f
h u n d r e d w o m e n from t h a t v e r y moment, O Mahīdeva, there horses.
i s n o d o u b t a b o u t it.
27. Mercury is m a d e suitable with the help of sulphur
a n d castor oil. T h i s m e r c u r y g i v e s s t r e n g t h w h e n t a k e n .
28. W h e n milk, i n w h i c h t h e seeds o f huskless M ā s a a n d
Ś i m b ī h a v e b e e n c o o k e d , i s drunk alongwith the oil of Apā-
m ā r g a , i t m a k e s o n e c a p a b l e o f satisfying a h u n d r e d w o m e n .
CHAPTER TWO HUNDRED AND FOUR

Medicinal drugs

Sūta said:
1. Thus Dhanvantari explained to Suśruta the science of
A y u r v e d a ( m e d i c i n e ) . I shall n o w m e n t i o n the different n a m e s
CHAPTER TWO HUNDRED AND THREE
o f d r u g s i n brief.
Diseases 2. Sthirā, Vidārigandhā, Śālaparnī and Amśumati are
the n a m e s of D e s m o d i u m Gangeticism. Lāńgalī, Kalasī, Krostu-
Hari said : pucchā and G u h ā ( M u c u n a Pruriens).

1. To a c o w , w h o is n o t fond of h e r calf, her o w n m i l k 3. Varsābhū and Punarnavā—(Spreading hogweed—

s h o u l d b e g i v e n m i x e d w i t h s a l t ; t h e c a l f will b e l o v e d b y her. Boerhnaria Diffusa) Kathilyā and Kārunā (Hairy mordica

2. If a d o g ' s bone is tied to the n e c k of a cow or a M o m a r d i c a Charantea)

buffalo; t h e g e r m s from their bodies w i l l be s h e d off, t h e r e is Eranda, Urubūka, Amarda, ) C a s t o r seed R i c o n u s comam-

n o d o u b t a b o u t it. Vardhamānaka ) nis.

3. By making t h e c a t t l e e a t t h e r o o t s o f G u ñ j ā , their 4. Jhasā, Nāgabalā — Sida Spinosa.

h o r n s are c a s t off. Śvadamstrā, Goksura — Tygo phylleae Tribulus

4. T h e juice of Varuna-phala.
1
pressed with hands and terestris.

applied to the biped or the quadruped makes their germs Śatāvarī, Vara, Bhīru ) As p a r a g u s R a c e m o s u s .

s h e d off, O Ś i v a . Pīvarī, Indīvarī, Varī )

5. O Rudra, if the powder of J a y ā is filled in the 5. Vyāghrī, Brhatī, Krsnā, ) Solanum Janthocarpum

w o u n d s , t h e y are h e a l e d u p . If the urine of elephant is drunk Harhsapadī, M a d h u ś r a v ā )

b y c o w s o r buffaloes, t h e i r a i l m e n t s are c u r e d . Dhamanī, Kantakārī, Simhī )

Ksudrā, Nidigdhikā )
1. Crataeva nurvala.
 598 599
Garuda Puiāna 1.204.26

6. Vrścikā, Tryamrtā, Kālī ) M u c u n a Pruriens. 16. K a l i ń g a , īndrayava, ) seeds of t h e a b o v e .

VisaghnI, Sarpadamstrikā, ) Arista )
Markatī, Atmaguptā, ) Mustaka, Kauntī, Harenukā
) Mariscus'Cyprus.
Arseyī, Kapikacchukā ) a n d all n a m e s o f c l o u d
)
7. Mudgaparnī, Ksudrasahā —- P h a s e o l u s T r i l o b u s . 17. E l ā , B a h u l ā
Māsaparnī, Mahāsahā — Cardamom
— Ternamuns Labialis. Sūksmailā, Truti
Nyagrodha, Vara — Smaller Cardamom.
— Banyan Tree. Padmā, Bhārńgī, Kāńjī, Brā-
Aśvattha, Kapila ) Clerodendron, Siphonan-
— Ficus Religiosa. hmanayastikā
) thus.
8 . Plaksa, Gardabhānda ) Thaspesia Pahulnea. 18. M ū r v ā , Madhurasā,
) Sanseveria Zeylanica.
Parkatī, K a p ī t a n a Tejanī, Tiktavallikā
) )
Pārtha, Kakubha, Dhanvī ) F a r m i n a l i a Arjuna. Mahānimba, Brhannimba
) Ptychotis.
Arjuna a n d all Arjuna's Dīpyaka, Yamānikā )
)
names 19. V i d a ń g a , Krimiśatru, ) Embelia Ribus.
)
9 . N a n d ī v r k s a , Prarohī, P u s t i - — Rāmatha, Hińgu )
a s p e c i e s of F i g .
iarī Vañjula, Vetasa Ajājī, J ī r a k a — Cummin Seeds.
— Calamus rotong.
Bhallātaka, Aruskara Kāravī, U p a k u ñ c i k ā — Nigella Sativa
— Semecarpus Anacardium.
20. Katukā, Tiktā, Katuka — Black Hellibore.
10. Lodhra, Sāravaka, ) Symplocas Racemosa. rohinī Tagara, Nata, Vakra, ) C i n n a m o n bark.
Dhrsta, Tirīta
Coca, Tvaca, Varāńgaka
Mahājambū, Brhatphalā ) Euginea Jambolana.
21. Udīcya, Bālaka, Hrībera ) Pavonia Odorata.
Bālaphalā (Second Variety)
a n d all n a m e s o f w a t e r
11. Nādeyī, Jalajambū ) Wild Jamboline.
Patraka and n a m e s of leaves ) Lourus Cassia.
(Third Variety)
Coraka and names of thieves
Kanā, Krsnopakuñcī Śaundī, ) Piper L o n g u m .
22. Hemābha, Nāgakesara ) M e s u a Ferrea.
Māgadhikā,
a n d all n a m e s o f e l e p h a n t s
12. Pippalī Pippallmūla, — P i p e r officinarums.
Asrk, Kumkuma, Kāśmīra, ) Saffron.
Granthika Ūsana, Marica ,— Piper Nigrum.
Vāhlika
Śunthī, Viśva, M a h a u s a d h a — dry ginger.
23. Ayah, Loha — I r o n filings.
13. Vyosa, Katutraya, — ( T h e three a b o v e together).
Pura, Kutanata, Mahisāksa, ) Kutannat.
Tryūsana Lāńgalī, Halinī, ) P o t h e s officinalis.
Palańkasā
Śreyasī, G a j a p i p p a l ī
2 4 . Kāśmarī, K a t p h a l ā , Srī- — Myrica Sapida.
1 4 . Trāyantī, Trāyamānā ) Thalictrum Faliolosum a
parnī Śallakī, Gajabhaksyā, ) Bos W e l l i a Serrata.
Utsā, Suvahā ) v a r i e t y of t h e a b o v e .
Patrī, S u r a b h i , Ś r ā v a s )
Citraka, Śikhi, Vahni all ) Plumbago Zeylanica.
25. Dhātrī, Amalakī — Emblic Myrobalans.
names of fire
Aksa, Vibhītaka — T e r m i n a l i a Belirica.
15 Sadgranthā, Ugrā, V a c ā ) S w e e t flag.
Pathyā, Abhayā, Pūtanā ) Indian Myrobalans.
Śvetā, Haimavatī
Harītakī )
Kutaja, Vrksaka, Śakra ) Wrightia Anti-dysenterica
3 6 . Triphalā, Phalatrika — T h e three above together.
Vatsaka, Girimallikā
 600 Garuda Purāra 601
1.204.48
Udakirya, Dīrghvrnta ) Karañji.
Gāyatrī, Khadira, K a n d a r a Acacia Catechu.
Karañja ) Liquorice root.
39. Indīvara, K u v a l a y a P a d m a , Lotus.
2 7 . Yastī, Yastyāhvaya, )
Nīlotpala, Saugandhika,
Madhuka, Madhuyastikā ) Woodfordia floribondia.
Ś a t a d a l a , Abja, K a m a l a
Dhātakī, Tāmraparnī, )
4 0 . Ajavarna, Urja Shoria Robusta.
Samańgā, Kuñjarā ) White Sandalwood.
Vājikarna, Aśvakarna I n d i a n S a l tree.
28. Sita, Malayaja, Śīta )
Slesmātaka, Śelu, Bahuvāra Cordya M y x a with narrow
Gośīrsa, Sitacandana ) R e d Sandal wood. leaves.
Raktacandana )
41. Sunandaka, Kakud, A n d r o p o g o n citratus.
2 9 . K ā k o l ī , Vīrā, Vayasyā )
Bhadra Chatrākī, Cha-
Arkapuspikā ) Rhus Succedania.
trasarhjñaka, all n a m e s o f
Śrńgī, Karkataśrńgī, M a h ā - )
umbrella
ghosā ) M a n n a of Bamboo.
Kabarī, Kumbhaka, Dhrsta,
3 0 . Tugāksīrī, Ś u b h ā , Vārhśī )
Ksudvidha, Dhanakrt,
Vamśalocanā ) Vitis Vinifera (grapes)
4 2 . Krsnārjaka Karāla,
Mrdvīkā, Drāksā, Gostanikā —
Kāmamāna
3 1 . Uśīra, Mrnāla, Sevya, ) Juncus odoratus.
Prācī, Balā, Nadikrāntā I Leea Hvita.
Līmajjaka )
Kākajańghā, Vāyasī i
S a r a , G o p a v a l l ī , Gopī, B h a d r ā —• H e m i d e s m u s I n d i c u s .
4 3 . Mūsikaparnī, Bhramantī, i Croton Polyandrum.
32. Dantī, Katańkaterī — Cascinium Fenestratum.
Akhuparnikā
Dāruniśā Haridrā, Rajanī, ) Turmeric.
Visamusti, Drāvanam, Keśa- I Melia Azendarach.
P ī t i k ā a n d all n a m e s o f n i g h t )
3 3 . Vrksādanī, C h i n n a r u h ā , )
musti )
Tinaspora Cordifolia.
Nīlavallī, R a s ā m r t ā ) 44. Kimlihī, Katukī — Black h e l l e b o r e .
Vasukota, Vāśira, Kāmpillā — Polanisia Icosundra. Dantaka, Amlavetasa — Sorrel-Acido Zeyfolia.
34. Pāsānabhedaka, Arista ) Aśvatthā, Bahupatrā Bhū- I P h y l l a n t h u s hiruri.
Coleus Amboinicus.
Aśmabhit, Kuttabhedaka ) Āmalakī )
Ghantāka, Śuskaka, Vaca, ) 4 5 . A r ū s a k a , Patraśūka, Ksīrī, ) Minronsopia Hexenbra.
Pentaptera tomentosa.
Sūcaka ) Rājādana )
3 5 . S u r a s a , Bījaka, Pītaśāla — Indian Kinotree. Mahāpātra, Dādima, Karaka — Pomegranate.
Vajravrksa, Mahāvrksa ) ) Ipomea Tarpethum.
U p h o r b i a Neraīfolia. 46. Masūrī, Vidalī, Śaspā
Snuhī, Sruk, S u d h ā , G u d ā ) Kantakākhyā, Mahāś-
3 6 . Tulasī, S u r a s ā , Upasthā — H o l y basil y ā m ā Vrksapādī
K u t h e r a k a , Arjunaka, Parnī, ) Assinium Bajilicum 47. Vidyā, Kumbhī, Nikum-
Saugandhiparnika ) bhā, Tribhańgī, Triputī
37. N ī l a , Sindhuvāra, Nir- ) Trivrt.
gundī Sugandhkiā, Sugan- ) V i t e x trifolium. Origaum Vulgaris.
Saptalā, Yavatiktā, Carmā,
dhiparnī Vāsantī, Kulaja ) Carmakasā
38. Kālīyaka, Pītakāstha K a t a k a — 4 8 . Śańkhinī, Sukumārī, Kalmegh.
Yellow Sandalwood.
Tiktāksī Aksipīluka
 €02 Garuda Purāna 1.204.70 603

Gavāksī, A m r t ā , Śvetā Giri- ) Colocynth. Grdhrādanā, Grdhranakhī Caparis Sepiaria.

karnī, Gavādanī ) Hińgukākādanī
49. Kāmpillaka, Raktāńga, ) Melloctus Phillipinesis. 6 0 . Aśvāri, Aśvamāraka Sweet Scented Oleander
Gundā, Rocanikā ) Karavīra Nerrium Odorum.
Hemaksīrī — Yellow variety Phillipinesis. Sindhu, Saindhava, Sindhūt- Rock Salt.
Gaurī, Kāladugdhikā — Black Phillipinesis. tha, M a n i m a n t h a
5 0 - 5 1 . Gārigerukī, N ā g a b a l ā — Side Spinosa. 61-62. Ksāra, Yavāgraja Carbonate of Potash Barilla.
Viśālā, Indravārunī — Colocynth. Yavaksāra
Tārksya Śaila, A ñ j a n a R a s ā ñ - ) E x t r a c t of I n d i a n Barbary. Sarjikā, Sarjikāksāra, Kāśīśa, G r e e n S u l p h a t e o f iron.
jana ) Puspakāśīśa Netrabhesaja
Mocarasa, Śālmalīniryāsa — Bonabax Malabaricum. D h ā t u k ā ś ī , īsakāśī
P r a t y a k - puspī, Kharī, ) A c h y r a n t h u s Aspera. 63. Saurāstrīmrttikāksāra, Iron pyrites.
Apāmārga, Mayūraka ) Kāksī, Pańkaparpatī,
52. Simhāsya, Vrsa, Vāsāk ) Adhatoda Vasaca. Samāksi kādhātu, Tāpya,
Atarūsaka ) Tāpyutthasambhava
Jīvaka, Jīvaśāka, Śatī ) Curcoma Gedoaria. 6 4 . Śilā, M a n a h ś i l ā , N a i p ā l ī R e d sulphate of Arsenic.
Karbura ) kulatī )
53. Katphala, Somavrksa, ) Myrica Sapida. Alam, M a n a s t ā l a k a , Haritāla — T r i - s u l p h i d e of A r s e n i c .
Agnigandhā, Sugandhikā ) 65. Gandhaka, Gandhapāsāna, ) Sulpher.
Śatāńga, Śatapuspā, Misi ) Dill seed A u r t h u m gravey- Rasa, Pārada
Madhurikā ) leus. Tāmra, Audumbara, Sulva ) Mercury Copper;
5 4 . Puskara, P u s k a r a m ū l a — Alpotaxis auriculata. Mlecchamukha
Yāsa, Dhanvayāsa, Duh- ) Alhagimaurorun Fogonia 6 6 - 6 7 . Adrisāra, A y a s , T ī k s n a ) Iron, steel.
sparśa, D u r ā l a b h ā ) Arabica. Lohaka
5 5 . Vākucī, Somarājī — Serratula Anthelmintica. Māksika, Madhu, Ksaudra ) Honey.
Somavallī
Pusparasa
M a r k a r a , Keśarāja Bhrńgarāja ) Wedelia Calendulacea.
Jyestha — Watery gruel.
5 6 - 5 7 . Edagaja, C a k r a m a r d a — Cassiatora.
Kāñjika, Sauvīraka Sitā, — S o u r gruel.
Surańgī, Tagara, Snāyu ) L e e i a H i s t a (?)
S i t o p a l ā , M a t s y a n d ī , Śar- ) Sugar.
Kalanāśā, Vāyasī, M a h ā -
karā
kāla, Vela, TanrJulīya, ) Cinnamon, Cardamom and
Ghanastana 68. Trisugandhi, Trijātaka ) Cassia (equal parts).
Iksvāku, Tiktatumbī Tiktā- Bottle gourd. ) The above with Mesua
lābu Caturjātaka ) Ferrea.
5 8 - 5 9 . D h ā m ā r g a v a , Kosātakī, Laffu Aegyptiaca. ) F i v e d r u g s Pippalī, Pippalī-
Yāminī 69. Pañcakola ) mūla, Cavya, Citraka
Vidyut, Krtabhedana, Jīmū- A v a r i e t y of t h e a b o v e . ) and Nāgara.
taka, K h u d d ā k a , D e v a t ā -
70. Priyańgu, K a ń g u k ā — Panicum Stalicum.
daka
Koradūsa, Kodrava — Paspalum Scroliculatum.
 604 Garuda Purāna 1.205.4 605

Triputa, Puta, Kalāpa ) Lathyrus Sativus. 8 2 . Madana, Gālava, Bodha, ) Randia Denmetorum.
Lańgaka ) Ghotā, Ghotī )
71-72. Satīna, Vartula, V e n u — Pisum Sativium. Caturańgula, Sampāka Vyā- ) Kamila.
P i c u k a , P i t t a l a , Aksa V i d ā l a - ) A w e i g h t of s i x t e e n M ā ś a s . dhighāta )
pādaka, Karsa Suvarna, ) 8 3 . Aragvadha, Rājavrksa — Cassia Fistula
Kavalagraha ) Raivata Dastakā, Atitiktā, ) Flacourtia Romontchi.
Palārdha, Śukti — H a l f a Pala. Kantakī Vikańkata )
7 3 . P a l a , Bilva, M u s t i — O n e Pala. 84-85. N i m b a , Arista — Melio Azadirachta.
Prasrti )) T w o P a l a s . Patola, Kolaka
Añjali, K u d a v a — Four Palas. Vayasthā, Viśvā, Chinnā ) T i n a s p o r a Cordifolia.
74. Astamāna, M ā n a — Eight Palas. Chinnaruhā, Amrtā )
Prastha ) Four Kudavas. Vatsādanī, Gudūcī )
Adhaka ) Four Prasthas. Kirātatiktaka, Bhūnimba ) Agrathotes Chirayta.
75. Kārhsyapātra, D r o n a ) F o u r Adhakas. Kāndatiktaka
Tula ) H u n d r e d Palas.
Bhāra — T w e n t y Palas.
Sūta said :
76. The measurements and weights thus mentioned are 86. O Hari, these are the n a m e s of drugs obtained in
for solid m a t t e r s . I n liquids t h e s e m e a s u r e s s h o u l d be taken as
the forest. O Śaunaka, now I shall m e n t i o n Grammar as
double.
narrated by Kumāra Kārttikeya.
77. Bhadradāru, Devakāstha ) Pinus Deodara.
Dāru, Devadāruka )
Kustha, Amaya Drug Kustha.
Māmsī, Naladamśana —
7 8 . Ś a ń k h a , Ś u k t i n a k h a , Ś a ń k h ī —— C o u c h .
CHAPTER TWO HUNDRED AND FIVE
Vyāghrī, Vyāghranakha — Tiger's claw.
Pura, Palańkasa, Mahīsāksa, ) Bdellium.
Guggulu Grammar
)
Kumāra said :
79. Rasa, Gandharasa, Vola — Myrrh. 1. O K ā t y ā y a n a , I s h a l l e x p l a i n g r a m m a r in b r i e f for a
Sarja, Sarjarasa — Resin. proper understanding of the formation of words (from bases)
Priyańgu, Phalini Śyāmā,- ) See ante.
Gaurīkānta a n d to h e l p children to learn the derivatives.
)
80. Karañja, Naktamāla, 2. Words are e i t h e r Subantas or Tińantas. (Substan­
) Pongamia glabra.
Pūtika, Cirabilvaka tives or verbs). ' S u p s ' are t h e s e v e n c a s e e n d i n g s . Su, Au,
Śigru, Śobhāñjana Jñāna- J a s are the terminations in the nominative and vocative. The
) Horse-radish.
māna b a s e is c a l l e d P r ā t i p a d i k a .
)
8 1 . J a y ā , J a y a n t ī , Śaranī N i r ­ 3. A Prātipadika must be a meaningful word d e v o i d of
) S e e before;
gundī, Sindhuvāraka D h ā t u and Pratyaya (root and termination).
)
M o r a t ā , Pīluparnī 4. Am, Au, Śas are the terminations in the Accusative
S e e before.
case. What is done is Karma (object). In the object
Tundī, Tundikerikā — S e e before.
606 Garuda Purāna 1.205.26 607

Accusative case is to be used. So also w h e n the words Antarā ( c o m p e t a n t ) a n d T ā d a r t h y a (for t h a t p u r p o s e ) T u m a r t h ā t (in

and Antarena are used. order to) d a t i v e c a s e is u s e d .
5 . T ā , B h y ā m , B h i s are t h e t e r m i n a t i o n s i n t h e I n s t r u ­ 14. I n s t r u m e n t a l case i s u s e d w i t h ' S a h a ' (accompanied
m e n t a l c a s e . T h e y are t o b e a d d e d t o t h e i n s t r u m e n t o r a g e n t . by), in an attribute and a defective limb. While denoting
That through which something is done is called Karana, Kartā time and abstract notions both Locative and Genitive are used.
i s h e w h o d o e s it. 15. B o t h o f t h e s e are u s e d i n d e n o t i n g o w n e r s h i p , lord­
6. Ñ e , B h y ā m , B h y a s are t h e t e r m i n a t i o n s i n t h e D a t i v e ship, c h i e f t a i n c y , k i n s h i p , " b o r n o f " a n d " N i r d h ā r a n a " (speci­
case. T h e y are to be used to Sampradāna Kāraka. Sampra- ficating one from many). Only Genitive in 'Hetuprayoga'
d ā n a is he to w h o m s o m e t h i n g is desired to be given, s o m e t h i n g (for t h a t r e a s o n ) .
is owed or something is appealing. 16. In the objects o f verbs i m p l y i n g memory, doing,
7. Nasi, Bhyām, Bhyas are the terminations in t h e e x e r t i o n s for, v i o l e n c e to, a n d in subjects of d e r i v a t i v e verbs.
Ablative case. They are to be used with Apādāna Kāraka. 17. I n t h e u s e o f P a s t Participles 'Nisthā' Genitive is
T h a t from w h i c h s o m e t h i n g m o v e s a w a y , or is taken off, or not used. T h e r e are t w o kinds o f b a s e s s u b s t a n t i v e s a n d roots.
d r a w n , s o m e t h i n g i s feared i s c a l l e d A p ā d ā n a . 18-19. B h ū , V ā a n d o t h e r roots t a k e Tin t e r m i n a t i o n s .
8. Ńas, Os, Am are the terminations in the Genitive L a m e a n s L a k ā r a i.e. t e n s e s a n d m o o d s w h i c h are t e n i n num­
case. T h e y are t o b e a d d e d t o t h e c h i e f i n t h e r e l a t i o n s h i p of ber Tip, Tas, Anti are t h e t e r m i n a t i o n s i n t h e third p e r s o n .
possession. Ni, Os, Sup are t h e t e r m i n a t i o n s i n t h e l o c a t i v e S i p , T h a s , T h a are t h e t e r m i n a t i o n s i n t h e s e c o n d p e r s o n . M i p ,
case. T h e y are to be a d d e d to the Adhikarana (the base). V a s , M a s a r e t h e t e r m i n a t i o n s i n t h e f i r s t person. These above
9. Adhāra (support) is Adhikarana. When verbs t e r m i n a t i o n s are i n t h e Parasmaipada. In the Atmanepada,
implying protection are used, A b l a t i v e is used. W h a t is desired T e , A t e , A n t e are t h e t e r m i n a t i o u s i n t h e third p e r s o n a n d Se,
and what is disliked are also called Apādānaka (i.e. Ablative A t h e , D h v e a r e t h e t e r m i n a t i o n s i n t h e s e c o n d person.
is used). 20. E, Vahe, Mahe are the terminations in the first
10. A b l a t i v e i s t o b e u s e d w h e n Pari, A p ā a n d An, I t a r a person. Even if the names are u s e d t h e t e r m i n a t i o n s o f t h e
and Rte are used so also with the words denoting quarters. third p e r s o n s are a p p e n d e d .
When Ena is used A c c u s a t i v e t e r m i n a t i o n s are t o be added 21. In denoting 'You', second person and in denoting
to •Karmapravacanīyas' 1 ' I ' , first person is used. Bhū e t c . are t h e roots. Similarly
11. In Vīpsā2 and I t t h a m b h ā v a 3 the symbol used in Abhi; S a n n a n t a s e t c . are a l s o c a l l e d roots.
in severance the s y m b o l s a r e Pari a n d Prati. A n u is used in
22-23. W h e n the present tense or past t e n s e w i t h t h e
t h e s e senses a n d a l s o i n t h e sense o f S a h a ( w i t h ) . In Hīnār-
use of ' S m a ' is to be implied Lat is to be used. In denoting
tha (without) A n u a n d U p a are u s e d .
the past, n o t o f t h e s a m e d a y , L a ń o r L u ñ c a n b e u s e d . In
12. W h e n going or attempt at it is implied Accusative
d e n o t i n g benediction, injunction, permission, etc. Lot is to be
or dative can be used. I n t h e c a s e o f i n a n i m a t e object o f t h e
used. It can be used in advice, invitation, enquiring after
root ' M a n ' w h e n d i s r e s p e c t i s i m p l i e d b o t h t h e c a s e s are u s e d .
h e a l t h , p r a y e r a n d blessings.
13. In combination with N a m a h (obeisance), Svasti
24. L i t i s t o b e u s e d for all past n o t o b s e r v e d p e r s o n a l l y
(Hail), Svadhā, Svāhā, Vasat (sacrificial offerings), A l a m
by the speaker. L u t signifies f u t u r i t y . In denoting condi-
1 . A t e r m for c e r t a i n p r e p o s i t i o n s , p a r t i c l e s o r a d v e r b s w h e n they are t i o n a l , L r ń i s u s e d . S o m e t i m e s L o t i s u s e d i n t h e s e n s e o f Lit.
not c o n n e c t e d with verbs and govern a n o u n in s o m e case.
2. Repetition of words to imply continuous or successive action.
25-26. K r t suffixes c a n b e u s e d in Impersonal Passive
3. B e i n g in a certain state. a n d A c t i v e v o i c e s . T h e y are T r n , T a v y a , A n i y a , Ś a t r e t c .
 1.206.1-10
€08 Garuda Purāna
Sat-f-Dalāni = Saddalāni
CHAPTER TWO HUNDRED AND SIX Tat+Caret = Taccaret
Tat-|-Lunāti = Tallunāti
Grammar = Tajjalam
Tat+Jalam
Tat+Śmaśānaka = Tacchmaśānaka
Sūta said—
Sugan+Atra = Sugannatra
1-10. Now I shall g i v e the ready m a d e e x a m p l e s in
Pacan+Atra = Pacannatra
a c c o r d a n c e with t h e S a m h i t ā s —
Bhavān-)-Chādayati = Bhavāmscchādayati
Vipra-f Agram - Viprāgram
Bhavān-j-Jhanatkara -» Bhavāñjhanatkara
Sā+Agatā = Sāgatā
Bhavān-(-Tarati = Bhavārhstarati
Vi+Idam = Vldam
Sam-|-Smrtam = Sarhsmrtam
Su+Uttamam = Sūttamam
Bhavān-)-Likhati = Bhavāllikhati
Pitr+Rsabha = Pitrrsabha
Tām-f-Cakre = Tāñcakre
Lāńgala+Isā = Lāńgalīsā
Bhavān-)-Śete = Bhavāñśete
Manas-|-īsā = Manīsā
Api-j-Amī = Apyamī
Gańgā-j-Udakam = Gańgodakam
Ami-)-Idrśam = Amīdrśam
Tava-fLakāra — Tavalkāra
= Bhavāñdīnam
Bhavān-|- E h n a m
Rna-f Rna Rnārna
Tvam-f-Tarasi = Tvantarasi
Pra-fRna Prārna
Tvam+Karosi = Tvankarosi
Śīta+Arta - Śītārta
Sat-4- A r c a n a m = Sadarcanam
S a - f Aindrī Saindrī
Kah+Caret = Kaścaret
Sa-f-Ukāra Sokāra
Kah-f-Takārena = Kastakārena
Vadhū+Asana Vadhvāsana
Kah+Kuryāt = Kahkuryāt
Pitr+Artha = Pitrartha
K a h + P h a l e sthitah =a Kahphalesthitah
L-f-Anubandha = Lānubandha
Kah+Śete == K a ś ś e t e
Ne+E = Naye
Kah+Sandah = Kassandah
Je+Et = Jayet
Kah+Arthah = Korthah
Nai-f-Aka Nāyaka
K a h + Y ā t i gauravam = Koyātigauravam
Lo+Ana Lavana
Kah+Iha+Atra = Ka Ihātra
Gau+Ah = Gāvah
Kah+Eva == K a Eva
Te+Ete tm T a Ete
Ahuh+Devāh = Ahurdevāh
Te+Iśvarāh = Ta Iśvarāh
Devāh+Ahuh = Devā Āhuh
Devī-f-Grha = Devīgrha
Ahuh+Ca = Ahuśca
Atho+Atra = A t h o Atra
Bhos+Vraja = B h o Vraja
A+Avehi — A Avehi = Svapūrvisnurvrajati
Svapūh+Visnuh+
Patū-fTmau = Patū Imau
vrajati
Amī-f-Aśvah = Ami Aśvāh
Goh+Pati = Gospati
Sat-[-Asya = Sadasya = Dhūspati
Dhūs+pati
Tat+Na = Tanna = E s a Vrajet
Esah+Vrajet
Vāc+S = Vāk
610 Garuda Purāna 1.207.3 61Ī

Sah+Syāt = Sa Syāt V i ś v a i s t o b e d e c l i n e d . I n P ū r v a , a l t e r n a t i v e forms P ū r v a s m ā t r

Sah+Ca = Sa Ca P ū r v ā t ; P u r v e , P ū r v ā h ; P ū r v a s m i n , P ū r v e are t o b e n o t e d .
Kutī+Chāyā = Kutīcchāyā 27. The readymade examples of subantas and tińantas-
Tathā+Chāyā = Tathācchāyā a r e s i m p l y n o t e d o n l y i n a few c a s e s . K ā t y ā y a n a h a s m e n t i o n e d
O t h e r S a n d h i s are t o b e u n d e r s t o o d similarly. e v e r y t h i n g i n d e t a i l after h e a r i n g t h e s a m e from K u m ā r a .
11-26. C o m p o u n d s are six i n n u m b e r .
Saddvija = A g o o d b r a h m i n (Karmadhāraya)
T r i v e d i = A g r o u p of t h r e e platforms (Dvigu)
Tatkrta, T a d a r t h a m )
Vrkabhīti; J ñ ā n a d a k s a ) Tatpurusa
CHAPTER TWO HUNDRED AND SEVEN
Tātvajñe )
Yaśodhana Bahuvrīhi Prosody
Adhistri, Y a t h o k t a m Avyayībhāva
Devarsimānavāh Dvandva Sūta said :
1. With an obeisance tcf Vāsudeva, the preceptor
P ā n d a v a , Ś a i v a , B r ā h m y a m , B r a h m a t ā . T h e s e are e x a m p l e s of Ganeśa,1 Śiva a n d S a r a s v a t ī I shall t e l l t h e ignorant about the
T a d d h i t a s . D e v a , Agni, S a k h i , Pati, Ariiśu, Krostr, ( K r o s t u ) , m e t r e s w h i c h are classified a c c o r d i n g t o m ā t r ā s 2 o r v a r n a s . 3
Svayambhū, Pitr, N r , P r a ś ā s t r — A l l t h e s e are M a s c u l i n e . T h e 2. According to the position of Guru4 or L a g h u 5 in the
H a l a n t a s ( C o n s o n a n t e n d i n g ) Asrk, K s m ā b h r t , K r a v y ā t , M r g ā - b e g i n n i n g , i n t h e m i d d l e o r i n t h e e n d ; t h e r e are eight Ganas6
v i d h , Rājan, yuvan, Pathin, Pūsan, Bramhahan, Ahan, V i d , namely, Ma-gana7 Nagana8, Bha-gana9, Ya-gana10, Ja-gana11,
Vedhas, Uśanas, Anadvah, M a d h u l i t K ā s t h a t a k s are also- Ra-gana , Sa-gana13, and Ta-gana14.
12

masculine. Vana, Vāri, Asthi, Vastu, Jagat, S ā m a n , Ahan,. 3. A v o w e l is G u r u w h e n it is f o l l o w e d by a consonant,

K a r m a n , Sarpis a n d T e j a s are n e u t e r . Visarga, or a c o n j u n c t . A D ī r g h a 1 6 v o w e l is a l w a y s G u r u . A
J ā y ā , N a d ī , Laksmī, Śrī, Strī, B h ū , V a d h ū , Bhrū, Punar-
b h ū , D h e n u , Svasr, M ā t r , C a m ū — T h e s e are f e m i n i n e . S i m i l a r l y
1. Gam=Garteśa (SSED, p. 178).
V ā k , Srak, D i k , K r u d h , Y u v a t i , Kakup, Dyau, Upāvrt, Sum-
2. Syllabic instants.
anah, Usnik are also faminine. Qualities can be used in a n y
3. Syllables.
gender according to the substantives Śukla, Kīlāla, Śucih 4. L o n g syllable (—).
Grāmanī, Sudhīh. 5. Short syllable

B ā h u , K a m a l a b h ū h , Kartr, S v a m ā t r S v a n a u h , S a t y a — a l l 6. S y l l a b i c feet e a c h consisting of three syllables are distinguished

from o n e a n o t h e r a c c o r d i n g t o t h e p o s i t i o n o f l o n g a n d s h o r t s y l l a b l e s ( i n the-
these are Masculine. Dīrghapāt—mesculine. beginning, in the middle, in the end).
T h e S a r v a n ā m a n s ( P r o n o u n s ) are S a r v a , V i ś v a , U b h a y a , U b h a , .
A n y a A n y a t a r a (suffixes D a t a r a , D a t a m a ) , Pūrva, A p a r a , A d h a r a , 8. ~ — ~

Yāvat, Kim, Yusmat, A s m a t — T h e s e are Alińgas and used in 9. — ~ —

all g e n d e r s . Ś r n o t i , J u h o t i , Jafiāti, D a d h ā t i , Dlpyati, Stūyati^ 10. "ff — —

11. >- — W
Putrīyati, Dhanāyati, Trutyati, Mriyate, Cicisati, Ninīsati.
12. — — —
T h e s e are e x a m p l e s o f verbs. 13. — — —
The special declensional forms of Sarva are Sarve, 14. — — ~

Sarvasmai, S a r v a s m ā t , S a r v a t a h S a r v e s ā m , S a r v a s m i n . S i m i l a r l y 15. ā, i, ū, 7, e, ai, o, au.

612 Garuda Purāna 1.208.15 613

vowel which is followed by Anusvāra or which comes in the end 5. When one m o r e G u r u i s a d d e d after t h e f i r s t h a l f of
is also Guru. It is of t w o Mātrās. Aryā it is c a l l e d Aryāgīti. W h e n t h e r e a r e s i x M ā t r ā s i n t h e
4. W h e n t h e o r d e r o f L a g h u a n d G u r u varies, i t i s c a l l e d o d d s a n d e i g h t M ā t r ā s i n t h e e v e n feet a n d after e a c h feet t h e r e
Śloka. W h e n there is pause, it is called Yati. is R a g a n a , L a g h u a n d Guru, it is called Vaitālīya.
5. A q u a r t e r js called a Pāda. When t h e quarters are 6. W h e n after e a c h feet o f Vaitālīya, there is Ragana
e q u a l , i t i s c a l l e d S a m a . W h e n t h e q u a r t e r s are u n - e q u a l , i t i s and Yagana, it is called Aupachandasika.
called Visama. Hence the metres are of three t y p e s — S a m a 1 , 7. W h e n Bha-gana is followed by t w o Gurus, it is called
Ardha-sama , and 2
Visama . 3
Apātalikā. When the second M ā t r ā is d e p e n d e n t a n d there is
L a g h u i n all t h e feet, i t i s c a l l e d D a k s i n ā n t i k ā .
8. W h e n the second is dependent in t h e o d d feet, i t i s
c a l l e d U d ī c y a v r t t i . W h e n t h e fourth a n d the f i f t h M ā t r ā s are
CHAPTER TWO HUNDRED AND EIGHT d e p e n d e n t i n t h e e v e n feet, i t i s c a l l e d P r ā c y a v r t t i . W h e n b o t h
t h e c h a r a c t e r i s t i c s a r e t h e s e , it is c a l l e d P r a v r t t a k a .
Prosody 9. W h e n all t h e feet a r e e v e n like t h e e v e n feet o f Pravrt­
t a k a i t i s c a l l e d E k a p ā d i k ā . W h e n all t h e feet a r e like t h e odd
Sūta said : feet o f P r a v r t t a k a , i t i s c a l l e d C ā r u h ā s i n ī . T h e aforesaid m e t r e s
1. Aryā is of eight G a n a s out of w h i c h the odds should c o m e under the category of Vaitālīya.
not have Ja-gana. T h e sixth one may be Ja-gana or Na-gana 10. W h e n N-gana and Sa-gana do not come after the
w i t h L a g h u , and the foot s h o u l d end with it (the sixth G a n a ) , first syllable, and Ya-gana c o m e s after t h e f o u r t h s y l l a b l e , i t i s
after t h e s e c o n d Laghu. called Vaktra. W h e n t h e r e i s J a - g a n a after t h e fourth s y l l a b l e
. 2. The seventh Gana from the beginning consists of in t h e e v e n feet, it is c a l l e d , P a t h y ā - v a k t r a . If it is so in t h e
Laghu. In the second half of Aryā, the foot ends with the fifth o d d feet, i t i s c a l l e d Viparīta-pathyā-vaktra.
Gana. W h e n the foot e n d s w i t h t h e f i r s t three G a n a s i n e a c h 11. When there is N a - g a n a after t h e f o u r t h syllable in
half, i t i s c a l l e d P a t h y ā . W h e n t h e foot e n d s after t h e f i r s t t h r e e the odd feet, it is called Capalā-vaktra. W h e n the seventh
G a n a s i n e a c h half, i t i s c a l l e d V i p u l ā . syllable is L a g h u in the o d d feet, i t i s called Vipulā. In the
3. When the second and t h e fourth o n e s a r e J a - g a n a s opinion of Saitava, it is so i n all t h e feet. I f t h e r e i s M a - g a n a
flanked by two Gurus, it is called Capalā. W h e n t h e first h a l f after t h e fourth syllable it is called Ma-vipulā; if Ra-gana,
i s like C a p a l ā a n d the second half like Aryā or P a t h y ā or Ra-vipulā; if Na-gana, Na-vipulā and ifTa-gana, Ta-vipulā.
Vipulā, i t i s c a l l e d M u k h a - C a p a l ā . W h e n the f i r s t h a l f i s like 12-13. W h e n t h e s e a r e s i x t e e n L a g h u s i n e a c h feet, i t i s
A r y ā and the second half like Capalā, it is called Sajaghanā. called Acala-dhrti. W h e n the ninth syllable is L a g h u and the
4. W h e n the first half and the second half both are like last o n e G u r u , i t i s c a l l e d M ā t r ā - s a m a . I f t h e r e i s J a - g a n a or
the first half of Aryā, it is called Gīti. W h e n the first half and N a - g a n a w i t h L a g h u after t h e fourth M ā t r ā , i t i s c a l l e d V i l ś o k a ,
the second half b o t h are like the second half of Aryā, it is called W h e n t h e s e a r e four L a g h u s i n feet, i t i s c a l l e d Vānavāsikā.
Upagīti. W h e n t h e f i r s t h a l f i s like t h e s e c o n d h a l f o f A r y ā a n d 14. When the fifth, the eighth and the ninth Mātrā in
t h e s e c o n d h a l f i s like t h e f i r s t h a l f o f Āryā, i t is called Udgīti. e a c h foot is L a g h u , it is c a l l e d Citrā of s i x t e e n M ā t r ā s . A mix­
ture of the metres of even M ā t r ā s is called Pādākulaka.

1. Equal.
15. When the number o f V a r n a s i s d e d u c t e d from t h e
2. Half-equal. total number of Mātrās in the m e t r e we get the number of
3. Unequal. Gurus. When the number of Gurus is deducted from total
614 Garuda Purāna 1.209.15 615

number of Mātrās in the metre, we get the number of Laghus. a n d Guru. Vitāna is dissimilar to these two. So t h e s e are t h e
W h e n the number of the Laghus is deducted from the total Anustup-metres.
number of Mātrās in the metre a n d the resultant is divided by 5. H a l a m u k h ī has Ra-gana. Na-gana and Sa-gana. Śiśu-
two, we get the number of Gurus. bhrtā has two Na-ganas and one Ma-gana—Brhatī. Virājita
16. W h e n there are twenty eight Laghus in the first half has Sa-gana, Ma-gana, Ja-gana and Guru.
a n d thirty L a g h u s in the s e c o n d half, i t i s c a l l e d Ś i k h ā . The 6. Panava has Ma-na-ya-ganas and one Guru. Mayūra-
reverse o f t h i s i s K h a ñ j ā . sārinī has ra-ja-ra-ganas and one guru. Rukmavatī has
17. W h e n t h e r e are sixteen Gurus in the first half and Bha-ma-sa-ganas and one Guru.
t h i r t y - t w o L a g h u s i n t h e s e c o n d half, i t i s c a l l e d Anańga-krīda. 7. M a t t ā has Ma-bha-sa-ganas and Guru. M a n o r a m ā
When t h e r e are twenty-seven Laghus in both the halves, it is h a s na-ra-ja-ganas a n d G u r u . U p a s t h i t a h a s J a - g a n a , S a - g a n a
oalled Rucirā. a n d Ta-gana followed by a Guru. Pańkti has b e e n told.
18. T h u s I have told about the metres based on Mātrās. 8. Indravajrā has two Ta-ganas, Ja-gana, and two
Now I shall t e l l y o u a b o u t t h o s e b a s e d on V a r n a s . G u r u s . U p e n d r a v a j r ā h a s Ja-ta-ja-ganas a n d two Gurus.
9. Upajāti begins or ends with any one of the above two
metres ( i . e . it is a m i x t u r e of Indravajrā and Upendravajrā).
Sumukhī has Na-ja-ja-ganas a n d L a g h u a n d G u r u . Dodhaka
h a s t h r e e B h a - g a n a s a n d t w o G u r u s . Śālinī h a s Ma-ja-ta ganas
a n d t w o Gurus.
CHAPTER TWO HUNDRED AND NINE
10. V ā t o r m i h a s ma-bha-ta-gai^as a n d two Gurus and
Prosody Y a t i is after t h e fourth and the seventh syllables. Śri h a s
bha-ta-na-ganas a n d two Gurus w i t h yati on the fifth and the
Sūta said '. s i x t h syllables.
1. W h e n t h e r e is o n e G u r u in e a c h foot, it is Śrī U k t h ā .
11. Bhramara-vilasita has ma-bha-na-ganas a n d Laghu-
When t h e r e are t w o G u r u s i n e a c h foot, i t i s c a l l e d Strī-Atyu-
guru. Rathoddhatā has ra-na-ra-ganas and Laghu-guru.
kthā. T h e m e t r e w h i c h h a s M ā - g a n a i n e a c h foot i s c a l l e d N ā r ī ;
S v ā g a t ā has ra-na-bha-ganas and five Gurus.
which has R a - g a n a likewise is M r g ī — M a g h y l . W h e n M a - g a n a
12 V r t t ā h a s na-na-sa-ganas a n d t w o G u r u s . Smadrikā
is f o l l o w e d by a G u r u , it is c a l l e d K a n y ā - P r a t i s t h ā .
( B h a d r i k ā ) h a s na-na-ra-ganas a n d L a g h u - g u r u . Śyenikā has
2. W h e n the same is followed by two Gurus, it is called
ra-ja-ra-ganas a n d L a g h u - g u r u . Śikhandita has ja-sa-ta-ganas
Pańkti-Supratisthā. When there i s o n e T a - g a n a a n d o n e Ya-
and two Gurus. Thus Tristup-metre has been stated by
g a n a i n e a c h foot, i t i s c a l l e d T a n u - m a d h y ā . W h e n there i s o n e
M a h ā t m ā Pińgala.
Na-gana and one Ya-gana, it is called Bāla-lalitā—Gāyatrī.
3. I n M a d a l e k h ā , t h e r e i s M a - g a n a a n d S a - g a n a follow­ 13-14. C a n d r a v a r t m a has ra-na-bha-sa-ganas. Variiśa-
ed by Guru—Usnik. I n C i t r a p a d ā t w o B h a - g a n a s are f o l l o w e d s t h a h a s ja-ta-ja-ra-ganas. Indravamśa h a s ta-ta-ja-ra-ganas.
by two Gurus. In V i d y u n m ā l ā , t w o M a - g a n a s are f o l l o w e d b y T o t a k a h a s four S a - g a n a s . Drutavilambita has na-bha-bha-ra-
two Gurus. ganas. P u t a h a s n a - n a - m a - y a - g a n a s w i t h Y a t i after the eighth

4. In Mānavaka, there are Bha-gana, Ta-gana, L a g h u a n d fourth syllables. M u d i t a Vadanā has na-na-ra-ra-ganas.

and Guru. In Hamsaruta, there are Ma-gana, N a - g a n a and Kusuma-vicitrā has na-ya-na-ya-ganas.

two Gurus. In Samānīkā, t h e r e are R a - g a n a , J a - g a n a , Guru 15. J a l o d d h a t a g a t i h a s ja-sa-ja-sa-ganas ( w i t h Y a t i after

a n d L a g h u . I n P r a m ā n i k a . t h e r e are J a - g a n a , R a - g a n a , Laghu e v e r y six s y l l a b l e ) . S r a g v i n i h a s four r a - g a n a s .
616 Garuda Purāna
1.209.39 617

16. Bhujańgaprayāta has four ya-ganas. Priyarhvadā

29. Śikharinī has Ya-ma-na-sa-bha-ganas a n d Laghu-
has na-bha-ja-ra-ganas. M a n i m ā l ā ta-ya-ta-ya-ganas.
G u r u w i t h Y a t i o n t h e sixth a n d eleventh varnas. Prthvī has
17. L a l i t ā h a s ta-bha-ja-ganas. P r a m i t ā k s a r ā h a s sa-ja-
Ja-sa-ja-sa-ya-ganas a n d Laghu-Guru with Yati on the eighth
sa-sa-ganas. U j j v a l ā has na-na-bha-raganas.
and n i n t h varnas.
18. Vaiśvadevī has ma-ma-ya-ya-ganas with yati on
30. Vamśa-patra-patita has Bha-ra-na-bha-na-ganas
f i f t h a n d s e v e n t h varnas. Jaladharamālā has ma-bha-sa-ma-
and Laghu-Guru with Y a t i o n t h e t e n t h a n d s e v e n t h V a r n a s .
g a n a s w i t h Y a t i o n t h e fourth a n d e i g h t h v a r n a s .
H a r i n ī h a s Na-sa-ma-ra-sa-ganas a n d L a g h u - G u r u w i t h Y a t i o n
19. K s a m ā has na-na-ta-ta-ganas a n d G u r u w i t h Y a t i o n
t h e sixth, fourth a n d s e v e n t h V a r n a s .
t h e s e v e n t h a n d s i x t h varnas. Praharsini has ma-na-ja-ra-ganas
31. Mandākrāntā has Ma-bha-na-ta-ta-ganas and t w o
a n d g u r u w i t h yati o n the third a n d t e n t h v a r n a s .
Gurus with Yati on, the fourth, sixth and seventh varnas.
20. R u c i r ā h a s ja-bha-sa-ja-ganas and guru with yati
Narttataka has Na-ja-bha-ja-ja-ganas and Laghu-Guru with
o n t h e fourth a n d n i n t h varnas. M a t t a m a y ū r a h a s ma-ta-ya-sa-
Yati on the seventh and the tenth Varnas.
g a n a s a n d G u r u w i t h Y a t i o n the fourth a n d n i n t h v a r n a s .
32. I f t h e Y a t i i s o n t h e s e v e n t h , s i x t h a n d fourth V a r n a s ,
21. Mañjubhāsinī has sa-ja-sa-sa-ganas and Guru.
i t i s c a l l e d K o k i l a k a . S o for A t y a s t i . Kusumitalatā has Ma-ta-
Sunandinī has sa-ja-sa-ma-ganas and Guru. Candrikā has
na-ya-ya-ya-ganas w i t h Yati on t h e f i f t h , sixth a n d seventh
na-na-ta-ta-ganas a n d Guru with Yati on the seventh and
V a r n a s . S o for D h r t i .
sixth varnas.
33. Meghavisphūrjitā has Ya-ma-na-sa-ra-ra-ganas a n d
22. Asambādhā has ma-ta-na-sa ganas and t w o gurus
Guru with Yati on the sixth and seventh Varnas. Śārdūlavi-
w i t h y a t i o n the f i f t h a n d n i n t h v a r n a s . A p a r ā j i t ā h a s na-na-ra-
krīdita has Ma-ja-ja-sa-ta-ta-ganas and Guru with Yati on
sa-ganas and Laghu-guru.
t h e twelfth a n d s e v e n t h V a r n a s .
23. Praharana-kalikā has na-na-bha-na-ganas and
34. So far A t i d h r t i m e t r e h a s b e e n t o l d . N o w w i l l c o m e
laghu-guru. Vasanta-tilakā (Sirhhonnatā) has ta-bha-ja-ja-
Krti. Suvadanā has Ma-ra-bha-na-ya-bha-ganas and Laghu-
ganas and two Gurus.
Guru with Yati on seventh, seventh and sixth Varnas.
24. I n d u - v a d a n ā has bha-ja-sa-na-ganas a n d t w o G u r u s .
35. Vrtta has Ra-ja-ra-ja-ra-ja-ganas and Guru-Laghu.
S u k e ś a r a h a s na-ra-na-ra-ganas a n d L a g h u - g u r u . T h u s Śarkarī-
S o far K r t i . S r a g d h a r ā h a s Ma-ra-bha-na-ya-ya-ya-ganas w i t h
( S a k v a r ī ?) h a s b e e n d e s c r i b e d .
Y a t i o n t h e s e v e n t h , s e v e n t h a n d s e v e n t h V a r n a s . S o far Prakrti.
25. Ś a ś i k a l ā h a s fourteen L a g h u s a n d o n e G u r u . If Yati
36. Bhadraka, has Bha-ra-na-ra-na-ra-na-ganas and
is on sixth a n d n i n t h v a r n a s , it is c a l l e d Srak. If Y a t i is on
G u r u w i t h Y a t i o n the t e n t h and twelfth Varnas. S o far Akrti.
the e i g h t h a n d s e v e n t h varnas, i t i s c a l l e d M a n i - g u n a - n i k a r a .
A ś v a l a l i t a h a s Na-ja-bha-ja-bha-ja-bha-ganas and Laghu-Guru
26. Mālinī has na-na-ma-ya-ya-ganas with Yati on
w i t h Y a t i o n e l e v e n t h a n d twelfth V a r n a s .
the eighth and seventh Varnas. Prabhadraka h a s na-ja-bha-
ja-ra-ganas. 37. Mattākrida has Ma-ma-ta-na-na-na-na-ganas and
Laghu Guru with Yati on the eighth and fifteenth Varnas. So
27. E l ā has sa-ja-na-na-ya-ganas. Chitralekhā has ma-
for V i k r t i . N o w Sańkrti i s t o l d .
ra-ma-ya-ya-ganas with Yati on the seventh and eighth
V a r n a s . T h u s Atiśarkarī h a s b e e n d e s c r i b e d . 38. Tanvī has Bha-ta-na-sa-bha-bha-na-ya-ganas with

28. Vrsabha-gaja-jrmbhita has bha-ra-na-na-na-ganas Yati on the fifth and seventh Varnas. K r a u ñ c a p a d ā has Bha-ma-

a n d G u r u w i t h Y a t i o n t h e s e v e n t h a n d n i n t h varnas. V ā n i n ī h a s sa-bha-na-na-na-na-ganas a n d G u r u w i t h Y a t i o n t h e f i f t h , f i f t h ,

na-ja-bha-ja-ra-ganas a n d G u r u . T h u s A s t i h a s b e e n defined b y eighth and eighth Varnas.

Pińgala. 39. So far Atikrti m e t r e h a s b e e n t o l d . N o w Utkrti is

being told. Bhujańgavijrmbhita has Ma-ma-ta-na-na-na-ra-sa-
618 Garuda Purāna 1.111.9 619

ganas and Laghu-Guru w i t h Y a t i o n the e i g h t h , e l e v e n t h a n d CHAPTER ONE HUNDRED AND ELEVEN

seventh Varnas.
Prosody
40. Apavāha has Ma-na-na-na-na-na-na-sa-ganas and
two Gurus with Y a t i on 9, 6, 6, 5 V a r n a s . Sūta said :
41. Candavrttiprapāta has Na-na-ra-ra-ra-ra-ra-ra-ra-
1. Pādacaturūrdhva h a s 8 V a r n a s in the first foot,
ganas. M a n y v a r i e t i e s o f this D a n d a k a - m e t r e are f o r m e d b y the
1 2 i n t h e s e c o n d , 1 6 i n t h e t h i r d a n d 2 0 i n t h e fourth.
addition of one Ra-gana in each of them.
2. W h e n i n a P ā d a c a t u r ū r d h v a all t h e V a r n a s are L a g h u
e x c e p t t h e last t w o w h i c h a r e G u r u , it is called Apīda.
• 3. Kalikā has 12, 8 , 1 6 a n d 2 0 V a r n a s i n e a c h foot res­
p e c t i v e l y . L a v a l ī h a s 12, 16, 8 a n d 2 0 V a r n a s i n r e s p e c t i v e feet.
CHAPTER TWO HUNDRED AND TEN A m r t a d h ā r ā h a s 1 2 , 16, 20 a n d 8 V a r n a s in its feet.
4. U d g a t ā h a s Sa-ja-sa-ganas a n d L a g h u i n t h e f i r s t foot,
Prosody
Na-sa-ja-ganas and G u r u i n the s e c o n d , Bha-na-ja-ganas a n d

Sūta said : L a g h u - G u r u i n t h e t h i r d a n d Sa-ja-sa-ja-ganas a n d G u r u i n t h e

fourth.
1-2. Upacitraka h a s Sa-sa-sa-ganas a n d Laghu-Guru in
5. Saurabhaka has Ra-na-bha-ganas and Guru in the
o d d feet, and Bha-bha-bha-ganas and Guru-Guru i n e v e n feet.
third feet and o t h e r feet are like t h o s e o f U d g a t ā . S i m i l a r l y .
D r u t a m a d h y ā has b h a - b h a - b h a - g a n a s a n d t w o G u r u s i n o d d feet
a n d Na-ja-ja-ya-ganas i n e v e n feet. Lalita has Na-na-sa-ganas in t h e t h i r d feet, t h e rest b e i n g like
Udgatā.
3-4. V e g a v a t ī h a s Sa-sa-sa-ganas a n d G u r u i n o d d feet a n d
Bha-bha-bha-ganas and two Gurus in even feet. B h a d r a v i r ā t 6. Upasthitapracupita has Ma-sa-ja-bha-ganas and t w o
has Ta-ja-ra-ganas and Guru i n o d d feet a n d M a - s a - j a - g a n a s G u r u s i n t h e f i r s t foot, Sa-na-ja-ra-ganas a n d G u r u i n t h e s e c o n d ,
and two Gurus in e v e n feet. Ketumatī h a s Sa-ja-sa-ganas a n d Na-na-sa-ganas in the third and N a - n a - n a - j a - y a - g a n a s i n the
G u r u i n o d d feet a n d Bha-ra-na-ganas a n d t w o Gurus in even fourth.
feet. Ā k h y ā n a k ī h a s Ta-ta-ja-ganas a n d two Gurus in o d d feet 7. V i ś e s a h a s Na-na-sa-na-na-sa i n t h e t h i r d foot, t h e rest
a n d Ja-ta-ja-ganas and two Gurus i n e v e n feet. b e i n g like Upasthitapracupita.
5. The opposite to the same is Viparītākhyānaka as 8. S i m i l a r l y , Ś u d d h a v i r ā d , Ā r s a b h a h a s Ta-ja-ra-ganas i n
illustrated by Pińgala. t h e t h i r d foot a n d t h e rest like U p a s t h i t a p r a c u p i t a .
6. P u s p i t ā g r ā h a s Na-na-ra-ya-ganas i n o d d feet a n d N a -
9. I f t h e r e a r e o d d s y l l a b l e s o r o d d feet like f i v e o r six i n
ja-ja-ra-ganas and Guru in even feet. A p a r a v a k t r a is called
a metre, it is known as Gāthā like ' D a ś a d h a r m a m ' ( M b h 5.
Vaitālīya and Puspitāgrā is called Aupacchandasika.
33. 82).
7. V ā ń m a t ī h a s Ra-ja-ra-ya-ganas in o d d feet a n d J a - r a -
j a - r a - g a n a s a n d G u r u s i n e v e n feet.
620 Garuda Purāna
1.213.18 621

CHAPTER TWO HUNDRED AND TWELVE

5. T r u t h f u l n e s s , gifts, s y m p a t h y , n o n c o v e t o u s n e s s , learn­
i n g , sacrifice, w o r s h i p a n d restraint a r e the e i g h t holy charac­
Prosody
teristics o f t h e v i r t u o u s .
Sūta said : T h e brilliant sense organs of the virtuous and their
physical bodies never get tainted w i t h sin like t h e l o t u s w i t h
1. In Prastāra first all G u r u s should be n o t e d down-.
water.
T h e n L a g h u should be noted d o w n below the first Guru and the
7. F o r all castes virtuous actions are very important;
rest s h o u l d b e d o n e a s b e f o r e . I n N a s t a L a g h u s h o u l d b e w r i t t e n
truthfulness, sacrifice, austerities and gifts a r e t h e symbols of
for e v e n n u m b e r s a n d G u r u s h o u l d b e w r i t t e n for o d d n u m b e r s .
Dharma.
The same holds g o o d about the half of numbers.
8-9. N o t t a k i n g b a c k w h a t i s g i v e n , gifts, s t u d y o f V e d a s ,
2. In Uddistaka upon each Varna numbers beginning
a u s t e r i t i e s , l e a r n i n g w e a l t h , p e n a n c e , valour, nobility o f birth,
from o n e s h o u l d b e w r i t t e n r e s p e c t i v e l y m u l t i p l i e d b y t w o . T h e
health, annihilation of worldly bondage, happiness, knowledge
numbers of L a g h u should be added and then one should again'
—all these result from Dharma. One gets s a l v a t i o n d u e t o
be added.
knowledge.
3-5. [ B e i n g n o t c l e a r are left u n t r a n s l a t e d ]
10. Sacrifices, study of V e d a s and gifts i n a c c o r d a n c e
with the instructions in the Śāstras constitute the c o m m o n
virtue of Brāhmanas, Ksatriyas and Vaiśyas.
11. S a g e s say that presiding over others' sacrifices,
teaching of Vedas and acceptance of Pratigraha ( m o n e y gifts
e t c . ) c o n s t i t u t e t h e e x t r a a c t i v i t y o f t h e h i g h e s t class.
CHAPTER TWO HUNDRED AND THIRTEEN
12. The duty of the kings is to live with w e a p o n s and
protect all living beings. R e a r i n g of cattle, agriculture, trading
Dharma-Śāstra
a n d business a r e t h e w a y s o f s u s t e n a n c e for Vais'yas.
13. The duty of the Śūdra i s t o serve all o t h e r t w i c e -
Sūta said :
born people. T h e duty of a student is residence in the precept­
1. T h e conduct of Brahmins and others which Brahma or's house, maintenance o f t h e sacrificial f i r e a n d self-study
h e a r d from H a r i a n d e x p l a i n e d t o V y ā s a , I shall e x p l a i n t o y o u , of Vedas.
O Śaunaka.
14. T h e student must have three ablutions every day,
2. After k n o w i n g fully t h e V e d i c T e x t s a n d Smrti T e x t s t a k i n g a l m s , a n d l i v i n g i n t h e h o u s e o f t h e G u r u till h i s d e a t h .
o n e shall p e r f o r m w h a t is enjoined in the V e d a s . If that is not While yet a student he must wear m e k h a l a s (girdles of K u ś a
possible one shall do w h a t is m e n t i o n e d in the Smrti texts. grass) m a t t e d h a i r o r s h a v e off t h e h a i r e n t i r e l y .
3. If he is unable to perform e v e n t h a t a n i n t e l l i g e n t 15-16. T h e d u t i e s o f a h o u s e h o l d e r are the maintenance
m a n shall perform a c t s o f g o o d c o n d u c t . Śruti a n d S m r t i a r e t h e of Agnihotra, practice of hereditary duties, indulgence in sexual
t w o e y e s o f B r a h m i n s for t h e p r o p e r u n d e r s t a n d i n g o f d u t i e s . inter-course with only his wife a v o i d i n g t h e Parva days, the
4; W h a t i s m e n t i o n e d i n t h e Śruti i s t h e g r e a t e s t v i r t u e ; worship of Gods, manes and guests and the grasping of the
the n e x t o n e is w h a t is m e n t i o n e d in the Smrti texts. Activities i m p o r t o f Śrutis a n d S m r t i s .
of the virtuous are the next ones. All t h e t h r e e a r e e t e r n a l 17-18. T h e duties of a V a n a v ā s i n (in the stage of Retire­
virtues. m e n t ) are : conquest of senses, maintenance of Agnihotra,
wearing o f deer-skin l y i n g on the bare ground, residence in a
622 Garuda Purāna 1.213.41 623

secluded spot, l i v i n g o n milk, b u l b o u s roots, fruits a n d N ī v ā r a twice with the earth. This is the purificatory wash after
grains, avoidance of prohibited activities, thrice ablutions, passing urine.
c o n t i n u a n c e o f rites a n d w o r s h i p o f g o d s a n d g u e s t s . 31. After p a s s i n g stools, the penis must be cleaned w i t h
19-21. T h e duties of a Parivrāt (complete renouncer) earth once, the anus three times, the left p a l m ten times and
A v o i d a n c e o f all w o r l d l y enterprises, b e g g i n g o f a l m s , r e s i d e n c e t h e feet t e n t i m e s ( e a c h foot f i v e t i m e s ) . B o t h the hands must
a t t h e roots o f trees, n o n - a c c e p t a n c e o f a n y gift w h a t s o e v e r , be cleaned with the earth then seven times.
n o n injury t o others, e q u a l i t y o f v i s i o n t o w a r d s all l i v i n g b e i n g s , 32. T h e first application of the earth must be half a
bearing of both pleasant and unpleasant, viewing of happiness handful. T h e s e c o n d a n d third o n e s h a l f o f t h e previous.
a n d sorrow e q u a l l y , p u r i t y i n t e r n a l l y a n d e x t e r n a l l y , restraint 33. He w h o is unable to urinate or e v a c u a t e in a sitting
on speech, contemplation, c u r b i n g o f all sense organs, per­ p o s t u r e n e e d d o o n l y h a l f o f this purificatory p r o c e s s .
petual grasping of the fundamental p r i n c i p l e o f life a n d a p u r e 34. The purificatory process during the night is either
volition. half or one-fourth of the foregoing. T h i s e l a b o r a t e process i s for
22. T h e c o m m o n c h a r a c t e r i s t i c s o f all w a l k s and stages the hale and hearty. T h e sick m a n c a n d o a s suits h i s s t r e n g t h .
o f life a r e n o n - v i o l e n c e , truthful a n d pleasing words, truthful­ 35. T h e t w e l v e t y p e s o f dirt from h u m a n b o d y a r e — F a t ,
ness a n d purity, f o r g i v e n e s s a n d m e r c y . s e m e n , b l o o d , m a r r o w , saliva, faeces, urine, ear wax, p h l e g m ,
23. T h o s e w h o strictly a d h e r e t o t h e s e injunctions attain tears, grit i n t h e e y e s a n d s w e a t .
the greatest goal. I shall n o w e x p l a i n t h e d u t i e s of a h o u s e ­ 36. Purificatory p r o c e s s i s t o b e c o n t i n u e d till full p u r i t y
h o l d e r from g e t t i n g u p i n t h e m o r n i n g t o g o i n g t o b e d a t n i g h t . is achieved. There is no limit to the number of times of t h e
24. He must get up in the Brahma Muhūrta (An hour cleansing process.
a n d a h a l f before d a w n ) T h i n k a b o u t his D h a r m a and Artha. 37. Purification is twofold—the external and the inter­
By the end of the night be must finish answering calls of nature nal. T h e external purification is w i t h earth a n d water. Purity
a n d purify h i m s e l f i n m i n d a n d body. o f feelings a n d v o l i t i o n i s t h e i n t e r n a l c l e a n s i n g .
25. H e m u s t c l e a n his t e e t h , t a k e his b a t h a n d perform 38. He shall perform Acamana three times, then he
S a n d h y ā prayers. must w i p e his face t w i c e . After rubbing with the root of t h e

26. Evacuation of the bowels and urination during the t h u m b the m o u t h shall be touched thrice.

d a y must be d o n e sitting facing the north. During the nights 39. T h e nostril s h a l l b e r u b b e d w i t h t h e t h u m b a n d t h e
b y s i t t i n g f a c i n g t h e s o u t h . A t dusk and dawn he must do as index finger. Eyes and ears m u s t b e t o u c h e d frequently w i t h
during the day. the ring finger and the t h u m b .
27. In shade, darkness, during night or day, if there 40. The navel shall be rubbed with the little f i n g e r
i s a n y c o m m o t i o n e n d a n g e r i n g life, a brahmin can sit facing a n d the t h u m b and the chest with the palm. The head must
lany q u a r t e r c o n v e n i e n t , w h i l e p a s s i n g u r i n e o r s t o o l s . b e t o u c h e d w i t h all t h e f i n g e r s . T h e a r m s shall b e r u b b e d w i t h
28. N e i t h e r faeces n o r u r i n e shall be passed on cowdung, t h e tips.
b u r n i n g c h a r c o a l , a n t h i l l , a p l o u g h e d f i e l d , pure" w a t e r , and
41. By taking the Acamanas the brahmin propitiates
under way side trees.
Rks, Yajus and Sāmans. By wiping off t w i c e he pleases
29. E a r t h for purificatory purposes, shall n o t be taken
Atharvāńgiras and Sanmukha.
from u n d e r w a t e r , t e m p l e s , a n t h i l l s , rat holes, faeces of others,
42. He propitiates Itihāsas, Purānas and the six V e d ā ń -
o r from b u r n i n g g h ā t a s .
gas. By touching the m o u t h he propitiates the E t h e r , nostrils
30. The penis must be cleaned once with earth. The
— t h e V ā y u , e y e s — t h e sun, a n d t h e e a r s — t h e q u a r t e r s .
left h a n d must be c l e a n e d t w i c e w i t h e a r t h a n d b o t h t h e feet
 1.213.67 625
€24 Garuda Purāna
56-58. W h i l e t a k i n g b a t h h e shall r e c i t e this M a n t r a —
43. B y t o u c h i n g the n a v e l h e p r o p i t i a t e s t h e P r ā n a g r a n - *'I a m t a k i n g m y b a t h a s i t w e r e i n the G a n g e s t o remove ten
this and touching the heart he propitiates the B r a h m a n ; the sins of mine viz.—(1) S i n of n o t g i v i n g a gift on d a y s w h e n
h e a d — R u d r a a n d t h e t u f t — t h e sages. m o o n e n t e r s H a s t a star, o n t h e t e n t h d a y i n t h e b r i g h t half of
44-45. By touching the arms Y a m a , Indra, Varuna, the m o n t h of J y e s t h a and ten other auspicious occasions, (2)
K u b e r a , V a s u d h ā a n d A n a l a are p r o p i t i a t e d . By washing his d o i n g f o r b i d d e n things, ( 3 ) v i o l e n c e , (4) c o m m i t t i n g a d u l t e r y ,
feet h e pleases V i s n u a n d b y w a s h i n g h a n d s h e p l e a s e s I n d r a a n d (5) s p e a k i n g harsh w o r d s , (6) u t t e r i n g falsehood, ( 7 ) s c a n d a ­
V i s n u ; by touching the joints of fingers he pleases Agni, Vāyu, lising w o r d s , (8) n o n s e n s i c a l words, (9) coveting another
Sūrya, Indu and the mountains. T h e lines in the palms man's wealth ( 1 0 ) w i s h i n g evil o f o t h e r s . "
r e p r e s e n t the rivers, G a ń g ā , e t c . 59. T h u s I h a v e e x p l a i n e d briefly the process o f a b l u t i o n
46. Early in the morning after d u l y p e r f o r m i n g Ś a u c a of a h o u s e h o l d e r a n d a V ā n a p r a s t h a (a m a n w h o retires from
h e m u s t c l e a n his t e e t h a n d t a k e his b a t h . life).
47. A m a n b e c o m e s i m p u r e i f the m o u t h i s n o t washed 60. A Yati (or an a s c e t i c ) takes three b a t h s d u r i n g t h e
after the n i g h t . H e n c e , a m a n m u s t c l e a n s e his t e e t h carefully. d a y , but a s t u d e n t ( B r a h m a c ā r i n ) o n l y once. Whenever one
takes bath, one shall invoke holy rivers after performing
48-49. Twigs of Kadamba, Bilva, Khadira, Karavīra,
1 A c a m a n a and meditating on eternal Hari.
V a t a , Arjuna, Yūthī, Brhatī, Jātī, K a r a ñ j a , A r k a , A t i m u k t a k a ,
61. There are three a n d half crores o f d e m o n s n a m e d
Jambū, Madhūka, Apāmārga, Śirīsa, Udumbara and Asana
Mandehas. These w i c k e d spirits desire t o s w a l l o w t h e rising
are g o o d t o o t h b r u s h e s . T r e e s e x u d i n g milk j u i c e s , a n d t h o r n y
sun.
trees are v e r y g o o d for c l e a n s i n g t e e t h .
62. These demons can b e b u r n t b y m e a n s o f the w a t e r
50. P u n g e n t , bitter a n d a s t r i n g e n t t w i g s i n c r e a s e w e a l t h ,
sanctified b y M a n t r a s w h i c h a c t a s f i r e . H e n c e , h e w h o d o e s
health and happiness. After c l e a n s i n g the t e e t h , t h e t w i g m u s t
not perform S a n d h y ā prayers a c t u a l l y c o m m i t s t h e m u r d e r o f
b e cast off i n a pure p l a c e . He must t h e n perform Ā c a m a n a .
t h e sun.
51. O n n e w m o o n days, t h e sixth d a y a n d t h e n i n t h d a y 63. The junction of night and day is called Sandhyā.
a n d the f i r s t d a y o f t h e l u n a r fortnight, t w i g s m u s t b e avoided. Its d u r a t i o n is for t w o N ā d i k ā s till the a p p e a r a n c e of t h e s u n or
O n S u n d a y s t o o t h e y shall b e a v o i d e d . t h e stars.
52. I f t h e t w i g s are n o t u s e d the c l e a n s i n g c a n b e d o n e 64. At t h e e n d o f the S a n d h y ā prayers sacrificial offer­
by gargling with water twelve times. ings o f b u t t e r m u s t b e m a d e personally. What is acquired by
53. By taking bath early in the m o r n i n g h e achieves performing H o m a , by him, cannot be acquired by performing
v i s i b l e a n d invisible m e r i t s . A person w h o regularly bathes in it t h r o u g h others.
the m o r n i n g a n d purifies himself deserves the performance of 65. A Homa done through a Rtvik, P r e c e p t o r , o n e ' s
Japa, etc. o w n s o n , brother, n e p h e w o r t h e V i t p a t i ( t h e k i n g o r the l e a d e r
54. A man with many pores all over his b o d y e x u d e s of s o c i e t y ) is as g o o d as a H o m a p e r f o r m e d by oneself.
dirt a l w a y s b y d a y a n d b y n i g h t . H e i s e x t r e m e l y dirty. The 66. The Gārhapatya fire is Brahma, the Daksina fire is
m o r n i n g b a t h purifies h i m . Śiva and the Ahavanīya fire is Visnu; Kumāra (Lord
55. Like a dip in t h e h o l y G a n g e s t h e m o r n i n g ablu­ K ā r t t i k e y a ) is t r u t h personified.
t i o n s g i v e pleasures t o t h e m i n d , increase b e a u t y a n d fortune 67. After the t i m e l y p e r f o r m a n c e o f H o m a t h e brahmin
a n d r e m o v e sorrow a n d misery. shall recite the M a n t r a s pertaining to the sun. T h e n w i t h his

1. Jasminum aurialetum.
 1.213.91 627
626 Garuda Purāna

1 and specially invited guests. The sacrificial fire must be

m i n d fully concentrated he must repeat t h e Sāvitrī and 1
included among them as worthy of "mg nourished and
Pranava Mantras.
nurtured.
68. There is absolutely n o d a n g e r for t h e p e r s o n w h o
81. I t i s t h e d u t y o f e v e r y o n e t o sustain t h e dependants
p e r p e t u a l l y r e p e a t s the P r a n a v a , the seven Vyāhrtis and the
Sāvitrī M a n t r a c o n s i s t i n g o f three m e t r i c a l feet. by every means. H i s i s t h e true life w h o l o o k s after m a n y .

