Garuda Puranam Sanskrit-English - Text PDF

THE GARUDA MAHAPURANAM
Sanskrit Text with English Translation & Notes
Vol.I c' [tl
English Translation by
M.N. Dutt
Text & Edited by

S. Jain
NEW BHARATIYA BOOK CORPORATION

DELHI (INDIA)
(ix)
Description of other forms of Visnu worship. Adoration of the five fundamental

principles of the universe. Worship of the divine discs (Sudarsanam). The mode of
worshipping the Hayagriva manifestation of Visnu. Mode of performing the rite of
Gayatri Nyasa. Description of the glories of Gayatri. The mode of worshipping the deities,
Durga, etc. Description of other form of Sun-worship. Mahesvara worship. Enumeration
of diverse incantation. Mantras (Nama Vidya) are made.
Description of investing a phallic emblem with sacred thread (Siva-pavitrarohanam).
Description of the rite of investing an image of Visnu with the holy thread
Visnu-pavitrarohanam) Contemplation of embodied and dis-embodied God.
Characteristic marks of Salagrama Stones, Adoration of the deity presiding over
homesteads (Vastu). Essential features of a divine temple or of a palace. Installations of
divine images. Discourse on Yoga and acts of piety. Discourses on charities and gift-
makings, etc. Regulations of PrayaScittas. Traits of conduct of men marked by the several
kinds of Nidhis. Story of Priyavrata and incidental description of the Seven Islands of
the precious are described.
Description of the sanctity of Gaya, and its early history. Description of different
rites to be performed at different places at Gaya and their merits. Ablutions in the river
Phalgu, merit of offerings of funeral cakes to Rudra. History of king Visala. Merit of
offering funeral cakes at Pretasila in Gaya. Merit of performing Sraddhas at Preta 6ila.
Enumeration of the names of fourteen Manus and of the Devas and Saptarsis who
flourished in the time of their sons. Annals of Ruci incidentally narrated in the discourse
between Markandeya and Kraustika.
Ruci hymnises the Pitrs, who in their turn grant him a boon. Marriage of Ruci and
birth of Raucya Manu. Contemplation of Hari and its process. Laws of virtue as
promulgated by the holy sage Yajnavalkya. Initiation with the holy thread the study of
—
the Vedas. Duties of house-holders. Origin of mixed castes the five great Yajnas,
Sandhya-rites, duties of house-holders and members of different castes.
Gift-making and Charity. Mode of performing 3raddhas. Exorcism of Vinayakas.
Propitiation of malignant Planets. Duties of the order of forest-dwelling hermits. Duties
of Yatis. Signs of sinful souls. Rites of atonement. Impurities. A synopsis of the Dharma-
Sastra by ParaSara is given.
The Bjrhaspati Samhita

Synopsis of rules of conduct. Advice on thrift and economy in the Nitisara. Advice
as to the non-rejectment of a certain good, etc. Commendable traits in kings, etc., (in the
Nitisara). Commendable traits in servants (in the Nitisara). Injunctions as to the
appointments of the honest and the erudite in the King's service, etc. Injunctions as to
the distinction of friends and enemies (in the Nitisara). Counsels on forswearing bad
wives, etc., (End of the Brihaspati Samhita).
Enumeration of the names of Vratas (vows and penances) commenced. The Ananga
TrayodaSI Vratam. The Akhandya DvadasI Vratam. The Rambha Trtlya Vratam. The
Caturmasya Vratam, The Masopavasa Vratam Kartika Vratas. The 6iva Ratri Vratam.
The Ekadasi Vratam. Visvasena Puja BhaimI Ekadasi and Dvadagl. Various Vratas
described. The Pratipada Vratas. The Sasthi Varatas, Marfca Saptami Vratas are described.
(X)
RohinI AstamI Vratas etc. The Sadgati Vratam, etc. Asokastami Vratas etc.
Mahakausika Mantra, The Viranavaml Vratas, etc. The Havana Dvadasi Vratam. The
Damanaka TrayodasI, etc., are described. Genealogy of royal princes (solar race).
Genealogy of the princes of the lunar race. Description of the race of Puru. Descriptions
of kings who came after Janamejaya. Incarnations of Visnu and the glory of nuptial fidelity
described. The Ramayanam description of the Harivamsa is there.
The Dhanvantari Samhita

Description of the Nidanam of all the diseases. The Nidanam of Fever. The Nidanam
of Raktapittam (Haemorrhage). The Nidanam of Cough. The Nidanam of Hiccough.
The Nidanam of pulmonary consumption. The Nidanam of Aversion of food. The
Nidanam of heart disease. The Nidanam of diseases resulting from the excess or abuse
of wine. The Nidanam of Haemorrhoids. The Nidanam of Dysentery. The Nidanam of
Stangury, etc. The Nidanam of diseases of the Urinary organs (Pramehas). The Nidanam
of abscesses, etc. The Nidanam of Chlorosis, The Nidanam of Erysipelas. The Nidanam
of cutaneous affections (Kusthas). The Nidanam of bodily parasites. The Nidanam of
diseases of the nervous system. The Nidanam of Vata-Raktam are discussed in detail.
The Nidanam The Nidanam of diseases of the ears. The Nidanam
of Mukha-roga.
of diseases of the nose.The Nidanam of diseases of the eyes. The Nidanam of diseases of
the head. The Nidanam of diseases of the female reproductive organs. The Nidanam of
difficult labour. The Nidanam of diseases peculiar to perturient women. The Nidanam
of diseases peculiar to infant-life. The Nidanam of Syphilis. The Nidanam of Variola.
The Nidanam of minor affections. The Nidanam of Fistual in Ano, etc. The Nidanam of
poisons. The Nidanam of goitre, scrofula and glandular swellings. The Nidanam of
vomiting
The Nidanam of Urticaria. The Nidanam of 6ula, neuralgic pain etc —The Nidanam
of aphonia.The Nidanam of Udavarta. The Nidanam of traumatic ulcers etc. The Nidanam
of Sarira Vranas (idiopathic ulcers). The Nidanam of fractures. Medicinal recipes of
Medical treatment of fever, etc. Medical treatment of Sinus etc. Medical
inffalible efficacies.
treatment of female complaints. Therapeutic properties of drugs. Preparations of
medicinal oils and Ghrtas. Various medicinal compounds disclosed by Hari to Hara.
Various other medicinal Recipes. The same continued, Various other Recipes. Medical
treatment of cuts, wounds, scalds, bums, ete. Other Medicinal Recipes. Medical treatment
of snakebite, etc. are discussed in detail.
Various Recipes. Medical treatment of the diseases of cows, etc. Various Recipes for
the cure of sterility, virile impotency, etc. Various Recipes of fumigation-compounds,
etc. The prophylactic charm of Vaisnava Kavacam, The Sarvarthada Mantra. The
Visnu-Dharma Vidya. The Garuda Vidya. The Tripura Vidya. The Cucjamarii, The Pavana
Vijaya. Medical treatment, of the diseases of horses. Different names of the Ayurvedic
Drugs. Rules of Grammar. Duties of Brahmanas, etc.
A Synopsis of practical pieties. Expiatory Penances. Dissolution of the Universe.
Naimittika Pralaya, etc. The Wheel of Existence (Samsara Cakra). The made of Practising
the Great Yoga. Visnu Bhakti. The contemplation of Visnu. The excellence of Faith.
(xi)
Traits.of a true Vaisnava. to Nrsimha. The Jnanamrta-Stotram. The hymn to

The hymn
Visnu composed by the holy Markandeya. The hymn to Acyuta. The knowledge of
Brahma. The knowledge of Self. Synopsis of the Gita. The eight essentials, of Yoga, etc.
the merit that may be acquired by hearing the narration of the Garuda Puranam etc.
In the Chapter we learn that, the Puranam consists of eight thousand and eight
first
hundred verses,and the subjects dealt with therein are creation of the universe, Pujas,
Holy pools and shrines. Cosmogony and Geography, Ages of Manus, Duties of different
social orders. Gift-making, Duties of kings, etc.. Laws, Vratas, Royal dynasties, Vedangas,
Pralaya, Laws and money, and Knowledge (of Brahman and external
of Virtue, desire,
things): These then were the main themes that were originally dealt with in the Garuda
Puranam, and we may say that this was so in the light of the principle of Adhydya
Sampravibhdga (classification of chapters) which forms one of the cardinal rules in forming
the plan of a Sanskrit work. We regret to say, that, many things, having no legitmate
connection with the main themes of this Puranam, nor having a direct bearing thereon
have been added to it, and a large mass of original matter has been expunged from it so
as to bring it within the compass of the eight thousand and eight hundred Slokas, as laid
down in the introductory chapter. Thus we see that the Preta Khanda or
Visnu-dharmottara was added to it by way of an appendix, and the reason of these
successive accretions to the text can be easily understood if we consider that, the Garuda
Puranam, like the Agni, etc., although originally a compendium of the available
Brahmanical knowledge and rituals, pursued and followed by the Vaisnava section of
the community, came to gather in many tributaries from the other branches of Brahmanic
thought and religion, as the distinction between the sects of Visnu and other sects of
6iva and Sakti etc., came to be less marked and pronounced, and the points of difference
of antagonism between them were more rounded off. Thus we see many Tantrik rites
and Mantras such as, the Tripura Vidya, Nityaklinna Vidya were introduced into the Garuda
Puranam
The question is natural enough, if the work is nothing but a compendium of
Brahmanic rituals and mysteries, what is the profit of disinterring it from beneath the
oblivion which it so unqualifiedly deserves. Our answer is that, in addition to the many
mystic rites and practices, which legitimately fall within the range of studies in
spiritualism, the Garuda Puranam contains three Samhitas, viz., the Agastya Samhita,
the Brhaspati, Samhita (Nitisara), and the Dhanvantari Samhita; any one of which would
give it a permanent value, and accord to it an undying fame among the works of practical
Ethics or applied medicine. The Agastya Samhita deals with the formation, crystallisation
and distinctive traits of the different precious gems, and enumerates the names of the
countries from which our forefathers used to collect those minerals. The cutting, polishing,
setting, and appraising, etc., of the several kinds of gems and diamond, as they were
practised in ancient India, can not but be interesting to artists and lay men alike, and the
scientific truths, imbedded in the highly accounts of their origin and formation, shall we
doubt not, be welcomed even by the present day mineralogists, if they only care to look
through the veil and to see them in their pure and native nuditity. In these days of
Oriental research, quite within the possibilities of every ardent enquirer to make
it is
himself acquainted with the terms and technicalities of the science of our Rsis, and we
(xii)
are confident that any labour he may bestow on the subject in connection with the Agastya
Samhita will be remunerated hundred-fold.
The next Samhita in the Garuda Puranam is the Brhaspati Samhita, commonly known
which we find observations on practical conduct and a knowledge of
as the Nitisara, in
human nature. The Samhita gains one or two points more, not to speak of its excellent
poetry and harmony. In the Aetiological portion of the Dhanvantari Samhita, one is
astonished to find that in "certain types of fever the blood undergoes a sort of chemical
change which produces the morbific factors of the disease, that in haemoptisis the blood
comes from the spleen, liver or the blood-vessels, that there is a kind of parasites that
produces leprosy, and cutaneous affections in general, "facts which, it was but yesterday,
that the science of the west have gained access to. The therapeutical portion of the Samhita
contains many excellent remedies which can not but benefit man in the art of living
long, healthy life. It is almost impossible for us to give within such a small compass even
the faintest glimpse of the splendid truths that lid scattered through the pages of this
noble Puranam; enough if we conclude our remark with the saying that, it broadens the
vision of a man into regions where systems and worlds are but bubbles and atoms, and
enables him to consolidate his amity with those profound realities, which encompass
"being and becoming" in every plane of existence, or at least helps him to lift up the veil
of the Nature's workshop and to catch a view, however slight and momentary, of the
nature and essence of things.
, —
Contents
Preface v
VOLUME I
sirsnT
Acara Kanda
i .
yroiR$
WT:,
Discourse between Suta and £aunaka and other Rsis in the forest of Naimisa
Suta promises to narrate the Garuda Puranam
2.
Wdt oq-Rfa oqracT: Ijffr "3^ UfdMKdH,
fqwifr TTR;, drtUHldMdm f^fKl
Sources of the Garuda Puranam—Visnu charges Garuda to compose
he Garuda Puranam
3. ^ «wuqyd<H-
3TM o^RT HFTCfTdq W °4lte4l4cl ^ '!(flT<$rf^^‘3lsfl4»< u l^ 10
Suta describes the subjects dealt with in the Garuda Puranam

4. mffaqqcfr -^styr ^FT^RTt 11
Order of Universal creation described by Narayana to Rudra

0 ^c^l^gcT:
5. sur0!: UklPJn '
Her : WTPfcaitPTfcT: ^?3T: Rf|ciiH*iHic(
^ mR'c^T3 ^ feniWI^ddjWIMlfa'fcMH^ ftiqiRl'Il^tilcsfrl*^ 14
Creation of the Prajapatis. The progeny of Daksa described
6 . RcfFT^ciHHl: Îd^"4r4i Fy^ddldlHMK4h dtiMHiqd: ^ ^qltiHlcsRi:
cb^HKfdetli Rc^lcOd! qsfl'wf'l^ 16
Re-incarnation of Daksa in the form of Pracetas— Origin of the different

races of men, the progeny of Kasyapa described
miRv^'FTI: *UWc4IJR 3pnf5f«TRS 21
Description of the sun-worship etc. as performed by the Svayambhu Manu

wpit fspafh wn^H4drHMl Jird^'i i (j
r^ 22
Description of the mode of worshipping Visnu

Rp^îyfdMKHWld) ; f!||bq36$c4fW l
WH >
24
The mode of spiritual initiation
10 .
25
The mode of worshipping the goddess LaksmI

(xiv)
11 . PcRdVl dd°Î^PdWT*p •
25
Description of the Nava-Vyuha form of worship
12 . 28
Description of the order to be observed in the course of worship
13 . 31
The prayer of Visnu Panjaram
14 . pci h 41'0 Fr^q-or^ 32
A brief discourse of Yoga
15 . 33
Enumeration of one thousand epithets of Visnu
16 . 44
Description of the mode of meditation on Visnu as well as of the rite
of sun-worship
17 .
^ W! r^fqcW 3TOT? *q<rlP4 cRT^ 45
Description of another form of Sun-worship
18 . 46
Mode of worshipping the death-conquering deity (Mrtyunjaya)
19 . 48
The Garudi Vidya which is the cure for all kinds of snake-bite
20 . 50
Mantra-cure (curative formulas) of snake-bite as narrated by Siva
21 . 52
Mode of worshipping the Pancavaktra (five faced) manifestation of Siva
22 . 53
The mode of worshipping Siva
23 . TTterf^Pydciddiciiîr^^Hui 54
Description of another form of Siva worship
24 . Pd'ÎH'd'+S’-H'icfct) Mfd 58
The worship of Ganapati
25 . ^Hpqrtrcibîp 59
Sandal-worship Paduka puja described
26 . 59
The mode of performing the rites of Kara-nyasa (location of the energies
of different divinities in the different limbs by a votary by dint of occult
of psychic force)
27 . 60
Rites for neutralising the effects of snake venoms
28 . sitqiciir^fcfcir^T^ 61
The mode of worshipping the Gopala manifestaiton of Visnu
29 . 3cll'Wdd4lctc|^<qlfg^H;l 62
Mantras of be used in connection with the worship of Sridhara manifestation
of Visnu
(XV)
30 . UaM M u Kd ^d I Pi ^ : 7R ;
63
Elaborate description of the mode of worship the Sridhara manifestation of
Visnu
31 .
65
Description of other forms of Visnu worship
32 .
Hârq^qai^yidfaRiPt^y^H, 68
Adoration of the five fundamental principles of the universe
33 .
72
Worship of the divine discs (Sudarsanam)
34 .
73
Hayagriva worship
35 .
77
The mode of worshipping the Hayagriva manifestation of Visnu
36 . Pî^M^RdlMpidKchyrd'4î^7ir47i?2T[M^Pi^M'jiHs 78
Mode of performing the rite of Gayatri Nyasa
37 . H^NIMpldl^ chdl4d1d)vMPi^MU|3[
|
79
Description of the glories of Gayatri
38 .
80
The mode of worshipping the deities, Durga, etc.
39 . pel w »i) ^l^dPlPdPH^MUl 82
Description of other form of Sun-worship.

40 .
85
Mahesvara worship
41 .
87
Enumeration of diverse incantation. Mantras (Nama Vidya)
42 . 31 NId»l c|U H %5RfCTp^fi[
I l | I
MRWEhPIT^ Ud cR d P^l R ^Pd'^VF^ I I 88
Description of investing a phallic emblem with sacred thread
(Siva-pavitrarohanam)
43 . yi<j<i=bi<rl fc( c*jpJ ; hRi3<Ih u i<i: 4qcw^flfd^3îîy’C^lR<! 'H u i*1v :
90
Description of the rite of investing an image of Visnu with the holy thread
(Visnu-pavitrarohanam)
44 .
93
Contemplation of embodied and dis-embodied God
45 . ReMcFTRRI SI y <C| I ^^Rd y R I'dE 1 4dl I Id II I'M êi ^ u Pd I 94
Characteristic marks of &alagrama Stones
46 . yWKK h^4^lri’MHdlPdc|
I | 14MHel û|Pd^yorqv 96
Adoration of the deity presiding over homesteads (Vastu)
47 . ymKPd^H u îP^^^^ u iPd^y u r
{:
i
s
99
Essential features of a divine temple or of a palace
48 . TT^ral H-dydl+yR'd yfdBlIM^Pd^W*^ 102
Installations of divine images
49 . wmd! w ^P^Pd<^mf -îR^dHy^dPdîPddi ^4Pr^wi;
Discourse on Yoga and acts of piety
109
(xvi)
50. 113
Discourses on charities and gift-makings, etc.
51. 119
52. 121
Regulations of Prayascittas (penitential rites)
53. WT^Pd^^ 123

Traits of the conduct of men marked by the several kinds of Nidhis.
54.
:
5Ftq*rrf^*fra "îTq^rcft 124
Progeny of Priya Vrata and incidental description of the seven Islands
of the Earth.
55 . WdlRpidqfuil
H^lR'i4dPl<?'H
^ f^TRT-Wr-3TRI-1
U ^fcRcOd uf-i£|
,J
l*^, ciTqhrql 125
Description of the Geographical situations of the different countries of
the earth, as well as of India with its physical features.
56 . q^slHI^lMdlif <rl-dMq u Pl*t, d^c4dqlM4ayti5Hl<<3 c f
u
f'1*h d'l=t>Krl)> 6q fl«
: u 127
Enumeration of the names of princes of the continent of Plaksa, etc.
57. ^5^ '{UdlPdH<cbcj u h;gl 128

Cosmogeny of Hell and the neither regions.
129
Position and dimensions of the sun and other planets.
59 .
flWT^ri ^Klfq?ifad^:d u iiH<^liq^qaiPi<^H u i^yfdq<lRfd^
^rqfdsidiRtsiHHql 1
131
Discourses on Astrology, presiding deities of the different planets and cons-
tellation of stars, situations of Yoginis on the different days of the fortnight etc.
60. 3nRcqiRdo|tl^lird^TJ|^ cTrl^lHI #11 55^1 ^^lP<ilP?lPdfrMU|H,
qraprf ^ Pd ^1 Pd H ?a^TMgd'H'tl d> lufa
T(FT ^W(q4)MlPH^M J|
|
^ 135
Discourses on the period of influence of the different planets with that of the sun
61. Sf^TFJT^d'-d'^ cT^5 137
Influences of the moon in her different mansions
62. d"l^Pe=bl!4HI>jl'1 ^'Rlfel4rddK>J|^^?i(jiHd: ^MT:, W8lf|^qpRTfqT-
Pl^Mu,^ drld-belch^d^J 138
Discourses of Lagnamana and determination of what one ought or ought
not to do from the stable or mobile character of the Lagna
139
A brief discourse on the auspicious and inauspicious marks on the persons
of males.
^ 1
(xvii)
64. 141
A brief discourse on the auspicious or inauspicious marks on the person
of females.
65. faRKcl: 142
Auspicious marks on men and women as disclosed by the science of
Samudrikam
66 . :vn rdqrqftrara 150
Description of the specific marks of Salagrama, description of Tirthas,
and of sixty countries such as Prabhasa
67. WfrcT: 152
The science of Pavana Vijaya (conquest of breath) and auguring bad of
evil from the direction of the breath wind.
68 . cRogFifa -q^cn qMqi^4dl^<qR^cfa$: I i 4
155
(Agastya Samhita) Description of the origin of gems in the treatise on
Ratna Pariksa (test of gems) by the holy Agastya.
69. 160
Tests of Pearls
70. si qwiif 164
Tests of Ruby
71.
Tests of Emerald
BWtfpq iRu*q ^ 168
72. ^h1 di feq toil cqRi w hqi (I anWr^qurr, 170

Tests of Sapphires
73. 172
Tests of Lapis Lazuli (Vaidurya)
74. ^tFil'cqrTi^îiRqtlîPi^qui^ 174
Tests of topaz (Puspa-raga)
75. 'W'dd I <§4 {HPcMRi 1
{•JUjumO ajTJlfq^-qiiTq 174
Tests of Karketana
76. 175
Test of Bhlsma-stone
77. 176
Tests of Pulaka stones
78. Ffqn^fW<Hlcq fri (J,U| q 0 ^Topjfq 177
Test of blood-stone
79. dlRi y K«MJU| q<sj q <1 #1W1^ 177
Tests of crystals
80. 178
81. 178
A brief description of holy pools, Ganga and sanctuaries
(xviii)
82 . W*JTVT WIT cPTfa#? cnfqcIFif ^TRT ^PERI^^TT ftrq^H^di :
HIKIMOTdW M<iyÛ| ^W^Wsh^rqRrHdW ehl+i^lH^fWT

181
Description of the sancity of Gaya, and its early history
'
83. i î^^ im RH4

< 5ft q ci
j
i i 183
Description of different rites to be performed at different places at Gaya and
their merits
84. MT^lO T^pif Tpq^jtf fqgwj :
190
Ablutions in the river Phalgu, merit of masing offerings of funeral cakes at Rudra.
History of king Visala
85. wm fq^HR>qRi wm fwqop^ 194
Merit of offering funeral cakes at Pretasila in Gaya
86 . Wlf ilaRivtiftn <T? fdq*lPd ddWd
fdTq^TdMmfq TRP JlfdHIMpf^' L l
J|i^
|
196
Merit of perfoming 3raddhas at Preta Sila
87. Tf^MdV^c|c{!i)iH'qci<y8lH^ciniq^ ldr^q'i u llqdK^cq'ii5'ii<{ldi' 'qufd*^ 199
Enumeration of the names of fourteen Manus and of the Devas and Saptarsis
88 .
?T? t^RT ^cf ^qkfq WTvlT’1 ffcT TFPjqf^zj 204

Annals of Ruci incidently narrated in the discourse between Markandeya
and Kraustika
89. wr°f Hell TpP«T:
wf Hl^q cIFff H-q-rKcbcif 'ilq'WJdlfd WTPT: ^Hg•4rc^lqMc^-t?^<4»J| l+>cr1 ch i^^4i 207

Ruci hymnises the Pitrs, who in their turn grant him a boon
90. q6 u l^dicgH<i«KdlqiqltiCH5>iiqi HltH-qi <?r=Hi fqqis: W 214
Marriage of Ruci and birth of Raucya Manu
91. W^qifc*lPdftT ffe HTTdFT 215
Contemplation of Hari
92. TO# 216
Contemplation of Hari and its process
93. f^TvPTT gPr'JEWWPR fwfailg cRfwff^J TT^f*TFRTT^T ^5RT TTWR°FT°f
fqdl54q Pd^Muia 218
Laws of virtue as promulgated by the holy Yajnavalkya
94. ww^f^îi^qdq^Mch^d^cfq. 219
Initiation with the holy thread the study of the Vedas
95.
Duties of house-holders
96. WfwWJ'&F fq^lqdl 226
—
Origin of mixed castes the five great Yajnas, Sandhya-rites, duties of
house-holders and members of different castes
< « h ^ 1 1
(xix)
97. 232
Purification of Metalled articles
98. 233
Gift-making and Charity.
99. 235
Mode of performing Sraddhas
100 . ciOTift yfamtu Pu-h i TM cb
r
i
1
^4 h m 239
Worship of Vinayakas, Durga
101 . 241
Propitiation of malignant Planets
102 . 242
Duties of the order of forest-dwelling hermits
103. flwdi 243
Duties of Yatis
104. WT 243
Signs of sinful souls
105. 244
Rites of atonement (Prayascitta)
106. 250
Impurities and Purities
107. wmr-^d : m i ^ r(i tm i
253
A synosis of the Dharma-Sastra by Parasara
108. Wfa yl * Pd MFlPfK4 q ^ -il 257
The Brhaspati Samhita Synopsis of rules of conduct
109. 260
Advice on thrift and economy in the Nitisara
110 . 265
Advice as to the non-rejectment of certain goods
111. 267
Commendable traits in kings, etc, (in the Nitisara)
112 .
270
Commendable traits in servants (in the Nitisara)
113. '•flPdPdWI'J-f 272
Injuctions as to the appointments of the honest and the erudite in the
King's service, etc.
114. 277
Injuctions as to the distinction of friends and enemies (in the Nitisara)
115. 283
Counsels by Saunaka on forswearing bad wives, etc. (End of the Brhaspati
Samhita)
116. ^ At Id Mdl d H *d fd P^ScTd^dl Pd^MU|^
I 290
Enumeration of the names of Vratas (vows and penances) commenced
(xx)
117.
291
The Ananga TrayodasI Vratam
118. Pd wjjyl fa-eWl y uî Pi WOl'H. 293
The Akhanda DvadasI Vratam
119. fWR* 293
Agastyatrtlya Vratam
120 . yd i ft Td y i^dl ^r^fcfPr^'i uih. 294
The Rambha Trtlya Vratam
121 . TT^Wf ^Mdc^dlqdAdl^fWddPHW l* l :
|
v
295
the Caturmasyam Vratam
122 . 296
The Masopavasa Vratam
123. *Hwy|u'wq 'dsiftte ^tfqralq'4'd 297
Kartika Vratas
124. twifr^rg^T ^
298
The Siva Ratra Vratam
125. ^fq>K) Hq>>qrRRI fflcR'l ¥14 ui'H. 300
The Ekadasi Vratam
126. 301
Visvedeva Puja
127. wfc ^qRrawftDft ftgqf gfajRT, cfRT WuRpi*-
302
Bhaiml Ekadasi and DvadasI, Vratam
128. TIEWeir^lf^lHW 5fcRFc|: RmRJdl fWRJ^TRT 304
Various Vratas described
129. TrfcH^fd) .&I AMhl d Pd^M U| H. 306
The Pratipada Vratas
130. 3TP<d « RHVPh dh R 41d d Pd H. 309
Marica SaptamI Vratas
131. ^lîdddgRI ^dfgHlddPd^MUIHPfTOTISÎ 310
RohinI AstamI Vratas etc.
132. ^TciTVI^ >iyTlPdfV: RddRI fd?l A^ShTE, 312
The Sadgati Vratam, etc.
133. M R^g^lH^ddgBlddPd^TJI^ 3^d^'viTg^T^d{|gl^d1^lfyrfdT)7-
wrWpw
AsokastamI Vratas
314
etc
134. R^^ld^-^stR'ifRb îPdfaPdWl'H. 315
Maha-Kausika Mantra
(xxi)
135. d'jHI^MdHdhlsidH.
fsî*fardH, mlmiRtrqyldii ÊKtarîtaaa 316
The VIranavami Vratas, etc
136. c(T
The Sravana DvadasI Vratam

fspspHa cTFlf ( ’Tr^pFITgRW') W gf^l1adPdfrqu|<|
r 317
137. fa W <y d fa >ji h, îfaddi

tllH5(cl ct)^HH i 318
1
The Damanka Trayodaî Vratas

138. fowjHlPrat wi, dgpi^:, ricr 3Tf^fcT: ddWg^d'IdHI Wf 320
Genealogy of royal princes (solar race)
139. dKI J|d'l5<Mi<i)Picidl3lTd
(
: cikni ^ âfg^T^wtcf
: dd^^'dld^MRl-
efwf^ 324
Genealogy of the princes of the lunar race
140. 329
Description of the race of Puru
141 . WR>FRT) ^lf^qfd^rcfjfd'H, 332
Descriptions of kings who came after Janamejaya
142. Wfaci) q*l!qflK^Ra'Wd^d1dNifa9tmcHfaW 'fa $fa<*1Ricb^ldIqifadc^lSicmd>8pJ^
,
333
Incarnations of Visnu and the glory of nuptial fidelity of Slta described
143. fllW’dftdd'jfa^ 335
The Ramayanam
144. Wfact: 340
Description of the Harivamsa
The Dhanvantari Samhita
145. tNFRT: 341
The Mahabharatam
146 . W&l
fPTMI-ymMdl fRRpf«;qu|'^ 344
Description of the Nidanam of all the diseases
1 47 . 3#êW$Kld-HI3«l\u| ^dldfad^WSTOf^Wt. 347
The Nidanam of Fever
148. id)rMd<1qirHdMcd^lt4ra[rgrd^MU|^ 355
The Nidanam of Raktapittam (Haemorrhage)
149. '* m <l q fa gn d ^rfar^fglfa^q ^\\
357
The Nidanam of Cough
150. (I iPh<i dd^qi'dif^^q ui h,
» 358
The Nidanam dyspapsea
151. f^diRVlfaWI^ 360
The Nidanam of Hiccough
152. WfWFTfTgnfd^M U|
^ 361
The Nidanam of pulmonary consumption
153. 3Td^b'Ct 7 Tpl 364
The Nidanam of Aversion of food
(xxii)
The Nidanam of heart disease
The Nidanam of disease resulting from the excess or abuse of wine
The Nidanam of Haemorrhoids
The Nidanam of Dysentry
The Nidanam of Stangury, etc.
The Nidanam of diseases of the Urinary organs (Pramehas)
The Nidanam of abscesses, etc.
The Nidanam of Ascited, etc.
The Nidanam of Chlorosis
The Nidanam of Erysipelas
The Nidanam of cutaneous affections (Kusthas)
The Nidanam of bodily parasites
The Nidanam of diseases of the nervous system
The Nidanam of Vata-Raktam
The Nidanam of Mukha-roga
The Nidanam of diseases of the ears
The Nidanam of diseases of the nose
The Nidanam of diseases of the eyes
The Nidanam of diseases of the head
The Nidanam of diseases of the female reproductive organs.

«
(xxiii)
^dl^Pd^q ^
1
440
The Nidanam of difficult labour
175. q^Rq^b^N^d wi sRqffibMs ^<dHiPdqq>TPdfrqui*p
i 442
The Nidanam of diseases peculiar or perturient women
176.
443
The Nidanam of diseases peculiar to infant-life
445
The Nidanam of Syphilis
178. 451
The Nidanam of Variola
179. aH’HPd ^dT^fd^lP^WSI 454
The Nidanam of minor affections
180. «t>IHd-M^lRt'dK l>||sf t?f) 4> <.>4$ q<^'55R'^
455
The Nidanam of Fistual in Anus, etc.
181 .
^TttH^bqfH^qui^ 456
The Nidanam of poisons
182. qRuim^Nl'jlHiîtbcicimR^q'uiH,
pH^rdHcK gR^, <TblPd«Rdm^qmqd« 457

The Nidanam of goitre, scrofula and glandular swellings
459
The Nidanam of vomiting
184. 3 ^q »H^qw q
'
r
,
I, didPqd^pciniWim-
461
The Nidanam of Urticaria
185.
^(NwW+lfePHfcMultl 464
The Nidanam of Sula, neuralgic pain etc.
186. 3#T<f fcPl <* H u l 467

The Nidanam of aphonia
187. u^tlqsAchqlq+nHH, yql'iPdR^«m 468
The Nidanam of Udavarta
469
The Nidanam of traumatic ulcers etc.
189. 470
The Nidanam of 3arlra Vranas (idiopathic ulcers)
190. <d3 PqTb=hHcrliqi'J^q^<q>l-
^T*FT% cKW^qH=t>'*TT^ 471

The Nidanam of fractures
(xxiv)
191 . M wjT d-d Pd P4<V ITIPp VOT'H.d' 1 4) 1 Pd <1
474
Medicinal recipes of inffalible efficacies
192, <1ld|c(=hK^R^H4l l=h«FP^ PdtTld^dSl u l^<dlidrdd'TJ l^

J
476
Medicinal treatment of fever, etc.
193, Pi4dHfd<»<-^fq ?gR^ 'Sn^jTf^'ssRra 479

Medical treatment of Sinus etc.
194, y44 |
il
Lii <i^R^H^'"iq'=hci-dlH<F' ( tu|^ 480
Visnu Kavaca
195, 483
Fulfilment of diseases in seven gods
196, 483
Visnudhara
197, 31 *1 dd!d^[fdd7ITV rWOT^Pd^W^ 485
Various medicinal compounds disclosed by Hari to Garuda
198, 489
Eulogy of Tripura
199, TOT 1i;d dm -ISIFfiJ 4 d + d-d)
1 tie; 490
The syantnidhava
200, 'ddHldyd44><ny^dld'1iyi^4dddl^d^ u lf4<r'4'JlH, 493
The same continued
201, fFT-WJ^cOT fd^qui^ 494
The same continued
202, dlPd^d^dldPd^WI, <1
- 41 ^Mu 1
ct v41 ch < U
1
T r<^ St} =1^1 497
The same continued
203, 499
Medicine of Quadrupeds
204, 500
Names of Herbs
205, P^KPd^R ÎchhJifn^MU!^ 506
Grammar
206, 509
Grammar
207. îWWTcT- 511
Prosody
208, 3lNfcjdir<^dWfTCT^ 511
Prosody
209, 513
Prosody
210 , 516
The same continued
211 . 516
Prosody
(xxv)
212 .
517
Prosody
213. HdMKpPF'W^ 518
On Dharmasastra
214. 530
On Dharmasastra
215. 533
On Dharmasastra
216. 535
On Dharmasastra
217. w^
On
S!iTf^f?
Dharmasastra
rFriP^ 536
218. 538
On Dharmasastra
219. 545
On Dharmasastra
546
On Dharmasastra
221 .
549
On Dharmasastra
551
The Prayascittas
223. 556
O Yuga Dharma
224. ^rHrd4>yi^fdcbycrt4o4clt*lirH^M u l^ 560
Dissolution
225. Wlf^dH^dfuiW qrdfe^ft TO '-UdiqidHf
561
Results of Karma
226. 563
Yoga
227. ^ 4^ dl ^ drill ^<*1 <fd ^ PdifTÎ^ 567
Yoga
228. ^q[^l<di ^l< ^MKMKd)tl*e <'H^di:«jiwmrd>PlWtH
l I
>
570
Devotion of Visnu
229. ^^^d>ir^r4'^ rdrtirH^ qu ^ i i
572
Devotion of Visnu
230. PriîMairiddufdH, 572
Devotion of Visnu
231 . 3facbK(4Hmiq Wf^gHT Rl^lf âpqpr 577
Hymn of Narasimha
232. t#*T^T TR^PT f^fWT 579
Meditation of God
(xxvi)
233. 3W<*HldN*!Hg<JTI HWWpHI I^RcTFI ^c4K=t>W

Mrtyastaka Hymn
234. WI ft^
Cakradhara Hymn
Vedanta and Sarikhya knowledge of Brahman
Vedanta and Sankhya

237. 3T^FT Wffiftftm siMdWK WFT5TPT ft?
Essence of Gita
Essence of Gita
Brahma Gita
The eight essentials of Yoga, etc. the merit that may be acquired by hearing
the narration of the Garuda Puranam etc.
VOLUME II
ftrero ( «nfagpf )
Preta Kanda (Dharma Kanda)
Discussion between Krsna and Garuda
Discussion between Krsna and Garuda on Aurdhvadehika vidhi
Discussion between Krsna and Garuda on Hell
Discussion between Krsna and Garuda on Death in Pancaka
Discussion between Krsna and Garuda on Yamaloka
Discussion between Krsna and Garuda on Vrsotsarga
Discussion between Krsna and Garuda on story of Five Pretas
Discussion between Krsna and Garuda on Sraddha
Discussion between Krsna and Garuda on Vrsotsarga by the Kings

(xxvii)
10. <jrkKce»lRR'^ 1 T u f 666

672
Discussion between Krsna and Garuda on Urdhvagati

12. ijriFJ 673
Discussion between Krsna and Garuda on Dharma after Death

13. ^cM^Hq^ll^fe F f 675
Discussion between Krsna and Garuda on Vrsotsarga and Charity and Dharma
677
Discussion between Krsna and Garuda on Giving a cow and a piece of land
in donation
681
Discussion between Krsna and Garuda on Yamaloka

16. »H$w | iH?d*i4l3 688
Discussion between Krsna and Garuda on Pretayatra

692
Sravana mahatmya
18. hiIkiPkf'H'ji 693
Discussion between Krsna and Garuda on Vrsotsarga and fruits of donation
and good activities
696
Discussion between Krsna and Garuda on Entering in Yamaloka

20. Qdw fiaa*»H«BwP!^ r»
i f 698
Discussion between Krsna and Garuda on Preta

21. fMHIwPTt 701
Discussion between Krsna and Garuda on Dreams

22 .
Pi^M u l 703
Discussion between Bhima and Yudhisthira on Preta

23. 709
Discussion between Krsna and Garuda on Preta

24. 710
Discussion between Krsna and Garuda on Death in Young age

713
Discussion between Krsna and Garuda on Funeral ceremony of a child

26. ^rM»4HIHrWÎ 717
Discussion between Krsna and Garuda on Preta kalpa and Sapindikarana

722
Discussion between Krsna and Garuda on Babhruvahana Story

(xxviii)
28 . 726
Discussion between Krsna and Garuda on Fruits of Karma
29 . 729
Discussion between Krsna and Garuda on Tulasi and Charity
30 u
. i 731
Discussion between Krsna and Garuda on Donations
31 . 735
Discussion between Krsna and Garuda on Fruits of Charity
32 . 738
Discussion between Krsna and Garuda on Re-born
33 . 'Wdlchfa^rd0 746
Discussion between Krsna and Garuda about theWideness of Hell
34 .
749
Discussion between Krsna and Garuda on Urdhvadeha
35 . fi-roiTf 71 ft '4
1 d MPf 759
Discussion between Krsna and Garuda on Sapindikarana
36 bU| J
. I ^ ^5'dyr-PJd * ifaft uf 762
Discussion between Krsna and Garuda on Untimely Death
37 . 765
Discussion Kumbha Sraddha
38 . WT HldicdM iPdH) 766
Discussion between Krsna and Garuda on Moksa
39 . 5 %
1
~
diP<Pi m ui‘
768
Discussion between Krsna and Garuda on Death in Sutika Kala
40 .
770
Discussion between Krsna and Garuda on Happiness and Sorrows
41 .
774
Discussion between Krsna and Garuda on Vrsotsarga
42 . ^Rri^ ^qui f
775
Discussion between Krsna and Garuda on Charity of piece of land
43 .
777
Discussion between Krsna and Garuda on Cleanliness
44 . g4< u 'l <^F)fdiT4fs6 <41 Rfd u l"
777
Discussion between Krsna and Garuda on Difficult Death
45 . #fiWT?^Tcrr^ ^rîp^r^-w 779
46 .
782
Sufferings of Jiva after Death
Discussion between Krsna and Garuda on Karma
48. '^^:3nWP lf^4Pi^ : c
i
,(:
n 788
Discussion between Krsna and Garuda on Happiness and Sorrows of man and his
Dharma and Adharma