. 69. If a m a n repeats t h e G ā y a t r ī
1
e v e r y d a y after g e t t i n g 82. O t h e r persons w h o f i l l their o w n bellies are a s g o o d

u p e a r l y i n t h e m o r n i n g h e w i l l n e v e r b e t a i n t e d b y sin like t h e as dead, t h o u g h they live. E v e n a d o g fills its b e l l y .

l e a f o f t h e lotus b y d r o p s o f w a t e r . 83. I t i s from t h e a c c u m u l a t e d and flourishing wealth
70. The auspicious goddess Gāyatrī is described w h i t e that all activities (sacred or p r o f a n e ) e m e r g e e v e n a s rivers
complexioned, wearing silk garments a n d h a v i n g t h e rosary o r i g i n a t e from m o u n t a i n s .
g a r l a n d of Aksasūtra. S h e is s e a t e d in a lotus. 84. The earth, the m i n e of all precious gems, grains,
71-72. T h e D e v a s desirous o f s e e i n g t h e g o d d e s s s e a t e d c a t t l e , w o m e n f o l k all these can be termed wealth inasmuch
i n t h e m i d s t o f solar z o n e i n t h e B r a h m a l o k a i n v o k e d H e r w i t h a s t h e y serve t h e p u r p o s e o f w e a l t h .
2
the Yajus Mantras 'Tejosi' e t c . [ T h o u art t h e l i g h t ] . The 85. When there is no danger threatening, a brahmin
b r a h m i n t o o shall i n v o k e H e r w i t h t h e s a m e Mantra and after must maintain himself by choosing such a profession as does
b o w i n g t o H e r h e shall d i s c h a r g e H e r ( m y s t i c a l l y ) . n o t e n t a n g l e h i m i n injury o r h a r m t o a n y l i v i n g b e i n g ; i f t h a t
73. T h e w o r s h i p o f all d e i t i e s m u s t b e p e r f o r m e d i n the i s n o t possible, t h e least form o f injury i s t o b e p e r p e t r a t e d .
forenoon itself. There is no deity greater than Visnu and
86. The wealth of a brahmin is of three types the
hence, He must be worshipped always.
white, the black a n d t h e v a r i e g a t e d , e a c h a g a i n classified i n t o
74-75. An intelligent devotee shall not differentiate
seven sub-divisions.
a m o n g Brahma, Visnu and Śiva. T h e r e are e i g h t v e r y auspi­
87. The w e a l t h of others irrespective of their caste is of
c i o u s things i n this w o r l d : — b r a h m i n s , c o w , f i r e , g o l d , butter,
three types: the inherited, the wealth given out of love and the
the s u n , water and eighth the king. H e n c e , e v e r y o n e shall
w e a l t h a c q u i r e d t h r o u g h t h e w i f e (as d o w r y , e t c ) .
view, w o r s h i p a n d g o r o u n d t h e s e a l w a y s .
88. The special wealth of a brahmin is of three types
76. The practice of V e d a s is in five ways : Reading
t h a t e a r n e d a s fees for officiating i n sacrifices, t h e fees r e c e i v e d :
them, understanding them, transcribing them, deliberating over
for t e a c h i n g a n d t h e gift r e c e i v e d from g o o d p e o p l e .
their i m p o r t a n d t e a c h i n g t h e m t o d i s c i p l e s .
77. Those who write the meanings of vedic passages, 89. T h e special wealth of a Ksatriya is mentiond to be
t h e Yajñaśāstras and the Dharmaśāstras for r e m u n e r a t i o n for of three types : — t h e pure wealth acquired by w a y of revenue,
t h e sake o f o t h e r s w i l l o b t a i n t h e fruits o f v e d i c p r a c t i c e . the fines r e a l i s e d a n d all that which i s s e i z e d after v i c t o r y i n
78. He who g i v e s t o others m a n u s c r i p t s o f I t i h ā s a s a n d battle.
Purānas is twice blessed with the m e r i t of m a k i n g a gift of 90. T h e special wealth of a Vaiśya is also of three t y p e s : —
Vedas. t h a t a c q u i r e d t h r o u g h a g r i c u l t u r a l a c t i v i t i e s , t h a t r e c e i v e d from
79-80. I n t h e third part o f t h e d a y o n e s h a l l b e e n g a g e d cattle and cattle products and that from t r a d i n g a c t i v i t i e s .
in earning the wherewithals for the sake of maintaining T h a t of a Śūdra is the w e a l t h he acquires due to the favour of
the dependants. The dependants are :—mother, father, the other people.
preceptor, brother, p o o r p e o p l e w h o s e e k refuge, c a s u a l visitors 91. Usury, agriculture and trading activities c a n be pur­
1. Gāyatri R V . 3.62.10; V S . 3.35. sued by a brahmin. D o i n g these himself in times of danger (i.e..
2. V S . 1.31; T S . 1.1.10.3
€28 Gafuda Purāna 1.213.113 629

when no other source is available) a b r a h m i n is not tainted by 104. A m a n desiring to worship gods and guests m a y e v e n
sin. forcibly t a k e w e a l t h from his p r e c e p t o r . H e n c e , o n e s h a l l a c c e p t
92. M a n y means of livelihood have been enumerated by from a n y w h e r e anything that makes them ( g o d s a n d guests)
sages. A m o n g t h e m all u s u r y y i e l d s t h e m o s t profit. contented.
93. In the pursuit of agriculture there are dangers due 105. A meritorious brahmin with few blemishes can
to drought, due to king's tyrannical activities and due to a c c e p t gifts from g o o d o r b a d people. A man who is utterly
rodents. B u t i n usury n o n e o f t h e s e c a u s e s a n y risk. devoid o f g o o d q u a l i t i e s sinks i n sin i f h e a c c e p t s gifts.
94. Prosperity does not subside even in bright half or 106. Thus (in the third part of the d a y ) a brahmin m a y
dark half, n i g h t or d a y , summer, r a i n s or winter. pursue any of the a b o v e mentioned activities for the sake of
95. The prosperity achieved by those who thrive on sustenance. But immediately thereafter he must perform
m e r c h a n d i s e b y g o i n g t o different c o u n t r i e s c a n b e realised b y e x p i a t o r y rites.
a m a n practising usury staying at h o m e . 107. I n t h e fourth p a r t o f t h e d a y h e must keep ready
96. Gaining m u c h (in usury) he must propitiate the clods of earth for t h e a b l u t i o n a s w e l l a s g i n g e l l y seeds, K u ś a
manes, the gods and the Brahmins. Propitiated thus, they grass a n d f l o w e r s . T h e b a t h m u s t b e t a k e n i n n a t u r a l w a t e r .
quell t h e e v i l effects (of u s u r y ) undoubtedly. 108. Baths are o f eight t y p e s : ( 1 ) the daily bath, ( 2 ) b a t h
97-99. A usurer w h o d o n a t e s c l o t h , c o w , g o l d , e t c , a n d on special o c c a s i o n , ( 3 ) b a t h for t h e r e a l i s a t i o n o f desires, ( 4 )
b r a h m i n p r a c t i s i n g as a h u s b a n d m a n g e t s a b s o l v e d from t h e inci­ bath as an a n c i l l a r y for a sacred rite, ( 5 ) b a t h for r e m o v a l of
d e n t a l sin b y m a k i n g gifts o f drink a n d food, v e h i c l e s , beds or dirt, (6) r u b b i n g a n d s c r a b b i n g , ( 7 ) Ā c a m a n a a n d ( 8 ) p l u n g i n g
seats and handing over twenty heads of cattle or a hundred i n t o a river.
p i e c e s o f g o l d t o the k i n g . O n e fourth, h e s h o u l d k e e p a s r e s e r v e ; 109. A man who has not t a k e n his b a t h is unfit for
b y half, h e s h o u l d s u s t a i n h i m s e l f a n d b y o n e fourth h e s h o u l d p e r f o r m i n g J a p a s , sacrificial offerings, e t c . T h e m o r n i n g b a t h i s
i n c r e a s e the c a p i t a l . for t h a t p u r p o s e . It is called the N i t y a Snāna ( t h e daily b a t h ) .
100. ( T h u s inbrief) t h e r e are t e n main ways o f suste­ 110. The Naimittika Snāna (or the bath on special
nance, viz:—learning, arts a n d crafts, salaried profession, s e r v i c e o c c a s i o n s ) i s t h e b a t h t a k e n t o w i p e off t h e i m p u r i t y o n a c c o u n t
r e n d e r e d t o rich p e o p l e , c a t t l e b r e e d i n g , t r a d i n g a c t i v i t i e s , agri­ of t o u c h i n g a C ā n d ā l a , c o r p s e , faeces, e t c . or a w o m a n in h e r
culture, brokerage and liaispn activities, begging alms and menses.
usury. — 111. The Kāmya Snāna (bath for the realisation of
desires) i s t h e b a t h t a k e n i n h o l y rivers, e t c . , w h e n t h e m o o n e n t e r s
101. W e a l t h a c c u m u l a t e d b y b r a h m i n s b y a c c e p t i n g gifts,
P u s y a star a n d o n similar occasions in accordance with the
by Ksatriyas acquired through weapons, by Vaiśyas earned
instructions of an astrologer. A man free f r o m s u c h desires
through lawful means and by Śūdras by serving others—that
n e e d n o t t a k e this b a t h .
wealth is (honourable).
112. The Kriyāńga Snāna (bath as an a n c i l l a r y rite i n
102. The commendable possessions of a brahmin : — a
the course of a religious c e r e m o n y ) is the b a t h taken by a m a n
river w i t h p l e n t y of water, vegetables and leaves, sacrificial
on the occasion of worships o f g o d s a n d g u e s t s for t h e recital
twigs and K u ś a grass, t h e sacrificial f i r e a n d t h e r e v e r b e r a t i n g
of special Mantras.
sounds of V e d i c mantras.
113. Malāpakarsana Snāna is the bath t a k e n for the
103. There is no h a r m i n a c c e p t i n g a n u n s o l i c i t e d gift. removal of bodily impurities a n d n o t for a n y o t h e r p u r p o s e . It
Cods c o n s i d e r i t o n par with the nectar. H e n c e , it should not can be taken in ordinary tanks, n a t u r a l p u d d l e s , h o l y tanks,
be refused. / . rivers, e t c .
/ u Aft #

of of
/" - i I . rtlJ*
630 Garuda Purāna
1.213.138 631

i 14. This bath is only a natural activity of a m a n . T h e

Visnu especially on t h e e l e v e n t h d a y o f t h e l u n a r fortnight. A
waters m a k e the b o d y clean and if it is taken in waters special
person desiring prosperity shall always take bath with the
m e r i t s also d o a c c r u e .
Amalaka fruits.
115. Mārjana or rubbing and wiping the body with
1 2 6 . D i s t r e s s , fame, s h o r t a g e o f life, w e a l t h , d e a t h , h e a l t h
water repeating Mārjana mantra removes sin q u i c k l y . The
a n d a c h i e v e m e n t o f all desires are t h e effects o f t a k i n g oil bath
Nitya, Naimittika, Kriyāñga and Malāpakarsana b a t h s are t o
o n t h e s e v e n d a y s from S u n d a y t o S a t u r d a y r e s p e c t i v e l y .
be performed in hot or cold w a t e r in case there is no h o l y tank
127. A p e r s o n w h o o b s e r v e s fast, a p e r s o n o b s e r v i n g rites
or river n e a r b y .
a n d a person w h o has got his h a i r cropped by a barber shall
116. W a t e r t a k e n o u t (from w e l l ) i s b e t t e r t h a n surface
n o t t a k e oil b a t h . H e w i l l b e b l e s s e d b y t h e G o d d e s s o f F o r t u n e
water; still b e t t e r i s t h e w a t e r from springs a n d f o u n t a i n s ; still i f h e d o e s n o t t o u c h oil.
b e t t e r i s t h e l a k e w a t e r a n d still b e t t e r i s t h e river w a t e r . 128. After p e r f o r m i n g t h e b a t h (in the m a n n e r mention­
117. The water in a holy place i s still b e t t e r and the ed before), the devotee shall perform T a r p a n a t o t h e m a n e s ,
Ganges w a t e r i s t h e h o l i e s t o f all. T h e G a ń g ā w a t e r removes gods and human beings. Standing in water navel-deep he
all sins c o m m i t t e d till d e a t h . shall raise his h e a d u p a n d c o n t e m p l a t e o n t h e m a n e s , e t c .
118. T h e G a n g e s water is better than the water in G a y ā
129. "May my manes come and accept m y handful
or K u r u k s e t r a . It is t h e h o l i e s t .
w a t e r l i b a t i o n . " S a y i n g this h e shall offer t h r e e h a n d f u l s e a c h o f
119. Baths in the n i g h t are r e c o m m e n d e d o n t h e o c c a ­ l i b a t i o n t o w a r d s t h e sky a n d t o w a r d s h i s r i g h t s i d e .
sions o f b i r t h o f a son, t h e s p e c i a l c o n j u n c t i o n s o f planets and
130. After w e a r i n g d r y c l o t h e s a n d s i t t i n g o n a d r y p l a c e
stars, t h e transit o f t h e s u n from o n e z o d i a c a l s i g n to another
w h e r e K u ś a grass h a s b e e n s p r e a d , t h e d e v o t e e c o n s c i o u s o f t h e
and a t t h e sight o f R ā h u (i.e. during lunar eclipse) and not
r u l e s s h a l l p e r f o r m T a r p a n a a n d n e v e r in a vessel.
otherwise.
131-133. ' W h a t e v e r i s cruel and impure i n this w a t e r
120. T h e bath early in the morning, at d a w n or imme­
t h a t h a s n o t s u b s i d e d s o far shall b e r e m o v e d b y this', reciting
d i a t e l y after sunrise removes e v e n M a h ā p ā t a k a s ( d e a d l y sins)
this M a n t r a h e shall t a k e w a t e r i n his left h a n d a n d sprinkle i t
s i n c e it is on a p a r w i t h t h e P r ā j ā p a t y a rite.
towards the south west. T h i s will ward off t h e malignant
121. A person who takes e a r l y m o r n i n g b a t h r e g u l a r l y
demons.
for a y e a r w i t h g r e a t faith a c q u i r e s t h e m e r i t a c c r u i n g f r o m the
p e r f o r m a n c e o f P r ā j ā p a t y a for t w e l v e y e a r s . 134-136. ' M a y Indra, Varuna, Brhaspati, Savitr, Bhaga,
a n d t h e sages S a n a k a a n d o t h e r s sanctify m e a n d q u e l l t h e sins
122. H e w h o w i s h e s for w o r l d l y e n j o y m e n t as expansive
c o m m i t t e d by me by words, mind, b o d y or acting and the sins
a s t h e m o o n a n d t h e s u n shall r e g u l a r l y t a k e t h e e a r l y m o r n i n g
due to taking prohibited food, a n d a c c e p t a n c e o f gifts from
bath for t h e t w o m o n t h s M ā g h a and Phālguna (Mid-Jan. to
s i n n e r s a n d l e t e v e r y t h i n g i n t h e w o r l d from Brahma to a blade
Mid-March).
o f grass b e p l e a s e d ' , s a y i n g this h e shall s p r i n k l e t h r e e h a n d f u l s
123. He w h o takes the early m o r n i n g bath and takes
of water. This is Samksepatarpana (Tarpana in brief).
o n l y H a v i s y a food i n t h e m o n t h o f M ā g h a q u e l l s all cruel sins
137. He shall t h e n worship gods without having any
within a month.
distinction among B r a h m a and others w i t h t h e M a n t r a s per­
124. I f t h e d e v o t e e takes t h e b a t h r e c a l l i n g a n y o n e , h i s
taining to Brahma, Visnu, Rudra, Savitr and Mitrā-Varuna.
m o t h e r , father, b r o t h e r , friend or p r e c e p t o r he s h a l l receive a
138. He shall bow to all D e v a s w i t h their respective
twelfth of his merit.
M a n t r a s and p l a c e f l o w e r offerings s e p a r a t e l y for t h e m s a y i n g
125. Amalaka ( E m l y l i c M y r o b a l a m ) fruits a p p e a l t o L o r d
'Namah'.
 632 Garuda Purāna
1.214.2 633
139-140. He shall worship Visnu w h o incorporates in
H i m s e l f all the deities a n d also Bhāskara (the sun). He w h o 151. T h e sumptuous food rice, etc of a b r a h m i n is on a
offers flowers or water reciting the Purusa Sūkta Mantra par w i t h n e c t a r ; t h a t of a K s a t r i y a is like m i l k ; t h a t of a V a i ś y a
has actually worshipped the w h o l e world, the movable as well is real food a n d t h a t of a Ś ū d r a is l i k e b l o o d .
as the i m m o v a b l e . T h e d e v o t e e shall w o r s h i p J a n ā r d a n a w i t h 152. G o d d e s s o f F o r t u n e a n d w e a l t h resides in the place
other Tāntrika Mantras too. w h e r e p e o p l e o b s e r v e fast o n n e w m o o n d a y for a t l e a s t a year.
141. Arghya offering m u s t b e m a d e a t first. T h e a p p l i ­ 153. The Gārhapatya fire is located in the belly; the
c a t i o n o f u n g u e n t s , offerings o f f l o w e r s , i n c e n s e s a n d the fruits D a k s i n a f i r e i s l o c a t e d i n t h e b a c k ; t h e Ahavanīya f i r e i s l o c a t ­
a s N a i v e d y a m u s t b e p e r f o r m e d i n d u e order. ed in the mouth and the Satya fire a l o n g w i t h all others i s
142. T h e M ā r j a n a a n d A c a m a n a types o f Snāna is only located in the head.
with water inside the house. T h e water is invoked with 154. He w h o understands the five types of fires is called
Mantras and h o l y w a t e r s are psychically invoked with the Ahitāgni. T h e b o d y , t h e w a t e r , t h e S o m a all t h e s e a r e differ­
A g h a m a r s a n a Sūkta. E v e r y d a y this m u s t b e d o n e thrice. e n t t y p e s o f food.
143. T h e procedure of bath has been laid d o w n thus by 155-156. The Prāna, t h e f i r e , a n d t h e Sun—these three
g r e a t m e n . W h i l e t a k i n g b a t h B r a h m i n s , K s a t r i y a s a n d Vais'yas are the selfsame enjoyers. R e c i t i n g t h e M a n t r a , " L e t food b e
h a v e to r e p e a t M a n t r a s . A Ś u d r a has to observe silence during for m y s t r e n g t h . L e t there b e h a p p i n e s s t o t h e earth, to the
bath and perform N a m a s k ā r a also silently. waters, to the fire, to the wind ahd to m e a l s o after t h e food
144. Teaching of Vedas is called Brahmayajña; T a r p a n a has been digested fully." H a v i n g rubbed belly with the hand
is called Pitryajña; performance of Homa is Devayajña; the betel leaf should be chewed.
offering of o b l a t i o n s is B h ū t a y a j ñ a a n d t h e h o s p i t a l i t y to guests 157-159. T h e sixth a n d s e v e n t h parts o f t h e d a y shall b e
is N r y a j ñ a . s p e n t listening t o I t i h ā s a s , Purānas etc. a t t e n t i v e l y . T h e n after
145-146. If t h e s e r e l i g i o u s rites are p e r f o r m e d in a c o w - t a k i n g b a t h t h e e v e n i n g p r a y e r s s h o u l d b e offered. T h u s I h a v e
shed, tenfold merits accrue; if performed in the chamber of m e n t i o n e d t h e d a i l y rites, O b r a h m i n . He w h o reads this or
sacrificial f i r e h u n d r e d f o l d m e r i t s a c c r u e ; i f p e r f o r m e d i n the hears it will attain heaven. Keśava is the a u t h o r o f all t h e s e
abode and presence of enlightened persons t h o u s a n d f o l d m e r i t s rules o f c o n d u c t .
accrue; if performed in holy places hundred thousandfold
merits accrue; if performed in temples crorefold merits accrue
a n d i f p e r f o r m e d i n t h e p r e s e n c e o f V i s n u e n d l e s s merits a c c r u e .
147. I n t h e f i f t h part of the day m a n must distribute
foodstuffs a m o n g t h e Pitrs, g o d s , h u m a n b e i n g s a n d insects. CHAPTER TWO HUNDRED AND FOURTEEN
148. He w h o f i r s t g i v e s e x c e l l e n t food t o a b r a h m i n a n d
t h e n shares his food with friends a t t a i n s S v a r g a (Heaven). Dharmaśāstra
H e n c e , o n e m u s t m a k e gifts o f food.
149. One should take s w e e t t h i n g s f i r s t . S a v o u r i e s a n d Brahma said:
cooked rice m u s t be taken i n t h e m i d d l e . P u n g e n t , bitter a n d 1-2. N o w , I shall e x p l a i n t h e rules a n d rites r e g a r d i n g
a s t r i n g e n t t h i n g s m u s t b e t a k e n i n the e n d w i t h w a t e r a n d m i l k . b a t h s i n c e all o t h e r rites are b a s e d o n b a t h . The person who
150. D u r i n g nights, green vegetables must be completely w i s h e s t o t a k e b a t h shall b r i n g e a r t h , cowdung, gingelly seeds,
or to a g r e a t d e g r e e a b j u r e d . N e v e r s h o u l d a m a n take a food K u ś a grass a n d fragrant f l o w e r s a t the time of bath. He must
stuff e x c l u s i v e l y o f o n e taste. \ ^ place all o f t h e m o n the bank in a secluded place along
with the scented water.
 634 Garuda Purāna
1.214.39 635

3-8. T h e e a r t h a n d the c o w d u n g s h o u l d be divided into

22. T h e f i r s t d i p a n d t h e last d i p s h o u l d b e a c c o m p a n i e d
t h r e e parts. W i t h w a t e r a n d e a r t h h e s h o u l d w a s h his h a n d s a n d
by the repetition of Pranava, the seven Vyāhrtis and the
feet. W i t h t h e s a c r e d ' t h r e a d w o r n a s u s u a l ( U p a v ī t ī ) a n d t h e tuft
Gāyatrī.
t i e d h e s h o u l d perform Acamana s i l e n t l y w i t h the m a n t r a " O m
1
23. The Mārjana should be done inside water. T h e
ururh h i rājā V a r u n o Varunāya namah" he must propitiate 1
Aghamarsana mantra should be repeated thrice.
the water and circumambulate. W i t h the Rk mantra " O m ye te
2
24. Other Mantras that he remembers correctly can be
ś a t a m — svarkāh s v ā h ā " h e m u s t whirl t h e w a t e r all r o u n d .
3
repeated with great devotion and concentration.
W i t h the Rk " O m sumitriyā na .... yañca vayam dvismah"
25. He can repeat Pranava and Gāyatrī a s m a n y times
h e shall take t w o h a n d f u l s o f w a t e r a n d scatter it t o t h e north
as possible. Or he c a n remember Visnu the imperishable.
a n d h e shall t h e n w a s h h i s feet, c a l v e s a n d h i p s three times.
26. A p a h (waters) c o n s t i t u t e t h e r e s i d e n c e o f V i s n u . H e
9-11. H e shall w a s h his h a n d s a n d perform Acamana
is called Appati, hence Lord V i s n u and the waters should be
and then bow to the water. W i t h the seven Vyāhrti mantras
remembered. [ F o r M a n t r a s see T e x t ]
h e shall p e r f o r m Acamana a g a i n . H e shall then rub his l i m b s 2
4
27-29. W i t h the M a n t r a ' T a d V i s n o h ' he should take as
with earth repeating the mantra " I d a m Visnuh ....pāmsure."
m a n y p l u n g e s as possible. Gāyatrī is the Mantra for t h e re­
T h e n h e shall face t h e s u n a n d t a k e his d i p r e p e a t i n g t h e m a n t r a
membrance of Visnu. Various mantras should be repeated in the
— " O m ā p o a s m ā n m ā t a r a h 6 . . . . śucirā p ū t a e m i " .
course of the bath.
12-13. T h e n he shall clean the vessels, dip and dip
30. After the bath is over he s h o u l d w e a r c l e a n dry
a g a i n h i m s e l f slowly. R e p e a t i n g the m a n t r a " O m m ā n a s t o k e 8 . . . .
c l o t h . H e s h o u l d w a s h his h a n d s a n d feet w i t h e a r t h .
sadasi t v ā h a v ā m a h e " h e shall r u b c o w d u n g o v e r t h e l i m b s .
31. He must perform Acamana repeatedly. Bath and
14-16. T h e n h e shall d i p h i m s e l f i n t o the water repeat­
7
M e a l are to be taken w i t h mantras repeated. D r u p a d a 3 mantra
ing the various V a r u n a mantras such as " I m a m me .... satyā-
should be repeated three times. A g h a m a r s a n a M a n t r a 4 is also to
mrtayah" "Tattvā yāmi pramosīh", etc.
be repeated.
17. After p l u n g i n g a g a i n a n d s t a n d i n g u p h e shall drink
3 2 . After A c a m a n a h e s h o u l d r e p e a t t h e A s u m a n t r a . T h e n
t h e w a t e r from K u ś a grass.
h e s h o u l d w o r s h i p t h e s u n w i t h f l o w e r offerings a b o v e t h e h e a d .
18-19. The nine Rks, v i z — " A p o h i s t h ā a n d the two
33-34. After s c a t t e r i n g w a t e r h e s h o u l d r e p e a t t h e m a n t r a
following ones, " D e v ī r ā p a " 8 and t h e n e x t , "Apo d e v ā " ; t h e R k
9 10
U d u tyam5, Citram6 etc. T h e n he should look at the sun and
"Drupadādiva" , the Rk " Ś a n n o devī" the Rk"Apo devī" the
r e p e a t the m a n t r a s " T a c c a k s u h " 7 etc. a n d " H a r h s a h Ś u c i s a d " 8
R k s called " P ā v a m ā n y a h " — a l l these nine Rks must be repeated.
etc. and worship the sun with Gāyatri.
20-21. R e p e a t i n g the mantra 'Gitpatirmā'11 he shall *
35-36. T h e Anuvāka "Vibhrāt" etc. and Purusa Sūkta,
s l o w l y p l u n g e a g a i n . H e shall t h e n r e p e a t t h e o t h e r m a n t r a s o f
Śiva Sańkalpa and M a n d a l a Brāhmana should be repeated and
V a r u n a a c c o r d i n g t o his a b i l i t y .
J a p a y a j ñ a performed duly.
1. RV. 1.24.8.
2. KŚ. 25.1.11.
37-39. Adhyātmavidyā s h o u l d b e p r a c t i s e d for t h e fulfil­
3. V S . 6. 2 2 . m e n t o f J a p a . Śrī, M e d h ā , D h r t i , K s i t i , V ā k , V ā g ī ś v a r a , P u s t i ,
4. R V . 1.22.17.
5. Ibid. 1 0 . 1 7 . 1 0 . 1. RV. 10.190.
6. Ibid. 1 . 1 1 4 . 8 . 2. Ibid. 1.22.20.
7. Ibid. 1 . 2 5 . 1 9 . 3. AV. 6.115.3.
8. M S . 1.1.11. 4. RV. 10.190.
9. AV. 6.115.3. 5. ibid. 1.50.1.
10. RV. 10.9.4. 6. Ibid. 1. 1 1 5 . 1 .
11. V S . 4.4. 7. Ibid. 7.66.16.
8. Ibid. 4.40.5.
 1.215.6. 637

636 Garuda Purāna

O m , m a y Marīci be propitiated. O m , m a y Atri b e p r o p i t i a t e d .
O m , m a y Ańgiras b e propitiated. O m , m a y Pulastya b e propi­
T u s t i , U m ā , A r u n d h a t ī , Śacī, t h e M ā t r s ( m o t h e r s ) J a y ā , Vija-
tiated. O m , may Pulaha b e propitiated. O m , may Kratu be
y ā , Sāvitrī, Ś ā n t i , S v ā h ā , Svadhā, Dhrti and Aditi shall be
duly worshipped. propitiated. O m , m a y N ā r a d a b e propitiated. O m , m a y Bhrgu
b e propitiated. O m , m a y Viśvāmitra b e propitiated. O m , m a y
40. The wives o f sages, t h e V i r g i n s and the Kāmya-
Kaśyapa be propitiated. O m , m a y Jamadagni be propitiated.
devatās should be propitiated. He who wishes for everythi^r;
O m , m a y Vasistha be propitiated. O m , may Svāyambhuva be
auspicious should propitiate the goddess Sarvamańgalā.
propitiated. O m , m a y Svārocisa b e propitiated. O m , m a y Tāmasa.
41. " M a y the whole universe beginning with Brahm~
be propitiated. Om, may Raivata be propitiated. O m , m a y
and ending w i t h a . b l a d e o f grass b e p r o p i t i a t e d , " s a y i n g t h u s
Caksus be propitiated. Om, may Mahātejas be propitiated.
three handfuls of water should be sprinkled. T a r p a n a is t h u s
Om, may Vaivasvata be propitiated. Om, may Dhruva be
duly performed.
propitiated. Om, may Dhava be propitiated. O m , m a y Anila
be propitiated. O m , m a y Prabhāsa be propitiated.
3. Wearing the sacred t h r e a d i n t h e form o f a garland
( N i v ī t ī ) — O m , m a y Sanaka b e propitiated. O m , m a y Sanandana
be propitiated. Om, may Sanātana be propitiated. O m , m a y
K a p i l a be propitiated. O m , m a y Āsuri be propitiated. O m , m a y
CHAPTER TWO HUNDRED AND FIFTEEN
V o d h u be propitiated. O m , m a y t h e K a v y a v ā t s o f m e n b e pro­
Dharmaśāstra pitiated. Om, may Soma b e propitiated. O m , may Yama be
propitiated. O m , m a y A r y a m ā b e propitiated.
Brahma said :
4. W e a r i n g t h e s a c r e d t h r e a d o v e r t h e right s h o u l d e r a n d
1-2. I shall e x p l a i n T a r p a n a w h i c h p r o p i t i a t e s t h e g o d s u n d e r t h e left a r m (Prācīnāvītī).
a n d t h e m a n e s . O m , m a y t h e spirits M o d ā s b e p r o p i t i a t e d . O m , O m , m a y the m a n e s Agnisvāttas b e propitiated. O m , m a y
may Pramodās be propitiated. O m , m a y S u m u k h ā s b e pro­ the manes Somasthas (Saumyāsah) be propitiated. O m , m a y the
pitiated. Om, may Durmukhās be propitiated. O m , may m a n e s Barhisads be propitiated. Obeisance to Y a m a . Obeisance to
Vighnas be propitiated. Om, may Vighnakartārah (those Dharmarāja. Obeisance to Mrtyu. Obeisance to Antaka. Obeis­
w h o hinder) be propitiated. O m , m a y the metres be propitiated. a n c e to V a i v a s v a t a . O b e i s a n c e to K ā l a . O b e i s a n c e to the slayer
Om, may the V e d a s be propitiated. O m , m a y the medicinal o f all living beings. Obeisance to Audumbara. Obeisance to
herbs b e propitiated. O m , m a y the Sanātana (the Eternal) be D a d h n a . Obeisance to Nīla. Obeisance to Paramesthin. Obeisance
propitiated. O m , m a y the other Acāryas be propitiated. O m , to Vrkodara (Brahman). Obeisance to Citra. Obeisance to
m a y the parts of the year be propitiated. O m , m a y the gods be Citragupta.
propitiated. O m , m a y the celestial damsels be propitiated. O m , 5. M a y t h e universe from B r a h m a to a b l a d e o f grass b e
m a y the Devāndhakas be propitiated. O m , m a y the oceans be propitiated. O b e i s a n c e and Svadhā to the manes, Obeisance and
propitiated. O m , m a y the serpents b e propitiated. O m , m a y the Svadhā to the g r a n d f a t h e r s . M a y our Pitrs o f g e n t l e face, the
m o u n t a i n s b e p r o p i t i a t e d . O m , m a y t h e rivers, m e n a n d Y a k s a s A g n i s v ā t t a s c o m e u n t o this sacrifice through the paths of gods,
be propitiated. O m , may t h e m a l i g n a n t spirits be propitiated. e l a t e d w i t h S v a d h ā ; let t h e m p r o t e c t u s a n d s p e a k w i t h i n m e .
O m , m a y the Piśacas (the ghosts) be propitiated. O m , m a y the 6. O m , r e p e a t i n g t h e m a n t r a Urjarh v a h a n t ī h 1 e t c . may
Suparnas be propitiated. O m , may the Bhūta be propitiated. t h e Pitrs b e p r o p i t i a t e d . O b e i s a n c e t o Pitrs a n d S v a d h ā . Obeis-
Om, may t h e four k i n d s o f l i v i n g b e i n g s b e p r o p i t i a t e d . O m ,
1. V S .2.31
may Daksa be propitiated. O m , may P r a c e t a s b e propitiated..
638 Garuda Purāna
1.217.7 639
a n c e to P i t ā m a h a s (grandfathers) and Svadhā. Obeisance to
deities, t o I n d r a , t o I n d r a ' s officers, t o Yama, t o t h e officer o f
M ā t ā m a h a s (maternal grandfathers) a n d S v a d h ā . O b e i s a n c e t o
Y a m a , t o all b e i n g s r o a m i n g t h e f i r m a m e n t , t o V a s u d h ā Pitrs.
Pramātāmahas (maternal great grandfathers) and Svadhā.
I offer oblation to those b e i n g s w h i c h , i n their w o e , roam in
Obeisance to Vrddhapramātāmahas (maternal great-great­
t h e m i d - w o r l d a n d d t s i r e all r o u n d n o u r i s h m e n t . M a y Pustipati
grandfathers) a n d S v a d h ā . L e t t h e i m p e r i s h a b l e Pitrs o f Pitā­
grant me nourishment. May he grant everything even to
mahas be propitiated. T h e s e Pitrs within me be propitiated.
Cāndālas and crows.
T h e n repeat the mantras "Pitarah Svadhadhvam" etc. and
1
" M a d h u vātā rtāyate", etc.
7. T h e n A ñ j a l i ( j o i n e d p a l m s ) b e offered t o g r e a t g r a n d -
father. O b e i s a n c e u n t o y e , O Pitrs. O b e i s a n c e t o R a s a . O b e i s - CHAPTER TWO HUNDRED AND SEVENTEEN
a n c e to y e , O Pitrs. O b e i s a n c e to Ś o s a . O b e i s a n c e to ye O Pitrs.
Dharmaśāstra
O b e i s a n c e to Jīva. Obeisance to ye O Pitrs. Obeisance to
Svadhā. Obeisance to ye O Pitrs. Obeisance to M a n y u . Brahma said :
Obeisance to ye O Pitrs. Our homes are your residence, 1. I shall m e n t i o n , in brief, t h e process of S a n d h y ā for
O ye Pitrs. T h r e e Añjalis are offered to maternal grand- the twice-born. W h e t h e r he is pure or impure, whether he is in
fathers. T h e n t o m o t h e r s a n d o t h e r s . any plight or not, whoever remembers the lotus-eyed Lord
8. T h o s e w h o are born in our family, those w h o d i e d V i s n u i s pure i n t e r n a l l y a n d e x t e r n a l l y .
issueless, l e t t h o s e b e p r o p i t i a t e d . I h a v e offered w a t e r by 2-6. O m , t h e m e t r e i s Gāyatrī.. T h e sage is Viśvāmitra.
s q u e e z i n g this c l o t h . I t h a s t h r e e feet. The o c e a n i s its b e l l y . T h e moon and the
s u n are its eyes. T h e f i r e i s its m o u t h , V i s n u i s its heart,
B r a h m a is its h e a d . R u d r a is its tuft. I t s u s e is in t h e investi­
CHAPTER TWO HUNDRED AND SIXTEEN t u r e o f s a c r e d thread. O r h B h ū h N y ā s a o n t h e foot, B h u v a h o n
the k n e e s , S v a h o n the chest, M a h a h o n t h e h e a d , J a n a h o n t h e
Dharmaśāstra
tuft, Tapah on the throat, Satyam on t h e forehead. Orh
Brahma said ; o b e i s a n c e t o t h e heart. Orh Bhūh S v ā h ā to the head. Om
1. I shall e x p l a i n t h e c h a r a c t e r i s t i c s o f t h e H o m a c a l l e d B h u v a h V a u s a t t o the tuft. O r h S v a h H u m t o t h e K a v a c a . O r h
V a i ś v a d e v a . First r e p e a t t h e m a n t r a " K r a v y ā d a m A g n i m , " 2 e t c Bhūrbhuvah Svah P h a t t o t h e Astra. Orh Bhūh Om Bhuvah
after k i n d l i n g the fire and performing Paryuksana (Sprinkling Om Svah Om Mahah Orh Janah Om Tapah Orh S a t y a m .
of w a t e r ) O m , O P ā v a k a (fire g o d ) V a i ś v ā n a r a , here is a s e a t Then the three-footed Gāyatrī M a n t r a " A p o J y o t ī r a s o ' m r t a m
u n t o y o u sanctified b y A r a n ī g a r b h a . Brahma Bhūrbhuvasvar O m . " 1 T h e n the M a n t r a s " S ū r y a ś c a 2 "
O M a h ā Brahman ! I am w a k e n i n g up Vaiśvānara. T h e n in the morning "Apah punantu3" etc. in the midday and
repeat the mantra " O m V a i ś v ā n a r e n a " 3 etc. 4
" A g n i ś c a " etc. in the evening.
2. Om S v ā h ā t o Prajāpati. Om Svāhā to Soma. Om 7. O you, the grantress of B o o n s , y o u are of w h i t e h u e in
S v ā h ā t o Brhaspati. Orh Svāhā t o A g n i a n d Soma. Om Svāhā the forenoon. Y o u t h e g r e a t g o d d e s s o f Gāyatrī w e a r i n g w h i t e
to Indra and Agni. Om Svāhā to Earth and H e a v e n . Orh c l o t h , Y o u are s e a t e d o n t h e s h o u l d e r s o f a bull. Y o u h o l d the
S v ā h ā t o I n d r a , O r h S v ā h ā t o all D e v a s . O r h S v ā h ā t o B r a h m a n . excellent trident.
O m S v ā h ā t o waters, t o herbs a n d plants, t o t h e p l a n e t s , t o t h e
1. TA. 10.15.1.
1. R V . 1.90.6
2. Ibid. 10.25.1.
2. Ibid., 10.16.9
3. 10.23.1.
3. AV. 7.108.2
4. Ibid. 10.24.1.
640 Garuda Purāna 1.218.7 641

8. May the goddess o f Gāyatrī o f dark h u e c o m e a t 3. T h e householder asks—Om, y o u all have come ?"
midday, like t h e flower o f Atasī, Visnu's deity seated on W h e n they r e p l y — " O m , well. Well, we have c o m e " the house­
Garuda, wearing yellow cloth and holding Śańkha, Cakra, holder s a y s — " O m , T o V i ś v e d e v a s ( t o all D e v a s ) , here i s the
Gadā and Pad ma. w a t e r offering a n d A r g h y a — S v ā h ā " a n d offers t h e s a c r e d d e i t y
9. S h e is of w h i t e h u e , s e a t e d in the solar s p h e r e on a w a t e r t h r o u g h t h e b e n t K u ś a grass on the feet o f t h e b r a h m i n
w h i t e lotus. S h e i s d e c o r a t e d w i t h w h i t e f l o w e r s . M a y Sarasvatī intended to be (the representative o f ) Viśvedevas.
the form o f Gāyatrī i n t h e e v e n i n g , t h e g o d d e s s g r a n t i n g b o o n s 4. The householder faces t h e south. He wears the
c o m e hither. sacred thread i n the o p p o s i t e w a y a n d r e p e a t s t h e names and
10-11.
1
T h e various m a n t r a s — " O r h A p o h i s t h ā " e t c . " O m Gotra of the person to w h o m he performs Ś r ā d d h a a n d says
T a s m ā arańga m ā m a v o "
2
etc. " O m sumitriyā n a " etc. " O m " h e r e i s t h e offering o f w a t e r t o t h e feet a n d A r g h y a , S v a d h ā . "
Drupadādiva"
3
etc " O m rtañca satyañca" 4
etc are to be H e takes t h e sacred Pitr w a t e r a n d p o u r s i t through the bent
repeated duly. Kuśa grass alongwith flowers over the feet o f t h e brahmin
12. T h e Mantras to be repeated thereafter—Orh, the sage i n t e n d e d t o r e p r e s e n t the Pitrs.
of Gāyatrī is V i ś v ā r n i t r a ; t h e m e t r e is Gāyatrī. Savitr is the 5. Similarly, for maternal grandfather and others.
deity. Its use is in Japa " O m udu tyam." e t c , " O m citrarh ' H e r e is the Acamanīya water, Svāhā, Svadhā', Saying so it is
d e v ā n ā m " 5 etc. " O r h t a c c a k s u h " 6 etc. " O m Viśvatascaksuh"7 poured into the hand of the brahmin. 'Here is Arghya,' saying
e t c . are t o b e r e p e a t e d . so, t h e f l o w e r i s h a n d e d t o t h e b r a h m i n .
13. B o r n o f t h e e x c e l l e n t s u m m i t , r e s i d i n g o n the m o u n ­ 6-7. T h e householder t h e n says that in such and such
t a i n o n the surface o f t h e E a r t h a n d p e r m i t t e d by Brahma O a p l a c e , in s u c h a n d s u c h a m o n t h , in s u c h a n d s u c h transit of
G o d d e s s ! be p l e a s e d to d e p a r t a c c o r d i n g to c o n v e n i e n c e . the sun, i n s u c h a n d s u c h T i t h i ( d a y o f t h e l u n a r fortnight h e
i s p r e p a r i n g t o perform t h e V a i ś v a d e v a Ś r ā d d h a o f his father,
g r a n d f a t h e r a n d g r e a t grandfather o f s u c h a n d such gotra and
CHAPTER TWO HUNDRED AND EIGHTEEN n a m e d such and such.
Dharmaśāstra H e asks the brahmins 'Is the seat ready ?' W h e n they
Brahma said : say 'Yes, it is ready' h e b e g i n s Orh B h ū h , O m B h u v a h , O m
1. O Vyāsa, I shall e x p l a i n t h e p r o c e d u r e of Ś r ā d d h a Svah, O m M a h a h , O m J a n a h , O m T a p a h , Orh S a t y a m — T h e s e
which yields worldly enjoyments and salvation to men. T h e are the seven Vyāhrtis. With these he makes the brahmin
performer of Śrāddha shall invite Brahmins particularly r e p r e s e n t i n g g o d s sit facing t h e east. T h e n h e m a k e s the o t h e r
Brahmacārins (unmarried students). b r a h m i n r e p r e s e n t i n g t h e P i t r s sit f a c i n g the north. T h e n he
2. F o r t h e w o r s h i p o f devas, t h e s a c r e d t h r e a d s h o u l d b e goes round them s a y i n g — " O b e i s a n c e , obeisance, always obeis­
i n the n o r m a l w a y a n d for t h e w o r s h i p o f Pitrs, t h e s a c r e d t h r e a d a n c e t o t h e d e i t i e s , t o t h e Pitrs o f g r e a t Y o g i c p o w e r , o b e i s a n c e
should be in the Prācīnāvīta form (on the right shoulder and t o S v a d h ā a n d S v ā h ā " H e r e p e a t s this t h r i c e .
u n d e r t h e left a r m ) , w h e n the w o r s h i p o f feet i s t o b e performed Again, h e takes the Sańkalpa a s m e n t i o n e d i n t h e first
'Sariryoga' m a n t r a is to be u s e d . p a r a g r a p h o f this s e c t i o n . O m S v ā h ā u n t o the Viśve Devas. I
1. RV. 10.9.1 shall invoke the Viśve Devas. W h e n they give permission
2. Ibid. 1 0 . 9 . 3 saying 'Yes Invoke', he repeats the M a n t r a ' O m Viśve devāh
3. AV. 6.115.3
4. RV. 10.190
śrnutemam' etc. upto 'Rājānam pārayāmasi' and invokes
5. Ibid. 1 . 1 1 5 . 1 ' M a y the powerful Viśve D e v a s of noble dignity come. Those
6. Ibid. 7 . 6 6 . 1 6
7. Ibid. 1 0 . 8 1 . 3
w h o are e n g a g e d i n this Ś r ā d d h a shall b e cautious. O m , m a y
642 Garuda Purāna 1.218.18 643

t h e p l a t f o r m b e free from A s u r a s a n d R ā k s a s a s . After this, h e with Pavitra is then placed on the left side of the brahmin
scatters barley grains thrice.
over the K u ś a grass. Repeating the Mantra 'Orh Pitrbhyah
8. The householder then says:' O m , I shall prepare sthā n a m a s i ' he places the vessel face d o w n .
the Pātra ( t h e vessel) when they permit saying 'Yes do' he 14. 'Om, may the worlds occupied by the Pitrs be
takes t h e b l a d e s o f Kus'a grass and twists t h e m i n t h e form o f
sanctified. T h o u art t h e seat of the Pitrs,' he touches the
Trivrt Pavitra repeating the M a n t r a s 'Pavitre stho vaisnavyau'
vessel face d o w n . T h o u art the ball of rice soaked i n ghī. H e
and 'Om Visnurmanasā pūte sthah' and places the Pavitra
asks t h e P i t r b r a h m i n 'Shall I p l a c e it on fire ? t h e n he says,
i n s i d e t h e vessel.
'Yes do' Orh Svāhā unto Agni the bearer of Kavya and
9. Repeating the mantra 'Orh śanno devīh' he pours sprinkles t w o drops of ghī in the hands of D e v a brahmin and
w a t e r i n t h e vessel. R e p e a t i n g t h e mantra 'Orh yavosi' etc. he gives a portion of the ball of rice in his hand. A portion of the
p u t s t h e y a v a grains. R e p e a t i n g t h e mantra 'Gandha D v ā r ā m r i c e i s k e p t for t h e b a l l o f rice ( p i n d a ) a n d t h e r e m a i n i n g i s p u t
e t c ' h e offers t h e scents. R e p e a t i n g t h e m a n t r a 'Orh y ā d i v y ā in the vessel of Pitrs a n d t h a t of m a t e r n a l grandfather.
ā p a h ' e t c . h e offers w a t e r t o t h e b r a h m i n a n d p l a c e s t h e S a m ś r a v a
15. He covers the vessel with Kuśa grass a n d lifts i t
and Pavitra near the brahmin. T h e n pouring the Samśrava
with both the hands kept prone. Repeats the mantra ' O m
w a t e r i n t h e former vessel he places it over the Kuśa grass
Prthivi te pātram' etc and invokes the vessel. Repeating the
upright and places a blade of K u ś a over it also.
mantra ' I d a m V i s n u h ' etc, the thumb of the brahmin is placed
10. H e r e are t h e s e s c e n t s , flowers, i n c e n s e , l a m p , a p a i r i n t h e m i d d l e o f t h e rice.
of garments and Sacred T h r e a d to the Viśve Devas. Obeisance.
16. Repeating the mantra ' A p a h a t a ' he scatters Y a v a
L e t this offer o f s c e n t s , e t c . , b e u n i m p a i r e d . T h e b r a h m i n s s a y
grains thrice. R e a p i n g the mantra 'Orh N i h a n m i ' etc. he scatters
' B e it s o ' .
the sum of m o n e y intended.
11. Then he seeks p e r m i s s i o n saying 'Shall I perform 17. Om Svāhā, here is the rice w i t h ghī, pickles and
the Śrāddha o f Pitrs, g r a n d f a t h e r , g r e a t g r a n d f a t h e r , m a t e r n a l drinking water to the gods named 'Madhuvilocana' and with
grandfather, m a t e r n a l great grandfather and maternal great water and Kuśa the same is contemplated as such. O m , m a y
great grandfather ?" When the brahmins say 'Yes, do', he this r i c e b e u n i m p a i r e d . O m , m a y t h e c o n t e m p l a t e d b e r e a l i s e d .
r e p e a t s 'Orh D e v a t ā b h y a h ' e t c t h r i c e .
18. Then wearing t h e sacred thread in the opposite
12. H e r e i s t h e seat a n d S v a d h ā u n t o our father, g r a n d ­ d i r e c t i o n b e p l a c e s all foodstuffs, side-dishes, ghī, e t c i n a v e s s e l i n
father, e t c . o f s u c h a n d s u c h n a m e s a c c o m p a n i e d b y t h e i r w i v e s . front o f t h e P i t r b r a h m i n a n d places a blade o f grass h a l f c o v e r ­
Saying so, he places the seat t o w a r d s t h e left o f t h e b r a h m i n . ing the v e s s e l a n d h a l f o v e r t h e g r o u n d . T h e n b e lifts t h e v e s s e l
Om, I invoke the Pitrs. The b r a h m i n says ' y e s invoke'. He with his palms supine repeating the m a n t r a 'Orh Prthivī' e t c .
repeats the mantra ' O m āyantu nah pitarah', etc. T h u s the Repeating the mantra 'Idam Visnoh' he places the thumb of
invocation. T h e n 'Orh may the Asuras and Rāksasas clear the brahmin in supine position over the foodstuff. Then he
a w a y from t h e platform.' He scatters Tila grains. R e p e a t i n g repeats the M a n t r a ' A p a h a t a ' etc a n d scatters g i n g e l l y seeds.
the mantra 'Tilosi Somadaivatyo' etc and hands over Tila H e t h e n k n e e l s w i t h h i s left k n e e t o u c h i n g t h e g r o u n d . Here is
seeds to the brahmin. t h e foodstuff w i t h side dishes, drinking water a n d ghī, devoid
13. After g i v i n g s c e n t s and flowers to the brahmin he of forbidden food, and Svadhā u n t o m y Pitrs, P i t ā m a h a , e t c .
takes t h e P i t r p ā t r a a n d r e p e a t s ' Y ā divyā' etc ' O m . My father accompanied by their wives and named such and such
o f such a n d s u c h g o t r a a n d s u c h a n d s u c h a n a m e a c c o m p a n i e d belonging to such and such Gotra. The Sańkalpa (contem­
b y t h y wife, h e r e i s Arghya and Svadhā unto thee. T h e vessel plation) for t h e food is the mantra ' O m Ūrjam Vahantīh'
1. RV. 10.9.4 etc. H e t h e n p o u r s a few d r o p s o f w a t e r f a c i n g t h e S o u t h .
644 Garuda Purāna 1.218.27 645

19. Orh, m a y this śrāddha be unimpaired. O m , may before, t h e p i n d a i s s c a t t e r e d . Near the pinda ' O m may the
the contemplated be realised. Om Bhū Bhuvah Svah, and Lepabhuks (those who take lambatives) be pleased.' Then
after t h a t h e r e c i t e s t h e m a n t r a ' O m M a d h u V ā t ā h ' , e t c . he w i p e s his h a n d o n t h e K u ś a grass. With the water washing
20-21. He shall then s a y — ' Y e be pleased t o t a k e food the pinda h e r e p e a t s t h e m a n t r a a n d says ' O m y f a t h e r (name
conveniently a n d r e f r a i n i n g from s p e e c h . ' H e shall t h e n r e p e a t G o t r a , e t c . ) a c c o m p a n i e d b y t h y wife, I a m making this w a t e r
the Pitr Stotra beginning with 'Sapta Vyādhāh' 'Seven libation unto thee and to t h o s e t h a t a r e after t h e e . Svadhā
hunters are in the D a ś ā r n a lands. T h e deer are in the m o u n t a i n unto thee." T h u s t h e P i t r p i n d a i s sprinkled. Then he places
Kālañjara. T h e Cakravāka birds are in the Śaradvīpa a n d the the Pindapātra face down. With hands joined together he
S w a n s are i n t h e M ā n a s a l a k e . T h o s e b r a h m i n s o f n o b l e f a m i l y repeats the M a n t r a — ' O r h Pitar M ā d a y a d h v a m ' etc. T o u c h i n g
a n d the extensive k n o w l e d g e of t h e V e d a s are in Kuruksetra. Y o u w a t e r h e t u r n s a b o u t o n t h e left a n d faces t h e north. He then
h a v e s t a r t e d o n a l o n g j o u r n e y a n d a r e likely t o b e tired o u t b y takes P r ā n ā y ā m a thrice a n d says obeisance u n t o the six seasons.
them." 25. Turning a g a i n t o t h e left a f l o w e r i s handed over.
22. T h e n h e shall say ' B e s a t i a t e d . ' With the sacred M a y this rite be unimpaired and unbothered. May merit
thread worn left-ways and facing south, the mantra ' O m accrue. Facing the south he repeats the M a n t r a 'Amī m a d a n t a
A g n i d a g d h ā h ' e t c shall b e r e p e a t e d . " M a y t h e Pitrs w h o w e r e Pitarah' etc. U n t y i n g the upper cloth, and joining palms he
d u l y c r e m a t e d a n d t h o s e w h o w e r e n o t , i n our f a m i l y b e p l e a s e d says 'Obeisance unto ye, obeisance unto ye. O Pitrs, r i c e o f
with what I offer on the Earth and b e c o m i n g satiated m a y the house is given." S a y i n g this he looks at the house (all
t h e y a t t a i n t h e h i g h e s t g o a l . " S a y i n g s o h e shall p l a c e t h e r i c e round). "Here is your cloth, O Pitrs o f this Gotra and
soaked in ghī o n t h e K u ś a grass o n t h e g r o u n d p o u r i n g w a t e r Svadhā." T h e n t h e t h r e a d i s g i v e n . H e lifts t h e w a t e r p i t c h e r
o v e r it. w i t h t h e left h a n d . Repeating the M a n t r a 'Ūrjam vahantih*
23. Then water is to be offered to the brahmins in the water is poured over the pinda.
order a s t h e last m o u t h f u l . He then repeats Gāyatrī w i t h the 26. F r o m the water pitcher placed before, t h e r e m a i n i n g
Vyāhrtis and the mantra ' M a d h u v ā t ā ' etc. H e t h e n asks t h e water is taken a n d the pindas are sprinkled. Invoking the
D e v a b r a h m i n ' T h e food a p p e a l e d t o y o u , I hope'. When he pinda, scents etc are given. K u ś a grass a n d a l e a f i s p l a c e d
says 'Yes very m u c h ' , he a s k s — ' O m , w h a t shall I do w i t h the over the pinda. T h e n h e repeats the M a n t r a — " A k s a n n a m ī " —
remaining food ?' T h e b r a h m i n replies ' L e t i t b e p a r t a k e n b y etc, three times.
you along with your near and dear'. Then he asks the Pitr
27. S i m i l a r l y , e v e r y t h i n g i s p e r f o r m e d for the brahmins
brahmin wearing the s a c r e d t h r e a d left w a y s . ' O m I h o p e y o u
representing maternal grandfather a n d others—Acamana " O m ,
are satiated?' H e replies ' O m w e are satiated'. Thereafter the
m a y the sprinkling be excellent." He sprinkles the water.
ground is sprinkled with water, a circle a n d a square are
' O m , G o d s are stationed in the middle water. Everything is
d r a w n a n d gingelly seeds are scattered.
founded in the water. M a y the water placed in the hand of the
24. O my father ! of this n a m e , of this g o t r a , a c c o m ­
b r a h m i n b e h o l y i n t o u s all.' T h e n h e h a n d s o v e r t h e w a t e r t o t h e
p a n i e d b y t h y wife, h e r e i s t h e seat for t h e Pinda unto thee
brahmin, "Laksmī is stationed in the lotus. Laksmī stays in
and Svadhā. S i m i l a r l y , for g r a n d f a t h e r t o o i n t h e m i d d l e o f t h e
the cowshed a l w a y s . L e t t h e r e b e g o o d w i l l o f t h i n e for ever.'
line. T h e n Gāyatrī with Vyāhrtis is repeated and the Mantra
He repeats the Mantra 'Somasya' etc. 'Whatever is progres­
' M a d h u V ā t ā ' etc is repeated thrice. T h e ball of rice soaked
sive a n d c o n d u c i v e to the welfare in the world shall be mine
in ghī i s p l a c e d o n t h e b l a d e o f K u ś a grass i n v o k i n g father a n d
forever. O m , m a y this b e u n i m p a i r e d a n d u n b o t h e r e d . ' Then
grandfather with respective names Gotra, etc, saying 'Here is
Y a v a grains are given.
the Pinda unto Thee and Svadhā. T h e n w i t h the Mantras as
 646 Garuda Purāna 1.219.3 647

28. 'May the food and drink offered to my father, W i t h t h e M a n t r a ' O m , A b h i r a m y a t ā m ' t h e Pitr b r a h m i n i s b i d
g r a n d f a t h e r a n d g r e a t g r a n d f a t h e r w i t h their wives, belonging farewell t o . T h e h o u s e h o l d e r returns without the brahmins
t o s u c h a n d s u c h gotra, b e everlasting.' He then hands over f o l l o w i n g . T h e P i n d a s are t h e n g i v e n t o c o w s , e t c .
the gingelly seeds. T h e b r a h m i n says ' B e i t s o ' 'May the 33-34. This is the rule of procedure in a Śrāddha. If
benediction of maternal grandfather and others be unending.
this is r e a d it q u e l l s sins. Wherever Ś r ā d d h a is performed
O m , m a y the Pitrs b e n o n cruel. M a y our gotra flourish. M a y
a c c o r d i n g t o t h e s e rules the a n c e s t o r s are e v e r l a s t i n g l y p r o p i t i a t ­
our donors f l o u r i s h . M a y Vedas and progeny flourish. May
ed. T h e performer is sure t o attain heaven. T h u s I have ex­
n o t o u r faith r e c e d e . M a y t h e r e b e m u c h for u s t o g i v e . May
plained the Pārvana Śrāddha which helps the manes attain
o u r foodstuffs i n c r e a s e . May we get guests. May there be
Brahmaloka.
mendicants flocking to us. Let us not beg of anyone. May
t h e s e blessings b e g i v e n .
29. May there be good will.' When the brahmin
s a y s — ' B e it so' in the place where pinda is given he drops the
Pavitra for t h e s a k e o f A r g h y a . He then takes up the Pavitra CHAPTER TWO HUNDRED AND NINETEEN
and Kuśa and with it he touches the brahmin.
He asks—'Shall I recite the S v a d h ā ' . He replies "Orh, Dharmaśāstra
l e t i t b e r e c i t e d ' . 'Orh, l e t t h e S v a d h ā b e a n n o u n c e d t o father,
grandfather and greatgrandfather of such and such names Brahma said:
a l o n g w i t h their w i v e s . ' W h e n t h e b r a h m i n s a y s — ' L e t t h e 1. I shall e x p l a i n t h e N i t y a ś r ā d d h a ( t h e d a i l y Ś r ā d d h a ) .
S v a d h ā b e p r e s e n t e d ' h e s h a l l r e p e a t t h e M a n t r a 'Ūrjarh A s t h e p r e v i o u s o n e , this t o o h a s a s p e c i a l v a r i e t y .
V a h a n t ī h " a n d pour water. O m , I shall perform the Ś r ā d d h a o f m y father, g r a n d ­
30. 'Om. M a y Viśvedevas be pleased in this Y a j ñ a ' father a n d g r e a t g r a n d f a t h e r o f s u c h a n d s u c h n a m e s , s u c h a n d
s a y i n g thus he places Y a v a grains in the h a n d of the brahmin. s u c h G o t r a a n d a c c o m p a n i e d b y their w i v e s b y m e a n s o f c o o k ­
W h e n h e says ' O m , let t h e m b e p l e a s e d ' h e s h a l l r e p e a t ' O r h e d r i c e offered t o y o u .
d e v a t ā b h y a h ' etc. three times.
The procedure of seating, etc has to be f o l l o w e d (as
31. L o o k i n g d o w n h e m o v e s t h e P i n d a P ā t r a s t o a n d fro
before) e x c e p t t h a t o f V i ś v e d e v a s .
a n d performs Acamana. He wears the sacred thread in the
2. I shall explain Vrddhiśrāddha (i.e. Śrāddha on special
n o r m a l w a y a n d faces t h e e a s t 'Orh, I offer u n t o t h e e of such
joyous occasions). As before everything i s f o l l o w e d a n d its
a n d such gotra, n a m e d s o and so, of brahmanical clan and
s p e c i a l v a r i e t y t o o . O n the j o y o u s occasions of seeing the new
a c c o m p a n i e d by t h y wife, this silver p i e c e a s D a k s i n ā for t h e
fulfilment o f t h i s Śrāddha.' Saying so the Daksinā is handed b o r n s o n ' s face, e t c , V r d d h i Ś r ā d d h a h a s t o b e p e r f o r m e d . The

o v e r . S i m i l a r l y , t h e D a k s i n ā i s g i v e n t o t h e D e v a b r ā h m a n a also. b r a h m i n s f a c e t h e east w h i l e sitting. The householder wears

the sacred thread in the normal way. Y a v a seeds and Badara
32. Then facing t h e Pitr B r a h m i n the question is put
fruits a r e u s e d w i t h K u ś a grass. D e v a t ī r t h a ( h o l y w a t e r c o n s e ­
*Are t h e P i n d a s r e a d y ' . H e r e p l i e s ' Y e s v e r y w e l l . ' He pours the
crated), Namaskāra and the offering o f Daksinā everything
milk o v e r t h e P i n d a . T h e n t h e P i n d a i s m o v e d t o a n d fro. The
guest brahmin keeps the Pinda Pātra in supine position. The as usual.
Mantra 'Orh Vāje vāje' etc is repeated and P i n d a is cast. 3. The householder touches his right knee a n d says
T h e n the mantra 'Amāvājasya' etc is repeated and the Devas 'Orh, t o d a y o n this j o y o u s occasion, w h e n the Śrāddha of our
are b i d f a r e w e l l t o . grandmother and mother of such and such Gotra and of such
 649
648 Garuda Purāna 1.220.3

and such n a m e has to be performed. 'I h a v e first to perform direction. He stands near the place where they h a d taken food
the Śrāddha of Viśvedevas n a m e d Vasus and Satyas by means and repeats the M a n t r a 'Agnidagdha' (duly cremated with
o f c o o k e d r i c e offered t o y o u . ' S a y i n g this h e i n v i t e s t h e D e v a fire). T h e n the p i n d ā n n a is scattered. ' O m y father ! of such
brahmin When he says ' O m y o u s h a l l perform i t ' h e pro­ and such a name, of s u c h a n d s u c h a G o t r a , I offer t h i s w a t e r
ceeds to invite the other brahmin. libation to thee as well as to those that follow t h e e . S v a d h ā
4. Thereafter is the procedure of Nāndī M u k h a Śrāddha u n t o thee. W a t e r is p o u r e d over the line. All other things as
of the greatgrandmother mentioning the name, Gotra etc. before.
followed by the invitation of the brahmin representing great
grandmother, his formal permission, etc. Thereafter the s a m e
p r o c e d u r e for m a t e r n a l great grandmother and the brahmin
r e p r e s e n t i n g her.
5. T h e items of seating the brahmins representing the CHAPTER TWO HUNDRED AND TWENTY
principal deity, Pitrs a n d all D e v a s a n d t h e o t h e r u s u a l a n ­
cillary rites are performed duly. He then repeats the M a n t r a Dharmaiāstra
'Orh Viśve D e v ā h śrnutemām' etc. This is the invocation of
Viśvedevas. Scents etc. are given. Statements about the Brahma said:
Śrāddha being unimpaired. 1. I shall m e n t i o n the rite of Sapindīkarana ( J o i n i n g t h e

6. Similar items concerning activities and statements pinda of the recently dead father with that of the other an­

w i t h regard t o g r e a t g r a n d m o t h e r , g r a n d m o t h e r , m o t h e r , great cestors) w h i c h , i f p e r f o r m e d o n t h e d a y o f t h e f i r s t a n n i v e r s a r y

grandfather great great maternal g r a n d f a t h e r e t c . T h e n food o f t h e d e a t h , d u l y e n a b l e s t h e d e a d father t o attain t h e Pitr-

is placed a n d offered to the D e v a s n a m e d Vasus a n d Satyas loka (the region of the m a n e s ) .

a l o n g w i t h t h e side d i s h e s , Badara fruit, curd and devoid of 2. T h e Sapindīkarana has to be performed in the after­
f o r b i d d e n foodstuffs. "Om, O Nāndīmukhi, of such and such noon. T h e o t h e r rites are the same as before. T h e b r a h m i n s
Gotra, my grandmother, named so and s o h e r e i s t h e food representing grandfather, etc, are invited. O m , obeisance, here
unto you alongwith B a d a r a fruit and curd. Obeisance." is the seat unto the deities named Purūrava and Adrava.
S i m i l a r l y for m a t e r n a l g r a n d f a t h e r a n d g r e a t g r a n d f a t h e r . T h e s e a t i s offered o n the left s i d e . Then the invocation is
d o n e . P e r m i s s i o n i s f o r m a l l y s o u g h t for t h e p e r f o r m a n c e o f t h e
7. Ekoddista (The Śrāddha for a s i n g l e m a n e ) is also
p e r f o r m e d as b e f o r e . I shall e x p l a i n its s p e c i a l v a r i e t y , l i s t e n . Śrāddha of grandfather and great grandfather accompanied

First t h e i n v i t a t i o n . T h e n w a s h i n g o f t h e feet, s e a t i n g . ' T o d a y by their wives. Three s e p a r a t e vessels a r e p l a c e d . K u ś a grass

I shall perform t h e E k o d d i s t a Ś r ā d d h a , t h e a n n u a l l y recurring i s p l a c e d o v e r t h e vessels. T h e y a r e c o v e r e d w i t h o t h e r vessels.

o n e , o f m y father of such and such a n a m e and of such and All t h e i t e m s are duly performed till the r e q u e s t for the
such a Gotra, by m e a n s of cooked rice offered t h r o u g h y o u . Śrāddha being unimpaired. Then all these i t e m s for t h e re­
Permission is formally sought a n d given. Seat, scents e t c . are c e n t l y d e a d father and mother mentioning names, e t c , till t h e
given. T h e food is p l a c e d a n d c o n t e m p l a t e d . J a p a s a r e per­ r e q u e s t for i t s b e i n g u n i m p a i r e d .
formed w i t h t h e s a c r e d t h r e a d w o r n i n t h e o p p o s i t e d i r e c t i o n . 3. After c o n c l u d i n g t h a t , t h e c o v e r i n g vessels " a r e t a k e n
Facing the north he performs the Atithi Śrāddha. off. The t h r e e vessels r e p r e s e n t i n g g r a n d f a t h e r , great grand­
father a n d g r e a t great grandfather are slightly shaken in the
8. He then enquires about their being satiated. He
d u e order. ' O m , those that are similar and similar-minded,
faces t h e s o u t h w i t h the sacred thread worn in the opposite
 650 Garuda Purāna 1.220.10 651

t h e Pitrs i n t h e r e g i o n o f Y a m a , — t o t h e m w e offer S v a d h ā and t w o . T h e t w o M a n t r a s ' Y e s a m ā n ā h s a m a n a s a h ' are repeated.

o b e i s a n c e . L e t this Y a j ñ a b e o f t h e s a m e efficacy a s i n t h e c a s e T h e p i n d a i s p u t i n t h e vessels o f g r e a t g r e a t grandfather and
of the Devas.' g r a n d - f a t h e r . S c e n t s are offered t o p i n d a s . P i n d a i s s l i g h t l y stirred.
' O m , M a y the splendour of those living beings w h o are T h e Atithi Brahmin is asked 'Is it tasted by your holiness?'
mine, similar to me a n d similar-minded a m o n g other living T h e b r a h m i n s are g i v e n Acamana water a n d betel leaf in d u e
beings, be efficacious to me for a hundred years.' R e p e a t i n g order. M a y the sprinkling be in order. May the waters be
t h e a b o v e t w o M a n t r a s , h e p o u r s t h e w a t e r from t h e vessel o f holy and beneficent. Water is handed to the b r a h m i n repre­
g r a n d f a t h e r i n t o t h a t o f g r e a t g r a n d f a t h e r a n d t h e w a t e r from senting great great grandfather and others in d u e order. May
b o t h t h e s e vessels a s w e l l a s P a v i t r a i s k e p t i n t h e vessel re- t h e g o t r a enjoy unending bliss. Water w i t h gingelly seeds is
p r e s e n t i n g t h e r e c e n t l y d e a d f a t h e r . T h e vessel o f g r e a t g r e a t g i v e n t o t h e Pitr b r a h m i n s a y i n g , ' m a y this stay by.'
g r a n d - f a t h e r is left off. 7. ' M a y t h e m a n e s b e non-fierce'. When the brahmin
4. The Pavitra in the vessel is h a n d e d over to the says ' b e i t s o ' , h e says 'Shall I repeat Svadhā?' W h e n the
b r a h m i n representing Pitr (father). With the flower in the g r a n d f a t h e r b r a h m i n replies ' O m , let i t b e r e p e a t e d ' . This is
vessel, h i s h e a d , h a n d s a n d feet a r e w o r s h i p p e d . W a t e r from frequently asked and permission is given.
a n o t h e r vessel is s l i g h t l y p o u r e d into the hand of t h e Pitr-
8. The mantra 'Ūrjarh vahantīh' is repeated. The
brahmin. T h e vessel i s t h e n h e l d i n b o t h t h e h a n d s arid t h e
householder faces s o u t h and pours water. 'Om may Viśve
Mantra 'Yā divyāh' etc is repeated. T h e n he invokes the
D e v a s b e s a t i a t e d w i t h this Y a j ñ a ' B a r l e y a n d w a t e r i s g i v e n t o
grandfather a l o n g w i t h his wife m e n t i o n i n g their n a m e a n d g o t r a
the D e v a brahmin. T h e Mantra 'Devatābhyah', etc is repeated
and says ' h e r e i s Svadhā and Arghya unto you.' He then
thrice.
pours w a t e r from Pitr vessel for A r g h y a into the hand of the
brahmin representing grandfather. Some water is t a k e n for 9. P i n d a pātras are stirred. Acamana is performed.
sprinkling t h e P i n d a . On the left side, the vessel is placed Daksinā is offered to the grandfather brahmin. The Pitr­
p r o n e o n a K u ś a grass t h e t i p o f w h i c h is turned towards the b r a h m i n i s r e q u e s t e d for blessings. T h e n h e blesses the house­
S o u t h . H e says ' T h o u art the seat o f t h e Pitrs.' holder repeating the mantra 'Dātāro nobhivardhantām' etc.
5. S c e n t s are offered to grandfather, great grandfather T h e vessel i s t h e n p l a c e d s u p i n e . T h e brahmins are b i d a d i e u
a n d g r e a t g r e a t grandfather. T h e n A g n i k a r a n a (offerings i n t h e w i t h 'Vāje Vāje' M a n t r a . T h e P i t r b r a h m i n i s b i d farewell t o
f i r e ) i s performed. The remaining cooked rice is put in the b y s a y i n g ' m a y y o u rejoice.'
vessel o f grandfather. All o t h e r rites u p t o i n v o k i n g the Mantra 10. O Vyāsa I have thus explained to y o u the 'Sapin-
o f t h e vessel o f g r a n d f a t h e r are concluded. T h e n the vessel o f dīkaranaśrāddha.' The Śrāddha, the performer of Śrāddha
Pitr ( f a t h e r ) a n d the brahmin r e p r e s e n t i n g h i m are t o u c h e d . a n d t h e fruit t h e r e o f i s H a r i H i m s e l f .
T h e t h u m b i s p l a c e d o v e r the food. G i n g e l l y s e e d s are s c a t t e r e d .
' O m , h e r e i s t h y food w i t h ghī, d r i n k i n g w a t e r a n d side-dishes
devoid o f f o r b i d d e n foodstuff. T h e same u n t o those that follow
thee. Svadhā unto thee.'
6. T h e n food and w a t e r are offered t o D e v a brahmin.
If there is a g u e s t as w e l l , his Śrāddha too is performed. But
no grain is scattered on this occasion. T h e householder then
asks Pitr b r a h m i n ' O m , is i t tasted b y your holiness?' Pinda
i s t h e n offered w i t h n e c e s s a r y a n c i l l a r y q u e s t i o n s a n d split into
652 Garuda Purāna
1.221.22 653

CHAPTER TWO HUNDRED AND TWENTYONE

11. Greed generates anger, malice results from g r e e d ;
g r e e d b e g e t s d e l u s i o n , i l l u s i o n , false p r e s t i g e a n d rivalry.
Dharmasāra
12. H e w h o i s free from lust, hatred, falsehood, anger,
Brahma said: greed, delusion a n d haughtiness b e c o m e s c a l m a n d tranquil a n d
h e a t t a i n s t h e h i g h e s t r e g i o n d i v e s t e d o f sins.
1. I shall briefly mention the essence of Dharma
13. O H a r a , the deities, the sages, the serpents, the
(Virtue and Righteousness), p l e a s e listen, O Ś a ń k a r a . It is
Gandharvas a n d the Guhyakas honour a virtuous m a n and not
subtle. It quells all sins. It yields worldly enjoyment and
a r i c h or lustful m a n .
salvation.
14. By m e a n s of u n l i m i t e d valour, intelligence or manli­
2. It is grief that destroys learning, righteousness,
n e s s a m a n s e c u r e s e v e n t h i n g s difficult t o get. Hence, there
strength, courage, happiness and zeal of every man. H e n c e ,
i s n o t h i n g t o g r i e v e over.
grief m u s t be e s c h e w e d .
15. T h i s is the highest achievement that a m a n is merci­
3. O n e gets a wife according to one's actions. O n e finds
ful t o all l i v i n g b e i n g s , i s a b l e t o c u r b all s e n s e o r g a n s a n d h a s
one's surroundings according to one's actions. His kinsmen
t h e n o t i o n t h a t e v e r y t h i n g i s transitory.
a n d r e l a t i v e s b e h a v e i n a c c o r d a n c e w i t h his a c t i o n s . It is the
16. If a m a n does not perform m e r i t o r i o u s a c t i o n s al­
action of a man that prompts him to activities generating
though he sees D e a t h s t a r i n g a t h i m face t o face, h i s life i s a s
happiness and misery.
4. G i v i n g o f gifts i s t h e g r e a t e s t v i r t u e . Everything good worthless as the teatlike sebaceous growth under the chin of

is secured by making gifts. It is charity that enables one to a goat.

attain heavenly kingdom. Hence, a m a n m u s t m a k e liberal 17. T h e slayer of a child in the w o m b , the murderer of

gifts. a b r a h m i n , h e w h o kills a c o w o r his o w n father a n d t h e w r e t c h

5. M a k i n g o f gifts w i t h e x c e l l e n t a n d e n t i r e m o n e y gifts w h o defiles his o w n p r e c e p t o r ' s b e d c a n g e t rid o f t h e sin b y

( d a k s i n ā ) i s o n p a r w i t h t h e s a v i n g o f life o f a terrified b e i n g . m a k i n g a gift of a l a n d p o s s e s s i n g all g o o d f e a t u r e s .

6. D h a r m a is acquired by m e a n s of austerities, practising 18. I n m y v i e w , t h e r e i s n o o t h e r gift s u r p a s s i n g t h e gift

c e l i b a c y , sacrifices a n d h o l y a b l u t i o n s . T h o s e w h o d e s t r o y the of a cow. A c o w acquired by lawful m e a n s , if h a n d e d over as
same go to hell. a gift, m a k e s t h e e n t i r e f a m i l y cross all difficulties.

7. Persons desirous of performing H o m a s , Japas, holy 19. O Vrsadhvaja, there is no gift b e t t e r t h a n t h e gift
ablutions and worship of deities a n d those w h o possess truth­ o f food. It is food that sustains the world of m o b i l e and im­
fulness, f o r g i v e n e s s a n d m e r c y a t t a i n h e a v e n . mobile beings.

8. T h e r e i s n o o n e m a k i n g a gift o f h a p p i n e s s or misery 20-21. T h e gift of a v i r g i n , t h e gift of a bull, p i l g r i m a g e ,

and there i s n o o n e w h o removes the same. M e n experience high erudition, the gift o f an elephant, horse and chariot or
happiness or misery brought about by his o w n actions. that of gems, jewels a n d l a n d s — n o n e of these is equal to even
a sixteenth part of the gift of food. Vital airs, strength,
9. H e w h o d e d i c a t e s his life for t h e s a k e o f v i r t u e crosses
all difficulties. If there is contentment, w h o is he w h o cannot splendour, valour, fortitude and power of m e m o r y take their

s u s t a i n h i m s e l f b y m e a n s o f fruits a n d r o o t s ? o r i g i n f r o m food.
22. If a person digs wells, tanks a n d lakes or lays parks
10. E v e r y o n e sinks i n t o m i s e r y due to association and
for t h e s a k e o f t h e p u b l i c , h e raises t h e m e m b e r s o f h i s f a m i l y
intimacies. The same is caused by greed which cannot be
even to t h e twentyfirst r e m o v e a n d h i m s e l f r e v e l s i n t h e r e g i o n
w a r d e d off.
of Visnu.
654 Garuda Purāna
1.222.17 655
23. E v e n t h e v e r y sight o f g o o d m e n purifies o n e . It is
better than the holy places o f p i l g r i m a g e . T h e benefit f r o m a t h e P r ā j ā p a t y a rite. If the person resides k n o w i n g l y , o t h e r
•holy p l a c e is derived later but that from the contact of g o o d t y p e s of e x p i a t o r y rites are to be performed.
m e n i s i m m e d i a t e l y effective. 8. H e w h o takes c o o k e d food there s h a l l p e r f o r m h a l f o f
24. Truthfulness, restraint, penance, purity, content­ a Krcchra penance. T h o s e w h o take t h e food o f t h e s e p e o p l e
ment, forgiveness, straightforwardness, wisdom, tranquillity, shall p e r f o r m a fourth o f t h e K r c c h r a p e n a n c e .
m e r c y a n d c h a r i t y — t h e s e are e t e r n a l virtues. 9. The b r a h m i n w h o takes food of a washerman, an
actor, a b a m b o o w o r k e r or a c o b b l e r h a s to perform Cāndrā­
yana penance.
10. If i n a d v e r t e n t l y he drinks w a t e r from a well or
waterpot belonging to a Cāndāla he shall perform the
Sāntapana penance. A V a i ś y a shall perform h a l f o f t h a t .
CHAPTER TWO HUNDRED AND TWENTY-TWO
11. A Śūdra in the circumstances shall perform a
Expiation quarter of that. F o r i n a d v e r t e n t l y t a k i n g food i n t h e h o u s e o f
a l o w c a s t e , t h e a t o n e m e n t is t h r e e K r c c h r a s . For approaching
Brahma said : an A n t y a j ā ( l o w caste) w o m a n , t h e e x p i a t o r y rite is a P a r ā k a .
1. I s h a l l e x p l a i n t h e rites of a t o n e m e n t quelling sins 12. A b r ā h m a n a taking the U c c h i s t a of a low caste m a n
conducive to being confined in hell. Flies, sprays o f w a t e r , becomes pure by performing C ā n d r ā y a n a . If inadvertently he
w o m a n , w a t e r o n t h e surface o f t h e e a r t h , f i r e , c a t and mun- takes a C ā n d ā l a ' s food h e s h o u l d perform A i n d h a n a (a variety
goose are always pure. o f S ā n t a p a n a ) form o f a n e x p i a t o r y rite.
2. If inadvertently a b r a h m i n takes fo o d defiled b y t h e 13. A Ksatriya shall perform Sāntapana and the
U c c h i s t a (residual o f f o o d p a r t a k e n ) o f a Ś ū d r a h e s h o u l d fast o t h e r s s h a l l p e r f o r m J a p a Y a j ñ a for a n i g h t . I f a b r a h m i n e a t s
for a day and night and drink Pañcagavya. He shall be t h e fruit f r o m the same tree as a Cāndāla inadvertently he
purified. b e c o m e s p u r e after t h e lapse of a d a y a n d a n i g h t .
3. If a brahmin and another brahmin are m u t u a l l y 14. By eating U c c h i s t a impurity is incurred w h i c h shall
defiled b y their U c c h i s t a , t h e e x p i a t o r y rite i s t a k i n g a b a t h a n d b e r e m o v e d b y v o m i t t i n g i t off. If he touches a Cāndāla he
Japa. T h e y shall t a k e f o o d o n l y a t t h e e n d o f t h e d a y . shall r e p e a t Gāyatrī e i g h t t h o u s a n d t i m e s o r D r u p a d ā M a n t r a
4-5. If a n y o n e takes food containing flies or bits of a hundred times.
h a i r h e shall i m m e d i a t e l y v o m i t it out for purity. He who 15. T h e a t o n e m e n t for t a k i n g t h e food of a C ā n d ā l a or
takes foodstuffs k e e p i n g t h e m i n t h e p a l m s , o r licks t h e f i n g e r a Svapaca (those who cook d o g s ) o r t a k i n g food after e v a ­
o r eats food p l a c e d on the arms shall be purified after t h e cuating the bowels or urination (without the customary
expiry of a d a y a n d night. Or he shall drink w a t e r poured out washing) is fasting for three nights. The expiation for
to him. W a t e r drunk w i t h t h e left hand, or water drunk by approaching an Antyajā w o m a n is Parāka penance.
others partially is like toddy and s o shall n o t b e d r u n k o r i f 16. Expiation for indulging in s e x u a l i n t e r c o u r s e w i t h
d r u n k o n e i n c u r s t h e sin o f d r i n k i n g t o d d y . an u n w i l l i n g w o m a n is P a r ā k a . T h e r e is no e x p i a t i o n for a
6-7. W a t e r t a k e n in a l e a t h e r b a g is i m p u r e . If a l o w l o w c a s t e m a n in a similar c o n t e x t .
caste person resides in the house of a n y o n e of other castes, 17. If a brahmin drinks water in a vessel that h a d
w i t h o u t d e c l a r i n g t h a t h e i s o f l o w c a s t e , t h e e x p i a t o r y rite for c o n t a i n e d w i n e a n d h e n c e h a d b e e n defiled, h e i s purified b y a
t h e t w i c e - b o r n is C ā n d r ā y a n a or P a r ā k a . T h a t for a Ś ū d r a is q u a r t e r o f K r c c h r a p e n a n c e a n d b y u n d e r g o i n g all t h e Sarhskāras
( i n v e s t i t u r e w i t h s a c r e d t h r e a d a n d o t h e r rites) all over again.
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656 Garuda Purāna

Śūdra. These together with pulse and honey can be taken

18-19. Brahmins who had once renounced the w o r l d from a l o w c a s t e p e r s o n .

b u t are desirous of starting t h e life of a householder again, 31. If a brahmin or o t h e r castes drink Gaudī, Paistī or
after gathering food and drink, shall perform t h r e e K r c c h r a s Mādhvika type of w i n e t h e y shall e x p i a t e b y d r i n k i n g red-hot
a n d three C ā n d r ā y a n a s . T h e S a g e V a s i s t h a has laid d o w n all wine.
t h e Sarhskāras b e g i n n i n g w i t h post-natal rites. 32. Defiled by t a k i n g food or d r i n k i n g w a t e r in a h o u s e
20-21. A defiled woman shall become pure again by defiled by t h e i m p u r i t y of d e a t h or birth of a c h i l d , a brahmin
Prājāpatya a n d o t h e r rites or by feeding t w o b r a h m i n s . A b r a h m i n should repeat Gāyatrī five hundred times. A Ksatriya and a
defiled by the t o u c h of a d o g or a Śūdra defiled by Ucchista V a i ś y a in s i m i l a r c i r c u m s t a n c e s shall r e p e a t G ā y a t r i a h u n d r e d
shall fast for a n i g h t a n d drink P a ñ c a g a v y a . He shall b e c o m e times.
pure. T o u c h e d b y a n o u t c a s t e h e shall fast for f i v e n i g h t s . 33. When someone dies in t h e family, a b r a h m i n re­
22. A c o n t i n u o u s s t r e a m of w a t e r is n e v e r d e f i l e d ; d u s t m a i n s i m p u r e for t e n d a y s a n d a K s a t r i y a for t w e l v e days. A
blown out by w i n d i s p u r e ; w o m e n , c h i l d r e n a n d o l d m e n are V a i ś y a b e c o m e s p u r e after fifteen d a y s a n d a Ś ū d r a in a m o n t h .
never polluted. 34. If a king dies in battle, or while performing a
23. The mouth of w o m e n is always pure; t h e fruit sacrifice or d u r i n g a sojourn in a foreign land, if a child less
struck d o w n by birds is p u r e ; a c a l f at t h e c o m i n g o u t of its than a m o n t h o l d dies, t h e p u r i t y is i n s t a n t a n e o u s ( t h e r e is no
m o t h e r a n i m a l ' s w o m b is p u r e ; a d o g in t h e a c t of s e i z i n g a impurity) .
beast o f g a m e i s p u r e . 35-36. An u n m a r r i e d girl, a b r a h m i n b o y n o t y e t invest­

24. A q u a t i c a n i m a l s w h i l e i n w a t e r a n d surface a n d n o n - ed with the sacred thread, a b o y w h o has c u t his f i r s t t o o t h ,

a q u a t i c a n i m a l s i n t h e g r o u n d are p u r e . A person s t a n d i n g a n d a t h r e e y e a r o l d girl, if t h e s e d i e t h e i m p u r i t y is for three

i n w a t e r a n d p e r f o r m i n g A c a m a n a shall a t t a i n p u r i t y . days. If there is abortion the i m p u r i t y i s for a s m a n y d a y s

as the n u m b e r of months of conception. A w o m a n in her men­
25. A vessel o f b e l l m e t a l n o t defiled by w i n e becomes
ses b e c o m e s pure o n the fourth d a y .
p u r e b y the a p p l i c a t i o n o f ashes. I f defiled b y w i n e , i t b e c o m e s
pure by cow's urine or by heating. 37-38. I n t i m e s o f famine, civil c o m m o t i o n , e t c . , d u r i n g

26. B e l l - m e t a l vessels s m e l t b y c o w s , o r c o n t a i n i n g t h e t h e d a y s of i n i t i a t i o n , in t h e p r a c t i c e of a r e l i g i o u s rite, m a r ­

Ucchista of a Ś ū d r a or struck by c r o w or a d o g b e c o m e p u r e riage p r e p a r a t i o n , i n v i t a t i o n to a b r a h m i n for a Śrāddha, etc.
b y r u b b i n g t h e m w i t h a s h ten t i m e s . impurities due to birth or death do n o t act as obstacles. N o r
c a n the r e g u l a r c h a r i t y , e t c . b e d i s t u r b e d .
27-29. A brahmin t a k i n g food in t h e vessel of a Śūdra
s h o u l d fast a n d t h e n take P a ñ c a g a v y a . A b r a h m i n w h o has n o t 39-40. A b r a h m i n b e c o m e s i m p u r e b y t o u c h i n g his wife
rinsed his m o u t h after t a k i n g f o o d b e c o m e s impure when i n c o n f i n e m e n t . T h e r e i s n o i m p u r i t y d u e t o birth w h e r e sacri­
t o u c h e d by a d o g or a Ś ū d r a or o t h e r s of a h i g h e r c a s t e . He ficial fires are daily nurtured, Vedas are r e g u l a r l y r e c i t e d , o r
s h a l l fast for r e g a i n i n g purity. D e f i l e d by t h e t o u c h of a w o m a n Vaiśva Deva Śrāddha is constantly performed. If a brahmin
i n her m e n s e s h e shall l a k e P a ñ c a g a v y a for p u r i t y . If a person takes food in a h o u s e where the i m p u r i t i e s are p r e s e n t he be­
e v a c u a t e s h i s b o w e l s or u r i n a t e s in a d r y p l a c e or in a road c o m e s p u r e after three d a y s .
infested b y t h i e v e s a n d tigers h e i s n o t d e f i l e d i f h e h o l d s s o m e 41-42. Women o f four castes i n their m e n s e s b e c o m e
coins in his h a n d . W h i l e t a k i n g Ś a u c a h e shall p l a c e the c o i n s impure again due to mutual touch. The brahmin woman
o n the g r o u n d . b e c o m e s p u r e after three d a y s , t h e K s a t r i y a w o m a n after t w o
days, the V a i ś y a woman after fasting for a d a y a n d the Ś ū d r a
30. G r u e l ; curd, milk, b u t t e r m i l k and Krśara (mixture
of ia ggery, rice a n d g i n g e l l y seeds) c a n be t a k e n e v e n from a
 658 Garuda Purāna
1.222.66 659

w o m a n after t a k i n g a b a t h . T h i n g s m e a s u r e d i n D r o n a s a r e n o t
a l l o w i n g it to d i e in c o n f l a g r a t i o n or in a forest m a k e s o n e a
to be cast off as defiled by t h e m .
sinner a n d he should perform the c o m p l e t e K r c c h r a p e n a n c e .
43. C o o k e d food t o u c h e d b y dogs or crows becomes de­
55-56. If a c o w dies due to t h e defect in tying the bell
f i l e d . T h e u p p e r l a y e r o f s u c h food s h o u l d b e t h r o w n a w a y . F o r
r o u n d its n e c k , i f o n e b r e a k s its b o n e s o r h o r n s , i f o n e strips its
t h e purification of the r e m a i n i n g food, i t s h o u l d b e sprinkled
skin, i f o n e c u t s its t a i l o r w o u n d s its n o s e , o n e s h a l l e x p i a t e b y
w i t h w a t e r from a vessel in w h i c h a p i e c e of g o l d is k e p t a n d
t a k i n g o v e r b a r l e y w a t e r for a fortnight. I n j u r i n g e l e p h a n t s or
h e a t e d o v e r fire for a short w h i l e .
h o r s e s b y m e a n s o f w e a p o n s i s also sinful a n d s h o u l d b e a t o n e d
44. If any one happens to drink w a t e r from a well
for b y p e r f o r m i n g t h e c o m p l e t e K r c c h r a p e n a n c e .
where the dead b o d y of a dog, jackal or a m o n k e y has fallen,
57. Inadvertently taking in faeces or urine or touching
the expiation for a brahmin is fasting for t h r e e d a y s , for a
wine the t w i c e - b o r n b e c o m e s sinful a n d s h o u l d u n d e r g o all t h e
K s a t r i y a t w o d a y s a n d for a Vais'ya a s i n g l e d a y .
Samskāras all over again.
45. I f b o n e s , hides, faeces or the dead body of a mouse
58. W h i l e u n d e r g o i n g t h e Sarhskāras all o v e r a g a i n , t h e
fall i n t o a well, the water shall be d r a i n e d off a n d t h e w e l l
items of tonsure, wearing of K u ś a g i r d l e , h o l d i n g o f t h e staff,
s h o u l d b e sprinkled w i t h P a f i c a g a v y a . I t b e c o m e s p u r e a g a i n .
and the rites of b e g g i n g alms can be omitted.
46. If a t a n k or a lake is d e f i l e d as above, holy ashes
59. R a w f l e s h , ghī, honey a n d oil k e p t for a l o n g t i m e
should b e s p r a y e d o v e r i t a n d s i x potfuls o f w a t e r s h o u l d b e t a k e n
w h e n taken out of the vessel o f a n A n t y a j a b e c o m e a u t o m a t i ­
out. I f P a ñ c a g a v y a i s p o u r e d thereafter i t b e c o m e s p u r e a g a i n .
cally pure.
47-48. The menstrual blood flowing into a tank c o n -
60-61. T h e o n e f o u r t h K r c c h r a consists o f t a k i n g a s i n g l e
t a m i n a t e s it. T h i r t y p o t f u l s o f w a t e r s h o u l d b e t a k e n o u t o f t h e
food for t h e f i r s t d a y , a s i n g l e n i g h t food for t h e s e c o n d d a y , a n d
tank for purification. If any one indulges in s e x u a l inter-
course w i t h a forbidden woman, drinks w i n e o r eats b e e f h e unsolicited fo od for t h e third d a y . T h e s a m e w i t h a fast for

b e c o m e s i m p u r e . T h e a t o n e m e n t for a b r a h m i n t h e n i s C ā n d r ā ­ the fourth d a y is half a Krcchra. Twice that is Prājāpatya

y a n a p e n a n c e , for a k i n g it is P r ā j ā p a t y a p e n a n c e , for a Vais'ya which atones for a l l sins. A K r c c h r a with seven days' fast i s
it is S ā n t a p a n a a n d for a Ś ū d r a it is fasting for five d a y s . called Mahāsāntapana.

49. After p e r f o r m i n g t h e e x p i a t o r y rite t h e y s h o u l d m a k e 62. T a k i n g h o t w a t e r a l o n e for t h r e e d a y s , t h e n taking

gifts o f c o w s and feed brahmins. During sports wearing of h o t m i l k a l o n e for t h r e e d a y s a n d t h e n t a k i n g h o t g h ī a l o n e for
b l u e c l o t h is n o t f o r b i d d e n . Nor is it f o r b i d d e n as a bedsheet. t h r e e d a y s , i s c a l l e d a T a p t a k r c c h r a . I t q u e l l s a l l sins.
An indigo dyed cloth should not be touched otherwise. Persons 63. A P a r ā k a p e n a n c e t h a t q u e l l s all sins c o n s i s t s o f fast­
r e g u l a r l y u s i n g b l u e c l o t h w i l l fall i n t o h e l l . i n g for t w e l v e d a y s . I n t h e e x p i a t o r y rites m o r s e l s o f food m u s t
50-53. The slayer of a brahmin, the wine addict, the be increased by one each in the bright half and decreased by
thief, t h e defiler o f a p r e c e p t o r ' s bed and those w h o associate o n e e a c h i n t h e dark half.
w i t h s u c h sinners b e c o m e pure after s e e i n g the 'Great Bear'. 64-66. T h e constituents of P a ñ c a g a v y a are as follows:—
Then he should make a gift of a hundred cows a n d feed Milk taken from a gold-coloured cow; the c o w dung of a
brahmins. T h e slayer of a b r a h m i n m u s t stay in a cottage in w h i t e c o w ; urine of a copper coloured cow; clarified butter
a forest for t w e l v e y e a r s . T h e w i n e - a d d i c t s h o u l d fall i n t o fire. of the milk of a blue cow and the curd of the milk of a
The thief should hand over everything he possesses to a b l a c k c o w . W a t e r a d d e d s h o u l d b e c o n s e c r a t e d b y K u ś a grass.
b r a h m i n . T h e defiler o f a p r e c e p t o r ' s b e d shall m a k e t h e gift o f Eight Māśas of cow's urine, four M ā ś a s of dung, twelve
a b u l l or a t h o u s a n d c o w s . M ā ś a s o f milk, t e n M ā ś a s of c u r d a n d f i v e m ā ś a s o f ghī f o r m
54. B i n d i n g t h e t w o l e g s o f a c o w , t y i n g i t illegally, and t h e c o r r e c t p r o p o r t i o n . T h i s P a ñ c a g a v y a r e m o v e s all i m p u r i t i e s .
660 661
Garuda Purāna 1.223.22

CHAPTER TWO HUNDRED AND TWENTYTHREE 11. On seeing people deficient in intellect, Lord V i s n u
i n c a r n a t i n g a s V y ā s a d i v i d e d t h e V e d a s i n t o four b o o k s .
Yuga-dharma 12-13. He taught the V e d a s to his disciples. Please

Brahma said: know the details. Disciple Paila was taught Rgveda; Jaimini
was taught S ā m a v e d a ; Sumantu was taught Atharvaveda and
1. O Vyāsa, I have narrated w i t h devotion the various Mahāmuni was taught Yajurveda. Sūta in the company of
acts o f p i e t y p r a c t i s e d b y t h e s a g e s . T h r o u g h them Visnu can Vaiśampāyana was taught the Purānas. He w h o knows the
b e p r o p i t i a t e d . T h e y are c o n d u c i v e t o h a p p i n e s s . e i g h t e e n Purānas is L o r d Hari himself.
2-3. Lord Visnu w h o dispenses virtue, love, w e a l t h and 14. T h e five topics dealt with in a P u r ā n a are (1)
salvation can be attained by Tarpana, Homa and Sandhyā creation (2) subsidiary creation (3) g e n e a l o g y (4) Man-
prayers. V i r t u e i s L o r d V i s n u H i m s e l f ; w o r s h i p i s V i s n u ; per­ vantaras and (5) the detailed description of the exploits of
f o r m a n c e o f T a r p a n a , H o m a , S a n d h y ā prayers, contemplation,
various kings.
everything is Lord Hari Himself.
15-16. T h e e i g h t e e n P u r ā n a s a r e — ( l ) B r ā h m a (2) P ā d m a
Sūta said: 1
(3) Vaisnava (4) Śaiva (5) Bhāgavata (6) Bhavisya
4. I shall e x p l a i n , O Ś a u n a k a , t h e P r a l a y a (dissolution) (7) Nāradīya (8) Skānda (9) Lińga (10) Varāha (11)
of the universe. Please listen to everything. A thousand sets o f
M ā r k a n d e y a ( 1 2 ) A g n e y a (13) B r a h m a v a i v a r t a ( 1 4 ) Kaurma
t h e four Y u g a s constitute a Kalpa which is one day for
(15) Mātsya (16) Garuda (17) Vāyavīya and (18)
B r a h m a , the lotus b o r n d e i t y .
Brahmānda.
5. K n o w the characteristic f e a t u r e s o f t h e four Y u g a s 17. M a n y Upapurānas have been m e n t i o n e d by sages.
viz K r t a , T r e t ā , D v ā p a r a a n d K a l i . In Krta age v i r t u e rests T h e first one is narrated by Sanatkumāra. The next one is
o n its four feet, v i z . T r u t h , Gift, P e n a n c e a n d Mercy.
that of Narasirhha.
6. Hari protects D h a r m a then. All the wise m e n are 18. The third o n e i s S k ā n d a a s narrated by Kumāra.
c o n t e n t e d . M e n l i v e d for four t h o u s a n d years t h e n . T h e fourth o n e i s Ś i v a d h a r m a a s n a r r a t e d b y N a n d ī ś v a r a .
7. At the end of Krta, brahmins were conquered by 19. T h e next o n e is the one of wonderful features nar­
Ksatriyas a n d Vaiśyas and Śūdras remained submissive to the rated by Durvāsas. T h e next one is narrated by N ā r a d a . T h e n
twice-born. The powerful Visnu, the valorous, killed the c o m e those narrated by Kapila, Vāmaria a n d U ś a n a s .
Rāksasas. 20. The other o n e s are Brahmānda, Varuna, Kālikā,
8. I n t h e T r e t ā a g e , virtue s t a n d s o n t h r e e feet, viz. T r u t h , Māheśvara, Sāmba, Sarvārthasañcaya, Parāśarokta, Mārīca
Gift a n d M e r c y . M e n are d e v o t e d t o Y a j ñ a s (sacrifices) then. and Bhārgava.
T h e u n i v e r s e t a k e s its o r i g i n ( s u s t e n a n c e ) f r o m K s a t r i y a s . 21. T h e e i g h t e e n V i d y ā s are : — ( l ) P u r ā n a s ( 2 ) D h a r m a -
9. Hari of the red h u e is worshipped by m e n w h o live śāstras (3-6) the four Vedas (7-12) the six Vedāńgas
for a t h o u s a n d y e a r s . V i s n u h a s a m i g h t y c h a r i o t in this a g e . (13) N y ā y a (14) M ī m ā m s ā (15) Ayurveda (16) Arthaśāstra
Ksatriyas killed Rāksasas. [ O r Visnu who incarnated as (17) the Gāndharva vidyā (Science of Music) and (18)
Bhīmaratha of the Ksatriya caste killed the R ā k s a s a s ] . D h a n u r v e d a the Science of Archery, O Sage Śaunaka.
22. By the end of Dvāpara, Lord Hari had already re­
10. In the Dvāpara a g e , w h e n V i s n u takes t h e y e l l o w
moved the weighty burden of the earth. T h e n Lord Hari
hue, virtue stands on two legs. P e o p l e l i v e for four h u n d r e d
y e a r s a n d take their o r i g i n a n d sustenance from b r a h m i n s a n d 1. Sometimes Vāyu Purāna i s i n s e r t e d i n p l a c e o f Śiva Purāna in the
Ksatriyas. list of eighteen Mahāpurānas.
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Garuda Purāna

34. W o m e n w i l l g i v e birth t o m a n y c h i l d r e n . Their good

incarnated as Krsna ( t h e black) w h e n virtue began to stand
fortune will decline. If they are rebuked they will simply
on a s i n g l e foot.
s c r a t c h t h e i r h e a d s a n d defy all orders.
23. Then (in the Kali age)men will b e c o m e vicious,
35. Overwhelmed by heretics people will cease to
ruthless and evilminded. There are three qualities in a m a n
w o r s h i p V i s n u . B u t , O B r a h m i n s , t h o u g h t h e K a l i a g e i s full o f
viz. Sattva, Rajas a n d T a m a s . Actuated by Kali ( K ā l a ) these
d e f e c t s t h e r e is a g r e a t v i r t u e in it.
qualities undergo various changes in the Atman.
36-37. In Kali, by singing songs in praise of Lord K r s n a
24. W h e n the Sattva quality is predominant in the mind,
one c a n free oneself from the great bondage. In Krta age
the intellect and the sense organs know that to be the Krta
p e o p l e h a v e t o p e r f o r m sacrifices a n d i n t h e T r e t ā t h e y h a v e t o
Y u g a w h e n people are devoted to knowledge and penance.
recite J a p a s . In the D v ā p a r a age, by serving the lord they can
25. O Śaunaka, when the energy of people is turned
attain salvation but in Kali that is possibe only by singing
t o w a r d s t h e fulfilment o f t h e i r d e s i r e s a n d R a j a s predominates,
songs in praise of the Lord. H e n c e , H a r i is to be c o n t e m p l a t e d
know that to be Tretā Yuga.
u p o n for e v e r a n d w o r s h i p p e d , O Ś a u n a k a .
26. W h e n Rajas and T a m a s are equally powerful giving
rise t o g r e e d , d i s c o n t e n t , false p r e s t i g e , h a u g h t i n e s s , rivalry a n d
e a g e r pursuit o f d e s i r e d objects, k n o w t h a t t o b e D v ā p a r a .
27. W h e n T a m a s alone is predominant, the people utter
falsehood always, are lethargic, somnolent, seeking violent
means and overwhelmed b y grief, d e l u s i o n , terror a n d w r e t c h ­
edness, know that to be Kali age. CHAPTER TWO HUNDRED AND TWENTYFOUR
28. T h e n p e o p l e a r e lustful a n d h a r s h i n s p e e c h . Country
is overrun by thieves and robbers. Vedas are spoiled by Dissolution
Pāsandas (misinterpreters).
Sūta said :
29. K i n g s will b e b e g g i n g o f t h e subjects. People will be 1. At the end of a t h o u s a n d sets of four Y u g a s t h e r e
o v e r p o w e r e d by their penises and bellies. [ T h e y will be carnal
w i l l b e a c a u s a l d i s s o l u t i o n o f all c r e a t e d b e i n g s c a l l e d Brahma
m i n d e d and g l u t t o n o u s ) . T h e religious s t u d e n t s will b e divest­
laya or N a i m i t t i k a laya. At the end of [a K a l p a there will be a
e d o f t h e i r rites a n d i m p u r e . M e n d i c a n t s will turn householders.
drought extending over a hundred years.
30. Ascetics will begin to stay in villages. Depositors 2. T h e n seven fierce suns w i l l b l a z e i n t h e sky. D r y i n g
will be covetous of w e a l t h . P e o p l e will be short in stature but up every drop of water they will wither up the three
very gluttonous. T h i e v e s a n d robbers will be considered holy. worlds.
31. Servants will leave their masters in the lurcfrf t h e \ 3. The earth, Bhuvah, Svah and M a h a r Lokas with
a s c e t i c s w i l l c a s t off t h e i r r e l i g i o u s r i t e ; Ś ū d r a s w i l l b e g i n t o re- all their inmates mobile and immobile will be completely
c e i v e Daksinās a n d Vaiśyas will turn to austerities. dried up. Lord Visnu in the form o f R u d r a , will burn
(£ui 32-33. All people will be disgruntled appearing like nether worlds as well.
Piśācas. T h e y will be worshipping fire, deities a n d guests by 4. First burning up the three worlds, Lord V i s n u will
m e a n s o f unjustifiable m e a n s o f f e e d i n g . W h e n K a l i a g e sets in, b e g i n c r e a t i n g c l o u d s from his m o u t h . T h e s e clouds of various
p e o p l e w i l l n e v e r offer w a t e r l i b a t i o n s t o t h e i r P i t r s . T h e y will d e l u s i v e n a t u r e will s h o w e r w a t e r for a h u n d r e d y e a r s .
b e d e v o t e d t o w o m e n f o l k a n d for all a p p e a r a n c e t h e y w i l l not 5. T h e whole world will appear like a vast ocean of
b e different f r o m Ś ū d r a s , O , Śaunaka. water. All mobile and immobile beings will be destroyed.
 664
Garuda Purāna

1.225.13 665
V i s n u w i l l t h e n lie d o w n o n t h e back of the serpent Ananta
assuming the form of the S u p r e m e Brahman.
mundane) and then merge into Atyantika Laya (Psychic
6. After sleeping for a thousand years he w i l l b e g i n
annihilation).
creating the universe again. Now I shall explain the disso­
lution called Prākrtika Pralaya (Natural dissolution), 2. I shall m e n t i o n t h e wheel o f w o r l d l y E x i s t e n c e from

O Śaunaka, please listen. the time of death without k n o w i n g w h i c h the individual self
(Purusārtha) cannot become sub-merged in the supreme self
7. W h e n a h u n d r e d years (of Brahma) are c o m p l e t e d ,
(Paramātman).
Lord Hari with his y o g i c powers destroys the whole universe
3. After casting off the outer garment (i.e. t h e gross
after a b s o r b i n g w i t h i n h i m s e l f t h e d e i t y B r a h m a .
body) t h e m a n takes a n o t h e r b o d y ( t h e s u b t l e o n e ) . I n twelve
8. A long period of drought and blazing sun will be
days, he is led by the attendants of Y a m a .
followed by the formation of clouds that will pour heavy
4. The water libations with gingelly seeds offered b y
s h o w e r s for a h u n d r e d y e a r s a n d f i l l t h e c o s m o s w i t h w a t e r .
the kinsmen in the world as well as the ball of rice (pinda)
9. With water within, the Anda (the Cosmic Egg)
offered by them is partaken of by him in the region of
w i l l burst w h e n the life span of Brahma is over and dissolve
Yama.
in water.
5. From there the meritorious man goes to heaven
10. T h e whole Earth sustaining the world will dissolve
i n w a t e r . T h e w a t e r s w i l l m e r g e i n f i r e a n d t h e f i r e will m e r g e a n d t h e s i n n e r t o hell.
in wind. 6. After e x p e r i e n c i n g the benefits o r torture o f h e a v e n

11. T h e wind will merge in Ether and the Ether in Bhū- and hell, the individual enters t h e w o m b of w o m e n . First
tādi ( t h e essential matter). This essential m a t t e r m e r g e s i n t o nucleus is formed in the umbilical region w h i c h splits i n t o
Mahān (the Cosmic Intellect). The Mahān merges into bifurcated seed.
A v y a k t a Prakrti ( t h e u n d i f f e r e n t i a t e d N a t u r e ) w h i c h loses itself 7. The foetus is then evolved w i t h frothy e x u d a t i o n s .
into the Purusa (the eternal subjectivity). B l o o d a n d m u s c l e s are formed thereafter w h e n the lump may
12. H a r i s l e e p s for a h u n d r e d years and then creates w e i g h a P a l a in w e i g h t . T h e n it is said to s p r o u t .
o n t h e o n s e t o f d a y i n t h e s a m e order manifesting finally into 8 . L i m b s b e g i n t o g r o w ; f i n g e r s are d e v e l o p e d ; e y e s , n o s e ,
the world. n a i l s , e t c are f o r m u l a t e d .
9. Hairs begin to grow on the body and the h e a d ; the
child is p l a c e d in a topsyturvy position and is b o r n in t h e
tenth month.
10. T h e n the most delusive M ā y ā (Illusory Power) of
V i s n u begins to envelop h i m as he proceeds from infancy to
CHAPTER TWO HUNDRED AND TWENTYFIVE
childhood, youth and old age.
Results of good and bad acts 11. T h e n h e d i e s a n d reaps t h e fruit o f his different a
cti - -
vities of virtue or otherwise. Thus m a n is caught in the cogs
Sūta said :
o f t h e w h e e l o f w o r l d l y e x i s t e n c e t h a t c o n t i n u e s t o t u r n like t h e
1. After k n o w i n g the three types of misery such as the water wheel.
A d h y ā t m i k a ( p h y s i o l o g i c a l ) etc. t h e w i s e m a n c o n s c i o u s o f t h e 12. A life c o m i n g b a c k from h e l l b e c o m e s b o r n of sinful
Samsāra cakra (the wheel of worldly existence) will become wombs. O wise scholar, a m a n accepting gifts from a fallen
possessed of wisdom and non-attachment (to things m a n t a k e s b i r t h in a l o w e r s t r a t u m .
13. A b e g g a r , on r e t u r n i n g from h e l l is b o r n as a worm.
A brahrrun"Tfefrauding h i s p r e c e p t o r is b o r n as a dog.

/ st
 1.225.37 667
€66 Ga.ru.4a Purāna
28. A stealer of c o t t o n g a r m e n t s is b o r n as a c r a n e ; a
14. M e n t a l l y c o v e t i n g his (preceptor's) wife or riches
fire-thief b e c o m e s a stork; a t h i e f of p a i n t s and vegetables is
he undoubtedly is b o r n as a d o g . Alike d i s h o n o u r i n g friends
b o r n as a p e a c o c k .
he is reborn as an ass.
29. If a person steals any red object he is b o r n as a
15-16. A person harassing the parents is reborn as a
J ī v a ñ j ī v a k a bird ( a c a k o r a ) . I f a m a n steals a u s p i c i o u s scents
tortoise. If a servant t r u s t e d by his master a n d p a r t a k i n g of
he is b o r n as a m o l e . A t h i e f of rabbits is r e b o r n as a rabbit.
his food d e c e i v e s h i m o u t of d e l u s i o n he is r e b o r n as a m o n k e y
after d e a t h . A m i s a p p r o p r i a t o r of trust p r o p e r t y after experi­ 30. A t h i e f of k a l ā p a (peacock's plumes or a woman's

e n c i n g the h a r d s h i p s of hell is reborn as a w o r m . g i r d l e or a n y o t h e r o r n a m e n t ) is reborn as a e u n u c h . A stealer

of wooden pieces is born a g a i n as a grass w o r m . If a p e r s o n
17. A p e r s o n a l w a y s e n v i o is of others g o e s to h e l l and
s t e a l s flowers he is b o r n as a p o o r beggar. If a p e r s o n steals
is born again as a Rāksasa. A m a n c o m m i t t i n g b r e a c h of
lac-juice he is b o r n a g a i n as a l a m e m a n .
trust is reborn as a fish.
18. A person hoarding barley grains is reborn as a 31. A thief of greens is reborn as a H ā r ī t a b i r d ; a
m o u s e after d e a t h . A p e r s o n c o m m i t t i n g rape on other men's p e r s o n s t e a l i n g stored w a t e r is reborn as a Cātaka bird. A
"wives is r e b o r n as a vile wolf. person illegally occupying another man's house undergoes
19. A p e r s o n p u r s u i n g an affair w i t h his b r o t h e r ' s wife h a r d s h i p s i n f i e r c e hells R a u r a v a e t c . a n d i s b o r n a g a i n .
is reborn as a c u c k o o . A m a n i n d u l g i n g in s e x u a l intercourse 32. A p e r s o n s t e a l i n g grasses, h e d g e s , c r e e p e r s a n d barks
w i t h the wife of a p r e c e p t o r or o t h e r elders is reborn as a pig. of t h e s e is born again as a tree. T h i s is t h e s a m e in t h e c a s e
20-21. If a p e r s o n c a u s e s a n y i m p e d i m e n t to a sacrifice, o f t h e stealers o f c o w , g o l d , e t c .
a c t of c h a r i t y or p e r f o r m a n c e of a m a r r i a g e he shall be r e b o r n
33. A stealer of knowledge (a person w h o does not pay
as a w o r m . If a p e r s o n takes food w i t h o u t first offering the
for instructions received) undergoes h a r d s h i p s i n m a n y hells
s a m e to deities, m a n e s or b r a h m i n s he is r e b o r n as a c r o w after
a n d is b o r n a g a i n as a d u m b m a n . If a person casts ghī and
u n d e r g o i n g the hardships of hell. A man i n s u l t i n g his e l d e r
o t h e r offerings in u n k i n d l e d fire he is r e b o r n as a m a n suffering
b r o t h e r is b o r n a g a i n as a c r a n e .
from c h r o n i c i m p a i r m e n t o f d i g e s t i o n .
22. A Śūdra ravishing a brahmin w o m e n is b o r n again
as a worm. If he m a k e s h e r p r e g n a n t as a result of his vile 34-35. T h e c h a r a c t e r i s t i c features o f t h o s e w h o h a d h a d
a c t h e i s r e b o r n a s a w h i t e a n t e a t i n g a w a y w o o d a n d trees. their hardships i n h e l l a n d a r e r e b o r n a r e : s c a n d a l i s i n g others,
23. A n ungrateful w r e t c h i s b o r n s u c c e s s i v e l y a s b a c t e r i a ingratitude, outraging the limits of decency, ruthlessness,
-worm, l o c u s t a n d s c o r p i o n . A person abducting an unarmed cruelty, a t t a c h m e n t to other men's wives, stealing other men's
p e r s o n is reborn as a m u l e . property, blasphemy, harassing and deceiving others, and
24. A slayer of w o m e n a n d infants is reborn as a worm. miserliness.
A p e r s o n s t e a l i n g c o o k e d food is b o r n a g a i n as a fly. 36-37. T h e c h a r a c t e r i s t i c features o f t h o s e w h o h a d h a d
25. A stealer of c o o k e d rice is b o r n as a cat, that of
a happy sojourn i n h e a v e n a n d are r e b o r n are : — S y m p a t h y
g i n g e l l y seeds a m o u s e , t h a t of ghī a mungoose and a stealer
t o w a r d s all l i v i n g b e i n g s , pleasant conversation, b e l i e f in a
of sheat-fish a n d flesh is born as a c r o w .
supreme region, helping in return, truthfulness, w h o l e - s o m e
26. A m a n s t e a l i n g h o n e y is reborn as a gnat. A thief
a d v i c e t o others, b e l i e f i n t h e a u t h o r i t y o f V e d a s ; devotion to
o f fried pie is born as an ant. T h e sinner o f illegal theft o f
p r e c e p t o r s . D e v a s , d i v i n e sages, e n l i g h t e n e d sages, e t c , a s s o c i a t i o n
( i r r i g a t i o n ) w a t e r is r e b o r n as a c r o w .
with good men, eagerness in performing n o b l e deeds and
27. A stealer of t i m b e r is b o r n as a Hārīta bird or a
friendship.
p i g e o n . T h e stealer of a g o l d vessel is r e b o r n as a w o r m .
668 Garuda Pur ana 669
1.226.18

A m a n attains Ātyantika L a y a (final emancipation of the attains salvation w h i c h is the identity w i t h the supreme soul.
soul) by a thorough comprehension of the Yogavidyā along­
O s o n , it is d u e to t h e T r i g u n a s t h a t this i d e n t i t y is n o t r e a l i s e d .
w i t h its e i g h t s u b s i d i a r y c o m p o n e n t s .
10. T h a t is called house where one stays; that is diet
w h e r e b y o n e s u s t a i n s oneself. S i m i l a r l y , t h a t i s real k n o w l e d g e
which is conducive to salvation. Ignorance brings about
a d v e r s e results.
11. Merits and demerits, O king, can be exhausted by
d u l y e x p e r i e n c i n g t h e fruits thereof. The annihilation of the
CHAPTER TWO HUNDRED AND TWENTYSIX activities y e t to be performed is possible by non-performance.
12. The Yamas or Niyamas (Restraints) are of five
Toga and its Components
t y p e s , viz : — N o n - v i o l e n c e , truthfulness, non-stealing, celibacy
Sūta said : a n d n o n - a c c e p t a n c e o f gifts. Ś a u c a or purity is of t w o varieties
( t h e internal a n d the e x t e r n a l ) .
1. I shall explain the g r e a t Y o g a w i t h its c o m p o n e n t
13. D a m a (Suppression) is contentment, quiescence due
parts, t h a t yields worldly enjoyments and salvation. It quells
to austerities and the worship of V ā s u d e v a . By Āsana we mean
all sins if r e a d w i t h d e v o t i o n . P l e a s e listen to it.
t h e different p o s t u r e s s u c h a s P a d m a k a , e t c . Prānāyāma means
2. T h e feeling o f ' M y - n e s s ' i s t h e root c a u s e o f all miser­
full c o n t r o l of b r e a t h .
ies w h i c h c a n be removed by a feeling of 'Not-mine'. The
14-15. It is of three types—Pūraka,1 Kumbhaka2 and
noble-minded Dattātreya mentioned the same to Alarka. 3
Recaka each of which is again subdivided i n t o three. T h e
3-5. The tree of Ignorance sought by the worldly L a g h u ( o f short d u r a t i o n ) consists of ten mātrās (periods of
m i n d e d for t h e sake o f h a p p i n e s s a n d p e a c e h a s t h e great basin time less than a s e c o n d ) ; t h e M a d h y a m a is of t w e n t y m ā t r ā s
r o u n d it in t h e form of riches a n d foodgrains. Its root is S i n . a n d t h e U t t a m a consists o f thirty mātrās. A Prānāyāma with
The germinating sprout is the feeling o f E g o i s m . T h e great
Japa and Dhyāna (contemplation) is called Sagarbha
m a i n trunk i s t h e feeling o f ' M y - n e s s ' . H o u s e s , fields e t c . are
Prānāyāma, opposite of which is Agarbha Prānāyāma.
its b r a n c h e s . W i v e s , sons, e t c are t h e t e n d e r l e a v e s . T h o s e w h o
16. O n e shall c o n q u e r t h e v a r i o u s d e f e c t s in the body
imbibe the d i v i n e B r a h m a r a s a free from d u s t s (of Rajoguna)
by m e a n s of Prānāyāma. By Pūraka (inhalation), somnolence
and a r e thornless h e w it dowj^with the axe of learning and
is to be conquered. By Kumbhaka (Retention of breath), one
merge themselves in the Supreme God.
can conquer the shivering sensation. By R e c a k a ( E x h a l a t i o n ) ,
6-7. Intellectually efficient persons thus attain the o n e can conquer the augmentation or excess of heat in the
h i g h e s t bliss. O king (Alarka) the s e l f in which the sense- body.
o r g a n s g e t m e r g e d is n e i t h e r y o u r p h y s i c a l b o d y n o r m i n e . It is 17. Seated in a comfortable Y o g i c posture pressing the
not what you see and feel as important. Nor is it the penis and the testicles with the heels o n e shall keep the
T a n m ā t r ā (essential m a t t e r ) nor the s p e e c h n o r t h e m i n d (the
P r a n a v a in the heart and practise P r ā n ā y ā m a .
i n t e r n a l sense o r g a n ) .
18. The function of the T a m o g u n a m u s t be suppressed
8-9. T h e self identified with the b o d y d i e s t o d a y a n d by m e a n s of Rajoguna and that of Rajoguna is to be suppressed
is born again tomorrow. It is due to the three Gunas. Though
the b o d y a n d t h e soul s e e m t o b e o n e , t h e r e i s a c t u a l l y t h e dis­ 1. Inhaling the breath.

tinction between the two. A Yogin w h o k n o w s this distinction 2. Retaining the breath.
3. Exhaling the breath.
670 Garuda Purāna 1.226.40 671

by means of Sattvaguna a n d u l t i m a t e l y t h e practiser o f Y o g a 30. I am Brahman the greatest effulgence free from
s h o u l d m a i n t a i n h i m s e l f i n N i ś c a l ā v r t t i (unruffled s e r e n e s t a t e ) . V y ā n a and U d ā n a . I am Brahman the greatest effulgence
19. T h e s e n s e o r g a n s , t h e v i t a l air, a n d t h e m i n d s h o u l d devoid of the influence of Nescience.
be w i t h d r a w n from t h e s e n s u a l objects. T h i s c o m p l e t e a b s t r a c ­
31. I a m Brahman the greatest effulgence, the greatest
tion is called Pratyāhāra which should be constantly
of the three Padas devoid of body, sense organs, mind,
practised.
intellect, P r ā n a a n d the ego.
20. Taking eight or ten Prānāyāmas is called Dhāranā.
32. I a m t h e B r a h m a n t h e e t e r n a l , t h e pure, t h e e n l i g h t ­
Persons w h o a r e a b l e t o s e e t h e t r u t h h a v e t h u s s p o k e n o f t w o
ened, the conjoined, the bliss, t h e non-bifurcated. I am
types of D h ā r a n ā s .
Brahman the greatest effulgence, of the form of supreme
21-22. There are ten points of concentration for t h e
k n o w l e d g e for s a l v a t i o n .
practice of Dhāranā. First i n t h e Nādī (nerves) [or Nābhi
the umbilicus] then in order in the heart, throat, m o u t h ,
tip o f t h e n o s e , m i d d l e o f the eyebrows, head and then finally Sūta said :
in the supreme soul. After practising these ten Dhāranās 33-34. O Śaunaka, I h a v e thus e x p l a i n e d to you the
successfully o n e a t t a i n s t h e i m p e r i s h a b l e s t a t u s . s c i e n c e o f Y o g a w i t h its e i g h t components, that yields salva­
23. As o n e fire gets merged i n a n o t h e r f i r e , s o t h e in­ tion. T h o s e w h o are bound by the fetters of Natural evolu­
d i v i d u a l soul g e t s m e r g e d i n t h e s u p r e m e soul. T h e s i n g l e sylla­ t i o n are definitely r e b o r n after t h e N i t y a a n d N a i m i t t i k a L a y a s
ble Om, which is the symbol of Brahman and very holy ( t h e p e r m a n e n t a n d the c a u s a l d i s s o l u t i o n s ) . B u t n o t s o after
should be repeated frequently. attaining the supreme soul. A man deludedly ignorant
24. T h e three letters A, U a n d M together constitute becomes free d u e t o k n o w l e d g e a n d e m a n c i p a t e s himself.
the mystic syllable Om w h i c h symbolises the imperishable
35. Thereafter, he does not die. He is not miserable.
Brahman.
H e i s n o t sick. H e i s n o t fettered. A truthful p e r s o n i s u n t a i n t e d
25. I am Brahman the greatest effulgence divested of
b y sins. H e i s n e v e r tortured i n hell.
t h e gross b o d y . I am Brahman the greatest effulgence d e v o i d
36. He has no misery of being in the womb. He
of old age and death.
becomes one with Nārāyana the unchangeable. With single
26. I am B r a h m a n the greatest effulgence untainted by
minded devotion alone he has to be attained, the Lord who
t h e dirts of the Principle of Earth. I am Brahman the
accords worldly enjoyments and salvation.
greatest effulgence free from the principles of Vāyu and
Ether. 37. B y m'eans o f c o n t e m p l a t i o n , worship, Japas, cor­
r e c t l y s u n g s o n g s o f praise, d u l y p e r f o r m e d rites, sacrifices a n d
27. I am Brahman the greatest effulgence divested of
gifts the m i n d becomes pure a n d true k n o w l e d g e i s o b t a i n e d
the subtle body. I am Brahman the greatest effulgence
thereby.
unlimited by space or absence of space.
28. I am B r a h m a n the greatest effulgence free from t h e 38-40. Brahmins (in days of yore) have attained

essential principle of smell. I am B r a h m a n the greatest efful­ salvation by repetitions of Pranava and other Mantras. Indra
gence free from the principles of ear and skin (sound and attained the greatest region d u e to it. The Gandharvas, the
touch). celestial damsels and the Devas attained Deva-hood due to

29. I am Brahman the greatest effulgence free from it. The sages gained their sagehood, the Gandharvas their
tongue and nose. I am B r a h m a n the greatest effulgence free Gandharvahood and the kings their kingship due to this
from Prāna and Apāna. alone.
 1.227.22 673

672 Garuda Purāna be merciful to me who have sought refuge in you. I am

Thine."
CHAPTER TWO HUNDRED AND TWENTYSEVEN 12. A person who has mastered all the systems of
vedānta is better than thousands of Mantrayājins (those who
Toga and its Components perform sacrifice r e c i t i n g M a n t r a s ) . A d e v o t e e of L o r d V i s n u
is better than ten millions of such Vedāntins.
Sūta said :
13. Ekāntins (those who are single-minded in Lord's
1. I shall e x p l a i n devotion to Visnu whereby every­
d e v o t i o n ) a t t a i n t h e g r e a t e s t r e g i o n e v e n w i t h their gross b o d y .
thing can be secured. H a r i i s n o t p l e a s e d b y a n y t h i n g else s o
T h i s u n s w e r v i n g faith i n V i s n u m a k e s t h e m i d e n t i c a l w i t h H i m
m u c h as by devotion.
a n d H e i s f o n d l y a t t a c h e d t o t h e m also.
2. A regular r e m e m b r a n c e of H a r i is the root cause
14. T h o s e w h o are thus s i n g l e - m i n d e d i n their devotion
o f great welfare, t h e s o u r c e o f origin of the stream of merits
to Lord a r e g r e a t favourites u n t o H i m t h o u g h h e i m p a r t i a l l y
a n d t h e m o s t tasteful fruit of life.
loves everyone.
3-4. Intelligent scholars have mentioned that service
15-17. H i s Bhakti does not go astray e v e n i n t i m e s o f
unto God is the best of the various means of devotion.
d a n g e r . R e m e m b e r i n g L o r d V i s n u m y great d e v o t i o n does not
T h o s e w h o s h e d tears o f j o y , w i t h h a i r s t a n d i n g o n their ends
g o a w a y from my heart (I am always attached to H i m ) as it
w h i l e the n a m e s o f t h e L o r d o f t h e w o r l d are b e i n g s u n g a l o n g
is t h e g r e a t e s t love t h a t suffers no adverse effects from w o r l d l y
with His a c t i v i t i e s are t h e real d e v o t e e s . The gain o f feet o f
objects. E v e n i f a m a n has m a s t e r e d the V e d a s a n d Śāstras h e
t h e great Lord, t h e s u p p o r t a n d c r e a t o r o f t h e u n i v e r s e , a c c o r d s
should be considered t h e vilest a m o n g m e n i f h e i s n o t d e v o t e d
true wisdom.
to Lord. Even if a m a n has not learned Vedas a n d Śāstras,
5-6. T h o s e w h o are a f f e c t i o n a t e a n d carry o u t the per­
e v e n if he has n o t performed a n y sacrifice, i t m u s t b e d e e m e d
p e t u a l service o f G o d are the real V a i s n a v a s . Even without
that h e has d o n e e v e r y t h i n g i f h e i s d e v o t e d t o L o r d V i s n u .
hearing the w o r d s o f the V e d a s o r t h e d i s c o u r s e of the L o r d
18. O great sages, e v e n t h o s e w h o p e r f o r m g r e a t sacri­
(Theology and Philosophy) he w h o bows with great devotion
fices, e v e n t h o s e w h o h a v e l e a r n e d the V e d a s d o n o t a t t a i n that
a n d a d o r e s a n d c o m m e n d s t h e s y m p a t h y a n d f a v o u r i t i s m o f the
goal w h i c h devotees attain.
L o r d to H i s d e v o t e e s is a real V a i s n a v a .
19. A p e r s o n reckless a b o u t his c o n d u c t of life a n d d u t i e s
7-8. If there is d e l i g h t in h e a r i n g H i s stories, t h e ears a c c o r d i n g to t h e s t a g e of his life is a b l e to sanctify t h e e n t i r e
b e c o m e fruitful. He who has dedicated all h i s feelings u n t o world if he b e c o m e s a V a i s n a v a i n t h e s a m e w a y a s t h e rising
G o d Visnu with great devotion through a learned brahmin sun does.
d e v o t e d to L o r d Viśveśvara, is a Mahābhāgavata (a great
20. Even ruthless w i c k e d persons b e n t u p o n sinful acti­
d e v o t e e ) . H e w h o h i m s e l f w o r s h i p s t h e L o r d b y f l o w e r offerings,
vities attain the greatest region on being devoted to Lord
or he w h o takes to w o r s h i p for s u s t e n a n c e is a l s o a B h ā g a v a t a .
Nārāyana.
9. T h e r e are e i g h t types of devotion. Even a Mleccha
21. I f there is firm and unflinching devotion to Lord
(outcaste) who is a g r e a t d e v o t e e is on a p a r w i t h t h e greatest
J a n ā r d a n a that a l o n e will g i v e o n e e x t r e m e p l e a s u r e . H e a v e n l y
of brahmins and sages. He attains the greatest of goals.
bliss is n o t h i n g in c o m p a r i s o n to it.
10. E x c h a n g e o f articles w i t h him is allowed. He can
22. To those m e n who roam about the world that is
be w o r s h i p p e d like L o r d H a r i Himself. A C ā n d ā l a b e c o m i n g a
impassable due to diversified actions, the sole support is
d e v o t e e c a s u a l l y sanctifies e v e r y t h i n g .
J a n ā r d a n a w h o is propitiated.
11. This is the rite of Lord H a r i : — t h a t he accords
freedom from fear o f all l i v i n g beings to h i m w h o says ' P l e a s e
 1.228.3 675
674 Garuda Purāna

35. T h e manes j u m p with joy, the grandfathers dance

23. H e w h o d o e s n o t listen t o t h e s o n g s of praise of the
divine qualities of the discus-bearing lord o f lords ( V i s n u ) , i s in gaiety in view of the fact that 'A vaisnava is born in our

no better than a deaf man. He is to be banished from al! f a m i l y . H e i s sure t o e n a b l e u s t o s u r m o u n t all difficulties.'
religious activities. 36. W h e n such ignorant sinners c a v i l l i n g a t I n d r a a n d
L o r d V i s n u like Śiśupāla, S u y o d h a n a and others h a v e attained
24. If any one's body is not thrilled with horripilation
w h e n t h e n a m e o f V i s n u i s sung, i t i s n o b e t t e r t h a n a c o r p s e . salvation shaking off t h e i r sins b y means of constant memory
(of the Lord) what doubt is there in the case of persons of
25. I f t h e r e i s a n n i h i l a t i o n o f all sins w h e n the mind is
directed towards the Lord the devotion to H i m will necessari­ great devotion ?

ly usher in salvation e v e n long. 37. E v e n if they are devoid of c o n t e m p l a t i o n and yogic

26. T h e y say that Yama, on seeing his attendant with p r a c t i c e p e o p l e w h o h a v e s o u g h t s h e l t e r i n H i m w i l l cross the

t h e n o o s e i n his h a n d w h i s p e r s i n t o his e a r s — ' A v o i d t h o s e m e n sea of d e a t h and attain the V a i s n a v a region.

w h o h a v e s o u g h t refuge i n M a d h u s ū d a n a ( s l a y e r o f the demon 38. O Mādhava, he horse of my mind is bedevilled by

Madhu). I a m lord o f o t h e r m e n not o f V a i s n a v a s . ' hundreds o f painful experiences arising from the world of

27. T h e lord has s a i d — ' E v e n if the vilest of persons existence. I t i s f a l t e r i n g i n t h e pores o f s e n s e o r g a n s . M a y it

were to be devoted to me to the exclusion of others he must be be tethered to the peg o f T h y foot with firm devotion as the
c o n s i d e r e d a saint. H e i s o f t h e r i g h t a n d perfect e n t e r p r i s e . ' cord.
28. O Excellent brahmin, you can e v e n swear that a 39. V i s n u is the supreme Brahman, devoid of difference
devotee ofVisnu will become righteous quickly and attain and differentiation. Although this i s k n o w n f r o m t h e V e d a s ,
p e r m a n e n t p e a c e . H e n e v e r perishes. principles (enunciated by sages) a n d actual experience, those
29. N o t only virtue, w e a l t h and love but even salvation w h o are d e l u d e d k n o w it not.
i s easily a c c e s s i b l e t o h i m w h o s e d e v o t i o n i s f i r m t o w a r d s Hari,
t h e root c a u s e o f all w o r l d s .
30. Hari's Māyā (Nescience, Illusion) is divine and
insurmountable composed as it is of the three Gunas. O n l y t h e y
w h o resort t o H i m c a n cross it. CHAPTER TWO HUNDRED AND TWENTYEIGHT
31. If a person has his intellect concentrated on H a r i of
w h a t u s e a r e sacrifices and worships to h i m ? V i s n u can be Devotion to Visnu
propitiated by devotion alone. There is no other cause
thereof. Sūta said:

32. The noble-souled Janārdana cannot be so much 1. T h e m a n w h o b o w s t o Aja (the Unborn deity) the
p r o p i t i a t e d b y gifts o f v a r i o u s k i n d s distributed by persons, or c a u s e o f s a l v a t i o n , free f r o m b e g i n n i n g a n d e n d , t h e u n c h a n g e ­
flowers or unguents as by single-minded devotion. able and the imperishable, becomes worthy of being revered
33. T h e worldly existence is a poisonous tree b u t two of by the w h o l e world.
its fruits are comparable even to nectar, o n e is devotion to 2. W i t h great devotion for e v e r I b o w d o w n to Visnu,
Lord K e ś a v a and the other is a chance association with His Bliss personified, the unbifurcated, perfect knowledge, the
devotees. o m n i p r e s e n t a n d t h e lord w h o resides i n the hearts of men.
34. L e a v e s , f l o w e r s , fruits a n d w a t e r a r e e a s i l y a v a i l a b l e 3. I bow down to the g r e a t lord Visnu the i m m a n e n t
always. H e n c e , by devotion alone the eternal being can be soul t h a t s e e s t h e a u s p i c i o u s and the inauspicious in every o n e
a t t a i n e d . S t i l l p e o p l e strive after s a l v a t i o n .
a n d bears witness to everything.
676 XI.229.2 677
Garuda Purāna

4. He who, though competent, does not bow d o w n to O Krsna, Acyuta, Ananta, Vāsudeva' have been uttered with
Cakrapāni ( t h e discus-wielding Lord V i s n u ) is a mere destroyer great feelings of d e v o t i o n will never go to Y a m a ' s city.
o f t h e grassy g r o w t h i n t h e w o r l d ( i s a beast g r a z i n g g r a s s ) . 15. J u s t as a blazing fire becomes d i m or d a r k n e s s fs
5. Even a single bow firm and full of g o o d feelings completely dispelled when the sun rises, s o a l s o t h e h e a p o f
directed towards Krsna handsomely dark in c o l o u r like t h e sin i s d i s s i p a t e d w h e n H a r i ' s n a m e i s s u n g .
interior of the glistening cloud, the immeasurable overlord of 16-17. S u r e l y , a sojourn i n h e a v e n c o m e s t o a n e n d . To
all the worlds, is competent to sanctify i m m e d i a t e l y even a persons w h o u n d e r t a k e a long journey with the memory of
Cāndāla w h o cooks dog's flesh. K r s n a f i l l i n g their m i n d s t h e f o o d t o b e t a k e n w h i l e i n transit i s
6. E v e n by m e a n s of a h u n d r e d sacrifices it is i m p o s s i b l e the frequent repetition of the names of Pundarikāksa (Lord
to attain that goal which a man who worships ( L o r d V i s n u ) Visnu). T h e V a i s n a v a n a m e o f K r s n a i s t h e o n l y p a n a c e a for
by means of a Namaskāra (kneeling down) done by falling the removal of t h e effects of the poisonous b i t e o f t h e serpent
d o w n on t h e g r o u n d like a staff, attains. o f w o r l d l y e x i s t e n c e . B y r e c i t i n g i t t h e m a n b e c o m e s free.
7. A single Namaskāra directed towards Krsna is c o n ­ 18. W h a t is obtained by means of contemplation in the
ducive to save by according salvation to those w h o wander in Krta Yuga, reciting mantras in the Tretā Y u g a and worshipp­
the impassable woods of worldly existence which seems (to ing in D v ā p a r a is obtained in Kali Yuga by constantly remem­
s o m e ) like a w e l l in a p l e a s u r e g r o v e . bering Lord Keśava.
8. Seated, lying d o w n or standing whether it be here or 19. H e t h e tip o f whose tongue bears t h e t w o s y l l a b l e s
there one shall always take refuge in the mantra 'Namo Ha a n d ri crosses the ocean of worldly existence and goes to
Nārāyanāya' (obeisance to Nārāyana). the region of V i s n u .
9. T h e word 'Nārāyana' exists. T h e faculty of speech 20. A man who has realised thousands of wicked
i s u n d e r their c o n t r o l , still t h e i g n o r a n t fools fall i n t o h e l l . H o w a c t i o n s w i t h w h i c h h e i s s u r r o u n d e d b u t w h o s i n c e r e l y y e a r n s for
surprising is it? w e l f a r e a n d p u r i t y a n d therefore takes a c t i v e interest in sing­
10. A man may have four mouths or e v e n a crore o f ing the praise of N ā r ā y a n a does not s e e e v e n i n his dream a
them and he may be pure in mind. It may or m a y not be rebirth.
possible for h i m to narrate e v e n a ten t h o u s a n d t h part of the
good qualities of V i s n u the lord of deities.
11. S a g e s like Vyāsa and others in worshipping the
slayer o f M a d h u s t o p i n t h e m i d d l e b e c a u s e t h e y h a v e e x h a u s t ­
e d their mental faculties and not because the qualities of CHAPTER TWO HUNDRED AND TWENTYNINE
G o v i n d a are e x h a u s t e d .
12. E v e n if d u e to sheer helplessness a m a n calls out Devotion to Visnu
t h e n a m e o f t h e lord h e is i m m e d i a t e l y freed from all sins like
t h e d e e r s a v e d from t h e c l a w s o f t h e l i o n . Surely, he has girt Sūta said:
up his l o i n s for his j o u r n e y t o w a r d s s a l v a t i o n . 1-2. T h e p r o p i t i a t i o n o f H a r i t h e lord o f t h e e n t i r e uni­
13. I f a m a n calls o u t t h e n a m e o f t h e l o r d e v e n in his verse is essential. He w h o makes flower-offerings or libations
d r e a m it destroys his a l l sins. Then w h a t d o u b t is there that o f w a t e r after r e c i t i n g t h e P u r u s a S ū k t a h a s a c t u a l l y worshipp­
the sins will be removed when the n a m e of Janārdana is ed the entire universe consisting of the m o b i l e a n d i m m o b i l e
openly repeated. beings. He w h o does not worship Lord Visnu should be deemed
14. O Brahmin, they by w h o m the words 'Obeisance, to have c o m m i t t e d the murder of a brahmin.
 678 Garuda Purāna 679
1.230.15

3. He who does not meditate u p o n V i s n u from w h o m 3. Sixty thousand holy centres and six t h o u s a n d sacred
the living beings take their origin and spread everywhere rivers do not merit comparison w i t h e v e n a s i x t e e n t h part o f
shall b e r e b o r n a s a w o r m i n t h e f a e c e s . the act of kneeling before the deity N ā r ā y a n a .
4-5. A life undergoing tortures in the hell will be 4. C o n s t a n t r e m e m b r a n c e o f K r s n a i s far s u p e r i o r t o all
a d d r e s s e d thus b y Yama:—"Hasn't t h e lord Keśava t h e des­ kinds of expiatory rites a n d practices of austerities.
t r o y e r o f all p a i n s b e e n w o r s h i p p e d b y you? W h y i s i t t h a t you 5. If a person performing ordinary rites of expiation
have n o t w o r s h i p p e d t h e lord who gives residence in His b e g i n s t o l o v e t h e sin c o m m i t t e d , n o o t h e r a t o n e m e n t i s p o s s i b l e
region to the votary who offers even libations of water in except hearty remembrance of Hari.
t h e a b s e n c e o f o t h e r articles? 6. If a p e r s o n m e d i t a t e s u p o n N ā r ā y a n a e v e n for a few
6. N e i t h e r o n e ' s o w n m o t h e r n o r father n o r o t h e r kins­ m i n u t e s w i t h o u t a n y lassitude h e a t t a i n s heaven. What doubt
m e n can ever do unto one what Hrsīkeśa (Visnu) does when is t h e n a b o u t o n e w h o is a l w a y s e n g r o s s e d in it ? -\
p r o p i t i a t e d a n d w o r s h i p p e d faithfully. 7. T h e state o f t h e m i n d o f a Y o g i n i n t h e v a r i o u s s t a g e s
7. V i s n u t h e great Lord is to be worshipped by a person of walking, dreaming slumbering and trance is similar to that of
strictly adhering to the rules of c o n d u c t o f life b e f i t t i n g his the mind directed towards Acyuta.
c a s t e a n d s t a g e o f life. T h e r e i s n o o t h e r m e a n s o f p r o p i t i a t i n g 8. It is the duty of the devotee to remember Govinda,
Him. t h e lord o f L a k s m ī , w h e t h e r s t a n d i n g , falling, p r a t t l i n g , e n t e r i n g
8. Neither b y different kinds o f gifts distributed (by t h e c h a m b e r , t a k i n g food o r j u s t w a k i n g u p .
t h e d e v o t e e ) n o r b y f l o w e r s o r u n g u e n t s offered b y h i m c a n t h e 9. Assiduously e n g a g e d i n o n e ' s o w n d u t y o n e shall f i x
noble-souled J a n ā r d a n a be propitiated as by devotion. one's mind in Janārdana. This.statement is in accordance with
9. Salvation or identity ( w i t h the S u p r e m e S o u l ) can­ the sacred literature. T h e r e is no use in talking m u c h .
not be secured through riches, affluence or greatness or by a 10. M e d i t a t i o n is the greatest virtue, m e d i t a t i o n is t h e
series o f r e l i g i o u s rites. T h e root c a u s e for the same is the greatest penance, m e d i t a t i o n is the greatest purificatory r i t e .
worship of Hari. H e n c e , o n e shall b e d e v o t e d t o m e d i t a t i o n .
11. T h e r e i s n o g r e a t e r object o f m e d i t a t i o n t h a n V i s n u .
T h e r e is no greater p e n a n c e than fasting (on Ekādaśī d a y ) . E v e n
more important than that is the constant thought of Vāsudeva.
12. Madhusūdana when meditated upon, gives the
d e v o t e e , u n s o l i c i t e d , w h a t is-difficult t o g e t a n d w h a t c a n n o t b e
CHAPTER TWO HUNDRED AND THIRTY even comprehended.
13. I f i n a d v e r t e n t l y a slip o c c u r s w h i l e o n e i s p e r f o r m i n g
Devotion to Visnu a sacrifice a m e r e r e m e m b r a n c e of V i s n u fills t h e v o i d . T h i s is
w h a t is laid d o w n in the V e d a s .
Sūta said :
14. T h e r e i s n o o t h e r w a y o f a t o n i n g for sins, c o m p a r a b l e
1. After g o i n g t h r o u g h all s a c r e d l i t e r a t u r e a n d d e l i b e r a t ­ to meditation. T h e fire of Yogic practices (with the meditation
ing frequently this is the only conclusion arrived at that Nārā­ on Visnu) burns away the causes bringing a b o u t the birth of
yana is to be meditated u p o n constantly. t h e future b o d y .
2. If a m a n meditates on Lord Nārāyana constantly with 15. A Yogin competent to practise the state of trance
single-minded devotion, of w h a t use to h i m are the m a k i n g of a t t a i n s s a l v a t i o n i n this v e r y birth by burning all Karmans
gifts, p i l g r i m a g e s , a u s t e r i t i e s a n d sacrifices ? in the fire of Y o g a without delay.
 680 Garuda Purāna

16. J u s t as a b l a z i n g fire w i t h l e a p i n g flames consumes 1.230.39 681

t h e h e a p o f d r i e d s t r a w s o a l s o t h e f i r e o f Y o g a c o n s u m e s all sins
w h e n Lord Visnu is fixed in the mind. m a k i n g gifts, e t c . , or e x p i a t o r y rites e s p e c i a l l y after sinful a c t i o n s ,
17. J u s t as g o l d is freed of its i m p u r i t i e s d u e to its con­ Lord N ā r ā y a n a should be meditated upon.
t a c t w i t h f i r e s o a l s o all t h e impurities o f m e n are d i s p e l l e d by 29. They gain much, they achieve great success, they
Vāsudeva. » are not affected b y failure, they i n w h o s e h e a r t s i s s t a t i o n e d
18. W h e n H a r i is remembered so m u c h sin i s q u e l l e d L o r d J a n ā r d a n a dark i n c o l o u r like t h e b l u e l o t u s .
as can be quelled by thousands of ablutions in the Gangetic 30. E v e n w o r m s , birds, e t c . , w i t h their m i n d s , f i x e d o n
w a t e r s a n d t h e h o l y a b l u t i o n s t a k e n for m i l l i o n s o f t i m e s i n t h e H a r i progress u p w a r d s . T h e n w h a t d o u b t i s t h e r e i n t h e c a s e o f
h o l y tank o f P u s k a r a . the wise ?
19. W i t h i n a m o m e n t after t h e c o n t e m p l a t i o n of H a r i so 31. W h y don't p e o p l e seek refuge u n d e r t h e shade of
m u c h sin i s dissolved a s i s w i p e d off b y m e a n s o f thousands of the tree V ā s u d e v a w h i c h accords no excessive d u l l n e s s or heat
Prānāyāmas. and w h i c h closes the doorway to hell ?
20. Evil i n f l u e n c e o f t h e K a l i a g e , w i c k e d s t a t e m e n t s , v i l e 32. O friend, if M a d h u s ū d a n a is fixed in the heart
utterances of heretics—none of these affect the mind of the neither the curse o f t h e sage D u r v ā s a s nor t h e overlordship
person in whose m i n d Lord K e ś a v a finds a place. o f I n d r a c a n effect t h e p e o p l e .