49. 792
Discussion on Moksa
Brahma Kanda (Moksa Kanda)

1 .
805
Sattvika and on Devas

2. Wlfa^Wl rêtdldlWPr^f
i
812
On Brahma, Visnu and Mahesvara and their Oneness

3. sis
On Three Gunas and on Universe

4. 823
Differences between Three Gunas and on Brahmadeha

5. cTre#TBTft ÎdWddrlKd^rH^T'jf 828
On Tattvas
6. ov=llf^HiPiciTt^qdi^>df°i' ^îfd d^qciiOKci tt<Pi^' i u
>, i l
l' 831
On Tattvas and on Devatas and Visnu

7. Pd^Pddrt d td Pd frH of 838
Discussion between Krsna and Garuda on Devas

8. fa^^Pd^dR'^ft 845
Prayer Visnu
9. ^frdfa^^fd^dldRfl^PdW l 846
Prayer of gods to Visnu

10. 848
Creation of Universe by Brahma

11. MJ|1 R^'cfl^S 852
Discussion between Krsna and Garuda on Knowledge

12. 855
Discussion between Krsna and Garuda on prayer of Brahma

13. ^Wdfd^MUl 863
Origin of Devas
14. 866
On Visvedeva and Real and Unreal

(xxx)
15. 870
On Incarnation of Visnu
16. *TO5Wê|dWfeft<P>Muf 873
On Incarnation of LaksmI
Special Body of Bharata

18. 882
On Rudra
19. 889
On the Marriage of Nila
20. MsJT<f>'cf ¥ -^1 ^ff^rH M uf 895
On birth of Bhagavata by Bhadra
21. Wffi: f^lt 899
On Marriage of Kalindi
22. 903
On Laksmana
the Marriage of
23. ^d^lPlRdMI^fd^HUI 909
Discussion on Pilgrimage of Venkatesagiri
24. 913
On the Journey of Mounting of Venkatesagiri
25. 925
On Journey of Devi to Venkatesagiri
26. o4di<iPlRm^c«l WirH^Ruiiir<d14'dd^^d<l4ÎMillH«rlîI d^Hlftd'jfd 930
On Highness of Venkatesagiri and Puskara and Salagrama
27. <*> ^ I'^'d did rdHqrai ferfd^rof 940
On Discussion on Pilgrimage
28. ffitawiPi^rosro 243
On Reva and Prayer by Visnu
29. iTrWFI 957
Discussion between Krsna and Garuda on Tattvas
965
Index 1056
3TSzn^T: %/ Chapter 1
ii ^W:ii
II CTCWtfrlM :H
'
q
'
37?r •grrraziîi Vfid«hl€ll M^CMMII ^ftflfl i *dMltHI :ll

cpn^ ebêWUdltell: <|4yu^: yTmftll TJTOt Tf^RflTIT: TTRIT tRPMT:ll qil
3i> iki«<U| -5
TT ^c( 'ulrtHHjt The great Rsis, âunaka and others,
WWdT ^ rRt îi^RÎI * II

dwelling in the forest of Naimisi, having
asceticism for their wealth, of quescent souls,
afio 3T^TO3RTR^f ^PT^r R^RT effulgent like the sun and ever engaged in the
celebration of sacrifices, said.
iftWPTOFf TI^T ^R[ TTg^ll ^11

3JrT! 'jiihRh
Salute the One Supreme, without birth,
% Inf ^ fyEJT:
I
'^'
cfdHI TH? gj : || ^||
decay or end, identical with knowledge, great,
auspicious free from impurities, without —
The Rsis said O Suta, thou art informed of
beginning, devoid of elemental body and every thing and therefore we ask you
actions, stationed in all creatures, Hari, freed "Amongst the celestials who is Isvara and who
is worthy of adorations? Who should be
from impurity and illusion and present
everywhere. meditated on?
EZfa: cRt 'Jtucwoeu viiq^lfrl cR:

dM'fUlfa ?CfT Trjj WgIM ifUllfilUHlI
tRl^raF^Pff^T: '?To[TII 311

^trraarap# srof ^Rfr ^ cr : *g?T:ii'9ii
With mind, speech and actions I do always WfET f^T wf MPIrfhi: TRT:||
salute Hari, Rudra,Brahma, the lord of Ganas

and the goddess Sarasvatl. Who is the creator of tlie universe? Who
Tjjr tfarfaPF ?trt Tr%RF?far?mî
protects it and who destroys it? From whom
proceeds religion? Who suppresses the wicked?
fawj^cM MÎHIH ^fayiKUilMHldHU ^||
With what vowed observances is he pleased?
-
dl«f^raig«'| d :
gqfJrar 5j*ira%ii By what yoga can he be obtained? .
sqpRT fgwjTPTtf appimsr % ?TFT -gro g? n1^TI« •
Having adored and lauded

well-versed in Puranas, of a quiet nature, the
the poet Suta,
What
rf oR:
are his incarnations

W ^R:
T?;ll
W&R:II V\
and what is his
master of all scriptures, devoted to Visnu and
family? Who has instituted the various castes
high-souled when he came to the forest of
and orders and who protects them?
Naimisa while making a pilgrimage to sacred
shrines and seated on a holy seat was
meditating on the sinless Visnu.
TJTclrHcf
grffqoTOgn
TORT5ET
; Traf:
^
giWfH
3JcT!
1
RgmcU
chgrWI :ll ô||
ll
,
4 THE GARUDA MAHAPURANAM [

Ach. Kh. Ch. 1
O Suta, O thou of great intellect, do thou Then for protecting righteousness, Hari,
describe unto us, all this and every thing else, assuming the form of Nara-Narayana, practised
the most excellent themes about Narayana. hard penances. He was then adored by the
celestials and Asuras.
T$tT ^crpsr
TjTIUT TTPra ^
chyqmq
TIFT fawjSESJT
Wll Wl
UlaiM
His fifth
TITf4 dr4illRfdP|uf^
incarnation was Kapila,
II 9.6W
the lord of
Suta said — I will describe the Garuda Siddhas 1
who expounded unto the celestials the
Purana, the essence of all accounts relating to Sankhya 2, which ascertains the Tattvas or
Visnu. Formerly Garuda described it to elementary particles which had been lost in
Kasyapa and I myself had heard it from Vyasa. time.
TTcfit HKiquft qtdH^MAIAt c(tT: WlT^PTFII

WTFITT 'dT 'STctt II ^11
The Lord Narayana alone is the lord of all he was born as the
In his sixth incarnation
the lords of the deities, the great soul and the son of Atri and communicated, to Alarka,
great Brahma; from him proceeds birth etc. Purahlada and others, the knowledge of
Anvsiki (metaphysics) obtained by him from
'jpldl T^PHTOfa II
Anasuya.
TT cpnTTfcpShfar 3T3[?lTTraRTR'^:ll ^11
For the protection of the universe Vasudeva, TRT: Wt 3t|c^HII Tr^ft5'«F3TPTrTII
without birth and death, assumes various

incarnations by his body, namely that of His seventh incarnation, in the
Koumara and others. Svayambhuva Manvantara, was Yajna, the will-
begotten child of Akuti, who performed
7T -^T: ^fqTT TPfarft«r?r:ll
sacrifices in the company of the celestials.
^rf
arerr fofeqf <| ^rn^tfri T^tr:ii
Having undertaken the inarnation of
Koumara and lived in the celestial region the Hid cin TrafaiMHMf^ciqn
first deity Hari, out any break. In his eighth incarnation be was born as the
powerful son of Nabhi from Merudevya.
rj WqTFST Wldtf'lcli II
Adored of all the orders he pointed out to men
-5^?: #5RT II *mi the real road.
Secondly having assumed the Boar-form the
lord of sacrifices, for the general well-being,
^ vrfsfcr ^:ll
released and held up the earth sunk deep under 44Uddl: W:II33II
the nether region. Solicited by Rsis he assumed the body of
Prthu as his ninth incarnation and the
^ TT:II
Brahmanas and other creatures were revived
TFT ^bc«*4 '<*>4<Jll‘ 1RT:II ^11
1. Inspired seers. A Siddha is a semi-divine being
Thirdly for the creation of the Rsis, he,
supposed to be of gereat purity and holiness
assuming the form of a Brahma Rsis, performed characterised by Siddhis or eight supernatural
Sattvik (pervaded by the quality of goodness) faculties of perfections.
actions from Which alone proceed desireless 2. It is is a system ofphiosophy ascribed to Kapila.
actions. It is called Sankhya because it enumderates
twentyfive Tattvas or principles. According to
dHHI«lv|'l ?r4t ^fT:ll
this system final liberation is obtained by a true
TjftrfT: TT '^TT^':II ^Vsll knowledge of these principles.
Ach. Kh. Ch. 1 ]
by him with the milk of herbs. begotton on Satyavatl by Parasara (as Veda-
Vyasa); and seeing the feeble intellect of the
TSflf TT 'jf’jt’ HlrW W?^l*dWkdelll
people he divided the Vedas.
'’ffiSSlfhZT TFÎI ^^11
When the Earth was submerged under
water in the end of the Caksusa Manvantara
he assumed the form of a Fish and saved the Then for accomplishing the work of the
Manu Vaivasvata by placing him on a boat. he was born as a king (Rama), built a
celestials
bridge over the ocean and performed other
^ eHTO^BI TJT5 (ichKVl f^: II II

feats.
t*ehHfeiVl VR2T îplpfrll

In his eleventh incarnation the Lord, in the
shape of a tortoise, held on his back the mount TTOfranTMrr SJcft WIHSTÎII 3*11
Mandara with which the celestials and Asuras In his nineteenth and twentieth incarnations
churned the ocean. the Lord was born as Rama and Krsna and
srrSbrH relieved the earth of her burden.
IRtfFT rill
q^qfferaTII ^11 rid: ebvtlr! 4i , **ll*ri LJ'tis^lHjl
In his twelfth increantion as well as in the

'
spft 5TOT fad^d: cbt*^ *TfgxzrfBII3*ll

thirteenth in the form of a woman he stupified Then at the junction of the Kali Yuga, for
the Asuras and pleased the celestials. stupefying the enemies of the celestials he was
born as Buddha, the son of Jina.
^nr ^fvgmru 3T2T h«uia»^ tritjii
Assuming form of a man-lion in his

the
fourteenth incarnation he subdued the Daitya In the period of the eighth junction (change
chief by sutting his entrails with the fierce of cycles), when all the kings will be on the
claws. verge of destruction (change of cycles), when
wr sjjt-nrnÊcjf spfL-ii
all the kings will be on the verge of destruction,
he will be bom as Visnujasa's son Kalki, the lord

of the world.
Assuming the form of a dwarf in his
fifteenth incarnation he went to the Sacrifice of 3TcrdTTT UTn#E[T ^fdflfgvdl :H
Bali and praying for room for his three feet pSIT: fdêbcdl: T^tH:ll 3*11
obtained it. Innumerable are the incarnation of Hari, the
mine of Sattva, O twice-born ones. The prime
Manus, the knowers of the Vedas, are all said
to have originated from Visnu.
Beholding the kings aggrandise the
cWIcWMM") Rdm
Brahmanas
filled
in his sixteenth incarnation, he,
with anger, divested the earth of the
Ksatriyas for twenty one times.
tjrnrf
STTHT:
tpis# ^5
R\^4ISJ
3^11 3 <a n
From them proceeded the work of creation.
^
rid l
And they should be adored with vowed

cTd:
In his
W ^TlrT:
^<<df
seventeenth incarnation he was
miWIdjl
II ^ II
observances and other rites. This Garuda
Purana consisting of right thousand and eight
hundred verses Vyasa formerly narrated to me.
11 sffrirei vwivii^)
xr ct^ i
a 1 vr<j fri ^ uf ^ramtsssmqr: It ^ It
—
6 THE GARUDA MAHAPURANAM [ Ach. Kh. Ch. 2
WOW: 3 / Chapter 2
essence, unto thee when united with Daksa,

Narada and other.
Sfm oi||^R oRtof 7TR>¥ ^11
Rf * 11
sqm W3
—
The Rsis said Why did Vyasa describe to aitf ffrTOtEsjt *jrarar:Rforcra<Piii
you the Garuda Purana? Do thou describe thus wt ygtfo dtunWiRii ^11
the. most excellent theme relating to Visnu
Vyasa said — Having saluted Brahma who
Tjcf «rarar
was residing in the Brahmaloka, myself, Daksa,
Narada, Bhrgu and others said to him.
3T? % gftf»T: TTT3* RfTT ^ReMSTORII "Describe unto us the quintessence (of the
R*^wrarcitraraw:RtwHiiîi sacred lore)."
<f umuimfagt ss frflwnj i
ygilqm
The Suta said—In the company of the
ascetics had gone to the hermitage of Badarika.
I tjrrai wt ^rr w rar wii
There I saw Vyasa meditating on the great 6 ii
Isvara. Having bowed unto him I took my seat Brahma said—O Vyasa, I will recount to
and accosted that foremost of ascetics saying you, the Garuda Purana, the cream of sacred
learning which Visnu described to me and
TJyT WEI
Rudra formerly while in the company of other
ouro 1$ rara wmii celestials.
sqrafh
ijsst www
ff qWMWWH R f l ftffill
fain? frahrau ^11

Sira WET wf ^ ^TII
"O Vyasa, relate unto me the form of Hari Vyasa said :

—
O Brahman, describe to me
from which has emanated the creation of the the Garuda Purana, pregnant with great signifi-
universe. Methinks, while thou dost meditate cance, the essence of all, which Hari formerly
on the Lord' thou must be knowing it." described to Rudra while in the company of
Hear, O Vipras, what he did relate on being other celestials.
thus accosted by me.
oRm Wxl
*jttj
w
tjw! uctfrmfa tjtpjt
Rn î&ft pr
w
RryRrarawn mi
crau
i
3Uf TRTtsfK
rfsT
Brahma
W ^—said :
sqraRH: RT Will ?o||
With Indra and other
—
Vyasa said Hear, O Suta, I will recount the celestials I hadgone to the mount Kailasa. There
Purana Garuda which Brahma described to me I was Rudra engaged in the meditation of the
in the company of Narada, Daksa and others. great station.
fg> rai^f mraftiîfr? ii
TJjT dcll-zt
ra^RiraRT ^RIHlfR^Ri Rrr:ll ^11
rar w^sRranii HKIrMHrTC irra aflgsRIR: n?n
«npr «n»ii«>s tjortjitut nrrairaw.il ^11 Having saluted him I addressed him,
The Suta said —How did Brahma relate the saying
—
"O Sankara, on what art thou
sacred Purana Garuda, describing the true meditating? Save thee, I do not know of a
Ach. Kh. Ch. 2 ]
THE GARUPA MAHAPURANAM 7
greater deity. Do thou therefore describe unto best of all that is good.
me [the subject of thy meditation] the
jj 'Pwajjiftqwj n
quintessence [of the sacred learning] who, along
with the celestials, am anxious to listen to it.
" ipilRd UrUehMfuf WT TTF^J WITJII *<?ll
In the words, letters, principal and minor

sacred lores and in the true Saman he is lauded
as truth and the author of true deeds.
sq i qi ffr rf
wfri th# -w4« i »

y<iui TJSTO: '5(?IT lileMl fg^nf^ll
II ^ o ||
Rudra said —
I meditate on Visnu, the great
: He is called the ancient Purusa and Brahma
soul, theDemiurgus, who gives all, who is amongst the twice-born. He is called
present everywhere and who resides in the Sankarsana in destruction.
hearts of all creatures.
'TOTH
TOqtrR*ll
rrêr wv "St?!
I therefore adore him in whom all these
O grand-father, my body is besmeared with worlds shine us the Sakuna fishes in the water.
ashes and my hairs have been clotted. All my He is the divine law, the word (Om), Brahma,
vowed observances are intended for the the that, the existent and non-existent and the
adoration of Visnu. I will describe him unto supreme.
you, the essence of all, on whom I meditate.
arefafift xT 3 ^TTT3WiM<n :ll
fawj ftraaj wmr
TT ^ fî*d <41*^4 t>HH
<4t<4 |R^ II
•
qffofoiyq Tfo ipft Ruafti ^ f^yiPd -sru wi The celestials, the Yaksas, the Raksasas and
I meditate on the deity Hari, Visnu, Jisnu, the Pannagas adore him. Fire is his mouth, the
who is lotus-navelled and shorn of a body; who heaven is his head, the sky is his navel and the
is purity, the source of purity; who is the
earth is his feet and the sun and moon are his
impersonal self and the individual soul; who is two eyes. I meditate on him.
the great Kvara and unites all souls with
himself. In him exist all the world and elements TOT:
and into him they enter. ZPFPT TO:
ûiîfq tj* TifbFnm fmi
Tnjw ww rsffi wsrttf whhih'sii I meditate on that deity whose breaths are
All the gums (qualities)and elements exist, the wind, inwhose belly the three worlds exist
and whose anus are the hairs are the clouds,
in that lord of elements as pearls are strung by
He has a thousand eyes, a thousand
and in the joints of whose body are the four
a thread.
oceans.
heads, a thousand thighs and a most beautiful
face. TIT: tKWWWt Tq^rtUT: TH«
3FTTf^Trf^f%?TO tf ^T
xt fas ^ tarcimfrii tin I who is above time,
meditate on that deity
He is the minutest of the minute, the firmest, who above sacrifices, who is above the
is
of the firm, the heaviest of the heavy and the existent and non-existent and who is the
beginning and end of the universe.
u
8 THE GARUDA MAHAPURANAM t Ach. Kh. Ch. 2
to fîwnii wi Rudra said: —O Hari, O king of goods, tell
us who is the god of goods; who is Isvara; who

should be meditated on; who should be adored;
fyfd^lfrir rTW'f^?r:ll ^Sll
with what vowed observances, the great is
I meditate on that deity from who mind
propitiated?
emanates the moon, from whose eyes the sun
and from whose mouth the fire. cFRfT W SpftjTOITII
TT#ET yfTO^TET
zppt ff ^sr
5f?fr TT^RTftrr ÎRdll
#T
With what religious observances, with what

^ *T THFET ^11 3*11
d'VII^Rd 4IFMIt1 process of self-restraint, with what form of
y adoration and with what sort of conduct is He

iAiidiuj^dwg^M: wr*rH^rrr*tii^^
pleased?
I meditate on that deity from whose feet the
earth produced, from whose ears the
is
directions and from whose head the Div. thPfM-qifd cTO ^FTcTII 3hll
(celestial region). I meditate on that deity from
<T?Tf q^dtlfur ^TII
whom have proceeded the works of principal
cbfw>ldfyfdfodH ll 3^11
and minor creations, the various races, N
Manvantaras, and histories of the families. We

What is his form? From what deity the
will proceed to him, to witness the trtle essence,

universe has emanated and who protects it?
on whom I do meditate.
What are his incarnations? In whom the world
is dissolved? From what delay proceed the
works of principal and minor creations, the
frEpdtoiC
various families and Manvantaras? In whom
'JTT Tn?:
do all these exist?
Tfp^T yTO9f rT £i)rj<*>W R^d: ^:ll 3° II
—
Brahma said: I was thus formerly address- VdRTef ^ ! Tjjfjc ilrMRjcffq fg^dll
ed by Rudra. Having lauded and saluted Visnu, rTSTTII 3*SH
the dweller of the white island (Sveta-dvipa) d2n^T3(?T tjTt
we sat calmly desirous of listening to (the Do thou describe all this and every thing
subject). else, O Hari. Then Hari described to Rudra the
3TRTF3F WET) TTjC WET 'q^WHIl glories of the great Isvara, the Yoga and
TTmr-WR^' froGj Tpssnw ycnro eighteen sorts of learning.
'til 3* u
From amongst us Rudra said to Visnu, the
great Isvara
—"Describe to us the most essential
^Rhcu-el
of all essence; we salute thee". WHITT ^ $: TTFII 3^ II
3TF it Tr4^%yd1i?ER :ii

3^
Mlb*} X|f oETRT TcTSTTFft sPToU% ^ II
sifagET ^-iilV^
Hari said —Hear, O Rudra,

RjfcffiT:
I
^:ll 3<?ll
will describe
WSE? f^nj ÛcHWq}: *^113311
it, along with Brahma and other celestials. I am
What, O Vyasa, you have asked me the Lord
the god of gods, the lord of all the worlds. I am
Bhava asked Visnu in tire hearing of myself and the object of meditation and adoration and am
other celestials.
lauded by the celestials with panegyric verses.
^cTTET 3TF % Tjf^Tt ^ ! ^TfayTRr'TTfrTHII
^ cR f^grrll 3?rer>«i w tth^.-ii *011

ERt SEW: cFysi t TR: II 3311 When I am worshipped by men with self-
—
Ach. Kh. Ch. 2 ]

THE GARUDA MAHAPURANAM 9
restraint, vowed observances and good conduct I am the process of regulation that of self-
O Rudra, I grant them the most excellent stage. restraint and tile various vowed observances,
qtef f^rahi
0 Rudra. am I the sun, the moon, and all the
auspicious things.
^wP-iuwf % -m ! II
TJTT TT 7RT?: Taft ayuui«w«&fall

am the seed
I of the preservation of the
world and I am also the destroyer of the ^^q?^qrftcfftqTTT<$ II YSII
universe, O 6iva. O Hara, I am also the Formerly with assceticism the bird Garuda
suppressor of the wicked and the protector of had worshipped me on earth. Pleased with him
religion. 1 asked him to pray for a boon; and he too
prayed for a boon.

mvtMi^Ravi tpiîi
37f TfsTrÊT T^TSf: WP" W II

TTT3- TOTxT
With fish and other incarnations I do protect
OTT TTTT xf fcFRTT dlMu)#di ^11
the earth. I am the import of the mystic formula
and am engaged
fcHltffitf ’xf cFrff?
q*ift
in adoration
ytlUH^^qil^ll
ilViUfrcU&l:
Wlf^r^cT
and meditation.
1*11
TOTf ftw dlP^hOT
c[TTOTf^$rfOTOTfT
Garuda said:
W
‘OTTJfl pFTTlfT
WPETTII
—O Hari, my mother Vinata
Tcfll II
had been made a slave, by the Nagas. Do thou

I am the creator of heaven and I am myself
so order, that I may
bring ambrosia after
the heaven etc.
vanquishing the celestials, that 1 may release
jfTrTT STtflT rMT TRTT 'SRPTr xTII
her from slavery and that I may be thy carrier.
Trft: ^qfcrqft ftqt ^PwtjPklcM': TT: II Y'tfll
UglOTpft "HgraM Tift# TFT3RTJT:IIÎI
:
am the knower, the hearer, the speaker and

ymwfeai igftf wsf tot tot Tvetii
I '
the object of speech. I am all and the deity

identical with all. I am the source of worldly
Do thou so order that I may be highly
powerful, greatly strong, onmiscient, the
enjoyments and emancipation.
aftlictor of the Nagas, and the author of Purans
sarnf nu^di-w^ ^11 and Sarhhitas.
$Pdgmbq$ UF ftTT IIMhll !
I am the presents of meditation and

adoration:, am the Mandates, the Itihasas, O.
I
qOT tdqYdT TO 7Tef TfTWfrTII qTII
Rudra. O Siva, I am all the deities. ;
dl< <fOT-OTdt
l rof fTTTT fttJfrftwfftll
Tmft ! f?P*!ll
xTPJT $llfd<*lRttl H^ll
37^ wt «4îw^ wpu Visnu said: What you have — said, O
O Sambhu, am all the forms of knowledge
I
Garuda, will all be accomplished.
I am at one with Brahma, O Siva. am Brahma, I
You will release you mother Vinata from the
all the regions, and identical with all the deities.
Nagas. Having vanquished all the deities and
others you will bering ambrosia.
^tnfsPTTTrrarr ^trar.-iiwn
Mgrereft qnpre i s TfspzrftT ^ti4t:ii
I am the personification of righteous
tpWT qdlflKlxct -tm Ml^lrUldMch^ll V*||
conduct and the religion of Visnu. I am the
Varnas (castes) and ASramas (orders) and I am q%3t! HrW^T xT TT xUfd^fclOTfTII
the ancient religion. TT TTTOT TcvTt% tSHlftf *l(H«tIrlimmi
You will be the highly powerful carrier. By
imtsf ! srarft faPmrft xrii
my favour you will be jthe author of the Purina,
3T? xT# TOT II *6 II
P m
describing my glories and forms. By your name

it
Wwill
rTSUT
be celebrated on the earth as Garuda.
WfrT TJTPTpJ W feHTOJcTII
'hhluifdll t^ll
-nres
Thus accosted, O Rudra, Garuda described
it to Kasyapa. Hearing the Garuda Purana
mu
O son of Vinata, as I am the God of gods Kasyapa revived the burnt tree.
and &ri is celebrated so the Garuda Purana will
be celebrated amongst all the Puranas.
T WtTRnft WII
W? gftrNWtSST rTOT rEf iTFSTrtRTH nres ft ^^
W Earner TTffoffgfc yprf ^ ll <^li Hearing yourself with fixed attention do you
As I am worthy of being lauded so thou shalt revive others with your learning. "The bird,
be. Meditating on me by your mind do you Om, Um, Swaha" —This is the great learning
describe this Garuda Purana by your bird of Garuda. Hear, O
Rudra, the great Garuda
mouth." Purana narrated by Garuda.
ii ?fir sftroi wynft atwHeni % i viWri h ui to %fafrssro:ii
3TSUPT: 3 / Chapter 3
TJjT sqi'et The illusory deeds, and those beyond tbe
range of illusion, of Visnu have all been
ffrT T>gTSjT3it TJpT:||
narrated in Garuda Purana.
W# MR!? % Tftw ^fhtll ^11
Sata said —Thus
did Rudra bear it from $rrt wt *n# wsl wnroti-
Visnu; Brahma from Rudra; from Brahma the WR^fPd¥l^d :liqil

ascetic Vyasa; and myself from Vyasa. And I This Garuda
Bhagavan} By the favour of
is
relate it to you. O fSounaka, in the forest of Vasudeva he has been endued with great
Naimisa. strength.
yfNf *JUeWl' ITS* TTTThr

rftsf TfsaRTTft^to^ll ^11 gnjUlfttuf WIIÎI
îwsnf^rfe>r:ii ^«IT Icf WQ t^ll
cS£Te|^|0 W eteRF T f^HcbH'
l ll 311 Having become tbe carrier of Hari be is the
In the assemblage of the ascetics have been instrument of creation etc. Having vanquished
described by me, the creation and the adoration the celestials Garuda brought ambrosia, by
of the deities, the various sacred sbrines, the which the appetite of the universe, lying in the
wealth of tbe world and the Manvantaras; the belly of Hari, was appeased.
duties of the various Varnas (castes) and
jq*wu>ui nrnK{M ^r#i:ii van
Asramas (orders); the gifts, the regal duties, the
laws, vowed observances, families and the wrt wsifsr crrsf TOsfcrom-u
medical science with a diagnosis of diseases; His very sight or recollection destroys the
the various auxilliary sciences, the universal serpents. Through Garuda Kasyapa revived all
dissolution; religious profit, desire, worldly the burnt trees.
profit and the most excellent knowledge. 1. an epithet applied to a god or demi-god or a
It is
great ascetic. Literally the word means one

Wtf
3PTTfT
rto ftro vii

endued with six qualities, — prosperity, might,
glory, splendour, wisdom and dispassion.
Ach. Kh. Ch. 4 ]
7RT5: TT VTtF StaWS ^11 £11 Garuda is Hari. He related it unto Kasyapa.
The auspicious Garuda Purana, when read,
M'dd^rail
gives piety and all objects. Hear, O 6ounaka,
'Siref HMP^cd d'€l«ITII ^11 how Hari describe it unto Rudra.
II ffiT 9f)i|R»'^ Mgl'pPlt 3iraReFPl% 'few 'pPPiTUf dlR (jdl4l3>U4l^:ll 311
3TSJTTZT: * / Chapter 4
-a^PET exalted of male beings). From him originate the

unmanifest as well as the soul.
TPfyEr yfd«»lv y -
sfyft ^ru
TO W:
Wyir^rfhf
Rudra said — O
^ ^nrîi sn
Janarddana, do thou
dWI^fe^WWlTlcT: TS
»tP«ddlS«TSRIII
II
\9|l
described the primary and secondary From him emanate the intellect, mind, the
Tattvas (principles) ether, air, fire, water and
creations, the families, Manvantaras as, well
earth.
as the histories of the families.
fpinuft TT£ rTFTRT: TWP % II
SfUdM '
grch s p r f TT^;ii£ii
O Rudra, He is the golden egg and is himself
W shlsl ^lld'^HLII 311 his own end. The Lord assumes a body for the
Hari said: —Hear, O Rudra, I will describe purposes of creation.
the old sport of Visnu, consisting of creation, «rpr TsfrRTqrf^rai: TTpll
preservation and destruction, which destroys
vitUtism' ^û^^fi^T xrr ^ T ii 311
all sins.
Having assumed the body of Brahma with
iHHPJUll dl^c(<Sfl ’f%T33TT:lt four mouths, pervaded by the quality of Rajas
IUHWI -cpf *p v\ (darkness) he creates the entire world,
The Lord Vasudeva, void of passion, Nara- moveable and stationery.
Narayana, is the great Soul, Para Brahma, the
and the destroyer
creator of the universe.
wr tjîfd ptph frwfr wdP orfapn ôii
This entire universe consisting of the

wstt wgretfrn p *11 celestials, Asuras and human beings lies inside
All this exists in Him as both manifest and the egg.
unmanifest. He exists in the form of Purusa awfp PRt r ft Tf?rrf p psrt prn
(malebeing) arid Kala (Time).
sq#
Vftpfr
W^ Pll
fWrqilSIl
3TpT ~gft:
As Creator he creates the universe; as Visnu

IPP^ll 3*11
he protects and he destroys it in the end. Hari

it;
Visnu is both manifest and unmanifest. He himself is the destroyer, Having assumed the
is Purusa and Kala. Understand, his actions body of Brahma Hari creates the universe and
are like those of a sportive child. as Vifrtu he protects it,
Tfgwft P ehvMI*^
PrP3rf dWKIcHlRl PTyftll ^ II ^PT r[ MiglH.ll
He is without beginning, the Creator; He And assuming the form of Rudra the Lord
is without end and Purusottama (the most destroys the universe at the end of a Kalpa.
When Brahma was engaged in the work of of the Vaikarika (organic) creation. There are
creation. three orders of the elementary and organic
creation.
tu<J>ul cl^dV^lfa '^(ihTRt ddM: TIJW: II
TancKKUI : ! '^r^SIT: II %V\

He, assuming the form of a boar, held up
Koumara makes the ninth. O Rudra, there
with his tusks the earth sunk under water. Hear,
are four orders of creation beginning with the
O Sankara, I will describe all in short beginning celestials and ending with the stationery crea-
with the first creation of the deity.
tion.
fan’ll Tf: II
TTjvPJT: Tjfe TTRTTT: ^ni:ll
tHTMPirf TT
The first creation is Mahat or intellectual

principle; simply a metamorphosis of
it is oil rbi (ildWMlqTdl^rjfcfdlfd-rfliiirq^ : 1 1 ^11
Brahma. The second creation is that of
Tanmatras or the subtle elementary particles.
rl?n<Tf rj •dti)m^lfdT4il tPJÎI ^311
This is known as the creation of elements.
While engaged in the work of creation
ThfT: II
Brahma first procreated his mind-born sons.
QTfJrT: TPf: TTW^Tf ^figtj^;ll *qi| Then desirous of creating the tour classes of
The third is called Vaikairika or the creation beings, viz. the celeslials, Asuras, Pitrs and
of organs. This is the (Prakrta) material or human beings, all, going under the name of
elementary creation-originating from intellect. Amba he adored his own self,
5
as the lord of
beings, although himself of unfettered soul,
TSJOT; T3JTTT: II
concentrated his soul, being desirous of
[Tt: TT Tai&tl ^11 creating, passion overspread him and first from
The tourth is the primary creation and all forth his hips came out the Asuras,
the stationery bodies are known as primary HM)»11;U dêtfll ?TfTT^fg1TT^ft
,
ll
creations. The next is Tiryyakasrotas 1

who are 5.
^8-f)T$rifTT y)[dMiq,l-rlrl : TJTT:II^||
otherwise called Tiryyakjollya i.e. beasts etc.
wfcifrftawi
wfaffltarof Tht:
^ tt Tqw:ii
wm: TrjTTFjErrti ^11

And he renounced his person
then
surcharged with Tama or darkness; and his
darkness, on being renounced by him, O
The sixth is the Urdhasrotasa 2

which is Sankara, was converted into Night. Having
called the creation of the celestials. The seventh assumed another body he became desirous of
is the creation of Arvakasrotas 3 or human creating and felt delight.
beings. 'Hnilf&MI^'iprW: TT^HT IT I II
«t=IU| 4|| TI*ri|«WI TSII

aretfcTfflf: TPf: «lfTd<hWIH^«;
’
IT: II
Then O Hara, came out from the mouth of

tf#T TPlf: ¥ fd I T$ra ^JcTTi II % 6 \\
l :
Brahma, the celestials surcharged with the
The eighth is the creation of Anugrahas4 justity of Sattva (goodness). On being renoun-
pervaded by the qualities of Sattva (goodness) ced by him his body, surcharged with the
and Saftva (ignorance). These are the five prders quality of Sattva, was converted into Day.
1. Lit the stream of beings living according to
nature.
2. Lit the stream of beings tending upwards. The passage not clear. Perhaps by the
is
3. Cf. And as these eat by swallowing down they expression "adored his own sell" the author
are called Arvaraskotasas. means that Brahma was engaged in the process
4. A calss of deities. of mental retrospection.
)
Ach. Kh. Ch. 4 ]

tTcfr % 'srf^rrr f^Tit 3ThiTO: »+>H*Jvi'^l

ffTgrmirf cP$ 7J1T cTrfrsWÎI 3mi iftTJT: tjto* n 3311
Therefore it is that the Asuras are powerful He created goats from his mouth, the kine
in the night and the celestials during the day. from his belly and sides; me horses, elephants,
He then assumed a person fraught with the asses and camels from his feet, and medicinal
quality of goodness and then sprang from him herbs furnished with fruits and roots from the
the ancestors. hairs of his body.
Tr^ {nunqvj^n|{iuqi>if ^11
TOFl^ fgTfj tsTw^Htl: tr^nr^qT;|| 3311

And that body, on being renounced by him, TO: TTRFTTTO' II
became Twilight remaining between day and TJerffcaft sK^Wl y^>ll V*»
:
night. Then having assumed a body fraught Faircomplexioned male sheep, horses,
with the quality of Rajas (darkness) he created mules and asses are called gramya or household
human beings. animals. Hear, I will describe the wild ones,
(They are) the beasts of prey, the cloven-hoofed,
Twn-ft wft fft i Tret tn
i r wi elephants, monkeys, and fifthly, birds and
And on
being renouned by him that form
sixthly, acquatic animals and seventhly,
became moon-light which is termed Prak- reptiles. From his eastern and other mouths he
created the Rk and other Vedas.
sandhya Moonlight, Night, Day and Twilight
.’
are his bodies. 3TlWl| dlipuil yidl stTfctf giftqT: TRcTT.’ll
Tsfaraf ârn
3vêrf <J
fq?T: ^ps»T: ?Jp[: ?qil
TTjprr wpttto % ii
The Brahmanas originated from his mouth,
die Ksatriyas from his arms, me Vaisyas from
ÛTi'^flT: TFlf $ %?TTFfaTFlll
his thighs and the Sudras form his feet.
WWT: qjftq Tpnqf cTcTrlRÎI
ilTJRTt Wl* ill I d^lvilebl ynsb: {(rf^FrRFTPTH

•greet rr toft 3*11
And then he assumed another body fraught The region of Brahma is for the Brahmanas,
with the quality of darkness and thereat sprung that of Sakra fqr me Ksatriyas, mat of Marut
hunger from his and from hunger wrath. (windgod) for die Vaisyas and that Gandharvas
Brahma then creater Raksasas exercised with for the 6udras.
•
hunger. yflWftWTOH l ysfraft u
(Those that said 'Save him') are called yMNw ijsTOFrr qqif^fgH<hiRui i
^n 3^11
Raksasa and those (diat said 'We shall eat him Those practising the Brahmacarya injunc-
up) are called Yaksas from Yaksam eating. And tions attain the region of Brahma. The house-
from the movement. ( Sarptma of Jiis hairs holders, performing duly their duties, repair to
sprang the serpents. Waxing worm he generat- die region of die Creator.
ed some beings of warthful temper. O sinless, TOFT ITfljJSqloii xf ?T$W criollfFrHTÎI
then die Gandharvas came out singing. All
TOFT Tt^ril^dll
these beings were created by him.
Those, living in me forest, acquire the region
of me seven Rsis. The sphere of me Yatis, going
at will, is die eternal region.
ii ^fct sfbrnrt ug i
y iol Tjteoi TORfrraft ararefirrt Tjfenft rtr sscmr : ii îi
1 . Meaning going before twilight.