21. T h e m o m e n t in which Lord Hari is remembered has 33. D h ā r a n ā ( f i x a t i o n o f t h e h e a r t ) i s perfect when the
the auspicious properties of the holy Tithis (days of the lunar m i n d d o e s n o t g o astray (from L o r d V i s n u ) , w h e t h e r h e i s talk­
month), days, nights, beneficent lunar conjunctions a n d holy ing or standing or whether he is e n g a g e d in some activity of his
l a g n a s (units o f t i m e ) . choice.
22. I f a m o m e n t passes w i t h o u t r e m e m b e r i n g V ā s u d e v a , 34. O n e shall a l w a y s m e d i t a t e u p o n N ā r ā y a n a , s t a t i o n e d
it is a g r e a t loss, a great v o i d — a blindness, a sluggishness, a i n t h e m i d d l e o f t h e solar z o n e , s e a t e d o n t h e holy lotus seat,
dumb-foundedness. bedecked in bracelets, g o l d e n ear-rings, crown and necklaces,
23. If G o v i n d a is fixed in the mind, the vile A g e of Kali with a golden complexion and wielding Śańkha and Cakra.
i s transformed i n t o K r t a . I f A c y u t a i s n o t f i x e d i n t h e m i n d e v e n 35. T h e r e is nothing so holy as meditation. Even the sin
K r t a Y u g a i s transformed i n t o Kali age. o f t a k i n g f o o d from t h e h a n d s o f a Ś v a p a c a ( a Cāndāla) does
24. He, whose mind is fixed on Govinda while going not taint him.
a h e a d or retreating or standing alone, is always contented.
36. T h e mind of a wretch is always attached to worldly
25. O Maitreya, e v e n if there is a n y o b s t a c l e in J a p a .
objects. I f o n e ' s m i n d w e r e t h a t much attached to Nārāyana
H o m a or worship, the desired fruits t h e r e o f a s D e v e n d r a h o o d
h o w c o u l d h e n o t b e r e l e a s e d from b o n d a g e ?
etc. can be attained if the m i n d is fixed in Vāsudeva.
26. A person w i t h his m i n d d e d i c a t e d to K e ś a v a chops Sūta said :
off t h e M ā y ā of t h e Purusa without forsaking t h e d u t i e s of a 37. How can he who is devoted to Visnu bow to
householder and without performing great penance. a n y o n e ? H e c a n e n a b l e h i m s e l f t o cross t h e o c e a n o f sins.
27. If Govinda is stationed i n t h e heart, p e o p l e r e a d i l y 38. T h a t i s perfect knowledge where G o v i n d a presides
forgive angry persons and sympathise with fools. T h e y are T h a t is true holy discourse where Keśava is discussed. That
joyous in the c o m p a n y of virtuous people. i s t h e h o l y rite w h i c h i s p e r f o r m e d for H i s sake. O f w h a t use
28. W h i l e p e r f o r m i n g t h e various h o l y rites o f a b l u t i o n s , a r e o t h e r profuse discussions ?
39. T h a t i s t h e true t o n g u e w h i c h utters t h e praise of
Lord Hari. T h a t i s t h e true m i n d w h i c h i s d e d i c a t e d t o H i m .
 682 Garuda Purāna 1.231.1 683

O n l y those hands which perform His adoration are worthy of the world with the same zeal is there any d o u b t that they
of praise. w o u l d be r e l e a s e d from b o n d a g e ? ( W h o i s n o t released from
40. T h a t h e a d a l o n e i s fruitful w h i c h b o w s t o t h e Lord. bondage ?)
T h e s u c c e s s o f h a n d lies in adoring the Lord stationed in 51. A p o w e r f u l forest fire burns e v e n a w e t fuel. Visnu
heaven. T h e mind that always dwells on His qualities and s o s t a t i o n e d i n t h e h e a r t b u r n s all sins o f y o g i n s .
exploits is successful. The speech extolling the qualities of 52. Deer and o t h e r c r e a t u r e s n e v e r stay o n i n a m o u n ­
G o v i n d a is all-successful. t a i n forest t h a t b u r n s . S i m i l a r l y , all sorts o f sins n e v e r s t a y on
41. Sinful actions so huge as mountain M e r u or the in a person e n g a g e d in yogic practice.
mountain Mandara are dissipated entirely by merely 53. The benefit that accrues to one is in proportion to
remembering Lord Keśava. o n e ' s faith. I f a t all t h e r e i s a n y l i m i t a t i o n i n the influence of
42. Whatever m a n does, g o o d or bad, should be dedi­ L o r d Krsna, it is this.
cated to Nārāyana. T h e n h e i s n o t affected a d v e r s e l y . 5 4 . Śiśupāla ,
1
the son of Damaghosa, remembering
43. T h e living beings beginning with a blade o f grass Lord G o v i n d a with hatred attained salvation. W h a t doubt is
and ending with Brahma are fourfold. All the universe there a b o u t a person w h o is engrossed completely in H i m ?
m o b i l e o r i m m o b i l e lies a s l e e p d u e t o t h y M a y ā O H a r i .
44. T h e person whose mind is dedicated to the Lord
never goes t o h e l l . ; t h e p e r s o n w h o thinks o f the Lord attains
h e a v e n ; i f the m i n d rests in the Lord he is never faced with
obstacles. T h e region of Brahma is a mere trifle. T h e im­ CHAPTER TWO HUNDRED AND THIRTYONE
perishable lord a c c o r d s s a l v a t i o n t o t h e s l u g g i s h m i n d e d p e r s o n s
if he is t h o u g h t of. T h e fact t h a t a p e r s o n dissolves himself Hymn to Narasimha
w h e n t h e L o r d A c y u t a is s u n g is o n l y a s m a l l m a t t e r .
45. T h o s e w h o w i s h t o cross t h e o c e a n of misery shall Sūta said :
perform the rites i n fire, Japa, ablution and meditation and 1. O Ś a u n a k a , I shall n o w m e n t i o n t h e H y m n of p r a y e r
adoration of Visnu. T h e y are sure t o cross it. to N a r a s i m h a sung by Śiva. Formerly, the Mothers ( M ā t r g a n a ) 2
46. T h e k i n g i s t h e refuge of the Nation, the parents told Śañkara thus :—
t h a t o f t h e child, v i r t u e is t h e refuge o f all m e n and Lord
H a r i i s t h e refuge o f e v e r y o n e . 1. A c c o r d i n g to t h e V i s n u P u r ā n a this monarch was, in a previous
47. O excellent sage, there is no g r e a t e r h o l y c e n t r e e x i s t e n c e , t h e u n r i g h t e o u s H i r a n y a k a ś i p u , k i n g o f t h e asuras, w h o was killed
by Visnu in the form of Narasimha. He was next born as the ten-headed
t h a n t h o s e w h o b o w t o t h e e t e r n a l V ā s u d e v a , t h e s o u r c e o f the
R ā v a n a w h o w a s killed b y R ā m a . T h e n he was born as the son of Dama­
universe.
ghosa a n d continued his enmity to Krsna, the eighth incarnation of Visnu,
48. One can meditate on Govinda w i t h o u t lassitude w i t h even greater implacability. He denounced Krsna when they met at
w i t h the same purpose in view as in observing the worship of the Rājasūya sacrifice of Yudhisthira, but his h e a d w a s c u t off b y K r s n a
valuable g e m s or the study of the Vedas. w i t h his discus. H i s d e a t h forms the subject of a celebrated p o e m by M ā g h a .

49. I c o n s i d e r a Ś ū d r a , N i s ā d a , a Ś v a p a c a or a b r a h m i n 2. T h e s e appear to have been originally the female energies of the

great gods, as Brahmānī of Brahma, Māheśvari of Śiva, Vaisnavi of Visnu,
equal to one another i f t h e y are d e v o t e e s o f t h e L o r d . N o n e
Indrāni or Aindri of Indra, etc. The number of them was seven or eight
o f t h e s e g o e s t o hell. or sixteen, but in the later m y t h o l o g y , they have increased out of number.
50. P e o p l e praise a rich m a n w i t h g r e a t respect wishing They are connected with the Tantra-worship, and are represented as
for some m o n e t a r y benefit. I f t h e y w e r e t o praise t h e c r e a t o r w o r s h i p p i n g Ś i v a a n d a t t e n d i n g u p o n his son K ā r t t i k e y a . [ C D H M , p . 206].
 684
Garuda Purāna
1.231.25 685

2. O Lord, we wish to devour the entire universe a l o n g

at the end of the Kalpa, O d e i t y s h i n i n g w i t h t h e lustre o f t e n
w i t h deities, d e m o n s a n d h u m a n b e i n g s w i t h y o u r favour. P l e a s e
p e r m i t us. million suns.
14. O d e i t y terrifying like thousand Yamas, valorous
Śańkara said : like thousand Indras, affluent like thousand Dhanadas
( K u b e r a s ) O d e i t y w i t h a t h o u s a n d lotus-like feet.
3. C e r t a i n l y , all t h e s e p e o p l e are to be protected by
15. O deity resembling a thousand moons, thousand
y o u all. H e n c e , this ruthless m e n t a l i t y m a y s o o n b e d i v e r t e d .
r a y e d , m o v i n g like a lion, r e s p l e n d e n t like a t h o u s a n d R u d r a s ,
4. D i s r e g a r d i n g the advice thus tendered by Śańkara,
s u n g in praise by a t h o u s a n d B r a h m ā s .
t h e y b e g a n t o d e v o u r t h e t h r e e worlds, i n c l u s i v e of all m o b i l e
16. Remembered in Japas by a thousand Rudras,
and i m m o b i l e creatures, w i t h impurity.
e n d o w e d with a thousand all perceiving eyes, progenitor and
5 . W h e n t h e three w o r l d s w e r e b e i n g t h u s e a t e n b y t h e
destroyer of thousands, untier of thousands of bondages.
Mothers, Lord Śiva meditated on the Lord i n t h e form o f
17. O Fierce deity, having the velocity of a thousand
Nrsimha (the man-lion).
w i n d s , t h o u s a n d eyes, O C o m p a s s i o n a t e O n e ! '
6-9. Lord Śañkara's conception of N r s i m h a w a s t h u s : —
H a v i n g t h u s s u n g t h e h y m n t o t h e lord o f lords, Hari in
" H e has no beginning or death; He is the o r i g i n a t o r o f all
t h e form o f M a n - l i o n , Ś i v a i n all h u m i l i t y s u b m i t t e d t h u s : —
l i v i n g b e i n g s ; H i s t o n g u e b l a z e s like l i g h t n i n g . H e has g r e a t
18. I h a d c r e a t e d t h e M ā t r s ( t h e M o t h e r s ) for the d e s ­
c u r v e d t e e t h ; t h e m a n e s b l a z e like a g a r l a n d ; H e h a s b r a c e l e t s
truction of the demon Andhaka. Disregarding my advice
studded with gems; He has a good crown; He is bedecked
with golden m a n e s ; with His brilliance he pervades the whole they are n o w devouring the wonderful created beings of the

Brahmānda ( t h e C o s m i c E g g ) ; t h e hairs o n His body are in universe.

curls in circlets. He is wearing a great garland consisting of 19. Having created them I am incompetent to kill
many flowers of variegated colours." them though unvanquished elsewhere. Having evolved them
first h o w c a n I w i s h for t h e i r a n n i h i l a t i o n .
10. A s s o o n a s H e w a s m e d i t a t e d u p o n , t h e L o r d a p p e a r ­
e d before Ś a ń k a r a a s s u m i n g t h e s a m e form a s w a s c o n c e i v e d 20-21. Thus addressed by Rudra, Hari in the form
by Rudra with great devotion. of the Man-lion created a thousand goddesses from the
tip of his tongue. Hari the Vāgīśvara (Lord of speech) sub­
11. In the same dazzling form unperceivable by the
.evas H e s t o o d t h e r e . Śańkara thereupon knelt before the dued the Mothers, protected the devas. He accorded peace
Lord and prayed. and happiness to the world and vanished.
22. H e w h o recites this Narasirhha h y m n i n all p u r i t y
Śańkara said a n d restraint o f the sense o r g a n s shall b e blessed with the
r e a l i s a t i o n o f all h i s desires like R u d r a . There is no doubt
12. O b e i s a n c e t o T h e e O L o r d o f t h e u n i v e r s e , h a v i n g i n this.
the body of a Man-Lion, shining with claws, resembling the
23. O n e shall m e d i t a t e o n the deity Narasirhha, w i t h
o y s t e r shell, w i t h w h i c h t h e lord o f d e m o n s (Hiranyakaśipu)
e y e s s h i n i n g like t h e m i d d a y s u n (for t h e evil doers) and like
w a s killed.
w h i t e lotus (for t h e d e v o t e e s ) , w i t h his face b e a m i n g like t h e
13. Thou h a s t the golden and tawny coloured body
blazing fire, having neither beginning nor end, the eternal
of the giant clinging to T h y lotus-like Nails (claws).
(the ancient), the unborn, lord o f t h e g r e a t a n d the s m a l l ,
Obeisance to Padmanābha; obeisance to the s u s p i c i o u s , O
the r e c e p t a c l e o f t h e U n i v e r s e .
Preceptor of the world. T h o u roarest like t h e r u m b l i n g c l o u d
24-25. I f a n y o n e recites this hymn it quells all m i s e ­
ries like the sun dispelling the snow. When he wants to
686 Garuda Purāna 1.232.16 687

perform t h e w o r s h i p o f t h e L o r d in the form of Narasimha, consisting of the entire universe the mobile and the immobile,
L o r d Ś i v a , the d e s t r o y e r o f t h e T r i p u r a s , p r e p a r e s H i s i d o l a l o n g sleeps d u e t o t h e M ā y ā of Visnu. If due to the grace of Lord
with the Mothers. Then the lord appears before him and V i s n u a n y o n e a m o n g t h e m w a k e s up, h e will cross the ocean
stands near him. After p r o p i t i a t i n g t h e g r e a t lord a n d obtain­ o f w o r l d l y e x i s t e n c e w h i c h i s i m p a s s a b l e e v e n t o the g o d s .
i n g t h e b o o n h e s a v e d t h e u n i v e r s e from t h e M o t h e r s . 8-9. I t i s t h e person w h o i s averse t o t h e a c q u i s i t i o n o f
real k n o w l e d g e t h a t b e c o m e s puffed u p d u e t o the enjoyments
and prosperity h e possesses. I n e b r i a t e d c r e a t u r e s g e t e n t a n g l e d
in their attachment to sons, w i v e s a n d families like t h e w i l d
e l e p h a n t s s i n k i n g b e l o w t h e surface o f waters o f d e l u g e .
I d o n o t find a n y m e a n s of salvation even after h u n d r e d
crores o f births for that wretch who s h u t s u p his m o u t h [ a n d
does not sing the Lord's Prayer] like t h e silk w o r m i n the
cocoon.
CHAPTER TWO HUNDRED AND THIRTYTWO
10. H e n c e , O N ā r a d a , o n e shall p r o p i t i a t e t h e i m p e r i s h ­
a b l e lord o f all g o d s . O n e shall take d e l i g h t in meditating on
Kulāmrta or Jñānāmrta Hymn
Visnu.
Sūta said: 11. [The hymn begins here a n d ends i n t h e e i g h t e e n t h
verse] He w h o m e d i t a t e s c o n s t a n t l y o n L o r d V i s n u , t h e uni­
1 . W h e n h e w a s a s k e d b y Sri N ā r a d a , L o r d H a r a m e n ­
verse-formed, d e v o i d o f b e g i n n i n g a n d e n d , t h e u n b o r n , s t a t i o n ­
t i o n e d this h y m n c a l l e d Kulāmrta (otherwise known as
e d i n H i s o w n self a n d t h e o m n i s c i e n t b e c o m e s free.
J ñ ā n ā m r t a ) . P l e a s e listen t o it.
12. A person meditating constantly on Visnu holding
Nārada said: devas (and others) within H i m s e l f b e c o m e s free. H e w h o per­
petually meditates on Visnu, devoid of bodies, the creator,
2. He w h o is fettered by D v a n d v a s ( c o n f l i c t i n g factors) possessed o f all k n o w l e d g e a n d m e n t a l p r o c l i v i t i e s , the immov­
—Lust and Anger, the auspicious and the inauspicious and the a b l e a n d a l l - p e r v a d i n g b e c o m e s free.
v a r i o u s objects o f t h e s e n s e o r g a n s , s o u n d , e t c . , a n d i s t o r t u r e d 13. He who constantly meditates o n L o r d V i s n u , free
b y t h e m i s n e c e s s a r i l y a w r e t c h i n this w o r l d . from doubts and contradictions, d e v o i d o f specific manifest­
3. O L o r d , t h e slayer of T r i p u r a s , I w i s h to h e a r from ations, divested of the created groups, free from a i l m e n t s a n d
you the means whereby that creature can be saved quickly afflictions, V ā s u d e v a t h e p r e c e p t o r o f all, b e c o m e s free.
from t h e o c e a n o f d e a t h a n d t r a n s m i g r a t i o n .
14. He who meditates on all manifestations of the
s e n t i e n t s o u l o f t h e all p e r v a d i n g , o n V i s n u the a u s p i c i o u s , t h e
Maheśvara said:
single, t h e i m p e r i s h a b l e , b e c o m e s free.
4. On hearing these words of N ā r a d a the three-eyed
15. He who meditates constantly on V i s n u , w h o i s be­
deity Ś a m b h u ( H a r a ) spoke u n t o the sage.
y o n d t h e p a l e o f all s t a t e m e n t s , who k n o w s the t h r e e uni s o f
5. O , E x c e l l e n t s a g e , I shall tell y o u t h e g r e a t secret
time (the past, present a n d future) who i s lord of the
mantra and h y m n called 'Jñānāmrta' that destroys all miseries
universe, w h o bears witness to everything and w h o is more
a n d r e m o v e s t h e fear o f b o n d a g e o f w o r l d l y e x i s t e n c e .
e x c e l l e n t t h a n all the others, b e c o m e s free.
6-7. T h e four t y p e s o f l i v i n g b e i n g s b e g i n n i n g with the
16. He who constantly meditates on V i snu served b y
b l a d e o f grass a n d ending w i t h t h e four-faced d e i t y B r a h m a ,
 1.233.11 689

2. I h a v e s o u g h t refuge i n t h e d e i t y b e a r i n g Ś a ń k h a a n d
688 Garuda Purāna
Cakra, the u n c h a n g i n g , whose form is manifest and w h o is
Brahma and other gods, Gandharvas, Sages, Siddhas, Cāranas1, called Adhoksaja. W h a t c a n M r t y u do unto me?
a n d Y o g i n s b e c o m e s free. 3. I have sought refuge in the Divine Varāha (Boar),
17. All the p e o p l e w i s h i n g for release from t h e b o n d a g e V ā m a n a ( d w a r f ) , Visnu, Narasirhha, J a n ā r d a n a a n d M ā d h a v a .
of worldly existence b e c o m e free o n s i n g i n g thus t h e p r a y e r o f W h a t can M r t y u do unto me?
Visnu the granter of boons.
4. I h a v e s o u g h t refuge i n t h e g r e a t P u r u s a , t h e s e e d of
18. W h o e v e r wishes to g e t release from t h e b o n d a g e o f
P u s k a r a k s e t r a , t h e h o l y lord o f t h e u n i v e r s e and the master of
w o r l d l y e x i s t e n c e shall with concentration meditate on Visnu.
t h e w o r l d s . W h a t c a n M r t y u d o u n t o me?
H e w h o c o n t e m p l a t e s o n t h e endless, i m p e r i s h a b l e lord Visnu,
e s t a b l i s h e d i n t h e universe, t h e u n b o r n a n d t h e lord o f worlds, 5. I have sought refuge in the thousand-headed deity,
b e c o m e s free. the manifest and the unmanifest, the eternal and t h e great
Yogi. W h a t can M r t y u do unto me?
Sūta said:
6. I have sought refuge in the deity who is t h e i n n e r
19. What the Bull-emblemed deity Siva narrated to soul o f all l i v i n g b e i n g s , t h e n o b l e soul, t h e s o u r c e o f sacrifices,
N ā r a d a o n b e i n g r e q u e s t e d b y h i m I h a v e n o w told you. not born of any womb, and the multUformed. What can
20. M y d e a r Sir, m e d i t a t i n g o n t h e supreme Brahman, M r t y u d o u n t o me? (The hymn ends).
the unwasting, the spotless, you shall obtain certainly the
7. On hearing this hymn sung by the n o b l e soul
eternal and u n c h a n g i n g region.
( M ā r k a n d e y a ) , t h e g o d o f D e a t h left t h e p l a c e r e p u l s e d b y t h e
21. Thousands of horse sacrifices, and hundreds of
emissaries of V i s n u .
Vājapeya sacrifices do not merit e v e n a s i x t e e n t h p a r t o f ex­
t r e m e l y c o n c e n t r a t e d d e v o t i o n e v e n for a m o m e n t . 8. Thus, the g o d of D e a t h was conquered by M ā r k a n d e y a
22. After h e a r i n g the importance of Lord V i s n u from the intelligent. T h e r e is n o t h i n g impossible of realisation if the
Ś i v a the divine sage propitiated Lord Visnu devotedly and lotus-eyed N r s i m h a i s d e l i g h t e d .
a t t a i n e d t h e status o f a c h i e v e m e n t . 9. These eight stanzas are of holy potentialities and
23. T h e sin c o m m i t t e d i n t h e c o u r s e o f m i l l i o n s o f lives q u e l l d e a t h . F o r t h e sake o f t h e benefit o f M ā r k a n d e y a , Visnu
o f t h e person w h o r e a d s o r hears this e x c e l l e n t h y m n , perishes.
H i m s e l f m e n t i o n e d this.
24. He w h o assiduously reads this h y m n constantly of
10. He w h o reads this hymn thrice a day, with great
Lord Visnu, recited by Lord Śiva at first, attains immortality.
devotion regularly and pure-minded will never have a pre­
mature death. His mind is fixed in Acyuta.

11. T h a t Y o g i n defied M r t y u b y contemplating within

CHAPTER TWO HUNDRED AND THIRTYTHREE
h i m s e l f i n t h e l o t u s o f his h e a r t t h e a n c i e n t Purusa Nārāyana,
Mrtyvasfaka Hymn the p e r m a n e n t and the immeasurable.

Śūta said:
1. I shall m e n t i o n t h e H y m n s u n g b y M ā r k a n d e y a . ( T h e
hymn begins) I have s o u g h t refuge in D ā m o d a r a . What can
M r t y u (God of D e a t h ) do unto me ?

1. A w a n d e r i n g a c t o r or s i n g e r : a b a r d .
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690 Garuda Purāna

Obeisance to Thee the conceiver of the universe; obeisance to

CHAPTER TWO HUNDRED AND THHITYFOUR
T h e e the lord of the universe; obeisance to T h e e the cause of

Acyuta or Cakradhara Hymn the universe.

14. O b e i s a n c e t o T h e e t h e s l a y e r o f the d e m o n M a d h u ; 1
Sūta said: obeisance to T h e e the slayer of R ā v a n a ; obeisance to T h e e
1. O Śaunaka, p l e a s e listen. I shall n a r r a t e the h y m n t h e s l a y e r o f Kariisa a n d K e ś i n ; 2 o b e i s a n c e t o Thee the sup­
of Acyuta which Brahma had narrated to Nārada on being pressor o f K a i t a b h a . 3
requested by him. 15. O b e i s a n c e to T h e e the lotus-eyed, obeisance to T h e e ,
the Garuda-emblemed, obeisance to Thee the slayer of
Nārada said:
Kālanemi4, obeisance to T h e e , seated on Garuda.
2. B e p l e a s e d t o tell me how the imperishable and un­
changing Visnu has to be eulogised by me, Visnu the granter
1. M a d h u and K a i t a b h a were two horrible demons, who, according to
of boons, every day at the time of adoration.
the M a h ā b h ā r a t a a n d the Purānas, sprang from the ear of Visnu while he
3. T h o s e w h o e u l o g i s e A c y u t a c o n s t a n t l y are t h e b l e s s e d . was asleep at the e n d o f a kalpa, a n d w e r e a b o u t t o k i l l B r a h m a , w h o w a s
T h e i r life is e x c e l l e n t . T h e y enjoy all h a p p i n e s s . T h e i r life is. lying on the lotus springing from Visnu's navel. Visnu killed them, and

fruitful. hence he obtained the names of Kaitabhajit and Madhusūdana. The

M ā r k a n d e y a - P u r ā n a attributes t h e death of K a i t a b h a to U m ā , a n d she bears
the title of K a i t a b h a . T h e Hari-varhśa states that the earth received its
Brahma said:
name of Medini from the marrow {medas) o f t h e s e d e m o n s . I n o n e p a s s a g e
4. O S a g e , I s h a l l tell y o u t h e h y m n of V ā s u d e v a , that it says that their bodies, b e i n g t h r o w n into t h e sea, produced an immense

yields s a l v a t i o n . A t t h e t i m e o f w o r s h i p , i f t h e lord i s eulogised quantity of marrow o r fat, which N ā r a y a n a used in forming the earth. In
a n o t h e r p l a c e i t s a y s t h a t t h e medas q u i t e c o v e r e d t h e e a r t h , a n d so gave it
w i t h this h y m n H e will b e p r o p i t i a t e d .
the n a m e of Medini. [CDHM, p . 1 3 9 ] .
5-10. O M , o b e i s a n c e t o lord V ā s u d e v a , o b e i s a n c e t o t h e
2. In the M a h ā b h ā r a t a , a d e m o n w h o fought with and was defeated
dissipater o f all sins. Obeisance to H i m w h o is of pure body, by Indra. I n t h e P u r ā n a s a daitya w h o t o o k t h e f o r m o f a h o r s e a n d a t t a c k ­
knowledge embodied, Lord o f all deities, bearing Śrīvatsa, ed Krsna, but was killed by that hero's thrusting his arm into his jaws and
h a v i n g s w o r d i n his h a n d , b e a r i n g g a r l a n d o f lotuses, the base rending him asunder [CDHM, p. 156).

o f t h e entire w o r l d , w e a r i n g y e l l o w g a r m e n t Nrsimha, Vaikuntha, 3. S e e f n . 1.

lotus-navelled, lying in the ocean o f milk, having thousand 4. (1) In the Rāmāyana, a demon, uncle of Rāvana. At the solicita­

h e a d s , l y i n g u p o n the serpent, b e a r i n g a x e i n his h a n d , d e s t r o y i n g tion o f R ā v a n a , a n d w i t h t h e p r o m i s e o f h a l f his k i n g d o m , h e e n d e a v o u r e d t o

kill H a n u m ā n . A s s u m i n g t h e form of a hermit-devotee, he went to the
the warriors, o f true vows, unconquerable, lord of the three
G a n d h a m ā d a n a m o u n t a i n a n d w h e n H a n u m ā n proceeded thither in search of
worlds, bearing discus, beneficent, t h e m i n u t e s t , t h e oldest,
the medicinal drugs, the disguised d e m o n invited h i m to his hermitage and
usurper o f Bali's k i n g d o m a s Vāmana. offered h i m food. H a n u m ā n refused, but w e n t to b a t h e in the neighbouring
pond. Upon his placing his foot in the water it was seized by a crocodile,
11. O b e i s a n c e t o t h e sacrificial B o a r . Obeisance, obei­
but h e d r a g g e d the creature o u t a n d killed it. From the dead body there
s a n c e t o G o v i n d a . O b e i s a n c e t o T h e e , O Blissful o n e , o b e i s a n c e
arose a lovely apsaras w h o h a d b e e n c u r s e d b y D a k s a t o l i v e a s a c r o c o d i l e
to T h e e the great Imperishable. till she should be released by H a n u m ā n . S h e told her deliverer to be b e w a r e

12. O b e i s a n c e t o T h e e the K n o w l e d g e - E x i s t e n c e ; O b e i ­ of Kālanemi, so H a n u m ā n went back to that deceiver, told him that he
knew him, and taking h i m by the feet, sent him whirling through the
sance to T h e e the dispenser of knowledge; Obeisance to T h e e
air t o L a ñ k ā , w h e r e h e fell b e f o r e the throne of R ā v a n a in the council-
the great unbifurcated; O b e i s a n c e to T h e e the best a m o n g m e n .
room. (2) In the Purānas a great demon, son of Virocana, the grandson of
13. O b e i s a n c e t o T h e e t h e creator-deity o f t h e universe: Hiranyakaśipu. He was killed by V i s n u [CDHM, p . 141].
692 Garuda Purana 1.234.30 693

16-17. O b e i s a n c e t o T h e e , son of Devakī; obeisance to 21. H a i l T h e e , t h e s u p p o r t e r o f all, t h e u n m a n i f e s t . H a i l

T h e e , scion of the family of V r s n i s ; obeisance to T h e e , Lord of T h e e , the giver of everything O Mādhava; Hail Thee, the
Rukminī;1 obeisance to T h e e son of Aditi; obeisance to Thee, unsullied in the mind.
resident o f c o w h e r d s ' c o l o n y ; o b e i s a n c e t o T h e e fond of cow­ 22. V i c t o r y be thine, the u n s u p p o r t e d ; Be victorious O
herds' colony. quiescent eternal. Be victorious O Lord, t h e n o u r i s h e r o f t h e
18. V i c t o r y t o K r s n a o f t h e form o f a c o w h e r d ; V i c t o r y universe, Be victorions O V i s n u ; obeisance to T h e e .
to the beloved of c o w h e r d classes; V i c t o r y to the supporter of
23. T h o u art t h e p r e c e p t o r O H a r i , t h o u art t h e d i s c i p l e .
G o v a r d h a n a ; 2 V i c t o r y to the promoter of cowherds' colony.
T h o u art t h e i n i t i a t i o n and the group o f m a n t r a s . T h o u art
19. H a i l T h e e , t h e slayer o f t h e p o w e r f u l R ā v a n a ; H a i l
the N y ā s a , the Mudrā (gestures). Thou art the School of
t h e e the slayer o f C ā n ū r a 3 , H a i l T h e e the illuminater of the
t h e o l o g y . T h o u art t h e f l o w e r s a n d o t h e r i n g r e d i e n t s .
family o f V r s n i s ; H a i l T h e e , t h e suppressor o f K ā l i y a 4 s e r p e n t .
24. Thou art the base; Thou art Ananta (the
20. Hail Thee, the true witness of the universe; Hail
s e r p e n t ) ; T h o u art t h e t o r t o i s e ; T h o u art t h e earth and the
T h e e the a c h i e v e r o f all r i c h e s ; H a i l T h e e t h e c o m p r e h e n s i b l e
lotus; Thou art virtue, knowledge etc. Thou art the
to the knowers o f V e d ā n t a ; H a i l T h e e the giver of every thing
potentialities of the altar a n d mystic diagrams.
Mādhava.
25. O L o r d , t h o u art R ā m a t h e w i e l d e r of ploughshare
T h o u art t h e d e s t r o y e r o f Ś a m b a r a ; 1 T h o u art t h e B r a h m a n i c a l
1. Daughter of Bhīsmaka, king of Vidarbha. According to the
H a r i v a r h ś a s h e w a s s o u g h t i n m a r r i a g e b y K r s n a , w i t h w h o m s h e fell i n l o v e .
S a g e ; T h o u art t h e lord V i s n u . T h o u art true o f e x p l o i t s .
But her brother R u k m i n w a s a friend of Kariisa whom Krsna had killed. 26. Thou art Nrsimha, the ultimate bliss, lord o f t h e
He, therefore, o p p o s e d h i m a n d t h w a r t e d the m a t c h . R u k m i n ī w a s t h e n be­
earth S u p a r n a , discus, c l u b a n d c o n c h .
trothed to Śiśupāla, king of Cedi, but on her wedding day, as she was
going to the temple, K r s n a saw her, took h e r by the h a n d , a n d carried her 27. T h o u art Śrī, T h o u art Pusti (nourishment). T h o u
away in his chariot. They were pursued by her intended husband and by art the permanent Māyā, Thou art Śrīvatsa, Kaustubha;
her brother Rukmin, but Krsna defeated t h e m both, and took her safe to
T h o u art Ś ā r ñ g ī a n d the q u i v e r .
Dvārakā, where h e m a r r i e d her. S h e w a s his principal wife w h o bore him a
son Pradyumna. By him also she h a d nine other sons and o n e daughter. 28. T h o u art the sword a l o n g w i t h t h e l e a t h e r b u c k l e r ;
[CDHM p. 270]. T h o u art t h e g u a r d i a n deity; O Lord, T h o u art the lord of
2. A mountain in Vrndāvana, which Krsna induced the cowherds
R ā k s a s a s ; T h o u art S ā d h y a ; T h o u art t h e w i n d a n d t h e m o o n .
and cowherdesses to worship instead of Indra. This enraged the god, w h o
sent a d e l u g e of rain to w a s h a w a y the m o u n t a i n a n d all the people of the
29. T h o u art t h e lord o f w e a l t h , īśāna, Indra, Varuna,
country, but K r s n a h e l d u p t h e m o u n t a i n o n h i s l i t t l e f i n g e r for s e v e n days lord o f t h e d e m o n s , S ā d h y a , V ā y u , a n d t h e m a n .
to shelter t h e people of V r n d ā v a n a . Indra retired baffled. [CDHM, p. 114].
30. T h o u art t h e Ādityas, Vasus, Rudras, the Aśvins,
3. A wrestler in the service of Karhsa w h o w a s killed by K r s n a .
the M a r u t s ; T h o u art t h e D a i t y a s , D ā n a v a s , N ā g a s ; T h o u art
4. A serpent king w h o h a d five heads, and dwelt in the deep pool of
Y a m u n a , with numerous attendant serpents. His mouths vomited fire and Yaksas and the K h a g a s (Skyroamers) .
smoke, and he laid waste all the c o u n t r y r o u n d . K r s n a , w h i l e y e t a child,
j u m p e d i n t o his p o o l , w h e n h e w a s q u i c k l y l a c e d a n d e n t w i n e d i n the coils of
the snakes. H i s c o m p a n i o n s a n d friends w e r e horrified, but Balarāma called
u p o n h i m t o e x e r c i s e his d i v i n e p o w e r . He did so and the serpents were 1. In the Vedas a demon, also c a l l e d a dasyu, w h o f o u g h t a g a i n s t

soon overcome. Placing his foot on the m u n d a n e h e a d of K ā l i y a he c o m p e l l e d king Divodāsa, but was defeated and had his many castles destroyed by

him and his followers to implore mercy. He spared them, but bade Kaliya Indra. He appears to be a mythical personification of drought, of a kindred

and his f o l l o w e r s t o free t h e earth from their presence, a n d to m o v e to the c h a r a c t e r t o V r t r a , o r i d e n t i c a l w i t h h i m . I n t h e P u r ā n a s a daitya w h o c a r r i e d

ocean. [CDHM, p. 144]. off P r a d y u m n a and threw him into the well.
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1.234.57 695

31. Thou art t h e G a n d h a r v a s , Apsaras, Siddhas, Pitrs;

my omissions and commissions. I am incompetent to perform
t h o u art t h e g r e a t i m m o r t a l d e v a s : T h o u art t h e l i v i n g b e i n g s ,
T h y Pūjā a s l a i d d o w n ( i n śāstras) i n a n o r d e r l y m a n n e r .
t h o u art t h e objects o f t h e s e n s e - o r g a n s ; t h o u art the Avyakta
46. Whatever Japa, homa, etc, have b e e n performed by
(the unmanifest) t o t h e sense-organs.
m e , O P u r u s o t t a m a , c a n n o t b e successfully c o n c l u d e d w i t h t r u e
32. T h o u art the mind, t h e i n t e l l e c t , t h e e g o , the soul,
devotion. H e n c e , I crave T h y pardon.
T h o u art t h e lord in the heart. T h o u art t h e sacrifice, T h o u
47. B y d a y o r n i g h t , d u r i n g dusk a n d d a w n , i n all s t a t e s ,
art t h e V a s a t k ā r a . T h o u art O ń k ā r a , the sacrificial t w i g and
w h a t e v e r I d o , m a y m y d e v o t i o n b e s t e a d y , O H a r i i n T h y feet.
t h e K u ś a grass.
48. I have no such love towards the physical body or
33. T h o u art t h e altar, O H a r i , T h o u art t h e i n i t i a t i o n ;
r i t u a l i s t i c a c t i v i t i e s as I h a v e , in an e x c l u s i v e form, towards
T h o u a r t t h e sacrificial p o s t ; T h o u art t h e sacrificial f i r e , T h o u
T h e e , O Lord of the Universe.
a r t t h e H o t r ( t h e priest m a k i n g t h e offerings i n f i r e ) , T h o u art
49. W h a t s a c r e d rite c o n d u c i v e t o H e a v e n a n d s a l v a t i o n
the Yajamāna (the officiating p r i e s t ) ; T h o u art the grain.
has not been performed by him w h o has firm devotion towards
Thou art the sacrificial a n i m a l , the Yājaka (the house­
V i s n u , t h e d i s p e n s e r o f fruits o f all c h e r i s h e d desires.
h o l d e r r e q u e s t i n g t h e priests t o p e r f o r m t h e s a c r i f i c e ) .
50. O Acyuta, w h o is capable of performing T h y worship
34. T h o u art t h e A d h v a r y u ( t h e p r e s i d i n g p r i e s t ) , T h o u or eulogising T h e e properly ? ( A n y h o w ) I have eulogised and
art t h e U d g ā t ā ( t h e s i n g e r of Sāman h y m n s ) . T h o u art the adored you. P l e a s e forgive. Obeisance to Thee.
sacrifice. T h o u art the Purusottama (the best a m o n g m e n ) . 51. T h u s I have narrated to y o u the h y m n of Cakradhara.
T h o u a r t t h e quarters, t h e n e t h e r w o r l d s , the earth, the sky, O sage, if y o u wish to attain the great status, eulogise Visnu
t h e h e a v e n , T h o u art t h e c r e a t o r o f Stars. with devotion.
35-37. Whatever mobile or immobile in the universe is 52. He w h o eulogises the preceptor of the universe by
seen among the Devas, beasts or mankind, O Lord, the m e a n s o f this h y m n a t t h e t i m e o f a d o r a t i o n attains salvation
Cosmic egg, the entire universe—all t h e s e are o n l y T h y forms, e r e l o n g b r e a k i n g off t h e fetters o f w o r l d l y e x i s t e n c e .
they are m a n i f e s t to t h e eyes, O Lord, the supreme Brahman, 53. Even in the age of Kali, he w h o recites this h y m n
y o u are i n a c c e s s i b l e e v e n t o g o d s . with great devotion thrice e v e r y day with physical and mental
38. Who is c o m p e t e n t to comprehend that pure imperi­ p u r i t y shall realise all his desires.
s h a b l e Purusa, a c c e s s i b l e t o Y o g i n s , t h e u n m a n i f e s t , t h e u n b o r n ,
54. T h e d e v o t e e d e s i r o u s o f sons shall beget sons, the
the unchanging ?
i m p r i s o n e d shall b e freed from b o n d a g e , t h e sick d e v o t e e shall
39. He is devoid of annihilation and origin. He i s all- b e c u r e d o f his a i l m e n t s ; t h e i n d i g e n t shall b e affluent.
p e r v a d i n g , h e i s t h e lord, he is omniscient, he is divested of
55. T h e seeker o f l e a r n i n g shall a c q u i r e k n o w l e d g e , f a m e
t h r e e G u n a s , h e i s p u r e Bliss, h e i s u n a g e i n g , h e i s t h e g r e a t e s t .
and renown. The intelligent shall b e a b l e t o r e m e m b e r his
40-42. O Lord, T h o u art Consciousness, the permanent,
p r e v i o u s b irth a n d shall g e t w h a t e v e r h e thinks of.
the quiescent, the complete, the unbifurcated, the unwasting.
56. He w h o eulogises Purusottama shall be truthful in
I n T h y i n c a r n a t i o n s m a n y o f T h y forms are s e e n , b u t u n a b l e t o
his s t a t e m e n t s , p u r e and liberal-minded. T h e u n b l e s s e d shall
comprehend Thy real greatness the heaven-dwellers go on
turn o u t t o b e o m n i s c i e n t a n d intelligent; the indecent shall
adoring thee ( i n whatever manner they c o n c e i v e ) . O Puru­
b e t r a n s f o r m e d i n t o o n e w h o performs a l l h o l y rites.
s o t t a m a , h o w c a n I k n o w s u c h a s u b t l e b e i n g a s T h o u art.
43-45. Thy vibhūtis (the various manifestations) such 57. Those w h o do not engage themselves in holy rites
as sańkarsana, etc. h a v e been adored by me by m e a n s of flowers, with Hari as the object of devotion can never be pure in con­
incense, e t c . I f t h e r e i s a n y defect i n it, b e p l e a s e d t o forgive duct. T h e y are t o b e b a n i s h e d from all r e l i g i o u s r i t e s .
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58. He w h o has no unflinching devotion to Visnu who

1.235.10 697
grants all riches shall n e v e r benefit from purificatory rites of
mind and speech. He is wicked.
CHAPTER TWO HUNDRED AND THIRTYFIVE
59. A man who propitiates the lord Hari duly, who
g r a n t s all h a p p i n e s s , shall o b t a i n w h a t e v e r he w i s h e s for. Vedānta and Sāñkhya
60. H e i s the P r i m o r d i a l deity the Siddha (who has
Sūta said :
a c h i e v e d e v e r y t h i n g ) w h o i s m e d i t a t e d u p o n b y all sages. He
is the w i t n e s s i n t o all w h o k n o w s w h a t e v e r t h e r e is in a n y h e a r t . 1-4. I shall e x p o u n d t h e m o d e of k n o w i n g the B r a h m a n
He is unborn. He is nectar. He is free from fear and death. in accordance with the tenets of the schools of philosophy—
He is eternal. H e i s Bliss. I b o w u n t o that V ā s u d e v a . Vedānta and Sāńkhya. J u s t a s t h e self s a m e p r i n c i p l e o f j y o t i
( B r i l l i a n c e ) a p p e a r s i n three different forms o f Fire, Sun and
61. I adore with the flowers of mental conception the
Moon s o also V i s n u a p p e a r s a s A h a m ( I , t h e i n d i v i d u a l s e l f ) ,
lord o f all worlds, t h e e t e r n a l , the d e l i g h t e d , t h e p u r e , t h e un­
Brahman (God, Iśvara) and Pararh J y o t i h (the supreme
tarnished, d e v o i d o f the three Gunas and the delighter of
Brilliance or soul). This must be meditated upon. T h e butter
e v e r y o n e . Ma'y the Sentient Soul, the witness of everything
i s a c t u a l l y p r e s e n t i n the b o d y o f t h e c o w s . But it does not
enter the l o t u s o f m y heart, t h e i n n e r feelings o f m y soul.
add to the strength of the cows. W h e n the milk is taken out
62. T h u s I h a v e n a r r a t e d the g r e a t n e s s o f the Supreme
from t h e b o d y a n d c h u r n e d a n d t h e g h e e i s a d m i n i s t e r e d t o t h e
Visnu w h o has neither beginning nor end. H e n c e , the great
cows it gives them additional strength. So also the all pervad­
lord is to be duly meditated upon by a m a n on the w a y to
i n g V i s n u t h o u g h p r e s e n t i n the b o d y t o o does not grant any
salvation.
special benefit t o m e n w i t h o u t b e i n g p r o p i t i a t e d . T h e d e v o t e e
63. W h o i s t h e Y o g i n w h o d o e s not merge himself (in d e s i r o u s o f a s c e n d i n g t h e tree o f Y o g a m u s t have recourse to
the S u p r e m e B r a h m a n ) after meditating upon Visnu without K a r m a a n d J ñ ā n a a s the steps t o a c h i e v e t h e g o a l .
a parallel, the c o n s c i o u s n e s s in form, the ancient Purusa,
5. Those w h o have already climbed the tree of Y o g a
r e s p l e n d e n t like the sun, t h e u n s u l l i e d , t h e Pure ?
m u s t also resort t o J ñ ā n a and renunciation. If a person begins
64. T h e man w h o constantly reads this h y m n a n d re­ to experience sound, etc., he b e c o m e s affected b y R ā g a a n d
mains pure a n d q u i e t c a n w a s h off his sins a n d shall a t t a i n the D v e s a (Desire and H a t r e d ) .
extensive region o f t h e L o r d w i t h his influence s p r e a d i n g all 6. From them spring L o b h a (greed), Moha (delusion)
round. and Krodha (anger). A m a n affected b y all t h e s e c o m m i t s sin.
65. He who seeks wealth, unlimited pleasure, virtue, 7. T h e hands, the generative organ, the belly and speech
love and salvation c a n cast off e v e r y t h i n g a n d seek refuge i n ( a r e a t t h e r o o t o f all s i n s ) . I f t h e y are b r o u g h t u n d e r c o n t r o l
V i s n u the a n c i e n t , the e x c e l l e n t . a m a n becomes a wise brahmin.
66. H e w h o has abjured all association (with worldly 8. Hands can be brought under control by desisting
objects) a n d seeks refuge in V ā s u d e v a the pure, t h e allpcrvad- from taking another man's wealth, refraining from injuring
ing, the lord, the s u p p o r t e r of the universe, the p u r e a n d the others and not playing at the g a m e of dice.
c a u s e of the d e s t r u c t i o n of all w o r l d l y objects.
9. I f a m a n a v o i d s o t h e r w o m e n h i s g e n i t a l s are b r o u g h t
under control. I f h e i s n e i t h e r g l u t t o n o u s n o r craves for deli­
c a c i e s , his b e l l y i s b r o u g h t u n d e r c o n t r o l .
10. I f h e speaks l i m i t e d , w h o l e s o m e a n d truthful w o r d s
his s p e e c h i s u n d e r c o n t r o l . O f w h a t u s e a r e t h e austerities a n d
sacrifices to the person w h o h a s c o n t r o l l e d t h e s e four ?
698 Garuda Purāna 1.235.36 699

11. U n i t y of intellect, mind and the organs, with seed m i d d l e one of twentyfour mātrās; and the last one of twelve
or without seed is called meditation. m ā t r ā s , O ñ k ā r a i s t o b e a d d e d t o all J a p a s .
1 2 - 1 3 . A life in t h e state of J ā g r a t ( w a k i n g ) e m p l o y s h i s 25. I f t h e V ā c a k a ( t h a t w h i c h signifies) P r a n a v a i s u n d e r ­
intellect which is situated between the eyebrows, in the direc­ stood the V ā c y a (that which is connoted) Brahman is de­
t i o n o f objects o f s e n s e . S c h o l a r s say s o . lighted. T h e six syllabled M a n t r a ' O m N a m o Visnave' (obeis­
14-15. When the life (soul) c o m e s t o t h e h e a r t a n d i s a n c e to V i s n u ) must be constantly repeated, along with Gāyatrī
e n v e l o p e d b y T a m a s (darkness) h e e x p e r i e n c e s n e i t h e r d e l u s i o n and the twelve syllabled mantra 'Om Namo Bhagavate
nor false perception. I n fact, h e d o e s n o t k n o w ' w h e r e ' he is Vāsudevāya'.
or 'wherefrom' he has come. That state is called Susupti 2 6 . T h e natural urge of the sense organs is towards the
(Slumber). H e i s n o t a w a r e o f e v e n his wife n e a r b y . H e d o e s o b j e c t s . T h e i r d i v e r s i o n from t h e m a l o n g w i t h t h a t o f t h e
n o t p e r c e i v e t h e objects o f s e n s e o r g a n s like a man who has mind is called Pratyāhāra.
controlled his senses.
27. A Y o g i n w h o t h u s diverts t h e s e n s e o r g a n s from the
16-18. [ T h e T u r ī y a (fourth) s t a t e is now described]. objects consciously along w i t h his i n t e l l e c t i s s a i d to be in
The sense organs and the mind are diverted (consciously) P r a t y ā h ā r a state (state of abstraction).
from the objects by means of intellect. The intellect
28-29. T h e m i n d m u s t b e f i x e d i n B r a h m a n for a s m u c h
a n d t h e e g o are d i v e r t e d b y m e a n s of Prakrti (nature). The
time as is necessary to perform twelve Prānāyāmas, each of
Prakrti i s a b s t r a c t e d b y m e a n s o f C i c c h a k t i ( t h e p s y c h i c f o r c e ) .
t w e l v e m ā t r ā s . I f t h e Y o g i n feels s u b l i m e bliss i n this s t a t e a n d
H e t h e n stations h i m s e l f i n t h e p u r e S e l f a l o n e and sees only
c o n t i n u e s i n it, i t i s c a l l e d S a m ā d h i ( T r a n c e ) .
the soul w h i c h i s c o n s c i o u s n e s s p u r e a n d s i m p l e , p u r e a n d i n e r t ,
30-31. W h i l e m e d i t a t i n g o n e m u s t n o t stir a t all. The
all pervasive and auspicious. N o w t h e soul i s i n t h e T u r l y a
mind is e n e r g e t i c a l l y e n g a g e d i n it. As long as the mind is in
(fourth) state undoubtedly.
its grips t h e D h ā r a n ā ( r e t e n t i o n ) m u s t b e m a i n t a i n e d . T h e m i n d
19-20. Of the lotus called Puryastaka (the heart) these
i s f i x e d i n t h e object o f D h y ā n a . I t sees i t a l o n e , nothing else.
are the petals [ i . e . s o u n d , t o u c h , taste, colour, smell and
T h a t is called the (perfect) D h y ā n a (meditation).
t h e three G u n a s i.e. S a t t v a , R a j a s a n d T a m a s ] . Their equilib­
r i u m i s m a i n t a i n e d b y t h e three G u n a s . Prakrti i s the pericarp 3 2 . W h e n t h e m i n d i s i n e r t i n its g r a s p o f t h e D h y e y a
( K a r n i k ā ) o f the l o t u s . T h e L o r d C i d r ū p a ( t h e c o n s c i o u s p r i n ­ (the object) it is called the perfect D h y ā n a by the sages who
h a v e thought over D h y ā n a .
ciple) is stationed in the pericarp. I f t h e life l e a v e s off t h e
P u r y a s t a k a a n d t h e Prakrti c o n s i s t i n g o f t h e three Gunas, it is 3 3 . T h e Y o g i n identifies h i m s e l f w i t h t h e D h y e y a a n d
•called M u k t i ( a b s o l u t i o n , s a l v a t i o n ) . s e e s i t a l o n e e v e r y w h e r e w i t h o u t a n y s e c o n d object. T h i s s t a t e
21. T h e six a n c i l l a r y factors assisting Y o g i c p r a c t i c e are is called S a m ā d h i .
Prānāyāma, Japa, Pratyāhāra (Diversion of sense organs), 34. The mind is without any special conception. T h e
Dhārana (Retention), Dhyāna (meditation) and Samādhi o b j e c t s o f t h e s e n s e o r g a n s are n o t t h o u g h t of. If it is merged
(Trance). thus completely in Brahman it is called being in Samādhi.
22-24. A perfect c o n t r o l of t h e sense o r g a n s brings 35. If the Yogin's m i n d thinking of B r a h m a n is fixed in
a b o u t the d e s t r u c t i o n o f sins a n d the favour of gods. A It and identifies itself w i t h I t h e i s c a l l e d a p e r s o n i n S a m ā d h i ^
Prānāyāma accompanied by J a p a and D h y ā n a is called Sagar-
36. The defects causing obstacles in the practice of
b h a and the opposite is called Agarbha.
Y o g a a r e — t h e unsteadiness of the mind of the Y o g i n , false
T h e e x c e l l e n t P r ā n ā y ā m a consists o f thirtysix m ā t r ā s ; the
notions, mental dejection and elatedness.
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37. In order to steady the mind, the practiser of Yoga superfluous things actually delay t h e successful c o n c l u s i o n o f
shall first t h i n k o f gross objects. T h i s p r a c t i c e c o m i n g J o b e yogic practice.
concentrated on the sun (solar plexus) steadies the mind. 49. Even Śiśupāla attained salvation on account of cons­
38. There is nothing existing in the world except the tant remembrance. Those w h o practice Yoga see the soul
t h r o u g h t h e i r o w n souls.
P a r a m ā t m a n . It is this a l o n e t h a t takes all forms. A person
w h o k n o w s this g e t s r e l e a s e . 50. A Yogin who is compassionate t o w a r d s all l i v i n g
beings, w h o is averse to t h o s e w h o h i n d e r his progress a n d
39. Ońkāra and the Brahman (supreme) shall be medi­
who has subjugated the genitals and the belly becomes
tated upon. T h e l o r d shall b e m e d i t a t e d u p o n a s s t a t i o n e d i n
liberated.
the lotus (heart) without the distinction of Ksetra ( b o d y ) and
5 1 . I f h e d o e s n o t c o m e i n t o c o n t a c t w i t h t h e objects o f
Ksetrajña (soul). The two Mantras Ońkāra a n d t h e six-
sense organs through them, if he has merged himself completely
syllabled one (Supra Verse 2 5 ) must be repeated.
in B r a h m a n a n d a p p e a r s senseless like a l o g of w o o d he is a
40-43. At the outset the practiser of Y o g a must m e d i t a t e liberated soul.
upon Pradhāna (Principle of nature) as stationed in the lotus.
52. A n n i h i l a t i n g e v e r y t h i n g — all t h e castes, all w o m e n
Above it are t h e z o n e s o f T a m a s , R a j a s a n d S a t t v a i n order.
(objects o f s e n s e o r g a n s ) a n d all sins b y m e a n s o f t h e f i r e o f
O v e r that is the Purusa (appearing) black, red and white ( d u e
meditation the intelligent Yogins attain the highest goal.
to the Gunas) called Jīva (the individual soul). O v e r that is
53. By churning, fire is manifested. Similarly,. H a r i
located the mystic lotus with the eight petals of Guna, etc.
manifests H i m s e l f through meditations. T h e highest Y o g a is the
K n o w l e d g e is the pericarp, the Śāstraic knowledge is the
i d e n t i t y o f B r a h m a n a n d Atman.
filament. Allergy to worldliness is the s t e m ; the V a i s n a v a cult
54. T h e r e i s n o s a l v a t i o n t h r o u g h e x t e r n a l forms. T h r o u g h
i s its b u l b . T h e Jīva must be then meditated u p o n as sta­
t h e i n t e r n a l Y a m a (restraint) e t c . i t c a n b e m a d e possible. T h e
tioned in the pericarp motionless and conjoined to Ońkāra in
realization of the Ā t m a n through Sāńkhya, Y o g a and V e d ā n t a
the heart. This meditation is an aid to salvation.
i s c a l l e d s a l v a t i o n . T h e b o n d a g e i s the p e r c e p t i o n o f n o n soul
44. I f a Y o g i n dies w h i l e m e d i t a t i n g h e i s sure t o a t t a i n as soul a n d the non existent as existent.
Brahman. A Yogin m e d i t a t i n g o n H a r i after p l a c i n g H i m i n
t h e lotus o f t h e h e a r t a t t a i n s d e v o t i o n .
45. S o m e Yogins see the Ā t m a n through the e y e of medi­
tation; others through S ā m k h y a knowledge and others by m e a n s
of Yoga. CHAPTER TWO HUNDRED AND THIRTYSDC
46. Knowledge clarifying t h e Brahman chops off the
fetters of worldly existence. Yoga which is singleminded Vedānta and Sāñkhya
concentration in B r a h m a n yields salvation undoubtedly.
The Lord said :
47. He w h o is satiated in knowledge and w h o has con­
1. O N ā r a d a , I shall e x p l a i n t h e k n o w l e d g e of t h e soul
quered the sense o r g a n s a n d t h e K a r a n a s ( l i m b s ) i s said t o b e
i n t h e p r o p e r p e r s p e c t i v e . P l e a s e listen. T h e A d v a i t a ( t h e u n -
a liberated soul. T h e P a r a m ā t m a n i s s t a t i o n e d t h e r e like o n e
b i f u r c a t e d ) itself i s c a l l e d S ā ń k h y a a n d Y o g a i s t h e c o n c e n t r a ­
blind (i.e. passively). t i o n o n it.
48. Asanas (postures), Sthānas (particular places) and 2 . T h o s e w h o are e n d o w e d w i t h A d v a i t a Y o g a are releas­
V i s a y a s (objects) c a n n o t b e called auxiliaries of Yoga. T h e s e e d from t h e b o n d a g e . T h e K a r m a n s (results o f a c t i o n s ) w h e t h e r
 1.236.30 703
702 Garuda Purāna
i s n o p l a c e for h i m t o g o . H o w can there be any movement
p a s t o r b e g i n n i n g t o fructify or those yet to come become
s i n c e he is d i s e m b o d i e d ?
quelled through knowledge.
14. S i n c e he is without a second there is none for him
3. H e w h o h a s c u t d o w n t h e tree o f w o r l d l y e x i s t e n c e b y
to go to. S i n c e h e i s k n o w l e d g e itself h o w c a n t h e r e be slug­
the axe of right conception and has taken his plunge
gishness ? O t h e r s ' going or c o m i n g or standing is with s o m e
i n t h e s a c r e d river of Jñāna (knowledge) and Vairāgya (non
a t t a c h m e n t ) attains the status of Visnu. one in view.

4. Māyā is called Tripura inasmuch as the three states 15. It is like t h e firmament a n d h e n c e its m o v e m e n t is
of waking, dreaming and s l u m b e r i n g are brought about by like t h e m o v e m e n t o f t h e f i r m a m e n t i.e. i t i s stationary. The
M ā y ā . This is included in the nondual Brahman. three states of waking, dreaming a n d s l u m b e r i n g are f a n c i e d
5. T h e g r e a t status o f B r a h m a n i s free from n a m e , form through ignorance.
a n d a c t i o n . After c r e a t i n g t h e b o u n d l e s s u n i v e r s e , I ś v a r a e n t e r ­ 16. T h e indivisible constituents of the i n d i v i d u a l soul
ed it H i m s e l f . a r e t h e v e r y c o n s t i t u e n t s o f the universal soul. T h a t is why
6. T k n o w t h i s Purusa, w h o i s i n t h e f o r m o f C i t ( c o n s c i ­ e a c h a n d e v e r y i n d i v i d u a l i s a t t r a c t e d t o his o r h e r o w n soul.
o u s n e s s ) a n d w h o i s b e y o n d darkness. I a m H e ' . T h i s k n o w l e d g e 17. O Nārada, that is w h y the mind of each and every
is conducive to salvation. T h e r e is no other m e a n s to that. individual i s i n c l i n e d t o w a r d s his o r her own self.
7. Śravana (listening to noble tenets) Manana (deli­ 18-19. It is the soul, n o t i n t e l l e c t , t h a t passes t h r o u g h
b e r a t i o n ) a n d D h y ā n a ( m e d i t a t i o n ) are t h e m e a n s o f k n o w l e d g e . t h e four states of c o n s c i o u s n e s s . It is the soul, n o t i n t e l l e c t t h a t
S a l v a t i o n c a n n o t b e s e c u r e d t h r o u g h sacrifices, gifts, a u s t e r i t i e s , b e i n g o m n i s c i e n t k n o w s past, p r e s e n t a n d future.
pilgrimages and V e d i c recitation. 20. I f there w e r e n o soul in the body of a person he

8. By some, D h y ā n a is secured by renunciation as by w o u l d n o t feel t h e thrill o f p l e a s u r e nor the pang of the pain

means of worship and s a c r e d rites in the case of others. i n t h e different states o f consciousness.

Vedic i n j u n c t i o n s are t w o f o l d : ' D o t h e rites' a n d ' r e n o u n c e 21-22. I t i s t h e soul, t h e w i t n e s s o f all a c t i v i t i e s w h i c h

t h e rites i n t h e s u p r e m e d e i t y . ' i s truth, intelligence, eternal principle, n o t d i s t i n c t from i n ­
9. Sacrifices e t c . a r e n o t for the l i b e r a t i o n o f those who t e l l e c t a n d w h i c h is bliss itself.
c h e r i s h n o desire. T h e y a r e for t h e s a k e o f purification of the 23-24. By knowing Brahman one knows every thing,
m i n d o f t h o s e w h o are n o t l i b e r a t e d . T h i s i s w h a t s o m e s a y . just as on knowing a jar of c l a y o n e k n o w s all t h e jars o r o n
10. Those who fancy a twofold existence cannot gain k n o w i n g g o l d o n e k n o w s all that i s m a d e o f g o l d .
salvation in the c o u r s e of a single life e v e n , d u e to perfect 25-26. J u s t a s i n darkness o n e c a n n o t c o g n i z e t h e rope,
knowledge. T h o s e w h o err from Y o g i c practices or those similarly t h r o u g h i g n o r a n c e w e c a n n o t p e r c e i v e the soul. We
w h o d o n o t p r a c t i s e Y o g a p r o p e r l y are b o r n a g a i n a s brahmins super-impose a s n a k e on w h a t is in fact a rope, we super­
in the families of Yogins. i m p o s e t h e e l e m e n t s , ether, e t c . o n w h a t i s i n r e a l i t y t h e soul.
11. M a n is fettered through actions. H e i s s a v e d from 27-28. Even the evident reality assumes a different
worldly existence through knowledge. O n e shall resort to form. T h e rope b e c o m e s a s n a k e ; t h e mother-of-pearls b e c o m e s
the knowledge of the Soul. What is opposed to this is silver. A d e e r c a n n o t q u e n c h its thirst in the m i r a g e ; similarly,
ignorance. a m a n c a n n o t satisfy h i s d e s i r e by indulging in the false

12. W h e n all p a s s i o n s s t a t i o n e d i n t h e h e a r t leave one p l e a s u r e s o f t h e senses.

off, o n e b e c o m e s l i b e r a t e d u n d o u b t e d l y e v e n a s o n e lives. 29-30. S o l o n g a m a n h a s t h e s e n s e o f pleasure, h e i s

c a l l e d a possessor. B u t w h e n possession is lost he r e m a i n s his
13. S i n c e t h e s o u l i s all p e r v a s i v e h o w c a n h e g o ? Who
t r u e self. T h e i n d i v i d u a l soul associated w i t h M ā y ā identifies
is it that goes ? W h e r e does he go ? Since he is unlimited there
704 Garuda Purāna 1.237.12 705

2. T h e r e a l i z a t i o n o f A t m a n i s the o n l y g r e a t asset, n o t h ­
h i m s e l f w i t h the body but when m ā y ā w i t h d r a w s h e realizes
i n g else. T h e Atman is devoid of physical b o d y . It is also
his r e a l i t y a s B r a h m a n .
d i v e s t e d o f form, colour and of the gross b o d y , m i n d , e y e s
31. J u s t as a n o b l e p e r s o n is n o t effected by the loss of
and t h e rest.
possession, similarly, t h e withdrawal of M ā y ā d o e s n o t effect a
3. T h e Prāna is devoid of knowledge. In deep slumber
p e r s o n w h o has r e a l i z e d Self.
' I ' ( t h e k n o w l e d g e o f the self) i s seen. This cannot be the
32. R e a l i t y a n d i l l u s i o n are b o t h eternal. B u t Reality is
real Atman, since the existing m a n is in conjunction with
an u n a s s a i l a b l e truth w h i l e illusion is a m i r a g e .
misery and worldly bondage.
33. Though declared to be unborn he passes through
4. Just like a smokeless b l a z i n g fire, j u s t like t h e light­
a series o f birth and death. T h o u g h one, he becomes m a n y in
n i n g in t h e sky, t h e Atman s h i n e s in t h e inner h e a r t .
t h e form of h u s b a n d , wife, pleasure, universe, e t c .
5. T h e ears, e t c , c a n n o t see t h e m s e l v e s o r the Atman.
34-35. T h e three Gunas multiplied b y t w e n t y - e i g h t be­
B u t the soul the o m n i s c i e n t , the o n l o o k e r o f all sees them.
c o m e eighty-four a n d these c o n t r i b u t e t o t h e f o r m a t i o n o f b o d i e s ,
m a l e a n d female and the universe w i t h all its parts, names, 6. T h e Atman is self l u m i n a r y . Due to its contact the
forms, a n d a c t i o n s from b e g i n n i n g l e s s t i m e to the e n d l e s s one. s i n is d i s s i p a t e d and knowledge arises in t h e i n d i v i d u a l soul in
36-37. T h e e x i s t e n c e o f forms, n a m e s , e t c i s a s s u m e d a n d the manner o f the screen that appears to be blazing when a
n o t real j u s t as the chariot, e t c w h i c h exist in t h e s t a t e of d r e a m l i g h t burns n e a r b y .
a r e n o t real. Similarly, things or objects w h i c h exist in the 7-10. L i k e the objects reflected in a mirror t h e soul sees
s t a t e o f wakefulness d o n o t exist i n reality. t h i n g s reflected in itself such as the sense o r g a n s , the objects,
38-39. B y his a s s o c i a t i o n w i t h M ā y ā b o r n o f i g n o r a n c e , t h e g r e a t e l e m e n t s , the m i n d , t h e i n t e l l e c t , the e g o , t h e u n m a n i ­
Brahma appears to be dual, while by the withdrawal of M ā y ā fest a n d the P u r u s a . By p e r v a d i n g the c l u s t e r of s e n s e o r g a n s
through knowledge he remains non-dual. with the mind a n d by fixing the m i n d in the e g o , O P ā n d a v a ,
40-41. T h u s the n o n - d u a l Brahman i s a s t h e refulgent the ego in the i n t e l l e c t a n d t h e i n t e l l e c t i n Prakrti, t h e Prakrti
sun, Reality, Truth, Existence, Knowledge. It is eternal, in the Purusa a n d the Purusa in Brahman, one realises ' I a m
c o m p l e t e , i n w a r d bliss. As e t e r n a l it is u n b o r n , as n o n - d o e r it Brahman the great Light' and realising this o n e becomes
is n e c t a r , as t h e light of an e a r t h e n l a m p , it is an i n w a r d light. liberated.
T h e realization that the i n d i v i d u a l soul is identical with the 11. T h e body is a house with nine door ways ( t h e ex­
S u p r e m e S o u l l e a d s o n e t o release. ternal a p e r t u r e s ) , three presiding deities (the three Gunas)
a n d f i v e witnesses ( t h e f i v e s e n s e o r g a n s ) . T h e s u p r e m e presid­
i n g officer is the Ksetrajña ( t h e soul). H e w h o k n o w s this
t h o r o u g h l y is t h e e x c e l l e n t p o e t ( K a v i or K r ā n t a d a r ś i n i.e. a
seer).
CHAPTER TWO HUNDRED AND THIRTYSEVEN 12. Thousands of horse sacrifices, and hundreds of
V ā j a p e y a sacrifices d o n o t m e r i t e v e n a s i x t e e n t h part o f J ñ ā n a
Essence of the Gitā y a j ñ a ( t h e sacrifice o f k n o w l e d g e ) .

The Lord said:

1. I shall n a r r a t e to y o u t h e gist o f G ī t ā m e n t i o n e d to
Arjuna formerly. A person who practises Y o g a w i t h its e i g h t
c o m p o n e n t s has m a s t e r e d V e d ā n t i c lore.
 1.239.2. 707
706 Garuda Purāna

by m e a n s of eulogy, remembrance and adoration as well as by

CHAPTER TWO HUNDRED AND THIRTYEIGHT speeches, thoughts and actions.
11. Asana i s t h e p o s t u r e such as Svastika, P a d m a and
Essence of the Gitā
Ardhāsana. Prāna is the air w i t h i n t h e b o d y . Ayāma i s t h e
suppression of the same.
The Lord said:
12. O Pāndava, the restraint a n d d i v e r s i o n o f t h e s e n s e
1. O Pārtha, the eight c o m p o n e n t s o f Y o g a are Y a m a
o r g a n s t h a t stray i n t o e v i l objects, i s c a l l e d P r a t y ā h ā r a .
( r e s t r a i n t ) , N i y a m a ( r i t u a l i s t i c o b s e r v a n c e s ) , Asana ( t h e Y o g i c
13. Dhyāna (meditation) is the contemplation of the
Posture) , Prānāyāma (breath-control), Pratyāhāra ( a b s t r a c t i o n ) ,
embodied or disembodied Brahman, At the beginning of the
Dhyāna (meditation), Dhāranā (retention) and Samādhi
practice of Yoga, Hari can be meditated u p o n in the embodied
(trance). T h e s e are conducive to salvation.
o r d i s e m b o d i e d form.
2. Ahirhsā (non-violence) is the virtue of refraining
14. T h e deity of V ā y u must be contemplated upon as
from inflicting injury u p o n l i v i n g b e i n g s by actions, thoughts
stationed in the middle of the zone of Agni. T h e four a r m e d
a n d s p e e c h a t all t i m e s . I t a c c o r d s h a p p i n e s s .
deity (Visnu) must be meditated upon as bearing Śańkha,
3. Even an injury inflicted in accordance with Vedic
Cakra, G a d ā a n d P a d m a and also as h a v i n g K a u s t u b h a .
injunctions is also Ahimsā. T h e eternal virtue is the telling
15. I, endowed with Kaustubha and known as Brahman
o f truth, t h e t e l l i n g of the pleasant. One shall n o t t e l l e v e n
and Vanamālin shall be meditated upon as such. This is
truths which are unpleasant and untruths which may be
called D h ā r a n ā because the deity is retained in the mind.
pleasant.
16. T h e state in w h i c h o n e is conscious T am Brahman'
4. Seizing of another man's wealth by stealth or by
is called Samādhi. M e n get salvation through the knowledge
force i s c a l l e d S t e y a ( t h e f t ) . N o t d o i n g i t i s c a l l e d A s t e y a . I t
generated by the Vedic statement 'I am Brahman'.
is a r i g h t e o u s t h i n g .
The two words T' and 'Brahman' must be taken to
5. Abjuring s e x u a l i n t e r c o u r s e b y a c t i o n s , thoughts and
m e a n t h e i m p l i e d sense a n d the feeling of identity realised.
speech in all states, at all t i m e s a n d e v e r y w h e r e is called
Brahmacarya (celibacy).
6. Acceptance of wealth must be avoided carefully.
N o n a c c e p t a n c e of t h e s a m e w i l l i n g l y e v e n in d a n g e r is c a l l e d
Aparigraha. CHAPTER TWO HUNDRED AND THIRTYNINE
7. Ś a u c a or purification is of t w o varieties : the external
Brahma said :
one b y m e a n s o f e a r t h a n d w a t e r a n d the internal o n e by m e a n s
of g o o d feelings and thoughts. Santosa (contentment) is t h e 1. I shall n o w tell you of B r a h m a g ī t ā , the knowledge
sense of s a t i e t y o v e r w h a t is c a s u a l l y s e c u r e d . It g i v e s everlast­ of w h i c h will release you from the b o n d of activities. The
ing happiness. knowledge d e r i v e d from the aupanisadic text / am Brahma
r e l e a s e s o n e from t h e t a n g l e ( o f the s e n s e s ) .
8. T a p a s or austerity is the concentration of mind and
2. The knowledge of aham a n d Brahma leads to the
the s e n s e organs. It is a l s o the voluntary withering up of t h e
k n o w l e d g e of t h e m e a n i n g of aham a n d Brahma a n d it l e a d s to t h e
body by holy rites-Krcchra, Cāndrāyana, etc.
k n o w l e d g e of the sentence aham Brahmāsmi. T h e sense of the
9. Learned men call the recital of V e d i c passages,
two words : a h a m and Brahma is twofold : d e n o t a t i v e and
Śatarudrīya, P r a n a v a , e t c w h i c h purify the soul Svādhyāya.
indicative.
10. īśvaracintana is the unflinching devotion to H a r i
'08 Garuda Purāna 1.239.34 709

3. T h e d e n o t a t i v e s e n s e of t h e s e n t e n c e aham Brahmāsmi 19. The individual self p e r v a d e s the subtle as well as

is not so clear as the indicative one. T h e relationship between t h e gross b o d y ; as the Śrutis declare, the very Brahma has
the t w o i s like t h a t b e t w e e n t h e b o d y a n d t h e s o u l . entered the bodies.
4. T h e śruti declares that denotatively the w o r d aham 20. Like the Sun in the w a t e r , t h e h i g h e r self reflected
refers to t h e p e r s o n a l self w h i l e i n d i c a t i v e l y it refers to t h e non- i n t h e i n t e l l e c t i s c a l l e d J ī v a ( t h e p e r s o n a l self) which sustains
dual Brahman. life a n d f u n c t i o n s a s t h e w i t n e s s o f t h r e e states, viz, t h e s t a t e o f
5. I n d e c l i n a b l e , blissful and unmanifested consciousness wakefulness, of d r e a m a n d sound sleep.
is denotated by the word Brahma while the personal self 21-22. T h e supreme self is not associated w i t h attributes,
manifested in the body is d e n o t a t e d by the word a h a m . i s d i s t i n c t from t h r e e states of consciousness, viz, t h e s t a t e o f
6. Indicatively the word aham refers to Brahma, while wakefulness, d r e a m and sound sleep. I t i s n o t d i v i d e d i n parts,
t h e w o r d Brahma refers t o t h e soul in the body. ( T h e two are is non-dual, is of eternally pure nature. Seated inside the
identical). body and characterized by three states of consciousness, t h e

7-10. T h e word aham refers to the perceptible entity i n d i v i d u a l s e l f i s n o o t h e r t h a n t h e h i g h e r self.

(Jivātmań) and the word Brahma refers to the imperceptible 63. A p e r s o n w h o i s e v e r i n t e n t o n t h r e e s t a t e s , viz., the
(Brahma). B y a d o p t i n g t h e Indicatory process (laksanā) the state of wakefulness, of dream and of sound sleep can never
p e r s o n arrives at t h e m e a n i n g of aham Brahma w h i c h leads h i m realize Brahma. I shall n o w tell you something about those
to realize the non-dual s u p r e m e Self. The knowledge of the activities w h i c h are u n d e r t a k e n for t h e a t t a i n m e n t o f fruits a n d
m e a n i n g of t h e M a h ā v ā k y a aham Brahmāsmi r e m o v e s ignorance, about the three states of consciousness jāgrat etc.
e n l i g h t e n s t h e p a t h a n d effects r e l e a s e . 24-25. T h e k n o w l e d g e of an object through the organ of
senses is called jāgrat. The seeker for the knowledge of an
Lord Hari said :
object g o e s in contact with that very object t h r o u g h the m e d i u m
11-16. From the eternal Brahma was originated the of senses. T h e s a m e is repeated in d r e a m (svapna). In sound
ether, from e t h e r t h e f i r e , f r o m f i r e t h e e a r t h . T h e s u b t l e body sleep there is a total withdrawal of senses. T h e mind and
consisting of seventeen parts came into being; viz the five intellect are concentrated in BraHman.
o r g a n s o f a c t i o n , viz. h a n d s , feet, m o u t h , t h e g e n e r a t i n g o r g a n , 26-31. S e r i a l l y o r non-serially, t h e i n d i v i d u a l s o u l passes
the organ of evacuation, five o r g a n s o f i n t e l l e c t , viz. ears, skin, through the three states. In the preliminary state of m e d i t a t i o n
e y e s , t o n g u e , o r g a n o f s m e l l , a n d f i v e vyinds v i z P r ā n a , Apāna, he is aware of the objective world. A s s o o n a s t h e d e s i r e for
Samāna, Vyāna, Udāna, and mind of which the nature is liberation is created in him he withdraws his senses from the
doubting and intellect of w h i c h the nature is ascertainment. This outside world which being e m a n a t e d from the creator himself
is the subtle creation. Hiranyagarbha is an individual soul appears to be distinct as the jar appears distinct from c l a y .
w h i c h i s a s c e r t a i n a b l e o n l y b y its a c t i o n s . F r o m t h e f i v e s u b t l e T h e universe constituted of the five-fold e l e m e n t s is nothing
elements originated t h e five gross e l e m e n t s : e a r t h , w a t e r , fire, b u t an a g g r e g a t e of five subtle e l e m e n t s w h i c h a g a i n are n o t h i n g
wind and ether, from the five gross elements originated the b u t t h e i n d i v i s i b l e B r a h m a itself.
universe. T h e earth as the substratum o f all s t a t i o n a r y a n d living
17. T h e b o d y c o n s i s t s o f feet, h a n d s , e t c i s k n o w n a s the beings has also a substratum in Brahma. T h e r e is no fire with­
gross b o d y . It originates from five elements and functions as out wind, no w i n d without ether, no ether w i t h o u t B r a h m a and
t h e b a s e o f all a c t i v i t i e s . no B r a h m a without ether.
18. The body consisting of organs of action is called 32-34. In pure consciousness there i s no awareness of
g r o s s b u t h a s its basis i n t h e S u p r e m e Self. the states jagrat, svapna etc. a n d no sense of separateness. The
710 Garuda Purāna
1.240.16 711
p e r s o n a l soul loses its identity a n d merges into the eternally
4. I had gone to Visnu-loka with my mind set o n
pure, i n t e l l i g e n t , a w a k e n e d a n d n o n - d u a l B r a h m a . T h e n 'thou'
Brahman. I heard this Purāna and later on, imparted the
a n d 'that' are dropped and what remains is pure Brahma
( i n d i c a t e d by asi). same to Sūta. Now you have h e a r d t h e s a m e from the m o u t h

J u s t as in O m , t h e s y l l a b l e s a, u, m, are merged, losing of Sūta.

t h e i r i d e n t i t y , s i m i l a r l y all a p p e n d a g e s t h a t c r e a t e a feeling of 5. O n h e a r i n g t h e P u r ā n a the p e r s o n a t t a i n s o m n i s c i e n c e

separateness are merged into the Brahman. T h e expressions s a t i a t e s his desire, reaps the fruits i n t h e form o f r e a l i z i n g t h e

Brahmāhamasmi, aham Brahma serve m e r e l y to create confusion. self. T h i s P u r ā n a , the essence o f all k n o w l e d g e , V i s n u r e l a t e d

35. T h e self i s t h e s u p r e m e light, s u p r e m e c o n s c i o u s n e s s , to Garuda.

supreme joy, supreme truth, e t e r n a l knowledge, expressed by

Sūta said :
t h e w o r d tvam. S o d e c l a r e s t h e Ś r u t i .
6. This Purāna c o n t a i n s the essence o f all knowledge
36. I am Brahma, pure and simple. I am omniscient.
a n d confers D h a r m a , Artha, K a m a and M o k s a .
T h a t o n e i s s e e n i n t h e o r b o f t h e sun, t h a t o n e I a m , e t e r n a l l y .
7. In olden days, Vyāsa narrated to me this Purāna
T h e lord c o n v e y e d this e s s e n c e o f G ī t ā t o Arjuna w h o realized
which he had heard from Brahma—Vyāsa who had divided
t h e Self.
a s i n g l e V e d a i n t o four V e d a s .
8. He divided the single Purāna samhitā into eighteen
sariihitās. Śuka, the son of Vyāsa, has narrated to m e this
fact. A n d I h a v e r e l a t e d t o y o u this P u r ā n a O Ś a u n a k a .
9-11. S i n c e y o u h a v e asked m e t o n a r r a t e t h e Purāna to
the sages (I h a v e d o n e s o ) . O n e who reads o r hears o r hires
CHAPTER TWO HUNDRED AND FORTY t h e services of a P a n d i t to r e c i t e it to o t h e r s , or w r i t e s it h i m s e l f
o r hires t h e services o f a s c r i b e t o w r i t e it out or keeps the
Lord Hari said : Purāna at home, attains Dharma, Artha, K a m a or Moksas

1. O R u d r a , I h a v e n a r r a t e d to y o u t h e G a r u d a P u r ā n a , w h a t e v e r m a y b e t h e c h o i c e . H e s a t i a t e s h i s desire b y l i s t e n i n g

t h e e s s e n c e o f all k n o w l e d g e . It brings j o y to the listener and t o this P u r ā n a .

b r i n g s a b o u t h i s release. 12. I f h e is a Brāhmana he attains the knowledge of the

2. I t confers l e a r n i n g , fame, glory, wealth, victory and V e d a s ; if a Ksatriya he is conferred the strength of p r o t e c t i o n .

health. O Rudra, he w h o reads or hears the Purāna becomes 13. None of the o t h e r classes (Vaiśya or Śūdra) is

omniscient and goes to heaven. a u t h o r i z e d t o h e a r t h e P u r ā n a . If, by mistake, he narrates it

to an u n w o r t h y person, he b e c o m e s the object of censure.
Brahma said : 14. But, if he narrates the Purāna from behind the
screen, then both the deserving and the undeserving person
3. O Vyāsa, I have heard this Purāna from the m o u t h
b e c o m e worthy to hear.
of Visnu. I t surely brings\ a b o u t l i b e r a t i o n t o t h e hearer.
15. As V i s n u is a celebrated deity, G a r u d a is a v e n e r ­
Vyāsa said : able celebrity. In praising Garuda we praise V i s n u . By singing
p r a i s e for G a r u d a , formerly K i n g V a s u s a t i a t e d his desires.
T h u s Brahma w h o h a d heard the Purāna from the mouth
of Visnu related it to Daksa, Nārada and others including
King Vasu said :
myself. 16. H o m a g e t o G a r u d a , o f irresistible m i g h t , t h e V e h i c l e
712 Garuda Purāna
1.240.40 713

of Visnu, the e m b l e m in t h e b a n n e r o f V i s n u a n d a terror t o

29-31. T h e y say that t h e h o r s e U c c a i h ś r a v a s i s w h i t e i n
the Asuras.
complexion but I b e l i e v e he is dark (for h i s g l o r y is dimi­
17. H o m a g e to you, the destroyer of the pride of the
nished). In the interest of your m o t h e r y o u h a d c u t off his
N ā g a s , the nourisher of j o y to his mother Vinata, possessed
w i n g s w i t h t h e stroke o f I n d r a ' s t h u n d e r b o l t . When god Indra
o f beautiful wings, g u i l e l e s s , refuge o f t h e p i t e o u s a s u r a s .
saw your mighty deed he bestowed upon you the title of
18. [ N o w l i s t e n t o a s t o r y ] . O n c e Supratīka a n d V i b h ā -
honour—Suparna.
vasu, t h e t w o brothers, c u r s e d e a c h o t h e r and as a result o f
32. By merely meditating on you, one destroys the
curses t h e y w e r e b o r n a s t h e e l e p h a n t a n d tortoise.
effect o f p o i s o n o f w h a t s o e v e r sort. O n e w h o h e a r s o r r e a d s t h e
19-20. They had immense bodily height as well as
p u r ā n a g e t s s e n s u o u s p l e a s u r e a n d release.
breadth. I n their s t r u g g l e for s u p e r i o r i t y over e a c h other, y o u
a c t e d as a judge. Y o u released t h e m from t h e a c c u r s e d curse Sūta said :
w h i c h t h e y h a d inflicted u p o n e a c h other.
21. You swallowed the Niśādas in large proportion. 33. K i n g V a s u heard the G a r u d a Purāna and satiated
When by mistake you swallowed a pious Brāhmana, you his desire. T h e venerable Garuda meditated on Visnu and
vomited him alive, immediately on knowing that he was a o b t a i n e d t h e objects o f his desire.
brāhmana.
22. Y o u b r o k e t h e b o u g h o f a B a n i a n tree s p r e a d o v e r a Sūla said :
h u n d r e d yojanas, regardless o f t h e fact that it supported the
Bālakhilyas. 34. I h a v e narrated to y o u the s a c r e d treatise, viz, t h e

23. W i t h m i g h t y effort y o u s e i z e d t h e e l e p h a n t a n d the G a r u d a P u r ā n a . H e w h o r e a d s this P u r ā n a a c h i e v e s t h e o b j e c t s

tortoise, p u t t h e m i n t h e n a v e l o f y o u r t h u m b , w h i l e t h e y w e r e o f his desire, a n d u l t i m a t e l y r e a c h e s t h e s u p r e m e g o a l .

fighting in t h e s u p p o r t l e s s sky. 35. By reciting even a quarter o f verse, one destroys

sins. H e w h o k e e p s t h e treatise a t h o m e o b t a i n s everything in
24. Y o u conquered the gods, together with their leader
this w o r l d .
Indra. O son o f K a ś y a p a , y o u e x t i n g u i s h e d t h e sacrificial f i r e
a n d c a r r i e d a w a y t h e S o m a forcibly. 36. H e w h o possesses t h i s P u r ā n a a t t a i n s all t h a t i s j u s t .
H e w h o reads a n d hears this P u r ā n a enjoys s e n s u o u s pleasures
25. T h e r e w e r e t w o p o i s o n o u s s e r p e n t s w h o c o u l d inject
and gets also release.
poison by their very sight. You made t h e m sightless by your
m a g i c a l skill. 37-38 B y l i s t e n i n g t o this Purāna he attains Dharma,
Artha, K a m a and Moksa. Desiring a son, he obtains son.
26. O u t o f d e v o t i o n for V i s n u y o u brought S o m a from
D e s i r i n g a n o b j e c t h e o b t a i n s t h e object. Desiring knowledge
heaven. Y o u d i d n o t p a r t a k e o f i t yourself. Y o u therefore g o t
he obtains knowledge. Desiring Victory he obtains Victory. If
a place of honour in the banner o f V i s n u a n d b e c a m e his
he h a s killed a b r a h m i n he is a b s o l v e d of t h a t sin.
vehicle.
39. A b a r r e n w o m a n o b t a i n s S o n ; a girl a g o o d h u s b a n d .
27. You concealed Soma in the Darbha grass and
D e s i r i n g welfare h e o b t a i n s w e l f a r e . S e e k i n g p l e a s s u r e h e o b t a i n s
deceived the N ā g a s . Y o u carried nectar to the a b o d e of Brahma
pleasure.
[ a n d distributed the same a m o n g the g o d s ] .
28. O b e s t o f birds, b y y o u t h e t o n q u e o f t h e N ā g a s w a s 40. Desiring auspiciousness, he obtains auspiciousness.
D e s i r i n g merit, h e r e c e i v e s m e r i t . D e s i r i n g t o b e a p o e t , h e be­
split i n t o t w o . You released your mother from Kadrū, the
comes a poet. Desiring to learn the secret of knowledge he
m o t h e r o f t h e N ā g a s w h o h a d m a d e her a s l a v e .
obtains the secret of knowledge.
714 Garuda Purāna

41. Desirous of knowledge, he obtains knowledge that

p u t s a n e n d t o his c y c l e o f birth. T h i s a u s p i c i o u s narrative of
the G a r u d a Purāna narrated by G a r u d a himself is associated
with bliss.
42. By reading even a single verse one escapes an un­
timely death. I f h e reads h a l f a verse h e a c h i e v e s t h e e n d o f his
w i c k e d foes.
43. A t N a i m i s a , a t t h e Sacrifice o f s a g e s , Ś a u n a k a h e a r d
t h e P u r ā n a from S ū t a . H e m e d i t a t e d u p o n B r a h m a n i d e n t i f y i n g
-his self w i t h t h e S u p r e m e S e l f a n d g o t release.

D H A R M A (PRETA) KAN DA
I I . 1.10 717

CHAPTER ONE

Garuda's query

1. One should begin the recital of J a y a (this h o l y

Purāna) after b o w i n g t o Nārāyana, Nara the most excellent
among men, Goddess Sarasvatī and Vyāsa. The renowned
V i s n u shines victoriously like the wish-giving K a l p a tree with
Dharma (virtue) for its f i r m l y f i x e d roots; t h e V e d a s for its
main stem, the P u r ā n a s for its b r a n c h e s , t h e sacrifice for its
flames a n d s a l v a t i o n for its fruits.
2. In Naimisa forest, the solitary region, t h e sages
S a u n a k a a n d others asked Sūta w h o was sitting comfortably on
h i s s e a t after g o i n g t h r o u g h h i s d a i l y rites.

3. O S ū t a , y o u p o s s e s s perfect k n o w l e d g e ( o f t h e P u r ā n i c
lore) through sage V y ā s a ' s f a v o u r . H e n c e , y o u c a n c l e a r off
our doubts we have in our mind.

4-5. F o l l o w i n g t h e m a x i m o f caterpillar, s o m e s a g e s s a y
that the soul attains another b o d y after l e a v i n g t h e p r e v i o u s
o n e . Others h o l d that the soul enters another b o d y after g o i n g
t h r o u g h Y a m a ' s t o r t u r e . W h a t i s true ?

Sūta said :

6. Gentlemen, you have p u t t h e right question. N o w

hear. To allay your doubts.

7. I shall take r e c o u r s e to a dialogue between Krsna

a n d G a r u d a . I shall try t o r e m o v e y o u r d o u b t s thereby.

8. Obeisance to sage Krsna. T h e y w h o take recourse

t o h i m c a n e a s i l y cross t h e o c e a n o f t h e w o r l d a s i t w e r e a small
river.
9. Once upon a time, Garuda desired to go round the
world. H e s t a r t e d o n j o u r n e y , w a n d e r e d all over, m u t t e r i n g t h e
thft n a m e H a r i .
10. He w a n d e r e d over the earth, in hell a n d h e a v e n but
c o u l d n o t g e t p e a c e . H e r e t u r n e d t o V a i k u n t h a , m o r e distressed
by t h e sight of people's sorrows.
718 II.1.31 719
Garuda Purāna

22. Visnu spoke t o Garuda w h o had c o m e to see h i m

11. T h e r e in V a i k u n t h a , n e i t h e r Rajas exists, n o r Tamas,
and who had bowed to him: "O Garuda, tell us how much
nor Sattva m i x e d w i t h either of t h e s e t w o . Sattva a l o n e exists
o f this earth you have wandered over and within such a
there.
short t i m e . "
12. Neither M ā y ā nor destruction nor t h e evils like
anger, a t t a c h m e n t etc. exist there. Garuda said :
13. There dwell g l o r i o u s V i s n u ' s ganas dark a n d fair, 23. My Lord, by your grace, I have visited the three
bright, lotus-eyed, worshipped by deities and demons, clad in worlds and seen all beings — the movable and the immov­
tawny robes and adorned with ornaments, bedecked with gar­ able.
l a n d s o f g o l d c o i n s set u p w i t h j e w e l s . 24. From bhūloka1 to^ satyaloka, I have visited
14. P o s s e s s e d o f four a r m s a n d tufts o f hair, w e a r i n g ear­ all r e g i o n s , e x c e p t t h e r e g i o n o f Y a m a , O m y lord.
rings a n d g a r l a n d , t h e y s h o n e b y t h e r o w s o f r e s p l e n d e n t a e r i a l 25. Among all the worlds, the bhūloka is thickly
cars. p o p u l a t e d b y various kinds o f creatures. This region is the
15. T h e r e Laksmī gladly adorns Lord Visnu's feet by most auspicious of all i n a s m u c h as it affords a p l a c e of enjoy­
offering m a n y p r e c i o u s g e m s . Herself surrounded by the rows m e n t t o all a n d is celebrated as the place where they can
o f beautiful d a m s e l s a n d friendly a s s o c i a t e s s h e sits i n a m o v i n g strive for s a l v a t i o n .
swing a n d praises H a r i . 26. A region better than this for those who perform
16-21. T h e r e he saw H a r i All-powerful, Lord of Laksmī, g o o d a c t i o n s h a s n e i t h e r b e e n before n o r w i l l t h e r e e v e r b e .
Lord of the good, Lord o f t h e w o r l d , lord o f t h e sacrifices, 27. It seems that the gods sing s o n g s to this purport.
surrounded by the courtiers : S u n a n d a , N a n d a , Prabalārhana, Those who live in this part o f t h e w o r l d c a l l e d Bhārata a r e i n
chief a m o n g them possessing a face delightful to the servants, fact blessed. In order t o enjoy the fruits of heaven and
possessing big reddish e y e s , b e a r i n g crest a n d ear-rings, b e i n g salvation they are born as human beings, casting off t h e i r
l o o k e d a t t h e c h e s t b y L a k s m ī , w e a r i n g y e l l o w g a r m e n t ; possess­ deity-hood.
i n g four a r m s , a n d a d e l i g h t f u l s m i l i n g f a c e , s i t t i n g on a costly 28. W h y i s t h e corpse t i e d t o t h e b a m b o o - s t i c k s ? W h y a r e
seat surrounded by the powers, Pradhāna1, Purusa,2 M a h a t , 3 the five jewels kept in the m o u t h ? W h y is the grass placed
Aham4, the eleven organs, the five elements and delighting in beneath ? W h y a r e t h e feet k e p t s o u t h w a r d ?
Self. G a r u d a w a s p l e a s e d t o see t h e L o r d . H i s h a i r t h r i l l e d w i t h
29. Why do the sons and grandsons walk ahead ?
joy a n d w i t h t e a r s c o m i n g o u t o f h i s e y e s h e b o w e d t o h i m w i t h
W h y are t h e gifts g i v e n , i n c l u d i n g t h e gift of a c o w , O K e ś a v a ?
the feeling of love.
30-31. W h y d o t h e relatives, t h e friends, and even the
foes forgive him. Why are t h e gingelly seeds, iron, gold,
1. T h e first evolver, originator, or source of the material world, the c o t t o n , salt, s e v e n t y p e s o f grains, l a n d ( o r h o u s e ) a n d c o w a r e
p r i m a r y g e r m o u t o f w h i c h all material appearances are evolved, according
given ? How does a creature die ? H a v i n g died, where does
t o t h e Sāńkhya p h i l o s o p h y .
he go ?
2. T h e soul. According to t h e Sāñkhya i t is neither a p r o d u c t i o n nor
productive: it is passive a n d a looker-on of the Prakrti.
1. H i n d u m y t h o l o g y a c c e p t s f o u r t e e n Ickas or worlds. S e v e n higher
3. T h e great principle, the intellect. The second of the twenty live
regions rising from the earth one above the other are, bhūrloka, bhuvarloka,
e l e m e n t s o r tattvas r e c o g n i s e d b y t h e Sāńkhyas.
svarloka, maharloka-, janaoka, tapoloka and Satyaloka or brahmaloka; and seven
4. I n 5ariĀA)"*-philosophy, t h e t h i r d o f t h e e i g h t p r o d u c e r s o r e l e m e n t s
lower regions, d e s c e n d i n g from the earth o n e b e l o w the other are atala, vitala,
o f c r e a t i o n , i.e., c o n c e i t o r c o n c e p t i o n o f i n d i v i d u a l i t y . I n J W ā n t a - p h i l o s o p h y
sutala, rasātala, talātala, and mahātala or pātāla.
egotism is considered to be spiritual i g n o r a n c e .
720 Garuda Purāna
II.1.59 721

32. H o w d o e s h e t a k e shelter i n t h e b o d y b e i n g carried ?

45-46. W h y are vessels, shoes, u m b r e l l a , c l o t h e s a n d r i n g
Why does the son carry the c o r p s e o n his s h o u l d e r s a n d t h e
given on the thirteenth day. W h y the sixteen śrāddhas ?x W h y
g r a n d s o n l i g h t s t h e fire ?
are food, w a t e r , etc. given everyday for three-hundred and
33. Why is the anointment done with the butter ?
sixty days of t h e y e a r ? W h y is t h e f o o d p u t in a vessel for
Wherefrom is t h e ekāhuti-kriyā ? Why is Vasudhārā p e r f o r m e d
satiating the deceased ?
a n d w h e r e f r o m t h e l a m e n t a t i o n s from w o m e n ?
47-48. O lord, t h e m o r t a l m a n d i e s a t t h e a p p o i n t e d t i m e .
34. W h y is t h e Tama-sūkta r e c i t e d ? W h y is w a t e r carried
I d o n o t s e e a n o u t l e t , t h e n from w h e r e d o e s t h e s o u l g o a w a y ?
to t h e n o r t h ? W h y is t h e sun l o o k e d t h r o u g h a c l o t h ?
F r o m w h e r e d o t h e e l e m e n t s — e a r t h , water, m i n d , fire, air a n d
35. W h y barley, mustard-seed, dūrvā, the two stones,
sky pass a w a y ; tell m e , O lord ?
the leaves of margosa ? W h y do m e n and women wear one
49. From where do the five organs of action, the five
lower and one upper garment.
o r g a n s o f p e r c e p t i o n a n d t h e f i v e vital airs g o a w a y a n d h o w ?
36. W h y s h o u l d t h e m e a l s , e t c . b e not taken alongwith
50. From where do the five thieves of the body—greed
o t h e r persons after returning h o m e ? Why d o t h e sons g i v e
nine pindas 1 affection, desire, l o v e a n d pride go a w a y , O J a n ā r d a n a ?
51. Whatever little a c t i o n has b e e n d o n e , w h e t h e r g o o d
37. Why is the milk in an earthern pot placed on
2 or bad or whatever gifts have been tendered which procure
catvara ? W h y are the three w o o d e n sticks tied together and
m e r i t w h e r e d o these g o a w a y after t h e b o d y h a s d e c a y e d ?
p l a c e d on t h e cross-roads in t h e n i g h t ?
52. W h y i s the rite o f s a p i n d a n a 2 d o n e w i t h i n the year
38. Why is a lamp placed every n i g h t for o n e y e a r ?
of death ? With whom is the union of the d e c e a s e d sought
W h y s h o u l d t h e w a t e r b e offered i n t h e n a m e o f t h e d e c e a s e d b y
and h o w ?
t h e relatives a n d o t h e r p e o p l e ?
53-54. W h a t d o e s i n .the e n d h a p p e n t o t h e p e o p l e w h o
3 9 . W h y s h o u l d t h e n i n e p i n d a s b e offered ? H o w i s t h e
pass a w a y , in c o n s c i o u s or u n c o n s c i o u s s t a t e , b u r n t or u n b u r n t
gift to be g i v e n to t h e m a n e s ? W h y is t h e call for t h e bearers
of t h e corpse ? o r w h o h a v e b e e n sinners o r b a d - c h a r a c t e r e d .
55-56. O lord, w h a t i s t h e e n d o f t h o s e w h o c o m m i t sui­
40. W h e n this is d o n e , O lord ! t h e n w h y is t h e rite of
c i d e , m u r d e r a b r a h m a n a , or h a p p e n to be t h i e v e s or d e c e i v e r s
pinda repeated ? What s h o u l d b e g i v e n n e x t after t h e gift o f
by nature ? What happens t o that Ś ū d r a w h o drinks t h e m i l k
p i n d a is m a d e ?
o f a k a p i l ā c o w , w h o reads t h e scriptures, w h o w e a r s t h e s a c r e d
41. W h y are the bones collected? W h y is the earthen pot t h r e a d or w h o possesses a b r a h m i n wife ?
broken ? Why is a b a t h t a k e n on t h e s e c o n d d a y ? W h y on
57. O lord, y o u tell me all this, for I am terribly afraid
t h e fourth d a y ?
o f t h e sinner. H e a r s o m e t h i n g more, O soul of the universe.
42. W h y is it taken on the tenth day alongwith the W h i l e w a n d e r i n g with curiosity, I saw the entire world.
other mourners ? W h y t h e a n o i n t m e n t w i t h oil ?
58-59. After s e e i n g p e o p l e m e r g e d in sorrows, a great
43-44. T h e pinda g i v e n o n t h e t e n t h d a y i s d o n e s o w i t h pain arose in my heart. T h e affliction o n t h e e a r t h c a u s e d b y
meat, why ? W h y i s t h e p i n d a o n t h e e l e v e n t h d a y g i v e n after
r e l e a s i n g the b u l l ?
1. F u n e r a l rites performed in honour of the d e p a r t e d spirits of d e a d
relatives.

1. Balls of rice offered to t h e M a n e s at obsequial c e r e m o n i e s . 2. The p e r f o r m a n c e o f a p a r t i c u l a r Śrāddha i n h o n o u r o f t h e d e c e a s e d ' s

r e l a t i v e s i s c a l l e d Sapinda, to be performed at the e n d o f full o n e y e a r after
2. , A q u a d r a n g u l a r place or courtyard : a place where m a n y roads
meet. the death of a relative, but now usually performed on the 12th d a y after
d e a t h as p a r t of t h e funeral rite.
 II.2.10 723
722 Garuda Purāna
CHAPTER TWO
d e a t h a n d disease is g r e a t e r t h a n affliction from the sight of
asuras in paradise. Results of actions
60. I had the fear of l o s i n g my desired object in h e l l .
Lord Krsna said:
T h e r e is no o t h e r p l a c e safer than y o u r feet, O Lord.
1. O gentle one, y o u have put up the right question,
61. T i m e h a s c o n s u m e d the u n r e a l i t y a s i t h a s c o n s u m e d t h a t t o o for t h e g e n e r a l good of the people. N o w hear atten-
t h e dream-world. Still, I saw a n u m b e r of p e o p l e suffering
tively. [ shall tell y o u about t h e rite t o b e p e r f o r m e d after
from sorrows in the l a n d of B h a r a t a .
death.
62-63. They were merged deep in attachment, envy, 2. It is without any controversy quoted by Śrutis a n d
affection, etc. S o m e w e r e blind, s o m e squint-eyed, s o m e d u m b , smrtis. It has not been heard by the gods including Indra, nor
s o m e l a m e , s o m e o n e - e y e d , s o m e deaf, s o m e suffering from l e p ­ by yogins absorbed i n y o g a . B e i n g the s e c r e t o f secrets, i t h a s
rosy a n d o t h e r diseases a n d s o m e from pride as false as t h e sky- not been conveyed to anyone, anywhere.
1
flower. 3. O Garuda of g r e a t a c c o m p l i s h m e n t , I s h a l l tell y o u
64. After seeing the strangeness o f their faults i n t h e a b o u t this s i n c e y o u a r e m y d e v o t e e .
face of d e a t h . I h a v e c o m e to y o u w i t h a m i n d to ask w h a t is 4. T h e r e is no place for a s o n l e s s p e r s o n . T h e h e a v e n
d e a t h ? W h y is this s t r a n g e n e s s ? i s n o t for h i m . O n e m u s t h a v e a s o n b y a n y m e a n s w h a t s o e v e r .

65. H o w does death occur ? H o w i s i t that e v e n after 5. T h e son c a n t a k e his father o u t o f hell, i f h e cannot
d e a t h , if rites are p e r f o r m e d for o n e y e a r o n e d o e s n o t fall in g e t h i m s a l v a t i o n . T h e s o n p u t s his s h o u l d e r t o coffin a n d the
the bad state ? g r a n d s o n l i g h t s the f i r e .
6. A woman in her menses shall s t a y i n the hut and
66. Formerly, I had heard from t h e s a g e s in g e n e r a l ;
lie on the bed bestrewed w i t h sesame and darbha grass, o n t h e
n o w I ask y o u s p e c i f i c a l l y on t h e s e p o i n t s , O lord.
g r o u n d . S h e shall p u t f i v e g e m s i n the m o u t h . T h u s h e r foetus
67. O V i s n u , w h a t shall a d y i n g m a n d o ? What shall attains growth.
he g i v e i n charity? After death, what is the method of
7-8. If the seed1 is destroyed then whereat the concep­
cremation?
tion? H e n c e , for t h e p r o t e c t i o n o f t h e foetus s h e s h a l l lie o n
68. Does he languish or obtain another body? When the ground, as enjoined in the Śāstras. Similarly, in regard to
h e lives i n Y a m a ' s city, w h a t are t h e rites to be performed by the dying person he is laid on the ground besmeared with
his d e s c e n d a n t s i n t h e y e a r o f his d e a t h ? c o w d u n g and bestrewed w i t h t h e darbha grass. T h u s t h e a i l i n g
69-70. W h a t are t h e rites o f p r o p i t i a t i o n for the c o m m o n p e r s o n i s r e l e a s e d o f sins w h i c h d o n o t c l i n g t o h i m a n y more.
i g n o r a n t d e c e a s e d ? F o r o n e d e a d in pañcaka ? Be p l e a s e d , d i s - 9. A b u n c h of darbha for his bed takes h i m to heaven
p e l m y i g n o r a n c e . I h a v e a s k e d all t h a t I w a n t e d t o ask o n l y no doubt. Darbha should be thrown off after t h e c o r p s e i s
for the welfare o f the w o r l d . P l e a s e a n s w e r m y q u e r i e s . r e m o v e d from t h e p l a c e .
10. W h e r e there is no besmearing, the ground remains
impure. Where the earth is already besmeared it should be
s m e a r e d a g a i n for t h e s a k e o f p u r i f i c a t i o n .

1. Menstrual discharge.
1. U s e d figuratively to denote anything impossible.
724 Garuda Purāna II.2.35 725

11. If the corpse is kept on the unsmeared ground, the never spoiled though used a g a i n and again. Tulasī, brāhmana,
foul spirits e n t e r t h e c o r p s e . Cows, Visnu and Ekādaśī —
12. A circle1 should be drawn around the corpse (to 24. T h e s e f i v e are t h e protection boats for t h e p e o p l e
fix up the circumference) ; Śrāddha shall be performed where drowning in the ocean of worldly existence. Visnu, Ekādaśī,
t h e feet o f t h e Brāhmanas should b e w a s h e d . All t h e s e w o u l d Gītā, Tulasī, Brāhmana, and the C o w —
n o t serve t h e c o r p s e , i f t h e s a m e i s n o t p l a c e d o n t h e g r o u n d . 25. These are the six steps to salvation in this
13. B r a h m a , V i s n u , R u d r a , L a k s m ī a n d Fire s t a y w i t h i n u n i v e r s a l fortress o f little u s e . S e s a m e a n d d a r b h a s are s a c r e d
the circle. H e n c e a circle is d r a w n around the corpse. a n d so is T u l a s ī .
14. If a circle is n o t drawn, t h e deceased person whether 26. These guard the deceased against misfortune.
a child, y o u t h o r o l d d o e s n o t get a w o m b 2 but remains in the D a r b h a s should be taken out with hands. T h e earth should be
air, O G a r u d a ! sprinkled over w i t h water.
15. He may not be born soon but live i n t h e air for 27. As the hour of death approaches, darbhas should
s o m e t i m e . H e r e c e i v e s n o śrāddha, n o l i b a t i o n o f w a t e r from his be placed in the hands of the deceased. He whose body is
relatives. spread over by darbhas goes to Visnu-loka, no matter if he is
16. O G a r u d a ! S e s a m e is h e l d s a c r e d , for it is p r o d u c ­ n o t i n i t i a t e d i n t h e V e d i c lore.
e d from my perspiration. The sesame can destroy the evil 28-29. T h e feet o f t h e d e c e a s e d p e r s o n a r e kept on the
spirits. g r o u n d a n d t h e t o e raised u p w a r d . I n this o c e a n of universal
17. T h e sesame is white, black or of the colour of the e x i s t e n c e , w h i c h i s p r a c t i c a l l y o f little use, t h e a t o n e m e n t o f t h e
c o w ' s u r i n e . T h e y c a n b u r n all sins c o m m i t t e d b y t h e d e c e a s e d . sin i s m a d e b y sacrificing the body in the holy fire. H a v i n g
18. A single g r a i n o f s e s a m e offered w i t h t h e l i b a t i o n smeared the ground with the cowdung, they should spread
ofwatertothe deceased or an article given in charity or a t h e m a t t r e s s o f d a r b h a for t h e d y i n g p e r s o n .
sacrifice h e l d for his w e l f a r e b e c o m e s fruitful as d r o n a - k a l a ś a 30-31. S a l t i s v e r y m u c h effective for t h e destruction of
does in rewards. sins. L e t t h e m d o n a t e salt for t h e m a n e s , for i t s u i t s t h e i r t a s t e
19. D a r b h a s are born from my hair and s e s a m e from a n d takes t h e m t o h e a v e n . A s for t h e m e n i n g e n e r a l , i t fulfils

m y p e r s p i r a t i o n . B y p e r f o r m i n g śrāddha o n e c a n p l e a s e deities, t h e i r desires.

asuras and the manes. 32. S a l t h a s c o m e o u t from t h e b o d y of Visnu, hence

yogins recommend a gift of salt placing the same over
20. The Universe and the creator of the universe live
o t h e r gifts.
b y t h e c e r e m o n i a l form. By wearing the secred thread over the
right s h o u l d e r , o n e c a n please the creator, the m a n e s and the 33-34. W h e n at the time of death, the soul does not
deities. depart but lingers on to the body, no matter w h e t h e r the d y i n g
person is a b r ā h m a n a , ksatriya, vaiśya or śūdra of e i t h e r sex,
21-23. W h e n the sacred thread is w o r n o v e r t h e right
they should donate salt for him whereby the soul leaves the
shoulder the manes are pleased. Brahma stays a t the root of
mortal b o d y and enters the doors of h e a v e n w h i c h o p e n i m m e ­
darbha, J a n ā r d a n a in its m i d d l e and Śańkara at the point of
d i a t e l y for h i m . O k i n g o f birds, n o w hear from me in detail,
darbha. Thus the three deities are said to be stationed in
t h e v a r i o u s forms o f d e a t h .
darbha. T h e b r ā h m a n a s , m a n t r a s , s a c r e d grass, f i r e a n d T u l a s ī a r e
35. I t i s K ā l a w h i c h d e t a c h e s s o u l from b o d y . I t c a u s e s
death of the person, at the appointed hour, without a single
1. A k i n d of a m y s t i c a l d i a g r a m .
exception.
2. Form of existence.
726 Garuda Purāna
II.2.65 727

36. Just as the w i n d scatters c l o u d s here a n d there, just

T h e ferocious, foul-smelling messengers of Yama, with
like t h a t K ā l a , t h e D e s t r o y e r , f l o a t s p e o p l e from o n e e n d o f t h e
clubs and sticks in their hands, come and s e i z e this w i c k e d
shore to another.
person. H a v i n g r e a c h e d a ferocious p a t h h e b e g i n s t o shiver.
37. Whether they be sāttvika o r rājasa or tāmasa—all
53. H e cries for his father, m o t h e r a n d sons. H i s indis­
t h e s e bhāvas o p e r a t e i n m a n d u e t o t h e i n f l u e n c e o f K ā l a .
t i n c t v o i c e , s p o k e n w i t h effort, a p p e a r s t o b e s i n g l e - l e t t e r e d .
38-39. Sun, M o o n , Śiva, w a t e r , air, I n d r a , f i r e , sky,
54. D u e t o terrible suffering his looks waver a n d his
earth, herbs, Vasus, rivers, seas, e x i s t e n t or n o n - e x i s t e n t , O
m o u t h gets dry due to hard breath. Then wrapped up in
G a r u d a , all t h e s e are created and destroyed by K ā l a in due
suffering, t h e J ī v a d e p a r t s from t h e b o d y .
course of time.
55. Since that very m o m e n t the body b e c o m e s u n t o u c h ­
40. I n d e e d , O Garuda, w h e n the hour of d e a t h appro­
able and despicable.
a c h e s , t h e n b y c h a n c e , a c e r t a i n d i s e a s c r a i s e s u p its h e a d .
Thus I have spoken to you about t h e form o f d e a t h o f
41. The Organs grow weak. Troubles start showing
the mortal m a n .
t h e i r p o w e r s , as if all of a s u d d e n , m i l l i o n s of scorpions have
56. N o w I shall a n s w e r y o u r q u e r y a b o u t t h e p e c u l i a r i ­
stung the person.
ties o f form t h e b o d y t a k e s i n different births.
42. O bird, t h e n t h e person b e g i n s t o feel the p a n g of
57-58. D u e t o different a c t i o n s performed in t h e pre­
death. At the very hour his consciousness is replaced by un­
v i o u s births, t h e w a n d e r i n g j ivas a t t a i n different forms, as of a
consciousness.
d e i t y , a d e m o n , a y a k s a , m a n , b e a s t bird, e t c . O l o r d of birds,
43. T h e breath is pushed by Y a m a ' s messengers stand­
these are d u e to the chain of actions, p e r f o r m e d i n different
i n g n e a r b y . T h e p e r s o n a s s u m e s a t e r r i b l e form a n d t h e b r e a t h
ages.
lingers to stay in the throat.
59. Now, I shall tell y o u a b o u t t h e results o f a c t i o n s
44-45. Froth comes out of the mouth full o f s a l i v a .
which a person obtains, so that the strangeness involved is
Just at the m o m e n t w h e n every body is lamenting, the soul, a s
explained clearly.
big as a thumb, is carried away by Y a m a ' s messengers, e v e n
60. W h e n the sinners h a v e e x h a u s t e d t h e fruits o f t h e i r
a s i t looks t o w a r d s its h o m e . N o w h e a r a b o u t t h e s t a t e o f d e a t h .
a c t i o n s i n d r e a d f u l h e l l s , t h e y are b o r n o n t h e e a r t h .
46. T h e heat in the body is disturbed due to sudden
c o m m o t i o n of winds. Though without fuel, i t breaks u p t h e 61. N o w , h e a r a b o u t their c h a r a c t e r i s t i c s . T h e killer o f

vital points. a b r ā h m a n a a t t a i n s t h e form of a deer, horse, p i g or c a m e l .

47. T h e U d ā n a - w i n d m o v e s upward. It stops the down­ 62. T h e s t e a l e r of g o l d b e c o m e s a w o r m or a g e r m or a

ward movement of the deceased w h o i n h i s l i f e - t i m e h a d full fly. He w h o lies o n t h e b e d o f a t e a c h e r b e c o m e s grass, p l a n t
d e v o t i o n for t h e l o r d b u t n o desire i n r e t u r n . or vine.
48. He who has never spoken falsehood, nor has a n y 63. T h e s l a y e r o f a b r ā h m a n a suffers from c o n s u m p t i o n .
partiality in devotion but believes in God, obtains death A d r u n k a r d possesses b r o w n t e e t h . A g o l d s t e a l e r h a s b a d n a i l s .
peacefully. T h e defiler o f t h e t e a c h e r ' s b e d possesses b a d skin.
49. H e w h o d o e s n o t stray from D h a r m a , d u e t o p l e a s u r e , 64. T h a t very t h i n g becomes his mark with which he
wrath or envy but does what he says and is gentle obtains was associated in the previous birth. I f h e moves with the
d e a t h peacefully. wretched people he himself becomes wretched within a year.
50-52. T h o s e w h o p r e a c h i g n o r a n c e pass t h r o u g h dark­
65. T h e sins o f t h e p e o p l e s p r e a d b y talk, touch, brea­
n e s s . T h o s e w h o a r e false w i t n e s s e s , liers a n d deceitful obtain
thing, g o i n g t o g e t h e r , e a t i n g t o g e t h e r , s i t t i n g t o g e t h e r , w o r s h i p ­
d e a t h unconsciously, just as those w h o abuse the V e d a s .
ping together, by teaching and sexual union.
728 * -A\k^'} Garuda Purāna
II.2.90 729

78. H e w h o eats h e r e a n d there b e c o m e s a c a t . He w h o

66. After h a v i n g sexual intercourse with the wives of
sets f i r e t o a forest b e c o m e s a g l o w - w o r m . H e w h o eats t h e s t a l e
o t h e r m e n or after killing a b r ā h m a n a , o n e b e c o m e s a b r a h m a -
food b e c o m e s a w o r m . H e w h o e n v i e s others b e c o m e s a b e e .
rāksasa, in a l o n e l y p l a c e .
79. H e w h o sets f i r e b e c o m e s a l e p e r . H e who does not
67. T h e stealer of a j e w e l is b o r n in a l o w c a s t e . A m a n
g i v e gifts b e c o m e s a bull. A s t e a l e r of c o w s b e c o m e s a s e r p e n t ;
w h o steals p l a n t s b e c o m e s a s h r e w r
t h a t of food suffers from d y s p e p s i a .
68. T h e thief of corn becomes a rat; that of vehicle,
80. A stealer of w a t e r becomes a fish, that of m i l k a
a c a m e l a n d t h a t o f fruit a m o n k e y . He who takes m e a l s un­
crane. He who gives stale food to a brāhmana becomes
invited becomes a crow. He who steals u t e n s i l s b e c o m e s a
hunch-backed.
vulture.
81. If he steals fruits, his p r o g e n y d i e s , O bird. If he
69. T h e stealer of fruit b e c o m e s a h o n e y - b e e ; t h a t of a
eats alone without giving a morsel of it to anyone else, he be­
c o w , a v u l t u r e ; t h a t of a w o m a n ' s clothes, a white leper and
c o m e s issueless.
t h a t o f j u i c e , possesses n o taste a t all.
82. I f h e d o e s not o p t for S a n n y ā s a he b e c o m e s an evil
70. T h e stealer of bronze becomes a swan; so also the
spirit in t h e desert. A s t e a l e r of w a t e r b e c o m e s a Cātaka; t h a t
stealer o f o t h e r ' s possessions. T h e s l a y e r o f his t e a c h e r b e c o m e s
of book is born blind.
e p i l e p t i c a n d t h e performer of c r u e l d e e d s b e c o m e s a dwarf.
83. H e w h o p r o m i s e s b u t does n o t g i v e i t t o t h e brāhmanas
71-72. H e w h o d i s c a r d s his wife b e c o m e s an animal to
b e c o m e s a jackal. He w h o earns the b l a m e of the people b e ­
b e killed b y a h u n t e r . He who snatches the possessions o f a
c o m e s a tortoise.
deity or a brāhmana suffers from jaundice. He who eats
84. A seller o f fruits meets with bad luck. He who
meat becomes a leper. He w h o does not return the deposit
marries a Śūdra w o m a n , b e c o m e s a wolf. He w h o touches fire
becomes one-eyed. H e w h o lives o n t h e e a r n i n g o f h i s wife b e -
w i t h foot b e c o m e s a c a t . He w h o eats another's meat suffers
cames lame.
from d i s e a s e s .
73. He who discards progeny a n d wife e n c o u n t e r s ill- 85. He w h o breaks a water-reservoir becomes a fish.
luck. He w h o eats sweets only becomes rheumatic. He who He w h o hears neither Hari's tale, nor the praise of the good
h a s s e x u a l u n i o n w i t h a b r ā h m a n a ' s wife b e c o m e s a j a c k a l . suffers from ear disease.
74. A stealer o f bed becomes ksapanaka1, and that of 86-87. H e w h o takes o u t a m o r s e l from a n o t h e r ' s m o u t h
clothes becomes a moth. He who envies is born blind. He who becomes a blockhead. H e w h o steals t h e d e i t y ' s u t e n s i l s suffers
steals a l a m p b e c o m e s a b e g g a r . from gandamālā1. He who observes religion without sincerity
75. H e w h o kills a friend becomes an owl. He who suffers from a skin d i s e a s e .
a b u s e s t h e a n c e s t o r s suffers from c o n s u m p t i o n . H e w h o speaks 88. A t r e a c h e r o u s fellow suffers from h e a d - a c h e . He
lies c a n n o t s p e a k p r o p e r l y . H e w h o g i v e s false w i t n e s s suffers w h o i s a g a i n s t Ś i v a suffers from t h e d i s e a s e o f g e n i t a l o r g a n .
from dropsy. 89. And the w o m e n too who commit these sins suffer
76. He w h o disturbs a m a r r i a g e is b o r n as a m o s q u i t o . in the similar w a y or they b e c o m e wives of persons suffering
H e w h o eases h i m s e l f o n crossroads i s b o r n a s a bull. i n t h e aforesaid m a n n e r .
90. After their p r e s e n t life t h e y r e a c h hell. K n o w t h a t I
77. H e w h o spoils a y o u n g g i r l b e c o m e s a eunuch. He
h a v e t o l d y o u all this i n short, O bird ! J u s t a s t h e r e a r e m a n y
w h o sells the Vedas becomes a leopard. H e w h o performs a
kinds of disease s o a l s o t h e r e are m a n y kinds o f m a n .
sacrifice b u t n o t i n t h e p r e s c r i b e d m a n n e r b e c o m e s a p i g .
1. Inflammation of the glands of the neck.
1. A B a u d d h a or J a i n m e n d i c a n t .
730 Garuda Purāna 731
II.3.25

91. I n this w a y , due to the variety of their actions,

9. T h e r e h e i s left a l o n g a t h o u s a n d Y o j a n a s . Then for
m e n a t t a i n h a p p i n e s s o r grief. T h u s , I h a v e t o l d y o u a b o u t t h e t h e p u r g a t i o n o f r e m a i n i n g sins h e g o e s t o o t h e r h e l l s .
strangeness of h u m a n nature. G o o d a c t i o n s g i v e g o o d results 10. Thus I have told you about the first hell n a m e d
a n d bad actions give bad results. Raurava. Now, O b i r d , h e a r a b o u t t h e hell c a l l e d Mahāraurava.
92. I n this w a y y o u r q u e r i e s a r e a n s w e r e d c o m p l e t e l y . 11. It is five thousand Yojanas in measurement. It has
copper-coloured earth scorched below.
12. W h e n h e a t e d b y it, t h e e a r t h s h i n e s like lightning.
I t a p p e a r s e x t r e m e l y f i e r c e t o t h e sinner.
13. The servants of Yama tie hands and feet o f t h e
s i n n e r a n d t h r o w h i m i n this h e l l w h e r e h e g o e s d o w n r o l l i n g .
14. W h i l e rolling down in the w a y h e i s b i t b y fearful
crows, cranes, ants, mosquitoes and scorpions.
CHAPTER THREE
15. Thus b e i n g burnt, he loses h i s w i t s a n d cries rest­
lessly, ' O father, O f a t h e r , ' a g a i n a n d a g a i n , b u t a t t a i n s n o p e a c e .
Description of Hell
16. The persons who have committed sins with bad
Sūta said: intentions are thrown into this hell a n d g e t r e l e a s e from t h e r e
only from myriads of years.
1. Thus encouraged, Garuda asked about the descrip­
17. Then there is another hell by name and nature
tion of Hells, being curious t o know about their n a t u r e a n d
Atiiita ( v e r y c o l d ) . It is as big as M a h ā r a u r a v a a n d full o f
function.
dense darkness.
18. T h e r e i n t h e f i e r c e darkness, t h e s i n n e r s a r e t i e d a n d
•Garuda said:
left, suffering f r o m c o l d . M e e t i n g e a c h o t h e r t h e y c l a s p l i g h t l y .
2. O L o r d , tell m e a b o u t t h e n a t u r e a n d d i v i s i o n o f h e l l s
19. S h i v e r i n g w i t h c o l d their t e e t h s o u n d loudly. Even
w h e r e t h e evil-doers a r e t h r o w n m e r c i l e s s l y .
there the overpowering trouble of hunger and thirst exists, O
Garuda.
Lord Krsna said:
20. The fierce wind blowing over the blocks of ice
3. O younger brother o f A r u n a , t h e r e are thousands of
pierces the bones. T h e hungry m e n consume decayed marrow,
hells. It is n o t possible to d e s c r i b e all of t h e m in d e t a i l . I
blood and bones.
shall tell y o u a b o u t t h e p r i n c i p a l hells t h o r o u g h l y .
21. Meeting together and clasping each other they
4. The p r i n c i p a l hell i s Raurava. T h e p e r s o n w h o tells
wander here and there. T h e persons w h o h a d b e e n hoarding
l i e s a n d g i v e s false e v i d e n c e g o e s t o this h e l h
w e a l t h suffer t o o m u c h i n t h a t darkness, O t h e b e s t o f birds.
5. Raurava is two thousand yojanas in measurement.
22. T h e n there is a n o t h e r hell called Nrkrntana.
T h e r e is a k n e e - d e e p pit, difficult to cross.
23. A series o f p o t t e r ' s w h e e l i s m o v i n g r o u n d a n d r o u n d
6. It is levelled u p t o the ground by a h e a p of burning
t h e r e , O bird. T h e r e t h e sinners, w h o s e feet and h e a d are tied
•coal. A n d t h e g r o u n d t h e r e is w e l l - h e a t e d by fire.
b y a s t r i n g a r e h e l d b y Y a m a ' s s e r v a n t s i n their f i n g e r s .
7. T h e servants of Y a m a leave the sinner there in the
24-25. O bird, their life is not destroyed but their
middle. Burnt by burning fire he runs helter-skelter —
v
organs are cut into hundred pieces and restored a g a i n to their
8. At every step his foot is burnt. Day and night he
o r i g i n a l p o s i t i o n . T h u s for t h o u s a n d s o f years, t h e s i n n e r s r o t a t e
moves here and there lifting a n d p u t t i n g h i s f e e t .
till t h e i r sins a r e e x h a u s t e d c o m p l e t e l y .
732 Garuia Purāna
II.3.60 733
26-27. N o w hear, I shall t e l l y o u a b o u t t h e h e l l n a m e d
43. They (the attendants of Yama) boil their b o d i e s
Apratistha. The people who go t o this h e l l suffer i n t e n s e l y .
disintegrating, marrow flowing out, heads, eyes and bones
There too the potter's wheels and the ghatīyantra operate
breaking.
constantly.
44. Fierce vultures tear t h e m taking them out and again
28. T h o s e sinners who had caused u n t o l d sufferings t o
t h r o w i n g t h e m i n . T h e y b o i l t h e r e till t h e y are m e r g e d i n t o o i l .
men are p l a c e d there on the potter's wheels and rotate
45. When their h e a d , limbs, sinews, flesh, skin a n d
incessantly.
b o n e s are liquefied, then Y a m a ' s servants stir them with a
29. T h e y remain there for t h o u s a n d s of years, tied as
1 ladle.
t h e y are to ghatīyantra like the w a t e r - p o t s .
46. T h e s i n n e r s are b o i l e d i n oil i n Y a m a ' s a b o d e . T h u s
30. T h e sinners r o t a t e t h e r e v o m i t t i n g blood again and
I h a v e n a r r a t e d t o y o u i n d e t a i l a b o u t T a p t a - K u m b h a , O bird.
again. Their intestines c o m e out through m o u t h a n d their e y e s
47-48. So t h e first h e l l is Raurava, t h e s e c o n d Mahā-
are s u s p e n d e d b y i n t e s t i n e s .
raurava, t h e t h i r d Atiñta, t h e f o u r t h Niskrntana, t h e fifth. Apratisfha
31. N o w hear about another hell named Asipatravana,
a n d t h e s i x t h Asitapatravana a n d t h e s e v e n t h Taptakumbha. These
w h e r e t h e sinners suffer u n b e a r a b l e m i s e r i e s .
are the seven hells.
32-33. T h e r e o v e r a t h o u s a n d Tojanas a fierce fire b u r n s
49. We hear about some other hells also where the
w i t h s e v e n f i e r c e rays. T h e sinners thrown in this h e l l feel
s i n n e r s fall a c c o r d i n g t o their sins.
b u r n t w i t h o u t recess. In the midst is seen a tree w i t h a big
50-53. T h e y are Rodha, Sūkara, Tāla, Taptakumbha, Mahā-
trunk, o v e r g r o w n w i t h cool and smooth leaves w h i c h are t o r n
jvāla, Sabala, Vimohana, Krimi, Krmibhaksa, Lālābhaksa, Visāñjana,
here a n d there, O Garuda.
Adhahśiras, Pūyavaha, Rudhirāndha, Vidbhuj, Vaitarani, Suma,
34-36. T h e r e powerful d o g s r o a m a b o u t , a l w a y s e a g e r t o
Asipatra Vana, Agnijvāla, Mahāghora, SandamSa, Abhojana, Tamas,
eat meat. T h e y have fierce jaws, fierce mouths and are power­
Kālasūtra, Loha, Abhida, Apratistha, Avici.
ful like tigers. T h e n s e e i n g i n front, t h e forest w i t h c o o l s h a d e ,
54. These dark hells are situated in Yama's country.
t h e m i s e r a b l e s i n n e r s suffer from hunger and heat, r u n t o it,
H e r e i n fall t h e s i n n e r s i n t h e order o f t h e i r sins.
c r y i n g 'O m o t h e r , O b r o t h e r , O f a t h e r . '
55. T h e s e h e l l s , R a u r a v a , e t c , lie b e l o w t h e e a r t h . Now
37-38. Then t h e i r feet b u r n b y t h e ground-fire. Still
h e a r a b o u t t h e sins w h i c h d r i v e t h e s i n n e r s t o p a r t i c u l a r hells.
t h e n , a v e r y c o o l w i n d b l o w s forcefully w h i c h m a k e s t h o s e s h a r p
56. A man who kills a c o w , a foetus or i n d u l g e s in
b l a d e s fall u p o n t h e m . G u t i n t o p i e c e s t h e y fall i n t h e burning
arson, falls i n R o d h a . A killer o f b r ā h m a n a falls i n Śūkara. So
fire.
a l s o a d r u n k a r d , a s t e a l e r of g o l d , a killer of k s a t r i y a or vaiśya
39-40. T h e n the licking dogs tear their bodies into pieces
falls i n T ā l a .
even as they w e e p woefully. Thus I have told y o u about the
57. H e w h o kills a b r ā h m a n a o r defiles his t e a c h e r ' s b e d
Asipatravana.
or has sexual union with his sister falls i n T a p t a k u m b h a . So
41. N o w hear about a m o r e fierce hell called Tapta-
a l s o a s o l d i e r w h o s p e a k s lies.
kumbha, where all a r o u n d are kept heated p i t c h e r s full o f
58. In the similar way, he w h o sells liquor or he w h o
b u r n i n g flames.
d i s c a r d s a d e v o t e e a l s o falls t h e r e .
42. T h e p i t c h e r s a r e full o f b u r n i n g f i r e , h o t o i l a n d i r o n
5 9 . H e w h o c o - h a b i t s w i t h his d a u g h t e r o r d a u g h t e r - i n -
filings. Therein are thrown the sinners by the attendants of l a w , h e w h o sells V e d a , o r h e w h o b l a m e s t h e V e d a s falls i n t o
Yama. Mahājvāla.
60. H e w h o insults his t e a c h e r o r a b u s e s h i m o r h e w h o
1. A m a c h i n e for r a i s i n g w a t e r .
c o - h a b i t s w i t h a n u n w o r t h y w o m a n falls i n t o S a b a l a .
734 Garuda Purāna
II.3.93 735
61. H e w h o transgresses c o d e s o f m o r a l c o n d u c t p r e s c r i b ­
77. T h e sinners o f hell also look up and see the gods
e d for t h e c o n d u c t o f w a r falls i n t o V i m o h a n a . H e w h o d o e s a n
above. T h e r e are t h u s h u n d r e d s of hells, O bird.
u n d e s i r a b l e a c t falls i n t o Krmibhaksa.
78-79. D a i l y in the hell, the sinners are c o o k e d , b u r n t ,
62-63. He w h o h o l d s n o h o n o u r for d e i t i e s o r t h e t w i c e -
torn, b r o k e n , pounded, moistened, boiled, heated and blown
b o r n b r ā h m a n a s falls i n t o L ā l ā b h a k s a . A potter w h o digs pits
by winds. A day in hell is equal t o o n e h u n d r e d years o f t h e
or a p h y s i c i a n who flouts trust or a p e r s o n w h o sets fire to
mortal.
parks, falls i n t o V i s ā ñ j a n a . So also a b r ā h m a n a w h o r e c e i v e s
80-82. Having crossed these, t h e sinner is r e b o r n as a
p r o h i b i t e d gifts or performs sacrifice for a w r o n g person.
worm, a germ, a fly, a o n e - h o o f e d c r e a t u r e , a w i l d elephant,
64-65. Or a Ksatriya w h o d o e s n o t l i v e b y v a l o u r falls
a c o w , an ass, a horse, a mule, a buffalo, ś a r a b h a , a camarī,
into Adhomukha. H e w h o sells milk, liquor, m e a t o r c u t s w o o d
a six-hoofed a n i m a l o r o n e h a v i n g f i v e n a i l s . I n t h e s e a n d o t h e r
or deals in scents, j u i c e s , g i n g e l l y seeds, falls i n t o fierce
yonis he takes birth.
Pūyavaha. He who catches c o c k s , e a t s pigs, birds, d e e r a n d
83. If born as a h u m a n being he becomes hunch-backed
g o a t s falls i n t o this h e l l .
or a d w a r f or a c ā n d ā l a in w r e t c h e d y o n i s .
66-67. H e w h o d e a l s i n buffaloes, o r a j u g g l e r o r h e w h o
84. T h e sinner is born again and again a n d dies a g a i n
sells liquor, an actor, or b r ā h m a n a w h o is a bird-hunter or a
a n d a g a i n till h e h a s e x h a u s t e d his sin a n d a c q u i r e d virtue.
village-priest who indulges in arson or he w h o administers
85. T h e n some time h e steps i n t o t h e y o n i o f Ś ū d r a o r
poison or he w h o is a ptmrp' or he who sells soma, or a
Vaiśya or Ksatriya or Brāhmana or a deity.
drunkard, a m e a t - e a t e r or a killer of a n i m a l s —
86. T h u s I have told you how a s i n n e r falls i n t o h e l l .
68. All t h e s e fall i n t o Rudhirāndha. Those w h o admi­
N o w I shall tell you how and where the v i r t u o u s g o after
nister p o i s o n to their guests, s i t t i n g in a r o w , fall i n t o t h e
death.
f i e r c e h e l l V i d b h u j . T h e r e i s n o d o u b t i n this.
87. T h e virtuous obtain g o o d yonis as directed by Y a m a .
69. He who drinks w i n e falls i n t o V a i t a r a n ī . He who
I m m e d i a t e l y after the soul leaves the body, the Gandharvas
calls others b y b a d n a m e s falls i n t o M ū t r a .
c o m e singing and dancing, adorned with garlands a n d anklets.
70. He w h o has not lived a p i o u s life falls i n t o Asita-
88. And then appear splendid aerial cars decorated
p a t r a v a n a . S o a l s o h e w h o i s h o t - t e m p e r e d . A d e e r - h u n t e r falls
with sweet smelling garlands (which take the virtuous souls
into Agnijvāla where he is eaten by the crows.
to heaven).
71. T h e person w h o breaks his v o w during the course
o f sacrifice falls into Sandamśa. So also brahmacārins who 89-90. W h e n their merits are exhausted, the virtuous

d i s c h a r g e their s e m e n i n d r e a m . souls fall from heaven and are b o r n i n t h e h o u s e s o f kings o r

72. The fathers w h o are taught b y t h e i r sons o r w h o nobles o f illustrious c h a r a c t e r , where they enjoy various

r e c e i v e o r d e r s from t h e m fall i n t o A b h o j a n a . pleasures. Thus men go up and down the ladder as stated

73. T h o s e w h o perform a c t s violating the rules o f their before.

V a r n a and Aśrama, op account of anger or pleasure go to hell. 91. D e a t h i s c e r t a i n for t h e m o r t a l s w h o are b o r n o n t h i s

74. There is the hot Raurava above and the cold T ā m a s a e a r t h . T h e soul o f t h e s i n n e r l e a v e s t h e b o d y from the down­
below. ward path, undoubtedly.
75. In this way, the hells are situated one below the 92. Earth mingles with earth, water with water, f i r e
other. T h e climax of misery is d u e to bad acts. w i t h f i r e , air w i t h air.
76. A n d t h e c l i m a x o f j o y a c c r u e s from g o o d a c t s . The 93. S k y m i n g l e s w i t h sky, p e r v a d i n g all a r o u n d . In the
g o d s l o o k d o w n a n d s e e t h e f i e r c e hells. , b o d y there exist love, anger a n d five organs.
 II.4.17 737
736 Garuda Purāna

beginning with bhasma. These should be o b s e r v e d as far as

94. O Garuda, there abide thieves in the b o d y in the
p o s s i b l e for six y e a r s r e p e a t e d l y .
f o r m o f l o v e , a n g e r a n d p r i d e . M i n d i s t h e l e a d e r "of all t h e s e .
3. Or half of that or half of that or half of the half of
95. D e a t h i s t e m p o r a l . T h e jiva a l o n g w i t h sins, virtues
t h a t . T h e n a s far a s he c a n h e s h o u l d d o n a t e t e n gifts. Now
a n d five subtle organs enters into new body just as a house­
hear about them.
h o l d e r enters i n t o a n e w h o u s e w h e n t h e old o n e i s burnt.
4. C o w , earth, g i n g e l l y s e e d s , g o l d , b u t t e r , c l o t h , g r a i n s ,
96-98. In the b o d y exist s e v e n elements and seven
sugar, silver a n d s a l t — t h e s e a r e k n o w n a s t e n gifts.
K o ś a s . All t h e s e e x i s t i n t h e b o d y — u r i n e , w a s t e , a l l i e d m a t t e r ,
5. H e s h o u l d m a k e t h e s e gifts t o those who have come
bile, c o u g h , m a r r o w , f l e s h , fat, b o n e s , s e m e n , s i n e w s w h i c h are
during atonement. T h e n to cross t h e river Vaitarani1 full of pus
d e s t r o y e d a l o n g w i t h t h e b o d y ( w h e n t h e soul d e p a r t s ) .
and blood, at Yama's door he should donate the Vaitaranī cow.
99. T h u s I have told you, O bird, a b o u t t h e e n d o f all
6. A b l a c k c o w w i t h b l a c k u d d e r s is c a l l e d V a i t a r a n ī .
b o d i e s . N o w I shall tell y o u , O bird, h o w t h e i r b o d y looks like.
7-8. G i n g e l l y s e e d s , iron, g o l d , c o t t o n , salt, s e v e n grains,
100-102. It is a shrub of sinews adorned with three
earth and c o w — t h e s e a r e all pure. T h e s e e i g h t p r e c i o u s gifts
trunks, c o m b i n e d w i t h o r g a n s a n d h a v i n g n i n e o p e n i n g s . Full
should be g i v e n to a learned b r ā h m a n a by the d y i n g person. I
of sensual pleasures, love, anger, desire and envy, possessing
shall now tell y o u a b o u t t h e form o f pada.
a high way robber in t h e form o f g r e e d , c a u g h t i n t h e n e t o f
9. U m b r e l l a , s h o e s , c l o t h e s , ring, g o u r d , seat, vessel a n d
avarice and covered by the c l o t h o f affection. It is bound by
f o o d — t h e s e are the eight kinds of pada.
illusion and inhabited by greed.
10. A vessel full of g i n g e l l y seeds or butter and a bed
103. T h e s e q u a l i t i e s i n h e r e i n t h e b o d i e s o f all c r e a t u r e s .
w i t h all its epuipment should be gifted or all those articles
Those who do not realize their self a r e nothing more than
w h i c h are liked by the donor.
beasts.
11. H o r s e , c h a r i o t , she-buffalo, fan a n d cloth—all these
104. Thus I have told you about the fourfold b o d y .
should be given to the brāhmanas.
Formerly, eightyfour yonis were created [for the jīva to pass
1 2 - 1 4 . O L o r d , t h e s e gifts a n d o t h e r s s h o u l d be g i v e n as far
through].
a s p o s s i b l e . H e w h o h a s d o n e a t o n e m e n t , g i v e n t e n gifts o n this
105. While narrating about t h e h e l l I told you about
e a r t h , or t h e gift of V a i t a r a n ī c o w or e i g h t gifts or t h e gifts of
all these—that are b o r n from t h e e a r t h , from t h e s w e a t , from
a vessel full of g i n g e l l y seeds or clarified b u t t e r or t h e gift of
t h e e g g s a n d from t h e e m b r y o .
b e d o r o f pada, a s p r e s c r i b e d i n t h e Ś ā s t r a s d o e s n o t g o h e l l .
106. I shall tell y o u m o r e a s a n d w h e n n e c e s s a r y o r d o
T h e w i s e h a v e p r e s c r i b e d t h e gift o f s a l t t o b e g i v e n freely.
y o u possess a desire to ask m o r e ?
15. T h e salt i s p r o d u c e d from t h e b o d y o f V i s n u . When
t h e s o u l o f t h e d y i n g p e r s o n d o e s n o t l e a v e t h e b o d y but l i n g e r s
o n , t h e salt s h o u l d b e g i f t e d a s i t o p e n s t h e d o o r o f t h e h e a v e n .
16. W h a t e v e r gifts a man has given himself they all
s t a n d i n h i s favour (at t h e h o u r o f d e a t h ) .
CHAPTER FOUR
17. O bird, t h e man who has c o m p l e t e d a t o n e m e n t i n
Lord Krsna said: all its p a r t s i s p l a c e d in h e a v e n , after all his sins a r e w a s h e d
away.
1. W h a t e v e r sin a m a n c o m m i t s c o n s c i o u s l y or u n c o n s ­
ciously stands in n e e d of purification by m e a n s of a t o n e m e n t .
1. N a m e o f t h e river o f hell.
2. T h e wise one should first perform ten types of baths
738 Garuda Purāna. II.4.44 739

18. O noble bird, s i n c e t h e c o w ' s m i l k is n e c t a r , w h o ­

32. If he donates a fan (Tālavrnta), h e is fanned by air
s o e v e r gifts a c o w a t t a i n s i m m o r t a l i t y .
in the way. I f h e d o n a t e s c l o t h h e b e c o m e s full o f lustre, w e a l t h
19. Whosoever gives the- e i g h t gifts l i v e s in the a b o d e
and prosperity.
of the Gandharvas.
33. I f h e d o n a t e s a h o r s e a l o n g w i t h salt, f o o d a n d o t h e r
20. He gets shelter even in the tortuous hell n a m e d i n g r e d i e n t s to a B r ā h m a n a , h i s family does n o t suffer a b r e a k
Raudra where the sinners are burnt. I f h e gifts a n u m b r e l l a , a n d h e g o e s t o h e a v e n after d e a t h .
he encounters the comforting shade in the way. 34. O bird, t h e r e is a difference in result a c c o r d i n g to
2-1. So also he passes comfortably through the fierce faith a n d gifts.
Asipatravana. I f h e gifts s h o e s h e m o v e s t h e r e t o o m o u n t i n g a 35. He who donates water and salt gets enjoyment in
horse. distress.
22. I f h e gifts f o o d and seat he eats sitting comfortably 36. He w h o donates food with a h e a r t purified b y f a i t h
in t h e w a y . If he gifts a water-jar he feels comfortable evert i s s a t i a t e d e v e n w i t h o u t food.
in t h e waterless region.
37. If he accepts sannyāsa as prescribed in the sacred
23. H e w h o gifts clothes and ornaments liberally is n o t
texts he is n o t reborn but is m e r g e d i n t o B r a h m a itself.
tortured by t h e f i e r c e m e s s e n g e r s o f Y a m a w h o are b l a c k a n d
38. I f h e d i e s a t a s a c r e d p l a c e h e a t t a i n s moksa (release
yellow in colour.
from re-birth) after dying there. If he dies in the way,
24. O bird, if a vessel full of g i n g e l l y s e e d s is d o n a t e d
e a c h a n d e v e r y s t e p h e h a s t a k e n i n r e a c h i n g this p l a c e p r o c u r e s
to a B r ā h m a n a it d e s t r o y s all t h e t h r e e t y p e s of sins b o r n o u t of
for h i m t h e fruit o f p e r f o r m i n g a sacrifice. T h e r e is no d o u b t
his voice, body and mind.
i n this.
25-26. If he gifts a vessel full of clarified b u t t e r he s t a y s
39. If he undertakes a fast unto death he does not
in Rudraloka. I f h e gifts a bed a l o n g w i t h all its e q u i p m e n t
r e t u r n to this w o r l d , O b i r d .
h e rides a n a e r i a l c a r i n the c o m p a n y of fairies a n d enjoys i n
t h e a b o d e o f I n d r a for s i x t y - t h o u s a n d y e a r s . 40. I have given the answer to your queries about
27-28. After falling d o w n f r o m I n d r a l o k a h e b e c o m e s a gifts. N o w , I s h a l l tell y o u a b o u t t h e o b s e q u i e s a n d t h e funeral
m o n a r c h i n this w o r l d . He w h o gifts a young faultless h o r s e rites o f t h e d e c e a s e d .
along w i t h all e q u i p m e n t t o a B r ā h m a n a lives in heaven, O 41. When it is ascertained that life has g o n e out of
bird, for y e a r s , e q u a l t o the number of hair on the body of a the body, the son should bathe and wash the corpse with pure
horse. water without delay.
29-30. If he gifts a chariot drawn by four horses a l o n g 42. H a v i n g c l o t h e d i t afresh t h e y s h o u l d s m e a r t h e b o d y
with the contiguous equipment to a learned Brāhmana he reaps with the sandal-paste. T h e son or the successor should perform
t h e benefit of p e r f o r m i n g a R ā j a s ū y a . 1 t h e ekoddisfa1 r i t e a f t e r w a r d s .
31. I f h e d o n a t e s t o a B r ā h m a n a a m i l k - y i e l d i n g buffalo
43. Then the arrangement for cremating the corpse
w i t h h e r p l u m p h i n d parts, and a golden ornament on her
ls
s h o u l d b e m a d e a s far a s t h e m e a n s a l l o w .
f o r e h e a d , a c c o m p a n i e d b y her s a t i a t e d calf, what wonder
44. T h e following four s h o u l d n o t b e u n d e r t a k e n i n t h e
there that he attains heaven.
cremation rite: āvāhana, arcana, patrālambha and avagāhana.