3TSS1TO: / Chapter 5
-
STPZ? dqtafcft IffTTcpftll
'
MTe$»r§4f \o\\
fKfrprcta rF f v^TTPf ^ -riwiii
They were the wives of Dhata and Vidhata.
They gave birth to two sons. Prana and
snf tfrf xj Trenail
Mrkandu. Markandeya was the son Mrkandu.
Sfrj TTT^nf W T>f4 «ngf iT^ÎI 311
xjrft ttM: TresjfcT:
^TFFEr sf^HII
f^T5TT: rTFl tpft \\\\
Marlci's Sambhuti gave birth to
wife
Pournamasa. Viraja and Sarvaga were the two
sons of that high-souled one.
—
Hari said: Having created me world and
all orders of beings the Lord created his mind- ip: TRJffT: «ÎWS!||II
begotten sons for multiplying his creation; f«4knrft trt rrepferan i 3311
namely Dharma, Rudra, Manu, Sanaka, Angiras begat on Smrti sons and daughters
Sanatana, Bhrgu, Sanatkumara, Ruci, Suddha, namely Sinivali, Kuhu, Raka and Anufnati.
Marici, Atri, Ahgira, Pulastya, Pulaha, Kratu,
Narada and the
3PT5J5T <T 0 cTrH4t
Patris Varhisadas.
4t4
Atri begat
^ <ftl44
on Anasuya
^ 4tRpfH.ll
sinless sons. Soma,
etmf^rfPFq mi Durvasa and the yogin Dattatreya.
rlFTT <| ymrmrw c[l%rTT:
,
^J*n :ll
rTT TTrff ^P7 ^11
The Lotus-sprung deity, from his right

w4?rgTsf4tTS Tj?nRP*ii 3*11
thumb, created Daksa endued with four forms

and his wife from his left thigh. Daksa begat
on her beautiful daughters. He gave them
away unto the sons of Brahma and conferred
Sati on Rudra.
Pulastya begat on
^
' '
Three sons,
^nw»Tq4ynHJ
Priti Dottoli.
l
TptT snjcrff arsngTPTT ns?NHi:ii

Karman, Arthavira and Sahisnu were begat on
his wife Sumati the sixty thousand Rsis of
^NfdiRmrvnft w ^prrii controlled passions by name Valakhilyas. They
x( >iwmm -
ucft dreramrq ~qrn dii were all of the height of a thumb and effugent
Numberless, highly powerful sons were like the burning sun.
bom unto Rudra. He conferred the auspicious
Khyati, matchless in beauty, on Bhrgu. Bhrgu
begat on her Dhata end Vidhata- He also begat
Sri who was Narayana's wife, ^|PF> f4lff Sw44t4'MHf:ll
ffPT 4 'jHmmff fRr WMHJI

Tsrr?i wp wifara ^tn uw
^
Hari begat on her himself Bala and
^11
Vasisfha begat on Urjja seven sons, viz, Rajo,
Gatra, Urdhavahu, Parana, Anagha, Sutapa,
Sukra. These are the seven Rsis.
Uksmadi. Ayati and Niyati were the two
daughters of the high-souled Manu.
Ach. Kh. Ch. 5 ]
dWIcWIg T IT! II VllPdsfife: <fc!Mw4lc$ftll Wl

WTFf
XfT^3Fr îft ^<Hjf9PT:ll uPdû^ sraf ^PTufrg^:ii
fqtjmyxT T^m ^ t^TT 4dT<Jlf cWTII The most excellent Daksa begat twenty four
% ^«a^dir<^ forar <j %nraH:ii ^°n
8 9 10
5 6
daughters. They were Sraddha Laksmi, Dhrti,
12
Push, Pusti, Medha, Kriya" Buddhi, Lajja,
7
13
#7Icj> VnH^mra xftff Tfrftll

16 17
Vapu, 14 Santi, 15 Rddhi, Krti These thirteen .
Tuft 11^:11 T*ll

laughters of Daksa were wedded by Dharma
Daksa conferred Suha on the fire-god who for procreating sons.
had assumed a body. O Hara, from him Suaha
three highly effulgent sons viz. wf?T: TRSTST TH=*jfcT: T^fcT: ^PTT <TOTII 34 It
obtained
Pavaka, Pavamana and 3uci, all eaters of water. ^HtdV^H^lf TT fcflg T tWIU
Swadha gave birth to Mena and Vaitaranl. They Khyati/ Sambhuti Smrti,21 Priti, 22
8
Sati,
19 20
were both Brahmavadinls. Mena was married

1 25 26
Ksama,23 f>aunati, Anasuya, Urjja, Svaha
24
to Himacala (mount Himalaya). and Svadha 27 (were the remaining ones).

3TTTRPPfa
HT TR?
ITllI
9311
w 4ffiftirr -5^:11 331
O Hara! the Lord appointed Manu

ErffST PRdt'V^ W^RXpil II
Svayambhu (self-create) formerly sprung from

Brahma's self and resembling himself to rule t^ l dl l gll Îh«t1RI:II
creatures. The foremost of asceties Bhrgu, Bhava,

Marici, Angira, Pulastya, Pulaha, Kratu, Atri,
td i qutjcft Mr#c% f^:ll
Vasistha and the Pitrs duly married all these
HfMI-cd oqîiidll 93H
aughters beginning with Khyati.
Svayambhuva Manu accepted as his wife
&atarupas2 who had destroyed all her sins by SH5T «¥>lM tjHI T[4 Pi'Uh «jfmitH'dH)l 33 II
ascetic penances.
28
then Sraddha brought forth Kama,
And
31 32
Cala, Darpa, Niyama, and Dhrti her sons,
29 30
T^TBTTJ 3u«$;fd TTET^ '^11 3*11
rnjfrf ^ ^ ^R^ll
and Tusti Santosa33 and Pusti Lobha.
34
And to that person Satarupa bore Priyavrata

and Uttanapada; and daughters named Prasuti, 5. Veneration. 6. The goddess of wealth.
Akuti and Devahuti; of them Manu conferred 7. Patience 8. Satisfaction.
Nourishment. 10. Intelligence.

Akuti or Ruci, Prasuti on Daksa and Devahuti 9.
11. Act. 12. Intellect,

on Kardama.
13. Bashfulness. 14. Body.
cffûu^fûiraf ^ ^RT:IRmi 15. Success. 16. Fame.
3TOeF§R$T TJBT ^flRT TPT 17. Righteousness. 18. Renown.
4
To Ruci were bom
Yajna 3 and Daksina 19. Chastity. 20. Birth.
Again Yajna begat on Daksina twelve highly 21. Mamory. 22. Gratification.
23. Forgiveness. 24. Reverence.

powerful sons by name Yamas.
25. Good-natured. 26. Energy.
3rmr:U ;?^ll
27. This and the last words arc uttered while offering
fshdl TTSTTU oblations to fire.

9ngT ttcil
28. Sexual desire. 29. Laksmi
1. Female interpreters of the divine Science. 30. Pride. 31. Restraint
2. I Having an hundred forms. 32. Nourishment. 33. Contentment.

3. Sacrifice. 4. Gifts in sacrifice 34. Avarice.
1
fsf^TT rPI IsRqiJd ^TII of a horse sacrifice at which panied with their
WST ^jJ^Wdl d^l fcHd ^TrERnill wives except Rudra and Sati.
«raw4 ^ g i iPdHjdd ii 33 » SHT^cTT mt VTPTT ^^NraRlfHcfTII ^^11

^J®njfis 4 vi: ^rtrffTr^ SpftjTd:lt cUdtdi ifc ^fdi Tpiraf i Hq rerarq ii
Medha brought forth £ruta and Kriya

1 2
,
3 But Sati went there univited and was
Dandam 4 Laya 5 and Vinaya6 and Buddhi 7
, ,
issulted by Daksa. Having renounced her body
Bodha 8 and Lajja, Vinaya Vapu9 and she was again begotten on Mena by Himavan.
Vyavasaya 10 as her sons. dfdl [ddldcb .-lt ^VSH
And Santi brought forth Ksema and Rddhi, *j%T: sgSt UdNdli ll
Sukham 11
and KIrti Yasas 12
These are the
fo gfel
.
c[ cf TT7TPT
offspring of Dharma.
^FTVHI xt Tfd ufalf HBJTf pf ^Xll

^ TJ^ZPR^ ^PcimP^ ll ?dll
Gouri became Sambhu's wife whose sons
were Vinayaka and Kumara. Rudra, the
(W HITO: TT4 W»$PtMPddl :ll ^11 powerful master of Bhrngi, was by nature
T#3T: Tfdf f^TTII ^ wrathful. He destroyed Daksa's sacrifice and
imprescated a curse on him, saying, "You will
Kama's wife was Rati whose son was
Harsa 21 Daksa once undertook the celebration be bom as a man, in the family of Dhruva.
,
ti ^fcT sfbmri Tfijnjnul Tjdwi wm'viHsft ariû ^m^

'
trg4ts«zrm:ii mi
3TSZJT2T: ^ / Chapter 6
•gfUdM And his son was the greatly intelligent
PracInavarhL His son was Divanjaya whose son
dTU'imî^ctr^'6 -om^TiM: TJd: 1
was Ripu.
^didll ^ Sf*: tjr=T: TT WBJWJII ^ II
Hari said —Uttanapada begat a son on

fhrh TTf:H
Suruci by name Uttama and another on Sunlti UlifW ITrT: €l'lfM^:IIXII
by name Dhruva who attained to the most known as the beautiful Manu
His son was
exalted station. Caksusa. His son was Ruru whose son was the
beautiful Anga.
rFPT: f?vlffe»i^NH<Hls*>d:ll ^11 SPTPT 'ÛT: tjdfcj, HlRrt^l d4dP4d: II
Having adored Janarddana, the god of gods, 3 rauM ^T3T(^r)y=Er f^?r: n mi

by the favour ofthe ascetic. Dhruva's son Slisti Anga's son was Vena who was an atheist
was greatly strong and highly powerful. and an irreligious person. Vena, the perpetrator
of iniquities, was killed by the Rsis with Kusa.
TTFT 'tJ?TdT*IPZJ3TTSft:ll
^cfWRI TJlt ftij: ^T:ll 3rTS TJTTsf cTfilS'fd rPr4tS*ra<JU

311
jpdtefdRH: <f)HJIPil rfdl'y^d^ll ^ II
1. Intclect.
2. Knowledge or what is heard. PtNK^H ^ f4'^'v1cHpHdUld1 :ll

Action. Punishment.
3. 4.
dMliW crf^cnf trrfcrf -q^: ipr ft^TT: V9|| II
5. Justice. 6. Humilation.
They then churned his thigh for a son and
7. Intellect 8. Apprehension.
thereat sprang a son, grsatly dwarfish and
9. Body. 10. Exertion.
11. Felicity. 12. Fame.
black. They then said "sit down, sit down" and
-
Ach. Kh. Ch. 6 ]

he was called Nisada dwelling on the mount work of creation by sexual intercourse. He then
Vindhya. Then the twice-born once suddenly poused Asiknl, the daughter of the Patriarch
churned his right thigh. Varuna.
dTd cjj trtRTf TWTUdll

TT lâf d*ftll 411 dKcfldd l J|dl ffli ^TdPTdT: 11*^11
Tjfadf TRT TTSTTHT %ll He begat on the daughter of Varuna a

thousand sons. The end of the earth being
decribed by Narada they went there to learn it
From there sprange a son assuming the
and did not return.
mental form of Visnu, by name Prthu. By that
son Vena repaired to the celestial region. They ^PJ5RRW xX d£^ IdddTTII
king milched the earth, for giving life to his ^TdHTW^-SfT ddT IlFpTf I?!tl *\9 ll
subjects. Prthu's son was Antarddhana whose On their being lost Daksa created another
son again was Havirdhana. thusand, named Saklasva, who also followed
the foot steps of their brothers, O Hara.
TPJgFT HiiUW ^ ^TTqril *oll d^T: sp[: V VI1MW 1 dRd
His son Praclnavarhl became the Lord dHdt UdddpT: dWRd
*5%: TJd:tl *<HI
Paramount of the world. Worked up with anger Daksa cursed
dtHI^W T TrFJjfr yi4H<*ffd:ll Narada saying "You will obtain a birth" and
he was again born as the son of the ascetic
TT3 did dTTdT:ll ^11
Kasyapa.
He espoused the daughter of the ocean of
salt rater and begat on her ten Praclnavarhis saTfisd darrsfa yiyiiMiti p^ppiii
who were called Pracetas and were masters of
the science of archery.
^ On
icduyrgrty sr ^j^fdsrfd
his sacrifice being destroyed
TTdPnmn
Daksa
imprecated the Mahesvara, saying,
terrific
**ll
"Having worshipped thee with necessary
articles the twice-born will leave them aside.
They all same
practised the religious
austerities and remained immersed in the bed ^ rreft sftr pcH^f-d yr|T ! 11
of the deep for ten thousand years. dWI&* d dufej d^rf%R[ftr %dferdll
yMtmRtw w'yra dFdf rx wfr^H 3Tfdd^rf ( q fg grf ) dTPra

cPdT d$ftsdddd:ii *311 Irani *oii
They attained to the dignity of the Even in another birth, your hostilities will
Patriarchs; and their wife was Marlsa. of her not terminate, O Sankara."
was born Daksa by the impecation of Bhava. dfe: dFdT WFJcir t ddN
d8T UdT ^ ÊRJPNT:II t dTdTdT fWPJ d9T «Pdfd II **ll
~xX dlHW 3PTSindT I^d 7JII **11 xUrJvJST diSfdTld 3T^Tfd?TfdfiFd%ll
As before Daksa against created four classes WdT driddf dSTTimil
of beings from his mind. Obstructed by Hara Daksa begat on Asiknl sixty beautiful
they did not multiply. daughters. He gave away two of them unto
i^%d dd: Tfftd dr^0dT>IPlfd:ll Anglras. He conferred two on Krsasva, ten on
dUuiw *mi Dharma, thirteen on Kasyapa and twenty-seven

to carry on the on Indu. He conferred Suprabha and Bhamini
The Patriarch then desired
on Vahuputra.
'RT^Tdl' fagllHf 3ntnFT m-. sn# gtfwren

WW# H
It TTg-:
) i
^T: in^T^Tgr^ ÊW>slte3q*K % )

! II 3311 >eRVcfilvH : II 3311
tt îrsrn w wrapraw ^ irar Apa's son were Vaitundya, Srama (weari-
3RT3J# <RJlrf( # )m1h«II Î^SdllRXIl and Dhanl. And the son
ness), Sranta (fatigue)
of Dhruva was one great Kala (Time) the
cherisher of the world.
tpjfoFU: TffllWdl: chVqgfM cK I ^H IRmi
And O Mahadeva, he gave unto Aristanemi, #RFT c&frst in W^ll
Visala
Manorama, Bhanumatl,
his four daughters viz.
and Vahuda. He conferred on Krsasva,
«PTW ^ ^fNt
The son of Soma was Varcas
^dg'ST-TSTdSmi 3311
(light) by
Supraja and Jaya. whom was generated Varcasvl (radiance).
Arundhati, Vasu, YamI, Lamba, Bhanu, TRtSTTOf f?lf$TT: TTMtsSTWTPRITU
Marutvatl Sankalpa, Muhurta, Sadhva, Visva,
%dT «TRHif TRZIT: TpT: ^c%RT: 33 II II
these ten are known as the wives of Dharma. I
Dhava begat on his wife Manohara Ruhina,
will now describe the names of the wives of
Hutahavya, Sisira, Prana and Ramana. Anila 's
Kasyapa.
wife was Siva. Her son was Pulomya and
aTicffd^fd^: WHT IHFJ: ftffgW Tjfd:ll Avijnatagatl (unknowable motion).
TITSUr fTT sffcrT fWRTT TptftT: UPTURN
They were Aditi, Diti, Danu, Kala, Anayu,
II
aifiTjiid'ifd^d ^ ^nPihfm rjll
arfN^r: u
Samhika, Muni, Kadru, Sadhya, Ira, Krodha,
Vinata, Surabhi and Khaga. dpg jhi# fsivny$M n
f>PrfchHl‘ <f Vhlttbv TfcT: II 3«HI

^V'^dlfrJ fwWlT: TPST VHÎI^MÎildll
These were the two sons of Anila. The son
R'^cilf TTOWTt ^TOmTII ^\9ll
of Agni Kumara, was bom in a clump of Sara
Visva gave birth to Visvadevas and Sadhya
reeds whose son were Sakha, Visakha,
to Sadhyas; Murutvatl to Marudyant and Vasu
Naigameya and Pristata. The son of Klrtlkasvas
to Vasus.
known as Kartikeya.
'RFftej ^TFTrft ^df^d ^#*11:11
VriJWI dTRT
tpnjftr t| i^RHli
Rcarrai^ci tn (*rr)
fej^gwqf inHHW feiWdt ^c|c|^|ch:|| 3^||
fta-ii
Pratyusa's son was the ascetic Devala.
From Bhanu were bom the Bhanus and from Visvakarma, the celebrated architect of the
Muhurtta the Muhurttas. Ghosa was born of celestials, wa the son of Prabhassa.
Lambba and Nagavlthl (milkway) was born of
YamI (night).
Tpft larg er*# q^ldM I.-ll 3V9II
TjfsuylldN-U 'SRFmil
His sons were Ajaikapada, Ahirvadhna,
II 3311 Tvatri and Rudra, all very energetic. And the
All the objects of the world were born of own begotten son of Tvastr was the great ascetic
Arundhati and Salikalpa (pious determination) Visvarupa.
was the son of Sankalpa. -
*>rysr jan«ichV'6im<i[^d :ii
'
<pr^r?w Tirajrsr tddw«mi
TTcÊT TmFFR^T s
Tmf»T: ^3JcIT:H ô||
ijJloMiyV’d WIT# RfT^llI
Apa, Dhrura, Soma, Dhava, Anila; Anala,
ll.ehldVl^ «FftldT »5Hfid*j,d^<=HI :ll ^^11
Pratyusa and Prabhasa are the names of the
Vasus. There are eleven Rudras, the lords of the
Ach. Kh. Ch. 6 ]
three worlds. They are Hara, Vahurupa, TfaWWTII

Tryambaka, Aparajita, Vnsakapi, Sambhu,
3T4^§r: Vfy'fyui: 3Rfm- *£!!
KapardI, Raivata Mrgavyadha, Sarva, and
Kapali, O great ascetic. U,drtl5bl H9rai4MH«hV«l qgWcH :ll
xf ijHlm âr TTgrc$r:ii^n
T^r T[dT: tiWIdl fcrsrfcrf^rrTTSr efl«4cu'jJ|
îsbb«Jnl SffiTT tJJIT d$«* ^TII 'tfoll
ftraWRffadl ^ far! WIT TTc* -5m Danu's sons were Dvimurdha, Sankara,
Ayomukha, Sankuslra, Kapila, Samavara,
3Tlf<Hiir It^T T^TT:II ^ II
Mahavahu, the highly powerful Taraka,
Soma's wives were twenty seven in number Svarbhanu, Vrsaparva, the great Asura Puloma
known as stars. Kasyapa begat on Aditi twelve and the mightly Vipracitti.
suns. Visnu, Sakra, Aryama, Dhata, Tvasta,
Pusa, Vivasvan, Savita, Mitra, Varuna, TgTHT WTT Ei ffel qiW II ho||
Amsuman and Bhaga-these were the twelve gslfVRI: TOM cK4>"t|chl :ll
Adityas. Svarbhanu had a daughter by name

Suprabha Sarmistha was the daughter of
WidPd'Vlfd: TfrtHPT II
Vrsaparvan who had two other celebrated
1|T0'«iah(91^«I* fpW^SWrTcO'll^ll
daughters, namely Upadanavl and Hayasira.
Hiranyakasipu and Hiranyaksa were bom
of Diti. A daughter, by name Simhika, was also fyqwqft Tartar cf,id«h i twtii n
born who was married to Vipracitti. ^ ^ TfimFl irfrn^:ll
fctyfdfÛMRysill had two dauthers named

Vaisvanara
Pulama and Kalaka who were both married to
fgTUiicbfviMl: T
p V^H ^ch1^ :IIÎI
i' :
Marlca.
a q g Rffs i qrasre ^fhafapi ji
fwpqr:ll^ll
Hiranyakasipu had four very powerful sons 4cThTT: T SRWWff H fl^ddm l : Tffrr:li
Anuhada, Hlada, the powerful Prahlada and They gave birth tosixty thousand son, the
Sanghlada Of them Prahlada was devoted to leading Danavas. Poulamas and Kala Kanjas
Visnu. are known as the sons of Marlca.
tfgKysl OTfail rW4c|ft4jH Tier •srn TI^R l tordrd^dl^dVI l llh^ll
fÊHTET VTflf^fvT# fe^R ^ llumi

l
etfI: wfil'giu i ^M TfPar3T!ii Tarrcfifcr^r^ci T^prrRraTii «o*n

The sons of Sanghlada wree SivI, Ayusman 3T^(nT)gTr d<ehV^c| chlH ^RT^rTII
and Askala. Prahlada's son was Virocana who
fdeiidcbcirii ^ssrerrii vni
begat Bali, who again had a hundred sons of
Vipracitti begat on Simhika Vyamsa, Salya
whom Vana was the oldest, O bull-emblemed
deity.
the strony, Nabha the powerful, Vatapi,
Namuci, Ilvala, Khasrima, Anjaka, Naraka and
f&<U4||S^dl¥^m'4l4 Tier iTg|gf(yll :ll **UI Karanaons. In the family of the Daitya Prahlada
the Nivatakavacas were bom.
Trgpmfr TTgr^T|: <*TcddmWS2im:l! WII
All the sons of Hiranyaksa were also gifted
with great prowess-Utkara, Sakoni, Bhutasan-
TET Wt xf S>jftP,jRl4> II h^ll
Vj.'tH Mr«4vjeh«hl'1sll
tapana; Mahanabha, Mahavahu and Kala-
nabha. 7^# vShimqi wrt Tjsrafcnm\9ii
%cTT !IMclPdf?lll
rflw4?T: l^fxfrT: )ll ^<ill

^TII ^hll
(
Six daughters, gifted with great energy, II
were bom to Tamra, named Suki, Syeni, Bhasi, danî^ yfro^trar n

Sugrlvl, Suci and Grdhrika. Suki to parrots, Then were bom the deities Maruts, forty
owls and crows; Syeni to hawks, Bhasi to kites; nine in number, viz., Ekajyoti, Durjyoti, Trijyoti,
Grdhrika to vultures; Suci to water-fowl; Caturjyoti, Ekasukra, Dvisukra, the highly
Sugrivi to horses, camels and asses. These are powerful Trisukra, Idrik, Anyadrik, Sadrik,
known as the offspring of Tamra. Pratisadrik.
fcHdNi^ ]*l‘ (4<SHinl hWHi^ftll fW3T ufaay& T M^Nvl:ll

grRFir; Tupr uMfuiwfiid^rtiti h<?n dtdRdrHcMP^q T^TJT: #rfrrd«mi ^311
Vinata gave birth to two sons celebrated as Mita, Samita, the highly powerful Sumita,
Garuda and Aruna. The offspring of Surasa Rtajit, Satyajit, Susena, Senajit.
were a thousand powerful serpents.
3IMWdliUtlM^vy ÎMdUMdTdSJTII
chls^q i V^ «bfuR: U*Wfa<friTR:ll iiidSJ îdyuif
for wht ^?r ! ?tw^f^§rerr:ti ôii ( EPTOt)^:ll^ll
n
?I|f: v4d1 Mi&HWI : (W3: ) 4>i«MI¥<*aft rWTI Atimitra, Amitra, Duramitra, Ajila, Rta,
Dhruva.
^HiMdfdan rpt; wi Rtadharma, Viharta, Varina,
Vidharana, Grhameka-gana, Idrkaha,. Sadrksa,
Kadru had also a thousand sons-many-
Etadrksa, Mita, Sana, Etana, Prasadrksa, Sutra.
hooded serpents of unmitigated prowess. The
most celebrated amongst them were Se?a, fatCTRTFSr T*Jd:ll
Vasuki, Taksaka, Sanka, Sveta, Mahapadma, fi(dT9PT:ll ^V\

Kumvala, Aswatara, Elapatra, Naga, Karkota T3%d:TOfSTCW M£ldMI:ll
Dhananjaya and many other deadly and
poisoneous serpents.
^MI-YUdWrid^W’ei WW: II 'So ||
d l tfoi Sft tSdERWl fa f foT ; Ttgdl

Tpnf II
^Rl4^d|l4«4l HUT Wft dflft fRTTÎI ^ II
djfeuft TTtrfrdR <J

W&ll
hprj $ -qFwwrq TTddFRf wi Tmrft dPTRT: ^T:ll^ll
q^ltPd TT^TSTT ift^ll tt^ll
^rt Rgtr^rrftr u The great ascetic Nadirugra, Dhvannibhasa,
3lfPZT V<H Vimukta, Viksipa, Dyuti, Vasu, Valadrsya
Krodha gave birth to highly powerful Labha, Kama, Jayi, Virat, Udvesana and Guna.
Pisacas. gave birth to kine and
Surabhi They all ride the wind, these all are the forms
gave birth to trees, creepers, grass
buffaloes. Ira of Hari,. All the kings, Danavas and the
etc. Khaga gave birth to Yaksas and Raksasa
adore Hari with mystic formulas
celestials
and Muni to Apsaras. Arista gave birth to along with the sun and other members of the
highly powerful Gandharvas. family.
II ffd SfhRst *$fospr | OTHi¥IHs& 3ll«mdiT«t

SriHMKd'VlirilduId dTR WbedTd:n 5,11
H
Ach. Kh. Ch. 7 ]

\9 / Chapter 7
^SRTtT 3&> <|i fvidld RR:II Sib f$>|c(J^4) tyTRTR
TJRff^pFt ^ cRT Wq«pTf^hT:ll

Rif RRR! R$tRR: "PRÎl \ II
RR:II
truth
Sib *<^RTR RR:1I
fviyili rrtii
3-b
sib
f eft eram
Rudra said: — I will describe in brief the III 3«b
$ %5TRRTR effacTII
adoration of Surya (the sun) as instituted by

f: 3TRRR RR:II TTHY^MIR RR:II
Sib Sio
Svyambhuva, which is essential and gives Sib |jf ^TR^RTR: RR.-II Sib 3TRPTR RR:II
enjoyment and emancipation. Listen to it, O
Vyasa.
^b f RRpTRTR RR:II Sib
$ fjRTRTR RR:II
Sio
$ rfr^f RR;|| sib
$ -^Tr:U
ifrh'cll-ej
TO II Sib
$ RfTrgTR RR:||
t r afaimlîehlRchlH jl 3 Sio 3TRtRRRR:ll Sio RTTj^RlfHm RR;||
Sib TpRfTHIR RR:II Sib RR: iphjrf^ll Sib RR:II Sib 3T Sio RRR%
RRt
ff R: Tjsqfa RR:II &> RfaTR RR:II 'cU^cjm RR : || Sib 3TT Sio rr) rrr%
R^FTIR RR:II &> sjRTR RR:I| R|4u||A| RR:|| sib 3T sib RRt RRR%
rr.-ii a& ^ppiR rr.-ii TRJHIR RR.-liafib 3T: Sio RR) RRR%
3&> to%rrr rr.-ii 3& r?% rr.-ii SlfH^ld RR.-II Sib RIRRIRTR RR:II
Sib %cT% RR:II a£o fraRTEprgTR RR: II 311 Sio VHM£|J) RR.|| Sib fRTOJ% RR;||
Hari said: — I will describe the adoration of Sib RRJ RRR% RlfR?TR RR:II
the sun yielding religion, desire etc.
S£b
%J:
S& RRt RTRcRj TOP RR.-II
Om, salutation unto the seat of the sun. Om, sib 3R Tg j
TOT ^RTtRIR RRrflll Sio Rf
salutation unto the form of the sun. Om, Hram,
Harim, salutation unto the sun. Om, salutation
1?#TTR RR:II 13 3 RT R R^ -
RR:II
unto the moon. Om, salutation unto Mars. On, Sio R H R % RTSrSfmiR RR:II ^ «f 3&> tf
salutation unto Mercury. Om, salutation unto ^ RR:II Sib R ^ rr ; ||
Jupiter. Om, salutation unto Venus. Om, R R cf TT RRRTvfT^ RR:II Sib -R H c(

salutation unto Saturn. Om, salutation unto
Sfl'eRrHIR RR:II 3 cf R R R^RTR
Rahu. Om, salutation unto Ketu. Om, salutation
RR:II Sio RR:I| ô ^rf^RRRT^Rt
unto the bundle of effulgence.
RR:II Sib fRTRRj#TFR RR:IIÎI
3RRRTRTTTR’ V1S1R'4RMR*1 RRTII
Om, Hram, salutation unto the seat of 6iva.
rtft RwhTRhrir rfrt£r rt sjrcfrii xn
Om, Hram. salutation unto the form of Siva.
O bull-emblemed deity, one should adore
Om, Ham salutation unto his heart. Om, Hrlm,
the sun and other planets by offering them
unto the head, Swaha, Om, Hrum, unto the tuft
seats, conveyances, water for washing feet,
of hair, Vasat. Om, Hraim, unto the amulet,
Arghya, water for rinsing mouth, water for
bathing, raiments, sacrificial threads, scents"
Hrum. Om hum unto the three eyes Vousat.
Om, Hram, salutation unto the weapons. Om,
flowers, incense.
Hram, salutation unto the immediate bom. Om,
R RRf*K RÛlfau^ ll Hrim, salutation unto Vamadeva. Om, Hraim,
Tjnrf-frrr r^t R^Rsg^r!ii mi salutation, unto Tatpurusa. Om, Hraum,
Lamps, and salutation, by cricumambulat- salutation unto Isana. Om, Hram, salutation
ing them and performing the ceremony of unto Gauri. Om, Ham, salutation unto the
Visarjjana (the withdrawal of life). preceptors. Om, Hram, salutation unto Indra.
n
22 THE GARUPA MAHAPURANAM [

Ach. Kh. Ch. 8
Om, Hram, salutation unto Om, Aghora. dedicated to Hari. Hear now of the adoration
salutation unto the seat of Vasudeva. Om, of the female energy of Vi?nu, Sarasvati.
salutation unto the form of Vasudeva. Om, Am, W&A H*T:II 'PPTPT ^T:ll
Om, salutation unto the Lord Vasudeva, 3So f$TTTt TO:II ^ ftPSlt TO:II
Namah. Om, Am, Om, salutation unto the Lord
f HilWW TOIl
'
' 5
3fib T*T: II
Sahkarsana, Namah. Om, Am, Om salutation

TO:II4II
unto the Lord Pradyumna Namah. Om, Am,
Om, Hrim, salutation unto Sarasvati. Om,
Om, salutation unto the Lord Aniruddha
Om Hram, salutation unto her heart. Om, Hrim,
Namah. Om salutation unto Narayana.
salutation unto her head. Om, Hrum, salutation
salutation unto the Eternal, existentBrahma
unto her hairs. Om, Hram, salutation unto her
Om, Hrum, salutation unto Visnu. Om, Ksoum,
amulet. Om, Hrum, salutation unto her three
salutation unto the Lord Braha (Boar). Om,
eyes. Om, Hrah, salutation unto the weapons.
Kam, Tam, Pam, Sam,
of Vinata,
salutation unto the son
Om, Jam, Khan, Yam, salutation unto STIgT oRvU imT W 17%: II
Sudarsana. Om, Kham, Tam, Pham, Sam, -pmm TO TratCT:

salutation unto the club Om, Vam, Lam, Mam, Sradha, Hrddhi, Kala, Medha, Tusti, Prabha,
Koham salutation unto the conch-shell Mati, these energies of Sarasvati, should be
Pancajanya. Om, Gham, Dham, Bham, Ham adored with mantrams beginning with Om and
salutation unto Shree. Om, Gam, Dam, Yam, ending with Namah.
’
Sam, salutation unto Push (nourishment). Om, Idl d TOII 3&» •?m:ii
Dham, Pam, Yam, Sam salutation unto the 35a TTWiJs wft ^W:ll?o||
garland of forest flowers. Om, Sam, Dam, Lam, Om salutation unto the Ksetrapalas. Om
salutation untd the mystic mark Srivatsa. Om, salutation unto the preceptors. Om salutation
Sam, Cham, Bham, Yam, salutation unto the unto the great Guru.
(gem) Koustava. Om salutation unto the 3iHPnd toespSriii
preceptors. Om Salutation unto Indra ad other cTOT II HH
deities. Om Salutation unto Visvaksena. He and other
should then dedicate seats
I II
offerings to Sarasvati standing on a lotus. The
fSpgpreren: wwit ; iprf ^micron V9ii sacred Arohana (installation of the image) of
O
bull-emblemed deity, with these Surya (sun) and other deities should be
mantrams, seats and other offerings should be performed with their respective mantrams.
it ?frr sfbTrei Tffferr t iraufyii^ 3iMit<*i r% wwmyq ^mfsami:ii 'an
3TS5JFT: 6 / Chapter 8
jtfTbSfM With powers of five colours, this circular

figure, Vajranabha, O Rudra should be drawn.
HWI :
sixteenrooms should be drawn there. In the

Wffh^#T eRRPT r[ fourth and fifth comers strings should be
Hari said —Having bathed in the Mandapa placed.
(temple) built on earth one should adore Visnu
T: îttm % rlF 'WftaiHT: II
in Mandala (circular figure). '
y^ cfla TJWcf I^PIT.-IIÎI

The strings in the corner should be extended
to both the other corners. A man, well versed
'
Ach, Kh. Ch. 8 ]

in all these rites, should thus place strings in all The pericarp should be drawn with yellow
the corners. colour, the filaments with dark blue, the inside
and the petals with crimson.
% W^ll violet
n rî’bf^cdi trs^
Trsawr • ^wl'duTH TsrRTT TPJT&tll
Similarly he should deal with interior SHI fill îWduTi ^3T: W^TMUû ^||
comers. The first should be placed in the centre
Irrn i T5RTT T W T
'
Rl dl f^TTT #T WgHMHj l
and then al the junction of the lines in the

t|U^HÎl4l •3TTFT f»WtJ*l«sRH ll
middle. >
The tour parts should be filled up with black

powder, the doors with white powder and the
In
^ cj
the interior parts dlere are eight

vra^nmi five ines of the Mandala in order with crimson,
all yellow and dark-blue. Having performed
centres. The centres of the eastern and central Nyasa -.assignment of the limbs he should adore
figures should be connected widl a string. Hari in the five Mandala.
3RTTT TT TTT^f OTT^g?! TlfH
II
1 rTOTII
SKffrf eKT WPi fiacI
l j imi UIpT fyi<fw ^TFT fyN3l*lWplh.£<*jH || ^||
>
O
Hara, the foremosst of the twice-born He should assign his heart to Visnu, the
should draw the base in the interior parts. O middle part to Sankarsana, the head to
Siva, connected widl it the pericarps of the Pradyumna and the tuft of hair on the head to
central string should be drawn. Aniruddha.
cbfftfch l d l fjfoFfr &WlPu| fÊT^TT: II
wgnwf after? troni
rRfdtIT TfgT PdgKHI^cl \9II
3Tg fem^RPd szute n dhpultfrmf i
On two sides of the pericarps an expert

His entire body should be assigned to
should draw the filaments. A learned man Brahma and the fingers to Sridhara. Meditating
should draw petals on their heads.
"I am Visnu" he should perform the Nyasa of
TTFhFfa 'PfT!ll Hari in the pericarps.
WpT mPr TJPSffrT W TT gffd^ll dll
^ repr ^ gf^ll
O thou of firm vows, a worshipper,
3tPh^ «r ’ertete-
conversant widl the knowledge of the true
object, should draw figures of lotuses in sftei? f^Rtetetii
all the
centres. TRfrSWrsf tT JRllIl: Vr&JiUdHM TTÎI ^11
aHp^RWH'H gKlPo i
He should perform the Nyasa of Sankarsana
Pradyumna in the south, that
in the east, that of
gJT?fhTf rfSTT
^ ^B gq^ ll <?ll
of Aniruddha in the west, that of Brahma in
With the division of the first string one
the north that of Sridhara, Indra and other
should draw the doors. With the half he should
deities in Rudra and other corners. Having
make decorations for the same.
adored them with scents and other articles a
Uiftfotf Tftaepffar firaTddlP<^ :ll worshipper attains to the great station. 1
3T^!T sftcTSnrhr cTcTTf^r 3Tfr#T 3ETII ôH
it ngiy ti>j't
>
gentf^tn^ au«fU'cM<i&
1. In this chapter occurs the drawing of a figure Hindu marriage such figures are drawn for the
with various colours. Such a figure is necessary solemnization of religious rites,
for the celebration of a religious rite. Even in a
3TSSTRT: / Chapter 9
^qrir e^warsm
WK ^TT ) ^RT: ^TOWII HUSMlfct'eiVl'W'tti
Then imagining all the Saktis or female

'SH
« i *gr$;Rr?m rRZf tjHMû i
energies of the deity in the various Mandala he

Hari said: — Being initiated in proper time
should adore Hari.
and having his eyes covered with a cloth a
1
disciple should offer one hundred and eight ifcjgh ^xTSeT

oblations with the principal mantram.
fgprjof fhT -Brrjuf TTm% W{JI There should be four doors in order of
Brahma Tirtha (shrine) and others. The head is
311
the lotus; the fingers are fihnents.
Rudra twice the number should be offered
in a Putraka Homa 1
, thrice the number in tfifafcKT dHttfcRi
Sadhaka 2 and four times the number in ^TII <?ll
3
Nirvanadesika. rf *Ild^*+$f£d r| WMlf^d: II
YET 11 ^Mll^J£*dWd*WIHII
fsnoqj: -ftsr#
3T2 J- Trsr^fifiT qxrfq4^ 4i^Hj 3 H i dull'd wVl'tl'd^ Mldchb^RsIcdtPl "ST 3°H 1 1
A destroyer of a preceptor, Visnu's image, Then meditating there on Hari, the sun and
Brahmana and a woman deserves death at the fire, he, with a controlled mind, should place it
hands of those who are not initiated. I will on the head of the disciple, for in the hand is
describe his Diksa or initiation destructive of stationed Visnu, his own hand being that of
virtue and sin. Visnu, and with its touch the entire collection
of sins is dissipated.
efctfdl Viôii^d^ll 'ill *j*>: f?pzf ^rcmrn

Having caused his disciples to sit outside 5Bq^gT^rm:ll
1
he should make them concentrte their minds. TJBT fifqfaH m TJpff Wf^T:ll 3311
3tlAÎ kdlfadM^fll "^T: II Having adored the disciple, covered his eyes
with a piece of cloth, and placed him in front of
tT TWlf^tlrljl Hll
the deity the preceptor should throw flowers
O Rudra, he should consider sprinkled with
there. He should throw flowers where the head
water. Uniting the sentiency with fire he should
of the deity, the holder of 5arnga bow is.
consign it to fire.
dHId ehlt^TiW f41*JII dWflefid T^R(II
if îi
^rmi f^5r^tir:ii 3311
He should mention his name as well as those

He
should meditate on Pranava the
of his wives. In the case of a Sudra, an expert
instrument of all, in the sky and in the body.
preceptor should mention the name of his
He should next unite it with Ksetrajna* for its
master.
being the cause of the body.
u sfbnTff Rifpjtia) Tjcfovi TOipsl 3Tiim*iu£ f^rp^nfro htr ^rotssqra:ii3ii
1. A Homa or offerings 10 fire the acquisition of son. 4. The lord or the divine emanation residing in the
2. One intended for becoming a worshipper. body.
3. One intended for attaining emancipation.
Ach. Kh. Ch. 11 ]
3TSEircr: / Chapter 10
35b Tff TOII

9Rnt^3rf wgsnfa TyPu^tfc^
35b ff T#f TO:imil
$f¥
'
sr*T:ll STT $ff $ One who wishes to attain his desired-for
sff ST: sHU I ^^ c xT %?: (VIT3TqÛ
objects should offer oblations to theMandala,
TftSTci %^TOf xf 3THTT *pHxfar{ll * II the sun, moon, LaksmI and her limbs in our
Hari said: — I will describe the adoration of corner, Durga, Gana, preceptor and Kstrapala
Sri and other 1

deities in Sthandilas for the (Visnu) in the Mandala having the figure of a
attainment of Siddhis 2 . Om, Srim, salutation lotus drawn inside it, four doors painted with
unto the great LaksmI. Sram. Srim, Srum, dust and sixty four comers.
Sroum, 6ra. He should gradually worship the With the mantram, "Om, Gham, Tam, Dam,
heart, head, the tuft of hair, amulet, the eyes, Ham, salutation unto the great LaksmI" he
the seat and the image. should adore LaksmI together with all the
TTirg& tpsnrft xt xKjgffr i^sfîi members of the family as narrated before.
Om, Soum, salutation unto Sarasvatl. Om,