1. A great sacrifice performed by a universal monarch (in which

the tributary princes also took part) at the t i m e of his c o r o n a t i o n as a mark
1. Funeral rite p e r f o r m e d for o n e definite individual deceased, not
of his u n d i s p u t e d sovereignty.
including other ancestors.
740 Garuda Purāna II.4.71 741

Let there be sańkalpa for each gift and let there be a s h o u l d e r a n d s h o u l d sit, a l o n g w i t h the mourners, facing the
pindadāna. south.
45. T h e f i v e a r t i c l e s c o m m o n t o e v e r y sacri rice s h o u l d n o t 58. O bird, a n altar s h o u l d b e m a d e t h e r e a s p r e s c r i b e d .
be there. T h e libation of water should be given but n o t the trio : T h e c l o t h for t h e c o r p s e should be torn into twofold pieces
46. S v a d h ā - V ā c a n a , A ś i s a n d T i l a k a , O bird. A vessel a n d t h e c o r p s e s h o u l d b e c o v e r e d w i t h t h e one-half.
full o f m u s t a r d s h o u l d b e g i v e n . I r o n s h o u l d a l s o b e gifted. 59. T h e other half should be spread over the earth.
47. T h e p i n d a - c ā l a n a rite i s f o l l o w e d b u t n o t t h e f o l l o w i n g T h e pinda should be kept in the hand of the deceased as stated
three, p r a c c h ā d a n a , v i s a r g a a n d s v a s t i v ā c a n a . before.
48-49. Procedure h a s b e e n laid d o w n for six śrāddhas, 60. T h e corpse should be anointed with the clarified
a t six places; at the place of death, at the door, at the butter. N o w hear about t h e pinda-vidhi for t h e d e c e a s e d p r i o r
crossroads, a t t h e p l a c e o f rest, on the wood-pile and at the to his c r e m a t i o n .
collection rite. T h e dead body is called Śava at the place of 61. By virtue of t h e aforesaid f i v e p i n d a s , the departed
d e a t h . T h e d e i t y E a r t h i s p l e a s e d thereby. s o u l a t t a i n s fitness • for b e c o m i n g a mane (pilar). Or e l s e , it
50. It is called pāntha at the door; the deity V ā s t u is a t t a i n s t h e form o f a d e m o n .
pleased. It is called khecara at the crossroads; the deity 62. Having cleansed and smeared the ground at the
B h ū t a is p l e a s e d . altar, t h e f i r e s h o u l d b e lit a s p r e s c r i b e d .
51. It is called bhūta in t h e resting p l a c e . The ten 63-64. Having worshipped the deity named Kravyāda
q u a r t e r s are satisfied t h e r e b y . I t i s c a l l e d s ā d h a k a o n t h e pyre with flowers and grains o f rice, t h e w i s e m a n s h o u l d l i g h t e n
and preta at the collection-rite. fire according to the V e d i c rites, but avoid cāndāla, citā or
52. H o l d i n g gingelly seeds, d a r b h a , clarified butter, t h e patita fires.
sons a n d other relatives go round the pyre reciting gāthā or 65. " Y o u are the creator of creatures, the birth-place
the sūkta of Y a m a . of the world, the protector of the people. P l e a s e therefore,
53. T a k i n g c o w , horse, m a n a n d bull e v e r y d a y Y a m a i s c o n s u m e t h e c o r p s e a n d c a r r y t h e soul t o t h e h e a v e n " — h a v i n g
not satiated just as a wicked person is not satiated with wine. thus worshipped the deity Kravyāda—the meat-devouring fire-
54. They should recite the gāthā1 o r t h e h y m n apeta2 g o d , h e s h o u l d set f i r e t o t h e c o r p s e .
in the w a y . T h e r e l a t i v e s a c c o m p a n y t h e c o r p s e t o a forest i n 66-68. W h e n t h e b o d y i s half-burnt, a q u a n t i t y o f clari­
the southern direction. fied butter should be poured over it with the m a n t r a : 'You
55. O bird, i n t h e aforesaid manner the two śrāddhas are b o r n from it, y o u b e b o r n a g a i n . L e t this b e for h e a v e n ,
should be performed in the way. S v ā h ā ' . H e should recite this mantra announcing the name
56. T h e n the corpse should be laid lightly on the earth o f t h e d e c e a s e d a n d p o u r forth b u t t e r along with the gingelly
w i t h its h e a d t o t h e s o u t h a n d t h e aforesaid ś r ā d d h a should be seeds w h i l e the relatives w e e p loudly. T h i s gives comfort to t h e
p e r f o r m e d . T h e sons s h o u l d f e t c h dry grass, d r y p i e c e s o f w o o d d e p a r t e d soul (still w a n d e r i n g i n t h e a i r ) . After cremating the
and gingelly seeds. corpse the rite of collection should be d o n e there.
57. If these are fetched by a Śūdra e a c h and every act 69-70. O bird, P r e t a - p i n d a is g i v e n in o r d e r to c o m f o r t
d o n e i n favour o f t h e deceased w o u l d g o futile. T h e performer the deceased. T h e n having circumambulated the pyre and
o f t h e funeral rite s h o u l d w e a r t h e s a c r e d t h r e a d o v e r t h e right c a s t i n g a m o u r n f u l l o o k a t it, t h e m o u r n e r s s h o u l d g o for b a t h
muttering the hymn, with the youth marching ahead.
1. A religious verse but not belonging to any o n e of the Vedas. 71. T h e n having reached water and washed cloth, they
2. R V . 10. 14. 9. s h o u l d w e a r t h e s a m e s a y i n g for t h e d e c e a s e d — w e a r e t a k i n g b a t h .
 II.4.100 743
742 Garuda Purāna

their house they should chew the margosa leaves, wrinse their
72-73. T h e n t h e y all, e a c h w e a r i n g o n e c l o t h o n l y , w i t h
mouths with water and touching cowdung, gingelly seeds,
s h a v e n h e a d s , w e a r i n g t h e s a c r e d t h r e a d o v e r t h e right s h o u l d e r
durvā grass, c o r a l , bull or any other auspicious thing and
should enter water silently.
k e e p i n g their feet l i g h t l y o n t h e s t o n e s h o u l d e n t e r t h e h o u s e .
74-76. T h e bathers should not agitate water. Then
88-90. Āhitāgni1 should kindle the sacred fire accor­
c o m i n g out of the water to the bank, tying their Śikhā (knot
d i n g t o t h e V e d i c rites. H e s h o u l d n o t d i g u p t h e e a r t h for less
of hair in the centre of the head) they should take i n their
t h a n two years. T h e water-offering s h o u l d b e m a d e ( o n r e t u r n
right hand Kuśas and water with the gingelly seeds a n d offer
to the h o u s e ) .
t h e s a m e i n t h e s o u t h e r n d i r e c t i o n , p o u r i n g i t from t h e p a i t r k a -
A woman who has been c h a s t e a n d faithful t o her h u s ­
tīrtha o v e r t h e e a r t h s i l e n t l y o n c e , thrice o r t e n t i m e s .
band should mount on the p y r e after b o w i n g t o h e r ( d e c e a s e d )
77. ' B e gratified, b e gratified w i t h this pinda, O preta
h u s b a n d before the funeral rites start. O n e who gets away
of such and such gotra. Let this w a t e r reach you,' reciting
from the pyre due to fainting should observe the v o w n a m e d
this f o r m u l a h e s h o u l d l e t t h e w a t e r g o d o w n .
prājāpatya.
78. After g i v i n g t h e w a t e r offerings h e s h o u l d c l e a n s e h i s
91. O n e w h o ascends the pyre a n d follows u p her h u s ­
t e e t h , O bird. The water-offering shall be d o n e r e g u l a r l y for
b a n d stays i n h e a v e n for a period equal to the number of hair
n i n e d a y s b y all his k i t h a n d kin.
o n t h e b o d y , t h r e e a n d a h a l f crore.
79. Then coming out of water, they wear the same
92. Just as the snake-charmer takes o u t the s n a k e from
c l o t h e s a s before, w h i l e t h e y Wrinse the b a t h i n g dress which
the hole so also she takes out her husband from hell and
t h e y s p r e a d o v e r t h e c l e a n e a r t h (for d r y i n g ) .
enjoys with h i m in paradise.
80. T h e y s h o u l d a b s t a i n from s h e d d i n g tears w h i l e g i v i n g
93. She w h o ascends the pyre goes to heaven. She is
t h e water-offerings after c r e m a t i o n . B u t if they s h e d tears a n d
praised by the celestial n y m p h s and enjoys with her husband so
v o m i t c o u g h , t h e d e p a r t e d spirit c o n s u m e s t h e s a m e h e l p l e s s l y .
l o n g a s t h e f o u r t e e n I n d r a s rule i n h e a v e n s u c c e s s i v e l y .
81. Hence, they should neither w e e p nor cough. The
e n t i r e ritual s h o u l d b e p e r f o r m e d a c c o r d i n g t o t h e m e a n s . 94. Even if the man has killed a brāhmana or a
82-85. A n d w h e n t h e y h a v e sat q u i e t l y , a l e a r n e d p e r s o n friend o r any other person o f n o b l e c o n d u c t h e i s purified o f
well versed i n the Purāna should alleviate t h e i r s o r r o w dis­ s i n s b y h i s w i f e w h o a s c e n d s his p y r e .
coursing on the temporality of time and the unsubstantial 95. A w o m a n w h o enters fire after the death of her
nature of the universe. H e s h o u l d tell t h e m a b o u t t h e h o l l o w - h u s b a n d prospers i n t h e h e a v e n like A r u n d h a t ī .
n e s s o f life a n d i f a n y b o d y s e a r c h e s s u b s t a n c e i n s i d e the h u m a n 96. Until a n d unless t h e Woman b u r n s h e r s e l f after h e r
b o d y r e s e m b l i n g t h e trunk of a b a n a n a p l a n t he is a perfect f o o l ; h u s b a n d ' s d e a t h s h e i s n e v e r r e l e a s e d from t h e b o n d o f h e r s e x .
for i t i s l i k e t h e w a t e r b u b b l e . The body is constituted of five 97. A w o m a n w h o follows h e r h u s b a n d purifies t h e t h r e e
elements and if it goes back to the elements by virtue of bodily
families on her mother's side, the three families on her father's
a c t i o n s w h a t i s t h e r e t o b e l a m e n t e d for ? T h e earth, o c e a n a n d
s i d e a n d t h e t h r e e f a m i l i e s o n her h u s b a n d ' s s i d e .
e v e n deities are b o u n d to be destroyed. T h e s a m e fate a w a i t s
98-100. That w o m a n is chaste w h o is s a d w h e n her
t h e u n i v e r s e w h i c h h a s a r i s e n like a b u b b l e . H o w i t c a n e s c a p e
h u s b a n d i s sad, w h o i s g l a d w h e n her h u s b a n d i s glad and w h o
destruction ? Thus, he should s p e a k t o t h e m a b o u t t h e tran­
pines w h e n he is out of station and dies when he is dead.
sient n a t u r e o f life, while they all sit o n t h e soft grass i n the
C o m m o n rites are e n j o i n e d for all w o m e n r i g h t from brāhmanī
courtyard of the cremation ground.
86-87. H a v i n g h e a r d this, the mourners should return 1. A t w i c e - b o r n w h o c o n s e c r a t e s t h e s a c r e d fire.
home with the youngsters w a l k i n g i n front. At the door of
 744 Garuda Purāna 745
II.4.129

to Cāndālī except for t h o s e who are pregnant or w h o have

water-offering s h o u l d b e made by the Brāhmanas well versed
young children.
in the V e d a and the Purāna.
101. O bird, I h a v e told you in general about the 117. T h i s s h o u l d b e d o n e for lord V i s n u w i t h h e r b s a n d
m e t h o d o f c r e m a t i n g t h e corpse. Do you want to hear some­ aksatas mingled with water by reciting the Purusa-sūkta or t h e
t h i n g m o r e w i t h r e f e r e n c e t o it. m a n t r a s of V i s n u , facing south and r e m e m b e r i n g V i s n u as well
Garuda said: as the deceased.
118. Visnu should be thought of as beginningless,
102. If a m a n dies out of station a n d his b o n e s t o o a r e
bearing conch, discus and mace, w h o is immortal, w h o has eyes
d e s t r o y e d , . t h e n h o w s h o u l d t h e rite o f c r e m a t i o n b e p e r f o r m e d .
as l o v e l y as a lotus a n d w h o renders m o k s a to the preta.
T e l l m e , O lord of t h e w o r l d !
119. A t t h e e n d o f water-offering h e s h o u l d r e m a i n c a l m ,
Lord Krsna said:
d e s i r e l e s s a n d free from e n v y .
103. If the bones of a person who died abroad are not 120. Having c o n t r o l l e d his s e n s e - o r g a n s a n d m i n d a n d
a v a i l a b l e , I shall tell you about the p r o c e d u r e o f rites o f h i s being full of devotion he should devoutly perform the eleven
death. śrāddhas.
104-109. O G a r u d a , h e a r . I s h a l l n o w tell y o u t h e g r e a t 121. Performing all rites with concentrated mind he
secret a b o u t t h e rite o f d e a t h for t h o s e w h o d i e t h r o u g h s e r p e n t , s h o u l d g i v e w a t e r , rice, b a r l e y , w h e a t a n d l o n g p e p p e r .
tiger, t o o t h e d , h e a d - b r e a k i n g h o r n e d animals, disease, stone, 122. He should give ablation, coins, umbrella, turban,
water, brāhmana, dog, nails, iron; those w h o die of hunger, milk with honey.
poison, fire and cholera; those who a r e k i l l e d b y a bull, a 123. Eight types of pada should also be given along
thief, a c ā n d ā l a , a woman in her menses, śunakī, śūdra, w i t h clothes and shoes. These should be given e s s e n t i a l l y for
w a s h e r m a n ; t h o s e w h o c o m m i t s u i c i d e o r d i e b y fall from a tree, all sins w i t h o u t break.
hill, wall or precipice; those who die in water, on cot, in 124. T h e pindas should be placed on the earth together
firmament, in b o n d a g e ; those w h o are killed by U r d h v o c c h i s t a , with incense, flowers aud aksata and b e gifted t o B r ā h m a n a s
Ardhocchistha or U b h a y o c c h i s t a ; those w h o die of w o u n d s by as p r e s c r i b e d for t h e ritual.
weapon on horseback. 125. Water-offering should be made by conch, sword,
110-112. All t h e s e d e a t h s are k n o w n a s b a d d e a t h s w h e r e or copper, by each separately.
n o rite o f A u r d h v a d e h i k a o r pinda-dāna is performed. If the 126. He should meditate while kneeling on the earth
s a m e i s d o n e b y m i s t a k e i t i s a l l d e s t r o y e d i n t h e air. on Brahma, Visnu, Rudra, Y a m a and the deceased who is the
113. But desiring welfare of the deceased and out of fifth.
fear o f t h e p e o p l e ' s reproach his sons or grandsons or sapindas 127. T h e n in separate pitchers he should keep five jewels,
s h o u l d perform Nārāyana Bali, O bird. c l o t h , s a c r e d t h r e a d a n d Mudga.
114. By that the relatives of the deceased a r e purified. 128. Five śrāddhas should be d o n e for d e i t i e s a s pres­
This is stated by Yama. T h e r e are no other means. When cribed i n t h e ritual. Then on e a c h pinda, separately, water
N ā r ā y a n a B a l i i s p e r f o r m e d t h e y b e c o m e f i t for a u r d h v a d e h i k a . should be poured.
115-116. Except Nārāyana Bali, there i s n o rite for 129. ' In c o n c h or in a vessel of c o p p e r a n d if t h a t is n o t
their purification. T h e Nārāyana Bali should be performed in available, in an earthen pitcher he should keep w a t e r full o f
some holy place, through the Brāhmanas, preferably in the g i n g e l l y s e e d s 1 a n d c o n t a i n i n g specified herbs.
t e m p l e o f lord Krsna for the sake of purification. At first,
1. W a t e r w i t h s e s a m u m s e e d offered to t h e d e a d a s ' l i b a t i o n .
 II.4.161 747
746 Garuda Purāna
pe arls (mauktika) for t h e breasts, saffron, c a m p h o r , a g u r u ,
130-132. T h e copper-vessel w i t h g o l d a n d daksinā s h o u l d
i n c e n s e for t h e f o r e h e a d a n d s c e n t e d g a r l a n d s for t h e n e c k .
be given to a learned brāhmana. For Y a m a iron with gingelly
147-148. Thus the garment and t h e silk-thread on the
seeds should be given together with daksinā.
chest, rddhi-vrddhi for the arms, K a p a r d i k a s for eyes,
Thus by giving Visnu-bali according to the procedure
seeds of p o m e g r a n a t e for t e e t h , c a m p a k a for fingers, s i n d h ū r a
a n d his m e a n s h e c a n s e c u r e the release of the deceased very
for e y e - c o r n e r s a n d t ā m b ū l a for the gift.
quickly. T h e r e is no d o u b t i n this. If a person dies of snake­
149. T h u s t h e effigy o f t h e d e c e a s e d s h o u l d b e m a d e of
b i t e , there is a specific rite to be p e r f o r m e d for h i m .
Osadhis. Worship should be performed as prescribed, before
133. A serpent made of gold and a milch cow
t h e sacrificial fire w i t h the sacrificial vessels if t h e d e c e a s e d
should be given to a brāhmana in the prescribed way. T h e r e b y
p e r s o n k e p t fire i n t h e h o u s e .
h e b e c o m e s free from the d e b t w h i c h h e o w e s t o t h e m a n e s .
1 5 0 . R e c i t i n g t h e m a n t r a Sriyah punantu me śirah or imam
134. B y g i v i n g s n a k e - a b l a t i o n thus, h e b e c o m e s free from 1
me Varuna he s h o u l d sprinkle w a t e r m a d e p u r e by c o n t a c t w i t h
Sarpadosa.
t h e Ś ā l a g r ā m a śilā. He s h o u l d gift a g e n t l e m i l c h c o w to a
135. T h e n h e s h o u l d m a k e a n effigy o f t h e d e c e a s e d o u t B r ā h m a n a for t h e p r o p i t i a t i o n o f g o d V i s n u .
of O s a d h i s 1 a n d t h e stalks o f p a l ā ś a . O bird, I shall n o w tell y o u 151-252. G i n g e l l y seeds, iron, g o l d , c o t t o n , salt, s e v e n
a b o u t t h e d e t a i l s : Black-deer-skin should be s p r e a d a n d the g r a i n s , e a r t h , — a l l t h e s e are c a l l e d purificatory. Then a vessel
effigy s h o u l d b e m a d e o f grass.
full o f g i n g e l l y s e e d s s h o u l d b e g i v e n a s a l s o t h e gift o f p a d a .
136. T h r e e hundred and sixty stalks s h o u l d be spread 153. A Vaisnava ś r ā d d h a s h o u l d be p e r f o r m e d for t h e
o v e r his l i m b s s e p a r a t e l y ,
release of the deceased from p r e t a h o o d . T h u s t h i n k i n g a b o u t
137. F o r t y r e p r e s e n t t h e b o n e s o n t h e h e a d , t e n o n neck, V i s n u in the heart o n e can get the deceased released immediately
t w e n t y o n chest, t w e n t y o n s t o m a c h . from P r e t a h o o d .
138. A hundred on both the hands, twenty on waist, 154. H a v i n g m a d e t h e effigy o f t h e d e c e a s e d i n this w a y ,
a hundred on both thighs, three hundred on b o t h shanks. he should burn the same in the prescribed way. A s for the
139. Four on the generating o r g a n , six o n b o t h scro- purification of the deceased he should observe atonement.
tums, t e n o n t h e toes. 155. Three krcchras should be performed, or six, o r
1 4 0 . C o c o n u t o n t h e h e a d , t u m b a for p a l a t e , f i v e j e w e l s t w e l v e , or fifteen, for the sake of a t o n e m e n t as p r e s c r i b e d for
for m o u t h a n d p l a n t a i n for t o n g u e . a Brāhmana.

1 4 1 . N ā l i k ā for i n t e s t i n e , v ā l u k ā for n o s e , e a r t h for 156. I f o n e c a n n o t d o so, o n e s h o u l d d o n a t e a m i l c h c o w

m a r r o w , so for all h a r i t ā l a a n d m a n ś ś i l ā . or gold. If he c a n n o t do that, he should perform a sort o f
purification.
1 4 2 . M e r c u r y for s e m e n , brass for t h e w a i s t , M a n a ś ś i l ā
157. That which is performed without purification,
for all limbs, t i l a p a k v a for t h e j o i n t s .
d o e s n o t stay. I t i s all d e s t r o y e d i n t h e air.
1 4 3 . Y a v a - p i s t a for m e a t , h o n e y for b l o o d , jatā-jūsa for
158-161. After p u r i f i c a t i o n the rite of aurdhvadehika
h a i r a n d deer-skin for skin.
s h o u l d b e p e r f o r m e d for t h e d e c e a s e d .
144-146. T ā l a p a t r a for ears, g u ñ j a s for b r e a s t s , ś a t a p a t r a
I f a p e r s o n performs o b s e q u i e s w i t h o u t doing atonement
for n o s e , lotus for navel, Brñjala for scrotums, grñjana
c o n s c i o u s l y o r u n c o n s c i o u s l y i n favour o f t h e d e c e a s e d , h e incurs
for p e n i s , clarified b u t t e r for t h e n a v e l a n d t r a p u for k a u p ī n a ,
1. K.V. 1 . 2 5 . 1 9 .
1. Herbs or plants in general.
748 Garuda Purāna II.4.182 749

sin. I shall n o w tell you how he c a n e l i m i n a t e t h e sins o f 169. Then the person thought to be dead should take
omission and commission. If one has set f i r e t o the c o r p s e o r bath in the ghrtakunda and go t h r o u g h all the rites from
taken bath in water, t o u c h e d o r carried the corpse, c u t the Jātakarman onward.
ropes b i n d i n g t h e corpse, or shed tears after cremation or
170-71. He should m a r r y h i s w i f e a g a i n , O bird. I f o n e
d e l i v e r e d funeral o v a t i o n , h e i s purified b y t a p t a k r c c h r a . A n y o n e
r e m a i n s o u t o f s t a t i o n for f i f t e e n o r t w e l v e years a n d his w h e r e ­
of those w h o carry the corpse or cremate the dead may
a b o u t s r e m a i n u n k n o w n , his effigy s h o u l d b e burnt. N o w hear
1
do k a t o d a k a - k r i y ā and perform krcchra s ā n t a p a n a . A little 1 2
s p e c i a l l y a b o u t t h e d e a t h o f rajasvalā and sūtikā.
should be done if the cause be small and m u c h should be d o n e
172. W h e n a s ū t i k ā is d e a d , the performers of o b s e q u y
i f t h e c a u s e b e big.
d o t h u s : W a t e r i s t a k e n i n t h e p i t c h e r . S o also p a ñ c a g a v y a . 3

173. Then w a t e r is purified by r e c i t i n g punyāha mantras.

Garuda said : T h e n the bathing is done by the water cooled by hundred
162. O lord o b s e r v i n g g o o d v o w s , p l e a s e e x p l a i n to me w i n n o w i n g fans.
t h e d e t a i l s o f krcchra, T a p t a - k r c c h r a a n d S ā n t a p a n a . 174. When the bathing is done t h e y s h o u l d start t h e
rite of c r e m a t i o n , O lord of birds. T h e d e c e a s e d rajasvalā is
Lord Krsna said : bathed by pañcagavya.
175. H e r w o r n c l o t h e s are c h a n g e d for the fresh ones
163-164. O bird, h e a r . If he eats for t h r e e d a y s in t h e a n d t h e c r e m a t i o n i s d o n e a s p r e s c r i b e d . N o w h e a r , I shall tell
morning and for three d a y s i n t h e e v e n i n g a n d observes fast y o u a b o u t t h e rites t o b e p e r f o r m e d for' t h o s e who die during
for three days, the Vrata i s c a l l e d K r c c h r a . I f h e drinks hot the pañcaka.
milk, clarified butter and o n c e w a t e r in a d a y and observes
176-177. The five constellations from Dhanisthā to
fast for o n e n i g h t , t h e V r a t a i s c a l l e d T a p t a k r c c h r a .
R e v a t ī are a l w a y s i n a u s p i c i o u s . C r e m a t i o n s h o u l d n o t b e d o n e
165. For o n e day, each one should take c o w ' s urine, on these days. It is tortuous to all creatures. Water-offering
cow-dung, milk, curd, clarified b u t t e r a n d w a t e r purified b y s h o u l d a l s o b e a v o i d e d , for i t i s i n a u s p i c i o u s o n t h e s e d a y s .
t h e h o l y grass and o b s e r v e fast the next day, the V r a t a is 178. All rites s h o u l d be p e r f o r m e d after t h e P a ñ c a k a is
called Krcchra sāntapana. over. If d o n e otherwise, sons o r close relatives are affected
thereby.
166. O bird, thus I have told you the rites to be
2
p e r f o r m e d for d u r m r t a . H e i s k n o w n m r t a i f t h e y p e r f o r m for 179. If one dies during these constellations a n d his

h i m t h e rite o f d ī p a - n i r v ā n a . cremation is performed d u r i n g this p e r i o d his f a m i l y suffers

tremendously.
167. T h e n t h e y s h o u l d perform cremation and observe
180. Cremation is harmless during the period if the
impurity for three days. Then for t e n d a y s t h e rite o f g a r t a -
f o l l o w i n g i n j u n c t i o n s are o b s e r v e d strictly. B r ā h m a n a s s h o u l d
p i n d a s h o u l d b e p e r f o r m e d for t h e d e c e a s e d .
p e r f o r m sacrifice a l o n g w i t h ā h u t i m a n t r a s .
168. A l l t h e s e rites s h o u l d b e p e r f o r m e d for t h e person 1 8 1 - 1 8 2 . C l o s e t o t h e p l a c e o f corpse, four effigies m a d e o f
who died abroad. However, if the person concerned returns grass s h o u l d b e raised a n d t h e n t h r o w n i n t o t h e p y r e w h i l e t h e
home, after his effigy has been burnt thinking him to be Brāhmanas recite t h e m a n t r a s o f c o n s t e l l a t i o n s . T h e n after
dead.
1. A woman during menses.
1. Offering water for a f u n e r a l l i b a t i o n . 2. A w o m a n recently delivered, a lying-in w o m a n .

2. O n e dying an unnatural death. 3. T h e five products of cow taken together—milk, curd, ghī, urine
and cowdung.
750 Garuda Purāna II.5.19 751

Garuda said:
c o m p l e t i n g t h e d a y s e f i m p u r i t y , t h e rite śāntikapaustika s h o u l d
b e performed b y t h e s o n s o f t h e d e c e a s e d . 8. Sir, y o u have just stated that they should observe
āśāuca. N o w please tell us w h a t is this ā ś a u c a ? W h a t i s its
183. For the deceased to obtain heaven, cow, gold,
period ?
b u t t e r a n d g i n g e l l y s e e d s s h o u l d b e gifted.
184. To the Brāhmanas should be given gifts to quell Lord Krsna said:
all o b s t a c l e s . F o o d , s h o e s , u m b r e l l a , gold-coin and clothes
9-10. The ten-day-period of ā s a u c a is prescribed for
s h o u l d b e g i v e n a s gifts t o g e t release from sin. the relatives of the deceased on the father's side. This
185. Thus I have told y o u all a b o u t t h e rites for t h e c o m m e n c e s from the hour of birth, a l s o w i t h a v i e w t o o b t a i n
deceased, h o w the dead goes to Yama's abode and what are purity.
t h e p o s t - d e a t h rites o v e r a y e a r for h i m . 11. Since the time o f birth, purity c a n b e h a d after
t h r e e n i g h t s . After d e a t h , p u r i t y i s a t t a i n e d after t h r e e d a y s .
12. After t e e t h i n g immediately, after c a u l a o v e r n i g h t ,
after V r a t ā d e ś a for three n i g h t s , a n d for ten n i g h t s i n o t h e r
cases.
13. T h u s I h a v e t o l d y o u a b o u t āśauca1. N o w I s h a l l t e l l
CHAPTER FIVE y o u i n brief h o w p u r i t y i s achievable. Water in the open and
m i l k i n a n e a r t h e n p o t s h o u l d b e k e p t for t h r e e d a y s .
The Annual Rite 14. 'Bathe here, drink here', this mantra should be
recited, O K ā ś y a p a . T h e sticks b o u n d w i t h a string should be
The lord said : p l a c e d on the crossroads in the night in order to propitiate t h e
1. T h u s having burnt the corpse, having taken b a t h a n d d e a d person.

offered s e s a m e - w a t e r , t h e y s h o u l d return home, with woman- 15. B o n e s s h o u l d b e g a t h e r e d o n t h e f i r s t , third, seventh

or the ninth day by the relatives.
folk p r o c e e d i n g a h e a d .
16. T h e relatives2 should touch the body of o n e another
2. In the way, they should consume leaves of margosa
as prescribed, perform a c t i o n s a s far a s t h e y c a n a n d share i n
t r e e a n d rinse their m o u t h s w h i l e s i t t i n g o n s t o n e .
t h e c o m m o n water-offerings.
3. T h e n h a v i n g entered the house, the sons a n d relatives
of t h e d e c e a s e d s h o u l d o b s e r v e āśauca for t e n n i g h t s . 17. Preta-pinda ( a n offering to the mane) should be
given outside, leaving aside grass. Curu3 should be given in
4-5. H a v i n g b r o u g h t food f r o m t h e m a r k e t , they should
t h e n o r t h - e a s t e r n d i r e c t i o n , after b a t h a n d w i t h c a l m m i n d .
take m e a l s . D u r i n g t h e d a y s of impurity, they should not take
saline a n d p u n g e n t food. T h e y should take bath thrice a day 18. F o r t h e non-purified o n the g r o u n d , for t h e purified

and abstain from taking meat. The couples should observe o n t h e k u ś a grass, h e s h o u l d offer n i n e p i n d a s i n n i n e d a y s i.e.
one pinda on each day.
celibacy and sleep on the ground separately without touching
e a c h o t h e r . T h e y s h o u l d a b s t a i n from s t u d y a s w e l l c h a r i t y . 19. After g i v i n g t h e t e n t h p i n d a , o n e b e c o m e s p u r e after

6-7. T h e y s h o u l d w e a r dirty c l o t h e s , m o v e w i t h d o w n w a r d
1. Impurity.
faces a n d a v o i d all p l e a s u r e s . T h e y s h o u l d l e a v e s h a m p o o i n g o f 2. K i n s m e n of the same family, connected by funeral oblations of
b o d y , hair, e t c . They should eat in earthen pots or in those food and water.

m a d e o f dry l e a v e s . T h e y s h o u l d o b s e r v e fast o n t h e c r e m a t i o n 3. An oblation of rice, barley and pulse boiled for presentation to
the deities and manes.
d a y o r for m o r e n u m b e r o f d a y s d u r i n g i m p u r i t y .
752 Garuda Purāna II.5.48 753

the night expires. One may be asagotra (indirect relation), 34. By the second, ears, e y e s a n d n o s e . B y t h e third,
sagotra (direct relation), m a n or w o m a n . neck, shoulder, arms a n d chest.
35. B y the fourth p i n d a , navel a n d p r i v a t e parts. By
20. That which is given on the first day should be
1 2 the f i f t h t h i g h s , c a l v e s .
c o n t i n u e d for t e n d a y s . I t m a y b e r i c e , s a k t u or śāka .
36. B y t h e s i x t h all vital o r g a n s , b y t h e s e v e n t h nerves,
21. So far as there is āśauca, a gift of o n e añjali s h o u l d
b y t h e e i g h t h t e e t h a n d hair, b y the n i n t h s e m e n .
b e m a d e , i.e. s o much of gift a s j o i n e d hands can contain.
37. By t h e t e n t h fulness is a c h i e v e d , h u n g e r is satisfied.
22. O r else, t h e n u m b e r s h o u l d b e e q u a l t o the number N o w , I shall tell y o u , O G a r u d a , a b o u t M a d h y a - s o d a ś ī .
o f d a y s o n w h i c h t h e gift i s g i v e n , O b i r d , a n d t h e n u m b e r on 38. T h e eleven beginning with Visnu and ending with
t h e last d a y s h o u l d b e f i f t y - f i v e . Visnu. Then five śrāddhas for the deities. This is called
23. Or these d o u b l e d shall b e h u n d r e d anjalis. When m a d h y a - s o d a ś ī , O bird.
t h e r e is āśauca for t h r e e d a y s anjalis shall be t e n . 39. If Nārāyana-bali i s t o b e p e r f o r m e d for t h e a t o n e ­
24. T h e s e shall b e t h r e e o n t h e f i r s t d a y , four on the ment of bad death, it should be done on the eleventh day.
1
s e c o n d d a y a n d t h r e e o n t h e third d a y . V r s o t s a r g a rite is also p r e s c r i b e d for Such a d e c e a s e d .

25. I f o n e h u n d r e d anjalis are g i v e n , t h e n t h i r t y s h o u l d 40. If the bull is not released on the e l e v e n t h d a y in

be given on t h e f i r s t d a y , forty o n t h e s e c o n d d a y a n d thirty favour of the deceased he remains ghost eternally, even if

o n t h e third d a y . h u n d r e d ś r ā d d h a s are p e r f o r m e d for his sake.

26. O bird, thus the water-offering is divided. For 41. I f the rite o f pinda-pālana, i s d o n e w i t h o u t V r s o t s a r g a
p e r f o r m i n g t h e rites o f t h e m a n e s , the s o n i s t h e p r o p e r p e r s o n . t h e n all rites will g o i n v a i n .
42. N o rite i s superior to Vrsotsarga. It is prescribed
27. Pinda-praseka shall be done in silence and with
for the d e c e a s e d a n d performed by his son, wife, grandson,
flowers, incense, etc. On the tenth day, bath should be taken
father or d a u g h t e r .
outside the village.
43. Vrsotsarga is performed only after d e a t h . I f the
28-29. T h e n they should leave their old c l o t h e s , hair,
bull i s r e l e a s e d a l o n g w i t h four s h e - c a l v e s d u l y d e c o r a t e d the
beard a n d nails. Brāhmana is purified by touching water,
d e c e a s e d d o e s n o t turn i n t o g h o s t .
Ksatriya by touching Vehicle, Vaiśya by touching a goad (or a
44. If the actual bull is not available on the eleventh
whip) or reins, a n d Ś ū d r a b y t o u c h i n g stick after p e r f o r m i n g
•day, a bull of d a r b h a s a n d p i s t a s h o u l d be m a d e .
t h e rites. T h e relatives, y o u n g e r i n a g e , s h o u l d u n d e r g o s h a v e .
45-46. I f t h a t t o o i s n o t a v a i l a b l e , a bull m a d e of m u d
30. Sodaśī should be performed by offering sixteen a n d grass s h o u l d b e r e l e a s e d . I f a n a l i v e bull is desired to be
pindas. released, it should be done on the eleventh day.
31. O bird, the pindas given for ten days—one pinda 47. T h e y should give bed, cow, etc. to the brāhmanas
o n e a c h d a y regularly, b y sons, e t c . are d i v i d e d , e a c h o n e i n t o i n favour o f t h e d e c e a s e d . B r ā h m a n a s s h o u l d b e fed to satisfy
four. t h e h u n g e r o f t h e d e p a r t e d soul.
32. Two p a r t s for t h e b o d y , t h e third o n e for Yama's 48. N o w , O V a i n a t e y a , I shall tell y o u a b o u t t h e third
s e r v a n t s a n d b y t h e fourth h e lives. S o d a ś ī . T w e l v e for t h e t w e l v e m o n t h s a n d t h e h a l f y e a r l y one,
33. During nine days and nights, the body is formed. a n d s a p i n d ī k a r a n a 2 . T h e s e are c a l l e d third sodaśī.
B y offering t h e f i r s t p i n d a , the h e a d o f t h e P r e t a i s formed.
1. S e t t i n g free a b u l l on t h e o c c a s i o n of a f u n e r a l rite.
2. A rite the performance of w h i c h qualifies the deceased to share
1. T h e f l o u r o f barley f i r s t fried a n d t h e n g r o u n d .
offerings w i t h the Pitrs.
2. A n y e d i b l e leaf, fruit or r o o t u s e d as a v e g e t a b l e .
 II.5.75 755
754 Garuda Purāna

63. Every year, nine śrāddhas should be performed

49. O n t h e twelfth day for t h e t h r e e fortnights, half-
together.
yearly, m o n t h l y and yearly.
50. T h i s t o o i s c a l l e d third sodaśī a c c o r d i n g to another 64. If the sapindīkarana is done before a year has

opinion. If these sixteen preta-śrāddhas are not given, p a s s e d , t h e n a m o n t h l y o i f e r i n g o f a water-jar s h o u l d b e made

51. T h e n his ghosthood becomes permanent, even if for o n e y e a r .

h u n d r e d ś r ā d d h a s a r e p e r f o r m e d for his benefit. 65. N i n e śrāddhas, sapindīkarana and sixteen śrāddhas
52-53. Śrāddhas are performed on the eleventh or should be d o n e by the eldest son, even t h o u g h the inheritors
twelfth d a y , a t t h e beginning o f t h e m o n t h , every m o n t h , o n have divided property.
the date of death, one day or three days, O son of Vinatā,
66. W o m e n ' s sāpindya may be done with the paternal
e v e r y m o n t h , e v e r y six m o n t h s , y e a r l y , o r o n t h r e e fortnights.
grandmother, or maternal grandmother or with husband,
T h e rite o f s ā p i n d a 1 i s p e r f o r m e d after a y e a r o r six m o n t h s .
a c c o r d i n g t o t h e t r a d i t i o n p r e v a i l i n g i n different r e g i o n s .
54. Or after t h r e e fortnights, at t h e rise of a p l a n e t or
within twelve days, for, the family traditions are many and 67. N o w , I shall tell y o u a b o u t t h e t i m e o f n i n e ś r ā d d h a s
h u m a n life is short. 0 K ā ś y a p a bird. The first Ś r ā d d h a s h o u l d be performed on
55. H u m a n life i s t r a n s i t o r y . It is better therefore to the day of death near the corpse.
perform t h e rite o f s a p i n d ī - k a r a n a w i t h i n t w e l v e d a y s . O bird, 68. The second on the same date on the way to cemetery
n o w , I shall tell y o u a b o u t t h e m e t h o d o f s p i n d ī k a r a n a . where the m o u r n e r s take r e s t ; t h e third on the day at t h e
56. O Kāśyapa, it should be done by the process of place w h e n or where they collect the bones.
ekoddista. Four vessels should be made ready along with
69. T h e rest o f t h e ś r ā d d h a s o n t h e f i f t h , s e v e n t h , e i g h t h
sesame, incense and water.
ninth, tenth and eleventh day. These are n i n e ś r ā d d h a s , O
57. O u t o f t h e s e o n e i s t h e vessel for t h e preta, t h e o t h e r
bird.
t h r e e are for t h e m a n e s . O bird, t h e p e r f o r m e r s h o u l d sprinkle
t h e t h r e e p i t r p ā t r a s w i t h t h e w a t e r from the pretapātra. 70. T h e t h i r d o n e i s c a l l e d sodaśī w h e r e i n t h e p r o c e d u r e
58. T h e n four p i n d a s s h o u l d b e offered a n d l i b a t i o n s be is the s a m e as in ekoddista.
made. Thereafter, the preta b e c o m e s o n e w i t h the manes. 71. T h e six ś r ā d d h a s are performed on the first, third,
59. T h e n , O bird, w h e n t h e p r e t a h a s b e c o m e o n e w i t h fifth, seventh, ninth and eleventh day.
the manes, the m a n e s should be worshipped along with him.
72. T h e s e six a r e t o l d b u t t h e y m a y b e n i n e b y a d d i t i o n .
60. I f t h e w o m a n a s c e n d s t h e p y r e o f her h u s b a n d o n t h e
1 h a v e s t a t e d six a c c o r d i n g t o different t r a d i t i o n s o f t h e s a g e s .
s a m e day, t h e n n o s e p a r a t e s ā p i n d y a i s p r e s c r i b e d for her.
61. I f h u s b a n d a n d wife a r e c r e m a t e d t o g e t h e r , there is 73. I have preferred tradition but practice is not al­
1
o n e pāka , o n e kāla 3
a n d o n e kartr* O bird, y o u n e e d n o t e n t e r ­ together ruled out. On each of the first and second days a
tain a n y d o u b t i n this. s a c r e d t h r e a d s h o u l d b e gifted.

62. I f she a s c e n d s the pyre on a different date, she 74. S o , w h e n t h e b r ā h m a n a s a r e feasting, p i n d a should
should be offered a separate p i n d a on the separate date of be offered to the preta. Then the host and the b r ā h m a n a
death. should indulge in question-answer dialogue.
1. C o n n e c t i o n by t h e offering of rice-balls to t h e s a m e m a n e s .
75. W h e n the same is completed then " s u c h and such
2. Cooking.
( N . of the preta) should become perennial" is to be uttered.
3. Time.
4. Performer.
T h e ekoddista is p e r e n n i a l , p l e a s e n o t e .
 II.5.106 757
756 Garuda Purāna

93. T h u s a s his body is eaten, torn asunder, pierced,

76. T h e s i x t e e n ś r ā d d h a s after s a p i n d ī k a r a n a should be
h e suffers i m m e n s e l y .
e k o d d i s t a e x c e p t t h o s e p e r f o r m e d o n festival d a y s .
94. On account o f his own deeds, though he is dead.
77. He w h o performs them annually should perform
T h e r e are sixteen cities in this way. N o w hear about them.
them in that manner. The preta eats t w i c e i n a d a y o n t h e
95. Yāmya, Sauripura, N a g e n d r a b h a v a n a , Gandharva,
e l e v e n t h a n d t h e twelfth d a y .
śailāgama, Krauñca, Krūrapura, Vicitra-bhavana, Bahvāp-
78. To each—husband and wife—a pinda should be ada, Duhkhada, Nānākrandapura, Sutaptabhavana, Raudra,
offered. O n c e s ā p i n d y a i s c o m p l e t e d , t h e p r e t a h o o d ends. P a y o v a r s a n a , Ś ī t ā d h y a , a n d B a h u b h ī t i — t h e s e are the s i x t e e n
79. For one year, a lamp should be kept burning at cities not seen by you.
the d o o r o f t h e h o u s e . Food, lamp, water, cloth, or whatever 96. T h e n he goes to Y ā m y a saying, 'O son, O son' he
else is g i v e n , the s a m e g i v e s satisfaction to the p r e t a . cries p a i n f u l l y r e m e m b e r i n g his o w n m i s d e e d s .
80. In brief, I h a v e t o l d y o u t h e p e r i o d of s a p i n d ī k a r a n a 97. He reaches that city on the eighteenth day, O
a s o n e year. T ā r k h y a . T h e r e is P u s p a b h a d r ā river a n d a g o o d - l o o k i n g tree.
81-82. Now, I shall tell you how people go to Yama's 98. He w a n t s t o t a k e rest t h e r e b u t Y a m a ' s s e r v a n t s d o
abode. O n the thirteenth day, after ś r a v a n ā - k a r m a , h e is n o t b i d h i m d o so.
captured by Y a m a ' s attendents, just as you capture the serpents 99. Here, on the earth, w h a t e v e r i s g i v e n b y his sons
b y neck, O Garuda. He i s led i n t h e w a y like t h e c a u g h t - u p e v e r y m o n t h , rice-ball, e t c . d u e t o affection o r k i n d n e s s h e e a t s
monkey. the same and then he goes to Sauripura. As he goes he
83. T h e b o d y a t t a i n s a form like air. B o r n o u t o f p i n d a cries b e i n g b e a t e n w i t h c l u b s .
i t assumes a s h a p e different from t h e o n e b o r n from t h e w o m b 100. "I did not construct a tank for s a t i a t i n g thirsty
of the mother. p e o p l e , b e a s t s a n d birds. I d i d n o t m a k e a p a s t u r e for satisfying
84-89. A c c o r d i n g t o a g e , state, e t c i t differs. Eightysix c a t t l e . N o w , O b o d y , suffer for w h a t e v e r y o u h a v e d o n e " .
thousand yojanas long is the distance between the mortal's and 101. King Jańgama rules in that city who can
Y a m a ' s worlds. Two hundred and a h a l f y o j a n a s a n d forty- assume a n y shape at will. Out o f fear o f t h a t k i n g ' s frowns
s e v e n krośas h e c o v e r s d a i l y . S o i n forty-eight a n d thirty d a y s h e e a t s t h e rice-ball.
he reaches Y a m a ' s city, being dragged by Yama's servants. 102. Whatever is offered to him in the three fortnights
Thus when the way is being covered by the sinner, w h a t t o g e t h e r w i t h the o b l a t i o n o f water, h e e a t s a n d drinks. H e is
happens then, y o u hear, O Garuda. For thirteen days, he is - t h e n struck w i t h c l u b s .
tied w i t h fierce nooses, by Yama's servants with goad in 103. N e i t h e r d a i l y gifts w e r e g i v e n nor pastures made,
b a n d , w i t h looks f r o w n i n g a n d the h a n d e n g a g e d i n striking nor the sacred books such as the V e d a s a n d Dharma-śāstras
w i t h sticks. T h u s , h e i s d r a g g e d t o w a r d s t h e s o u t h . offered in charity nor Purānas heard. Now, O body, you
90. T h e r e , o n the f i e r c e w a y , full o f t h o r n y grass, thorns, suffer for y o u r a c t s of o m i s s i o n .
a n t h i l l s , s h a r p stones, w h i c h c o n t a i n s b u r n i n g f i r e s a s w e l l as 104. H a v i n g reached Nagendra nagar and having eaten
hundreds of charms. the riceballs offered by the relatives in the second m o n t h , he
91. W h i c h is heated by a burning sun, i s infested b y m o v e s further.
•dogs o r flies, w h i c h e c h o e s w i t h t h e h o w l i n g s o u n d s o f j a c k a l s , 105. A s h e g o e s o n w a r d h e l a m e n t s b e i n g struck w i t h t h e
he is dragged by Y a m a ' s messengers. sword. " A fool t h a t I a m , I h a v e l o s t e v e r y t h i n g t o o t h e r s .
92. T h e sinner perishes when his body is burnt in 106. I obtained manhood by virtue of accumulated
merit" T h e n he reaches G a n d h a m ā d a n a in the third m o n t h .
Y a m a ' s abode.
 758 Garuda Purāna
31.5.133 759

107. T h e r e h e e a t s t h e rice-ball. T h e n h e g o e s further.

118. As h e g o e s , h e l a m e n t s b e i n g struck off w i t h s p e a r ­
As he goes further he laments being beaten by Yama's
h e a d s b y Y a m a ' s emissaries.
emissary
119. " W h e r e do I g o , O my life, a dead man cannot
108. I neither gave gifts n o r p o u r e d o b l a t i o n s i n t o fire
revive again. T h u s l a m e n t i n g .he goes in t h e w a y , his b o d y
n o r u n d e r t o o k p e n a n c e i n t h e c a v e s o f t h e H i m a l a y a s nor b a t h e d
being captured by tortures".
i n t o G a ń g ā ' s w a t e r . H e n c e , O b o d y , suffer for whatever you
120. Vicitranagara is ruled by king Vicitra. Being
have done.
s a t i a t e d w i t h t h e six m o n t h l y rice-ball h e m o v e s further.
109. H e r e a c h e s Ś a i l ā g a m a i n t h e fourth m o n t h . T h e r e
121. A s h e g o e s , h e l a m e n t s b e i n g struck w i t h t h e c l u b .
s t o n e s rain u p o n h i m c o n t i n u o u s l y , O bird.
122. " D o m y brother, s o n , p a r e n t s o r a n y o n e exist w h o
110. Having eaten the fourth monthly oblation he m a y t a k e o u t a sinner like m e falling i n t h e o c e a n o f distress.
moves. As he m o v e s , h e i s struck a g a i n w i t h the s t o n e s b y t h e 123. As he goes, there in the w a y is Vaitaranī' hundred
messengers. y o j a n a s l m g , full o f p u s a n d b l o o d .
1 2
111. "I followed neither Jñānamārga nor Yogamārga 124. There are seen b o a t m e n , f i s h e r m e n . T h e y say, i f
3
nor Karma-mārga nor Bhaktimārga". N o r did I remain in the h e h a s gifted V a i t a r a n ī c o w , h e c a n g e t i n t o t h e b o a t a n d cross
company o f saints. O b o d y , n o w suffer for w h a t e v e r y o u h a v e t h e river.
done". 125. But if he has not gifted the cow, he is brushed
112. T h e n in the fifth month, he goes to Krūrapura, aside by the boatmen.
O K ā ś y a p a . H a v i n g e a t e n the rice-ball a n d d r u n k w a t e r b y his 126. H e i s b i t b y t h e birds w i t h sharp b e a k s , like c r o w s ,
relatives he goes to Krūrapura. c r a n e s , a n t s , e t c . , O bird, t h e gift o f c o w a t the t i m e of death
113. As he goes, h e l a m e n t s , b e i n g struck w i t h s p e a r s . s e r v e s for t h e r e l i e f o f t h e d e c e a s e d .
•"O m o t h e r , O father, O brother, O sons, O my w i v e s . 127. The gift of cow destroys all sins a n d affords all
114. I was not advised by you. I have reached this facilities. T h e deceased goes to Bahvāpada in the seventh
s t a t e . " A s h e l a m e n t s t h u s Y a m a ' s m e s s e n g e r s say t o h i m . month.
115. "Where is t h e m o t h e r ? W h e r e t h e father? O fool, 128. After p a r t a k i n g t h e s e v e n t h - m o n t h l y offering m a d e
Where is t h e wife ? Where the sons ? W h e r e the friends ? by the relatives he reaches Bahvāpada, where he laments being
O fool. N o w suffer t h e results of y o u r evil a c t i v i t i e s . All sinners struck w i t h t h e i r o n c l u b .
g o b y this a n c i e n t p a t h " . 129. N e i t h e r y o u offered gifts nor g a v e o b l a t i o n s nor per­
116. A s y o u k n o w , t h e p r o v i s i o n s are t h e o n l y s t r e n g t h o f f o r m e d p e n a n c e n o r u n d e r t o o k b a t h n o r r e n d e r e d a g o o d act. S o
the traveller. S o n o n e without, p r o v i s i o n c a n v e n t u r e t o travel O foolish c r e a t u r e , n o w suffer for w h a t e v e r a c t y o u h a v e d o n e .
o v e r this p a t h . F o r the path is such where no selling and 130. I n t h e e i g h t h m o n t h , after e a t i n g t h e rice-ball a n d
p u r c h a s i n g s y s t e m exists. drunk water, he goes to Nānākrandapura, O Tārkhya.
131-132. B e i n g struck w i t h pebbles there, he says :
117. In less t h a n six m o n t h s h e r e a c h e s K r a u ñ c a a n d
" W h e r e are t h o s e s w e e t d i s h e s offered w i t h s w e e t tit-tat b y my
h a v i n g e a t e n t h e r i c e - b a l l a n d d r u n k w a t e r he rests t h e r e for ā
wife, a n d w h e r e this b e a t i n g with the pestles." In the ninth
w h i l e a n d t h e n l e a v e s for V i c i t r a n a g a r a .
m o n t h h e eats his rice-ball i n N ā n ā k r a n d a p u r a .
1. Path of knowledge. 133. T h e n he laments in many ways. In the tenth m o n t h
2. Path of meditation. he reaches Sutaptabhavana.
3. Path of action.
4. Path of devotion. 1. A river in the w a y to Pitrloka.
760 Garuda Purāna
11.6.9 761

134-135. Thus moving, he laments in the way being

150. A s i n n e r g o e s to bad state, as I have told y o u
struck w i t h p l o u g h s . ' W h e r e t h e m a s s a g i n g o f m y feet b y my
before.
sons and where the dragging of my legs by the thunderlike
151. Those who give umbrella, shoes and shelter see
h a n d s o f m e s s e n g e r s " . H e t h e n e a t s t h e rice-ball given in the
Y a m a a s g e n t l e - f a c e d w i t h ear-rings a n d a s h i n i n g crest.
t e n t h m o n t h t o g e t h e r w i t h t h e offerings o f w a t e r - o b l a t i o n .
152. In the Śrāddha of the eleventh or twelfth month
136. At the end of the eleventh month he goes to
many brāhmanas should b e feasted b e c a u s e t h e n t h e d e c e a s e d
R a u d r a - p u r a . A s h e g o e s t o R a u d r a p u r a h e l a m e n t s b e i n g struck
is v e r y h u n g r y .
i n t h e back.
153. H e w h o d o e s n o t perform the needful while alive
137. " W h e r e t h e c o t t o n - b e d I u s e d t o roll i n a n d w h e r e
b e i n g i n s t r u c t e d b y sons, wife a n d o t h e r s suffers afterwards.
this rigid p l a c e w h e r e I a m b e a t e n b y t h e m e s s e n g e r s " .
154. Thus I have told you how one goes to Yama's
138. There he eats the rice-ball e t c . given by his
abode; what shall b e done in h i s favour for o n e y e a r b y his
relatives a n d t h e n h e g o e s t o t h e c i t y c a l l e d P a y o - V a r s a n a .
r e l a t i v e s . D o y o u w i s h t o ask a n y t h i n g m o r e .
139. While going he laments, as he is struck at the
h e a d . " W h e r e t h e s e r v a n t s w h o w i t h soft h a n d s u s e d t o m a s s a g e
oil i n m y h e a d .
CHAPTER SIX
140. W h e r e m y h e a d b e i n g struck b y Y a m a ' s s e r v a n t s " .
At the end o f t h e y e a r h e eats t h e a n n u a l ś r ā d d h a offered b y The glory of Vrsotsarga
his r e l a t i v e s .
Garuda said :
141. T h e n at the e n d of the year he goes to Śrotriya.
H e w e e p s w h i l e h i s t o n g u e i s c u t o u t w i t h t h e knife. 1. E v e n if he has the m e a n s and is fond of pilgrimage
142. " W h e r e that sweet feeling of rasa and w h e r e this a n d offering gifts h e cannot reach the splendid world if he
cutting of my tongue with the knife." d o e s n o t perform a V r s o t s a r g a .
143. H a v i n g partaken of the annual śrāddha there, he 2-3. Hence, Vrsotsarga shall be p e r f o r m e d , O K.rsna;
goes to Bahubhūti. He has assumed by this time a body this I h a v e h e a r d . N o w tell me what type of bull shall be
c o m p o s e d o f t h e e s s e n c e o f his m e r i t a c c r u i n g from t h e gift of chosen. At what time shall the bull be released. What is the
rice-balls. m e t h o d ? P l e a s e tell m e e v e r y t h i n g .
144. The sinner a b u s e s his o w n self. H e also a b u s e s his <~fe\A - 4
° l o r d o f b i r d s
> 1 s n a I 1 t e l 1
y ° u t h e past history
wife a n d thus l a m e n t s i n t h e w a y . - which was told to king Vīravāhana by Nārada, the son of
145. T h e n he reaches the city of Y a m a nearby. It is Brahma.
forty y o j a n a s in m e a s u r e m e n t . 5. A king, Vīravāhana by n a m e , reigned in the V i r ā d h a
146. There are fourteen door-keepers called Śravanas. city. He was pious, truthful, generous as well as heroic. He
T h e y a r e p l e a s e d w i t h t h e Śravdnā k a r m a p e r f o r m e d b y his rela­ used to satiate the brāhmanas with sumptuous meals.
t i v e s o r else t h e y g e t a n g r y . 6. With a mind t o satisfy his curiosity he w e n t to
147-149. There very soon a m o n g D e a t h , Time, etc he Vasisjha's hermitage.
sees Y a m a w i t h red e y e s , l o o k i n g f i e r c e a n d dark like a h e a p o f 7. He saw the sage surrounded by the munis, b o w e d to
c o l l y r i u m , w i t h f i e r c e j a w s a n d f r o w n i n g f i e r c e l y , c h o s e n a s their h i m putting his problems before him.
lord b y m a n y ugly, fierce-faced hundreds of diseases, possessing
The King said :
a n iron-rod i n his h a n d a n d a l s o a n o o s e . T h e c r e a t u r e g o e s e i t h e r
to good or to bad state as directed by h i m . 8-9. O sage, I have performed religious duties to the
b e s t o f m y c a p a c i t y . I a m t e r r i b l y afraid i n m y h e a r t , O o c e a n o f
762 Garuda Purāna II.6.40 763

m e r c y . N o w tell m e t h e w a y t h a t I m a y n o t see Y a m a and his d e l i g h t e r o f t h e w h o l e world. Y o u are

1
asta-mūrti , hence, give
fierce-looking messengers. m e p e a c e . D r i n k a n d e a t grass i n the antarvedi of G a ń g ā and
Y a m u n a . O bull, you should speak about my good deeds,
Vasisfha said :
before D h a r m a raja." T h u s p r a i s i n g a n d m a r k i n g h i m w i t h t h e
10. O king, t h e s a g e s w h o are w e l l v e r s e d in scriptures sign of Triśūla in the right s h o u l d e r a n d w i t h the sign of C a k r a
h a v e p r e s c r i b e d m a n y r e l i g i o u s rites. B u t d u e t o their subtlety i n t h e left t h i g h s a n d w o r s h i p p i n g the bull w i t h i n c e n s e , f l o w e r s ,
people attached to K a r m a - y o g a do not know them. u n c o o k e d rice, e t c . , h e should release the same along with
11. Gifts, pilgrimage, penance, sacrifice, s a m n y ā s a a n d the she-calf.
pitryajña—all these come under religion, specially the Vrsot-
27. Hence, O king, perform V r s o t s a r g a as prescribed
sarga.
in the D h a r m a - ś ā s t r a s . Y o u possess all t h e v i r t u e s for u n d e r
12. A m a n s h o u l d d e s i r e m a n y sons, b e c a u s e e v e n i f o n e
t a k i n g t h e rite. T h e r e i s n o o t h e r w a y for y o u .
of t h e m goes to Gayā, he may perform a horse sacrifice or
28-29. L o n g , l o n g a g o , in the T r e t ā y u g a , there lived a
r e l e a s e a bull.
b r ā h m a n a D h a r m a - v a t s a b y n a m e , i n the c i t y of Vaideha. He
13. All h e i n o u s sins like t h e B r ā h m a n a slaughter, done
was learned, dutiful, lustrous and devoted to Visnu. He
k n o w i n g l y , or u n k n o w i n g l y , are purified by r e l e a s i n g a bull or
r e m a i n e d satisfied w i t h w h a t e v e r h e c o u l d get. W h e n the pitr-
b y s w i m m i n g i n the o c e a n .
p a k s a c a m e h e w e n t t o t h e forest for c o l l e c t i n g t h e K u ś a grass.
14. O king, if t h e bull is n o t r e l e a s e d on the e l e v e n t h
30. W h e n he was m o v i n g here and there, picking the
day, the ghosthood of the deceased person becomes eternal.
sacred grass a n d l e a v e s , four g o o d - l o o k i n g p e r s o n s c a m e all of
T h e n w h a t is t h e u s e of p e r f o r m i n g a ś r ā d d h a ?
a sudden.
15. S o m e h o w o r o t h e r , i n the h o l y p l a c e o r i n t h e t o w n ,
31-33 T h e y caught hold of him while he was perplexed.
a V r s a - y a j ñ a s h o u l d be d o n e , O b i r d .
They carried him forcibly into the sky. Crossing fierce
16-17. A y o u n g P a ñ c a - k a l y ā n a bull, m o v i n g a m o n g the
mountains and forests, rivers a n d rivulets, t h e y r e a c h e d a c i t y
c o w s s h o u l d b e w e d d e d t o t h e four s h e - c a l v e s o r t w o o r e v e n o n e ,
o f h u g e d i m e n s i o n , w i t h gopura doors, a d o r n e d with palaces,
reciting the w e d d i n g mantras a c c o m p a n i e d by t h e a u s p i c i o u s rites.
cross-roads, markets and shops crowded with m e n and w o m e n ,
18. A n offering s h o u l d b e m a d e t o G o d F i r e r e c i t i n g the
r e s o u n d i n g w i t h t h e n o i s e o f t r u m p e t s , lutes a n d d r u m s .
six rks Iha ratih e t c . It is s p e c i a l l y r e c o m m e n d e d on the full
34-36. There he saw persons—some poor, s o m e rich,
m o o n day of Kārttika, M ā g h a , Vaiśākha or on Sańkrānti days
some hungry, some good, some bad some ill clad, some
o r o n S a m p ā t a d a y s , i n t h e Pitr-tīrtha o r o n A k s a y a d a y 1 .
dressed i n g o l d e n c l o t h e s like the d e i t i e s . H e thought within
19-21. A bull red in c o l o u r , w h i t e in t h e tail, y e l l o w in
himself. Is this a d r e a m or an i l l u s i o n or a fancy.
hoofs a n d h o r n s i s c a l l e d N ī l a , t h a t o f w h i t e colour is Vipra,
37-38. T h e y took t h e surprised B r ā b m a n a to the king.
t h a t o f red c o l o u r i s K s a t r a , t h a t o f y e l l o w i s Vaiśya, and that
There he saw in a golden palace a divine throne fanned
o f black is Śūdra, j u s t a s t h e c o l o u r s o f four c a s t e s h a v e b e e n
with C ā m a r a and Chatra and the king s i t t i n g there w i t h a
prescribed by the wise ones.
s h i n i n g g o l d e n crest.
22-26. A bull of red c o l o u r is preferred. Father, grand­ 39-40. T h e k i n g possessed g r e a t lustre and was praised
father, and great-grandfather hope t h a t t h e son will perform b y t h e s i n g i n g bards. O n s e e i n g t h a t b r ā h m a n a c o m e , t h e k i n g
a Vrsotsarga. "You are D h a r m a in the form of a bull, the

1. The eight-formed one. T h e eight forms being: the five elements

1. P e r h a p s t h e s a m e a s A k s a y a trtiyā, i.e., t h e third d a y o f t h e b r i g h t
( e a r t h , w a t e r , f i r e , air, a n d e t h e r ) , t h e s u n and the moon, and the sacrificial
half of Vaiśakha,
priest.
 II.6.76 765
764 Garuda Purāna
52. H e offered gifts t o t h e d e s e r v i n g , w e l c o m e d t h e g u e s t s
stood up with folded hands, honoured him in the tradi­ and poured oblations into the fire. He performed the duties
tionally prescribed way with Madhuparka, seat, etc. Then o f his p r o f e s s i o n t o g e t h e r w i t h this truthful wife.
with joy and delight h e p r a i s e d t h e B r ā h m a n a w h o w a s fully 53-54. B y his r i g h t e o u s c o n d u c t h e w o n his p e o p l e ; b y
satisfied. h i s gifts of oblations he w o n the deities. O n c e , w h e n after
41. T o - d a y , m y birth h a s b e e n successful a n d m y family c o m p l e t i n g his pilgrimage t o g e t h e r w i t h his relatives, he was
purified, O lord, as I s e e t o d a y a r e l i g i o u s d e v o t e e of V i s n u . returning home, he saw Sage Lomaśa in the w a y . He bowed
42. H a v i n g b o w e d to the B r ā h m a n a and praised h i m in to him immediately, fell prostrate and then stood up with
m a n y ways, the king said: " y o u will be taken back to the place joined hands.
whence you have come here." 55-57. T h e pious sage who was the ocean of pity said
43-44. On hearing the king's words the B r ā h m a n a said : to h i m :
"What is this land ? Who are the p e o p l e ? t h e n o b l e , the
middle, and the base ones ? By what good deeds have you The Sage said:

o b t a i n e d t h e l o r d s h i p of this r e g i o n ? W h a t for w a s I b r o u g h t G e n t l e m a n , from where do you c o m e together w i t h your

here and why am I being carried a w a y ?" relatives a n d Brāhmanas. On seeing you, a religious person
45. " I see many things unseen before. To me every­ t h a t y o u a r e , m y heart has m e l t e d .
thing seems to be a d r e a m . "
Viśvambhara said :
The king said :
After seeing the decaying body and the death standing
46. "As you have b e e n always devoted to religion and before, I w e n t t o p i l g r i m a g e t o g e t h e r w i t h m y wife.
have b e e n a devotee of Visnu disinterested in any other thing I 58-76. I am returning h o m e w h e n I happen to see you
respect you. Y o u h a v e a l w a y s b e e n o n the pilgrimage and have just now.
performed Vrsotsarga to the deserving.
Lomaśa said :
47. As you always speak truth and give gifts, y o u
are b o w e d to by the deities. O Parantapa, you have been T h e r e a r e m a n y h o l y p l a c e s i n this s a c r e d r e g i o n . T e l l m e
b r o u g h t for a g l i m p s e of this l a n d , as y o u are worthy of this those w h i c h y o u h a v e visited now.
honour.
Vaiśya said :
48. Be pleased with me, O Lord, and excuse my rash
act." Having said t h u s he presented his m i n i s t e r s by name I have visited Gańgā, the daughter of the sun1, holy

by hint of brows. Sarasvatī w h e r e Brahma performed ten horse-sacrifices; Kāśī,

t h e b e s t o f h o l y p l a c e s w h e r e t h e k i n d M a h ā d e v a r e c i t e s Tāraka
49. " H e w i l l tell y o u everything. I t i s n o t p r o p e r for
in the ears of dead creatures; the holy hermitage of Pulaha;
m e t o speak more." Thus he introduced Sāmanta w h o knew
Phalgutīrtha; Gandakī2; Cakratīrtha; Naimisa; Śivatīrtha;
the V e d a s , and understood their meaning, and asked h i m to
Gopratāraka; Nāgeśa; Ayodhyā where the lotus-eyed Rāma
speak. T h e S ā m a n t a s p o k e :
l i v e d t o c o n f e r mukti (salvation) ; Madhurā where Hari always
50. " T h i s m a n was a Vaiśya, Viśvambhara by name, in
stayed; Puskara; Satyatīrtha; Jvālā-tīrtha; Dineśvara; Indra-
his previous birth, in the city named Virādha, adored by
Brāhmanas and deities.
1. The Yamuna.
51. H e l i v e d b y t h e profession o f his c a s t e a n d m a i n t a i n ­ 2. G a n d a k a in U t t a r a Pradesh.
e d his family. He served the cows and worshipped the
Brāhmanas.
766 Garuda Purāna II.6.92 767

1
tīrtha; Kuruksetra where flows the ancient Sarasvatī; T a p ! ; 80. I t has n o desire for attaining Brahma. I t i s very
2 3
Payosnī ; Nirvindhyā; Malaya; Krsnā-Venikā ; Godāvarī; m u c h fond o f w o r l d l y objects a n d i t c a n n o t s t a n d t h e i r s e p a r a ­
4
D a n d a k a ; T ā m r a c ū d a ; S a d o d a k a ; D y ā v ā b h ū m ī ś v a r a ; Śrīśaila , t i o n e v e n for a m o m e n t , nor c a n i t c o n s i d e r t h e m t o b e illusory.
the best of mountains where many Lińgatīrthas exist; 81. Infatuated by various bhāvas i t thinks t h e f i e l d o f
Veńkata, a mountain where g o d ' Hari Śrīrańga, lives, and K a r m a s t o b e t h e best. O B r ā h m a n a , n o w tell m e h o w i t m a y
also the goddess Veñkati, the slayer of M a h i s a lives, obtain peace.
Candratīrtha, Bhadravata, Kāverī; Kulilācala; Avatodā;
82. H o w it m a y incline towards g o o d thought and how
Tāmraparnī, Trikūta; Kollaka m o u n t ; Vāsistha Brāhmatīrtha i t m a y b e c o m e p u r e . N o w e n l i g h t e n m e o n this p o i n t , p l e a s e .
5
and Jñānatīrtha ocean; Hrsīkeśa; Virāja; the huge Nlla
mountain; Bhīma K ū t a ; Śveta-giri; Rudra-tīrtha; Umāvana The Sage said :
w h e r e G o d d e s s Girijā o b t a i n e d Ś a ń k a r a b y p e r f o r m i n g p e n a n c e ; 83. The mind is always very powerful and naturally
8
V a r u n a ; S ū r y a - t ī r t h a ; H a r h s a tīrtha; M a h o d a y a where ravens i n c l i n e d to error.
b e c o m e r o y a l g e e s e after h a v i n g a d i p a n d w h e r e t h e d e m o n s be­ 84-85. A s the e l e p h a n t k e e p e r s c a n b r i n g u n d e r c o n t r o l
came deities after b a t h i n g ; V i ś v a r ū p a ; Bandī-tīrtha; R a t n e ś a ; even an uncontrollable elephant, similarly by association with
Kuhakācala where one is released from c r o r e s of sins after the saints, b y c o n s t a n t a p p l i c a t i o n o f p r o p e r m e a n s , b y a d o p t i n g
seeing N a r a - N ā r ā y a n a ; Sarasvatī; Drsadvatī; N a r m a d ā that the p a t h o f d e v o t i o n and virtue, the mind can be controlled.
grants happiness to kings; Nīlakantha; Mahākāla;7 holy I s h a l l n o w tell y o u a n o l d history t o m a k e y o u b e l i e v e it.
Amarakantaka; Gandrabhāgā; Vetravatī8; Vīrabhadra; 86-87. N o w , hear what Nārada had told me about the
Ganeśvara; Gokarna, Vilvatīrtha; Satāraka9; Karmakunda h i s t o r y of his p r e v i o u s life.
where one is immedialely released from the bondage of
K a r m a s by taking a dip; and so m a n y other holy places I Nārada said :
h a v e visited b y y o u r grace. I n m y p r e v i o u s birth, I w a s t h e m a i d ' s s o n o f a B r ā h m a n a .
77. W h e n e v e r t h e s a i n t s take pity t h e r e d a w n u p o n the In my childhood, I was taught continuously and I remained
visitor s o m a n y g o o d t h o u g h t s . H e n c e , all s a c r e d p l a c e s are o n in the c o m p a n y of pious people who stayed b y g o o d luck, i n
the o n e side a n d t h e c o m p a s s i o n a t e saints o n t h e o t h e r . my house during the r a i n y season. O n c e , interested in their
78. These men of character are moved to pity all talk and w h o l e s o m e precepts I was greatly delighted. I
c r ea t u r es. By knowledge a n d b y a g e y o u are t h e i n s t r u c t o r o f approached t h e m with extreme politeness and due reverence
all V a r n a s . and addressed them thus:
79. H e n c e , I s h a l l ask y o u t h e secret a b o u t t h e spiritual 88. I said : O n o b l e sages, be p l e a s e d to purify my
eternal. W h a t shall I d o a n d w h o m shall I a p p r o a c h ? T e l l m e t h o u g h t s s o that m y i n t e l l e c t m a y g e t p u r e a n d seek t h e g o o d
O s a g e , my m i n d is w a v e r i n g . o n l y , s e e i n g e v e r y t h i n g full o f V i s n u .
1. Modern Tāpti.
The Sages said :
2. M o d e r n Pūrnā in Central India.
3. T h e rivers K r s n ā a n d V e n n ā . 89-92. O c h i l d , hear. We shall tell you s o m e t h i n g for
4. A m o u n t near Karnool in South India. y o u r benefit, b y u n d e r s t a n d i n g w h i c h y o u will a c h i e v e h a p p i n e s s
5. T h e modern Tirupati in Andhra.
h e r e a n d hereafter. Different types of creatures of the w o r l d —
6. Modern Kannauj in Uttara Pradesh.
deities, animals, m e n are tied with the noose o f Karmas a n d
7. At Ujjayini.
8. Betwa in Central India. experience different t y p e s o f e n j o y m e n t . B y sattva t h e y a t t a i n
9. Perhaps modern Satara in Maharashtra. d e i t y h o o d ; b y rajas t h e y a t t a i n m a n h o o d ; b y t a m a s t h e y a t t a i n
768 Garuda Purāna
II.6.117 769
animalhood. A creature is led by desires and is ignorant. He
is born again and again out of the w o m b of his m o t h e r a n d 105. H a v i n g s a i d t h u s the affectionate saints went
away and I followed the path shown by them.
d i e s a g a i n a n d a g a i n i n different births.
1 0 6 . T h e n v e r y soon, I s a w w i t h i n m y s e l f a w o n d e r f u l
93-94. T h e y pass t h r o u g h s e v e r a l births a s t h e r e s u l t o f
ever-joyful Ātman p u r e like t h e a u t u m n a l m o o n .
their a c t i v i t i e s . S o m e t i m e s , t h e y are born as men by virtue
107. Sprinkling me with happiness and making me
o f their p r e v i o u s a c t i o n s . I t h a p p e n s t h a t t h e y c o m e i n c o n t a c t
m o r e i n c l i n e d , t h e d a z z l i n g l i g h t h i d itself i n s i d e like l i g h t n i n g
wŕth t h e p i o u s p e o p l e a n d b y their g o o d will a n d b l e s s i n g t h e y
in t h e sky.
c o m e to realize the Supreme Self and achieve liberation.
108. Realizing the same in my mind through devotion,
95-96. This vast ocean of Existence abounds in
I left m y m o r t a l c o i l i n d u e c o u r s e a n d w e n t t o t h e e t e r n a l
c r o c o d i l e s , o v e r s p r e a d w i t h t h e n e t w o r k o f illusions. A n y p e r s o n
abode of Hari.
w h o w i s h e s t o cross this o c e a n has no means other than the
109. T h e n by H i s desire, O B r ā h m a n a , I w a s b o r n
recitation of the n a m e R ā m a .
a g a i n t h r o u g h t h e g r a c e o f G o d . I h a d n o a t t a c h m e n t i n the
97-98. As we get butter by churning the curd, fire by world.
rubbing the two pieces of wood, so by constant and concen­
110. Playing on my lute and s i n g i n g I m o v e d from
trated m e d i t a t i o n w e c a n realize the S e l f a n d o b t a i n p e a c e . T h e
place to place. T h u s telling me his e x p e r i e n c e , t h e self-
S e l f i s e t e r n a l , i n d e c l i n a b l e , truth, o m n i p r e s e n t , a l l - s u p p o r t i n g , willed sage went away.
great, non-comprehensible, self-refulgent, non-apprehensible
111-114. I w a s surprised a n d satisfied. T h u s , i n d e e d , in
even to the mind. In the form of Existence, Consciousness
the c o m p a n y of virtuous m e n a n d by God's grace, a person
a n d Bliss, t h e s e l f i s stationed in the h e a r t o f all c r e a t u r e s .
b e c o m e s p u r e a n d c a l m i n m i n d a n d a t t a i n s perfect p e a c e . O
W h i l e all other things are mortal, the Self a l o n e is immortal.
K n o w e r o f V i r t u e , e v e n t h e sin i n h e r i t e d from p r e v i o u s births
T h e S e l f i s p r e s e n t i n all b e i n g s a s t h e e t h e r i n f i r e a n d w a t e r . disappears immediately i n t h e c o m p a n y o f g o o d m e n like t h e
99. T h e S u p r e m e Self, like the fire, is not attached to water of the autumnal clouds.
any one. It is compassionate to t h e d e v o t e e s a n d for t h e i r
Vaiśya said:
protection it assumes h u m a n form b u t t h e i g n o r a n t r e g a r d i t
D r i n k i n g t h e n e c t a r o f y o u r words, m y s o u l h a s o b t a i n e d
as m a n .
p e a c e . I h a v e r e c e i v e d t h e fruit of all p i l g r i m a g e s at t h e v e r y
100. If a person, possessed of differential k n o w l e d g e
s i g h t o f yours. H a v i n g h e a r d the w o r d s o f t h e k i n g t h e s a g e
meditates on h i m in the heart, the U n b o r n Self is pleased by said u n t o h i m .
h i s d e v o t i o n a n d a p p e a r s t o h i m i n h i s t r u e form.
115. O mighty monarch, who desire the result of
101. I t m a k e s t h e s e e k e r e v e r gratified w h e n a l l sorts o f T r i v a r g a 1 , this i s for your benefit. W h a t e v e r g o o d y o u h a v e
d e s i r e s forsake h i m for ever. d o n e is, i n my opinion, rendered fruitless because it is d o n e
102. H e n c e , leaving your ego a n d a t t a c h m e n t for this without Vrsotsarga.
mortal frame you should move all a l o n e i n this d r e a m l a n d 1 1 6 . H e n c e , it is like a d e w - d r o p . T h e r e is no o t h e r
without imbibing a n y sense of desire. m e a n s o f a c c o m p l i s h m e n t i n this w o r l d e x c e p t t h e p e r f o r m a n c e
103. W h e r e is stability in dream, truth in magic, of Vrsotsarga.

eternity in the autumnal cloud a n d reality in the body. 117. K n o w that the two can easily obtain the status of
pious p e r s o n s — O n e w h o performs Vrsotsarga a n d the other
104. K n o w i n g that the world is born of ignorance, you
w h o p e r f o r m s t h e horse-sacrifice.
should restrain your senses a n d control your mind, thereby
1. T h e three objects of w o r l d l y e x i s t e n c e , i . e . , dharma, artha a n d kāma.
you will obtain peace.
770 Garuda Purāna II.6.144 771

118. I have seen the two standing side by side near The lord said :
the Great G o d Indra. H e n c e , go to Puskara a n d perform a 133. On hearing the words of Vasistha, the king w e n t
Vrsotsarga. to Madhupurī and performed Vrsotsarga and w a s gratified a t
119. T h e n go home, O gentleman, and do t h e needful. heart. W h e n in due course of time he passed a w a y he was
For what is t6 be d o n e should be done immediately. carried by Y a m a ' s messengers.