, Hrim, Soun, salutation unto Sarasvatl.
if l§Tf^%âr#RTÎI
fiw ^qrn ?ll
3fib W?TII
35o ^T*T:1I ^11
Om, Hrim, say, say. O goddess of speech,

afi» -5T z 's i ’TOirsii
Swaha. Om, Hrim, salutation unto Sarasvati.
ii ffir sfbmrt <{4 taut gami'vinssl aiixiuchiwt STT*T ^5 TRts©EIT5Pr:ll ô||

r
3TSSTO: %% / Chapter 11
HtU'gra consume the body identical with the up-going

vital air. And he should destroy all with the
wgzi %n mantram Yam.
o4lRn ^ II
dfMoUtd ^3T=T MNôHxUlxRTlII

I will now describe the mode of adorning
Pxl-dil'c^'d TTcT: II 311
the nine Vyuhas as narrated unto Kasyapa.
Having drawn up the vital breath through the With the mantram Lam he should overflood
head one should place it in the sky through the the entire world mobile and immobile. Then
navel.
with the mantram 1Aim he should meditate on
ambrosia.
Hflt TftrfrT ^:ll
UpSTfEPfr rcHivi^n v\ Tf^cr ^ 3T^’ MdW«IIWH' MPlPxl-dAl^ll
Then with the mantram Ram he should
Thereupon by dhyana (meditation) he
should think of the four-armed deity, clad in a
1. A level square piece of ground prepared for a
sacrifice.
yellow raiment, in the middle of the bubble, as
2. Supernatural powers acquired by Yoga. The well as of his bathing.
word Siddhi may also mean "the accomplishment H<R1RT rfW: II
of the object for which a religious rite is

undertaken." ddd^^H-rR^ mi II
He should next perform the three-fold eMMtt) sR*T:ll

mantra-nyasa 3 ceremony of the fingers and body.
'^rRT f?TT: ftirfa ^11
TTcf: ^fw$n#T fommi i f?ngf eRêf xi4d Wd1 n
'
After the recitation of this mantram, with He should assign the mantram of the eye to
one composed of twelve letters, he should make the hand and then make assignment of other
assignment of six limbs so that Hari himself limbs. Having assigned heart to the heart he
might appear there. should assign head to the head, Slkha (tuft of
hair) to the £lkha and amulet to the entire body.
"SIFT TTrT: Tfbll
Eyes should be assigned to the eyes and the
weapon to the two hands.
%% w TjyTT iMimyiiAviji
WREPft wtf ^rr dii 4)' mid W^rMI ^11
Beginning with the thumb of the right hand spf ^ ^
he should assign the middle finger to the petal.
Having assigned the two BIJas in the middle he
3TF^rc^ ^ Tl^ll ^||
Having bound all the quarters with the

should assign them to the other limbs viz, heart,
weapon to the two hands. Having bound all
head, the crown of the head where lies the tuft
the quarters with the weapon he should
of hair,mouth, eyes, belly, back, arms, hands,
commence the rite of adoration. First of all with
thighs and feet. Having converted the hand into
a controlled mind he should meditate on
the shape of a lotus he should place the thumb
Yogapitha (the seat of yoga) in his heart, and in
in the middle.
due order on religion, knowledge, assign
f%R#rrar TT%T TJX iniquity etc. to the north-east and east.
T[BT: hRr^Hd^ (RTOT(U

And there he should meditate
on the Lord 3frt ftsraî ^11
of all, the great undecaying Principle. Then in
The body, free of all these sins, should be
order he should assign all the other mantrams
then converted into Pitha seat). He should
to fore and other fingers.
afterwards assign Ananta.
TTcfr TT2JTII
fpfr RfgllrWtl^ld
*o|| Rldlod VinMaicy f^cllufl^chfulehqu ^11
He
should then in order make assignment ysnwi qy^ldûlRHHIdHIHII
of the head, eyes, mouth, throat, heart, navel,
buttock, thighs and feet.
R^tflfd fqf ^ct ^11 ll
Having meditated first, by means of the

'
RPmf: dell «H&i ll Vedas etc. on learning, the eight quarters of a
3T|VJlR}ebfdkJI-d ^<41^*411 ^11 hundred petals covered with filaments he
should meditate on Mandala identical with the
Having assigned the mantrams of six limbs
sun, moon and fire and then think of the deity
or parts to the plams he should assign others to
on one above the other.
the body. He should assign the five mantrams
to the five fingers beginning with the thumb TFT: ^?f^diW*ll TFFft: II
and ending with the youngest. fandia i wff cff ffrfamdiMj i %v\
He should then perform the assignment of
1. The assignment of mystic syllables to various eight energies of Kesava stationed in the east
deities. and of the ninth in the pericarp.
.
Ach. Kh. Ch. 11 ]

qcr sumatr of palms) is the first Mudra which speedily

^^T:ll secures the favour of the deity.
mmdlg l rT%?f ^fr 3°ll
Having thus meditated on and adored the 6<4UW<WTcHr4 c^lWld'lHdlll

Yogapitha, he should invoke the lord. thereof. «<IM^fej[^ UfHj;Bi5gRPT:ll 3611
|
Hari, the hlder of Sarnga bow and assign him

Vandarii the next when it is placed on the
there. hand raised half-way up.
breast with the right
Urdhvangustha (thumb raised up) is formed by
%r
-qszr -y^Tfd:u 3311 the clasping of the fist on the left hand with the
UtfluiifaWl
,
^?R!sb *r4NtT:ll thumb of the right hand.

igrft ^ INN <j flapPT <rppr 3T U «$(&!: II
He should assign heart etc. to the lotuses of fcrer: TTOTTOTr im 3SfcniT:ll 3311
the four quarters, east etc., the eye in the middle In this the thumb of the left hand should be
mantrams of Sankarsana and c. to the east and raised up. These are the three ordinary forms
other quarters and Vinata's son to the eastern arranged according to the difference of the
and western doors and the discus Sudarsana forms of the idols.
of a thousand rays to the southern gate.
chPwifcuflfrqr qmawt ji
WBTT c(ftFT lift to*lfcUI

31CT i|44)vHHf ^TO^STRÎI ô||
ftps H$*fopmrc<Tssmi 3^11
With the intertwining of the youngest finger
greffi vif eight Mudras are formed in order. These should
w$ Tjtftef&iii 3*11
be formed with the recitation of the first eight
He should assign $ri to the south, LaksmI mantrams.
to the north, the club to the northern gate and
3TiJ^ eftfHtsre dlMiilcdf^Rdiiq^ll
the conch-shell to the comers. An intelligent
worshipper should place the 6arhga bow either ^rr chopwji 3311
on the right or on the left of the deity. With the thumb the three sucessive fingers
<ror ^ ending with the youngest should be bent. Then

the two hands should be bent. This is the Mudra
of Narasimha (man-lion).
Similarly conch-shell and discus should be
dgftrlH 'Jftinfcg
placed on both the sides. According to the
distinction of their respective quarters all the wfter T«jdT igj gwfwrr 3^TII^3II
guardian deities thereof should be assigned. Having raised up the left hand he should
whirl it. This is the Mudra approved of Varaha
d«H»Rra« W uRftWÎI 3^11

(the boar-form)
In the same way the various weapons, such

as thunder-bolt etc., should be assigned. He 3311
should meditate on Brahma upwards and Having raised up the two fists he should
Ananta downwards. straighten the fingers of the one and then bend
TR? Kfl &

'
ftT fpT: 37^^: II all of them. This Mudra is called Anga.
3T^f?T: wn f^rsr ^nrarsnftu 3^911

Ijfgggmeft ^ScTT lî^r^£cf?T:ll
Having meditated on the adored them all c(?THf HlchM I HH
T^T^T sE^RT:!! 3'*N
I
he should display Mudra. Anjali (the folding 1
Having intertwined in order two fists the

Mudras for the ten guardian deities of the
1. A mode of interwining of the fingers during
religious worship.
quarters should be formed.
Tprrar ^ ttii V 'S T V TifapT: ^11

frPnijgt tiwisMTHii ^Flrfd w4W $ ^llôll
The first vowel, the second, the last but one Cham, Dam, Pam, Yam is for the jewel
and the last should be in order assigned to Koustava.
Vasudeva, Bala, Kama and Aniruddha.
He should then say "I am Ananta" . These
are the ten limbs of the Lord of gods.
HRfilui w«ll WIT fgwj fTTjf) 3^11 Ti ^^SW '
chlVll trt ^cllPud<frPd :H

"Om, Tatsat, Hum, Ksroum, Bhuh)" e ? the
mantrams for Narayana, Brahma, Visnu, the
Garuda is smoke-coloured. The club is
man-lion and Boar forms.
white. Pusti (nourishment) is of the colour of a
6irisa flower. Laksmi is the gold-hued.
^rfrft dddWdi l:ll ^V9U
<^^MhUl^fd
W3-. •
:ll
White, red, green, violet, blue, dark-blue, -
crimson, cloud-colour, fire-colour, honey- ^ ^pHH :l| **||

The conch-shell is effulgent like the
colour and twany colour are the nine names.
fullmoon. 6rivatsa is of the colour of a Kunda
flower.
3<£ll
ilSHufPm -RTHT fFT# ftwPdW :ll
ft if tt ^ ^sr
tf ^ <TW<dT RI
ÊT T^'
3cH ? TT 9^11 ^11
'
f^g infb r wmPm ^rPrdiefd Pi i crafeii *311
3TE4qraifc( ^ '
efgJ I rq»J^t1Î^Pd^’M III y*ll
Kam, Tam, Pam, 6am, Garutman. Jam,
The garland is f Ananta is of
five colours.
Kham, Bam, Sudarsana. Kham, Cham, pham,
the colour of is cloud. All the weapons
Sam, the club. Vam, Lam, Mam, Ksam, conch-
described before are of the lightnings. Accord-
shell. Gham, Dham, Vam, Bham, Hain, 6ri.
ing to the light of the science of the lotus-eyed
Gam, Jam, Dam, Vam, 6am, nourishment.
deity one should offer Arghya, Padya (water
Dham, Vam, the garland of the forest flowers.
for washing feet) etc.
Dam, Sam, is for the mystric mark 6rlvatsa.
ii ?frt sfbmrt Trfmjnrrt >{4tau^ sram'vireit STPsnronri ^nW^yibsErTrr: ii^h
3TSJTC: W / Chapter 12
the image of the four-armed deit should be
made.
^l^sfiR '3^11
With the three sorts of the making of idols
3&> TR frUT^ d^Pjfd: WITrtFr:ll?H
should be made. Then follows the adoration of
Hari said I will describe the order of
Yoga-pitha satione in the heart.
adoration for achieving the success thereof. The
ch<ct>i<4 .441*1: || Trit '&1^wiP|-
recollection of the great soul should be made
with mantras,"Om, Salutation, etc."
Tft<5*£StIH to 3RTTIT*!: TR:II to ?TRf^TtT:ll
to IjlHJil TR:II to TR.-ll to
d f ? cdftfa EE myjp& n
to
* dw T-irj,î^Pmfuiîi ^ n
-st*t:ii ar smifq t*t:»
to 3|^H|<|: TIT: II to 3T#tFUT?T T*T:II
With the mantram "Yam, Vam, Lam, Ram"
the purification body should be
of the to 3T%pZ|fa TR.-II to TTdPT TR.-II
performed. With the mantram "Om salutation"

Ach. Kh. Ch. 12 ]
33b 'T**:! 33b TO I

poverty. Om salutation unto the lotus. Om
33b 33o ?HI^: TO:I
salutation unto the solar disc. Om salutation
Om salutation unto the disc
unto the lunar disc.
TOI
of the fire. Om salutation unto Vimala. Om
33b fsb«n$ *PT:I 33b 4pll$
33o *1*1:1 33b TOI salutation unto Utkarsina. Om salutation unto
knowledge. Om salutation unto action. Om
'
33b 5
33b TO: I w44l*j<s2[ T*T:I
33o wntafnra g}<i*wy topi salutation unto ignorance. Om salutation unto

inaction. Om salutation unto yoga. Om
THT: dhPuf<HH TH -3T TO: I
salutation unto Prahvya. Om, salutation unto

3tf to:i f fyni* top Om salutation unto Tsana. Om salutation
Satya.
3&> &ngi$ *rft:i if cMeto top unto Sarvatomukha. Om salutation unto Hari's
33b Trarapft
'
S
T*T:I 33b
\ f4«*Ji4 TO:I seat with accompaniments, principal and
all its
3flf TO:I 3T;tF^ 3TCTOI TO:I minor. Om salutation unto Vasudeva. Om

salutation unto the heart, lm, salutation unto
3ff top 3i u^ra top
the head. Um salutatioo unto 6ikha (tuft of hair
3T: 3lPib«aro ^nT:l 33b 3T: Hl<|i|UU«l TO:I
on the head). Em, salutation unto the amulet.
J(ff Htfft£H? 9j 4^HW ef> 'ST T3 ^ Oum salutation unto the three eyes. Ah, phat,
^{Hiq laf if *F *f 'n^ ^f H *f $ salutation unto the weapon. Am, salutation
mo-cM-ura if ^ *f j it ~s ^ tt ijfz^ unto Sankarsana. Am salatation unto

^ 's if Pradyumna. Ah salutation unto Aniruddha.
sr "4 utotctt^ t ?f sftroro
Om, Ah salutation unto Narayana. Om. Tatsat
yi vipiN xf b» 4«I i§r
^ salutation unto Brahma. Om, Hum, salutation
ta^nn ijto wf sroif unto Visnu. Ksoum, salutation unto his man-
lion and boar forms. Kam, Tam, Jam, 6am,
cûith mi edify <id^ iff yiy4 yiunfliTO^ salutation unto Vinata's son. Jam Khem, Yam,
salutation unto Sudarsana Kham, Cam, Pham,
erf sH^ra ydifro^-gf Ittttot faa PyMwf i
6am, salutation unto the club. Yam, Lam, Mam,

33b crary?i3R^ 33b <uîai ta^Jira 33b wft Ksam, salutation unto the conch-shell
S^SPI 1TTOT f^JcTO H 3TTOTO Hldldf^Hiil^ Pancajanya.
is yîot n4edld»if4 lid4 33b toJ uroft Gham, Dham, Bham, Ham, salutation unto
'
cl l ^cffy 5
T*T:I 33b 33b TO:I 6ri. Gam, Dam,Vam, 6am, salutation unto,
33b -sf •sRill 33b iff ^TT:I 33b 33b *f TOI Pusti. Dham, Vam, salutation unto the garland
of white flowers. Dam, 6am, salutation unto
33b Tf -stRT: 33b si TOI 33b ff TO:I
6rlvatsa. Cham, Dam, Yam, salutation unto
33b gf -stct: II 33b TO:I 33b if 5=nT:U
TJ
Koustava. 6am salutation unto 6arnga bow. Im,
33b gf TO:I 33o if '*1*1:1 33b 33b '*T*T:
salutation unto the arrows. Cam, salutation
33b *f *PT:I 33b if 1*T:I 33b if ^T*T:I unto the leathern fence. Kham, salutation unto
33b TJTT TO: 1

33o if TR: 33b *TRf R if ^ the sword, and the lord of the 6aras. Dham,
salutation unto the giver of riches and the lord
cu'^yR 33b RRT dHiy'DTfll TO:I
to:ii 3>i
thereof. Ham salutation unto Tsana, the lord of
33o 4*>4Wtiry
learning. Om, salutation unto the dlUnderbolt.
Om, salutation unto Ananta. Om, salutation Om unto dart. Om unto rod. Om unto sword.
unto religion. Om, salutation unto disasso- Om unto noose, standard, club, and trident.
ciation. Om salutation unto knowledge. Om Lam, salutation unto Ananta the lord of the
salutation unto prosperity. Om salutation unto
nether region. Kham salutation unto Brahma,
Om salutation unto ignorance. Om
sin.
the lord of all the worlds. Om salutation unto
salutation unto worldliness. Om salutation unto
the Lord Vasudeva.
Om, Om Naluah Om, Nam, Namah; Om,

: Then with Sankarsana and other mantrams he
Mom, Namah; Om, Bham, Namah; Om, Gam, should offer six adorations, three each time to
Namah; Om, Yam, Namah; Om, Tern, Namah; his limbs as well as to the guardian deities of
Om Vam Namah; Om Sum, Namah; Om, Dem, the quarters. Then is the end he should offer
Namah; Om, Yam, Nama!h; Om, Yam, Namah. Purnahuti.
Om, Om Namah; Om, Nam, Namah; Om, *PI«ftd # 3TTOR g c# #<tll

Mom, Namah; Om, Nam, Namah; Om, Ram, #?5*T:IIÎ|
Namas; Om, Yam, Namah; Om, Nam, Namah; Then he should immerse his own self in the
Om, Yam, Namah; Om salutation unto great principle which is beyond the range of
Narayana. Om, salutation unto Purusottama.
speech. Then taking his seat, making again
HMfr) TO# f^HTTOH Mudrds he should again bow.
to#st$ tjefcrimi fWprfatf fN fgjrjof g^||
Salutration unto thee,
eyes; salutation unto
O thou having lotus
thee O creator of the
wrj m tor to fi rc yh ii
This is the daily Homa rite; the occasional

universe, O Subrahmanya; salutation unto thee,
one requires double the rituals.
O great Purusa. O thou the first, bom.
TglqiWlflil
3TBgfT: TTfwfTOR:ll ^11
1# TOSTT Pcjyi^H ^TTO^hrTT TOTH mi
W:
TOJ^c(: TOJR TTcT gil
3# f^RT 7# TOTO g ^T; *p:||
TOF^JT: ^TRTOull ^11
rldbHMftl TOJTO rf TOfa TOTMItII ^11
(He should then say) "Go, go to that great
In Homa rites this mantram ending with the
region where dwells the deity who is devoid of
wor.d Swaha should be recited. Having duly
passions. Mayall the deities repair to their
recited this mantram one hundred and eight
respective quarters." Sudarsana, Sri, Hari,
times the worshipper should offer Arghya and
Acyuta, Trivikrama (three footsteps),
bow unto the Deity again and again. Caturbhuja (four-arms), Vasudeva, the sixth
Afterwards having worshipped the fire he
Pradyumma, Sankarsana, Purusa are the nine
should duly adore with his own mantram
Vyuhas.
Acyuta the god of gods.
3TTT II
3#Tj^fmsTT55TOii
Then comes Aniruddha and Ananta. With

all these Cakras the gods are known and
SZJTTO MOdvl 'RTOT g#TII dll marked. And they are worshipped in a house
Having first lighted fire, fed it and whirled along with the Raksasa and Danavas.
it one, conversant with mantrams, should adore
ersfirM: T^RRt:ll
it Kunda with auspicious reslults. Having
in the
first meditated on all he should assign his mind
35b g?TTO TOT?T, 35b fagtHq TOTfT,
to the Mandate.
35b ^pni«4 TOlfT, 35b TOTTOTO
35b TOTTOTO WI4G 35b TOTTOTO

giwW 7TTO.II
gil mi
tostt \ totii wn
Om Cakraya Swaha, am Vicakraya Swaha,
am Sucakraya Swaha, Om Mahacakraya
Swaha, am, the remover of the Asuras, Hum,
Then with the Tattva called Vasudeva he Phat, Om, Hum of thousand flames. Hum,
should offer one hundred and eight oblations. Phat.
Ach. Kh. Ch. 13 ]
^TIIÎI of the house is auspicious. It gives also

protection.
This adoration of the discus at the door
II ^frT ^ si<V('lSKTO:ll ^11
3TSTTO: / Chapter 13
ffarerrer
Taking up thy great conch shell Pancajanya
and thy lotus Anudbodha, protect me, O Visnu,
TjgrÊUTZf^TT $d&u>T«f XT3TT ^pipil O Boar, in the south-east.
xraj ip ^#^11^11
TmFjsr tjisginj <roni vsu
Hari said :
— I will now describe the most
TTf ^Ttfutll
auspicious mantram of Visnu called Panjara
Salutation unto thee, O Govinda. Take up thy Taking up the sun, and moon as well as the
discus, Sudarsana.
sword Candramasu do thou protect me in the
south wear, O thou of a calestial form, Oman-

OTgrf iTanrnf wifirr.-u
lion.
TRJ ^ Win?
And protect me in the west, a Visnu. I have
%ll 311
ttHUjgl SffaRT chUd^MUiqjl 6\\
cUfloitf '^T fill

taken refuge with thee. Take up thy club
2
Koumodaki, O lotus-navelled deity, salutation Taking up VaijayantI and Srivatsa, the
unto thee. ornament of thy throat do thou protect me in
the north-west, O god, O Hayagriva. I bow unto
•SPztf W fcTant ! Wf '
TT?T: 1 I
thee.
^11
cfarPl TWreH Wf'^!|| <*|l
! ^mg VITTn'TTT:ll
Protect me in the south, O Visnu, I have T$i tenfold TT^T
taken refuge with thee. Salutation unto thee, O O Janarddana, having ridden Vinata's son
Purusottama. Taking up thy plugh-share do thou protect me in the sky, O thou
Sunanda, protect me in the east, O Visnu, I have unvanquished by the Raksasa. I bow unto thee,
taken refuge with thee. O thou never defeated.
gHH ?tppi Tp? «£U4fl<*>T8|r T^r trr^n tfii fav ii vnqr tpttcu Trf car tw^Tii 3011
Trrrraf WF TT gr l wf 7 TH:II 3icg trR '=wr^ %ll
Taking up thy mace Satana, O thou having Having ridden Visalaksa 3 do thou protect
lotus eyes, protect me in the north, O lord of me in the nether region, O tortoise 4 salutation ,
the universe, I have taken refuge with thee. unto thee. Salutation unto thee, O great fish.
TTcT cET <91§WHII WU
T8pT T$iteT ! %TF^f ynVT 7TrT: II w f^rfr ^>tWii
O Hari, taking up thy sword, leathern fence, O truth, making thy Bahupanjaram in the
and other weapons, protect me, O destroyer of hand, and fingers, do thou protect me, O Visnu.
Raksasas. I bow unto thee, I am under thy Salutation unto thee, O Purusottama.
protection.
2. Flag or banner of Indra that was given by him to

Visnu.
ippr ts? trf fgwfr ^ttii
3. Garuda, Literally it means having large eyes.
1 A mantram of invoking the various weapons and 4. These are the various forms assumed by Visnu
embellishments ofVisnu to one's help. in his various incarnations.
TTRg&i victim ^h*ncr w wpimn

^TT T^MlVIRfl: qflcHIH-MI tfM&efgH
-
wnv*u
W^mTRT W ^TR|pgqi
This great Visnu Pahjara was thus described
W I
^11
vifRcRMft
The Danava Raktabija and other thorns

of the relestials. By reciting it with rever-
unto Sankara, who again described it unto sential faith a man always destroys his
Katyayanl. By this she killed the immortal enemies.
Asura Mahisa.
it 'ffa sffrrret uwi'vi'h^ sink<*iu^ f^tuj rraTfdYa an iiîi
3mm: W / Chapter 14
sjRbdM The deity is in the mind but does not himself
possess it. He is devoid of mental faculties,
discriminative knowledge and knowledge. He
SZTTRrRT: sWt SEFft lMv^?:ll % II
perceives all by intellect, is stationed it, the
Hari said :
— I will how describe the great witness of all and omniscient; (and at the same
Yoga which give emancipation and enjoyment. time) he is devoid of intellect.
The Dhyayins (yogins) hold that the Lord Hari
alone to be meditated on.
tt 4 : tt 4m4 wii
)
Tr4Mifuif4Pr^cH: vmra«H4gf%:ii'9ii
rrsspjjtzr irj&TH ff4MmRHiviH.il
He devoid of the functions of intellect, is
is
Tr4 mt^?T: TT 5f^fft*lP4 d :lfoll all, present every where, and is in the mind of
Therefore, listen to it, O great Isana. Visnu, all. He is freed from vital airs and is devoid of
the lord of all, is the destroyer of sins, without their actions.
end and devoid of feet and body.
Hmmmft WOTHft *r4r MRdP4d :ll
dif£4) ^»Ri4t %n 3TfWTf^nrar cnguRlRc|P4d .-imi
^%^R*ld1 H 4 ^re|e|f4 d :ll^ll But he is the vital principle of all creatures,
He is Vasudeva, the lord of the universe and and divorced from fear. He
of a quiescent soul
identical with Brahmana. Although he daily is shorn of Ahahkara (egoism) and other
assumes various bodies he is (in south) devoid principles and devoid of their natural actions.
of them all.
drMl^fl a Pm til xj iH±IHTê\Mch:ll
$m3Hf4df4d:ll
wf|grf%:ii
R*ldl s(«l ^WT '
Î dlf^M :ll Yll But he is their witness, the ordainer thereof

<?ll
He shorn of the natural functions of the

is and of the form of great felicity. He is the
body and is devoid of death and decay, witness of the various states of waking,
stationed in the six fold objects he is seer, hearer dreamless sleep and dreaming sleep and
and smeller and is (at the same time) above the himself is above them all.
reach of organs.
wft OT cnjMt
âRfgd:
TR!T Wfwfr
to dm4Mdc|P4 d :ll
'
%4t TTTOT MRc|P4d :ll qil

Hdd) om mIi
1
w
But he is Turlya, the great ordainer, of the
an mrwg fvre.-n ôi
He is devoid of the functions of senses, the form of the quarter and devoid of gunas
creator and has no name or family. (qualities). He is emancipated, enlightened,
TH)£|u$Rl£)dV«J f4 ?IH ^fTT^cl xfll 1. The fourth state of the soul in'whieh it becomes
4fgf ^PafeUd : TffffiTT4 ^ '
(i& 3P4d :ll ^11

one with Brahmana or the Supreme spirit.
Ach. Kh. Ch. 15 ]
undecaying, all pervading, all-auspicious and is no need of ascertaining actions in this matter.
always present in self.
1% EHH WHsM l rf IPT ^sTtHI
Trer it mnrarc f^rr sqRfttf xtt qîi XT^l Ijdrtldd fiporj#ef> Tf
yvc^p?l ^ ^ fgr^TTtnrii nil O Sankara, O thou of good vows,

thus described the Dhyana. He, who
1 have
always
Understanding this the men, who meditate
on this great Is (God), attain to his form. There regads, it attains to the region of Visnu.
n sfbirsi xifrjnv) xjehsnrt xrsam'yiresl atwK<*i<»% *^h4hi) hto srîtssnxcii
3TSTRT: ^ / Chapter 15
He fettered (the Asura) Bali, is the all-
knower, the worshipful knower of the Vedas

fgr xiitRnftii
and the poet. He is the creator of the Vedas, of
xrf ^nzf ^Hi^ll *11 the form of tbe Vedas, worthy of being known
Rudra said : —O Lord, O Janarddana, do and filled with the Vedas.
thou describe unto me the Great Being by
4<i^4tii <*<Hismt
reciting whose name a man may cross the
atfachul ^wrftixr:ll^ll
dreadful mean of Samsara. 1
He is the knower of the Vedangas, 3 the lord

of Vedas, mine of strength and the
the
aggrandiser of the strong. He is without
mftycK xrf WI 44MldfHMWIH»
changes, the lord of boons, the giver of boons,
*t^T:ll*ll
and the master of Varuna.
i|<qfire m Xtpzf eb«|-M l f*l ! II
4k?T orf^T: xjt^T:II
«4«nnliH ryRH ii
,
311
>
TT iRMrW ^ Ur£IBl<qT P^WT.-II VSII
3HWT
Hari said : —Reciting the thousand names He is the slayer of heroes, the great hero and
of Visnu, the Demiurgus, the great Brahmana,
the great Isvara adored of all. He is the soul,
the Absolute. Undecaying Self, a man attains
the great soul, the inward self and above the
to emancipation. O bull-emblemed deity, hear sky.
with fixed attention, I will describe this sacred
and great object of recitation (Japa) which XRRTO: MHlpHlf^T: XRJ^TrTt T^mT:H
destroys all sins. XTTR: xn^rTSJ f¥3(T:imi
He is lotus-navelled, the Padmaniddhi,4 the
stivl) si<FnTs*I «ivnfhxr:ii tsii 3. Certain classes of works regarded as auxiliary
to the Vedas, and designated to aid in the correct
He is Vasudeva, the great Visnu, Vamana
pronounciation and interpretation of the text and
(Dwart), 2 Vasava, Vasu, effulgent like the newly
the right employment of the Mantras in
risen sun, and the highly powerful Balabhadra. ceremonials.They are six in number,viz (1) Siksa
eRuilt 4 < 14^(4:11 the science of proper articulation and
pronounciation; (2) Chandas, the science of
4<cbTt f ^^ -xft 4<MR^:limi prosody; (3) Vyakarana grammar; (4) Nirukta,
etymological explanation of difficult Vedic
1. Commonly worldliness-but really it is the words; (5) Jyotisa, Astronomy; (6) Kalpa, ritual
transmigatory series. or ceremonial.
2. An incarnation of Visnu in which he put down 4. One of the nine treasures of Kubera, viz., Padma,
the great Asura Bali, who had grown excessively Mahapadma, 6ankha, Makara, Kachapa,
powerful by his rigid austerities. Mukunda, Nanda, Nila and Kharva; their nature
34 THE GARUDA MAHAPURANAM I Ach. Kh. Ch. 15
lotus-handed and the holder of club. He is the Trafo: TT4%cHM^d :ll

great,above the elements, the foremost Purusa
and the Demiurgus.
He is the protector of all, is adored of all
W3ff: Wff<rH*U : fir=T:ll and is saluted hy all the deities. He is at the
w^r: wntyaf TRmftsra:ii *n root of the entire universe, is the destroyer of

He is lotus-waisted, Pundarika wears a all and the fire.
garland oflotuses and

lotus eyed,Padmagarbha, Parjanya (rain-god)
is beloved of
1
all. He is TPWterr ^ '
cbKUIchKUlHj l
TraflT: *hll
and seated on a lotus.
He is protector of all, pervaded all and the
3TOTT: q3WTT ** W: II cause of all causes. He is meditated on by all
^f^T: qTw4<fc:ll *o|| the friend of all and the holder of the various
He is beyond the range of all, the great forms of the deities.
object, the greatest of the great lord. He is most

learned of learned men, holy and destroyer
of sins.
all
•ggHf ^ TfUOTT ^ TTfor qidchH-dch : n *t=||
He is the object of the study of all, the

yWVIfeMVvl trfenJ: qf^raT:|| commander of the celestials and is adored of
(MMWIcjfyd: tfrer: y<jKfrlfd«<m **ll the gods and Asuras.. He is always the
He is pure, manifests holy and the
all,
destroyer of the wicked and Asuras.
protector. He is devoid of thirdstt, Padya, 2 the TFTHT: Rh«6c<Pt1:||
W
Purusa and Prakrti (Nature).
Tt4tT: Tf4:
WTHT:
*)4I4cW4<:
fyiiy<:ll
T]T:II **ll
ferns*:
( ffefe )
He is
fefe:
l4)V«K:
wa fe;)
the procector of truth, the centre of
r
11*^11
tt4ft qpTffr snrr ^4<vfl ^ good people, the lord of Siddhas, is adored by
them, is obtained by the Siddhas and the
Tl4^TffS[ fasta *311
Sadhyas and the lord of their hearts.
He is Pradhana
lotus, the earth, the lotus-navelled
of desirable objects.
(intellectual principle), the
and tire given
He is the lord of all, present
W WTW&t
WT:
fofe l
Tl?qqTI^T:ll
c) =ET||
*<ill
every where, the All, Omniscient, the giver of He the refuge
is of the world, the
all and the great. He
with all and
is identical auspiciousness, the doer of good, beautiful,
the entire universe, the witness and up-holder
humble, trurh, of a true determination, the
of all. He is the Deity who shows favour unto knower and giver of truth.
all and is stationed in the hearts of all creatures.
WTPZT: WTCTgvq; TT rdfilWcM C W ftSTOTII
snff graft xt qTtft xt **n
isnot exactly defined though some of them He is religion, the observer of religious rites
appear to be precious gems; according to the
and a Karmin (one who practises religious rites)
Tantrik system, they are personified and
but he is devoid of all actions.
worshipped as demi-gods attendant either upon
Kubera or LaksmI. Here the term is an epithet of xf cRftcr feT cFPzf rfe TTII
Visnu.
1 . Name of Brahman, meaning from bom of a lotus. sforftpfqfrT: «ftqi^4w *o||
Here it is an epithet of Visnu showing that he is He is the orgainer of actions, the action itself
identical with Brahma. and the practice of religious rites. He is the lord
2. Water for cleaning feet. This shows that Visnu of Sri and of men, beautiful, he lord of all, but
permeates every object in the world. himself having no master.
Ach. Kh. Ch. 15 ]
<**iW qfd<lfed:ll cgomOsHi MfdWÎII

xrfrrffTWnfFT P^MMldWailll Wl qf^prrf xr qfrT: qyjfrf qMcr xni $311
He is the lord of the celestials, the master of He is the master of the Vetalas, Kusmandas,
Vrsnis, of Hiranyagarbha and of the destroyer birds and breasts.
of Tripura. Mgl'dn wfr ifat TRTyqT:ll
TT?pf 5T xrfcT: -SRJflf qfrfrer ^TII ilhMfdl Wtrf ^ 'CTTsNt qHdWd:ll 3311
dfcT-RIzmi 3311 He is the high-souled Maligala, Mandara,
cHWdldf rT trfdT^HFT MfdWSJTl

the lord of Mandara. He is creator of Meru and
Madhava and devoid of mind.
Mlrty^ qWRT i|RAc( xTIRÎI
RTHraft TjfqfrMl
qgremT qfoRraru
aftroNf qfag&i
HHIMI
rj
MldTd?«
qiwy^ cr ^TPnf
^
^tmr -er Mfdwqni r*n
-sr
^11
qfrnRrani ?mi
qmrnfr qsp$3R sruîi
The great deity wears a garland and is
adored by Mahadeva. He is of a quiescent soul,
and is tile illustrious slayer of Madhu.
insr
He is the lord of the beasts, Vasus, Indra, f

q£t4l*4f VSTHmfl m«h ^qptfc)Pdd : It
Varuna, trees, wind, fire, Yama, Kubera, stars.
mqidtl RFRIT Middl P*3pj$d:ll 3 * II
Medicinal herbs and trees. He is the master of
the Nagas, of the sun, of Dakasa, of friends and
He is highly powerful, the great vital air and
is lauded by Markandeya. He is identical with
of kings.
Maya (illusion), feuered by it and devoid of it.
TRtqfun qfdV^q 3Rfrf qffRvrrq:ll
ijpltlsfi q^Hi(TT
McPiHI qfdV^'d ftRTTRT qf^TSlTH 3*11
qr#T
fqqf%:ll 3 hll
He is the master of me Gandharavas, me
most excellent lord of the Asuras, of the
He is landed by the ascetics and is their
mountains and rivers.

friend. He has a nose, big cheeks, big anus, big
teeth and is freed from death.
^<|U|| xf xrfcT; chft?U4 MpUd^llll
RftldcHl 'MitlcMI 5? RfraiTqt q^T:ll
HdFTf ^ qfdV^d ^Tqfcffd 81(11 Wl q?rqr<t îrh) q$i*Hi.-ii 3*11
He is the most powerful lord of the celestials,
He has a huge moutll, a great soul, a great
of Kapila, of creepers and of VIrudhas
body, a great belly, big feet and a high neck.
(spreading, creeper
M^MlPd^!cb1pTi4Î^Ml
^
qfd^q ipfer MfdhdMHI
JT^ysR.-ll 3^11
MfdV^-slMR &S: : qfd^f -5111 3411
He is greatly respected, is high-minded, of .
He is the master of the asceties, the most

great intellect, of great fame, of great form and
excellent lord of the sun, moon, and of Sukra.
the great Asura. He is Madhu, he is Madhava,
TT^wrf xT Tr^TTTTf trfflRraTII he is Mahadeva, and he is Mahesvasra.
'
fsKRlTUTT HfrlV^ d f fpfHT 3311 •»R§Nt Wawft qmlqf q#yeR:ll

He is the lord of planets, Raksases, the qgpyrdt qfmnit qîbdldMI^.-ll 3411
Kinnaras and the most excellent master of the He is adored in form of a
sacrifices, of the
twice-born ones. sacrifies and worshipped lord of the
is the
Trfrqf 5* Mpd^ct trjsrtt MPiwyni sacrifices. He is the great wind, the great luck
^ qfrRrWTII 3°ll and the superhuman Mahesa.

RTRT MfdV-^d
He is the lord of the rivers, oceans, lakes and TRjytq HHdHI fyqqR:ll
goblins. yiyq <j<njwtyx( 4j>iruii xf qRrw«irn 3311
He is man, Manu and does good unto men. ^pr&rf ar d$muFF HMufra ar cbruh^h
He is deer, is adored by them tand is their lord. tdFtaTdHlfâ 3TTf^TTfdrr: %W:IIÎI
a dfcTF^d dfrlV^'d ^pqfr.-ll He is beautiful and of huge wings and the
dfcT: YI^T^'d TTft: dfrTTda TII *0 II
creator of Suparna. He is Vinata's son, the son,
He is the master of Mercury, Venus, Saturn, the beginning, the the creator of beginning and
Rahu and Ketu. auspiciousness.
vh(Hui) Hûii^d H*4l*ol viFviciwdill

aRTTtrf asw^d amard ar ehRurû
dHIH^RHH'Wl dHltiK ddfWd

'
: II II
^gN anraf aara mwdam ^n
He is the good mark and is endued with it; He is the cause of the intellectual principle,
he has long lips anti is handsome to look at. He of the Puranas, of intellect and mind.
is bedecked with various ornaments and anrur 3T§aiRTd atiRTonpc^H
besmeared with sandal of different kinds.
^ppff ^FJTTcrf dgrchRuf ar fwarrit:ii tôii
3dd,ivi<hRui crg^ftrarr: anra

TTdF THIdfdV^d TnTTaf: dT%dT:ir*TII 3hrgTd d>R6| tFa d»Rvi adTU II
His face is painted effulgent, with various He is the efficient cause of consciousness,
colours-and adorned with diverse flowers. He egoism, elements of fire, ether, earth, egg and
is Rama, the great Isvara with his consort. Prakrti (Nature).
TcTjTrrf H\dfr Tc\dfâf^f?T:ll ^pa aara *(a aây#a dnrwû

TfrretfrdRâ am abna aara dg^Ruf ar TaaTaarii w n
He gives jewels and lakes them away. He is fagrar: aaruf ^Fa arar$a ar d»KuiHii
with and without any boon. He is of a great,
terrific and calm appearance.
PRPTT: 'dPxrf dg dllgdl :
'
arm cmrim^ll
dta4dfdfd:
di aiyar a>nm* agdriaWâ 3 aar^H ii
TS^pST: advrftaPddTaarTIt
PgPd a>TTUT df^TTd ar diRUIH.ll V#ll
«JRoruf: Mlnctuil 'dHRc\Ml&ldufd1 :|| Vtfll
aara amrof âr fviHra ar a»RuiH»
He is like unto a blue cloud, is pure and
resembles a cloud at the end of a cycle. He is
arscrnxrf aara ^
t$tht aaraf arHii vhi
He is the cause of the body, eyes, ears, skin,
smoky cloud, of yellow hue, of various forms
and without any tongue, vital breath, hand, foot, speech and the
colour.
organ of generation. He is the efficient cause of
TSdHêN' ^dvlduffrl^d ail Indra, Kubera, Yama, Isana and the most
a 4 dufl MSidPfl ( drat ) ay^d aril ami excellent creator of Yaksa and Raksasas.
He is of a distorted figure, the giver of forms ^pTPJTT diTTaf fcJuFf^d
and is, white hued. He is of all colours, the great
^ ef,RU|HII
yogin, the sacrificer.

aRjar aara â arjaT asira dTH.ii
dTJdf diTTuf df^TUTf diTTuf dTH.ll
HdURlduFdMa H^fPsdfd^d aril
'
H'ftdf arrra 4) Phi aara arHii H'sn
TJcrujfaadV^d TJduf: fdu[i|lslH :l^ll
frngRT djRuf ^d aîuii aara arH.ii
He is gold-hued and is called gold. His body
is made of gold and he puts on a golden girdle. d>RU| (chHIlUH* xT M-ddtuil a d>RUIHII *a£II
He is the most excellent cause of ornaments,

Tjaufw agraT a êpiT$>itdi |ci j arn
virtue, creatures, Vasus (gods of riches), of
Hûfw fyryyâ ariiwn Manus and of birds. He is the foremost cause
He is the giver of gold or parts of it. He is of the asceticism the Yogins, the Siddhas, the
fond of gold and houses made of gold. Yaksas, the Kinnaras and Gandharvas.
Ach. Kh. Ch. 15 ]
imtl Hoi'll «3f>RU|’ trp^ll ^ 'gF^râr ^reqrr "RC ’’t )fcnRrsmi

^^Ttrir rTSTTII II tfSRWl
-
7ft g
-
a^thfd>ill ll\9o||
®bK«i vilcbi'ii g>rnxf rfSITII He is identical with Isa, the great soul, the
uraic* c&n-ni ^ -g^rnif <rorrii ôii Rudra and the Yati conversant with the
knowledge of emancipation. He is energetic
He is the cause of the river, male and female,
the oceans and trees.
and is the very energy itself. He is the holder of
the leathern fence and sword and the destroyer
He is the cause of Vlrudhas, the worlds, the of the Asuras. He is modest by nature and
nether region and celestials.
engaged in the well-being of the acetics. Hari
TPlfaTT -5KTTW &trm ERTPrf 7WTII is of the form of a Yatin, a Yogin and is
TiTjfif efthjt Tf^rf erttut wn <îi meditated on by the Yogins. He is Siti’. He is

He perfect knowledge, genius, time, summer, rainy
is the cause of serpents, the
auspiciousness, the beasts and of season, determination, year, the ordainer of
all.
emancipation and destroyer of Moha-(stupifac-
t* 3TP*TT ^Tll
tion).
*PW7«r cf^c4lr*Hi Wf*nF^5TT#cW:ll ^^11
tiUchTif ’’ET <êMi‘ <3rgeliytd: II
^nm.- wdvîdii W'flwr q-re am n
WTPT TTCpqT W 3TT^T?II<MI ^JMI iWTII ^11
tfEPrf: ÎHebtif rt TftrPTt *JTpf*TTT:ll ^ ||
3rfsr4Rro: TJvfph: cfcR tTef *Tlt

Tj filoMI : rntTT Wf ^ TWHcHI r& ^ II
r IHIVK:I!'S9II
He is identical with the body, the organs of
t|p)q| cjg-c«>q|:||
sense, the soul, the intellect, the mind, egoism,
consciousness, the condition of waking, that of etvlVig'ni II \9$ It
dreaming sleep, the intellectual principle and He stupefies the wicked, is Mandavya and
the great soul. He is identical with ether, water, mare-mouthed. He is Sangvartaka (fire), the
and the great soul of earth and air. creator of time, Goutama, Bhrgu, Angira, Atri,
Vasistha, Pulaha, Pulastya, Kutsa, Yajnavalkya,
MtHIcMI «T '*ei<lWldll TTTRraTII ^#11
Devala, Vyasa, Parasara, Narmada, Gangeya,
^loqiwi <^HIWI WVlirMI ^bHWVSIll
Hrsikesa, Vrhatsrava and Kesava. He is the
wlawi ^ cccjiiî srfSrgrii: ^mi destroyer of miseries, has beautiful ears and is
'
•gmriH4l 4 q S4dl<q tn^Rqi UUlfdm il

) i without them.
rf^TWI TfpicfpqT MfMW«IIII ^11 w*iuii ww: ymiPM vfcfe xiu
He is the great soul of the smell, colour, 3PTFTFT crfrlV^cl ’SUHW qfrAel rT|| \s*|l
sound, speech and touch. He permeates, as the 3'<HW TfrT: TIMHWI MfrIWaiTII
great soul, the ears, skin, tongue, nostrils, hand,
foot, organ of generation.
VI^W ’ET'TfrT: xrfr^ WII \9mi
The great Narayana is the lord of Prana, of
«lei Tgprcqr bsll( Vll'dl )WT «T TRl^rraTII vital air the Apana, of Vyana, of Udana and of
<?9VyiM^ltm TTOT ( WR^STTII 5^11 TO )r*TT Samana. He is the best master of sound, touch
He permeates Indra, Brahma, Rudra, Manu, and colour.
anu the Patriarch Daksa. The great is identical
wrpnf xf Trfaytsna: taîMifuiî^.-ii
with truth.
•cKshMlRM; cfTTg# «fl'dTf«l’*fd^c| xTH \S^ ||
^VHrMI ^WrhT rT ffjJIrMI 'Rt^rfsraftfll
He is the master of the destruction of the
ilrldlV’cl cTOT *lr1¥*>iufl ^r^fl TJ*RIeb:ll ^dll world, the first-born, has a sword in his hand,
*r#rr %% tclii 1. Literally "white or black". It is an epithat of
^ •qpft ^ 4 f»l^4l
l ?ftf?T:ll VHI Siva.
Ach. Kh. Ch. 15
weapon, the discus in

the plough-share for his faculties, the sky, earth, water, air, eye, ear,
his hand, the Kundalas [on his ears] and the tongue, nose, palate, hand, foot, waist and the
mystic mark Srivatsa on his breast. organ of generation.
gnfjfrT: itldlWMTTflZTTtl vfaiyfr l TI#5T ajlftTcf: grrfofRT: II
tplpr rj feraf^NT:!! \9\sn
He is Prakrti, has the Koustubbha gem on eblfrfe: cflMdKdN:ll

his neck and is clad in a yellow raiment. He 3MI<HPd*icM¥^ ^TT XRTII ^11
has a beautiful face, an ugly face and is without He is Sankara, the giver of auspiciousness,
any. the giver of endurance; and he forgives men.
He is and is their protector.
fond of his votaries
V96II He is endued with reverential faith and himself
increases it. He is lauded by his votaries,
He is without end, of endless froms, has
devoted to them and gives fame; and he
beautiful nails and is the handsoment of all the
multiplies it.
celestials. The lord Visnu has a beautiful quiver
and most resplendent arrows. ^ -SBrrf 53T ^r:ll
H^^PTTrtj 6011l
4cHI<afTV«r
He is fame, resplendence, forgiveness,
patience, reverential faith, compassion, the
He is the destroyer of Hiranyakasipu, the
great, the gift, the giver, the agent of action, is
grinder of Hiranyak§a, the killer of Putana and
fond of the celestials, is purity, is pure, the giver
Bhaskaranata.
of felicity, emancipation and the object of desire.
flw«N »:ii He has a thousand feet.
xf wpzi 1TOÊ:IU0||
4-lfWlfrtf *ft$n*TT TT&ET ^TII
S lftgF T ftfcIT xf Tnsr
iraiSIT WITf: Trer ^116611
31^T: 31^Tftp5raf^:IUÎI
He is the thousand-headed physician who
He is the grinder of Kesin, and Mustika. He opens the gate of emancipation. He is the door
is the killer of the demon Kansa, of Canura and of subjects, has a thousand ends and a thousand
Arista. He is fond of Akrura. He is without hands.
wickedness, is wily and is adored by those who
are fond of simplicity.
âiuT^T T^Till 6<?ll
wr wn^ wfKra i srpraw: tsppiii
TRSST: dfvlVd
1^f%rf^T?T:ll <^ll
VUU^cl TfBRT: ?tffr>RII S°H
He is the destroyer of the lordly powers, is
himself endued with them, the sun and the Lord
He is £ukra, has a beautiful head-gear, and
a beautiful neck. He is Kesava, Pradyumna,
himself. He is Uddhava's lord, and is being
Aniruddha, Hayagrlva, Sukara (boar), Matysa
meditated on by Uddhava.
(fish), Parasurama, Prahlada and Bali. He is
'tC'iNcifaejMd: II daily sought by people for help, enlightened,
3TF WT Tjffcpft '^THRII i^ll emancipated and the holder of forms.
v^vy^sir srter fafT xf TErruT^r ^ni tsK<Û|$‘rlT •sr Tratrrpi ¥R^T:II
^rwftritn^jra^: xniîi wii
He is and is
the holder of discus, is fickle
He is the destroyer of Khara and Dusana
devoid of the moveable and immoveable and the grinder of Ravana. He is the husband
properties. He is egoism, determination, mental of SIta and the prosperous Bharata.
Ach. Kh. Ch. 15 ]
sr ^np*raitihnT^T:H speech, of hands, fat, the organs of generation

and excretion. He is devoid of great asceticism.
S3 II
He is devoid of perception, intellect, conscious-
He is the killer of the voctor of Kumbh-
ness and vital airs. Prana, Apana, Vyana, Udana
endra, the grinder of Kumbhakarna, the
and Samana.
destroyer of the killers of men and celestials.
OTeftre Pt fagfay xT cTPfrr yR'qPsfa:ll
^tA ^<(d^<rr
i 5* Ttrsrcftrrêr ^11
3tN 5T Pd#tyg fararf^TT: 11 ^0^11
•UcSfq xT fimWw RhI?R:II S^l
He is the destroyer of the wicked Asuras and
the enemy of Sambara. He is the destroyer of TU#T xT fagVdFEt «eJ^n[ddP>?d: IIS°3II
(thedemon) Naraka as well as of the threee- TFpIT fand¥$cf 3T^T yRdW'd:ll

headed demon. ?[T^R ^rW qR<^pjfd:ll %o^\[
'dy|RideMW«ITII He is devoid of the ether and fire, water and

enf^r ^ -acm ^ "arroref; u r#n earth. He is devoid of sound, touch and all
colours. He is devoid of carnal passion and
He broke down [the trees] Yamala and
other inferior appetites. He is shorn of grief and
Arjuna and always helps asceticism. He plays
the power of speech.
on the musical instrument and is himself the
instrument. He is enlightened and the giver of
boons. eFlipT sfiHpT yRcrf3fa:ll ô*||
He is devoid of the quality of Rajas darkness)
from the natural
mwft Wtoii smi and six-fold deviations state.
He is devoid of sexual passion, anger, avarice,

He is substance and
fond of substances.
is
and pride.
He is Soura and the destroyer of time and is
incapable of being cut. He is Agastya, Devala, sr Rrdfcfa:ii
Narada, the fond of Narada.
UmiUMTHEc W T acrpfr T3T: TTfS rW: 7TOIII He is the subtlest of the subtle and the
TPTPTF5T fW^rmTII Wl grossest of the gross.
q eWgra TPfW
'
He is Prana, Apana, Vyana (vital airs), the fcWKift jT: ^TdF^TSTTII

qualities of Rajas (darkness), Sattva (goodness) qj frwyfo i
So^ll
y<t&:
and Tamas beyond Tamas
(ignorance). He is
(ignorance). He is Udana, and Samana (vital

jPs-qiUR •f^RT^ht^Td gnil % 0'S 1
airs). He is medicine and the medical man.

He is clever, leader of the strong and the
*t4^PddP«]'d:U He agitates Prakrti (nature),
agitator of all.
«iiPiT^r«wPsfcT:!i Wl Mahat (intellectual principle), the elements,

intellect, the organs of sense and of the objects
*K>cHHR»dPjid:lt S£ll thereof.
yaitsfa f^ra^rT: n osteal tsJV*W>WSHII
•^TPRT fimdy&l #1 ^ PddP#d:ll SSII
3Tqr#T oO#T W fddPiid:ll He is the agitator of Brahma and Rudra. He

is beyond the range of the vision and hearing.
He is perpetually and universally the same. ^ 'ysET: ^11
His form is transparent and he is devoid of any Vl l ulPsfqpim Trg- ttii *o<?h
form. He is devoid of the organs of vision and Skin cannot touch him. He is tortoise.
Ach. Kh. Ch. 15
Tongue cannot perceive him. He is beyond the Dvapara, Treta, the creator of subjects and of
range of smelling and speech. the foot steps.
animy^lci xrrftir*zif *rn
annuli ^ganuig gfcreizm ôii i) i w*t»t:ii ^^\sii
The hands and feet cannot reach him. Hari He is powerful and holds a rod in his hand.
isbeyond the range of mental and intellectual He holds one and three rods in his hand.
perception and understanding.
'UlM&ft: ^T^W:II
3^ rOT TJIflF^TOT Ulîl xTII ^rsjgfgraf Tic* rill ^<£||
He is the division of the Samaveda, its
means, of the form of Saman and the chanter
-
jn w zft % ?pft Till
of Saman. He is conversant with Atharvan Veda
and is the preceptor thereof.
He is within the comprehension of the sense
of ego and mental faculties. He holds the conch- iEijTft VpTferT:ll
hand, is undecaying and hold also
shell in his
the club and Sarnga bow in his hands. He is He is the Rk of the Rk Veda and is stationed
dark-blue, the image of knowledge and the there.He is the reader of the Yayus, the
scorcher of the enemies. He is within the range Yajurveda itself and is conversant with the
knowledge of the ascetics; he is endued
of the
rituals thereof.
with knowledge and knows all by his
knowledge. «rpTwi ti thwîi
t4c^M|t3C4 'êft'll ô)|
He has one foot, many feet, beautiful foot, a
srraft w*u?R:ii
spirit «iT3Ffr
thousand feet, four feet, two feet. The powerful
He is comprehended by knowledge and lord is like unto Smrti and Nyaya.
manifests and consciousness of the objects of
knowledge. He is the soul, object of mental
perception, the creator of the world and the flgwul 'gnywyiy faspuii
destroyer of it. He is a Samnyasin (disassociated form the
world, and is the four' orders of hermit etc. viz,
a Brahmacarin (student), Grhastha (house-
holder), Vanaprastha (retired into forest) and
He is Govinda, the lord of kine and the giver Bhiksu (a hermit living on alms).
felicity unto the cow-herds. He is the
of
protector of kine, the master of kine,
and Godhara.
Gomati ^
yfldRuiHl ^:VndMRc|Wd;ll
Till
*^ll
'3Rt£(:II
He is the four Varnas (castes) viz. the
Brahmanas, the Ksatriyas, the Vaigyas and the
amu>4)
6udras. He gives good character, is endued
He is Upendra, Nrsimha, £ouri, Janarddana, with the same and devoid of a bad character.
Araneya, Vrhatbhanu and highly effulgent.
TrjfrT: tT «^Hcb:II
imf %?n~ Wg TT f%f^lgB«T: II

He is emancipation, is engaged in spiritual
He Damodara,
is the
time, three-fold
communion, is the encomiastic verse, the.
cognizant of time and devoid of time. He is the encomiast and the worshipper. He is worship-
three-fold Sandhya (periods of conjuction), is
Ach. Kh. Ch. 15 ]
ful, .the speech, the object of speech and the Spft STTOcffr SRlt iltdcIHI %% TcT: II
speaker. tnr xaruîi

3T3f^ fa-qy&cj
irm onicMui -e)c< ciicKi ^ qi cwfqyi
'
it He is rich, the giver of riches, blessed and

engaged in the well-being of the Yadavas. He
is the favourite of Arjuna and he is both Arjuna
He is the knower, the grammar, the word
and is conversant with words. He is within the and Bhima.
reach of words, lives in sacred shrines, is the qrreim f^yir^fayrH’d.-ii
sacred shrine and is conversant with the ttUWri) tuRWd^Wanil ôll
knowledge of all the shrines. 1
Unbearable is his prowess and he is a master
TON "pRieRf f«ri£lVnPtyl of all the scriptures. He is Sarasvati, he great
TltfR: ump re i
Bhlsma and the captor of Parijata flowers.
UUI^H 5? ^ TTPnft 7T?raT:ll 3BJfnFST URTBT xf gTtrfc: ^11
f ragmPrarcft
i ^ vtiHiinKtfrq ^rn *wi
He is resident in all the sacred shrines, is He is the giver of ambrosia, the ocean of milk
Sankhya, Nirukta and the presiding deity and the milk itself. He is the protector of Indra's
thereof. He is Pranava *, the lord of Pranava and son and the upholder of the mount
is adored with Pranava. He is GayatfP and the Govardhana.
holder of club. He lives in Salagrama and is
cHlftl HIVHfrd&afcdMl '
3RdHI¥H :ll
Sal a grama itself.
fTTfirf^:: TT^fferfÎTyH: 1
1 ^^11
MtH¥ll4l iil'IVIlift ¥lH¥»4l He is the destroyer of Kansa, the master of
q^hr# ^ ^ giRixf TjfMtar.-ii ^V9ii his elephant and the killer of the same. He is
He resides in water, lies in Yoga, on Sesa Jsipivista (pervaded by rays), cheerfulness and
and Kusa. He is the earth, is the action, the cause the destroyer of the calamities of the all people.
and the holder of the earth.
mmlfr TirÊT
: 3 »wRmi fanîi
rWT Wlf TSTW: Tnrfsf#B{ll Wll He is Mudra, the maker of Mudras and is
He is the Patriarch, and the eternal. He is devoid of all Mudras. He is endued with a body,
the object of desire and the universal creator of is stationed in a body and the organizer of the
desire. He is the Lord Paramount, the sun, the body.
heaven, is stationed on a car and the strength
of the charioteer.
sfrjrr sfrarfwfiT ^ srtasT: srsni wu
^ flSJTII^YII
He is the hearer, the creator of the ears, the

object of hearing and the power of hearing. He
1. The sacred syllable Om, an abbreviation of the is. stationed in skin, is one who touches, the
Hindu triad, viz. Brahma, the creative force,
object and power of touching.
Visnu, the protecting force and Siva, the
destructive force. These three forces or the deities fwdl sr^Ffmril1
presiding over them are represented by Om. The

rj Rraw^:ll ^mi
abbreviation is intended for the purpose of
recitation. The prayers and sacred hymns and
He resides in the eye, is the seer of forms
ma trams of the, Hindus are all presented by Om. and the creator of the eye and is the object of
2. The sacred verse which the Brahmnas recite. It vision. He resides in the tongue, has a strong
is one of the verses of the Rk veda, embodying taste and is the org aniser of taste.
the worship of the sun-god.
1. An epithet of Visnu.
Ach. Kh. Ch. 15
WOTRfr TOT 3T6tJd^d TrA?T: fsrat W: It
TO xt eTcR{«{| TOTO eng;pRTfM^ :H^^ll

He resides in smell, creates smell, himself He is Acyuta (undecaying), the lord of truth
smells and is the creator of the organ of and is found of truth. He is the most beloved
smelling. He resides in speech, is the speaker, husband of Rukmini.
the object of speaking, the power of speech and
the creator of the same.
<-|qitbfy4Ml -pit TTp^TET pr tttsitii **mi
UlfuiiSl: II
TT^:
TRTT xf TRTOT WT tfSJTI!
TTT^FT IdP^-dl xj WRTJrft T^<mTII **^ll
fddnll Middled MfeW ddd fewifol l i ll
He is the favourite of milk women and his
(eWUd fd?Rf| xT fWW: WII *3dll piety has been sung in well known verses. He
He resides in vital airs. He is the creator of is Vrsakapi, Yama, Guhya, Mangala, Budha,
fine arts, is the fins art itself and the creator of Rahu, Ketu, the crocodile and the union of the
hands. He is the foot, the agent of going, the mouths of the elephants. He is the destroyer of
place of going and the power of going. He is crocodileand the protector of the headmen of
the ordainer of gifts, is stationed in the organ villages.
of generation and is the pleasure.
ftsgyq W%:
StJTSPFSr 'frERTT xl I'll fcfV'cl^Ml f^TTvTI^ Trer Efll **^ll
chi-rlcMy^ ddi^t&ar ^11*3*11 He is the Kinnara, Siddha, the prosody and
easiness. He is of the universal form, of large
Aunfdw«uu **oi eyes and the slayer of the Daityas.
He is the slayer of enemies, Kartavlrya, 3TTOTTOTr pTWt ^d<Hd*lfa!ld :ll

Dattatreya, is engaged
Alarka and is the destroyer of Kartavlrya. He
in the well-being of pftwa
He is
r:
p fer yEr to wir
of endless forms,
i toi **<sii
is stationed in
is Kalanemi. MahanemI, the cloud and the lord
elements, in the celestials and Danavas. He
of clouds.
exists in dreamless sleep, is dreamless sleep
"ET It itself and is the place for it.
c[e|efe1
p ^rnr.-ll ***ll rTSini
He is the giver of food, of the form of food, WdW: Wdfe^TO^TH WHW0e| ’ETII *** II
the eater of food and the ordainer of food. He
He exists in an awakened state, is the agent
creates smoke and is.of a smoky form. and the place thereof. He exists in the state of
T: fiPITlcr^ll dreamless sleep, is conversant with it and is the
-^ciry^ci ***n dream itself.
He is the most excellent son of Devakl. He

is the delight of Devaki. Nanda and Rohini. He ^R5hf xj -aft# vfltafadl TWTII *qo||
is a favourite of Vasudeva and his son.
He also exists in the fourth state devoid of
pTSIWd^cl rT|| these three states of dreamless sleep, dreaming
: $Rte^T:ll **?ll sleepand awakening. He is the discriminating

His knowledge, is Caitra, the sentiency and the
smiles are both like Dundubhi
creator of sentiencies.
(trumpets) and flowers. He is fond of laughing
aloud. He is the lord of all, decaying and
undecaying.
Ach. Kh. Ch. 15 ]
‘'TO) %7TTcf^fTOT?R:ll
MMIcWI^ WTH -H#^TfBFn?FT:ll II xmh •yroif Tiist,e<^ rn ii
He is the lord of the worlds and the ordainer He is the river, , the lord of Nandi
Nandi4
of the worlds. He resides in the nether region, and the destroyer of the trees of India. He is
the nether region itself and the destroyer of all the holder of discus, the husband of Sri and the
sorts of feverish complaints. king of the Lords Paramount.
tT STotfuTT tT Wrfaull
TJTOT: 'îsaRTTS^: TOTH *V9II
He is of the form of great felicity and the He is the master of all the celestials and is
propounder of various forms of faith. He is the leisure. He is Puskara 5 , the lord of Puskara
easily accessible, and accessible with difficulty. and the Puskara island.
He is engaged in Pranayama (suppression of

'yHehl \H-d: tieifetJitfq '^rf^cT: It
vital air).
PwWBR t PiRPM-H) fHRTrfgit ftTTSPI:ll II
UcMiîCl gfflcKyer He is Bharata, Janaka, Janya 6 and is devoid

of all forms. He is without any form, without
He is Pratyahara Dharaka 2 and the maker
1
,
any cause, without any fear and without any
of Pratyahara. He is effulgence, personal grace, help.
rays, pure and like unto crystal.

ffrT HlWfW % TOtfrfcTHJII
3T{Ili?y4N
ctHdehll)
jfUiji-ef
He is above perception, white coloured, the

W
^jf%nf^rT:ll
TfcTFOTTlI ^VSII
%cTPI
O bull-emblemed
described to you the thousand
TIcf MIMpWIVRHU ^<*11
deity, I
names
have thus
of the
all and pure. He is Vasatkara 3 Vasat, Vousat, ,

Lord Visnu destructive of all sins.
Swadha, Swaha and inclination thereto.

MdP^VxI ^rfrSPTr MPim^litll
TO sftarTT ^§T Îdf^HT <TOTII fawj^PkHWfcW:ll ô||
gH I WI 3 ^ sftgT: II ^^11 By reading them a Brahmana attains to
He the agent of cooking, giving delight,
is Visnu-hood, a Ksatriya acquires victory, a
eating, understanding and thinking. He is Vaisya acquires riches and a Sudra is endued
identical with knowledge and understand- with reverential faith in Visnu.
ing. He is the Great and the Creator of all
Creators.
ii sfrroi nîîu) icjyu^ w«wfvir<5& 3tM!<«rvi

^ ^^llSSTO:ll VOI
1. It isthe Yogic process of restraining the organs 3. An exclamation used in making an oblation to
of senses from suscipitibility to outward adeity with the dative form of the deity.
impressions, and directing them entirely to 4. The attendant of Siva. It may also mean the
mental perceptions. This is one of the means for character in a drama who introduces the prelude.
effecting the entire subjugation of the senses. 5. Literally it means a "lotus." It is an epithet of
2. Steady thought; retention or holding of the image Krsna.
or idea fonned in the mind by contemplation. 6. Father.
Ach. Kh. Ch. 16
3TKIFT: ^ / Chapter 16
^ TOP? mental faculties,
the vital airs. Prana,

egoism, the action of intellect,
Apana and their sactions.
tprsqH umm 5R yref€fife*Ki8K n
fawfrflg R ¥]<£R XRTnr^nT:!! ^ II
^
l
Rudra said: —
O holder of conch-shell, TJd: TJRpseH tpTII ^ ||
discus and club, do thou again describe the 3& WtTOTO RXT:!I
Dhyana (meditation) of the Deity, the Lord
^P^Ptdydldd) :ll *o||
Visnu, the pure, impersonal self.
Hari said :
— I will describe again the
fftrora adoration of the sun which had been related

formerly unto Bhrgu.
TJst ! WKTt^ryHH Il
Om salutation unto Khakholka.
R Tr4oM1U4vjmoyii^|| ^||
Hari said: — Hear, O Rudra, Hari's dhyana, This is the principal man tram of the sun
affording emancipation and objects of enjoy-
destructive of the tree of transmigatory series,
ment.
never seen before, extending all over and
eternal. 3& TO: II 3-o fdfrT TO
3T$f TRhT MîUlPd TO:II a3b îPA TO PVHd ^ l R*T:I1
RpR TOdT TPfrf Tn^TÎIÎI TO TOTOPT TOIIWI

Om salutation unto God Khakholka. Om
5R# w4<4dH^¥eKHH
unto rays, tha, tha, salutation unto the head.
wfuu fdrrorf TT^rmn^Rrmyi *11 Om unto knowledge, salutation unto the tuft
It is undecaying present always, and every of hair on the head. Om unto him of thousand,
where and consists only in the thought "I am tha, tha, salutation unto the amulet.
Brahma." [Meditate on him as] the root of the
afo to arerre to:ii
entire world, the lord of all, the Great
Demiurgus, as stationed in the hearts of all
3&> TOPtRvT TTReBTRcT TO TO: II ^||
creatures, as the great lord of all creatures. He Om salutation unto the master of all light.
is the container of all, having none to contain Tha, tha, salutation unto the weapon. Om, bum,
him and is the cause of all causes. bum, bunt, bum, tha, tha, satutuion.
3T#RT TOT 3TPdyi«bKM*dlTO -ûimiV|PcH|! iR:ll

TJTO ^dd4lPlfaPJP<H II !
3& 3TTf^r5TR faTSW TOT

q RdfctdHj mi i
,
dlPlP^dld^lH R yiPimuiPdelP^d^ ll
sfaff, TOT: UR^n^ll^ll
This is the fiery mantram of the sum
^g5IT fagN %TT7T RpdPIdt^ll V9II
destructive of the sin. Om Adityaya, Vidmahe,
3TffdnTfd?H ^ ^Psd*4fddfydHLII Visvabhavaya Dhimahl, Tanna Suryya
T%d
UlAd $mAi Pracodayat.
RRHSEI d ^lH ^ aiCl|dt4fddP4dH
'
r ,ll rkhWui Tsp^fernrorr totor rii
He does not come in contact, is emancipated T|4fwRm iifd r ^nrhi îi
and being meditated on by emancipated
is TTcfr Rtrftll
Yogins. He is without the gross body, the eyes,
organs of vitality the action of vital airs, the
organs of generation and execretion, the organs
ctsJM l fui R TOT%II
of sense, the mind, the action of mind,

3&> TO3R ^^nnftPTrAf TO: II
intellect.
3& 3p|Rebiy f^rfd^yTil TO:II
Ach. Kh. Ch. 17 ]
The worshipper should perform the Om satlutation unto Anuruka. Om salu-

Sakafikarana rite with this Gayatri of the sun. tation unto the lord of Pramathas. 1 Om saluta-
He should worship Dharma in the east, Yama tion unto Budha.
is the south, Dandanayaka and Vaivarna in the
32o ! fhbrMMdlc) !
north, dark-blue, twany and other colours in

north-east and north-west, the holder of
mdisraigd ! 3$$* ! tRxrftrfign^ !
thunder-bolt in the south-west and the earth !33T^?33*tf33%Tfi?

and sky in the north-west. 33 3FFT !
32o *|3T3 33:11

*3<H«5T<3 33 33:11 ^11
aSo 3t*ftsm 3 33:ii O lord! O thou endued with immeasurable
32o ^rtst *pp$3T3 33:11 rays! O lord ofthe entire world! O thou carried
32b To || by seven horses! O thou having four arms! O
thou, the giver of great supernatural powers!
a& TTf% 33:11 aSo 33:11^11
Om salutation unto the moon the lord of O thou twanyco loured with scintillation! O
auspicious deity, take this arghya. Salutation
stars. Om salutation unto egoism the son of the
unto thee. Take this dreadful fire. Burn, bum,
earth. Om, salutation unto Budha, the son of
tha, tha, salutation.
Soma. Om salutation unto the lord of speech,
the master of all forms of learning. Om 3#ITW 3^3 33: Tjpf
salutation unto Bhrgu's son, the great saint 32b 331 333?t 33^313
Sukra. Om salutatation unto Sani (Saturn) the
33? ÎlMmiAlfdll^ll
son of the sun. Om salutation unto Rahu. Om
salutation unto Ketu.
Having invoked the sun-god with this
mantram he should make the Visarjana (life-
33*3311
destroying rite) with the following mantram.
32b arffiw 33:11 32b ysircFngrfq ~TtT.ll
Om salutation unto the sun endued with six
35b -spam 33.11 wn lordly powers, of a thousasld rays. Go happily
In all the quarters beginning with the east
to return again.
and ending with the north-east all these should
be adored, O bull-emblemed deity,
it sftorei irenrfcrnsfr arranw 3T3 3tSVfrsStlJ3:ll Wl
/ Chapter 17
Then making Avahan mudrd3 he should
invoke Hari there. He should place in the
TJ3: TjnjfcN 3$ 3^33 33313 ffrll
middle the diagram form of the sun and
3333T IcHg W’tf
l
^ * II
sprinkle it with water.
Hari said :
— I will describe the adoration of
33%3T f^T S33 Wl^faW ln
2
the sun formerly related unto the god of riches.
In a purified place a worshipper should draw
the figure of a lotus with eight petals and He should place the heart of the deity in the
pericarps.
quarter presided over by the fire-god. He
should place the head in the north-east and the
333Tg3f 33t 33*3T
tuft of hair in the south-west.
T3P3 vgj % WIM^vq^fipjilq
' -
ii 311
1. Siva.
1. A particular kind of the arrangement of fingers
made before invoking a particular deity
2. Kubera.
Ach. Kh. Ch. 18
should place Ketu in the north-west and Rahu

in the quarter presided over by Kubera.
-^r^f ^ diûAjm^cf *11
He, having his mind fixed in concentration,

should assign Dharma to this quarter presided ?PT; ^<41 finft % dba ^ gm
i i \91t
over by Purandara. He should place his eyes in rddfdfy^ MgNcd:ll

the north-west and his weapon in the comer
presided over by Varuna.
<sner tjtt im ireiyit t it
In the second apartment, he should ador.e
iferraf H fg
t q
cr ii
the twelve suns viz. Bhaga, Surya, Aryam,
3n^«qf fftllcFTa diwrf ^ Ml Mitra, Varuna, Savita, Dhata, highly
powerful Vivaswan, Tvasta, Pusa, and Indra.
the
He should place Soma in the north-east and
Lohita in the quarter belonging to Purandara. The twelfth is Visnu.
He should place Soma is son in the east and ’IT: 1
Brhaspati in the south.
%ltrqf d l
Wff ? dlhtiqf 7J
3PCT rl forSRTT ^ ^SfJPrfr cimtlFiWIII
eti*j(et»y4y ’iiMifacHifc* ^ II
didottf TT^rd ^ni 511 In the quarters beginning with the east, a
He should place the preceptor of the man, filied with reverence, should adore Indra
Danavas in the south-west and Sani (Saturn) and other deities, Jaya, Vijaya, Jayanti Apara-
in the comer presided over by Varuna. He jita, Sesa, Vasuki and other Nagas.
II ?frT sfhlT^t Bg i
y prt 7!IWT^ 3ll«m<*IU^ MSRfp H'i<HVi)5«Zim:ll ^vsll
3TSJFT: \c / Chapter 18
Tjji
By reciting it a hundred times one reaps the
•
*rc r sfa< i
^K»{44»
wyqra ^ i^î^qii
H7!*lll*ll
fruit ofVedic recitations and of the celebration
of sacrifices at sacred places. By reciting it one
hundred and eight times at three periods of
Suta said : — I will describe the Arohana junction of defeats the Death and his enemies.
(adoration) of Mrtyunjaya (the victor of death)
narrated unto Kasyapa by Garuda, which gaves
stn^sar fHa xrercqf mi wnry îi
-
redemption, is holy and identical with all the

•
gp^rr Tsm^nar 3 mi
deities. He should meditate on the lord of ambrosia,
3%T qcfipgre ^ 1 )jnf seated on a white lotus, the giver of boons, with
the promise of protection in one hand and jars
TTf^nPPf PMI-^ri{ c(lft's(im4dH,ll
i
Ml
full of nectar in two other hands.
First Om should be placed, then junkara and
thirdly Visarga. This mantram destroys death df^yPF rlf l ^4lM<jd qdHlfquft
i ( fefc )qil
and poverty. ^faprft tt?i ytn^ 4 h\fîi *ii
|yi(4MJyc|i%oq|fd<W fl44tiyebH.il He should think of the goddess of ambrosia
3PJrTyf sET^f *pR W*ll as stationed on his limb, sweet-speeched like
414^(4^1^1:11 *11 ambrosia, holding the pitcher in her right hand

and lotus in the left.
This great mantram of three letters is the
lord of ambrosia. By reciting it people become t H144*}«b'r!:H
freed from death and all sorts of sins. ^4iq^ i c^rr4yi^f^?yviir-ddH,M van
He, who recites it eight thousand time at the

ai^dty di^TOrf^^'
i
^ yrffirdii *n three periods of junction for one full month.
Ach. Kh. Ch. 18 ]
of Pinda 2 should be performed.Then with

becomes freed from decrepitude, death and rite
Agni and other mantrams he should meditate

leprosy, defeats his enemies and gives peace
unto all creatures. on the self as being identical with the deity. He
should then make assignment of hands and
T«ntR flar wPdyH Pi^hhii
other limbs and afterwards adore the self in the
mentt HMWf 411
form of light stationed in the lotus of the heart.
cOm*«rf «r
ij# TsrftrgvT <*rftr qrcgTHii
HNIÎ-ifqsq n ^ffoUT V\
TrjJrT:ll
OTfRsrr^smf ^rr ^yKvirc«-d:ii *mi
He is the (real) worshipper who knows the
He should then throw shining flowers on
site (ofa temple), the placing (of an idol), the
the idol or the altar. For the adoration of the
suppression of vital airs, the appearance, the
door of the self the Adhara Saktis should be
temple, water for washing feet, the water for
worshipped.
rinsing mouth, the water for bathing, Arghya,
Aguru, pastes, lamps, raiments, ornaments,
edibles, drinks, drinking water, Matra, Mudra, ~qw ^ ^ferr fspeff^rchi wi
.recitation, meditation, gifts, oblation. And bringing one's self near the deity he
worships h is family. For the adoration of six
etui -et uiiuiiVi y<f^vrqjn
Angas (limbs) the quarters should be divided.
uu i fM^yrar RwmMiqi *oii
'
T£3R tsmfcj Hirer w>raT: Trrgsn: ii

q^lltc(« g>fo lT ^
tjr^T^@ftc[JTfrT 'Ht 'flHifd Tf tJyfoF:ll ^11
Dharma and other gods, Sakra and other
The chanting of glories, playing of musical
Nyasa (assign- celestials, the various members of their families
instruments, singing, dancing,
yoga, circumambulation, and their weapons, the cycles, and the
ment of limbs),
bowing, matrams, clarified butter, eulogy, (the Muhurttas (divisions of time) should be adored.
life-destroying rite) Visarjana, the adoration This worship yields enjoyment and emanci
woth six ingredients emanating inorder from pation.
the mouth of the great Deity. -qi^tKryor ymiysn ^ ^ l^tii

3TE^qn^T#f ^r wrf %c*tr *411
<frct 3 fe 3^dlcMtTI TlftllWI

'
He should first adore the Matrkas,
Arghya, Padya, etc., should be fanned Ganas, Nandigana, Mahakala, Yamuna and
The
with a piece of cloth, and then purified with Dehalya.
Kavaca mantrams and then the rite of Amrti- anj^yair m-.u
karana (conversion into nectar) should be TOIHSII
performed.
qraf a&>
^ W: Tjptfa
Om salutation unto Bhairava, the lord of
T£3TT rliyuVI-dyi^: UlUliyW ambrosia. Evem, Om, Jum, Hamsah, salutation
cKT: îyl^tlUllllWd: TR^rtll II unto the sun.
3TP*TPT ^cReCtf ^ftcfll Tret Pvih i h srpfr rer tmpt îi

atTcHR 4^rM¥^l''ylrfltc\'I &<;<wM:ll ^11 tTFIH^TTf^ tp^ll ^ 0| <
The Adhara Saktis should be adored and 1 In This way adorations should be offered to
Pranayama (suppression of vital airs) should Siva, Krsna, Brahma, Gana Candlika, Sarasvati,
be practised ill the seat. Then the purificatory MahalaksmI and others.
11 ?fir sfhrrci atwitchiuâ^c^^sR 1:11 %t\\
2. Balls of food offered to the depalled manes.