Vipaścit said: 134-135. H e p a s s e d b y the city o f Y a m a i n t h e w a y . H e

120. T h e n in the m o n t h of Kārttika c o m e to the Puskara asked t h e e s c o r t i n g m e s s e n g e r s about the city of Śrāddhadeva

lake where god in the form of boar himself performs a where the sinners were let d o w n b y Y a m a ' s s e r v a n t s for t h e

sacrifice. T h u s t o l d h e p e r f o r m e d Vrsotsarga as prescribed by p u r g a t i o n o f t h e i r soul, a n d w h e r e t h e lord w h o k n o w s d h a r m a

t h e best o f t h e s a g e s . and a d h a r m a resides.

121-122. H e visited h o l y p l a c e s i n the c o m p a n y o f L o m a ś a 136. Thereupon t h e m e s s e n g e r s told him that they had
a n d his m e r i t w a s increased by performing Vrsotsarga. After passed by the city of Sinners w h i c h was not to be seen by
death he went to heaven, enjoyed h e a v e n l y pleasures, travelling persons like him. They then escorted him to the city of
in magnificent cars ( a n d after the exhaustion of merit) was Dharmarāja and standing before D h a r m a - r ā j a informed Him
born i n t h e r o y a l f a m i l y o f V ī r a s e n a . a b o u t t h e history o f t h e m o n a r c h .
123-130. He was known as Vīrapañcānana. When he 137-140. T h e lord w h o stood a l o n g w i t h the deities a n d
p e r f o r m e d V r s o t s a r g a t h a t o b t a i n s for t h e performer t h e fruits g a n d h a r v a s s h o w e d H i s d i v i n e form. T h e k i n g b o w e d p r o s t r a t e
of Trivarga he w a s assisted b y a n u m b e r o f a t t e n d a n t s . T h e s e and then stood with hands joined in reverence. Delighted in
were sprinkled over b y t h e drops o f w a t e r from t h e b u l l ' s tail mind, he praised t h e lord in m a n y ways. T h e n Dharmarāja
a n d a s a result g o t d i v i n e forms. T h e s e w e r e t h e p e r s o n s w h o praised the king and asked the messengers t o take h i m t o
l o o k e d strong, s t o u t a n d b e a u t i f u l . T h e n t h e r e w e r e t h e persons D e v a l o k a w h e r e m a n y d e l i g h t s exist.
who out of jealousy did not cherish the performance of Vrsot­ V ī r a v ā h a n a w a s surprised. H e a s k e d Dharmarāja t o tell
sarga. T h e y w e r e b o r n l e a n , r e m a i n e d n a k e d a n d dirty. This, him w h a t merit he had performed in life that h e was brought
in brief, is t h e r e c o r d of t h e past life of t h e king. T h i s strange to h e a v e n by the messengers.
story I have heard from Parāśara. H a v i n g h e a r d this story
Dharmarāja said :
you may go home immediately.
On hearing the words of Vipaścit the B r ā h m a n a was 141. Y o u have d o n e several pious deeds, g i v e n gifts a n d
p e r f o r m e d sacrifices a n d a c c o m p l i s h e d V r s o t s a r g a in Mathurā
very m u c h surprised. He went home escorted by the King's
at the instance of Vasistha.
servants.
Vasisfha said: 142. O King, even a little dharma if d o n e properly

Therefore, O king, perform Vrsotsarga, the best of all m u l t i p l i e s , d u e t o t h e favour o f b r ā h m a n a s a n d d e i t i e s .

p i o u s a c t s , i f y o u are afraid o f Y a m a . 143. Having said thus, Yama disappeared at once.

T h e r e is no other m e a n s better than Vrsotsarga, O King, Vīrabāhu went to heaven and enjoyed there in the company of
deities.
I h a v e told y o u t h e secret o f D h a r m a to-day.
131-132. If a w o m a n whose h u s b a n d a n d son a r e a l i v e The lord said :
dies in the presence of her husband, Vrsotsarga should not be 144. O bird, I h a v e told y o u in d e t a i l all a b o u t V r s o t ­
performed and as an alternative a milch c o w should be given sarga. O n h e a r i n g this, t h e p e o p l e g e t r e l e a s e d from sins w h i c h
to a B r ā h m a n a they i n c u r a s t h e result o f their b a d a c t i v i t i e s .
 772 Garuda Purāna II.7.21 773

CHAPTER SEVEN arjunas^, āmras?, ślesmātakas* bibhitakas ,

4
picumardas*,
Ciñcimas, Karkandhus* and Karamkaras'.
The story of five ghosts
10. All these and o t h e r trees w e r e there a m o n g w h i c h
Garuda said : t h e w a y c o u l d n o t b e s e e n e v e n b y t h e b i r d s , n o t t o say o f m e n .

1. I have heard the story relating to t h e rite of 11-12. There i n t h a t f i e r c e forest, full o f lions, tigers,
Vrsotsarga. I w i s h t o b e e n l i g h t e n e d further u p o n this t o p i c , hyenas, wild oxen, bears, buffaloes, elephants, deer, cobras,
for your k n o w l e d g e is very g r e a t . m o n k e y s a n d o t h e r a n i m a l s a n d also d e m o n s a n d goblins,

13. S a n t a p a n a w a s terrified i n his heart and could not

The lord said : decide where to go. T h e n thinking 'Come what may', he went

2. Now I shall tell y o u a wonderful d i a l o g u e b e t w e e n further.

S a n t a p a n a a n d the ghosts o n this v e r y point. 14. H e a r i n g the s i n g i n g of crickets a n d t h e hooting of

3. T h e r e w a s a b r ā h m a n a S a n t a p a n a by n a m e w h o s e sins o w l s , h e m o v e d forward a b o u t f i v e steps.
had been destroyed by penance. K n o w i n g t h e futility o f the 15. T h e r e he s a w a corpse tied to a b a n y a n tree a n d
world h e left h o m e a n d w e n t t o t h e forest. five fierce ghosts eating the same.
4. Whenever Vaikhānasas, sages and Vrātas saw him 16-17. T h e y were rejoicing o v e r t h e i r feast b y relishing
they b o w e d t o h i m w i t h respect. O n c e h e w e n t o n a p i l g r i m a g e . the head-bones, stomach attached t o the b a c k , f a l l e n b o n e s o f
5. T h o u g h he controlled the o u t e r senses a n d a c t e d i n the, b o d y , m a r r o w , b r a i n , e t c .
t h e prescribed w a y , h e w a s still d r a g g e d b y t h e o r g a n s a n d he 18. S e e i n g the ghosts who were loudly cracking the
s l i p p e d in his p a t h . bones with their fierce jaws, he was awe-struck in his h e a r t
6-7. Once in the morn while he was t a k i n g bath, he and stopped at once.
opened his eyes and looked a r o u n d . He s a w a forest full of 19. W h e n they saw that brāhmana i n t h a t l o n e l y forest,
shrubs, creepers, trees, barks, branches, e t c . t h e y r a n t o w a r d s h i m s a y i n g 'I first, I first'.
8-9. He saw tālas1, tamālas2, priyālas 8 , panasas4, 20. Two of them caught h o l d o f his t w o arms, two
6 8 7 8 9
śūparnī , sālas , śākhotas , syandanas , tindukas , sarjas 1 0 , c a u g h t h o l d o f his legs and the fifth one caught hold of
his head.

1. Borassus Flabellifer.
21. Speaking l o u d l y i n their o w n l a n g u a g e , T shall eat

2. Cinnamemum tamāla.
first, I shall e a t first', t h e y g o t busy in d r a g g i n g h i m .

3. Buchanania lanzan.

4. Artocarpus heterophyllus. 1. T e r m i n a l i a arjuna.

5. G m e l i n a arborca. 2. Mangifera indica.

6. Shorea robusta. 3. Cordia mixa.

7. Streblus asper. 4. Terminalia belerica.

8. Ougcinia dalbergioides. 5. Azadirachta indica.

9. Diospyros tomemosa. 6. Zizyphus nummularia.

10. Valeria indica. 7. Cassia fistula.

 774 Garuda Purina II.7.52 775

2 2 . T h e n , all o f a s u d d e n , t h e y w e n t u p i n t h e sky. 39. When the corpse was snatched by Yaksa they ran
F r o m there t h e y l o o k e d d o w n h o w m u c h f l e s h w a s left i n t h e
towards him.
corpse.
40. As soon as they reached t h e Y a k s a m o v i n g i n air,
23. T h e y saw the corpse bitten by their j a w s . Then
the Y a k s a v a n i s h e d i m m e d i a t e l y . I n u t t e r d e j e c t i o n they went
they g o t d o w n a n d c a u g h t h o l d o f t h e c o r p s e b y legs.
24-26. Thus taking hold of the body cut by themselves, to the Brāhmana.

they went up again in the sky. T h e n seeing himself being 41. A s t h e y w e r e g o i n * t o kill t h a t Brāhmana on the
b o r n e i n t h e h e a v e n , t h e b r ā h m a n a p r a i s e d t h e lord i n h i s m i n d . mountain they r e m e m b e r e d their previous birth. It happened
"I bow to lord Visnu, the holder of discus w h o is supreme by t h e glory of my position a n d by the nobility of the b r ā h m a n a .
consciousness, w h o kept away the crocodile by throwing his 42. Then they encircled the brāhmana and spoke to
discus a n d r e l e a s e d the elephant from t h e n o o s e o f c r o c o d i l e . him reverentially.
M a y h e r e l e a s e m e from t h e n o o s e o f m y a c t i o n s . 43. P l e a s e e x c u s e u s t o d a y . T h e y s p o k e like t h e e c h o o f
27. W h e n the kings were captured by M ā g a d h a Bhīma,
the m o u n t a i n or the turmoil of the stormy sea.
t h e lord got t h e m released so that t h e y m i g h t visit B h a r g a ' s
44. H e a r i n g their words he asked : ' W h o are you ?
sacrifice. M a y h e r e l e a s e m e from t h e n o o s e o f m y a c t i v i t i e s . "
Is it s i m p l y an i l l u s i o n , a d r e a m , or a f a n c y ?
28. He praised me in his m i n d a n d b e i n g p r a i s e d I got
up all of a s u d d e n a n d I w e n t to t h e p l a c e w h e r e he w a s b e i n g The Chief ghost said :
carried by the ghosts. 45. H e a r , O b r ā h m a n a , w e shall tell y o u w h a t y o u h a v e
2 9 . S e e i n g h i m t h u s carried a w a y b y t h e g h o s t s I w a s asked us, O M a h ā y o g i n . W e a r e a b s o l v e d o f o u r sins b y s e e i n g
surprised a n d w i t h o u t s p e a k i n g a n y t h i n g I f o l l o w e d t h e m you. My n a m e is Paryusita. He is Sūcīmukha.
a while.
46. T h e third o n e i s Ś ī g h r a a n d t h e fourth o n e i s R o d h a
30. Simply by the dint of my presence, O bird, that and the fifth one is Lekhaka.
B r ā h m a n a felt t h e p l e a s u r e of r i d i n g a p a l a n q u i n .
31. T h e n in the way, I saw Manibhadra going to Meru The Brāhmana said :
a n d w i n k i n g a t h i m I took t h e k i n g o f Y a k s a s b y m y s i d e . 47-48. W h y are these meaningless n a m e s borne out by
32. I said t o t h e lord o f Y a k s a s t o b e a c t i v e a n d d e s t r o y y o u ? C a n t h e y be d e r i v e d from a c t i o n s p e r f o r m e d by y o u ? O
the ghosts a n d take away the corpse. g h o s t s , n o w tell u s t h e m e a n i n g s o f t h e s e n a m e s .
3 3 . B e i n g i n s t r u c t e d t h u s he took the form of a g h o s t
terrific e v e n t o t h o s e g h o s t s . The lord said :
34. He stretched his arms besmeared with blood and 49. B e i n g thus addressed by the b r ā h m a n a , they replied
a p p e a r e d before t h e g h o s t s c h a l l e n g i n g t h e m .
separately.
35. H e struck t w o with arms, two with legs and o n e
with head and beat the ghosts with severe blows. Paryusita said :
3 6 . T h e y h e l d t h a t c o r p s e b o u n d b y h a n d s a n d legs a n d
50. O n c e , in a m o n t h , w h e n Ś r ā d d h a is p e r f o r m e d for
began to fight.
the manes, I invited a brāhmana to my h o u s e . H e arrived
37. T h e y attacked the Yaksa lord with nails, feet a n d
after I h a d e a t e n t h e p a r t o f f o o d o u t o f h u n g e r .
jaws.
51-52. T h e n I g a v e s t a l e food t o t h a t B r ā h m a n a w h e n h e
38. But a v o i d i n g t h e i r a t t a c k s , t h e Y a k s a - l o r d snatched
c a m e . O n a c c o u n t o f t h a t sin, w h e n I d i e d I b e c a m e a g h o s t a n d
t h e c o r p s e , a s d e a t h takes a w a y t h e b r e a t h .
got the n a m e Paryusita since I had given him the stale food.
 777
II.7.84
776 l ^ Garuda Purā
brother has been taken away by robbers in the way and
Sūcimukha said : robbed of his wealth.
69-71. I ran away and escaped. Do not w e e p " S h e w a s
53. Once an aged woman o f the B r ā h m a n a c a s t e w e n t
overwhelmed w i t h grief a n d burnt herself into the fire. T h e n
to the holy place Bhadravata.
seeing my path was without obstruction I returned h o m e
54-56. T h e old w o m a n l i v e d w i t h h e r s o n a g e d f i v e years.
gladly. I enjoyed m y friend's wealth to my heart's content.
I b e i n g a ksatriya p r e t e n d e r s t o p p e d her in w i l d e r n e s s , became _
Since throwing my friend into the river I returned home
a wayside robber and I took her v i a t i c u m w i t h clothes along
quickly, I am called Śīghraga.
w i t h the dress o f h e r son. I wrapped them around my head
and wanted to leave.
Rodhaka said :
57. I s a w the little boy drinking water from a j a r . In
72-73. O B r ā h m a n a , formerly I w a s a Ś ū d r a . By the
that wilderness, only that m u c h water was there. I frightened
king's favour I o w n e d a hundred villages. I had old parents
t h e b o y from drinking water and b e i n g thirsty m y s e l f b e g a n
t o d r i n k from t h e jar. and a y o u n g brother.
74. Very soon my b r o t h e r w a s e s t r a n g e d from m e b y a
58. T h e boy died o f thirst and the mother w h o was
struck w i t h g r i e f d i e d t o o , b y t h r o w i n g herself i n t o a dry w e l l . greedy person. I stopped giving him food a n d clothes. He
suffered t o o m u c h a t m y h a n d s .
59. O Brāhmana, by t h a t sin I became a ghost with
m o u t h as s m a l l as t h e h o l e of a n e e d l e a n d b o d y as h u g e as a 75-79. My parents gave him something secretly.
mountain. Whatever they gave him I l e a r n t from m y c l o s e c o n f i d a n t s .
Then I bound my parents with iron chains in a deserted
60. A l t h o u g h I get food I c a n n o t eat. A l t h o u g h I burn
temple. Being miserable they e n d e d their life by drinking
with hunger my mouth is contracted.
p o i s o n . T h e b o y w h o w a s left all a l o n e wandered here and
6 1 . Since in my m o u t h I have a hole equal to that of a
there a n d e x p i r e d u l t i m a t e l y . B y t h i s s i n , O B r ā h m a n a I have
needle I am known as Sūcimukha.
become ghost. Since I chained my parents I was called

Śighra said : Rodhaka.

Lekhaka said:
6 2 . F o r m e r l y I w a s a rich V a i ś y a a n d w e n t to a d i s t a n t
c o u n t r y for b u s i n e s s . 80. Formerly I was a brāhmana in Avanti. I was
authorised to worship the deities of Bhadra king. T h e r e w e r e
63. I w a s a c c o m p a n i e d by a friend w h o w a s a p a r t n e r in
many i m a g e s w i t h different n a m e s .
business. H e w a s r i c h b u t g r e e d y . T h e n d u e t o b a d l u c k w e fared
81. O n their b o d i e s t h e y w o r e g o l d and jewels. While
b a d l y i n b u s i n e s s t o t h e e x t e n t t h a t e v e n o u r c a p i t a l w a s lost.
worshipping t h e m an evil thought entered m e .
64. T h e n we started from there, t r a v e l l i n g in a boat.
82. Piercing their bodies with an iron-rod I took o u t
J u s t a s t h e s u n r e d d e n e d , w e b e g a n t o cross the river.
j e w e l s from t h e i r e y e s .
65. M y friend w a s tired d u e t o labour, slept i n m y l a p .
83. W h e n the king saw the images in that state a n d
T h e n a cruel thought entered into my mind.
their e y e s w i t h o u t j e w e l s , h e b e c a m e i n f l a m e d like f i r e .
66. I t h r e w m y friend s l e e p i n g i n m y l a p i n t o t h e river.
84. Then he vowed, O B r ā h m a n a and said : "Who­
N o b o d y in the boat knew anything about my act.
s o e v e r h a s s t o l e n g o l d a n d j e w e l s from t h e s e i m a g e s , i f k n o w n
67. I g o t h o l d o f his b e l o n g i n g s , j e w e l s , rubies, g o l d , e t c .
will be killed".
and returned home.
68. I k e p t t h a t all i n m y h o u s e a n d t o l d h i s w i f e : " M y
 778 Garuda Purāna II.8.7 779

85-86. K n o w i n g all t h a t , o n e night, with a sword in brāhmana that mountain was a d o r n e d w i t h six s h i n i n g a e r i a l
h a n d , I e n t e r e d t h e k i n g ' s p a l a c e a n d struck h i m d e a d . I then cars m o v i n g at my will and attended by celestial beings.
took jewels a n d gold and w e n t a w a y at midnight. 101. By that V i m ā n a the Brāhmana w e n t to my abode
87-88. T h e n in' t h e d e e p forest, a t i g e r p u t o n me his along with the five ghosts. T h e ghosts went to heaven by
nails. Since I had incised the images with iron-rod I was virtue of their association with the Brāhmana.
known as Lekhaka. 102. Living in heaven along with the ghosts that
Brāhmana Santapana became my famous gana called
The Brāhmana said :
Visvaksena. T h u s I h a v e told you e v e r y t h i n g , O bird. W h o ­
89. Y o u have told us facts about your n a m e s ; n o w let
e v e r t e l l s or hears this n a r r a t i v e , O bird, d o e s n o t b e c o m e a
u s k n o w a b o u t y o u r w a y o f life a s g h o s t s a s w e l l a s y o u r food.
ghost.

The Ghosts said:

90-91. W e stay w h e r e p e o p l e do not follow the V e d a s ,
w h e r e t h e r e i s n o f e e l i n g o f s h a m e for f a l s e h o o d , no faith in
r e l i g i o n , n o sense o f d i s c i p l i n e , n o i n c l i n a t i o n for f o r g i v e n e s s , n o
patience and no knowledge. CHAPTER EIGHT
92-95. We trouble the person who does not perform
Śrāddha or Tarpana. Person authorised to perform obsequies

We eat his f l e s h a n d s u c k his blood. N o w hear about

Garuda said :
o u r food w h i c h i s m o s t d e s p i c a b l e i n t h e w o r l d . S o m e t h i n g of
this you have already seen. W e s h a l l n o w tell y o u s o m e t h i n g 1. O L o r d , n o w t e l l me w h o are authorised to perform

unknown to you. V o m i t i n g , waste, cough, urine, and t e a r s — o b s e q u i e s and w h a t are the m e t h o d s of performance prescribed

t h e s e w e e a t a n d drink. Do n o t ask u s further, O B r ā h m a n a , in t h e Ś ā s t r a s .

w e are a s h a m e d t o tell y o u a b o u t our food. We are ignorant,

The lord said :
i n dark, fools a n d puzzled. Suddenly have we remembered
a b o u t our previous births. 2. Son, grandson, great-grand-son, h i s b r o t h e r and
96. We are neither humble, nor wild and we know brother's progeny, s o also sapinda-progeny—all these are
nothing. authorized to perform the obsequies. In their absence,
s a m ā n o d a k a - p r o g e n y o f all t h e s e c a n p e r f o r m t h e rite.
The lord said :
3-4. I f b o t h t h e f a m i l i e s are m a l e l e s s , t h e w o m e n s h o u l d
97. When the ghosts were speaking thus and the p e r f o r m t h e o b s e q u i e s . O r t h e k i n g m a y perform all t h e r i t e s —
Brāhmana was hearing. the preliminary, the middling and the final. O bird, t h e
98-99. I showed m y form, O Tārkhya. When that Ekoddista śrāddha should be performed every year.
B r ā h m a n a s a w before him t h e Purusa of his heart, he praised 5-6. N o w h e a r a b o u t t h e fruit a c c r u i n g from t h e perfor­
m e w i t h h y m n s a n d fell p r o s t r a t e b e f o r e m e . T h o s e g h o s t s t o o m a n c e o f t h i s sacrifice.
t r e m b l e d w i t h e y e s w i d e o p e n i n surprise.
7. W h e n Brahma, Indra, Rudra, Nāsatyās, Sūrya, Agni,
100. Their voice muttered with affection, still they
Vasu, Maruts, Viśvedevas, manes, birds, men, animals,
c o u l d n o t s p e a k . " B o w t o y o u w h o r e l e a s e t h e c r u e l f r o m rajas
serpents, the M o t h e r deities and other divine beings are given
and the stupid from tamas." This being uttered by the
Ś r ā d d h a w i t h faith, t h e r e i s r e j o i c i n g i n t h e w h o l e w o r l d .
 II.8.33 781
780 Garuda Purāna
21. T h e n he should think of K a m a , Kuleśānī, Śiva and
8. W h e n t h e y are satisfied t h e y satisfy t h e performer w i t h
Nārāyana. H e s h o u l d g o t o t h e n e a r e s t river o n C a t u r d a ś ī .
sons, wife a n d w e a l t h . T h u s I h a v e told y o u , i n brief, a b o u t t h e
rites a n d t h e p e r s o n s a u t h o r i z e d t o p e r f o r m t h e m . 22. Muttering the mantra Vastrāni lohakhandāni jitam te
he should light fire facing the south.
Garuda said :
23. Then making a Brāhmī image with fifty Kuśas he
9. O Lord, now tell me w h e n no authorized person is should burn the s a m e in fire. He should perform t h e sacrifice
alive, w h o s h o u l d c o n d u c t t h e o b s e q u i o u s r i t e s . usually d o n e in the crematorium a n d offer t h e f i n a l o b l a t i o n
(Pūrnāhuti).
The Lord said :
24. Or he should not kindle fire but simply propitiate
10. If no authorized person is alive to conduct the Earth, Y a m a and Rudra. He should invoke each one of them
o b s e q u i o u s rites after d e a t h , o n e s h o u l d p e r f o r m t h e rites i n h i s s e p a r a t e l y a n d g i v e offering a t t h e a p p r o p r i a t e p l a c e .
life t i m e .
25. H e s h o u l d sacrifice c a r u m i x e d w i t h m u d g a into the
11. After fasting and bathing he should a l o n g w i t h his
f i r e . H e s h o u l d offer s a c r e d t h r e a d , rice a n d g i n g e l l y seeds to
wife w o r s h i p V i s n u , t h e lord o f all, t h e C r e a t o r a s w e l l a s t h e
Enjoyer. a Brāhmana.

12. With Svadhā he should offer Jaladhenus to the 26. H e s h o u l d s a y ; ' O m h o m a g e t o E a r t h ' , Orh h o m a g e

manes along with Daksinā and gingelly seeds. to Yama.

13. Reciting the mantra Agnaye Kavyavāhanāya svadhā, 27. O m h o m a g e t o R u d r a , lord o f c e m e t e r y . T h e n in
namah, Somāya tvā pitrmate svadhā namah. t h e f i r e lit o n t h e e a r t h
14. W i t h r i g h t h a n d h e s h o u l d d o n a t e t h e third o n e w i t h
28-29. He should give handful of water to Y a m a , o n e
daksinā reciting Tamāyāńgirase cātha svadhā namah.
t o e a c h o f the s e v e n n a m e s o f Y a m a , viz, Y a m a , D h a r m a - r ā j a ,
15-16. In between he should invite the brāhmanas and
Mrtyu, Antaka, Vaivasvata, Kāla, Sarva-prānahara, muttering
feast t h e m . T h e first should be stationed in north and the
svadhā, namah a n d Om s e v e n t i m e s , i.e. w i t h e a c h of t h e seven
s e c o n d o n e i n t h e s o u t h , t h e third one in the middle. Before
names of Yama.
he invokes the other deities, he should worship the Viśvedevas.
30-31. O you of such a n d s u c h g o t r a , this water with
17. He should then tell the Brāhmana. "O Brāhmana,
g i n g e l l y s e e d s i s for y o u . T e n p i n d a s (rice-balls) s h o u l d b e g i v e n
I am feeding you for t h e propitiation of Vasus, Rudras and
S ū r y a s . " H e s h o u l d thus tell all t h e Brāhmanas. along with argha, flowers, incense, lamp, bali and gandha. He
s h o u l d t h e n s a y : L e t e v e r y o n e b e p r o s p e r o u s . After giving the
18. He should then p e r f o r m āvāhana (invocation), etc,
as it is performed in the case of manes. He should give S a u m y ā t e n p i n d a s h e s h o u l d r e m e m b e r t h e g e n t l e face o f V i s n u .

c o w t o t h e B r ā h m a n a for t h e p r o p i t i a t i o n of Vasus. 32-33. He should perform this rite s p r e a d o v e r for a

19. He should give A g n e y ā c o w for the propitiation of month. H e s h o u l d d o sapindikarana for h i m s e l f o r o t h e r s at the
Rudra and Y ā m y ā cow for the propitiation of Sūrya. He e n d of ā ś a u c a w i t h i n a m o n t h but not later t h a n that k n o w i n g
s h o u l d g i v e a vessel full of g i n g e l l y s e e d s for t h e p r o p i t i a t i o n of fully w e l l t h e transitoriness o f v i t a l i t y , h e a l t h , w e a l t h and age.
Viśvedevas. T h u s I h a v e t o l d y o u all a b o u t J ī v a t - ś r ā d d h a , O b i r d .
20. Then uttering svasti a n d giving sacred w a t e r (as
that of the Ganges) he should dismiss the B r ā h m a n a s (i.e.
ask t h e m t o go away as they liked), while he himself should
set h i s h e a r t o n t h e e i g h t - s y l l a b l e d V i s n u .
782 Garuda Purāna 783
II.9.26

CHAPTER NINE
11. It was devoid of water, devoid of human beings.
The king authorized to perform rites It spread over m a n y yojanas and abounded in deer, lion, and
other fierce wild animals.
Garuda said : 12. A c c o m p a n i e d b y his attendants and surrounded by
1. O sinless o n e , y o u h a v e j u s t said t h a t a k i n g m a y a l s o his a r m y h e w a l k e d i n t o t h e i n t e r i o r o f t h e forest, k i l l i n g diffe-
perform the aforesaid rites. D i d a n y king in the past perform rent animals.
s u c h rites for a n y one? 13. L e i s u r e l y , he struck a d e e r in the stomach with his
arrow. T h e deer ran helter-skelter with pain, followed by the
The Lord said :
monarch.
2. H e a r , O bird, I shall tell y o u h o w a k i n g performed 14. W h i l e his army w a s left behind, he wandered all
such rites (for a n issueless d e c e a s e d ) . In the Krtayuga, there a l o n e , h u n g r y a n d thirsty a n d e n t e r e d another forest.
1
w a s a king Babhruvāhana b y n a m e , i n the c o u n t r y o f A ń g a s . 15. Then suffering from thirst and seeking for w a t e r
3. O K i n g o f birds, H e p r o t e c t e d the e a r t h o n all sides. h e r e a n d t h e r e , he g o t t h e i n d i c a t i o n of a lake from the noise
F o l l o w i n g the laws o f t h e l a n d , h e enjoyed the earth, having of geese a n d cranes.
2
four d i v i s i o n s . 16-17. At last he f o u n d a lake where he i m m e r s e d for
4-6. D u r i n g his reign, t h e r e was n o sinner. F e a r o f t h i e v e s bath together with his h o r s e . M i x e d with the filament of the
or evil-doers did n o t exist. D u r i n g his reign there was no l o t u s e s , t h e w a t e r w a s fragrant, c l e a r a n d c o o l . A s h e w a s tired
fear o f a n y e p i d e m i c : H e f o l l o w e d t h e p a t h o f r e l i g i o n for t h e of t r a v e l l i n g a long way he rested b e n e a t h a fig tree on t h e
welfare o f his p e o p l e . I n lustre h e r e s e m b l e d t h e sun, t h e e a r t h b a n k o f the lake.
i n stability a n d t h e m o u n t a i n i n f o r b e a r a n c e . O n c e , he of long 18. He fastened his horse t o t h e b r a n c h e s o f t h e tree,
arms, with his a m p l e a r m y a n d a r m a m e n t s w e n t t o a great spread the coverlet and used the clubs as pillows.
forest. 19-20. H e slept t h e r e for a m o m e n t b e i n g f a n n e d b y air.
7. H e w a s s u r r o u n d e d b y h u n d r e d s o f horses, roars of E v e n as he slept for a m o m e n t a certain kingly ghost c a m e
warriors, s o u n d i n g o f c o n c h e s a n d beating of drums. there a l o n g with hundreds of attendant ghosts. It was a rem-
8. As the king proceeded on journey he was praised by n a n t o f b o n e s , skin a n d s i n e w s .
the brāhmanas and other learned people on the way. 21. He was m o v i n g here and there, in search of food
9. H e w e n t t o t h e forest w i t h g r e a t p l e a s u r e for h u n t i n g . a n d drink. H e d i d n o t rest e v e n for a while. On seeing such a
He w a s d e l i g h t e d t o see t h e forest w h i c h r e s e m b l e d t h e Nandand? terrible g h o s t , t h e k i n g p u t a n a r r o w o n his b o w .
garden of Indra. 22-24. T h e g h o s t l o o k e d a t t h e k i n g for a l o n g time and
s t o o d before h i m like a b r a n c h l e s s post. The king got curious
10. I t w a s full o f B i l v a , K h a d i r a , and Kapithadhvaja.
at the sight of t h e g h o s t a n d p u t the q u e s t i o n t o h i m thus :
It was surrounded by the mountains o n all sides.
W h o are y o u ? H o w d i d y o u get this deformity ? The ghost
replied : I h a v e j u s t left my ghosthood and attained a diff-
1. Añgas—a c o u n t r y a n d the people i n h a b i t i n g it, identifiable with e r e n t form, j u s t a t t h e s i g h t o f y o u , O long-armed one. N o n e
the region about the modern Bhagalpur in Bengal. i s m o r e f o r t u n a t e t h a n myself.
2. four divisions—comprising elephants, chariots, cavalry and infantry.
These make a complete army capable of subjugating the entire world : Babhruvāhana said :

25-26. I n this f i e r c e forest, shaken w i t h w i n d a n d c y c l o n e ,

3. Nandana—A divine park in the w o r l d of gods.
full o f flies and mosquitoes, trunks a n d h e a d , f i s h , t o r t o i s e ,
784 Garuda Purāna
II.9.53 785
lizards, s c o r p i o n s , b e e s , s e r p e n t s a r e seen w i t h t h e i r m o u t h b e n t
d o w n w a r d s a n d their feet raised u p w a r d s . Thus asked, the king o f g h o s t s b e g a n t o tell all about
27. D r y w i n d s are b l o w i n g ; l i g h t n i n g is flashing ; grass himself.
is s c a t t e r e d h e r e a n d t h e r e .
28. I see many creatures — Nāgas and Śalabhas. I The Ghost said:
hear many sounds at some places and at some places I have no 40. O best of kings, I shall tell y o u all a b o u t myself
s o u n d s a t all. A t t h e s i g h t o f all this d e f o r m i t y m y heart trem­ from t h e very start. After hearing the causes that obtained
bles overwhelmingly. g h o s t h o o d for m e , y o u will h a v e s y m p a t h y for m e .
41. There is a city Vidiśā1 by n a m e , full o f p l e a s u r e
The ghost said : and prosperity. It has m a n y janapadas and abounds in a b u n ­
29-32. Those for w h o m the rites o f c r e m a t i o n , funeral d a n t treasure.
offering, s u c h as t h e offering of rice-ball, g i n g e l l y - w a t e r are n o t 42. I t has forests o f f l o w e r s w h e r e d w e l l t h e holy sages.
performed nor t h e rites of daśa-pindas, daśagātras nor sapin- I t o o lived there, O king, e n g a g e d in t h e w o r s h i p of gods.
dīkarana, w h o during their life were ungrateful, drunkards 43. I b e l o n g t o t h e V a i ś y a caste, a n d m y n a m e i s S u d e v a .
gold-stealers. w h o d i e d b y a c c i d e n t , w h o w e r e e n v i o u s , without I propitiated the deities with oblations a n d the m a n e s with
a t o n e m e n t , a t t a c h e d t o w o m e n o f ill repute, take the form of śrāddhas.
g h o s t a n d suffer for their b a d a c t i o n s t h r o u g h w a n t o f food and 44. I p r e s e n t e d gifts to t h e B r ā h m a n a s a n d d o n a t e d food.
water. 45. I g a v e m o n e y a n d precious articles to the poor and

33. O king, p l e a s e p e r f o r m t h e i r funeral rites s i n c e they t h e n e e d y . B u t b y b a d luck all t h a t w e n t in vain.

d o n o t h a v e m o t h e r , father, s o n s a n d relations. 46. I had no progeny, n o friends, no kins and no

friends w h o c o u l d perform m y funeral rites.
34-35. O king, you perform this good d e e d for t h e i r
47-49. For that reason, my ghosthood b e c a m e perpetual.
welfare, s o t h a t t h e y m a y b e r e l e a s e d from m i s e r y a n d m a y cross
N o w hear, O king, t h e r e are s i x t e e n p r i n c i p a l Ś r ā d d h a s — t h e
t h e o c e a n o f distress. O f w h a t a v a i l are t h e b r o t h e r s a n d sons ?
eleventh day, m o n t h l y , half-quarterly, s i x - m o n t h l y , e t c . The
O n e s h o u l d n o t rely o n w o m e n for t h e y a r e expert in selfish­
d e a d w h o d o n o t r e c e i v e these Ś r ā d d h a s turn i n t o g h o s t s perpe­
ness.
tually e v e n t h o u g h h u n d r e d s o f o t h e r Ś r ā d d h a s are p e r f o r m e d for
36. A p e r s o n reaps w h a t he sows. A l l o b j e c t s or belong­
them. K n o w i n g this, O king, y o u perform Ś r ā d d h a s a n d r e l e a s e
ings remain at home. T h e r e l a t i v e s turn b a c k from the ceme­
m e from g h o s t h o o d .
tery.
50. For, a k i n g is the r e l a t i v e of all castes. Therefore,
37. B o d y i s c o n s u m e d b y fire; g o o d a n d evil d e e d s alone
I r e q u e s t y o u to release me from g h o s t h o o d . I g i v e y o u t h e b e s t
a c c o m p a n y the deceased.
of jewels in my custody.
38. T h e r e f o r e , for y o u r w e l f a r e , you perform immedia­ 51. T a k i n g p i t y o n m e , O king, y o u a c t i n s u c h a way
t e l y t h e funeral rites o f t h e kinless d e c e a s e d , a s you are mortal that I m a y be r e l e a s e d from ghosthood.
yourself. 52-53. ( M o r e o v e r , I m a y tell y o u w h y I b e c a m e a g h o s t ) .
My kins b e i n g d i s i n t e r e s t e d i n m e d i d not perform V r s o t s a r g a 2
The king said : in my favour. H e n c e , I w a s t r a n s f o r m e d i n t o g h o s t . I feel c o n -
39. W i t h y o u r e m a c i a t e d form a n d f i e r c e i o o k , y o u s e e m
1. Vidiśā—the c a p i t a l o f t h e d i s t r i c t c a l l e d D a ś ā r n a in Mālava : Cp.
to be a ghost. O king of ghosts, now tell me all a b o u t M e g h a d ū t a I. 24 :
y o u r s e l f i n order t o r e l i e v e m y anxiety. 2. Vrsotsarga—setting f r e e a bull on the occasion of a f u n e r a l rite or a
religious act generally.
786 Garuda Purāna II.10.1 787

s t a n t l y h u n g r y a n d thirsty, for w a n t o f food a n d drink. Hence, 66-67. T h e n perform sacrifice, reciting the prescribed
this d e f o r m i t y a n d l e a n n e s s w i t h o u t food. m a n t r a s . Y o u shall feast t h e b r ā h m a n a s , spending the money
54. I suffer p a i n d u e to h u n g e r a n d thirst, for this ghost- o b t a i n e d b y t h e sale o f this j e w e l . W h e n this is done, I shall
hood is m a l e v o l e n t . be r e l e a s e d from g h o s t h o o d , O king.
55. I, therefore, p r a y y o u , O king, for, y o u are t h e o c e a n ,
of pity. The lord said :
68. T h e king took the jewel, saying, 'be it so'.
The king said :
69-71. H e h a d n o a l t e r n a t i v e b u t t o perform t h e rite, f o r
56. Tell me, O ghost, how one is released from:
h e h a d t a k e n t h e g e m from t h e g h o s t . W h e n t h e g h o s t and the
ghosthood.
king were talking together, there was heard a resounding
The ghost said : noise of bells a n d trumpets. At the indication that the king's
The people can infer about the presenctof a ghost at c a t u r a ń g a a r m y w a s c l o s e by, t h e ghost disappeared. T h e king
h o m e b y signs a n d t o r m e n t a t i o n s . t o o left t h e forest for t h e c a p i t a l .
57. I shall n o w tell y o u a b o u t t o r m e n t a t i o n s g i v e n b y t h e 72. Then on t h e Kārttikī Pūrnimā with the money
ghost to the people on earth. W h e n the menses of the women r e a l i z e d from t h e sale o f t h e j e w e l , t h e king performed Vrsot­
g o i n v a i n a n d the f a m i l y d o e s n o t m u l t i p l y . sarga for t h e g h o s t .
58-62. W h e n m e n die y o u n g it is tormentation by ghost. 73. T h e ghost obtained a n e w body as splendid as gold,
S u d d e n loss i n profession a n d insult a m o n g t h e p e o p l e , sudden at the end of the rite. H e approached the king in the new
setting of house on fire, permanent quarrelling at home, false splendid body and eulogized him. A t t r i b u t i n g his release from
praise, suffering from c o n s u m p t i o n a n d foul diseases a r e d u e t o g h o s t h o o d t o t h e p i o u s d e e d o f t h e k i n g h e w a s grateful t o him
tormentation by ghost. W h e n the money invested in the for t h e o b s e q u i e s h e h a d m a d e i n his favour.
c u s t o m a r y w a y bears n o fruit but is destroyed, it is due to 74. Thus, I have told you h o w the ghost was released.
t o r m e n t a t i o n b y g h o s t . W h e n crops are r u i n e d e v e n after p r o p e r W h a t e l s e d o y o u desire t o h e a r ?
rains, w h e n c o m m e r c e i s unsuccessful, w h e n wife c r e a t e s t e n s i o n ,
it is d u e to tormentation by ghosts. By these tormentations, O
king, people can know about the presence of ghost at home. CHAPTER TEN
63. If Vrsotsarga is d o n e properly, o n e is released from
g h o s t h o o d . H e n c e , O king, I p r a y y o u to perform Vrsotsarga The Gratifying Nature of Śrāddha
i n m y favour.
64 I a u t h o r i z e y o u t o p e r f o r m this rite for me. Once, Garuda said :
I killed a c e r t a i n p r i n c e a n d as a result t h e r e o f I b e c a m e g h o s t . 1. After s a p i n d ī k a r a n a 1 h a s b e e n done and the annual
65. O k i n g p l e a s e t a k e this p r e c i o u s - g e m fror l me and rites performed, the deceased m a y obtain godhood, manhood
w i t h t h e m o n e y r e c e i v e d t h r o u g h it, p e r f o r m V r s o t s a r g a for me- or birdhood as the case m a y be.
on the fullmoon d a y in the m o n t h of Kārttika or Āśvayuj or on
1. Sapindīkarana—A r i t e o f e s t a b l i s h i n g k i n s h i p b y o f f e r i n g libations of
the day conjunct with Revatī1. For perfoming Vrsotsarga you
water, rice-ball etc. to the m a n e s . T h i s relationship extends from the seventh
i n v i t e t h e l e a r n e d b r ā h m a n a s a n d set u p f i r e a s p r e s c r i b e d i n t h e
or the eleventh to the t h i r t e e n t h o r t h e f o u r t e e n t h d e g r e e . Cf. M . S . 5.60.
Śāstras. A c c o r d i n g to certain smrtikāras it is performed at the e n d of a year after t h e
death of a relative but n o w usually performed on the twelfth d a y as part of
1. Revatī—One o f t h e 2 7 c o n s t e l l a t i o n s w h i c h c o n t a i n s 32 stars.
the funeral obsequies.
788 Garuda Purāna 11.10.30 789'

2. B u t t h e y e a t different t y p e s o f food. H o w c a n śrāddha 14-15. T h e Agnisvātta pitrs ( t h e m a n e s w h o are c r e m a t e d

satiate t h e m ? The śrāddha food is e a t e n by the brāhmanas i n f i r e ) r e m a i n i n c h a r g e o f t h e d e p a r t e d . W h e n f o o d i s offered
or given as oblation into the fire. t o t h e d e p a r t e d souls i n t h e a p p r o p r i a t e m a n n e r , a t t h e a p p r o ­
3 . T h e pinda is given by the g o o d as well as the bad priate t i m e and place, as prescribed i n t h e Śāstras, t h e y c a r r y
relative. How can the ghost discriminate ? W h y should the the s a m e to the m a n e s in their path.
ś r ā d d h a be p e r f o r m e d on a p a r t i c u l a r d a y ? 16. E v e n t h o u g h t h e y a s s u m e different s p e c i e s a n d r e a c h
different w o r l d s , w i t h different n a m e s and gotras, they receive
The Lord said :
t h e offering m a d e i n their favour b y their kins.
4. O bird, hear, śrāddha is gratifying to ghosts. There is 17. T h e three pindas given on D a r b h a or spread over
no r e s t r i c t i o n on a p e r s o n if he b e c o m e s a d e i t y or a m a n or the earth, by the nearest relative o f t h e d e c e a s e d , w i t h his
a n a n i m a l a c c o r d i n g t o t h e a c t i o n s o f his p r e v i o u s life. sacred t h r e a d w o r n e o v e r t h e left s h o u l d e r , gratify the manes
5-7. If he becomes a deity, t h e śrāddha food turns i n t o even in their ghosthood.
n e c t a r ; an article of e n j o y m e n t if he becomes a gandharva; 18-19. T h o s e w h o h a v e been pious on the earth in all
a grass if he b e c o m e s an a n i m a l ; an air if he b e c o m e s a n ā g a ; ways do not go to the torture-place. T h e s e as well as others
fruit in c a s e of a bird ; m e a t in c a s e of a d e m o n ; b l o o d in case w h o h a v e a s s u m e d m u l t i f a r i o u s forms a n d t h o s e w h o a r e born
of a g h o s t ; g r a i n in c a s e of a m a n a n d an a r t i c l e of e n j o y m e n t i n l o w s p e c i e s o b t a i n w h a t e v e r food t h e y e a t i n those species.
in c a s e of a child. 20. J u s t as w h e n the c o w i s lost i n t h e h e r d o f cattle,
t h e c a l f s e a r c h e s for her a n d u l t i m a t e l y finds her, s o t h e ś r ā d d h a
•Garuda said :
food s e a r c h e s t h e d e c e a s e d p e r s o n , t h o u g h h e i s set o n j o u r n e y
8. How kavya1 and h a v y a 2 given by m e n reach pitrloka (or has, a s s u m e d a different f o r m ) .
a n d d e v a l o k a a n d w h o takes t h e m there ? 21-22. T h e m a n e s c o n s u m e the srāddha victuals in the
9. How can a śrāddha gratify t h e d e a d ? C a n oil in a c o m p a n y of Vaiśvedevas, Vasus, Rudras, Adityas, ancestors,
blown-out l a m p light the wick? Ś r ā d d h a d e v a s . W h e n gratified t h e y gratify t h e d e c e a s e d person.
10. Tell me, O Lord ! H o w does the deceased enjoy the 23. Just as a pregnant w o m a n gratifies h e r s e l f a n d her
fruits o f t h e d e e d s s u c h a s rites o f q b s e q u y p e r f o r m e d b y his son. foetus b y s a t i a t i n g her desire, s o also t h e d e i t i e s gratify t h e m ­
selves a n d the manes by p a r t a k i n g the śrāddhas.
The lord said
24. T h e y feel e l a t e d a t t h e approach of śrāddha time.
11. The v a l i d i t y of tradition, O lord, is m o r e powerful T h u s t h i n k i n g i n their m i n d t h e y r e a c h t h e ś r ā d d h a - p l a c e w i t h
than the validity of direct perception. T h e Śruti d e c l a r e s t h a t the s p r e a d o f i m a g i n a t i o n .
t h e food s e r v e d t o the brāhmanas in the Śrāddha turns into 25. Staying in the horizen they eat w i t h the brāhmanas.
n e c t a r , e t c . for t h e d e p a r t e d souls. I n t h e i r aerial form t h e y e a t w i t h pleasure.
12. B y their names and gotras the m a n e s receive the 26. Whosoever be the brāhmana i n v i t e d for the feast,
offerings made by t h e r e l a t i v e s . T h e m a n t r a s carry t h e s a m e t h e y e n t e r his b o d y , e a t a n d r e t u r n t o t h e i r a b o d e .
w h e n they are r e c i t e d w i t h d e v o t i o n a n d faith. 27-30. I f t h e performer o f Ś r ā d d h a ( s u c h a s t h e son of
13. H o w t h e articles r e a c h the manes should not be the decsased) has invited a single b r ā h m a n a for śrāddha, the
doubted, O bird. I tell y o u h o w t h e a r t i c l e s of gift c a n reach father stays i n his s t o m a c h , t h e g r a n d f a t h e r o n h i s left s i d e , t h e
the manes. greatgrandfather on the right and the consumer of pinda at

1. Kavya—an o b l a t i o n o f f o o d to d e c e a s e d ancestors.
t h e back. During the period of śrāddha Y a m a releases even
2. Havya—an o f f e r i n g t o t h e g o d s or oblation in general. the ghosts and the m a n e s staying in hell w h o being h u n g r y run
 790 Garuda Purāna II.10.65 791

to the world of mortals to receive the offering m a d e by their Si 13 said :

relatives. T h e y r e p e n t for t h e i r m i s d e e d s w h i l e t h e y desire t o b e 43-44. O lord, hear, I s a w a w o n d e r h e r e . I saw your
served w i t h t h e milk-rice m i x e d w i t h h o n e y b y their sons and father in front of t h e b r ā h m a n a s , dressed in r o y a l costume. I
g r a n d s o n s . T h e r e f o r e , t h e d e s c e n d e n t s h o u l d gratify t h e m w i t h s a w t w o e l d e r l y folk d o n i n g the similar garb.
t h e milk-rice. 45-46. On seeing your father I m o v e d a w a y from his
p r e s e n c e . A t t i r e d i n bark a n d h i d e , h o w c o u l d I s e r v e h i m w i t h
Garuda said : food ?
31. O Lord, n o w tell me, has any one seen the manes 47. H o w could I offer h i m f o o d in a vessel of grass in
d e s c e n d i n g from t h e o t h e r world and partaking śrāddha on w h i c h e v e n slaves w o u l d not eat ?
this e a r t h ? 48. H o w c o u l d I , full o f p e r s p i r a t i o n a n d dirt, g o before
h i m k n o w i n g t h a t h e h a d n e v e r s e e n m e before i n t h a t misera­
The lord said :
ble s t a t e . I felt shy and m o v e d a w a y from his presence, O
32. H e a r , O G a r u d a , I shall tell y o u h o w o n c e S ī t ā s a w Rāma.
in the body of a brāhmana the manes, the father-in-law, 49. On hearing these words of his beloved, R ā m a was
grand-father-in-law a n d t h e great-grand-father-in-law. surprised at heart, t h i n k i n g t h a t it w a s a m i r a c l e n e v e r w i t n e s s e d
33-34. A t t h e b e h e s t o f his father, Rāma went to the before.
forest. W h e n h e r e a c h e d P u s k a r a , t h e h o l y c e n t r e , t o g e t h e r w i t h 50-51. T h u s I h a v e told y o u h o w Sītā saw the m a n e s .
his consort Sītā he performed śrāddha with the ripe fruits S ī t ā N o w , here in short is another account of Śrāddha. On the day
c o l l e c t e d from t h e trees. of Amāvāsyā, the airy manes s t a n d a t t h e t h r e s h o l d o f their
35-36. W h e n the sun reached the middle o f t h e sky d e c e n d a n t s in order to receive śrāddha.
the sages w h o had b e e n invited by R ā m a presented themselves. 52-53. They remain t h e r e till Sun-set. W h e n they do
W h e n Sītā saw the sages she was extremely delighted. not receive ś r ā d d h a t h e y fall i n despair and out o f suffering
h e a v e l o n g sighs a n d g o b a c k c u r s i n g t h e d e s c e n d e n t s .
37. B y t h e i n s t r u c t i o n s o f R ā m a s h e served them with
54-55. Therefore, o n e should carefully perform śrāddha
f o o d . T h e n , all o f a s u d d e n , s h e got away from among the
on the amāvāsyā day. If sons or relatives perform śrāddha
brāhmanas.
a t G a y ā , t h e y uplift their ancestors from lower regions and
38-40. C o v e r i n g h e r s e l f b e h i n d t h e b u s h e s s h e h i d herself.
t h e m s e l v e s enjoy b r a h m a l o k a together with the manes. T h e y
"Then h a v i n g l e a r n t t h a t S ī t ā h a d gone all alone, R ā m a was
n e v e r suffer from thirst a n d h u n g e r .
anxious a n d lost i n t h o u g h t . H e w o n d e r e d w h y s h e h a d gone
56-58. Therefore, the wise should perform śrāddha im­
a w a y so soon w i t h o u t feasting the brāhmanas. He thought to
p e r a t i v e l y . I f n o o t h e r a r t i c l e o f food i s a v a i l a b l e e v e n v e g e t a b l e
himself. M a y be s h e felt shy. I shall s e a r c h for her. Thinking
i f offered w i t h d e v o t i o n w o u l d suffice. I f ś r ā d d h a i s d o n e i n t i m e
this w a y o r t h a t h e h i m s e l f feasted t h e b r ā h m a n a s .
the family w o u l d never perish. A g e , sons, f a m e , h e a v e n , g l o r y ,
41. W h e n the brāhmanas w e n t a w a y Sītā returned. T h e n health, strength, splendour, cattle, happiness, wealth and
R ā m a spoke to her : " W h y did y o u leave w h e n the sages c a m e g r a i n — all t h e s e c a n b e procured by worshipping the manes.
h e r e t o t h e forest. L e t m e k n o w t h e r e a s o n o f y o u r a b r u p t T h e rites p e r f o r m e d i n favour o f t h e m a n e s a r e m o r e beneficial
departure. t h a n t h e rites p e r f o r m e d for t h e deities.
42. T h e n a d d r e s s e d b y t h e lord, S ī t ā s t o o d w i t h her face 59-65. Gratification of the manes in proportion to that
cast d a w n . W i t h tears f l o w i n g d o w n from h e r e y e s s h e spoke of the deities is more beneficial. Those who worship manes,
t h u s t o h e r lord. d e i t i e s , b r ā h m a n a s a n d f i r e , i n fact, worship me who am the
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792 Garuda Purāna

79. He leaves the body just as the child leaves the w o m b .
soul o f all beings. By performing śrāddha according to t h e H e m a y c o m e o u t , stay a n d enjoy.
m e a n s a n d m e t h o d , t h e m a n pleases t h e universe as far a b o v e 80. T h e fools d o not see him, only those w h o possess
as b r a h m a l o k a . W h a t e v e r food i s spread o v e r t h e e a r t h b y t h e t h e v i s i o n o f k n o w l e d g e c a n see h i m i n t h a t s t a t e .
performer, t h e s a m e gratifies t h e m , t h o u g h t h e y have become 81. O bird, this t y p e of body the deceased can have
ghosts. W h a t e v e r w a t e r falls o n t h e g r o u n d dripping from t h e o u t o f t h e p i n d a (rice-ball) offered to him.
b a t h i n g c l o t h e s o f t h e performer the s a m e gratifies t h e m , t h o u g h 82. W h a t e v e r p i n d a t h e sons o r kins g i v e h i m d u r i n g t h e
t h e y m a y h a v e b e c o m e trees. W h a t e v e r scents fall o n t h e g r o u n d t e n d a y s , t h e s a m e u n i t e s t h e V ā y u j a b o d y w i t h the pindaja b o d y .
the s a m e gratifies t h e m t h o u g h t h e y m a y h a v e o b t a i n e d deity- 83. I f t h e pindaja b o d y b e n o t there, the Vāyuja body
hood. T h o s e w h o are o u t s i d e the c a s t e g r o u p s , unfit for rites or suffers. J u s t a s i n his b o d y a m a n has c h i l d h o o d , y o u t h a n d o l d
averse t o rites, c o n s u m e w a t e r s c a t t e r e d after w a s h i n g . a g e , s o a l s o h e o b t a i n s a n o t h e r b o d y 1 , this y o u a l r e a d y k n o w , O
66. W h a t e v e r w a t e r i s revised i n t h e d a y b y the brāh­ k i n g o f birds.
m a n a s a n d others, t h e s a m e gratifies t h o s e who have become 84. J u s t a s m e n w e a r n e w c l o t h e s c a s t i n g off old o n e s , s o
piśāca, w o r m s a n d g e r m s . also the soul obtains another body leaving the old one.2
67. Whatever pindas are left on the earth the same 85. N e i t h e r t h e w e a p o n s c u t i t n o r t h e f i r e burns i t n o r
gratify those w h o h a v e b e c o m e m e n . the water wets it nor the w i n d dries i t . 3
68-69. T h u s w h e n all this i s being done by the twice- 86. J u s t n o w , I h a v e t o l d y o u t h a t i t o b t a i n s t h e airy b o d y
b o r n , w h a t e v e r w a t e r a n d food i s left, g o o d o r b a d , the same immediately. N o w , hear about the body it obtains belatedly.
gratifies t h o s e w h o h a v e opted for a n o t h e r c a s t e , i n case the 87. After s o m e t i m e , t h e j ī v a w h e n h e r e a c h e s Y a m a l o k a .
ś r ā d d h a is d o n e p r o p e r l y . obtains the pindaja body.
70. W h e n m e n perform ś r ā d d h a with ill-gotten wealth, 88-89. As directed by Citragupta, he suffers i n hell.
t h e s a m e gratifies c a n d ā l a s a n d o t h e r s o f l o w s p e c i e s . Having suffered tortures t h e r e , h e i s b o r n i n t h e l o w s p e c i e s a s
71. Thus, O bird, whatever is given to the m a n e s , by a n a n i m a l , a bird, e t c . T h e r e t o o , very full of attachment, he
their r e l a t i v e s while doing śrāddha, they receive the same suffers from t h e result o f g o o d a n d b a d a c t i o n s , O k i n g o f birds.
a n d r e m a i n gratified w i t h food, w a t e r a n d v e g e t a b l e .
Garuda said :
72-73. T h u s , I h a v e t o l d y o u all w h a t y o u h a d asked m e
for. N o w that you have queried me whether the soul obtains 90. O T r e a s u r e o f p i t y , p l e a s e tell m e h o w e v e n though
b o d y i m m e d i a t e l y o r after s o m e time I shall tell you about full o f sins, a J ī v a m a y o b t a i n y o u , after crossing the o c c e a n of

t h e s a m e i n short. B o d y i s o b t a i n e d b o t h i m m e d i a t e l y a n d l a t e . worldly existence.

74. H o w t h e s o u l g e t s a n e w b o d y , h e a r from me. The 9 1 . P l e a s e a l s o tell m e , O lord, h o w a man can avoid

suffering ?
soul w i t h o u t body is like a flame w i t h o u t fire. It is about a
thumb in size1. The lord said :
75-77. After leaving the earthly body, the soul obtains
92. M a n obtains success being busy in the performance
an airy b o d y . L i k e a c a t e r p i l l a r w h o lifts up t h e b a c k feet only
of assigned acts. N o w , hear how he c a n g e t success while he is
when t h e p o s i t i o n o f t h e front feet b e c o m e s f i r m , t h e soul l e a v e s
e n g a g e d in d o i n g acts.
t h e previous b o d y o n l y w h e n t h e airy b o d y i s a v a i l a b l e t o enjoy.
78. In that actionless body he m o v e s in air only. What­ 1. Bh. Gītā I I . 1 3 .
2. Ibid., I I . 2 2 .
ever body he has obtained, the s a m e he himself leaves.
3. Ibid., I I . 2 3 .
1. Purusa—According to V e d i c T r a d i t i o n , Purusa ( t h e p e r s o n a l soul)
s of t h e s i z e of t h u m b : ańgusthamālrah Purusah—Ta. 10.38.1.
794 II.12.7 795
Garuda Purāna

93-96. By taking shelter in Vāsudeva, possessing pure place of enjoyment in whatever body the jīva has entered he
i n t e l l e c t , c o n t r o l l i n g t h e self w i t h fortitude, d i s c a r d i n g t h e o b j e c t s reaps the fruits o f his a c t i o n s t h e r e i n , n o m a t t e r w h e t h e r t h e
of enjoyment and leaving a t t a c h m e n t and envy, serving without actions be good or bad.
expecting reward, c o n t r o l l i n g s p e e c h , b o d y a n d m i n d , practis­ 11. In this w a y , G k i n g of birds, a person suffers from
ing meditation a n d Yoga, taking recourse to d e t a c h m e n t , leaving t h e faults o f b o d y , m i n d a n d s p e e c h . After his d e a t h , h e o b t a i n s
pride, force, desire, anger, thus calm and serene he attains h a p p i n e s s w h e n h e has suffered t h e results o f his a c t i o n s . H e is
b r a h m a . After this, h e h a s t o d o n o t h i n g , O s o n o f K a ś y a p a . r e l e a s e d from t h e n o o s e o f M ā y ā a n d h e i s n o t likely t o b e b o r n
a g a i n to indulge in evil acts.
IV'
CHAPTER ELEVEN

Doors for Departure :

Guruda said : CHAPTER TWELVE
1. How does a person obtain m a n h o o d a n d h o w does he
attain death ? O best o f d e i t i e s , w h e n he dies where does his Importance of Dharma
b o d y go ?
The lord said
2. Where do the organs of sense repair ? H o w does the
b o d y b e c o m e u n t o u c h a b l e ? H o w a n d w h e r e d o e s h e suffer t h e 1. O G a r u d a I h a v e thus e x p l a i n e d to you the various
fruits of his a c t i o n s ? proclivities o f life for t h e b e n e f i t o f m e n a n d t o w a r d off t h e
3- B e p l e a s e d , for y o u alone can remove my ignorance. stalemate in which the dead m a y find themselves.
O best of d e i t i e s , I am G a r u d a , s o n of K a ś y a p a from Vinatā. 2. T h e r e a r e e i g h t m i l l i o n four h u n d r e d t h o u s a n d spec­
P l e a s e tell m e h o w d o m e n g o t o Y a m a l o k a o r V i s n u l o k a . i e s o f c r e a t u r e s d i v i d e d i n t o four m a i n classes. T h e y are (1) andajas
(born of egg), (2) svedajas ( s w e a t - b o r n like b u g s , etc. (3)
The Lord said :
udbhijjas ( b o r n o f s e e d s ) , ( 4 ) Jarāyujas ( t h e v i v i p a r o u s . )
4-5. By k i d n a p p i n g a n o t h e r m a n ' s wife a n d s t e a l i n g the
3-4. T h e andajas are of two million o n e hundred thou­
property of a brāhmana, one b e c o m e s brahmarāksasa in wilder­
sand varieties. Similarly, t h e Svedajas, Udbhijjas and the
ness. T h e t h i e f o f j e w e l s i s b o r n i n a l o w c a s t e .
Jarāyujas in t h e last of w h i c h are included human beings
6. W h a t s o e v e r o n e desires o n e i s b o r n , h a v i n g t h e s y m b o l
are also enumerated. It is very difficult for the lower
of the same. The weapons do not cut his soul nor fire c a n
animals to get manhood.
b u r n it.
5. The receptacle of the set of five sense-organs
7-8. N o r w a t e r w e t s i t n o r w i n d dries it.1 Mouth, eyes,
can be acquired through great merits. Mankind is divided
n o s e , ears, a n u s a n d p e n i s — t h e s e a r e t h e h o l e s i n all animals
into four v a r n a s — B r a h m i n s , Ksatriyas, Vaiśyas, Śūdras and
b o r n o f e g g , e t c . T h e r e are e i g h t u p p e r h o l e s f r o m n a v e l u p t o
also Antyajas ( t h e lowest class).
the head.
6. The Antyajas are divided into seven groups
9-10. If m e n have done good deeds, they d e p a r t from
V i z , — W a s h e r m e n , C o b b l e r s , A c t o r s , Varudas, Kaivartas, Bhedas
t h e u p p e r h o l e s , O bird. W h a t e v e r rites a r e p r e s c r i b e d for t h e
and Bhillas.
d e c e a s e d from t h e d a y o f his death to the end of the year
7. Adding the Mlecchas and Dumbas there are
( o f his d e a t h ) s h a l l b e p e r f o r m e d e v e n b y t h e p o o r . A s for t h e
thirteen groups of people. T h e species of lower strata of animals
1. Bh. Gītā I I . 23. are thousands.
796 Garuda Purāna 11.12.33 797

8. Taking food, indulging in sexual intercourse, the fish — these five are destroyed due to addiction to their
s l e e p i n g , fearing a n d b e c o m i n g a n g r y — t h e s e are found in all five sense-organs1.
living beings. H e r e the distinction is impossible. 19. In infancy one is extremely obsessed with one's
9. Bodies are of ten varieties in view of the divisi­ p a r e n t s ; in y o u t h , o n e is o b s e s s e d w i t h o n e ' s wife ; later in life
ons s u c h as single-footed, e t c . W h e r e t h e d e e r Krsnasāra1 is f o u n d one b e c o m e s o b s e s s e d w i t h o n e ' s sons and grandsons. N e v e r is
in plenty that region is called Dharmadeśa ( t h e land of virtue) o n e o b s e s s e d w i t h t h e Ātman.
10. O Bird, the deities Brahma and others, the 20. I t i s e a s y for o n e b o u n d w i t h i r o n fetters t o wooden
sages and the Pitrs, virtue, truthfulness and learning are p e g s t o g e t o n e s e l f released. But one bound with the nooses of
always present in that land of virtue. children and wives is never released.
11. Among living beings, the animals are the best ; 21. It is i m p o s s i b l e to e s c a p e d e a t h w h e t h e r o n e is a fool
a m o n g the animals, the intelligent are t h e best; among the or a scholar, a child or an old man, y o u n g ( o r old and
i n t e l l i g e n t , m e n a r e t h e best a n d a m o n g m e n , t h e b r a h m i n s are infirm), extremely happy or excessively dejected. He comes and
t h e best. goes. ( H e dies a n d is born again.)
12. Among the brahmins the scholars, among the 22. M a n is born alone; m a n d i e s a l o n e ; h e enjoys h i s
scholars those w h o Cultivate V e d i c studies, a m o n g t h e m those m e r i t s b y himself; h e reaps t h e b i t t e r fruits o f his sins b y himself.
who act according to the injunction and among them the 23-25. E v e n as every one i s w a t c h i n g , o n e l e a v e s off
Brahmavādins2 are t h e best. everything a n d dies. Casting off t h e d e a d b o d y along with
13. One is guilty of self-deception who does not l o g s o f w o o d o r c l o d s o f e a r t h t h e k i n s m e n turn a w a y (from t h e
strive to g a i n e i t h e r h e a v e n or s a l v a t i o n after b e i n g b o r n as a c r e m a t i o n o r burial g r o u n d ) b u t t h e d e a d m a n ' s v i r t u e o r evil
m a n whereby he could gain either. definitely follows him. H i s r i c h e s r e c e d e from h i m i n t h e h o u s e
14. A man who has hundred (silver p i e c e s ) craves itself and his kinsmen turn away at the cremation grounds
for a t h o u s a n d ; a m a n w h o h a s a t h o u s a n d , y e a r n s for a l a c ; a w i t h friends.
p e r s o n w h o h a s a l a c , wishes to rule o v e r a kingdom; a man 26-27. The fire consumes the body but the merit and
w h o rules o v e r a k i n g d o m p i n e s a w a y t o become a n e m p e r o r . demerit accompany him. T h e body is burnt by fire but the
15. An emperor wishes to b e c o m e a &M (god) and on a c t i o n s p e r p e t r a t e d b y h i m k e e p his c o m p a n y .
getting godhood he wishes to b e t h e l o r d o f gods. T h e lord o f 28-33. Auspicious or otherwise, a m a n has to experience
g o d s w i s h e s to go still further a n d still h i s thirst for power d o e s t h e fruits o f h i s a c t i o n . I f before s u n s e t w e a l t h i s n o t d i s t r i b u t e d
not recede. a m o n g the suppliants, I do not know to w h o m it will go in the
16. A p e r s o n afflicted by c o v e t o u s thirst falls into hell. morning t h a t follows. If some wealth is not handed over to
Those who are freed of undue thirst secure a residence in
1. T h e following table will elucidate the point very clearly.
heaven.
Victim Sense-Organ Object
17. A man depending upon his own s e l f i s s u r e t o be Deer Ear Listens to sweet music aud gets caught
happy. T h e qualities of sound, touch, colour, taste and smell by the hunter.
Elephant Sense of touch It is caught through she-elephants.
make o n e d e p e n d e n t o n t h e objects o f sense a n d h e n c e o n e i s
Moth Eyes It is attracted by the colour of the
sure t o b e u n h a p p y . flame and is burnt.
18. T h e deer, t h e e l e p h a n t , t h e m o t h , t h e h o n e y bee a n d H o n e y bee N o s e Attracted by the fragrance of lotus it gets
caught within.
1. Krsnasāra.—a s p o t t e d a n t e l o p e . T h e i d e a i s f o u n d i n M . S . I I . 2 3 . Fish S e n s e of taste It nibbles at the bait a n d gets caught.
E v e n o n e of the sense-organs is destructive. H o w is it possible that man
2. Brahmavādins—those who discuss and deliberate on Vedic topics.
w h o uses all the five will e x c a p e destruction ?
798 Garuda Purāna 11.13.16 799

Garuda said :
b r a h m i n s a n d friends o r s p e n t i n h o l y rites o r p i l g r i m a g e s , the
wealth b e g i n s t o cry ' w h o s h a l l b e m y l o r d ? ' Whether plenti­ 5-6. If Vrsotsarga is to t h e p e r f o r m e d d u r i n g life or after
ful o r s c a n t y w h a t e v e r w e a l t h o n e has, i s d u e t o one's previous d e a t h , a t w h a t t i m e has i t t o b e p e r f o r m e d , O foremost among
merits. R e a l i z i n g this, o n e h a s t o s p e n d it away in virtuous gods, Madhusūdana, please tell me. If the sixteen types of
rites. It is by wealth that virtue is sustained if the m i n d is Śrāddha a r e p e r f o r m e d w h a t a r e t h e i r effects on t h e d e a d m a n ?
sanctified by faith. A s a c r e d rite d e v o i d of faith is n e i t h e r fruit­
The lord said :
ful h e r e n o r there. I t d o e s n o t flourish. Virtue is the cause of
7. If Pindas are offered without performing Vrsotsarga
wealth, love and salvation. H e n c e , o n e shall be virtuous. It
n o benefit a c c r u e s . E v e r y t h i n g g i v e n u n t o t h e d e a d i s fruitless.
i s b y faith t h a t virtue i s s u s t a i n e d a n d not by h e a p s of riches.
8. I f Vrsotsarga is n o t carried out on the eleventh day
Indigent sages endowed with faith h a v e attained heaven.
after death, the ghosthood of the dead becomes eternal
Homas, gifts, penances and a c t i o n s w i t h o u t faith are base, O
e v e n if h u n d r e d s of Śrāddhas a r e p e r f o r m e d in his favour.
bird, a n d t h e y a r e n o t f o u n d fruitful, h e r e or in t h e life after
death. Garuda said :
9-10. If a p e r s o n dies of snake-bite, no funeral rite, s u c h
a s c r e m a t i o n takes p l a c e . Similarly, if he dies by d r o w n i n g or
b e i n g struck b y a horned animal or through w e a p o n s or an
accident for h o w m a n y days do the relatives r e m a i n impure ?
O lord, p l e a s e r e m o v e m y d o u b t s o n this p o i n t .
CHAPTER THIRTEEN The lord said :
11. If he is a B r a h m i n , i m p u r i t y lasts for six m o n t h s ; if a
Obsequial Rites
Ksatriya, two months and a half; i f a V a i ś y a , o n e m o n t h a n d

Garua'a said : a half, a n d if a Ś ū d r a it lasts for a m o n t h .