1. Female deities presiding over various articles.
3TSTRT: W / Chapter 19
the night with five revolutions the five planets
lord over them.
wtenr TTRr§f ri ftraW ira%imaMj i
WîrfiT ^ yftcjfrlll
’IFTOfa: TTsft <4^ :11
^ II
f^dNc4|1ch^Hlcfr ^ Xf flpaft
^•53?: sfa ffttT:ll ^ II
cj?t
Suta
VtMWI
said
^— :
Tl^BR
I will
TT ’T
now
rift:
*ft5rfcTII
describe
II
311
the 71^:
TpT: trat TjjrpreiyET %rnfo:ll
^RTtTTf: îfvleb^l^4l ilgl:ll VSli
Pranesvara 1
rite of Garuda narrated by 3iva. The sun is the presiding star of Sesa, the
I shall first describe the places where moon of Phani, Mars of Taksaka, Jupiter of
aperson, bitten by a serpent, does not survive, Karkotajna, Venus of Padma and Mahapadma,
Saturn of Sankha, and Rahu of Kuluka and Ahl.
viz., and the cavity
funeral pyre, ant-hill, well,
of a tree. The person, three lines on whose limbs, TT^ f^T T^midth.-ll
are hidden, does not live.
VHt: fcdl TTg: figRTrll 411
toot xr Tjyrrs^rerwfcFjii
^rrsftfcn>i^ TRft wgrofenf^jiiîi
[A
^ ^#
man dies
5rei
if he
cftdiqi
is
ebldtjn thill
% ^ftcrfHii
bitten] in the sixth

vw
day
Jupiter
nights 6 Sarurn
.
is the Death itself in both days
Death in the day and the
is
period when Rahu presides over Kuluka at the

and
of the fort-night, when the sun is in the hours of the conjunction of two-half Yamas, it
constellation Cancer, when it is in the Aries, is hostile to life.
when it is with the asterism Mula or when it is f^T

in the Magha 2 or Aslesa 3 [A man dies when he .
is bitten] on the sides, on the loins, on the throat, ^pt%h ôii
on the joints or the temple, ears or belly. The

A day, consisting of sixty dandas7 , should be
Danditi (hermit), a person holding weapons, a
distributed over a human body
divided into
three sections. Five dandas should be assigned
mendicant and a naked person are the
to the toe, twelve to the feet, five to the calf,
emissaries of Death 4 If a person is bitten on the
.
mouth, anus, neck, and on the back, he does two to the knee and one to the organ of
generation.
not survive.
^ 3I«^<4ih‘ HdliMt II
yft: vnt vfaqwiict 3311

U?T: SfHfdd ^H^tll i|ftfc|T^ :H mi ii
Every day the sun, first of all, lords, for half Six dandas should be assigned to the navel,
a Yama, 5 over all the serpents. Then with six four to the breast and eight to the throat. Fifteen
revolutions the six planets lord over them. In danda should be allotted to the tip of the nose
and one each to the eye, ear, eye-brow, and
1 . It perhaps refers to the rite for counteracting the
temple. Then all the days, beginning with
evil effects of the poison. Pratipat, the first day of a fort night, should
2. The ninth Naksatra or lunar mansion containing be allotted to all the limbs beghming with the
five stars. head.
3. The tenth lunar mansion containing five stars.
6. Ifa person is bitten or Thursdays he never
4. The meaning is that if these persons are sent for
survives under any circumstances.
calling a physician the patient dies.
7. One sixtieth part of day and night. Twenty four
5. Eighth part of a day. A watch of three hours. minutes.
Ach. Kh. Ch. 19 ]
mi5TU
5re»TFt 3 fmr
- '
wffil flreT i q n *311
anjcudffift
37R*PT: TO
^sftrf
fad-Sd
'imm wfecbmtfHJI
t#hîi Om, Swaha unto golden lines, into him
having the form of a fowl. In this way two
letters whould written on each petal of a lotus
If the moon lords over the right part of a
of eighteen petals.
man's body he does not survive. If it lords over
the left part of a woman's body she dies. The :iaiat^rfaârjrîi
benumbed part should be rubbed over with a •q% T5n?TiRoii
hand till unconsciousness is not removed.
When a person, bitten by a snake, is
^jezf faqumH # 3f xfijfsfafll sprinkled with water with this mantram the
poison goes out. Om, paksl (bird) Swaha.
TOM frfW fMTfllfdSrf TsJêhH.II 3FJG3lfc( chPltdl'd cR^ ST i^cbll
% % (
) -<sie^ fvnt -sr %ir \ w
The great mantram pure like crystal,
of self, Then the assignment of all fingers.,
called Hamsa, is to be known as one which beginning with the thumb and ending with the
counteracts the evil effect of poisoning. Its Blja youngest finger, should be made in the body.
is of four sorts. Om, Kuru, Kunde Swaha. Garuda should be assigned to the mind, mouth
f^rr wN far ^rrii

heart, organ of generation and feet.
^ tâfrR PT Hf ^tsssr wn? *mi

TTsFwfcf xt tPEsmf Tsr^sfa
TT
faw-mn.-n
fgSTT(TE5ir)
Formerly this learning was kept by Garuda
for protecting the tree worlds. Desirous of
killing the serpents he assigned Pranava to his Even in a dream the venomous serpents do
mouth. not transgress his shadow. He, who recites this
w cpr sq&tfl ^ ^ •sim

4): TfcT:ll
fftcr.-ii wi
mantram tor a lac of times, destroys
even by his very sight.
the poison
An worshipper should assign

intelligent ^ mriTII
Kuru to his throat, Kunda to the claves, and <suf •are IremfenT fgrcf-gû 3311
Sudha to the tow feet. This Nyasa is called 3T 31T •qi^ f f ^Prii
Yugaha.
dHhil:
s ^nr ^ art ^pfr ^ 3frr =q^jR-#»
fit fafcdRsidl 'JTT ÊTII
Om, Hrom, Hroum, Bhirundayai Swaha.
qgmre* ^srr ^ wif Tjjr f?f rrarii Having recited this mantram by placing his
•
The serpents leave the house in which this finger on the ear one should destroy the poison
mantram is written. Having recited it a of the person bitten. He should then assign a,
thousand time one should place a thread on his ato the tips of the feet, i.i and knees,
to the calves
ear. u, u, e, ai to the waist, oh to the navel, and aur to
the heart.
TRrTT ^nar lâr aFnmmPa aaii
3rgrmft ar.- g*wfd:i»
maH^mr *imiEg ftfe: war
The serpents leave the house in which suger, I# ^ arretesT fftra.- 11 ^mi
after reciting this mantram, is thrown. By He should assign am to the mouth and ah to
reciting it seven lacs of times the celestials and the hart. Hamsa, when recited, meditated on and
Asuras obtain Siddhi. adored, destroy all sorts of poison.
Ach. Kh. Ch. 20
When clarified butter is pasted on the head

also destroys poison.
ft# insrfgPTRf faNife$<*flR<riH.ii wi it
Having meditated 'I am Garuda' he should PcftfljRg 3Pnf fffqil
perform the rite destructive of poison. Having tfaPT ^ Tjyf rTgRII 3311
assigned the mantram Ham to the body he If a person drinks up hot ghee (clarified
should say "Destroy poison, etc." butter) the poison is not increased. If the root
pr etpthfR- of Sirlsa compounded in five parts with one part

of red garlic (Grihjana) is pasted all over the
TTifr ^TTrarfÎW fWfll ^\9ll
body or is drunk it destroys posion.
Having assigned Hatiisa to the left hand, he
wRi^q ayq ifq titw Rraf^rii
'
should close up his mouth and nostrils. This r
mantram destroys the poison affecting the skin ff <i)H«if<Pd*îi33ii

and flesh.
tt ^roprr wf -^n
Hrim destroys the posion of Gonasa ( a large
t# 3411
kind of snake Bod). When the mantram Hrim
Having attracted it by the air he should
ending with Visarga is meditated on it brings
remove the poison of the person bitten. He
all under control; when it is assigned to the
should next assign it to the body of the person
female organ it brings a maiden under control
bitten and meditate on the blue-throated deity
and clears up the muddy water.
(£iva).
tot Ttwernw »ihdnP-id
Tfrrf UcMpHI*jH cIv^rfeMwilt
crRJ: Tqreyfasnft •gyqi;
ijyf ctcW^Ml^Vr^ll 3311
PdN^lcW Tfcfr SJcWII 3*11
When the juice of the root of Pratyahgird is
Having recited "Garuda is every where"
drunk with rice it destroys poison. The root of
fifty-six thousand times a person becomes a
the new Phalin is equally effective.
poet, well read in Sruti and obtains a
TJH ehehl^l^RchfufchHJI submissive wife. The theme of the Muni Vyasa
fw#T:lUo|| forsooth destroys poison.
ii sfhrrei ngiy v êhsrut ysrnmr^ 3TT*m^pii wfsmsfhmr

i t
Till 33 U
smrz: / Chapter 20
ijjr wsr gfaFT fwnir 3

TOTTR -ipi ftraW 36) ip iffimi
w srg^sr
Suta said: -I
^ ^tt
will now describe the highly
3h
Having used these weapons inspired with
mantrams in a battle a king conquers his
secretmantrams narrated by 6iva. His weapons enemies. The mantram for purifying the
are the noose, the bow, the discus, the club, the mantrams should be first writlen on a lotus
petal. Om is the Brahma Bijam, H rim is the
dart and Pattisa.
Visnu Bljam. These three bijams should be
assigned to the head of Siva thrice in order.
mhimi^ 3TTf^ R-HsIdH 3 II
Om. Hrim, Hrim.
3T5TSpf xTIWR xT WWRlWTWÎI
a&oFjft w xni 311
•tiMi ^ -rivim^: 11 mi
Ach. Kh. Ch. 20 ]
Having taken up the dart in his hand he tFTJttPT ^PT:II
should whirl it in the sky. By seeing it all the (3& ff) ^nT:ll
evil stars and serpents are destroyed. if TR:IIÛ
rtT’d^Rl.-ll Om. Hrim, salutation unto Ganesa. Om,
<3^1 HI hi il$l TTSSTW: II ^11 Hrim, salutation unto the cakra of Stambhana.
Having held the smoky coloured bow by the Om, om, salutation into the Damaras of the
hand a man should meditate on it in the sky. three worlds.
By it the wicked serpents, the evil stars, clouds
fqsujÊUVf fcmMNUsfNHJI
and Raks asas are destroyed.
T8TTf WcN’i. 3t3b ^TRII ^||
This pinda is called Bhairava which
\ \sn counteracts the effect of poison and the evil
This mantram protects the three worlds, that effects of the hostile planets. It protects the field
to speak of the land of mortals? and grinds the goblins and Raksasas. Om.
Om, Jum, Sam, Hum, Phat. Namah,
# war i^RT&lll cfTt StJTRT -^^rfc^TTOTÎI

rTT •cMKrd'f*!
Eight sticks of catechu wood, inspired widl

<SII
?I^TnTT ^
TTSRT d^yill ^11
Having meditated on the thunder-holt O
mantrams, should be placed on the ground. his hand he should ward of the evil influence
That will prevent the falling of thunder-bolt. of wicked clouds and with Vajra Mudra all the
ghosts, the enemies with poison.
llchfdVlfddKlfui c[
8| 3T ) TO Wf Aliyi f^prfcf T^fall
3& ($f) ^T:ll
The eight sticks should be inspired with
great mantram described by Garuda. The
ground should be dug twenty one times in the Om, Ksum, Namah. He should meditate on
night. his left hand. It destroys all venomous crea-
^ ^>1
?o||
tures.
Om, Hram, Namah. The very recitation of

TT<?Tf?TSIII
this mantram destroys the evil clouds and stars.
This will ward of the dangers proceeding
from lightning, mouse, and thunder-bolt. The Sm^T^rTEf ^ cUiT^blÛI
mantram is: Hara, Ksara, Amala, Vasat, added 3&> 8-uf (^T) TOrll
with Vindu Sadasiva. sinrar i w\\
3& fT
'
s
T*T: II
Having meditated on death he should
consume the universe with the destroying
weapon.
Om. Bram, salutation unto Sadasiva.
He should then assign Pinda (balls of rice)

Om, Ksma (Ksam), Namah.
effulgent like Dadima flowers with the fore- Meditating on Bhairava one should remove
finger. the evil influences of stars, goblins and poison.
cTPTcf 3&> TWII

TT^mT U'stdfrl ^Tll 5>^ll
By seeing it the evil clouds, lightning and Om, lasat, Jihvaksa Svaha. This mantram
other enemies viz. the Raksasas, goblins and destroys the enemies of the field viz, the evil
female ghosts fly away into the ten quarters. stars, goblins, poison and birds.
$5T ($0T) TOII eight hundrep mantrams. It destroys all the

enemies. With higher energies the lower ones
should be suppressed.
3-0 TRITT HRqu i UI t=eit?T 1|
*
Om
t
Ksam Namah. The
^ wrimn
figure of a cistern
TjfafT TTST: 4^Mpddl :ll
should be drawn with blood and then the TT

-
m
^qT f^d tfar yWffH<lHW>l ;II^H
f l
names of planets should be written there. Then the mantrams should be practises in
Om, Mara, Mara, Maraya, Maraya Svaha. and should be again well inspired in
Piiraka 1
Om, Hum, Phat, Svaha. Kumbhaka 2 They should then be received with
.
Pranava. When the man trams and thus

?p y I Id VI
properly received and used they yield fruts like
t^viEmPiui^ 3m: ?r^Rf ?oti servants.
The dart should be inspired mentally with
it ffir afhiret usiîul wqfvntsit srramETt PîRttyy^rH^gu i fissure: u ôii
3mm: W / Chapter 21
Tjci Taira Om, Hum, salutation unto Vamadeva, His
kalas are thirteen in number, viz. Raja, Raksa,
Rati, Palya, Kanti, Trsna, Mati, Kriya, Buddhi,
3Tifet^did Trafe mw TF^rgri *11
Rati, Trasani, and Mohinl.
Suta said: — I will now describes separately
the adoration of Pancavaktra (five mouths) mldiH'l 3Tsftrr ra %r ^ht: ii
which yeilds enjoyment and emancipation. ftsr rn^r ra ar sgfiwi n mi
Om bhur [salutation unto] Visnu, the first Manonmani, Aghora, Moha, Ksudha,
bhuta, the stay of
Svaha.
all, unto him having a form, Nidra, Mrtyu, Maya —these are the eight
dreadful Kalas.
Traraidw ^TfgTwPr wr aS> t wi) foqfdvy n
yfdMira fcrar viiPd-j ^rere nnmi

'^rfnT: FIEWfoaifa : II
Om, Hraim, salutation unto Tatapurusa. His
&> if -ymî^ ckhiww ~
j( 4)<vi n 311
Kalas are Nivrthi, Pratistha, Vidya, Santi and
with this mantram invocation of
First of all
Kevala.
Sadyajata (Siva) should be made.
Om, Ham salutation unto Sadyojata. His if ÎHiy TRt *T ftr^RTII
kalas (parts) are eight in number viz. Siddhi, raPFTT tWTII 'flu
Rddhi, Dhrti, LaksmT, Medha, Kanti, Svadha, Om, Hroum: salutation unto Isana.His kalas
Sthiti.
are Niscata, Niranjana, Tasini, Angana, Marlci
TTT T$rr TfcT: WST cRT^T yfcT: %qTII and Jvalinl.
TTfr^y' yTTFfl' irlffpft cRirii tni
ii irfcT sfrrret Kfiijtiui Tyrant asnrmi^ 3trapranji Tr seraraiffH ^«fy vflssEny:ii

,
^n
1. A Yogi posture in which the thumb is placed on 2. The posture in which both nostrils are dosed and
the right nostril and the fingers raised from the breathing usupended.
left through which the breath is inhaled.
Ach. Kh. Ch. 22 ]
^jjT wsr 3TWW TT7W T
^ ^ mum^thH
I
'
?ll
TTRI -Hcf 'Id '9jwf lHjngic‘91% ft«|'dHjl % II

And similarly the rinsing the mouth,
sprinkling of water and adoration should be
Suta said: — I will now describe the great
made. I will now describe the rites of fire
adoration of £iva which yeilds enjoyment and
worship. They should be written with the astra
emancipation. He is of a quiescent soul, present
mantram.
every where, void and stationed in a room of
twelve parts. C(i4un^^prf cEFzf ?Tfer-fii pr *&tii
wr Trfewnff -€r wMww^wh.11 îi
ftPcifH? Wctww %ar wan ^T:ii 5^ TrofelHlfeeh ^1 Pl^fcl riilftl trfpirfTqii
wpwwft ^ftn^WTfi3vrraf^:ii pr fwr w4cf)'u? wf 3

pro w^vMRi^sef vr<TJ*pr«f»Hii 311
?re*j wr4 •
'Hffowq n
His five mouths are represented by five
short vowels and his limbs by leng vowels
added with Vindu. His weapon is represented
by Then the word 6iva should be
Visarga. pillR'IuMdll
writtenupwards with the sixth the great sm fcr?rf thfuUiwi Tf^ i fvrci : ii
mantram Houm impregnated with various

meanings should be written. With hands the
4^ wr fwtf 'ipiTfpFT WTII
yilf^Tc(fH^:ll ^11
should be held then the
after parts of the feet
ends thereof should be placed on the head.
wwftw snfertw wwrf yu-doMWHJi
wwnpn % tt4wt
w;%£K'fq w ffwr w^r ifrrfrci n ?xn
qy^ritquif^rd parr WT( W )m^T Th^rpil
^ 3TC5PT%T TTtaÎII XII sfppn *mi
This is the great Mudra. Then the
assignment of hands should be made. With the
astra mantram the back should be purified.
i|MHei|fd>4>U| 'RWR^rlMHIl PH
tt4 wnw% sprnii ^vsu
tpR wwtpnfq Then the coat of mail should be sprinkled

wjftrfwnwf mi
with water. And $akti shold be assigend to the
Then beginning with the youngest finger
heart. Then he should place fire either in the
and ending with the fore all the figers should
heart or in the pit for Sakti. Having performed
be assigned. I will now describe the adoration
the Garbhadhana he should celebrate the other
in the pericarp of the lotus of the heart.
rites. Afterwards having assigned to the heart
snf ?rf •wr pr44<in the freedom from all those rites as well as all
3TTWTFT WWW xT WTHWsJ p^Ttf^ll ^11 other rites he should perform Homa for Siva
One should adore religion, knowledge, and all th members of his family. Then in a
disassociation from the world and prosperity diagram having the figure of a lotus drawn
in the heart. The invocation and the installation inside it he should worship the bull-emblemed
[rites of the Deity], the water for washing feet deity Sambhu.
and Arghya should be dedicated to the heart.
ii ^fir sfbiwi wgnjmfr ararcwntri ^w 4 hu<*.h1

i wro g faV i i te sqm: n 9911
Ach. Kh. Ch. 23
3TSZTRT: / Chapter 23
TJjT ^TST f: TPpTÎI

%cr#t 3b if if ftwqsqfq ^T:ll
quf^raifcffny^îi
yuiarrte$>:ii
3^b ^ WldWm 4^4^ -^T:H
Suta said :
— I will describe the adoration of a3> tt: Tjsqfa •=m:HV9ii
Siva by which religious profit, desire etc. are Then having placed near the sun he should
secured. With three mantrams beginning with adore him with Surya (sun) mantrams. [It is]
Om and ending with Svaha the mouth be rinsed Om, Ham, Him, Hum, Haim, Houm, Hah
with water. salutation onto £iva Surya. Om, Ham salutation
unto Khaholka, the form of the sun. Om, Hram,
Hrim, Sah, salutation unto the sun.
3b % fVMdfd d ÎfT fgjl ^11
Om, Ham salutation into the principle of ^5% ftTfdr -*Ufd*jdl[d xt rPT: TRÎI
self.Hrim, salutation unto the principle of 3F^f fwvIviHbmi^ tnrr c 11
leargning. Om, Hum salutation unto the same way [the attendants of the sun]
In the
principle of £iva Swaha., The ears should, be Dandina and Pingala should be remembered.
closed with the heart. Then in the south-east and other comers of the
mystic diagram Vimala, Isa and other powers
‘
UWHH rPfqf Xt a3> Tcn%T wl*Hchl : II
of the sun should e adored with great felicity.
^11
Om, Ham, Yam, Swaha are the mantrams xt tt jf Tj^rf ^
for bathing
with ashes and offering oblations ^ ^ fct^fd ff [dbHI (IhmIRt ( ftfb )^>Ib(ll R II
gods and all the Munis should
of water. All the Then he should adore Padma with the
be adored with the mantram "Salutation mantram Ram, Diptawith the Rim, Suksma
Vhousat". with Rum Jaya with Rem, Bhadra with Raim,
Bibhuti with Rom and Vimala with Roum.
TWRTT: TreffbTTT: WIRTIN fWT?T: II
3o yfudmîwsiir mdibsSKAi:imi T fdojdl TT (f]

All the Pitrs and
all the Pitammahas WBfTFT if l£ ( # ) TT: TJj^ÎII* o II
(patriarchs) should be adored with mantrams He should adore lightnings with Ram, in the
ending with the word Svadha. Om, Ham, east and other quaters. Ram in the middle and
alutation unto the great grad-fathers. The same Ran on all sides. He should adore the seat of
is for the maternal grand-father. the sun, the fom, of the sun itself withthe
mantram "Hram, Hrum, Sah".
IT Tb:
arrerptf tTFsN
[The next is]
^ -rn^jf xj
Ham,
'WlrtllUlfl’itb:ll
gnterct
salutation unto
: 11 mi
all the
3b 3TT Xj fyrr: xt
f SficraPb STTPar wf xH <ir*(ldl 4 U ^11

T^ft^ll
Matrs.Then the vital, airs should be suppressed Om and am are the mantrams for the heart
Then he should rinse his mouth with water, rub of the sun and his head and tuft of hair. Roum
his body his recite the Gayatrf [which is as is sky and earth. The burning
for heaven,
follows]. mantram Hum is for the coat of mail: astram is
3b
TFfr
|TT rPb^lRI fa#, n fer-<
v i d gforfgll
yylîjrîi
for the initiated queen. The worshipper should
adore all in the heart of the sun.
Om, Ham, Tam Mahesaya Vidmahe, '

IT 'ET
Vagvisudhaya Dhlmahi Tanno Rudrah

Pracodayat.
Ach. Kh. Ch. 23 ]
TTT^-gfr 3&> Kalavikarini". The goddess of strength, which

subdues all creatures, should be next adored.
v$\\
Som is the mantram for Soma, Mam for d^dl: fviclliirl: II
Mangala, Bam for Budha, Brm for Brhaspati, OtHTTH dtU^Prt TTII yo||
Bham for Bhargava, and ram for
Jum for 6ani Then ManonmanI
in the PItha before Siva
Rahu. With Ram one should adore Ketu and should be adored. He should then make a seat
with Om the solar disc. Having adored the sun for Siva and his great image. He should invoke
and insed his mouth wirh water he should the spirit of Siva with in the image.
assign all the figers beginning with the
3TTorT5H T8IFPf 5T TTRhSTFT fafteRHlI
youngest.
jjgrsvH riraftiTHnîi
TFTFT
ftasr y r fWftgrfri hpht
Ham, Him is the mantram
tjt4$?iii **11
for the head.
HT5T
3TMH-I TpT HITT

^ *£T T3P5 Tg^ll ^311
Hum for £ikha (tuft of hair), Haim for coat of

WHmrrfHT xtîiiîi
mail, Houm and Hos for the weapon.
for eyes
Having thus placed the Sakti he should perform
He should then peroform the rites of
sthapanam (installation of the image),
again the nyasa of bhuta-suddhi (purification of
Mudra,
Sartnidhana, Nirodha, Sakallkarana,
elements).
Aghya, Padya, Acama, Abhyanga, Udvarta,
arsEftn^ hh: *mi Snana (bathing) and Nirmahcana (rubbing)
3TRqFT xT f^TSTRT HHt II Next he should offer raiments, unguents,
bll Wl flowers, incense, lamps, caru (a kind of food)
water for rinsing mouth, delightful habitation,
r hut tjîi
betel, imbrella, chowries, and sacred thread.
VIVSRWH^ ^11
3tsimid -sr delef nsfr t to efrfoi& n
T'pPTÎI wi
uii
He should then imagine the form of one
Then making a vessel of arghya, he should
God, recite his name and dedicate it to him.
sprinkle it with water and then adore the self
With eulogy, bowing and [meditation in the]
as being stationed in the lotus, in the exterior
heart this adoration of Namanga (Name and
with the mantram "Salutation unto Siva," then
limbs) should be finished.
Nandi and Mahakala at the gate, then Ganga,
Yamuna, the goddess of speech, (the mystic TTSEl ^ffcH-cWHIl
mark) Srivatsa, the presiding goddess of the
land, Brahma, Gana, the preceptor. Sakti and
Ananta in the middle pericarp, Dharma (Ihe
god of virtues and others, in the east and other
^ ^ fTSrfH: II Wl
TTHT ^bd^riqjl
sides, the god of sin (Adharma) and other in
H^T Tft 8TTH ?TfOIÎI
the south-east pericarp, Varna and Jyestha in
Agnlsa should be placed in the north-west.
the middle pericarp; Roudri, Kali and Sivasita
in the eastemn pericarp of the lotus of the heart.
He should then adore Indra and other deities
and Canda and dedicate to them offerings,
iff stclfdEhR^n cTcT: II
saying "Thou art the mysterious of the
stHURfeHl HIT: ^11 II mysterious and the protector. Do thou accept
Then the BalavikarinI should be adored this my recitation. O god, may I, by thy favour
with the mantram "Om, Houm, saluation unto and on thy being present here, attain succes.
f?i4i 1?T¥: Having known all these he should become

STJrirT ¥: f?T¥: #5?^ril ^dll wise and liberated. He who is Siva is Hari and
'
Brahma and I am Brahman due to liberation. I
•q^rf rRflcf TjffifT cRf( ffWfH,)H
shall explain the purification of elements,
<gr -w fegSfrr di^HigiUffri % fgreii 9^11 through which a man being purified becomes
0 god! O thou the giver of fame! do thou Siva. The mantra is in the lotus of the heart.
destroy all my actions, good or ba whatever I The return is immediate. These two are are the
have done who am of the dignity of Siva. Siva Nadis, (nerves) Ida 7 and Pin gala} The two Prana
is the giver, Siva is enjoyer and Siva is the entire and Apdna Mandala (diagram)
in the square
universe. Siva is victorious everywhere. I am shall be the bodies of Indra and Brahma.
myself Siva. O Siva! thou art the saviour and
tflfWd e(|iêhl«£|rl(yJ|l: ?JTT:I|
the learder of the universe. Save thee I have no
other lord." wreMfevfaRRHji 3<ni
3TSTF^T ¥5fj|T'JT y<|UJ^|| 3&> ff f f: ¥>711
TTUT: WEddl H?) ÎctilHl Sgr WP TTII ô||

&> $ t
1 shall now describe another method of the 3<HI
adoration of Siva. Gana, Sarasvati, Nandi, rPTStf ¥^^f^r3TPtrFT^ f4Ri-di)dll

Mahakala, Ganga, Yamuna, and the presiding 3T«ft«£lT <Tcf: ^^Hj l ô||
deity of the house-all these should be assigned The mandala is marked by Vajra and 1
to the eastern gate. illuminated. The arrows are the quality of single
stroke. The quiver in the place of heart is
spacious and contains hundred chambers. Om
MidHjI 3? II
Hrim Pratisthayai Hum Hah Phat; Orii Hram

qrôqfq ifsft TW^ ^ Vidydyai Hrdrii Hah Phat. The Bhumi Tantra is
wit ¥ra^¥#r ¥R xt sjRrcmhh 3311 Eightyfour crores in height. In its centre he
wnwt shoulf contemplate the Bhavavrksa (the tree of
¥Twfr ¥ ^ r fin i
worldly existence) and the soul.
The Earth should then be thought of as with
rptt -et yns f¥OT xt fymy-ef wityrarii
a face downwards. Then everything should be
made pure.
Vif4n: ni<>sjiirc*i (j«tdl Rfleft
¥TRT ufdkil x( TJfpIT mRefcl cTSTTIl

113^11
They should be adored Indra and other TRpft^HWrrT f^roorj ¥flTwrq il W II
deities, earth, water, fire, air, sky, smell, taste, Varna Devi is the Pratistha (base). SusumndP
form sound, touch, speech, hand feet, the organ is dhdrika (the supporting prop). The deities are
of generation, ear, skin tongue, nose, mind, Samdna, Uddna and Varuna. Visnu is the cause.
egoism, nature, man, anger, malice, learning, SOFT tT^g^ni
3.&ldllM (i
U| 1
proper time, improper time, fate, illusion, pure
learning, Isvara (creator) and Sadasiva, Sakti
Udghdtas (beginnings) are four timzes. The
and Siva.
dhydna is Sveta (white). The lotus of the neck
¥: f?rar: TT gRsfell Tltsif «$JIIRm ?T|FTII 9mi should be made thus. The mandala (diagram)
shall be called Ardhachandra (Crescent moon),
W& Treftw eFRTT fSTII 3311 ¥3Tfer T < ft-Ad ll
RfIHT % xl ¥T3dt cj M|uiU4HV’=i ^l6dill 7T 3TE*TR *311
^ MU^rtM U ^vaii
Ach. Kh. Ch. 23 ]
Marked by a lotus it shall extend to two The cause is Sikhesa and Saddsiva. The
hundred crores. The Atman nintyfour (times) Udghata isonce only. It should be
fore
in height shall be thought of as with face remembered as resembling bright glass.
downwards.
^ tcrt 5ar 3rolft fasrcrrfera:ii
The width is sixteen crores. The altitude is

There are places and lotuses. The Aghora twenty five crores. Thus the abode should be
(non-terrific) shallbe accompanied by learning. contemplated as circular in shape. Bhuta Suddhi
has been explained thus.
Naga (Serpent) and the deity of fire are to
be contemplated as the tongue of an elephant Tpreft VI-dAH'dl ^ «rnfoi:ll
with the lips in the centre.
Ganaguru, Bljaguru, Sakti, Ananta, Dharmaka,
Jhana, Vairdgya, Aisvarya — all these are in the
petals beginning with that in the east.
Rudra is the cause. The Udgltha is for three
times. Its colour is that of blood. It is in the form
of a blaze, trainangular in shape. Its altitude cl i qigfT 3IT^r -feUT Î ^|U||dfadl*s^q ith3 II
and width are four hundred crores.

Both of them are prone-faced and supine-
faced. The pericarp and filaments of the lotus
HctlS. cl yugH )lhhUI are contemplated. One should always

contemplate the Atmavidyd (study of soul) and
^TSFTft $«chKUTqjl
those others beginning with Vdmd.
^ndch felcf^qf w ^q'Kwm <Tt 4 fyryifA Tjfrfff it ^TR: II
fagQft-f l
f*RT: 4te¥rarfifcR:ii vsii

eBVfeanr^rra f^Rtaîi-îi
The Tattva named Siva should be thought
Rudra Tattva should should be contem-
of in the seat of Siva. The Murti is Ho Haum.
plated thus.
Obeisance to Vidyadeha.
It is in the forehead that the Purusa has his
Lord Siva is seated in the pose Padmdsana,
Sakti. A grassy place with tortoise and
white in colour and sixteen years old.
partridge, O scholars. Vayu is the deity. ISvara
is the cause. xrsxicisF: •srn^: smrnii
The Vayu Tattva should be contemplated as 3WI TOT5( Vrf^RT ?Jyf 71^rpt«T:ll hhll
extending to fourteen crores. Udgltha is for two He has five faces. Of his ten hands, the five
times. The mandala is haxagonal in shape called on the right carry Abhaya, Prasada, Sakti,
Vrsa. It is marked by a dot. The width and the Sula (trident) and Khalvahga.
altitude are eighy crores.
Wftrs* VI'l
,;
rtlvft?n#«RT:ll 3TJW dlttldlVt 41^41 II
And the left ones carry Serpent, Akssutra

In a lotus of twelve ends the ISvaras are drums, blue lotus and the pomegrate.
beyond. Santi (peace) Kuhu, Sahkhirii, Devadatta
and Dhanahjaya are Nadts.
ITcf fvMlWwrft TT^cir *!Hcir4'rf:H ^V9II
IfydVIHgflT n f ^l<(fvioC ffcT T*RT:II Sadasiva is three-eyed. He has icchd sakti
•JJOT ^d»Wr*ihgRI: ho II (will-power), ]hanasakti (knowledge-power),

and Kriydsakti (Action-power). A person who
H I
worships Siva like this and contemplates thus three years, if in two days, he shall live for
willbe devoid of Kala (become deathless). two years.
-îsUijmAui jftftrr #gfcrn wfrr ortfiich ^Pd ii
W^TJT ^î|' ^TIIIVUI

-5 wt%ii
If days he shall live for one year.
in three
If one circle of worship is completed in a
He will never have premature death or death
day and night, the worshipper shall live for
due to cold or heat.
11 ^rfcT ftigreNfawm tpt g*frfMyib aira:ii 3311
11 ffir fyidif< TtjviTT WRtr 11
3TS>TI^: W / Chapter 24
TJfT aqiTM
TTOTTf^T: TJPTT: Tfcf^T TSpf^T: RTT: II ^ Tjfif ^ îîp^^î, mj

TPJTTfFr nxrpjfrf ÎlfllMfdM’oc^dJI ^ II
Then Sadasiva the lord of goblins and the
Sluta said now lotus seat [should be adored.]
I will describe the most
excellent adoration of Ganas which gives all
1
Em, Klim, salutation unto Sonstripura. Om,
and even heaven. The worshipper should adore Hram, Hrim, Ksem, Ksaim, Strim, Skom, Rom,
the seats of Ganas, the images of Ganas and the Sphem, Sphom, the lotus seat and the heart etc.
lord of Ganas. of Tripura.
^rfar Tj^qi^hi.-ii sllgJilWIcOsiîlun ^-*#£[$11

ff ^ rF*jfrf <pf rill ^11 cjfanrft troigt xpn cittt# #^cidn i $11
Heart and other limbs shold be assigned to
Druga. The sandals of the preceptor, the seat
3TfadHlt ^Dsr a-*ld^<d ;l|\9 ||
ofDruga and her image should be adored with
the mantram:
—
"Hrim, O Durga, protect." «flt|U|V^c| Tlgl^l« $Te|T:ll
4<lf^ct> ^ vmr) 'fishsiuî Trejuîii: ||

TfcT: ifHW: ^1^: W WIT^T 4lpHl ll C II
Tprgfw yu^Hifi|*i TO# '^XTTÎI 311 fdHtN'l $bPT:ll
'
rlO g^MI WT? Wrs$ xf fTcFhff f^RT^r^ll <?l|
fyrarai 5rf|i^>id:imi I d I J
Then assignment should be made to the III * o||

eight Saktis, called Candikas, viz Rudracanda,
Then in the lotus pltha (altar) should be
Pracanda, Candogra, Candanayika, Canda, adored BrahmanI, Mahesvarl, Koumari,
Candavati and Candarupa with the mantram Vaisnavl, Indradevata Camunda and Candika.
O Durga, O Durga, O protectress. Then Vajra, Then the Bhairavas should be adored. Asitanga,
Khadga and other Mudras of Siva should be Ruru, Canda, Krodha, Unmatabhairava,
adored in the south-east.
Kapall, Bhlsana, and Samhara, are the eight
TliflfVNM^lDrlM'imH RSITfT 'gTI Bhairavas. He should meditate in his heart, in
(^f) a mandala (diagram) with a lotus inside in and
^ «1 R^^{| 5 | ^nT:||
1. Troops ofinferior deities considered as Siva's

attendants and under the special superinte-
2. These are the personifications of the terrific
ndence of Ganesa.
power of Siva.
n
Ach. Kh. Ch. 26 ]

having three corners, on Rati, Prlti, Kamadeva, By reciting this mantram for a lac of times
the five arrows, Yogini, Valuka, Durga, and by offering oblations to the fire Tripura
Vighnaraja, Guru (preceptor) and Ksatrapa. gives Siddhi.
ii ffft sfhmrt TngTTjmfr rjcfevt v ft ssErm: x
3TSHTO: / Chapter 25
TJrT W*T Om, Hrim, 6rim, I adore the seat called

Ananta, having the earth, insular continents
tft Sff T$T
and the oceans on all sides, salutation.
xn^f Xjsxfznfir ^r*T:!l ^ II
fir arf faîfe TjfasiTf^r

Suta said ;
—Em, Krfm, Srim, Sphem Ksoum, TpPtTTftf ^TTTf^nxf I
I adore the paduka (shoe), of Aannta 6akti,
rEfvlûrÔT II
f ^rfq ’nr.-ii V\ PcW r?ra |fc(f*1 IrMdd {-

Em, Hrlm, 6rim Phrom, Ksoum, I adore the MHUHiiRdm^chi Tjyfmfir ^pr.-nmi
Paduka of Adhara-Sakti, salutation. Hrim, Srlm, Nivrtti and other Kalas. Earth
and other elements. Ananta and other worlds.
a& Ijpf Vt < T^gfWn^ i f s
•
f*T:ll 311
Omkar and other letters. The nine syllables
Hakara etc. Sadyajata and other Mantrams.
Om, Hrlm, I dore the Paduka of Katagni Ham, the heart and other limbs. This is the
Rudra, salutation. Om, Hrim, Hum, I adore the
mantram of Mahesvara. It is identical with the
Paduka of Hatakesvara, salutation.
most consummate learning and it the ocean of
32b «ff Tjfar4)-d’6Hc{ MR great ambrosia.
sf trai'fH «£SPnfq 'TR: II XII
HjfW sfl'ir«$ î5<rfc 3 hww,|u£ anpH^fwqui hte ifTMfifvi)sonq:ii wi

3TSZTO: ^ / Chapter 26
^r finger. Mourn, salutation unto the middle
finger. Toum; salutation unto Tarjanl. Am,
3HdI *W*qW:ll 3FPzrfll
salutation unto Arigustha. Lam salutation unto
qxpjgf 'wni f^friji the soles of the hands. Vam, salutation unto the
'aft ^pt.-ii if a wiftwi i ft dr.’ll back of hands.
fft TTKT qT^ TO: 1 1 rff II
3T«r %TOTr;ll TTOrf RpUNîq TO:II
3T 3£j53$ TO:II 'Pff '*TTOr$ TOM Sff ahTIWIeTO TO.’II
erf TO;II3II
Siuta said: —Thereupon Karanyasa (assign- lfyfttilWf |4<*,Au| TOlFFTfl epztfc[|| ^||
ment of hands) and the purificatory rite should Then Deha (body) Nyasa. Kam, salutation
be performed, Having formed Padmamudra he unto Manivandha. Em, Hrim, 6rim, salutation
should make the assignment of mantrams. unto Karaskara. He should consecrate the
hands with Hum Hum, effulgent like the great
Koum, salutation unto the youngest finger.
fire.
Noum, salutation unto the nameless (ring)
)
Aghoramukhi, Kavacaya, (coat of mil) Hum.

Haim, Im, unto three eyes Vousat. Kilikili unto
weapons phat.
sff T? -rot WH* IR:tl fir erf
ipqft Tjrffcr êtoicwi m '<
^r:ii
33: 3R: n # sff q ^Rqivnq
r
IR:!!
3R:II ^ sflf fi)MRUa<rtlR 3R:II
«ft RÎ^H^yieTf^Rq-SvfTR 3R:II T*
32b arotTT^Rar
'
3x^3113 3R:II
HHWftgWRTOW
«ff 3R:II T* ff sff
3i> '*nrt *pra% 3R: ajf ( $f if

qgWTgHTC 33:11
'
Tjr
^ftwsy>T$ f?TTTr T3TITII

33.-ir§ sff 3R3 frni 4inHlh1-dlmHa
ff 3Tf orqT^tr ftua i ^Rd n

3iyûjRa eh=<yiii
TJ^r r'shhi 'grsvw *n
Em, Hrim, Srim, salutation unto the mystic
t t i %HRTR -gfNzil
diagram of the geat dart of a connected circular
f^re^ ar^r tfjrnîi
form. Em, Hrim, Srim, salutation unto the
Em, Hrim, $rim, Hrlm, Saphaim, salutation circular orb of the air. Em, Hrim, Srim salutation
unto Bhagavate. Sphaim salutation unto unto the disc of the moon. Em, Hrlm, Srim,
Kuvjikayai. Hrum, Hrlm, Kroum Anga name salutation unto the mystic diagram of
of dreadful mouth. Ham, Him, Kilikili, Hrlm, Mahakulavodhavall. Em, Hrim, Srim,
Hrlm, £rim, Em: salutation unto Bhagavate of salutation unto the mystic diagram of Koula.
the upper mouth. Sphum, salutation unto Em, Hrlm, Srim, salutation unto the mystic
Kuvijakayai of the left mouth. Hrlm, Srim,
1
diagram for the preceptor. Em, Hrim, Hrim,

Hrim, salutation unto, Ariganame of the salutation unto theluystic diagram of the
southern mouth. Om, Hrim, Srim, salutation Saman. Em, Hrim, Srim, salutation unto the
unto Kilikili right mouth. Om, salutation unto diagrams of the principal and minor plthas of
Aghoramukhi (dreadful mouthed) of the all Siddha yoginls, of all the principal fields and
northern mouth. Om, Namah salutation unto minor ones and of all their offspring.
the heart of Bhagavate. Ksem, Em, Kuvjikayai,
These twelve mystic diagrams should be
Sirase (head) Svaha. Hrim, Krim, Hrim Pram,
adored in order of succession.
ha, na na Name, Sikhayai (tuft of hair).
ii ffrr sfhTrsi Tjcfepri siraroit RP* R~<fa'y ft5sqPT:ll ^11
3TS2HW: *\3 / Chapter 27

ijrr scirer ^rar 33*3 13^ f*erani
to ih Pu I pq r areq ruft -«rarfqft ^Tfhrft 33f f^TIT ^TR rR ^ T^T^T 3f ^ 3f ^

RJtFRI 33 tsl HM cTOI?!
I R gl <1 3ib
ftst ’Ritaft 'Rirgfis 'îvir(j;Ra

Terror mr if if
•R^rrfTifR
irerft i irafr 3rr^vT^%T
<Tf==rTtajfh 333T iffo ^mifcfowiHlI *11
^ 33*3 Ic£
Suta said — Om, O thou the skeleton of
:
Kala and Vikala! O CandinI! O thou the

destroyer of creatures! O thou the venom of
1. An unmarried girl of 8 years. serpents! O VirathanarayanI O Uma O thou ! !
Ach. Kh. Ch. 28 ]
of burining hand! O Canda! O Roudri! O thou art stationed there-and thou dost appear
Mahesvari, O thou of a huge mouth, O thou of in a terrific form. Protect, Protect Mam, Hum,
a-burning mouth! O thou having dirt-like ears Mam, Phaphap, thou wearing a
Thatha, O
!O 6ukamunda O thou the destroyer of all,
! girdle of beads. O thou destroyer of the poison
destroy the enemies. Khakha, thou dost look at of plants and enemies. O 6ala O Mala Hara, !
all with thy entire body covered with blood. O Hara, Visoka, Ham, Ham, ! Savari, Hum,
goddess Manasa rstupify all, stupify all, O 6a van, Prakonavisare ! Sarve ! Vincamegha
goddess! thou art born in the heart of Rudra, Mile! It is destructive of the poison of all
serpents.
it sfbrrei wy i o) vmt?mst 31 iukW£ Hm t Rtfafcg i ftiw Traftrcaw tot
wf^?it5S5rm:ii wi
3T&m: / Chapter 28
knowledge and disassociation from the world.
He should adore prosperity in the south-east
and the manifest self in the north.
^ ¥irqfrar hfiiîi
wraM
^
grim fmnrn
to
^
m famii
3ii
mi3r mm
Ufrol wr hV^fipflll
mstrm mTmrnmmiii vsn
He should then adore the Sattva guna

Suta said : — I will now describe the
identical with Prakrti (nature), and Rajas
adoration of Gopala which yeilds emancipation
identical with Moha (stupefaction) and Tamas,
and enjoyment. In the door Dhata, Vidhata, the lotus and the principle of egoism, learning,
Ganga with Yamuna, the Nidhis 6ankha and the great principle and the solar and lunar discs.
Padma, 6aranga, 6arabha and 6ri should be
adored. In the east should be adored Bhadra fguTrrm m mrer 3j^grf|rTOsppi ii i
and Subhadra, in the south Canda and faTOirar 37RPT m vrarf ^^y^»?in<ni
Pracanda.
qgunwft fmmft mîi 3mift m ^£im tcrem m tt&i mu s u

mrft 'rot ^rf wwdlii îi Then in the east he should adore Vimala and
In the west Vala, and Pravala and Jaya and
other seats with the man
trams 6rim, Hrlm,
salutation unto the dearest lord of milik-men,
Vijaya in the north. In the four doors 6ri, Gana?
Durga and Sarasvatl should be adored. Svaha. This is the mantram.
In the eastern comers of the diagrm of the
heart he should adore his weapons viz Acakra,
Sucakra, Vicakra, the discus Sudarsana, which
In the south-east and other comers of the
protects the three worlds and destroys the
field Narada, Siddhas, the preceptor,
Asuras.
Nalakuvara should be adored.
Tji$ fsiwj
stw ?rfmr m Tjcfa:ii 3°n
mfr fdHjjvOarR vitew m mi
Tfomt tot mm m mmiftrmi n
m w<*>iviwhû^ | i
Then in the east he should adore the 6aktis
In the east the worshipper should adore namely RukminI, Satyabhama, Sunanda,
Visnu, his ascetcism and power. Then in the Nagnajiti, Laksmana, Mitravrnda, Jambavatl
middle he should adore the family of Visnu, the and Susita.
6aktis, the tortoise, Ananta, earth, religion.
:
bow, sword, noose, goad, the mystic mark

Srivatsa, and the jewel Koustabha. He should
UI«M( $OdrH ^tljl ^11
then adore his crown, garland of wild flowers,
siHhlHI *T 0[sM^ld^'dy,î«hl'lJI
and other flags, Kumudas, Visvaksena
his Indra
ftrar f^rf Tfgr44<III and Krsna along with Srya. By reciting his name
Î«£*JHI<<jyHIW ftcjf^miHcUCJill^ll and adoring him one attains all desired for
Then in the east he should also adore his objects.
conch shell, discus, club, lotus, mace, the Sarhga
ii sfbrrei Rgipul rjcfcprt Tr«infeii<&* anwwrt if ^TOreTfWyftsszira:ii
3TSETTO: ^ / Chapter 29
all thy weapons, strike him with thy goad, inflict
him. Why dost thou wait. Save me, save me, so
long my Siddhi is not perfected. Hum, phat
salutation.
Hari said : — I will now describe the
Sff ( «ft: ) sftSRPT TO: II
TrailokyamohinI rite (fascinating the three
worlds) of the foremost of male beings, its
^HWRUHiq 'TO.-MII
adoration and the mantram called Sridhara Srlm, salutation unto the holder of Sri and
which yeilds religious profit, desire and wives. tire enchanter of the three worlds. Klim,
salutation unto the foremost of male beings, the
3&> $ aff Efclf
% 3& -TO; ^ci)Ttq 3fUPd^t|
|| t
enchanter of the three worlds.
vT^lfTcfTO Wn?#*PJT fl4f4)îl<KU!
a2b fd«J |4 ^PT:|i
rTRilrlTRil yftiWflN^ UTTqMKil 'RI«IWW

Hum, salutation unto' Visnu, the enchanter
g|cj4Js'Ic('il 3fT5i431|ckt|i|, WT^TT of the three worlds. Om, Srlm, Hrlm, Klim,
TJcfffNH <!«*>* U4ebmy< 3^^ 'gHgdf ^4>U|
salutation unto Visnu, the enchanter of the three
irett TsriffR Tr4wflf4M^«T #i worlds.
dlîfdlîl r[5?p> f^F
IhIcPJwIiHI WT: TT4 fldf4«iy<+)T:ll
RtwRi rnwR'q 'artfwflfgrf
^
Om, Hrlm, Srlm, Klim, Hum, Om, Namah
^ R*T;|| ^||
All the Trailokyamohana
capable of securing the accomplishment of
mantrams are
all
O foremost of male-beings! O thou of an objects.They may be meditated upon again
incomparable form! O thou the abode of the separately and in brief.
goddess of prosperity! O thou the agitator of
the entire universe! O thou who rivest the hearts
women! O thou who maddenst the three ^nrf W WWII^hH.H 5
mw
of all II
worlds ! Distress the hearts of all beautiful 'Eiffvf *r hîm*%ih h

women amongst me celestials and Asuras; dry fclWtlgl •'TT: ^4M<K|uyt l fl.ll ^11
them up, strike them, check them, melt them Having adored with mantrams me seat, the
and attract memory of great auspiciousness! O image, the six limbs, discus, club, sword, mace,
thou of good luck! O thou the giver of all conch-shell, the Sarhga, arrow, noose, goad,
desired for object! destroy such and such person LaksmI, Garuda and Visvaksena one attains ot
with thy discus, club or sword. Cut him with all.
ii sftnn>i RfPjnvt ^4rsnrt irarqmn^ OTEnrswcr? ( sftur)

ii y<?u
1 1
Ach. Kh. Ch. 30 ]

3T^TRT: 3° / Chapter 30
^$?T WET to arsrtuhT wn t> 3t?ihtei wii
-g^riftr sfarrwEH ?prî to artTFEmr wn to 3T%wfa wn
trft^HTET TP^TT TWt % xfft#:|| ^||
35b cFW TO 1 1 to died Id Th: to Tram
Suta said : — I will describe in full the TOII to fcJMHI^ TOII to 3

-
^4 f <rj> TO:II
auspicious adoration of Srldhara. The fimily of to wuft toh to toii 35b
all should be liked at impartially by the learned. toii to -gft toii a5b toii
35b 9JT j&dld WII 35b sfff^TTrrr TETIfTII 35b îhi^ toii 35b toiiîi
35b sj; -f^ngr^ eptetii 35b $ e&ctettet itii 35b Om salutation unto Dhatri, am salutation
?ff 'Hddid cftqeji 35b ST: 3TT5TRT EP^ffrTII ^11

unto Vidhtri. Om salutation unto Gahga, am
salutation unto Yamuna. Om salutation unto
Om. Sram, salutation unto the heart. Om,
the Adhara Saktis. Om salutation unto the
Srirn, unto the head Svaha. Om Sram, unto the
tortoise. Om salutation unto Ananta. am
tuft of hairon the head, Vasat. Om Sraim unto
the coat of mail. Hum. Om, Sroum, unto the salutation unto the earth, am salutation religion.
three eyes, Vousat. Om, Srah unto the weapon,
Om salutation unto knowledge. Om salutation
unto Vairagya (the spirit of disassociation from
Phat.
the world). Om salutation unto prosperity. Om
salutation unto irreligion.Om salutation unto
KTTTEnWR «rtsrwf ignorance. Om salutation unto worldiness. Om
TtW EJyTÊT RUSVl TETftwrf^%ll salutation unto poverty. Om salutation unto
Having thus shown unto self the various Skanda. Om salutation unto Nila. Om
Mudras as Sankha, Cakra, Gada etc. and salutation unto the lotus. Om salutation unto
meditated on self known as Srldhara, the holder Vimala. Om salutation unto Utkarsinl. Om
of conchshell, discus and club
worshipper a salutation unto Jnana. am salutation unto Kriya.
should adore the deity in the mystic diagram am salutation unto Yogin, am salutation unto
Svastika and others. Putra. Om salutation unto Prarha. am salutation
unto Satya. Om salutation unto Isana. Om
3TTTPf <^<|$ ^FT wf^Trll salutation unto Anugraha.
dl-MdlûJ, ^TfTinJII
3TEff*W TPT sRmEffgJ
He should first of all adore the seat of the
H^r44ÎUI?t: wfcn«TUIU|iy$:ll Vs
god of gods, the holder of Sarhga with the
1
following mantram, O Mahadeva. Hear them, Having worshipped them, O Rudra and
O Sankara. invoked Hari a. greatly wise worshipper should
adore him with these mantrams destructive of
* STteKlfH^dl: 3TFTEWI all sins.
to tw wqfrEfm in -c^d m d 44 wnmi 35b -gf sfaTTFI fdWddq 3TRT55IÎI
Om, a presiding deity of the seat of Sridhara,
come Here, am, salutation unto the entire family
They are :
—
Om, Hrim, salutation unto
Srldhara, Trailokyamohana and Visnu.
of the presiding deity of the seat of Acyuta.
35b STT% 'TO: 1 1 35b '5=nT:tl 35b TFTT4

3&> fST^ TOII 35b STT ’gWd -^nTrll
35b sflf TOII 35b s( R>Msll4 TO:II

WII 35b 41tjdT& WII 35b 3TT£rR7T^ TOII
to cfiqfq WII to 3TTRTTET 'TO: II to
to $ <WTRT TOII 35b sff ^ddld TOII
to ST; 3TWT '=nT:ll 35b yuslld TOII
WII to srnrfa WII to ^TFTPT WII
35b tram to:ii to --ETsBra toii
to #TT»qPT WII to T>?wfa WII
33o
'
S
T*T: II 33b TOTO TO: II Having dedicated them with great
33o TO:II 33b TOWlk TO:II
mantrams he should recite the man tram.
Having recited it one hundred and eight times
33b tfldim<l*l TO:II 33b ^TR:»I
he should dedicate it.
HHifl q
'
33b TO:II 53b TO:II

33b ^rsr to.-ii 33o 3rost to.-ii
TOt Knfrlff fk fÎTO.11
ffitfe TO H toj I 3311

53b TOTC TO:1I 53b TO:II '
VTFTOTO TfteT fi^T ^TO cp'gHH' ll
53b eR>U||i| TO:II 33o TOk TO:II
TOwnroNTOLiiîi
33b Timm TO:II 33b fyiH d I TO:II
Then for a moment he should meditate on
33b 3TTOIFT TO:II 33b ^Tptft TO:II
the deity stationed in his heart, pure like crystal,
53b flrdld TO:II 33b Wt 'TO: II
effulgent like a koti of suns, of a delightful
33b TOTT TO:II 33b Idtdc^dld 'TO: II countenance, gentle, adorned with shining ear-
Om, salutation unto £ri. Om, 6ram rings, crown, beautiful limbs and a garland of
salutation unto the heart. Om, Srim, salutation forest flowers.
unto the head. Om, 6rum, salutation unto 6ikha Tuy'fs^M srterf f^RT^phii
(the tuft of hair on the head). Om, raim,
3#t TcffttiT TiT^ycir^n
salutation unto the coat of mail. Om, &roum,
salutation unto the three eyes. Om, Srah,
A learned worshipper should think of
6ridhara in his own form as identical with Para
salutation unto the weapon. Om, salutation
unto the conch-shell. Om, salutation unto the
Brahma. With the following hymn he should
chant the glories of the great Isvara.
lotus. Om salutation unto the discus. Om,
salutation unto the club. Om, salutation unto sftfrorero ^tot to.- sfkrk to:ii
the mystic mark 5rivatsa. Om salutation unto SftmFT WTjffa sftqgm TOlTO:ll ^11
thejem Koustabha. Om salutation unto the Salutation unto the deity the abode of 6rl.
garland of forest flowers. Om salutation unto Salutation unto the lord of f>ri. Salutation unto
the yellow raiment. Om, salutation unto Sridhara with the Sarnga bow, unto the giver
Brahma. Om, salutation unto Narada. Om, of prosperity.
salutation unto the preceotors. Om, salutation
unto Indra. Om, salutation unto Agni. Om, SftTOfTOFT Vll-dld SThk "5T TOlTO:ll
salutation unto Yama. am, salutation unto 3fhkrrfTOTTim TO: &JRTOTO TOII ^11
Nirrta. Om, salutation unto Varna. Om, Salutation again and again unto the dearest
salutation unto Vayu. Om, salutation unto lord of 6rl of a quiescent soul, unto Srlman.
Soma. Om, salutation unto Isana. Om. Salutation unto the abode of 6rf mountain, unto
salutation unto Ananta. Om, salutation unto him who does us good.
Brahmana. Om, salutation unto Sattva. Om,
Sfcraf TOJl 1IT3PTO TOtTOMI
salutation unto Rajas. Om, salutation unto
TO: £*T: TTOhTO SfaFTO TOtTO:ll ^VSII
Visvaksena.
Salutation again and again unto the mass
3lf7T%cF TOT TOt d^TcOdebHJI
of spiritual well-being. Salutation again and
TOT tjbct TOT Sjrj TOTTOf ^fÛlHj l *o||
again unto Ankara, "Salutation again and again
Then he should dedicate redicate unto him who is worthy of adoration and being
raiments,sacred thread, sents, flowers, incense, taken refuge with.
lamps and food and then circumambulate the
deity.
ynTOFT tot TOtro.-ii
wk firo tot?to fcm'^dn ^411
WflWt'flR TOfh -STTOT U?T TOPf^ll ^11

Having thus chanted the hymn, bowed unto
Ach. Kh. Ch. 31 ]
him the worshipper should perform the with great reverential faith, attains to the great
Visarjana (the life-destroying rite) of the god station.
of gods.
ffrT ^ 'HHKSMldl Tl 4^ ( rH H : 1
IT MIMlPl ^TrfrT fc(tUll: ^TT TT^lll ô{|
-gRTTfcr
'
mgWgW l Tf ’^Tfrl TO t^|| He, who reads this capter describing the
O Rudra, I have thus described the adoration of Visnu, has all his sins washed off,
adoration of the great Visnu. He, who does it and attains of the exalted station of Visnu.
it sfhiret rrgnypft 4<j<sm& ?mrryrng i arrenr sffarK ft?it5sirra:ii 3°n
3TSqm: ^ / Chapter 31
^ wprm Tprr ^ Wit »j> Rwij )

RwUcf|4jch:ll 5,11
W ciN
Rudra said:
TRTTTTTFTT
—O lord,
£lfd£W<HH 5>ll
do thou again describe
It destroys all diseases, counteracts the evil
influence of the planets, dissipates all sins and
gives enjoyment and emancipation.
unto me the adoration of the lord of the universe
hy which I may c,ross over the most difficult 3L l-d Iff TTcT:
ocean of Samsara (transmigatory series.) to IT f^TFI ^PT:II to if WITH

to %@rr^ ^TS3I to f eRcTETFT ^11
to if %-FlFT 4^711 to I: 3TF3FT qpETII V9II
A learned worshipper should then make the

-q^TOFT ^TRTI 3 II assignment of the limbs.
Hari said :-0 bull-emblemed deity, hear, O Om, Hum, salutation unto the heart. Om,
great one, I will describe the adoration of the
Him, salutation unto the head, Svaha. Om,
Lord Visnu which yields the most auspicious Hum. salutation unto the tuft of hair, Vasat.
emancipation and enjoyment. Om, Haim, salutation unto the coat of mail,
oF?3rr T'JT’T rtrf: ft-ddl ddl y^rfll Hum. Om, Houm. salutation unto the three
rT 3tMt4| *T fdV)Nd:ll 311 eyes, Vousat. Om, has salutation unto the
thfllvd
weapon, phat.
fjyFRT TRTcT ^ IWTt5trfqc£ W^[||
tJvFRT ^T %TRT
*PJ cl^rfiRTII ^11 ffcT *RT: TTMHsMIdl WT % TT^fd^HIII
Having bathed and performed the rite of
Sandhya a worshipper should enter the have thus described unto thee the mantram
I
sacrificial room. Having washed hands and feet of the powerful Visnu. Having performed
and rinsed his mouth particularly he should Nyasa (assignment of mantrams) a self-
assign the words of the prindpal mantram to controlled worshipper should make Mudras.
his hand. Hear, hear, O Rudra. I will describe
the prindpal mantram of the deity.
lfTÎI<?ll
to sflf sfterrra fen*JT% -to.-ii
3FT Tret: W€rer:ll mi THirrferitF tfjcrt ôii

Om. 6rim, Hrim, salutation unto Sridhara He should then meditate on the great Visnu-
Visnu. This is the mantram of the Lord Visnu, Hari, white as the moon or a Kunda flower,
the king of the celestials. holding conch-shell and discus, bearing the
:

Ach. Kh. Ch. 31
mystic mark of Srivatsa and the Kousubha gem the Ganges.Om, salutation unto Yamuna. Om,
and adorned with the garland of forest flowers- Sankha Nidhi. Om, salutation
salutation unto
the great Isvara? bedecked with a jewelled unto the Nidhi, lotus. Om, salutation unto
necklace and a crown. Canda. Om, salutation unto Pracanda. Om,
salutation unto the presiding goddess of the
3*£ sqfierr
gate, Om, salutation unto the Adhara Sakti. Om,
tMt 41^ Traftr.-ii îi
salutation unto the tortoise.Om, salutation unto
Having meditated "I am Visnu" he should Ananta. Om, salutation unto Sri. Om, salutation
perfrom the With the
purificatory
rite.
unto Dharma. Om, salutation unto knowledge.
mantrams Yam, Ksam and Ram he should Om, salutation unto the spirit of disassociation
[mentally] harden and from an egg and then
from the world. Om, salutation unto religion.
cut it with Pranava .
Om, salutation unto worldliness. Om salutation
unto poverty. Om, salutation unto Sattva. Om,
tPT %41-^fifrcir ^pTSSTSHIÎI salutation unto Rajas. Om, salutation unto
Tamas. Om, salutation unto Skanda. Om,
3TTrtPpTT rRT: ^:ll
salutation unto Nila. Om, salutation unto the
3*raTU tJyTôFraf ^rTT 3RTFTP7 W: ^11
II
lotus. Om, salutation unto the solar disc. Om,
TfaFTTII salutation unto the lunar disc. Om, salutation
3*FPc0Rll **11 unto the orb of fire. Om, salutation unto Vinata.
Then, O bull-emblemed deity, thinking of Om, salutation unto Utkarsini. Om, salutation
the from as described before he should make unto knowledge. Om, salutation unto action.
the worship of self with sacred sweet-scented Om, salutation unto disease. Om, salutation
flowers. Then invoking spirit unto all the deities unto Prarha. Om, salutation unto Satya. Om,
seated there he should worship them with salutation unto Tsana. Om, salutation unto
mantrams. Hear them, O Mahadeva! O Anugraha.

Sankara. Oye deities! come to the seat of Visnu. TFytj U4|pcfr»l^^4'd1dlfrt Tjpr^ll
> >
to -to: it 32b sn^-dTr:H TOt fspnj *^ll

32b grrfspir ^n*:ii to 3TRmvi<^ to ii 3*rani
aSa cgarfq TOII & 3TdVdlil ÎTT:II
to 3T3TFTOI TO: 1132b 3*%cRjfa TO: II With these mantrams and scented flowers
to tt Tnnr to.-ii 32b t to:ii these deities should be adored. Thereupon
having worshipped Visnu, the author of
32b w TOR* =T*T:U 32b efT cJT^PT ^r*T:lt
creation and destruction and invoked his spirit
32b -d dIHId TO:II 32b cdf TOIPT TO:II
in the mystic diagram, O Rudra, the worshipper
should worship the great Isvara. O Rudra, this
TOII to cf ^ncT:ll religions rite of Visnu destroys all sins.
32b
32b
fcTOHI^ TO:II 3t2b
32b
TO:II mairqf* ttsit ^ toft epjf?r wfro.* 11
-JlTdra TO:II II
«$gf II II
to TOTPT TO:ll 32b TO:II He should first of all make assignment of

32b TO:II 32b fyrPTT^ TO:II mantrams in self and the deity. He should then
32b show Mudra and afterwards offer Arghya.
3PJ3^T$ TO:ll*mi
Om, salutation unto the entire family of FfH -f^zrfrRfr TOT ^ ITTOTO-I TO:II
Acyuta. Om, salutation unto Dhatra. Om, TpsrêcfTOT rTTT: It **11
salutation unto Vidhatra. Om, salutation unto Then he should bathe the deity and next
1 1
Ach. Kh. Ch. 31 ]

offer raiments and water for rinsing the mouth. 33b T-SÎIR xp? HR: 3-b RHITR R7?
1 1
^
Next he should present scented flowers, HR: II 3fib cff HR:imil
f Hgrd^HPT
incense, lights and caru.
Om, Ham, Om,
salutation unto the heart.
irg^raf ttctT *pr HdTdfiRRTR^fci ii Him, salutation unto the head. Om, Hum,
4
3T ll$dl ''JplT ^>4ld ô|| salutati.on unto the tuft of hair. Om, Hahn,
salutation unto' the coat of mail. Om, Houm,
Then circumambulating the idol and
reciting the name he should dedicate it to him.
salutation unto the three eyes. Om, Hah,
salutation unto the weapon. Om, salutation
A worshipper should also adore his limbs with
other mantrams. unto £ri. Om, salutation unto the conch-shell.
Om, salutation unto the lotus. Om, salutation
ifrft •f^rfsgr ^rssfhii
unto the discus. Om, salutation unto the club.
(^gRHrcFRRISJHm ^11 Om, salutation unto the mystic mark Srlvatsa.
Know this to be the prinicipal mantram O Om, salutation unto the jewel Koustabha. Om,
the deity. Hear, O three-eyed deity, I will now salutation the garland of forest flowers. Om,
describe the other mantrams. salutation unto the yellow raiment. Om,
salutation unto the sword. Om, salutation unto
3Sb ?T IHHTH •=T*T:II a& HR:II
'
the mace. Om, salutation unto the noose. Om
afi> f9P3T$ 5
T*T:II a£b f HvcpETTR HR:I
salutation unto the hook. Om, salutation unto
a&> ^srarara hr.ii a& strith hr.ii the 6arnga bow. Om, salutation unto the arrow.
II ^ II 3& TRira ^T: II Om, salutation unto Brahma. Om, salutation
'TO: II aub TT^T^ '=TfT: 1 afio sftiUTRJR unto Narada. Om, salutation unto all the
Siddhas. Om salutation unto Bhagavan. Om,
HIT: II 3&> chjfrjHIAl HR: II a£b e*<imcu*l HR:II
salutation unto the preceptor. Om, salutation
a&> HtHTOTTH HR: II aSo HR:ll a&
unto the great preceptor. Om, salutation unto
<JRcHIR HR:II afc XJT?ITH HR:I a&> 3T$?Hq Indra, the king of the celestials, his carrier and
HR: I HR: II 3 & ?HTR HR: II entire family. Om, salutation unto Agni, the
3-0 HR:II 3fi) Hl TcfTH: HR:II king of fire, his carrier and the entire family.
&> HR: II 3& RTHR^qt HR: II

Om, salutation unto Yanla, the king of the dead,
his- carrier and the entire family. Om, salutation
a3b HR:II RTRiJF«ft HR:II afe
unto Nirti, the king of Raksasas, his carrier and
.^STR TJTTfaHH$ RHTWHRfTHTTTR HR: II the entire family. Om, salutation unto Varuna,
'
HR: I the king of waters, his carrier and the entire
<&> RRTR Odlf*hldi| RRRHRfTRRTR HR: 1
family. Om, salutation unto Vayu, the king of
3fib fHHiH^ T^sfRRrRf T^faftjRH^

vital airs, his carrier and the entire family. Om,
salutation unto Isana, the king of learning, his
RHRHRfTHTTrR HR: II
carrier and the entire family. Om, salutation
3&> eC»UHR vddlUlMd^ ReU^HMfldH I R HR: II
unto Ananta, the king of serpents, his carrier
.33b WnfRHrR* RRTlHRfTRHTR HR: II and the entire family. Om, salutation unto
f HR: II Brahma, the lord of creation, his carrier and the

afio |?TrHIR fîrifllRRil Rbll^dilRdHIR HR: II
entire family. Om, unto thunder-bolt. Hum,
phat, salutation. Om, unto $akti. hum, phat,
a3o STHHITH HPTTfRRH^ TTRRHRfTHnTR HR: II
salutation. Om, unto rod, hum, phat, salutation,
afio $RJut FteRlfaRH^ RcJRHqflcIHTR HR: It Om unto the sword, hum, phat, salutation. Om,
a3b H3FI ^ tfe HR: II unto the noose, hum, phat, salutation. Om unto
a£b?Rr^fR>?HR:ll 2& cf3TR ^RFe[ HR:ll i
the standard, hum, phat, salutation. Om, unto
the club, hum, phat, salutation. Om unto the
trident, hum, phat salutation. Om, unto the Htar sq spq $ to.-ii
trident, hum phat. salutation. Om, unto the
discus, hum, phat, salutation. Om, Voum,
<UU<I« HFrTO *AtoIR HMHR:II
salutation unto Visvaksena.
HT TOre Tpronr 3311
3TW?t ^:ll
Salutation unto the lord of the world who
3311 encompasses the well-being of all creatures,
TgeftcT TOTOT TtJcRT TOR TOTO«TTO n
I who protects all, who creates all, who destroys
the wicked, who gives boons, who is of a
forfeTO ^rcfr -t •gâiiû
With these mantrams, O Mahadeva, his quiescent soul, who is worthy of adoration, who
is worthy of taking refuge with, who is manifest
attendants and parapharnalia should be adored
in his won from and who gives religious profit,
by men. Having ado the great Visnu, identical
with Brahmana he should chant the glories of worldly profit and desire.
the great undecaying Atman, with the
following hymn. TTcf ip%r| TTeETII $o||
fecajf^ To: ftq ftreiTO Having thus chanted his glories the
worshipper should meditate on the undecaying
TOF^R TO: TOTO yilEA ll qqil
Brahmana in his heart and should thus adore
Salutation unto the powerful lord Visnu, the
Visnu, O Sankara, with the principal mantram.
god of gods. Salutation unto Vasu, unto
iJHTOR H^grfR -g: FT RTfcT TO* sdTRJI
Vasudeva, the author of creation. Salutation
unto Grasisnu who lies at the time of universal tr?T% efrfTO ^ 33 H
dissolutation. T?TR TOR TOÎI
^RTRT ^ TO: II 'JRnTOII
3311
g#rr tor% fror g ^rmi
Saluation unto the lord of celestials and The man, who recites this principal
sacrifice. Salutation unto Visnu, the lord of mantram, goes to to Hari. O Rudra, I have thus
Munis and Yaksas. descibed unto thee, the most excellent theme
of Visnu, mysterious, highly secret and yeilding
emancipation and enjoyement. The learned
TsphrosFTOOTR to*to:ii ^vsu person, devoted to Visnu, who reads this, listens
Salutation unto the great Jisnu the lord of
to it or makes other listen to it, goes to the region
allgods and present every where. Salutation of Visnu.
again and again unto the lord of all adored of
Brthmana, Rudra and Indra.
n?frr sforrei Rgiyml wrmreft aron-amt Pc < 3311 ii
3TSJTO: 33 / Chapter 32
Rim topr 'gfotrara
"RSrorreN
%
^
f^rrTOTÔT TOf
warTOKTTO!ii
-RlfrT TO TOH.II 311
M4M<qi#(
TOTTO wf froi
-ar^r to TTfr tjtoii
TORSf TORI II 311
Mahesvara said : —
O holder of conchshell, dTû^ -RfTctar gfro RdHWTO.ii
and club, do thou describe the adoration
discus
of five Tattvas by knowing which discrimi-
1
TTRi TTgTSTO: W: TORTTO TRITO.-II 3»
narily a man attains to the most exalted station.
Hari said : —O Sankara! a thou of good
vows! I will describe the adoration in five
1. Five Tantrik ingredients worship. Tattvas, which yeilds auspiciousness and is

Ach. Kh. Ch. 32 ]
itself auspicious, heavenly, secret, great and A worshipper should first of all bathe and
yeilds all desired-for objects. then perform the Sandhya rite. Then entering
Do thou listen to this most sacred subject, O the temple of worship he should wash his head,
Mahadeva, which destroys Kali. rinse his mouth and then sit in a baddha posture.
Then with the mantram "Am, Ksoum, Ram"
the purificatory rite of all the articles should be
TT -qrorar wi TTftsnfr fft: II îi performed.
TJPTPT chfcHlgicM TjUU^^l^rld.TI

TTcfr Utlf qrqÂK»)VcHH,ll ^11
H2TT xt fWcT: II
The heardering the ordinary article he
HKIdU|fcHc\^T W«ir f%S5RT:ll ^11 should make an egg. And then dividing it he
Vasudeva is one, undecaying, peaceful, the should meditate on the great Isvara in it.
great soul, eternal, unstained, a god, by his
qiTjêr
Maya (illusive power) Hari exists in five forms,
viz. as Visnu who favours the creation and
destroys rhe wicked, as Vasudeva, Sahkarsana, Vasudeva, the lord of the universe clad in a
silk raiment, effulent like a thousand suns
Pradyumna and Aniruddha. in his own torm
Narayana exists as five.
andwering shining kundalas.
3TR*Ffr tR) IJ
xr^yf crr^chrwi^dioû^ ^qsqsr! n
3£o 3T rW:ll 3& 3TT T 'qitfunq
l
trt: xfrxnwH
'
5
T*T:I1 3&> 3T USJHiq RR:II
rx sft gRK i qU f 371:11
3&> 3TlH6'<îq -TO: II afio 33b qRrqunq TOItsll Ts^TTcJ- TJTTWfH I rl I djl ^Ml
0 bull-emblemed
Then in the lotus of the heart he should
dity, listen to the
mantrams expressive meditate on the great Isvara. Then he should
of the forms. Om, am,
salutation unto Vasudeva. Om, am, salutation
meditate on the lordly deity Sahkarsana, his
unto Sahkarsana. Om, am, salutation unto own Pradyumna, Aniruddha, Narayana
self,
Pradyumna. Om, salutation unto Aniruddha. and all headed by Indra, all
the clestials
originating from the god of gods.
Om, salutation unto Narayana.
W XPTT: Wlfeilld! 'êlHf 4lx|<fclfdqil
TTrTt
nnw Tjyprttrr #rir

MITT
tm.-
eKiqlj*4):ll
vtîi îi
xpqT:
'
TT^lTqfTT: Tr4tVl teHl»Hl :ll 4 It

1 have thus related the five mantrms 3nrntrf§7^q! qprnirsr âcrtii
expressive of the five deities. They are destruc- 33s 3Tf qrr:ll 33b
f %TTl 33:11
tive of all sins and diseases and are holy. 33b -gf qjqyiq qrr
fVHsll^ qiT:ll 3ib
^ ; ||
3T«5*fT 33b ^W:|| 33b 3T: 3TMRI "tFcTII ^VSII
fqfsRl djxfoil $qf tft?Er •yreiThl <?n Then he should make assignment of two
I will now mose auspicious
describe the hands. Then with the mantrams for limbs he
adoration of the five Tatt was-the religious should perform the Anganyasa called Vyapaka,
prescription and the mantrams involved O Mahadeva. Listen to these mantrams, O thou
therein, O Sankara. of firm vows. Om, Am, salutation unto the
heart. Om, Um, salutation unto the head. Om,
3Trefr -FTH UcHdfd RR5IT TESqf TPRPafcfll
Vol, salutation unto the tuft of hair. Om, Em,
3T#fmH*TOia Ml *o|| salutation nto the coat of mail. Om, Oum,
3t(Tm4lMfd^ltMi^l 6Tlj{c|lWdM'Rfid«4vll salutation unto the three eyes. Om, as,
HIT: <*>«4l<,3T #TfirfdTT^:ll ^11 salutation unto the weapon, phat.