12. If a person has gifted some precious articles of
1. O L o r d o f g o d s , p l e a s e tell m e b y m e a n s o f w h a t rite
different sorts to a w o r t h y r e c e i v e r a n d h a s l i v e d a c e l i b a t e life
c a n o n e p r e v e n t a s t a l e m a t e after d e a t h . ( W h a t a r e t h e rites t h a t
w h e n alive, he does not go to a wretched state (even if he dies
m e n should do in the world to forestall the state of being a
an unnatural death).
g h o s t for e v e r ? )
13. I f a p e r s o n h a s p e r f o r m e d t h e rite o f V r s o t s a r g a a n d
The lord said : h a s l i v e d a c e l i b a t e life, h e goes to Brahmaloka, even if he
dies an unnatural death.
2. Please listen, I shall explain briefly t h e o b s e q u i o u s
14. If a person has l i v e d an unrighteous life d e v o i d o f
rites. I f o n e desires t o a t t a i n s a l v a t i o n , o n e h a s t o p e r f o r m t h e m
good conduct, but has performed Vrsotsarga, he does not go
oneself.
t o t h e w o r l d o f Y a m a after d e a t h .
3-4. Even in regard to women, and children above the
15. W h e n a person dies, his son, brother, grandson,
a g e o f f i v e , this i s s p e c i a l l y i n s i s t e d on. T h e rites o f Vrsotsarga
r e l a t i v e , c a s t e - m a n o r t h e s u c c e s s o r s h o u l d perform V r s o t s a r g a .
( g i f t i n g a w a y a b u l l calf) a r e for forestalling t h e continuance
16. I f t h e r e b e n o s o n , t h e wife c a n p e r f o r m V r s o t s a r g a ;
of ghosthood. There is no other rite in the world except
i f n o wife, t h e d a u g h t e r ' s s o n o r t h e daughter herself c a n do
Vrsotsarga (for t h a t p u r p o s e ) . While during his life or after
the same. B u t , i n c a s e , h e h a s sons, n o n e else should perform
death if Vrsotsarga is p e r f o r m e d he w i l l n e v e r c o n t i n u e for l o n g
Vrsotsarga.
as a g h o s t . T h e r e is no n e c e s s i t y for o t h e r gifts or sacrifices.
800 Garuda Purāna

Garuda said : II.14.8 801

17. I f o n e has n o k i n s m e n s u c h a s sons, m o t h e r , r e l a t i v e s , CHAPTER FOURTEEN

wife or h u s b a n d , h o w a r e t h e o b s e q u i a l rites to be p e r f o r m e d ?
B y w h a t rite a r e m e n a n d w o m e n to attain salvation warding
Merits of gifts
off miseries. O lord, please dispel this doubt of mine
entirely. Garuda said :

1. O lord, p l e a s e tell me w h a t is t h e effect if o n e offers

The lord said :
t h i n g s o n e s e l f o r t h r o u g h others, i f o n e offers things when one
18. T h e r e is no s a l v a t i o n for a m a n w i t h o u t a son. He is h a l e a n d hearty or w h e n o n e is sick ; or if t h i n g s are offered
can never hope to attain heaven. H e n c e , s o m e h o w a man must w h e n o n e is unconscious or w i t h o u t reference to the injunctions
strive to g e t a son. in t h e s a c r e d t e x t s ?
19. W h a t e v e r gifts a r e m a d e b y o n e d u r i n g the life t i m e ,
b e c o m e beneficial l a t e r .
The lord said :
20. Different sorts o f d e l i c a c i e s a n d foodstuff given by
o n e ' s h a n d s t a n d i n g o o d s t e a d after d e a t h . 2-3. O n e c o w , offered when one's mind is at rest a n d
p e a c e f u l , is on a p a r w i t h h u n d r e d c o w s offered w h e n it is not,
21. Cows, plots o f l a n d , g o l d , c l o t h e s , foodstuffs, good
or a t h o u s a n d c o w s g i v e n at t h e time of his d e a t h w h e n it is
posts ( p o s i t i o n s ) , e t c ; offered to t h e n e e d y s u c c o u r a m a n wher­
d o u b t f u l w h e t h e r he is c o n s c i o u s of it at all, or a hundred
e v e r h e is.
t h o u s a n d c o w s after his d e a t h . If it is given w i t h o u t reference
22. One shall perform s a c r e d rites a s l o n g a s the b o d y to t h e i n j u n c t i o n s in t h e s a c r e d t e x t s it is fruitless. E v e n a s i n g l e
i s h a l e a n d h e a r t y . F a l l i n g sick, o n e m a y not feel enthusiastic c o w offered to a d e s e r v i n g person at a h o l y c e n t r e is on a par
to do anything even if prompted by others. w i t h a gift of a h u n d r e d t h o u s a n d c o w s e l s e w h e r e in y i e l d i n g

23. U n t i l t h e rites o f o b s e q u i e s a r e p e r f o r m e d the d e a d merit.

m a n , ever hungry, roams about day and n i g h t i n t h e form 4-5. O f o r e m o s t a m o n g birds, a n y t h i n g g i v e n to a deserv­
o f airy m a t t e r . i n g p e r s o n flourishes d a y by d a y . A gift w i p e s off t h e sin of the

24. H e i s likely t o b e born a g a i n , a w o r m o r a n i n s e c t or g i v e r a n d the a c c e p t a n c e o f t h e s a m e b y a p e r s o n o f g o o d wis­

a locust or in the w o m b of an evil-minded base w o m a n . He dom d o e s not affect him. T h e mantra quells p e r s o n a n d the

m a y d i e i m m e d i a t e l y after rebirth. fire c h i l l n e s s . A r e t h e y a f f e c t e d by the same ?

6. Every day something must be given to deserving
25. As l o n g as t h e b o d y is h e a l t h y , free from sickness,
persons, p a r t i c u l a r l y s o o n s p e c i a l o c c a s i o n s . If one wishes for
a s l o n g a s o l d a g e h a s n o t set in, a s l o n g a s the p o w e r o f s e n s e -
one's own weal, one shall b e s a n e e n o u g h n o t t o g i v e a n y t h i n g
o r g a n s is n o t i m p a i r e d , as l o n g as t h e r e is no risk to life, an
to the undeserving.
intelligent m a n should e n d e a v o u r for t h e welfare o f t h e soul.
7. A cow gifted to an u n d e s e r v i n g c a u s e s t h e d o w n f a l l
I t i s foolishness t o begin to dig a well w h e n the house has
of the giver into hell. The receiver too falls into hell
caught fire.
along with the members o f his family for twenty one
generations. If on being born a g a i n h e performs s o m e meritor­
i o u s d e e d s , the effect there-of is a l s o w i p e d off.
8. O lord of birds, I affirm that j u s t as s e e d s a n d other
valuable things invested or s o w n in the ground offer fruitful
 11.14.30 803
802 Garuda Purāna

of Kārttika, e t c . , on t h e twelfth d a y of e i t h e r t h e b r i g h t or dark

results so also t h i n g s offered by o n e ' s o w n h a n d s yield fruitful
l u n a r fortnight, o n a n a u s p i c i o u s hour, i n a c l e a n p l a c e , h e shall
results.
perform the rites of Japa and Homa after i n v i t i n g a pious-
9. Particularly, a m a n h a v i n g no son shall perform t h e
brahmin conversant with the rites.
funeral rites i n his life-time a n d the same is true with those
w h o c r a v e for s a l v a t i o n a n d e v e n i n d i g e n t persons. 22. On a holy day in conjunction with an auspicious

10. A n y sacred rite performed by ourselves even with star h e shall w o r s h i p t h e p l a n e t s a n d deities. H e shall perform

very little w e a l t h a c c o r d s undying results', j u s t like drops o f Homa a c c o r d i n g to his c a p a c i t y w i t h v a r i o u s a u s p i c i o u s mantras..

clarified b u t t e r offered i n t o the fire w i t h s a c r e d mantras. 23. H e shall fix the planets mystically and worship,
11. A gift of a single b e d , a virgin, a n d a c o w . if sold O lord o f birds. H e shall then perform the worship of the
o r shared burns the members o f the family till the s e v e n t h M o t h e r s a n d Vasudhārā (offerings of g o l d or other coins in a
generation. stream).
12. T h e r e f o r e , life b e i n g u n s t e a d y it is i n c u m b e n t on 24. After kindling the fire h e s h a l l p e r f o r m t h e Pūrna
everyone to do every thing beforehand. W i t h t h e food for t h e Homa. Then he shall instal Śālagrāma a n d p e r f o r m Vaisnava
j o u r n e y i n t h e form o f gifts offered t o t h e deserving, o n e i s a b l e Śrāddha.
to travel with comfort in the Great H i g h w a y in the journey 25. T h e Vrsa ( b u l l calf) must be bedecked with good
after d e a t h . c l o t h e s a n d o r n a m e n t s . F o u r heifers m u s t b e k e p t i n front.
13. Otherwise, the wretch undergoes great hardships
26. At the end of the Homa the householder shall
w i t h o u t t h e food t o subsist o n , o n t h e w a y . O foremost among
c i r c u m a m b u l a t e the b u l l a n d let i t l o o s e r e c i t i n g the following
birds, after r e a l i s i n g this, o n e shall perform Vrsayajña.
mantra and facing the north.
14. E v e n a m a n h a v i n g sons, d y i n g w i t h o u t t h e p e r f o r m a -
27. ''O Bull, thou art Dharma (virtue) created by
n c e o f t h e s e rites, does not attain salvation. A man without
Brahma in t h e f o r m of a bull. P l e a s e raise o n e up from t h e
sons b y d o i n g t h e s e rites b e f o r e h a n d shall h a v e a happy
o c e a n o f w o r l d l y e x i s t e n c e b y m e a n s o f t h e p o w e r o f this s e t t i n g
journey on the Great H i g h w a y .
free."
15. T h e goal that is reached by Vrsotsarga c a n n o t b e 28. W i t h this mantra a n d a l o n g w i t h t h e h o l y w a t e r from
a t t a i n e d b y t h e p e r f o r m a n c e o f sacrifices like Agnihotra, e t c . o r b y Rudrakumbha ( t h e w a t e r p o t sanctified b y R u d r a m a n t r a s ) p o u r e d
v a r i o u s k i n d s of gifts. o v e r its h e a d , t h e Visarga1 rite is p e r f o r m e d . T h e w a t e r p o t is
16. A m o n g all sacrifices t h e Vrsayajña is t h e b e s t . H e n c e , t h e n p l a c e d on Daibha grass.
i t m u s t b e p e r f o r m e d w i t h r e d o u b l e d efforts. 29-30. After d u l y p o u r i n g the water with due recital
of mantras in accordance with the injunctions in the sacred
Garuda said : texts, he recites the mantra Tena Krida etc a n d finally
17. P l e a s e tell m e t h e d e t a i l s o f Vrsayajña w h e n , o n w h a t r e l e a s e s t h e bull. He shall then p e r f o r m Ātmahāddha a n d feed
Tithi, by w h a t rites shall it be performed ? a p i o u s b r a h m i n a n d offer w a t e r unto him.
18. W h a t is t h e fruit t h a t he r e a p s after p e r f o r m i n g the 31. W h a t h e liked m o s t i n his life-time m u s t b e made
same ? N o w p l e a s e tell m e this. o v e r a s a gift in accordance with one's capacity. T h e n after
death h e shall b e a b l e t o g o a l o n g the r u g g e d p a t h ( t o the
The lord said :
c i t y o f Y a m a ) w i t h o u t a n y difficulty.
19-21. W h e n t h e s u n is in uttarāyana (northern Transit
i.e. p r o c e e d i n g a w a y from t h e t r o p i c o f c a p r i c o r n ) i n t h e months. 1. T h e rite of s e t t i n g t h e bull at liberty. U s u a l l y , it i s c a l l e d visarjana.
804 Garuda Purāna 11.14.59 805

32. I f t h e Śrāddha i s n o t p e r f o r m e d o n the e l e v e n t h d a y , 45. O Tārksya he w h o performs thus, w h e t h e r he has a

neither what is offered by himself here nor w h a t i s offered s o n o r n o son, o b t a i n s g r e a t siddhis ( a c h i e v e m e n t s ) like o n e w h o
b y others r e a c h e s h i m i n t h e other world. has r e a l i s e d Brahma.
33. H e shall t h e n m a k e o v e r Padadānas thirteen, seven, 46. A s l o n g a s o n e lives, o n e shall perform Nilya a n d
five or t h r e e w i t h great faith. Naimittika rites. W h a t e v e r o n e d o e s r i g h t e o u s l y s h a l l y i e l d h i m
34. Three, five o r s e v e n p o t s o f g i n g e l l y s e e d s shall b e good results.
gifted a w a y a n d brahmins m u s t b e fed. H e shall t h e n offer a 47-49. In the rites concerning pilgrimages to holy
c o w as a gift. centres, in t h e a n n u a l śrāddha, etc, a n d in t h o s e of g o d s , prece­
35-36. If a bull c a l f is gifted a Cakra shall be p l a c e d on ptors, m o t h e r o r father, gifts m a d e t h u s are h o l y . H e w h o m a k e :
its left side, a t r i d e n t on its r i g h t a n d a g a r l a n d r o u n d its neck. gifts in this yajña, O b i r d , flourishes e v e r y d a y .
37. T h e e l e v e n t h d a y rites are t o b e p e r f o r m e d like the 50-51. I t y i e l d s u n d y i n g results a s the rites p e r f o r m e d
Ekoddista rite a n d the twelfth d a y rites are performed with i n a l t a r s . J u s t a s Brahmacārins are w o r t h y o f w o r s h i p t h o s e who
Svāhākāra. give gifts are a l s o worshipped. I grant boon unto them.
38. Before t h e Sapindīkarana, s i x t e e n Śrāddhas h a v e to be S i m i l a r l y , the fourfaced g o d Brahma a n d Śiva t o o grant boons.
performed. After f e e d i n g t h e b r a h m i n s Padadāna m u s t be m a d e . 52. W h e r e v e r i n t h e tank, the offered bull drinks w a t e r
39. A c l o t h is s p r e a d on t h e g r o u n d a n d a c o p p e r vessel or digs t h e e a r t h w i t h horns, there e n o u g h food a n d w a t e r for
is k e p t over it. The idol of Acyuta is k e p t in it a n d c o v e r e d the m a n e s exist.
w i t h a c l o t h . T h i s is g i v e n a l o n g w i t h Arghya and good fruits 53-54. T h i s i s m y affirmed truth t h a t t h e y go to great
as gifts. r e g i o n s . On full m o o n d a y s or in c o n j u n c t i o n w i t h Revati star a
b l u e c a l f is to be set free. In s e t t i n g free a b l u e bull calf, t h e
40. A boat is to be m a d e with sugar cane stems and
merit accrued is the same as in performing thousands of
c o v e r e d w i t h a c l o t h . Clarified b u t t e r is k e p t in a bell metal
Samkrānti rites or h u n d r e d s of rites of solar e c l i p s e .
vessel. This is the s y m b o l i c offering t o e n a b l e h i m t o cross
the Vaitarani river. 55. Heifer must be g i v e n to a b r a h m i n . Padas, vessels of
1 gingelly seeds, e t c . m u s t b e g i v e n t o t h e b r a h m i n d e v o t e e s o f
41. T h e b o a t is offered for crossing. Garudadhvaja is t h e n
Śiva.
worshipped. In accordance with one's own wealth many such
gifts c a n be g i v e n . 56-57. After worshipping Umā and Maheśvara, Acyuta,
dark a s t h e Atasi f l o w e r a n d r o b e d i n y e l l o w g a r m e n t s , m u s t b e
42. Janārdana i s the g o d w h o saves p e o p l e w h o are sunk
worshipped. Those w h o do so need not be afraid of anyone.
i n the o c e a n o f w o r l d l y e x i s t e n c e , w h o are d e j e c t e d d u e t o its
T h o s e w h o desire t o e s c a p e g h o s t h o o d shall p e r f o r m t h e i r r e s p e c ­
w a v e s o f sorrow a n d distress a n d w h o are d e v o i d o f the b o a t o f
tive rites.
Dharma (virtue).
58-59. I h a v e thus m e n t i o n e d e v e r y t h i n g c o n n e c t e d w i t h
43. G i n g e l l y seeds, m e t a l l i c s u b s t a n c e s , g o l d , c l o t h , salt,
t h e rites of obsequies. On h e a r i n g this, o n e freed from sins
s e v e n grains, plots o f l a n d a n d c o w s — a n y o f t h e s e c a n b e g i v e n
goes to Visnu's r e g i o n . On hearing this glory of performing
as Dana. It is h o l y .
r i t e s a n d t h e m e r i t s o f gifts e x p o u n d e d b y the lord, Garuda w a s
44. V e s s e l s full o f g i n g e l l y s e e d s o r b e d s can be gifted. d e l i g h t e d . H e b o w e d his h e a d d o w n a n d a s k e d t h e lord a g a i n .
According to o n e ' s c a p a c i t y , Daksinā c a n be given to poor
people, o r p h a n s or noble a n d pious persons.

1. A f l a g staff, b e a r i n g t h e p o r t r a i t of G a r u d a painted on it.

806 Garuda Purāna
11.15.24 807
CHAPTER FIFTEEN
12-13. T h e s o n w i t h his r e l a t i v e s a n d t h e Brāhmanas of
Observances immediate after death the town should carry the corpse on the s h o u l d e r t o t h e cre­
mation ground. T h e corpse should be placed on the pyre with
•Garuda said t h e face o f t h e d e a d t o the North, while the son should sit

1. O lord, p l e a s e g i v e me a d e c i s i v e d e s c r i p t i o n of Tama's o n t h e g r o u n d w i t h his face t u r n e d t o t h e east. T h e p y r e s h o u l d

r e g i o n , its d i m e n s i o n , e x t e n t a n d g r e a t n e s s . be m a d e on the ground on w h i c h no other dead body has b e e n

cremated presently.

The lord said : 14-15. T h e pyre should be made of woods of sandal,

2. O Tārksya, l i s t e n . I shall d e s c r i b e t h e r e g i o n of Tama. Tulasi, and Palāśa. .When the organs lose their functioning

All t h e s i x t e e n w o r l d s a r e very e x t e n s i v e . power, consciousness is b e n u m b e d and the messengers of Y a m a

are near at hand, the breath leaves the body. T h e departed
3. The distance between the Earth and Tama's r e g i o n i s
s o u l a t t a i n s d i v i n e v i s i o n a n d c a n see t h e u n i v e r s e a t a g l a n c e .
more than a million and thirtytwo thousand kilometers.
4. O bird, after enjoying the fruits of his merits and 16-17. H e o b s e r v e s t h e dreadful form o f Y a m a e v e n w h e n
d e m e r i t s i n t h e world, a m a n falls sick d u e t o t h e effect o f s o m e he is on the verge of death. He sees Y a m a ' s s e r v a n t s b e a t i n g

previous action. the wicked with the cane. H e sees the attendants of Visnu
cheering the good.
5. T h i s sickness i s d u e t o a c h a n c e c a u s e . D e a t h o c c u r s
to a man in accordance with his actions taking their own 18-19. The path of Yamaloka is hard t o pass. The
definite course. s i n n e r s traverse t h e p a t h i n discomfort. Y a m a a s s u m e s a form

6. T h e i n d i v i d u a l casts off h i s b o d y a n d dies d u e t o t h e o f b o d y w i t h four a r m s , h o l d i n g c o n c h , d i s c u s , b o w and mace.

effects o f h i s actions. His dead body must be kept on the He treats the pious with amity and a c c o r d a n d chastises t h e

g r o u n d after p u r i f y i n g i t with cowdung. sinful w i t h t h e r o d o f i r o n .

7. G i n g e l l y s e e d s a n d Kuśa grass m u s t be scattered. A 20-24. H e t h u n d e r s like c l o u d s 1 a t t h e t i m e o f d i s s o l u t i o n .

piece of gold is placed in the m o u t h of the dead m a n . Tulasi H e l o o k s a s dreadful a n d dark a s a m o u n t o f c o l l y r i u m . He is
l e a v e s a n d t h e Śālagrāma rock are p l a c e d n e a r it. s e a t e d o n a buffalo 2 . He c a n be easily propitiated or appeased

8. Sāmasūktas a r e r e c i t e d n e a r h i m . This is conducive b y t h e d e v o t e e . H i s b o d y s h i n e s a s t h e lustre o f l i g h t n i n g . It is

to his salvation. R o d s o r p i e c e s o f g o l d are t o b e placed for as l o n g as the three Yojanas in dimension. He is terrible to look

t h e benefit o f t h e d e a d m a n i n h i s v i t a l opertures. at, wields an iron-rod a n d noose in his hands. His bodily
a p p e a r a n c e a n d e y e s a r e dreadful t o t h e sinners.
9. One piece in the mouth, o n e i n e a c h o f t h e nostrils,
e y e s a n d ears are t o b e p l a c e d i n this o r d e r o f e n u m e r a t i o n .
10. O n e piece in the operture of the genitals and one 1. The c l o u d S a m v a r t a or S a m v a r t a k a or the rest are e x t r e m e l y dark

p i e c e in the rectum. Tulasi l e a v e s a r e p l a c e d i n b o t h t h e h a n d s as thev are thick with water at the dissolution of the universe.
2. A popular mantra w h e r e b y Y a m a is i n v o k e d in a rite h a s reference
and t h e neck.
to M a h i s a (buffalo) as his vehicle.
11. The dead body is to be covered with two clothes. Mahisastha Yamāgaccha
Saffron and raw rice grains are strewn. It is then decorated dandahasta mahābala /

with flower garlands. T h e body is to be taken out through the raksa tvam daksina-dvārarh
V a i v a s v a t a n a m o s t u te //
back doorway.
Mahisa-Vāhana is an oft-occurring epithet of Yama.
 5
808
^Yv«*Y
Garuda Purāna
11.15.45 809

b o t h — t h e earth and the presiding deity. The doorway pinda

1 should be given addressing the departed soul as pāntha
T h e soul i n h u m a n b o d y i s o f t h e s i z e o f a t h u m b . When
(passenger).
it is dragged out of the body by the messengers of Yama, it
34. T h e gift o f this p i n d a p l e a s e s the household deities
cries p a i n f u l l y l o o k i n g w i s t f u l l y at his erstwhile home. The
t h a t a b i d e a t t h e d o o r . I n t h e c o u r t y a r d lives t h e K h e c a r a . A
disgustful b o d y w i t h o u t life and breath becomes untouchable
p i n d a s h o u l d b e g i v e n i n his n a m e .
s u d d e n l y , s m e l l s foul a n d is d i s l i k e d by all.
35. A t t h e resting p l a c e , h e should offer a p i n d a t o t h e
T h e b o d y suffers i n t h r e e ways : Either it is e a t e n by
Bhūta categorized as D e v a . This p i n d a is, therefore, c a l l e d
w o r m s o r t r a n s f o r m e d t o feces o r r e d u c e d t o a s h e s .
bhūta. T h e gift o f t h i s p i n d a t o t h e B h ū t a makes him genial to
25-29. O Garuda, Body is liable to d e s t r u c t i o n in an
the dead.
instant. H o w c a n a m a n b o a s t of it ?
36. Piśācas, R ā k s a s a s , Y a k s a s a n d t h e rest p r e s e r v e t h e
T h e purpose of wealth is charity, that of s p e e c h is truth,
s a n c t i t y o f t h e b o d y w h i c h i s sacrificed i n t h e f i r e .
t h a t of life is f a m e a n d s p i r i t u a l i t y , that of b o d y is b e n e v o l e n c e .
I n this w a y , o n e can gain something substantial out of the 37. W h e n t h e P i n d a i s offered b y the side of the pyre,

things unsubstantial. t h e d e a d is designated as preta. But, O Garuda, instead of

W h e n the departed soul is being carried away, the c a l l i n g h i m preta, s o m e c a l l h i m S ā d h a k a .

messengers chastise h i m in the way. T h e y describe the dreadful 38. But, generally, he is called preta. Henceforth, the

fate t h a t a w a i t s h i m i n h e l l . offerings are m a d e t o h i m i n t h e n a m e o f p r e t a .

They tell h i m thus : ' * 0 wicked soul, walk quickly. 39. B y gifting a w a y t h e f i v e p i n d a s , the body achieves
Y o u a r e b e i n g t a k e n t o hell. W e carry y o u t o Kumbhipāka2 a n d s a n c t i t y a n d f i t n e s s t o b e sacrificed i n t h e f i r e . O t h e r w i s e , t h e
k i n d r e d hells. M a k e h a s t e a n d d o n o t d e l a y . " presiding deities, as stated above, cause large-scale destruction.
Thus hearing the words of messengers and the lamenta­ 40. T h r e e p i n d a s are necessary : (1) one at the time
t i o n s o f his r e l a t i v e s h e cries aloud and is carried by Y a m a ' s of death, ( 2 ) another in the half-way from t h e p l a c e o f d e a t h
messengers. to the cremation ground a n d still a n o t h e r by t h e side o f t h e
30-31. T h e son should perform Śrāddha at the appro­ pyre.
priate place. He should offer six p i n d a s , on the d a y of death 41. T h e p i n d a s are associated i n t h e i r serial o r d e r w i t h
in the serial order : ( 1 ) at the place where the person breathes t h e i r p r e s i d i n g d e i t i e s , viz., B r a h m a , V i s n u , a n d t h e m e s s e n g e r s
h i s last ( 2 ) at the door-way, ( 3 ) at the courtyard, ( 4 ) at of Yama.
t h e resting p l a c e , ( 5 ) b y t h e p y r e and ( 6 ) at the collection 42. W h e n t h e third p i n d a i s offered, the dead body is
of bones. relieved of impurity. The son or the nearest relative should
O G a r u d a , I shall n o w tell y o u t h e p u r p o s e why t h e six set fire to the pyre.
p i n d a s are offered t o t h e d e a d . 43. He should cleanse, besmear, dig up, extract the p l a c e
32-33. T h e p i n d a t h a t i s offered t o t h e d e a d a t t h e p l a c e o f a l t a r a n d after s p r i n k l i n g the same with water, he should
of death pleases the household deities. This pinda satiates a r r a n g e sticks i n t h e p r e s c r i b e d w a y a n d l i g h t t h e f i r e .
44-45. After worshipping the deity Kravyāda1 with
1. Angus thamātrah purusah This śruti citation recurs} in treatises on
/ l o w e r s a n d rice h e s h o u l d recite the following formula : "O
philosophy a n d is corroborated by the s t a t e m e n t of the Mahābhārata when
T ravyāda, the originator of beings, the source of the universe,
Yama is said to have forcibly dragged the thumb-sized soul o u t of the body
of Satyavān.
A ń g u s t h a m ā t r a m purusarh niścakarsa balād Y a m a h 11 1 Kravyāda—a messenger of Y a m a , so called because he eats raw
2. Kumbhīpāka—a h e l l . The cruel folk who k i l l a n i m a l s a n d b i r d s for flesh.
food a r e r o a s t e d in K u m b h i fire. F o r d e t a i l s s e e Devi Bhāgavata, Skandha 8
810 Garuda Purāna 11.15.71 811

t h o u art t h e o r i g i n a t o r , s a v i o u r a n d the d e s t r o y e r o f t h e p e o p l e . 57. O lord of birds, s o m e sprinkle m i l k o v e r the pyre.

T a k e this dead person to h e a v e n . " T h u s w o r s h i p p i n g the deity H e s h o u l d n o t s h e d tears b u t offer l i b a t i o n s o f w a t e r t o t h e d e a d .
K r a v y ā d a , h e s h o u l d sacrifice t h e d e a d b o d y . 58. They should not weep. If they w e e p and spit
46. W h e n the body is half-burnt he should pour ghee p h l e g m t h e soul o f t h e d e a d p e r s o n i s c o m p e l l e d t o e a t t h a t .
i n t o t h e p y r e r e c i t i n g t h e f o r m u l a : Lomabhyah svāhā. 59. T h e son should perform t h e o b s e q u i a l rites a s his
47. Putting dead body on the pyre he should pour ghee m e a n s c a n afford. O G a r u d a , h e s h o u l d p o u r milk o r water by
over the pyre with the formula : Tamāya Antakāya Svāhā. t h e e a r t h e r n jar, i n favour of the deceased, over the sloping
48. A s i n g l e offering should be made to each of the roof or the courtyard.
deities—Mrtyu, Brahma, Jātavedas (fire) as well as in the 60. T h e soul o f t h e d e c e a s e d h e l d fast b y his p r e v i o u s
m o u t h o f t h e preta. T h e n he should light the fire from the a c t i o n s a n d terribly b e w i l d e r e d , desires for a n o t h e r b o d y . W h i l e
eastern direction. he is being taken to t h e a b o d e o f Y a m a b y his m e s s e n g e r s h e
49. He should recite the mantra (addressed to the casts a m o u r n f u l look at the cemetery and the courtyard of
dead); thou art born o f this f i r e ; ( a d d r e s s e d to the fire) : his house.
May he be born o f y o u a g a i n . M a y thou take him to 61-62. For ten days, without intermittence, the son
the world of heaven, please. should offer p i n d a in the pit and pour handful of water in
50. R e c i t i n g this m a n t r a he should pour ghee mixed favour o f t h e deceased. I f h e h a s n o son, his wife s h o u l d per­
with gingelly seeds. Thus, he should cremate the body as form the obsequial rites.
d i c t a t e d by t h e funeral c o d e (antyesti paddhati). 63. I f h e h a s n o wife, his disciple should perform the
51. He should weep aloud at t h i s j u n c t u r e . F o r this same. If no disciple, his b r o t h e r s h o u l d d o t h a t . T h e l i b a t i o n s
would assuredly give pleasure to the deceased. The rite of of pinda and water should be given either at the cremation
c r e m a t i o n i s f o l l o w e d b y t h e rite o f c o l l e c t i n g b o n e s . ground or at the place of pilgrimage.
52. T h e p r e t a - p i n d a forestalls t h e p a i n d u e t o c r e m a t i o n . 64. W h a t e v e r t h e d e s c e n d e n t o f f e r s — b o i l e d rice, barley-
T h e Bhūtas ( w h o share the pinda with the d e c e a s e d ) allow the m e a l , v e g e t a b l e s , fruits, etc.—-on t h e d a y o f d e a t h , h e s h o u l d
p r e t a t o w a i t till h e r e c e i v e s t h e p i n d a from his r e l a t i v e s . partake of the s a m e on successive days.
53. After t h e c o r p s e i s c r e m a t e d , t h e sons o r t h e d e s c e n - 65. T h e son or the descendent offers P i n d a for ten
dents should bathe in dress. They should offer l i b a t i o n s o f days consecutively. T h e pinda is divided every d a y i n t o four
water mixed with gingelly seeds b y his personal n a m e or by parts, O lord of birds.
t h e a p p e l l a t i o n o f his l i n e a g e . 66. T w o parts o f t h e p i n d a go to the building of new
b o d y . T h e third part g o e s to the messengers of Yama. The
54. T h e people of the town who have a s s e m b l e d for
fourth h e p a r t a k e s o f himself.
morning should applaud the dead by reciting the formula
67. Within three days and nights the soul assurrfes a
Visnu, Visnu. T h e y s h o u l d a c c o m p a n y the r e l a t i v e s b a c k to t h e
n e w b o d y . O n t h e t e n t h d a y t h e e m b o d i e d soul l o n g s for food.
h o u s e ( a s a t o k e n o f s y m p a t h y for t h e r e l a t i v e s ) .
68. N o p r o c e d u r e , n o m a n t r a a n d n o rites are prescrib­
55-56. At the southern part of the house he should put
e d . H e s h o u l d offer gifts t o the deceased just b y his p e r s o n a l
cow-dung and the w h i t e mustard. H e s h o u l d set u p a n i c o n o f
n a m e o r b y t h e a p p e l l a t i o n o f his l i n e a g e .
V a r u n a in the house, eat the leaves of the N i m b a 1 a n d partake
69-71. O bird, when the dead body is cremated, the
of the ghee.
s o u l that has g o n e out of the body takes a new body.1 With

1. Nimba—a tree w i t h bitter fruits. 1. A p o p u l a r i d e a c o n t a i n e d in the B h a g a v a d gītā, I I . 22

812 Garuda Purāna
11.15.94
813
the pinda o f the f i r s t d a y his head comes into being; with t h e
p i n d a o f t h e s e c o n d d a y his n e c k a n d shoulders; with that on Śailāgama, Kraunca, Krūrapura, Vicitrabhavana, Bahvāpada,
t h e third d a y his h e a r t ; with t h a t o n t h e fourth d a y his b a c k ; Duhkhada, Nānākrandapura, Sutaptabhavana, Raudra,
with that on the fifth day his navel; w i t h those on the sixth Payovarsana, Śītādhya a n d Bahubhīti. Yama's city heads the
a n d s e v e n t h d a y s his w a i s t a n d p r i v a t e p a r t s ; with that on the list.
eighth his thighs; w i t h that o n t h e n i n t h his palate and feet;
84. On the thirteenth day seized by the servants o f
with that on the tenth a feeling of h u n g e r c o m e s into being.
Y a m a , a n d all alone, the departed soul traverses t h e p a t h like
72. H a v i n g assumed a new body tormented by hunger
a monkey led b y t h e j u g g l e r .
he stands at the threshold of his house. T h e tenth day p i n d a
85-86. As he goes along the path, he cries aloud repeat­
s h o u l d b e a c c o m p a n i e d w i t h t h e offering o f flesh.
i n g : "O my son, O my son, I am undone, alas, I am undone.
73. T h e soul of the deceased w h e n he had assumed a
I did not act well." He laments, crying over a n d over again :
new b o d y feels e x t r e m e l y h u n g r y . H i s h u n g e r i s n o t a p p e a s e d
H u m a n b o d y i s rare t o g e t . I g o t i t b y m y a c c u m u l a t e d merit.
i f a n offering w i t h o u t f l e s h i s m a d e t o h i m .
74-75. O n t h e e l e v e n t h d a y a n d t h e twelfth, t h e soul o f 87-88. I e a r n e d sufficient wealth but gave nothing to
t h e poor. Alas ! that wealth has g o n e to others (in spite of
t h e d e a d eats t o his f i l l . W h i l e offering gifts o f l a m p , food,
hoarding it). Thus he speaks in the choked voice. He is
water etc. to the male or the female d e c e a s e d one should mutter
severely tortured by the servants of Y a m a while he remembers
t h e n a m e preta. Whatever i s offered to the deceased, should
h i s past.
b e d o n e b y t h e n a m e p r e t a , for, doing so gives delight to t h e
deceased. 89. N o n e gives h i m pleasure or pain. This is wrong to
76. On the thirteenth day, the soul of the dead is taken presume that pleasures or pains are caused by others. The

to the H i g h Way. N o w , he assumes a body born of the pinda s o u l suffers for a l l t h a t h e performs i n h i s life. O soul, now
suffer t h e c o n s e q u e n c e s o f y o u r p a s t a c t i v i t i e s .
a n d feels h u n g r y b y d a y a n d n i g h t .
77. T h e sinners travel by the path of extreme cold and 90. [ H e laments : ] I neither gave gifts to the needy
h e a t — t h e p a t h w h i c h i s b e s e t w i t h n a i l s , infested w i t h d e m o n s nor poured oblations into the fire. I neither practised p e n a n c e
and spread over with fire. H u n g e r a n d thirst a w a i t t h e sinner in the caves of the Himalayas nor bathed in the Ganges. O
but the good escape torments. s o u l , n o w suffer t h e c o u s e q u e n c e s o f y o u r a c t i v i t i e s .
78. In the path beset with trees, with their leaves as 91. I n e i t h e r g a v e r e g u l a r gifts nor m a d e a n y pastures
s h a r p a s swords, s u c h tortures a r e usual. H e suffers f r o m h u n g e r n o r offered s a c r e d b o o k s : t h e V e d a s and the Dharmaśāstras
a n d thirst, t o r t u r e d b y t h e m e s s e n g e r s o f Y a m a . to the learned Brahmins in charity nor heard the Purānas.
79. T h e d e p a r t e d s o u l t r a v e r s e s t w o h u n d r e d a n d forty- N o w , O s o u l , suffer for y o u r a c t i v i t i e s .
seven Yojanas in twentyfour hours. 92. I did not construct a tank for satiating thirsty
80. He is bound by the noose of Yama. He weeps as people, beasts or birds. I did not make a pasture for t h e
h e l e a v e s t h e h o u s e for t h e c i t y o f Y a m a . c a t t l e t o g r a z e . N o w , O soul, suffer for y o u r a c t i v i t i e s .
81. T h e d e p a r t e d soul g o e s to the city of Y a m a which
93. I neither enjoyed the pleasures of my husband's
t h e p i o u s souls f i n d c o m f o r t a b l e and where the sinners feel
c o m p a n y , nor did I enter the pyre of my husband. N o r did
distressed.
I observe the v o w of charity after his death. O soul, now
82-83. I n h i s u p w a r d j o u r n e y h e passes o v e r t h e best o f
suffer for y o u r a c t i v i t i e s .
cities viz, Y ā m y a , Sauripura, Nagendrabhavana, Gandhaiva,
94. I did not reduce my body by keeping monthly fasts
or C ā n d r ā y a n a v o w or observances o f like n a t u r e . I derived
814 Garuda Purāna 11.16.24 815

w o m a n h o o d — t h e cause of multiple sorrows, from unholy 10. H e r e , o n t h e earth, w h a t e v e r is g i v e n b y his sons

a c t i v i t i e s o f m y former life. every month, rice-ball, etc., due t o affection o r kindness, h e
95. O bird, y o u think attentively on w h a t I h a v e said eats t h e s a m e a n d t h e n h e g o e s t o S a u r i p u r a .
a b o u t the l a m e n t a t i o n s o f m e n a n d w o m e n for their acts o f 11. K i n g J a ń g a m a rules i n t h a t c i t y w h o c a n a s s u m e a n y
o m i s s i o n a n d c o m m i s s i o n d o n e i n t h e i r p r e v i o u s life. s h a p e a t will. H e i s frightened b y his looks. H e feels the u r g e
of taking rest.
12-13. W h a t e v e r is offered to h i m in t h e three fortnights
together with the oblations o f w a t e r h e e a t s a n d drinks. He
passes o v e r t h a t c i t y a n d r e a c h e s t h e beautiful town Nagendra
CHAPTER SIXTEEN
b y n a m e . H e h a s t o travel d a y a n d n i g h t for two m o n t h s for
Life after Death r e a c h i n g t h a t c i t y . H e passes o v e r dreadful forests i n t h e w a y
a n d cries a l o u d .
The lord said :
14-15. He is beaten by the cruel and merciless
1-2. O lord of birds, w h e n t h e departed soul laments messengers of Y a m a and weeps over and over again. H a v i n g
thus, h e cries b e i n g struck b y Y a m a ' s s e r v a n t s who drag him e a t e n t h e rice-balls a n d d r u n k t h e l i b a t i o n o f w a t e r offered b y
for s e v e n t e e n d a y s i n t h e firmament. On the eighteenth day the relatives in the second month, he m o v e s further. He is
he reaches the city of Y a m a . tied with the noose and dragged by the messengers of Y a m a .
3. In t h a t beautiful c i t y there a b i d e s a g r o u p of d e p a r t ­ 16. H e r e a c h e s G a n d h a r v a n a g a r a (or G a n d h a - m ā d a n a )
ed souls. T h e river Puspabhadrā flows t h e r e a n d a b i g fig tree i n t h e third m o n t h . H e r e , h e eats t h e q u a r t e r l y rice-ball offered
grows up there. b y t h e r e l a t i o n s . T h e n h e m o v e s further.
4-6. T h e r e i n t h a t city, t h e servants of Y a m a bid him 17. H e r e a c h e s t h e c i t y Ś a i l ā g a m a i n t h e fourth m o n t h .
t a k e rest. I n utter distress h e r e m e m b e r s p l e a s u r e s he enjoyed T h e s t o n e s r a i n u p o n h i m c o n t i n u o u s l y , O lord.
i n the c o m p a n y o f his wife and sons. T h i r s t y a n d distressed 18. T h e r e h e e a t s t h e fourth m o n t h l y o b l a t i o n a n d feels
h e w e e p s bitterly a n d l a m e n t s o v e r the erstwhile comforts of satisfied.
his w e a l t h , wife, h o u s e , sons, servants, friends a n d comforts o f
19. In the fifth month, he goes to Krūrapura. There he
life. H e i s e x t r e m e l y distressed with hunger. As he laments
eats t h e r i c e b a l l offered b y h i s relatives. In the sixth m o n t h
t h e servants o f Y a m a s p e a k t o h i m . he reaches the Krauñcapura.
The servants of Yama said : 20. T h e r e h e feeds upon the rice-ball offered by his
7. W h e r e is y o u r w e a l t h ? W h e r e are y o u r sons ? W h e r e r e l a t i v e s in the s i x t h m o n t h . He takes rest for a w h i l e b u t all
is y o u r wife ? W h e r e are y o u in this w r e t c h e d state ? N o w the t i m e h e r e m a i n s f r i g h t e n e d a n d d i s t r e s s e d .
suffer for y o u r p a s t e v i l a c t i o n s a n d g o b y this a n c i e n t p a t h . 2 1 . H e passes o v e r t h a t t o w n b e i n g struck a n d d r a g g e d
8. O t r a v e l l e r i n this foreign world, do y o u not know by the messengers of Y a m a . He reaches Citranagara w h e r e
t h e p o w e r o f Y a m a w h o i s t h e lord o f u s a l l — h i s messengers. rules K i n g V i c i t r a .

A s s u r e d l y , y o u h a v e t o travel o v e r t h a t p a t h w h e r e t h e r e is no 22-23. He is the younger brother of Y a m a . There he

p r o v i s i o n for b a r t e r in v i r t u e or v i c e . eats the sixth m o n t h l y rice-ball but is not satiated fully. Then

9. O bird, h e a r attentively what the messengers of h e m o v e s f u r t h e r ; h e suffers a g a i n a n d a g a i n for w a n t o f f o o d .

24. " D o my sons, brothers, parents or relatives exist
Y a m a s p e a k t o the d e p a r t e d soul. T h e y strike him with the
w h o m a y take me out of the ocean o f distress w h e r e i n I h a v e
rod o f iron.
fallen."
 11.16.53 817
816 Garuda Purāna
41. After e a t i n g t h e t e n t h m o n t h l y rice-ball i n Raudra­
25-28. He laments in the way and is warned by the pura he goes to Payovarsana where the clouds rain heavily and
messengers of Yama. He then, reaches the Vaitaranī1 that c a u s e distress t o t h e d e p a r t e d .
flows over hundred Yojanas. It is full of pus a n d blood, 42. T h e n suffering from heat and thirst h e partakes of
abounds in fish and vultures. Here the fishermen approach t h e e l e v e n t h - m o n t h l y m e a l gifted b y h i s r e l a t i v e s .
h i m s a y i n g , ' ' O traveller, g i v e u s liberal f e e ; w e shall r o w y o u
43. A little before a year has passed or at the e n d of
across the r i v e r . "
eleven a n d a half m o u t h he reaches a Śītapura—city of extreme
I f h e h a s gifted t h e V a i t a r a n ī c o w h e i s r o w e d across the
c o l d a n d distress.
river. T h e gift o f a c o w a t t h e t i m e o f d e a t h i s c a l l e d V a i t a r a n ī
44. Tormented by cold and hunger he looks in all
w h i c h g i v e s relief t o t h e d e p a r t e d soul.
d i r e c t i o n s a n d speeks : "I wish I h a d a relative who would
29. T h e gift o f V a i t a r a n ī c o w d e s t r o y s h i s sins a n d takes
have removed my distress."
h i m to the region of Visnu. O best o f birds, if the Vaitaranī
c o w i s n o t gifted, t h e d e p a r t e d soul i s d r o w n e d i n t h a t s t r e a m . 45. T h e a t t e n d a n t s o f Y a m a speak t o h i m t h u s : " W h e r e
is thy holy merit that it m a y give relief to t h e e . " On hearing
30. W h e n a p e r s o n is in good h e a l t h he should gift a
their w o r d s h e cries : ' O m y fate.'
c o w to a l e a r n e d person.
31-32. W h i l e d r o w n i n g he r e p r o a c h e s h i m s e l f : T gave 46. F a t e i s n o t h i n g b u t a result o f a c c u m u l a t e d merit or
n o food t o a b r a h m i n t r a v e l l e r n o r p o u r e d o b l a t i o n s in the fire sin. T d i d n o g o o d a c t s , h e n c e this trouble'—pondering over
n o r p e r f o r m e d Japa n o r u n d e r t o o k b a t h nor p r a y e d to t h e g o d s . t h e m a t t e r thus, h e takes u p c o u r a g e for t h e t i m e b e i n g .
N o w , l e t me suffer for t h e acts I d i d in my life. 47. A t t h e d i s t a n c e o f forty four Y o j a n a s from Ś ī t a p u r a ,
33. The messengers of Y a m a strike him again. He t h e r e i s a beautiful c i t y o f D h a r m a r ā j a ( Y a m a ) where live the
r e p e a t s those w o r d s b u t i n s i l e n c e this t i m e . celestial musicians and the h e a v e n l y nymphs.
34. H e eats the sixth m o n t h l y offering made by the 48. T h e r e live e i g h t y f o u r lacs o f p e o p l e in human and
relatives a n d p r o c e e d s further. O Garuda, t h e gift of food to d i v i n e forms. The guards are p u t a t t h e t h i r t e e n g a t e s o f t h e
t h e p i o u s b r a h m i n s g i v e s relief t o t h e d o n o r i n distress. city.
35. O bird, t h e d e p a r t e d soul covers two hundred and
49-52. T h e r e abide honourable and respectable Śravanas,
forty s e v e n Y o j a n a s e v e r y d a y . Thereafter he is completely
the sons of B r a h m a w h o know a n d report to Citragupta what­
exhausted.
ever g o o d or bad actions are performed by the mortals.
36. In the seventh m o n t h he reaches the city Bahvāpada.
T h e Śravanas are eight in number. They move about in
H e eats t h e rice-ball offered b y his r e l a t i v e s .
heaven, hell and on earth. T h e y can see and h e a r from afar.
37. In the eighth m o n t h he reaches Nānākrandapura.
T h e i r w o m e n are k n o w n a s Śravanīs w h o are identifiable by
T h e r e h e sees p e o p l e c r y i n g b i t t e r l y a l o u d .
their i n d i v i d u a l n a m e s . They are the presiding deities of
38. H i m s e l f i n u t t e r distress, h e cries i n pain. He eats
m o r t a l s a n d h a v e full k n o w l e d g e o f their a c t i v i t i e s .
t h e e i g h t h - m o n t h l y rice-ball a n d feels c o m f o r t a b l e .
53. A mortal should worship them with v o w s , gifts a n d
39. H e , then, l e a v e s for T a p t a p u r a . H a v i n g reached
prayers. T h e y b e c o m e cordial t o him and cause death in an
Taptapura in the ninth month h e eats t h e rice-ball a n d t h e
easy manner.
Śrāddha w h i c h his s o n or r e l a t i v e s h a v e gifted in h i s favour.
40. I n the tenth month he reaches Raudrapura. He
e a t s w h a t e v e r his s o n o r r e l a t i v e s g i v e i n his f a v o u r .

1. Vaitaranī : N a m e o f a r i v e r in hell.
818 Garuda Purāna 11.17.24 819

CHAPTER SEVENTEEN T h e y possess lustrous, w i d e e y e s . A t t h e b e h e s t o f B r a h m a ,

t h e y carry all t i d i n g s o f M a n ' s a c t i v i t i e s w h e t h e r good or bad
Glory of Sravanas
t o t h e ears o f B r a h m a .

Garuda said : 15. T h e y c a n h e a r from afar a n d s e e far-off t h i n g s . O

bird, t h e y are, therefore, c a l l e d Sravanas.
1-2. O lord, I w a n t to know about the parentage of 16. T h e y roam about in the firmament a n d w a t c h t h e
Sravanas. H o w a r e t h e y s t a t i o n e d i n t h e c i t y o f Y a m a ? How activities of the people which they reveal to Y a m a at the t i m e
do they know about the activities of mortals ? How do they of their death.
hear w h a t the people talk a b o u t among themselves ? From 17. T h e y also declare on the fitness of the departed soul
w h a t source is that k n o w l e d g e derived by t h e m ? for a p a r t i c u l a r g o a l , d u e to his a c t i v i t i e s .
3. O lord, w h e r e d o t h e y e a t ? Favour me with your 18. T h e r e are four paths in man's life, viz, p a t h s o f
answers t o m y queries. On hearing the words of the king of D h a r m a , Artha, K a m a and M o k s a . O son of Vinatā,2 a man
birds, t h e lord s p o k e . c a n g o b y a n y o n e o f t h e s e p a t h s , s u p e r i o r o r inferior.
19. O n e w h o b e s t o w s riches g o e s b y a c e l e s t i a l c a r . O n e
The lord said : w h o fulfils w i s h e s rides t h e horse. One who desires liberation
4. N o w hear, w h a t I a m g o i n g t o s p e a k about Sravanas travels by swan-vehicles.
is b o t h truthful and pleasant. I s h a l l tell you about the 20. A sinful p e r s o n w a l k s bare-footed on r o w s of s w o r d -
activities of Sravanas. edged leaves. He is struck w i t h s t o n e s , pierced with thorns
5. W h e n the entire world of moveables and immoveables and bound by nooses.
became o n e uniform whole and I, the lord of beings, was 21-22. He who in the world of mortals propitiates
reposing in sleep in the milky o c e a n . Sravanas, offering t h e m w a t e r from a j a r a n d food c o o k e d in

6-7. T h e self-born Brahma seated in my navel-lotus a vessel, w o r s h i p s Sravanas a n d m e .

p r a c t i s e d p e n a n c e for m a n y y e a r s . The universe consisting of O lord of birds, I s h a l l g r a n t h i m t h a t p o s i t i o n w h i c h is

fourfold c r e a t i o n w a s r e d u c e d t o a single e n t i t y — t h e universe inaccessible even to the immortals.

which is created by Brahma, preserved by Visnu and annihi­ 23. With devotion he should feed eleven Brāhmanas

lated by Rudra. w h o a r e p i o u s a n d virtuous and the twelfth t o g e t h e r w i t h his

wife, j u s t for m y p r o p i t i a t i o n .
8. Brahma created the all-pervading wind. He created
24. M e n should worship Sravanas together with the
t h e refulgent sun. H e c r e a t e d Y a m a a l o n g w i t h C i t r a g u p t a .
gods. B y d o i n g so, t h e y who seek for pleasure can get to
9. He created the universe afterwards, and practised heaven. By worshipping Sravanas they propitiate me, Citra­
p e n a n c e for m a n y y e a r s , s i t t i n g i n t h e n a v e l - l o t u s o f V i s n u . gupta and Yama.
10-11. He created the universe and assigned duties. T h e
gods were anxious to know w h a t time the creator created the
u n i v e r s e , h o w R u d r a , V i s n u a n d D h a r m a r u l e d o v e r t h e earth.
1. Another tradition ascribes 12 sons to Kaśyapa a n d his wife A d i t i
12. T h u s lost i n anxiety, the gods pondered over the
w h o are k n o w n as the twelve Adityas.
problem. T h e y discussed the matter with Brahma.
2. Vinatā—wife o f K a ś y a p a a n d d a u g h t e r o f D a k s a . Two sons Aruna

13-14. Brahma w h o was urged by the gods created and Garuda and a daughter Sumati were born to her. For details s e e
Purānic Encyclopaedia, under Garuda.
twelve sons1 by the c h e m i c a l process out of flowers and leaves.
820 Garuda Purāna 11.18.21 821

25-26. W i t h Śravanas p l e a s e d , t h e piotts people go to 9. The servants of Y a m a are s a t i a t e d b y t h e gift o f

Visnuloka. O best o f birds, w h o s o e v e r h e a r s a b o u t the glory water-jar.
of Śravanas, their origin and pious activities is n o t c o v e r e d up 10. By gifting b e d the deceased goes to heaven by the
b y sins. He enjoys pleasures o f this w o r l d and attains glory aerial car. T h e gift o f b e d c a n b e m a d e o n a n y d a y o r o n t h e
hereafter. t w e l f t h d a y from d e a t h .
11. On the 13th d a y he should g i v e precious articles of
different v a r i e t i e s i n favour o f t h e d e c e a s e d o r t h e p e r s o n h i m ­
self, w h e n a l i v e , s h o u l d gift t h e s e a r t i c l e s for himself.
12-13. O Garuda, by the merit accruing from these
gifts he g o e s comfortably on that path. O lord o f birds, t h e r e
prevails a uniform law for all : the higher, lower and the
CHAPTER EIGHTEEN
middling c l a s s e s . O bird, y o u s h o u l d k n o w t h a t a p e r s o n reaps
Life after Death t h e fruits, s o u r o r s w e e t , i n p r o p o r t i o n t o t h e n a t u r e a n d e x t e n t
of actions done by him.
The lord said :
14. W h a t e v e r gifts h e o r his r e l a t i v e s m a k e i n his favour
1-2. On hearing the words of Śravanas and thinking
stand in g o o d stead while he is on journey to the world of
a b o u t the problem for a w h i l e , Citragupta informs a b o u t all
Yama.
those actions pious or impious performed by the people. He
repeats them also to the person concerned. Garuda said :
3. Whatever action a person undertakes, by word of
15. O lord, w h y s h o u l d they give padas and of w h a t
mouth, body or mind, whether good or bad, he reaps the
nature. W h o s h a l l r e c e i v e t h e gifts ? O god o f g o d s , let m e
fruits thereof.
k n o w t h e facts.
4. O lord, thus I h a v e told you about the path w h i c h
the departed soul has to traverse. I h a v e also told you about The lord said :
t h e p l a c e s o f rest for t h e d e p a r t e d soul. 16. An u m b r e l l a , s h o e s , c l o t h e s , a ring, a water-jar, a
5. I f food i s gifted i n h i s favour he travels in comfort c h a i r or s t o o l a n d a v e s s e l — t h e s e s e v e n a r e c a l l e d padas.
on the High Way. To illuminate the path, an earthen lamp
17. T h e r e i s a terrible h e a t i n t h e way which scorches
should be kindled, put in the appropriate place and kept
the departed soul. By the gift of umbrella, the deceased
burning by day and night.
r e c e i v e s s h e l t e r o f s h a d e a n d feels c o m f o r t a b l e .
6. The path, though dark, dreadful, dog-infested and
18. B y t h e gift of shoes the deceased passes over the
void of resting-place, b e c o m e s luminous a n d p l e a s a n t for t h o s e
s w o r d - e d g e d forest, m o u n t e d o n t h e h o r s e .
w h o h a v e gifted a n earthen l a m p .
7. If an e a r t h e n jar is gifted on the fourteenth d a y or 19. By t h e gift of a s e a t (āfana) to a Brahmin, the de­
the m o n t h of Kārttika, it gives comfort to the deceased. N o w , ceased o b t a i n s tasty m e a l s i n t h e interval of time while he

I shall tell y o u i n brief a b o u t t h e p a t h o f Y a m a for t h e d e p a r t ­ walks over t h e p a t h at his leisure.

e d soul. 20. B y t h e gift o f a water-jar, h e g e t s e n o u g h water on.

8. He goes to the world of manes as a result of the t h e w a y w h i c h i s full o f h e a t , d e v o i d o f air a n d w a t e r .
merit accruing from the performance of Vrsotsarga. By the 21. A person, gifting a water-jar made of copper,
r i c e - b a l l offered o n t h e e l e v e n t h , h e a t t a i n s p h y s i c a l p u r i t y . receives, assuredly, t h e merit of constructing a thousand wells.
 822 Garuda Purāna II. 19.4 823

22. T h e messengers of Y a m a are dreadful to look at, 38. By such deeds of merit, gradually he reaches
dark and yellow is appearance. They are courteous too, if Sauripura. T h e n by the end of a year, he reaches the vicinity
p r o p i t i a t e d b y t h e gift o f c l o t h e s a n d o r n a m e n t s . W h e n satisfied o f dreadful Yamaloka.
they do not torment the deceased. 39. H e r e , h e g i v e s u p his dreadful b o d y , o f t h e m e a s u r e
23. They w i e l d terrible w e a p o n s , r u n h e r e a n d t h e r e . B y o f arm, which he derived w i t h i n t e n d a y s from t h e t e n p i n d a s
t h e gift o f a ring t h e y v a n i s h from t h e p r e s e n c e o f t h e d e c e a s e d . - gifted t o h i m by his descendants. His spirits droop at the
24. T h e pada is c o m p l e t e d by t h e gift of a vessel, a seat, s i g h t o f Y a m a a s t h e spirit o f P a r a ś u r ā m a a t t h e s i g h t o f R ā m a
r a w food, clarified b u t t e r a n d a s a c r e d t h r e a d . (Dāśarathi).
25. T i r e d a n d thirsty, t h e t r a v e l l e r feels comfortable if- 40. H e g i v e s u p h i s p r e v i o u s b o d y for the one derived
h e has gifted t h e buffalo's m i l k i n h i s life-time. f r o m his a c t i o n s . H e r e c e i v e s a n a i r y body of the size of a
Garuda said : t h u m b and reaches the sword-edged hell.
26. O lord, t h i n g s a r e gifted by t h e r e l a t i v e s at h o m e in 41. H e r e , h e walks o n s i n g l e foot b o u n d h e l p l e s s l y b y his
favour of the deceased. H o w do they reach the deceased and a c t i o n s as a c a t e r p i l l a r by r e e d s .
w h o receives t h e m ? 42. J u s t as a p e r s o n c a s t s off h i s o l d dress a n d p u t s on a
n e w o n e , s o t h e soul g i v e s u p his o l d b o d y a n d a s s u m e s a new
The lord said :
one.1
27. G o d V a r u n a r e c e i v e s t h o s e gifts a n d h a n d s t h e m o v e r
t o m e . I g i v e t h e m t o g o d B h ā s k a r a ( t h e s u n ) , from Bhāskara
the deceased person obtains them.
28. As a result of sinful a c t i v i t i e s w h e n no d e s c e n d a n t is
left on t h e e a r t h , t h e d e c e a s e d p e r s o n g o e s t o h e l l u n t i l his sin
is e x h a u s t e d . CHAPTER NINETEEN
29-33. After his t e r m has expired, the pious soul is
allowed by Y a m a , t h e lord o f e i g h t y f o u r l a c s o f hells, to h a v e Life after Death
a look a t hells a n d h e a r t h e cries o f pretas ( t h e d e p a r t e d s o u l s ) .
I n t h e m i d s t o f hells, t h e r e a r e 2 1 n o t o r i o u s h e l l s , v i z . T ā m i s r a , The lord said :
Lohaśańku, Mahāraurava, Śālmali, Raurava, Kudvala, Kālasūt- 1. A s s u m i n g an airy form derived from his previous
raka, P ū t i m r t t i k ā , S a u g a t ā , L o h a t o d a , S a v i s a , P r e t ā p a n a , M a h ā - a c t i o n s a n d suffering from h u n g e r h e m o v e s a l o n g w i t h Y a m a .
naraka, Kālola, Sajīvana, Mahāpatha, Avīci, A n d h a t ā m i s r a , 2. There is a town of Citragupta covering twenty
Kumbhīpāka, Asipatravana and Patana. yojanas. T h e r e the e m b o d i e d beings observe their virtue and
34. T h o s e w h o h a v e p a s s e d s e v e r a l y e a r s i n t h e dreadful sin all a r o u n d .
hell a n d h a v e n o d e s c e n d a n t s ( t o offer gifts) in t h e i r favour 3. I f h e h a d m a d e s u b s t a n t i a l gifts in his life-time he
become messengers of Yama. derives p l e a s u r e therefrom. From here Vaivasvata town of
35. Y a m a sends t h e m on errand a n d they share w i t h the Y a m a i s s i t u a t e d a t t h e d i s t a n c e o f twentyfoifr Y o j a n a s .
dead the food a n d drink w h i c h t h e i r r e l a t i v e s offer t h e m from 4. T h e residents o f V a i v a s v ā t a p u r a are satiated by the
time to time. gifts of iron, salt, c o t t o n a n d a vessel of g i n g e l l y seeds, offered
36-37. Being extremely hungry they seize the dead man's by the relatives of the deceased.
gifts o n t h e w a y a n d e a t t h e m . A rice-ball gifted a s food t o t h e
d e a d at t h e e n d of a m o n t h s a t i a t e s t h e m for a y e a r . 1. A p o p u l a r t h e m e o c c u r r i n g i n t h e Bhagavad gītā, I I . 2 2 .
 824 Garuda Purāna

H.20.8 825
5. The dead repair to Vaivasvata town and inform
Dharmadhvaja, the keeper at Yama's gate (about the gifts). acts. H e w h o performs h o l y deeds in human body acquires
Dharmadhvaja is always present at the gate of Y a m a .
supreme position.
6. D h a r m a d h v a j a i s p l e a s e d w i t h t h e gift o f s e v e n g r a i n s . 20. I f h e n e g l e c t s D h a r m a , h e c o m e s t o grief.
P r o p i t i a t e d b y that, h e t e l l s t h e d e a d a b o u t their virtues and 21. The soul o b t a i n s h u m a n b o d y after p a s s i n g t h r o u g h
sins.
series of births. O bird, in h u m a n body too, his birth as a
7. H o l y a n d p i o u s p e o p l e see Dharmarāja as a god of B r ā h m a n a i s a rare e v e n t . H e who observes vows natural to
n o b l e c o u n t e n a n c e , w h i l e t h e sinful a n d t h e w i c k e d s e e h i m a s
h i s c a s t e b e c o m e s i m m o r t a l after d e a t h b y t h e b l e s s i n g o f G o d .
a g o d of dreadful a n d terrible a s p e c t .
8. The d e c e a s e d p e r s o n i s terribly afraid a t his s i g h t a n d
l a m e n t s bitterly. T h o s e w h o h a v e offered gifts i n t h e i r life-time
s h o u l d e n t e r t a i n n o fear.
9. Y a m a m o v e s f r o m his seat a s s o o n a s h e sees a holy
CHAPTER TWENTY
man. H e thinks t h a t h e w i l l s u p e r s e d e h i m i n s t a t u s a n d reach
Brahmaloka.
Functions of the Departed Soul
10. V i r t u e c a n e a s i l y b e p r o c u r e d b y offering gifts. T h e
p a t h t o Y a m a ' s r e g i o n c a n e a s i l y b e traversed b y a c t s o f C h a r i t y . Garuda said-:
This H i g h W a y cannot be easily covered otherwise. O dear,
1. Having obtained a new body where does a preta
n o n e c a n r e a c h t h e c i t y o f Y a m a w i t h o u t d o i n g c h a r i t a b l e acts.
shelter ? R e l e a s e d from p r e t a h o o d , w h e r e d o e s h e g o t o live in?
11. That dreadful p a t h i s full o f terror-striking s e r v a n t s
2-3. Passing through torments in hells which number
of Y a m a . E a c h of the cities is guarded by a thousand of these
e i g h t y four l a c s a n d g u a r d e d b y Y a m a a n d his thousand atten­
servants.
dants how do the pretas get release and h o w do they r o a m
12. T h e messengers of Y a m a torture the sinner in ( h o t )
a b o u t in this m o r t a l w o r l d ?
w a t e r s a n d t a k e off his skin till he b e c o m e s a s k e l e t o n .
13. T h e d e c e a s e d for w h o m n o o b s e q u i a l rites h a v e been The lord said :
m a d e traverse t h e p a t h w i t h g r e a t difficulty. T h e y are l e d like 4. O k i n g of birds, hear. I shall tell you about the
animals b o u n d w i t h ropes. region w h e r e the pretas live. M e n attain pretahood by stealing
14-15. T h e person m a y b e c o m e a g o d , a m a r e , a m a n o f other man's riches, by indulging in sexual intercourse with
low species, or as Y a m a ordains he m a y attain salvation or be other m a n ' s wife or by d o i n g acts of treachery.
b o r n as a h u m a n b e i n g as a s o n to his father. 5. H a v i n g incurred sins, t h e y seek for redemption in
16. He obtains birth according to his activities. He -their progeny. Being b o d i l e s s as w e l l as suffering from h u n g e r
p a s s e s t h r o u g h a series of births in this w o r l d . a n d thirst t h e y r o a m a b o u t h e r e a n d t h e r e .
17. K n o w i n g that e v e n the highest happiness is non 6. E v e •>. t h e c a p t i v e s r e l e a s e d from p r i s o n a r e f r i g h t e n e d
eternal, he should perform acts of righteousness when he has a t t h e i r sight. T h e y seek for m e a n s t o kill t h e i r k i t h a n d k i n .
received a human body.
7. They bolt doors on their ancestors, put obstacles in
18. H u m a n body is either reduced to worms, ashes, or t h e w a y o f m a n e s . L i k e t h i e v e s , t h e y s n a t c h t h e m a n e ' s food in
feces. T h o u g h he carries a l a n t e r n in hand, he m a y fall in a t h e w a y before i t r e a c h e s t h e m .
dreadful hell full of darkness.
8. T h e y return h o m e , stay on the roof and watch the
19. H e c a n a c q u i r e h u m a n b o d y a s a result o f his pious activities o f t h e i r kins. T h e y c a u s e d i s e a s e a n d g r i e f t o t h e i r
relatives.
826 11.20.35 827
Garuda Purāna

22. If there is a sudden change in his nature or an

9-11. H a v i n g a s s u m e d t h e form o f t e r t i a n a n d such-like
e n m i t y w i t h h i s r e l a t i v e s o r a n u n e x p e c t e d c a l a m i t y , t h e suffer­
fevers t h e y c a u s e d i s e a s e s d u e t o cold o r w i n d like h e a d - a c h e o r
i n g i s d u e t o preta.
c h o l e r a . T h e y stay a t t h e p l a c e o f l e a v i n g s or refuse ( in the
23. I f a person loses faith i n r e l i g i o n o r if he loses the
company of other ghosts a n d p a r t a k e o f food a n d drink left
m e a n s o f his l i v e l i h o o d o r i f h e feels g r e e d y i n e x c e s s o r i f t h e r e
o v e r b y their r e l a t i v e s .
is a r e g u l a r quarrel at h o m e , t h a t suffering is d u e to preta.
12. I n this w a y , t h e s i n n i n g p r e t a s m o v e a b o u t freely.
24-25. I f h e slays his p a r e n t s or reproaches gods and
Garuda said :
Brahmins a n d i s f o u n d g u i l t y o f m u r d e r t h a t suffering i s d u e t o

13-14. H o w do the pretas b e h a v e a n d i n w h a t form ? preta.

H o w is it possible to know their attitude, since the pretas do 26. W h e n crops do not grow up, t h o u g h the rains are
n o t speak t o u s ? I f y o u a r e p l e a s e d t o d o m e a favour, y o u clear abundant; w h e n the expenditure goes up and i n c o m e is reduc­
off m y d o u b t s . O lord, I hear that in the Kali Age many e d ; w h e n q u a r r e l s rise i n gravity, t h a t suffering i s d u e t o p r e t a .
people b e c o m e ghosts. 27. W h e n , o n travel t o a f o r e i g n l a n d , h e i s d i s t r e s s e d b y
Garuda said : t h e o n r u s h of w i n d , O l o r d of birds, t h a t suffering is d u e to p r e t a .
28. W h e n he associates w i t h the people of low caste or
rsn/ when be performs disreputable acts or w h e n he is interested in
15. T h e g h o s t t o r m e n t s his family people through the
acts o f u n r i g h t e o u s n e s s , t h a t suffering i s d u e t o p r e t a .
enemy. W h i l e h e w a s i n h u m a n b o d y h e w a s affectionate t o his
29. W h e n the hoarded w e a l t h is destroyed by misfortune
people, n o w that he is dead he becomes hostile to them.
or w h e n t h e w o r k i n o p e r a t i o n bears n o fruit o r w h e n t h e r e i s
16. He w h o is devoted to Rudra, follows the path of
loss o f w e a l t h d u e t o u n d u e t a x a t i o n o r d u e t o f i r e o r theft, t h a t
r i g h t e o u s n e s s , p r o p i t i a t e s g o d s , s a t i a t e s guests, s p e a k s t r u t h a n d
suffering is d u e to p r e t a .
p l e a s a n t words, i s n o t t o r m e n t e d b y t h e pretas.
30. When a n i n c u r a b l e d i s e a s e sets in, o r w h e n c h i l d r e n
17. H e w h o d o e s n o t o b s e r v e rites, h a s n o faith in the
suffer from p a i n or w h e n wife suffers i m m e n s e l y , t h a t suffering
sanctity of the Vedas, h a t e s rjghteous acts and indulges in is d u e to preta.
falsehood, i s t o r m e n t e d b y the pretas. By doing unrighteous 31. W h e n o n e loses faith i n t h e V e d a s , S m r t i s , P u r ā n a s ,
acts, O G a r u d a , he b e c o m e s a p r e t a in this K a l i a g e . a n d D h a r m a ś ā s t r a s , t h a t suffering i s d u e t o p r e t a .
18. From the beginning o f S'atya yuga to the end of 32. When one abuses gods, gurus a n d Brahmins in their
Dvāpara, nobody b e c a m e a preta and n o b o d y suffered from presence or absence, that aberration of nature is d u e to preta.
preta. 33. This is d u e to preta and to no other course w h e n a
19-20. It is observed that of the m a n y children born of p e r s o n suffers f r o m loss o f l i v e l i h o o d o r b r e a k i n s o c i a l p o s i t i o n
o n e and the same mother, one is happy, one is addicted to or break in the continuity of lineage.
b a d habits, o n e i s blessed with progeny, o n e is tormented by 34. W h e n w o m e n suffer from a b o r t i o n or do not con­
pretas, o n e a b o u n d s i n w e a l t h , o n e g e t s s o n s w h o die young, c e i v e o r w h e n c h i l d r e n d i e a t a n e a r l y a g e t h a t suffering i s d u e
one is burdened with the offspring o f d a u g h t e r s , one is at to preta.
d a g g e r s - d r a w n w i t h his relatives. This all is d u e to the bad 35. W h e n h e d o e s n o t perform the annual śrāddha in
i n t e n t i o n s of t h e preta, O G a r u d a . s i n c e r i t y a n d has n o i n c l i n a t i o n e i t h e r — t h a t suffering is due to

21. A woman becomes barren in life or if she gives preta.

birth to children they die at an early age. T h e r e is a loss o f 36. When on pilgrimage he indulges in sexual inter­

wealth and cattle. T h e s e sufferings are c a u s e d b y p r e t a . c o u r s e o r n e g l e c t s his d u t i e s o r w h e n h e fails t o p r o s p e r though

828 Garuda Purina

h e has d o n e acts o f p i e t y — t h a t suffering i s d u e t o p r e t a .

3 7 . W h e n b o t h h u s b a n d a n d wife quarrel a t m e a l s , w h e n
there is a strong i n c l i n a t i o n to h a r m o t h e r s t h a t suffering is d u e
to preta.
3 8 . W h e n t r a d e d o e s n o t prosper t h o u g h h e has g o n e
a b r o a d w h e r e he lives in s e p a r a t i o n from w i f e , t h a t suffering is
d u e t o preta.
3 9 . W h e n h e lives i n foreign l a n d s o r w h e n he loses
p o s i t i o n a t h o m e , that suffering i s d u e t o p r e t a .
4 0 . W h e n h e i s i n i m i c a l t o his p e o p l e , r e g a r d s his s o n
a s his e n e m y , w h e n h e has n o interest i n h o m e a n d feels u n -
c o m f o r t a b l e there, t h a t suffering is d u e to preta.
4 1 . W h e n h e refuses t o o b e y his p a r e n t s a n d has n o
l o v e for his wife, is of cruel n a t u r e , is lost in his o w n affairs,
t h a t suffering is d u e to p r e t a
4 2 . I f t h e funeral rites are not p e r f o r m e d i n t h e p r e s -
c r i b e d w a y , t h e s o u l o f the d e c e a s e d ( i n r e b i r t h ) d e v i a t e s from
t h e r i g h t e o u s p a t h a n d falls i n t h e c o m p a n y o f t h e w i c k e d .
T h e n V r s o t s a r g a i s t h e o n l y rite t o r e d e e m h i m .
4 3 . O G a r u d a , a person b e c o m e s a g h o s t a n d u n d e r -
g o e s sufferings i f h e dies a n a c c i d e n t a l d e a t h o r i f his b o d y i s
not cremated properly.
4 4 . O best of birds, w h e n t h e d e s c e n d e n t k n o w s all this,
h e s h o u l d c o n d u c t t h o s e rites w h i c h m a y release t h e d e c e a s e d
from g h o s t h o o d . If he d o e s n o t p e r f o r m rites for t h e g h o s t he
h i m s e l f turns a g h o s t after d e a t h .
4 5 . T h e person whose house is haunted by a ghost does
n o t feel h a p p y o r c o m f o r t a b l e . H e loses f a i t h , p l e a s u r e , d e v o -
t i o n , d i s c r i m i n a t i o n as w e l l as w e a l t h .
4 6 . H i s l i n e a g e breaks either a t t h e third o r a t t h e f i f t h
generation. In each and every birth he lives a wretched, poor
a n d sinful life.
4 7 . T h e r e are p e o p l e w h o h a v e f i e r c e , d r e a d f u l , dis-
figured and ghostly appearance, w h o have no regard or honour
for their caste, p r o g e n y , parents, o r w o m a n f o l k , w h o p u t o n
fashions, g o a n u n p l e a s a n t w a y a n d talk l o o s e l y . Alas, i t i s
painful t o s e e t h e m suffer, u n d e r t h e force o f fate, from t h e
r e c o l l e c t i o n o f t h e i r past sinful d e e d s .