Ach. Kh. Ch. 32
afib totmi afib «n% tot:ii Sakti (energy). Om, salutation unto Prlti
(afferction). Om, salutation unto Indra. Om,

8 TUW ¥PRft
'
afib foSTlt ^T*T:ll afib TO:!!

salutation unto Agni. Om, salutation unto
3fib eftMfa -sTCTrll afib 3TTOTTO TOT: 3&>
Varna. Om, salutation unto Nairrta. Om,
’TO: II 3fib imfy TOT: II afib ^TRTO *1*4:11
salutation unto Varuna. Om, salutation unto
afib topii afib i^pzifa '=rcr:»i Vayu. Om, salutation unto Tsana. Om,
afib arsrofa tot:II afib tot.-ii salutation unto Ananta. Om, salutation unto
Brahma. Om, salutation unto Visvaksena. Om,
afib 3T%pzifaTOT:ll afib 3T 3Ictf»4 US<?lTO TOT: II
salutation unto the lotus.

afib Tflf KlmmscW i tot: n afib qffrmi yHra
TRJT: WTPT:II
ii 3-b ef eii^^m t r f^ pqt ftrarsr
TTsf^nfa^TR
'
ftqte q rq oTrfa% TOT: II
afib topii afib tothi

O Rudra have thus described to thee all
! I
the mantrams. The adoration should be offered

afib TOT: II afib WAT ’TO: II
in the mystic diagram of Svastika and others.
afib TOT: II afib TOT: II
'
fs »N-
afib TRipm:ii
afib S
TST:II afib TOTO TOT: II
3Fj^xT^«afr^^r: *raf:
afib ’TO: II afib TOT: II
3TITOH TO GITM tU*U>eRHII "Roll
afib Fsira ’TO: II afib arotfr TOT: II
3THER 4vit4)(MVbU<fS»lI feftTTOTOT:ll
atoto Pfatld^
afib
afib dbUliq
’TO: II
TOT:II
afib
afib 31*1^
TOT: II
TOT: II
gft m^bfaRffTO tpir eRFZjf TJTOZRII W II
Having made the assignment of limbs the

3~b ftlVId fvTFirtr TOT: Mudras.
’TO: II afib II
worshipper should show all the
afib 3PRTTAI ’TO: II afib TOT: II Having meditated as the self. Vasudeva and the
afib TPrro ’TO:!! *411 Great Isvara a man should first worship the seat
Om, salutation unto the entire family of and then invoke the spirit. O owl-emblemed
Om dity, Dhatri and Vidhatri should be adored in
Acyuta. Om, salutation unto Dhatrl.
salutation unto Vidhatri. Om, salutation unto the door.
the Adhara Sakti. Om, salutation unto the *I«MII

tortoise. Om, salutation unto Ananta. Om,
salutation unto the earth. Om, salutation unto
O Sankara, before the image of Vasudeva a
knowledge. Om, salutation unto the spirit of
person should adore that of Garuda. He should
disassociation from the world. Om, salutation
adore in the middle of the diagram [all his
unto prosperity. Om, salutation unto irreligion.
paraphamalia] beginning with the conch-shell
Om, salutation unto ignorance. Om, salutation
and ending with the lotus.
unto poverty. Om, salutation unto the solar
disc. Om, salutation unto the lunar disc. Om, «pf ?pt to neRm-n
salutation unto the orb of fire. Om, salutation
unto Vasudeva, the great Brahmana, Siva in the bn the east [the presiding gods of] religion,
form of fire, exteilding all over, the presiding knowledge, the spirit of disassociation from the
lord of all the celestials. Om, salutation unto world and prosperity [should be adored.]
Pancajanya. Om, salutation unto Sudarsana.
1 <fr1PxfdT flHHfcerfa :ll
Om, salutation unto the club. Om, salutation
unto the lotus. Om, salutation unto Sri. Om,
salutation unto Kriya (action). Om, salutation In the south-east pltha corners he should
unto Push (nourishment). Om, salutation nto adore the four deities of irreligion etc. In the
,
Ach, Kh. Ch. 32 ]

petals of the eastern side Sankarsana and other Om, salutation unto Vasudeva. Salutation
deities should be adored. unto Sankarsana. Salutation unto the first deity
Pradyumna. Salutation unto Aniruddha.
Salutation unto Narayana.
TOWW: 1^; %n^ri^^si?nr:ii ^mi
A person should adore the Lord Vasudeva
in the pericarp. In the north-east and other ^FUfcfPraFTT^ ÎIUIN ^41^*1:11 II
corners Pancajanya and ot her weapons should Salutation unto the lord of
men. Salutation
be adored. unto him who is adored by men, whose glories
are described and sung by them, and who gives
boons. Salutation unto the ancient who is
ftSfrlT: II ^ It
without beginning and destruction.
gods
O Sankara, on the eastern side of the god of
eastern
all his Saktis should
and other sides Indra and other
be adored. In the
rqt ^
3? SrpBT: ^
werararpr ^niyyn
^T:ll
guardian deities of the world should be adored. Salutation unto the lord of Brahma who is
the agent of creationand destruction. Salutation

snft *rm ?npr 3 wnrf ûMj*fl :ii
unto him who is known in the Vedas and who
yft 'jUft MU4v) yfcR '
rtUW II *\9||
is the holder of conch-shell and discus.
Agood worshipper should adore the
serpent downwards and Brahmana upwards. 9»fcTOvc*rer?f xt ThHq .-ll
O Sankara, thou shoulds thus learn of the rT ^41 hU:II 3X11

positions in the mystic diagram. Salutation unto the lord of celestials who
3TOTgr cfdt ^tii
saves all from the sins of Kali. Salutation unto
<j
him who cuts the tree of Sansara (transmigatory
trTaT^t^3T^j#T ?raiTii?dii
series) and snaps Maya (illusion).
OSankara, having invoked the spirit of the
deity in the mystic diagram, performed Nyasa 'Sf^Mlil rffafa rûnillÛMil ^rii
and displayed-Mudras a worshipper should y^jpciuj 4lvito.mil ^frw .-ii ^11

dedicate, with the principal mantram, water for Salutation unto him of manifold forms, who
washing feet and other ingredients. is with all the sacred shrines and the
identical
three gunas (qualities).
T'TH 'SW WETW ’ST qtwqn
êiMMIM WSRIT q^F lH U l
*ftaigit[ii srafa Pmfuiiii HhPm.-n
^rorfry'ibt pfir HM44ct .ll ^11 ttdebNvimM^ WP^to.lMU)||
He should then, O Sankara, bathe him, offer Salutation unto him of the form of Brahma
raiment, water for rinsing mouth, salutation, and Visnu, who is the giver of salvation.
and circumambulation. Salutation unto the road of emancipation, unto
religion and renunciation. Salutation unto him
identical with Para Brahman and who gives all
32b ^r : wKtftji r q ^©ii desired-for objects.
Then he should recite the name with the
principal mantram and dedicate it. Then
wihuhA fw4 hT
•
fftpgt ll
recollecting Vasudeva he should recite 'rrfiiT "TriTfr ^rar sfwhtn ^vsn
afterwards the following hymn. Do thou save me who am immersed in the

dreadful deep of Samsara. O, lord of celestials!
WqHi|lRf^PllPl+*«iU4| ’pfrTOII
O lord of the universe! save thee there is no
*TRH|U||$e| WOT '
S
T*T: It $^|| other saviour.
1
TT^R f^rraj TRTfSI WT<JT RR:II Afterwards he should, throwaway the image
of the deity.
TWtâRT UeHlVlvm i 3411
I seek refuge with thee, O Visnu! O thou &MT TRETII
omnipresent! By giving me the lamp of R%RT:ll'tf*ll
knowledge, do thou make me freed of
ignorance.
Thus, O Sankara, the most excellent
adoration of Vasudeva is described which
yields all desired-for objects. By offering this
3T%ET Tfltt: Trp3T Tf -ilHvilflTTII 3*? II
adoration a man becomes successful in all his
objects.
tJyTT UJShlf^TII 'afo || '
ji R: R&g? S
=!T:H
This is the hymn of the king of gods
d tractive of all sorts of afflictions. (Having
chanted his glories with other Vedic hymns, O The man, who reads this adoration of the
blue-throated deity !a man should meditate in five Tattvas, who listens to it or makes others
his heart on Visnu with the five Tattvas. listen to it, repairs to the region of Visnu.
ii ^fcT HjUy i uf Tfffeprt srrenwprt vfadwi (fgw^) 4nfaf«HjM srfayihsqTR:ii33ii
3TSETRT: 33 / Chapter 33
ti? dcilTH Tftef f4»flfe?Hu
^yTT if R? WWJTII OTW i|4fcMfdRHF ITII mi

ilgRuiRp* Tl4 il^rcfl
'
HlVlitfd -srn *||
?7T -tTtr -CtrT^ TTCTETTf 4 1 «TT 1
Rudra said O holder of conch-shell and 4ylRl^ l RffoRT RR:II ?ll
mace, do thou describe unto me the adoration O Hara, then invoking, according to the
Sudarsana. mantram described before, the dity of gentle
form, adorned with a crown and holding conch-
SRbcU’y shell, discus, club and lotus, in the mystic
tTO tpf ^saFJTII diagram he should worship him, O

*fOJ
Mahesavara, with scents, flowers and other
îdm4l «<5>4Td ifr TT?r: 11 "R it
ingredients. Having adored him a man should
Hari said :
—O bull-emblemed deity, listen
recite the mantram one hundred and eight
to the adoration of the discus Sudarsana. A man times.
should first of all bathe and then adore Hari.
T^cT R: T)?! ^*Wl4?l£TlRqU
t •arm ijHcref ^porjear êtii
umujyhtu
RSUH % TFT Rcff TPeT: yu|c|i{4cb:ll 3U
O Rudra ! he, who makes this most excellent
And afterwards he should perform the rite adoration of the discus, attains, freed of all
ofNyasa with the principal mantram. Listen to
diseases, the region of Visnu.
the principal mantram. Om, Sahararam, Hum,
Phat, Namah. IjdddN’ ^W^nrm4HTrM4w^ll
TRT^SF:II
rr.- Tj?$Ri$R Rirn1?^5fîi4ii
RT2IR: dlVIcbl
îHiR i fl ry <fr? ra rittittr ii
^4 if? 3$$ii'*u
This mantram destroys
wicked beings, all
« 4^wf4?i?rra «4 mi??;rIîi *11
A man should meditate on the deity Sudarsana Afterwards he should recite the following
in the pure and auspicious lotus of the heart. hymn destructive of all ailments. Salutation
Ach. Kh. Ch. 34 ]
unto Sudarsana, effulgent like a thousand suns, of Maya. Salutation unto him of the form of a
lighted up with a garland of flames, having a planet and the lord of planets. Salutation unto
thousand blades for eyes, the destroyer of all Kala, death and Bhlma.
wicked beings, the girnder of all sins.
re «RRT totoh ll
TjresKra ftorasre toqrefitoftou fawjsww rei ffilH f' STTFT reil ^#11
HlchHI
$fd Tcto
resfire to ^tre ebMrfriHjI ^mi
Salutation unto Sucakra, Vicakra, the river
Salutation unto him who shows favour unto
of all mantras, the originator of all, the protector
and protects them. Salutation, again
his votaries
of the universe and the destroyer of the same,
and again unto the form of Visnu, unto him of
the protector of the worlds and the slayer of
a dispassionate mind, unto the holder of
the wicked Asuras.
weapons, unto the weapon of Visnu and unto
^rre to totre tiugra re nn discus. Thus the highly sacred.hymn of Visnu
WTT^Ptoftoll is described.
Salutation unto him of a terrific form, unto
*T: toflire i *TBRqr ftojcto ^ 7regfi |l
him of a gentle form, unto Canda, unto him of

the form of an eye, unto him who dissipates
the fear of Samsara.
He, who reads it with great reverential faith,
retosnto re ftore re îi
goes to the region of Visnu. O Rudra the self- !
iljtlUU to* ^TT:II

controlled man, who reads this prescription of
cemh to store re tore.-n tile adoration of the discus, reduces his sins to
Salutation unto Siva, the breaker of the bone ashes and reaches tile region.of Visnu.
ii
to storet wyrtft tjtonii iratoreit Mrarwut 'refltosrere.-ii
3TS2TRI: 3* / Chapter 34
^rrre O Mahadeva! O Sankara! listen. I will
describe first the highly sacred principal
qptorto totor rererrern
mantram of Hayagriva.
refer -nrerere Tprrefii s n
Rudra said :
— O Hrsikesa ! O holder of club- 3& Tflf fto* HIT: to
describe again unto me the adoration of the 3re rererîrt wre: toftomigrere:ii'sii
deity. I am not satiated with listening to thy Om, Soum, Ksoum, salutation unto the head
account of adoration. ( Namah) Om. This mantram, consisting
iSirase
of nine letters, gives all sorts of learning.

gtorerre
3rrereto TT^Tto rereprjre
totore tors Tpre resrerftoi afc i^rere rerrii
re=qnjper to ftoj: VtjrefrU l ^11 a&> ajf frerî 'reisi fto tor ^retrr rrerimn
Hari said —
I will describe unto thee the
:
O Mahadeva, a bull-emblemed deity, listen

adoration of the deity Hayagriva. Listen to it,
to its limbs. Om, Ksram, saluration unto the
O, lord of the universe, by which Visnu is
heart. Om, Hrim, salutation unro the head,
pleased.
Swaha. 6iras, Proktam, Ksum, Vasat.
tjyrere tofe wtore rere^reii a-o «+iH<i«Kti tore tore to ^reren
to *j<re frtot ^ tore 311
O bull-emblemed deity, the deity's tuft of twer yj*rr^n

hair should be known as being added with Om. yicfmi
Om, Ksaim, unto the coat of mail, Hum. This He should then make Sankha, Padma and
is described as the manrram for the coat of mail. other Mudras. Then, a Sankara, with the
principal mantram, he should meditate on and
adore Visnu and Rudra, he should then invoke
a&> •$: 3TT5TR ^3^1 ^11
the presiding gods of the seat of the Deity.
Om Ksoum, unto the three eyes, Vousat.
This is the mantram described for the eye. d d^
' '
gfT g^ ^RTT OTTRTq Will
Om, Hah, unto the weapon, phat. This is

3TPRBRT ^l?(T:ll Wl
the mantram for the weapon of the deity. 3TTW 4yi^ddRddilfcl^'ll
ijviilfcjfll -TO^nfiT Plh<d: Ôm, Wflf&UrffSr TJyJT 'HBTSzrf ^11
3Ti^ ^rt^t wenzr frat wpjf ^wu 6 n O

ye gods, come to the seat of
Hayagriva. Having invoked them in the mystic
Hear, I will describe the prescription of the
diagram of Svastika and others he should adore
adoration. Having bathed tirst of all and then
them, a bull-emblemed deity, the adoration of
rinsed his mouth a worshipper should enter
Dhata and Vidhata should be offered in the
into the room of adoration.
door, [with the mantram].
rRT: Ufcfy q fafacitcpifg WlquilRch'Htl
WWft fcUTm '
3RZJ?!TO TR ffrTII
•q # TfirfcT
3HFST TRT^
rnr:
"Salutation unto Acyuta with his entire
Entering there he should duly perform the family." This worship should be offered in the
rite With the mantram Yam, Ksoum,
of Ssosana.
middle of the diagram. He should adore Gariga
Ram, Lam, he should harden and create an egg, in the door.
and then cut it open with Om.
snjrr ynitrerfasft <mrn
3TtrgTTH* *o||
yilswra un
In the fore part, Yamuna, Mahadevi, Sarikha
and Padma Nidhis and the Adhara Saktis
ws TTi^f tp?i srrrsRf un should be adored.
aHMU I lsMl’ tfST^T cTcT:
Tjgprtn ^ fsrîi
In the egg he should medirate on the self as
Hayagriva, white-hued like a conch-shell,
Ôll
Kunda flower or the moon, effulgent like silver,
four-armed, holding conch-shell, discus, club
O Mahadeva, he should next worship the
tortoise and then Ananta, Earth, religion and
and bedecked with a garland of forest
lotus,
knowledge. In south-east corner he should
flowers, of a beautiful mouth and clad in a
adore the spirit of disassociation from the world
yellow raiment.
and prosperity. In the east he should adore
irreligion, ignorance, worldliness and poverty.
TTrST
Having meditated on this Great Deity along
with other gods with the mantram for limbs he
^ He
-TOT gr XRf
should adore
W wzt
the qualities Sattva, Rajas
3*11
should perform the rite of Nyasa with the

principal mantram.
and Tamas in the middle of the diagram. He
Ach. Kh. Ch. 33 ]
should also adore there Nanda, Nala and the performed, O Sankara, with the principal
lotus. matram.
Having invoked his spirit in the mystic
diagram a careful worshipper should perform
the rite of Nyasa.
The orbs of the sun, the moon and fire, O
Rudra, should also be adored in the centre of •aim ^SffTr rr FRFgf
the diagram. Fnfor 3 ° it
Having performed the Nyasa he should
jjlHT fstPiraft ^ScRII
meditate on the Great ISvara as being stationed
there-the great deity Hayagrlva, adored of the
rT tjjsgrrg fîRTTc^:U celestials and Asuras.
wfbfesraf tjjsir r*n îPdHleCT i &yq tfffKT Rfaj^graîi
0 bull-emblemed deity, Vimalotkarsini, ¥K3WlfyftT ^T:ll 3^11
Jnana, Kriya, Yoga, Prarhi, Satya, Kana, Having meditated on the vmdecaying Vi$nu
Anugraha —these Saktis should be adored in accompanied by Indra and other guardian
the eastern petals and Vimala and others in the deities of the quarters he should make the
pericarp. Anugrahas should be adored by men Mudra Sankha, Cakra and others.
seeking well-being.
•<sj«£844y«f
stm* vR^'&U 1 He should next offer unto Visnu water for

With the mantrams formed of their names washing feet, Arghya and water for rinsing
in the dative form beginning with Pranava and mouth. Then he should bathe the changeless,
ending with Names the worshipper, O lotus-navelled deity.
Mahadeva, should adore the seat.
%sr marmr
r# uramf rRT:
31 !Whwi 4h 3*11 Having duly placed the image of the deity,

he should first dedicate to him, raiment, O bull-
The most auspicious adoration of the seat
should be made with the offerings of bathing emblemed deity, then water for rinsing mouth
water, scents, flowers, incense, lamps and
and sacred thread.
edibles. crrTFer ^ itiliwqji
Sfirfsf
,
?ftT % fT nJlpTfd^ll -qcifon i Tremi îi
have thus described the prescription, O 8[rf FT: 3#T

1
Thereupon in the mystic diagram, O Rudra,
Hara. He
should next invoke the deity,
Hayagrfva, the king of the celestials. he should meditate on tire Great Isvara. Having
meditated on him, O Sankara, he should again
3FF33Frf offer unto him water for washing feet and other
aiMIt^d : ?faRTlR4ll articles. He should offer these with the principal
3PTP Udi-rlstj 7fRjTf:ll man tram, O Sankara.

OTelTjU H^vl (TFT II Wl With mantram "Om, Ksam, salutation unto,
the heart" he should adore the heart.
He should think of his arrival through the
left nostril. The invocation god of rite of the a&> firm? ’'prf *t3rii!
gods, the holder of conch-shell, should be 3

& % fina wet fi q ftfa
l ft i r 3^11
With the mantram "Om, Ksim, salutation He should next adore Brahma, Narada,
unto the head," he should adore the head. With Siddhas, the great preceptor, the shoes of the
the mantram "Om Ksum, salutation unto the preceptor, those of the great preceptor, Indra,
tuft of hair", he should adore 6ikha. his carrier and the entire family, Agni, Yama,
Nirrti, Varuna, Vayu,
gUT; gRRT uRij^tlll
<&> gff gg^RT RJT%g ^V9|| glghlyiHiW ^ gprcrf gftTJpT^gJI
With mantram om saim, solutation unto the
coat of manl. With the mantram "Om, Ksoum, Soma, Tsana, and Nagas, from the east
salutation unto the eye" he should adore the upwards, O bull emblemed deity.
eye.
sqRf-ngTtT.il
3&> $T: 3RETTO gg ?fg RTT%g Tpr^gll RTg>q% RT 3TT?JS||'i|«l tJyTÎI It
Igg xi f?rerr rt He should next adore thunderbolt, Sakti,

gftTpr%g» rod, sword, noose, standard, club, trident,
gfaWw %r gs^ discus, lotus and other weapons.

3^11
With the mantram "Om, Ksah, salutation fspsqqrPf ggt ^vimi fgfyr
unto the weapon" he should adore the weapon.
qnTgit^rsEnTH >mii
In the eastern and other sides he should adore
In the north-east corne; he should worship
the heart, the heart, the tuft of hair and the coat
Visvaksena, with these mantrams beginning
of mail. O
Rudra, in the corner of the diagram
with Om
and ending with Namah (salutation)
he should adore the weapon and the eye in the
O bull-emblemed deity.
centre.
ijqrr «*>iwif g$T^q fFRtw Eprsqsni
H$glug!
W ggf TTOT RISE ggT TjgffgdW&t n ô||
In the eastern side he should adore the
O
tjc4RÛ|
Mahadeva,
tJnSTT
O
efelAAlf
bull-emblemed deity,
^qsqRTII 'tf.ill
adoration of the deity Ananta should be made

conch-shell, the lotus, the discus and the club. with the principal mantram.
T§rin RT fReT TT9PT ST^jH
g*T TJBf rTSTT E£T gW RTII
ipf^di4dl Rg ugfi^w wqnr rpzt <tt$ wHittiiîi
O Rudra, again in the eastern side with those He should next offer scents, flowers,
mantrams describing names, he should
their
incense, lamps, and edibles. He should
adore the sword, mace, noose, and the bow with
circumamhulate the deity, bow unto him and
the arrows.
recite his name.
sftqgr gfogg grgf gsrr qldi«u'
Tgcftg RTTggT TÊTT
ggt IqUTSq^Tq $ gg:ll Ho||

O Rudra, he should next adore in the east, With the following hymn beginning with am
the mystic mark Srivatsa, Koustabha, garland,
the sacred yellow raiment ass well as the holder
he. should chant his glories, O bull-emblemed
deity. Om. Namah, salutation into Hayasira, the
of conch-shell, discus and club.
master of learning.
wm gHg frr^f tjr tnrpf rmrii
gRt ftlUNcIfeMItl ftraiglt gg*gg:ll
tiT^r 'dgdHRW ^W«UII^H gg: TTRTTST c(qTET fojU|W|<*h| gg:im*||
F5f Tranrg rust trftcutijd’ ttsith
3tPu gg fu^fd rt gwr rtii wii

quwnq ^ gg.-n^n
Ach. Kh. Ch. 35 ]
THE GARUDA M AHAPURAJSI AM 77
Salutation again and again unto him of the

from of learning, and the giver of the same.
Salutation unto the deity of a quiescent soul,
W&
WRT
M rdfa^ll
vnt
identical with three gunas, the destroyer of the

celestials and Asuras and of all wicked beings.
Salutation unto him of the from of Brahmana, Having recited this hymn,
Rudra, a O
the lord of all the worlds. worshipper should meditate in his pure lotus
VKaMdi&nTO «TIt
of the heart, on the god of gods, the holder of
conchshell, discus and club, effeulgent like a
II million suns, perfectly beautiful Hayagrlva, the

,rata*r:ii«vsii undecaying impersonal self.
Salutation unto him adored of Isvara, the ffw % sRf&rar TpiT tfftii
holder of conchshell and discus. Salutation unto 5DT: M^Hfl VRZH TT Tfc^ll t,\9||
the first cause, who is self-controlled, devoted

to the well-being of all creatures, invested with O Sankara, I have thus described unto thee
three gunas, devoid of them, identical with
the adoration of Hayargriva. He, who reads it
with great reverence, attains to the most exalted
Brahma and Visnu, the creator, destroyer, the
station.
king of the celestials and present everywhere.
it sftorei OTm'vimft 3n«iK«rat ^>si
3TSErm: ^ / Chapter 35
of recitation and that of four words for the
purposes of adoration.
uqqmRi Mwam
TTfarTT
: vimvifni
Wmi -ajTTT ^ ^ 3tfH chluS d«U#)ll
« 4 mmi'unf$rfhiii mi
Hari said —
I will now describe the nyasa
:
Tjnraf
In the rites of Nyasa, recitation, meditation,

and the metre of Gayatrf. Visvamitra is the Rsi
adoration and fire a worshipper should daily
thereof and Savita (the Sun) is the god.
use Gayatri destmctive of all sins.
chlrMI^Hff»ihpan i 3H
<b4T<|g) xr <pnfr ^rsar ttîi e,n
She has Bramana for her head, Rudra for
the flame and is stationed in the heart of Visnu.

She has application for her one eye and is bom ^ cT^roftri^n van
in the race of Katyayana. ufoxlft -qfiyf xTraRTT
xt xt qfcr xi vwf?r?rqii tn
trsf *irofT TUT cpnT sETPlT cTctJI
She is known as having she three worlds for wf ^ci ^ qpRpra<iii <? ii
her feet and is placed in the belly of earth.

yrg-gnf vro^r w jm wr^rf^nTîi
at^duffiq TfW wnr venter ôii
xT TTlW ^ gêtrgjll *11 One should assign it to the toes of the feet,
It words and eight letters

consists of three insteps, knee-joints, organ of exeretion,
and again of four words and six letters. The one scrotum, tubes, navel, belly, breast, heart, throat
of three words should be used for the purposes mouth, palate, eyes, eye-brows, forehead, in the
east, south, north west and head. The colour of sretjyifo irsta xpser
•er ^ttu
saphire, the colour of fire, yellow, dark-blue,
t xrf f^.-n
twany-colour, that of white, that of lightning,
All articles which he touches with his hands
dark, crimson, that of conch-shell, grey, that of
or sees with his eyes become purified. There is
wine, and sun [constitute it].
nothing superior to Gayatri.
ii sfbrrei Rfiîuj TOqfyir^ 3umîu$ wfirtfte8im;ii ?mi
3TSqr£T: / Chapter 36
hisbody with the water of Kusa blades. Then
adding to this mantram Pranava he should
sprinkle water at every step.
yiuiidiM^ti Tf»?«rr Tn®qiFiP!î?Fîi % n
Hari said :
—Hear, O Rudra, I will now
describe the rites of Sandhya which destroy all
sins. Having practised Pranayama, (suppres- With nine he should destroy the nine-fold
sion of vital airs), thrice the worshipper should impurities originating from Rajas (darkness),
bathe at the period of conjunction. Tamas (ingnorance),Moha (stupefaction), from

waking state, dreaming state and that of
TWOraf TiSMIiifd TTTCnff %? W wn dreamless sleep, those originating from speech,
fsT: TrS<?|iiaUlU|: WiraiR : TT <rai%ll ^11 mind and action.
That process of Yoga is called Pranayama
mu(| vrtkdl
in which a man, having controlled his vital
breath, reads thrice the Gayatri with Pranava
gKvmi cTtf^wfoiHii vsii
Taking up water in his two palms and
and Vyarhrti. 1
reciting the Gayatri he should throw it quickly

thrice, six, eight or twelve .times. It destroys all
UlUlliimilt) 9TÎI 311 sins.
By the yogic process of Pranayama a twice-

^ ^d »
fd I
< H
,l I
born one destroys the impurities of the mind,

speech and body and therefore practises it
f^T TT^
He should
^ ^PH C ||
stand facing the sun and recite
during all hours of the day.
it. It destroys immeditately all sins which a man
iteJeRSTT TTRT: fq^ll commits day and night.

3THT: T7SCn|( wfafall Yll Tgfcfczii êrii
Then reciting the mantram "Sayam Agni TPRff guid P^diH,n ^11 i
(fire in the evening)" as well as "Pratah Surya

Sitting in the west he should recite the first
(the sun in the morning)" he should drink Sandhya-the Gayatri, consisting of the great
water. Vyarhrti and Pranava.
ff
^ Tfriqil
inn^r i %%rft tiîimi Prcpr 3 *oii
Then duly touching water in the noon and Gayatri destroys
sins, committed before in
by reciting the Rk 'Apohistha' he should rub ten or a hundred births, and in three or a
thousand yugas (cycles).
1. A mystical word or sound as Om. Swar, Bhuvah,
etc., which commence the daily prayers of the T3HT qqfrfHPnft ^cM4ftfl4>l ll
Brahmin. ww<fl ^rr h< i hn Wi
Ach. Kh. Ch. 37 ]
Gayatri is crimson-coloured and Savitri is Having made this assignment at the period
white-hued and Sarasvatl is dark-blue. These of junction he should recite the mother of the
are called the three Sandhyas. Vedas.
35b l|£Nn=Er
3-b Tgrftfrf
^^
ftra p tf
32b *J5T: f^TTfa
U«IM
^R#ll
M<q ^11
il
fiprgr m
EiPi41<PjfqT*Kl
cj -nrq^
<j -^fwTîi $mi
RhwWwE faglPgHW â4l»4j>q ii f|4MNpc|Pi^cMl
TTIggf rî|<4)fiaq n ^11
Having assigned the letters Om, bhur to the rflPcnjszi: 4MWIWI -ilmRd
heart he should assign Om, bhuvah to the head rjfrsnFg dtPMPWd x^r "eru ^vsh
and Om, Swar to the tuft of hair on the head. A
learned man should assign the first word of the
niddft wwi ^ cS^rrn un
This Gayatri consists of three padas and is
Gayatri to the coat of mail, the second to the
identical with Brahma, Visnu and Mahesvara.
eyes, the third to the limbs and the fourth to
Having learnt its application, saintly author and
every where.
verse one should begin it recitation. Being shorn
of all forms of sins he repairs to the region of
forerererrei tp# uiumwtf **11 Brahma.
ii sfhiTBt <id«ius vmf wm ffrixinffiToi TfBEnrfgftpxhT qijîbrarra.-u 3^11
3TSETRT: ^ / Chapter 37
Om, salutation unto Gayatri. Om, salutation
unto Savitri.
tiSJluO vflftfflft tKRTelll

it yitrrw mwrft Ehv 4 Ri Trgrerffrn *11
Hari said :
—The great goddess Gayatri gives TTTSE^ Traf gf mfM l IX# xT *pfg. n mi
enjoyment and emancipation. He who recites Om, salutation unto Sarasvatl, unto the
it has even mighty iniquities dissipated.
mother of the Vedas, Sarigkriti, Brahman! and
Kousiki.
He should assign the mantram "Bhur,

3P^rfT Ttf5f W 3TOFap«r?nf ^||
Bhuvas" to Sadhya, having a thousand eyes,
Pa T RZj filled vilkctl '
SUrf ft^jl who accomplishes all objects.

Trsqmf «4mgsgf ctghnw 4^*1 riji 311
*eAg xsjfTqT
Jpj4: TST: WMûi spf 'gI^HBThT:ll
3^tHUS« '’^rTRnil
TTTg^ gg: g*fr!PT:ll'SII
With the man tram "Swar" he should offer
I will now describe the Gayatri Kalpa which unto fire, one thousand and eight or one
yields enjoyment and emancipation. Having hundred and eight times, sacrificial twig butter
recited one thousand and eight times or one
it
and Havi.
hundred and eight times at three periods of
junction one repairs to the region of Brahma.
mdeKraiffrRa xgg gf ^prwfgp^ ii
Then after reciting it a hundred times he should ufgprf «ld«Jyg ^11^11

drink water. ggT vT8T -5 «Hgog
Having invoked the spirit of the goddess «4cbmRgn^'Midii<in
having twelve names who destroys all sins at He should make all these oblations for
the period of conjunction he should adore her, attaining success in religious rites, personal
with her won mantram "Bhur, Bhuvas, Svaha."
80 THE GARUDA MAHAPURANAM [Ach. Kh.Ch. 38
undertakings and all other works. Having Trft WRT *£RT tpftr Riftpft ii
adored an image, made of sandal-wood or gold,
recited the name a lac of times, lived on water,
WfcUdl RR5 ^ RRnprRII ^11
roots and fruits and performed two Ayutas of O goddess, ordered by Brahma, do thou, at
Homas a person attains to all desired-for thy pleasure, repair to the land situated on the
objects. northern summit.
ii ffrr sfimri ttfGnrl RiRRRntri ui^leK^Pi rrvt rpt w^f?ft5smR:ii
3TSqTO: ^6 / Chapter 38
RIMTTfR R^TtnRfTf^ Rgl^
dRiRIRl ff 'Spf Tf^PlftftT ^11 ^nia i R^f^faun^ siReiedatf Rhfctfafci
Rldtfdbft RbUim«ImRpU I Sll Ijf 'H4'IIR¥I«R®I4<^
Hari said : —A worshipper should adore fRtf-
Durga in a NavamI and other days with the
mantram :
—"Hrim, O Durga! Protect me, O •
f^fcdf^fcH crafts^
mother, O foremost of mothers, O thou who
dost grant all desired for objects." Sib thKRRm^ Rieiffre-
3#T S#IR#r R^R>TRT^RR3 Till vi?iraRiRfui 3Tsraraawi^ ftsfctfadvT -pr
RHcft SRI R’lf RRT differ: TTCWtlRII RTîtfwRiTftfti R<tf5retfqRify ft

-
r ^ Rtf
wm HRRh f?TRT huiruD rotrii rtrr rtrr ?fhr r^rt? st^#t
Rtf RtfRTRTDR R'jtf'H fRRtfRTRill RH RR^tfTIR RrfRjf ( RRRR ) RRRRRJIRR
Being gratified with this offering do thou RFTRH RTHRRTHR tfRTRfRRSlfttf
give me all desired-for object Gaurf, Kali, Uma, •<$Rd<3»Rd foiRfo-R RRRRRR 3T^RSfH«^M
Durga, Bhadra, KantI, Sarasvatl, Mahgala
RRVtff RTRRRTRR ttftRRRdRfo
Vinaya, LaksmI, Siva, Narayani he who —
adores all these in order beginning with the
third day of the dark or light fomight, does not yR^R R3M.R RcR RPR RVlatlf^
< ' 3Tjfof9l
.
suffer from separation. SvJRIRR^ «btfch(ebR>W RTTRTRTvTTRTfTfER

yuii* ^4oi ^- 1 ) 4)1 RIR? RRR RtTSHRltf ltf ?l R« %¥IR
'
RT^j RT?tfR xTU'KII fR> facRRftl RfT R#T fgPRjfttfd Rt w

l tfR
VlfddM^KVJHlfd R»Rrc3¥KRd<$¥IH II RgRRlR STtf^TR 3R%TR fafvlfatvl
RR RRT 7WI'«f Rf 3RaTR¥njRT TR^RII mi f^fvlfiafH firivrfR fvt fRlMrjfcl fcT^RFR -
RR: RNRR<RI¥R vj|Mlf<cbHli RH srrftfoT ^fe?r?rch r
REfwtffyrfr
He should then meditate, with mantrams, RvHRffe ^RTRRTfR^r Rj'JRcTRS
on her having eighteen arms, on Khetaka, hell,
RlffT RRRR RRvPRcR RTFnjfisT tsMovi
mirror, the fore-finger, bow, standard, axe
•gTRPT: RldRMIdd TRd l ffy ^pifq Rû ifq^
r
damaru (a small drum), noose, Sakti, mace, dart

skull, goad made of adamant, arrow, a discus RTRRRIrR R^RflTRtfc^ RRRR
and probe. Rtf! RtfSRRFfeR %
I will now describe the recitation of the fRRRR fRRTCR 1R?J<^R ^R$RR R5hR T?R?R
names of the auspicious goddess.
RRtR RTSRffrgR 'RRjRT ^R R^RR TTfcRTTT
3&> RR! RRcrfd Wjtr£ TRynRcJTfRfR
tfRRtfRR RERRT RRRR>|R RJivIR
RjjtfRTfRH^ RftfRRHRIHT^t^'
RltaR RjrfffRTRf RtaRMIdR 3T^R
Ach. Kh. Ch. 38 ]
accomplish this work. Do it! Do it! Kaha! Kaha!

prnropm hchthh do thou make me enter with the goad. Vanga!
Vanga! make me tremble! make me tremble.
"hwtto ffir maq q rera pijf îtfrr
Go! Go! guide me! guide me! O thou fond of
miyaift i^f% cflmR ij.^fg blood, flesh and wine, kill, kill, grind, cut, cut,
tij3UP$ xi\ijV§ Thrift -|wTf^ strike, strike, make my body strong as an
UP^ llflt ^trf| fyra^frT Trfpfl adamant. Destroy all the wicked beings of the
eRtnf^T MgiehlfcHI WfrT three worlds. Make be possess every thing that
is taken or not taken. Make me walk! Dance!
qfl'llf? S^lefAejPf ijJjjljfg 3T(^)TVA^{?I
Dance! Bind! Bind! Jump! O thou having eyes
O thou having hairs tied
entered into sockets!
tito ^fprf? iro<i fwfroftjfer up!O thou having the face of an Uluka! O thou
Iro^ aroft tik^fafu r -grpt wearing a garland of hands! burn, burn, rot,
rot, take, take,make me enter this mystic
diagram. Make me possessed by the energies
tiivIh gro^r Tirol frrefrTEar mu^h u%?ih-
and Rudra.
of Brahma, Visnu, Rsi Kili, Kili,
•g^?ro mtmKra pp pr tr*$rt Khili, Khili, Mili, Mili, Cili, Cili, O thou having
xrpNrrosRT ^r rosroro a good appearance! O thou having thy body
w *f*tsrt pnrg ^ ro^H w* *
i 5 encircled by a black serpent! O thou having all
s(*ti«(»fc| fltf^TT '5F?I^?r •d >t£<i
r
«i*il<s||*y 3T?TOTI^
the planets in thee! O thou having elongated
lips!O thou having a nose sunk between the
srororo srorcT mhI^ Tjfrr^roT Tofterf
two eye-brows! O thou having a grim face! O
thou, having twany coloured braids! O Brahml!
(ctilclfehlH
fsrs^f (\) ro?r W?TII\91I break, break, bum, burn, O thou having a
Om, salutation unto the auspicious goddess death-like face! Khala, Khala, strike down,
Camunda, living in the cremation ground, strike down. O thou having red shot eyes, roll
having a skull in her hand, seated on the back them, strike, strike the ground. Take, take, open
of a huge goblin, having a garland of huge up your eyes, open. Break, break feet, take, take.
conveyances, the night of death, encircled by a Display, display, the Mudras hum, hum, phat,
number of Ganas, having a huge mouth and rive, rive, cut as under with the trident. Kill,
many arms, armed with a bell, a small drum killwith the trident, strike, strike with the rod.
and Kinikini and laughing aloud with the Cut, cut, with the 3akti; wound, wound with
sound of Kilikili, Hum. [Salutation unto her], discus. Bit, bit, with the teeth. Strike with a stick.
making enough of loud sound, having her body Strike, strike with the goad. Take, take the head
covered over with the skin of an elephant,
all suffering from fever coming every day, every
as well as blood and flesh, having a tongue second da:', every third day and every founh
hanging down, a great RaksasI, having hideous day. Release me, release me from the she
teeth, laughing aloud, effulgent like lightining, goblins, Skandas and evil stars. Lala, Lala, raise
having terrific eyes. Hili, Hili, do thou put thy up, raise up the earth. Strike down, strike down.
tongue into thy mouth. Hum, salutation unto Take, take Brahmana. Come come, Mahesvari.
thy tongue Trini, O thou having a face covered Come, come, Kaumari. Come, come, Varahl,
with frowns, O thou having an auspicious seat, come, come Aindri Come, Come, Camunda.
wearing a garland of skulls, (around the neck), Come, come Vaisnavl Come, come, NarasimhI.
braided licks, crown and the moon (on the Come, come, Sivadutl. Come, come, Kapalinl.
head) and laughing alod Kili Kili. Hum, Hum, Come, come, Revatl. Come, come, Suskrevati.
O thou having terrific teeth, O thou who dost Come, come Akasa Revatl. Come come, O thou
dissipate all obstacles, do thou make me ranging on the mount Himalaya. Come, come
^
O thou ranging on the mount Kailasa. Come, clarified butter he should perform all the rites.
come, cut open this great mantram. Kili, Kili, O By throwing water, sessamum seeds and ashes
thou having Bimva-like lips, O thou of a one achieves victory in battle etc.
dreadful form, O Camunda, O thou originating
3paif4Vr*pii star
from the anger of Rudra, thou who dost destroy
the Asuras and range in the sky, bind, bind the
time with thy noose. Enter, enter into this mystic The goddess should be meditated on as
having twenty-eight arms, eighteen arms,
diagram. Strike, strike, take, take, bind, bind
twelve arms or four arms.
the mouth. Bind the eyes, bind the feet, bind
the hands and feet, bind, bind all the evil stars. Trftll
Bind, bind all the directions. Bind, bind, all the

opposite directions. Bind, bind the up and
down. Bind, bind with the ashes, drinks, earth
and sessamum seeds. Possess, possess, strike,
3e 4 v*¥j,qsSKr<fift 3311
O Camunda. Kili, Kili, Viche, Hum, Phat, Her two hands are adorned with sword and
Svaha. Kheta, the other two with club and rod, the
other two with arrow and bow, the other two
3TOWn<HI % UTeTT W*:U with dagger and mace, the other two with
\\6 II conchshell and bell, the other two with standard
This is the recitation of the Mula mantram and rod', the othertwo with axe and discus,
consisting of one thousand and eight letters. the other two with a small drum and mirror.
Each word should be recited eight thousand
times. With sessamum seeds mixed with sugar,
honey and clarified butter eight thousand
Homas should be performed.
xi qfgqgft xf firgnTii
-
wi
The other hands are endued with Sakti,
mace, noose, Tomara, durm and Pnava.
Ra H e(RH fyg TIPI xWZ glq^ <?ll
f 1 l [ i il
With the other hand she is striking a drum

With human flesh, suger, honey and
and making a sound. She gives protection, kills
clarified butter one should recite a word one
the buffaloe-faced domon, and rides a lion.
thousand and eight times. With sessamum
honey and clarified butter he
seeds, sugar, <4 foRoT TJEhjjrcroiEphi
should perform one thousand and eight
Homas. Victory unto thee, O queen of ghosts and
RSrora etc u4eh4<H,n others encircled by goblins. Save me from thy
goblins and accept my sacrifice. Salutation unto
thee.
Or with human flesh, honey, sugar and
ii ffrt sfrmrsi q*iijti<it Tjsfervi 3rr«u«wu^ qmiv flfyfrsegrrET: it 3411
3TSJPT: ^ / Chapter 39
TTjt WET Rudra said :
—O Janarddana, do thou
tJ=TeNteH ^ TfÔT
describe, again in brief, the adoration of the
deity, the sun, another
yields emancipation
form of Visnu, which
and enjoyment.
Ach. Kh. Ch. 39 ]
salutation unto Bhadra. Om, Vaim, salutation

unto Jaya. Om, Voum, salutation unto Bibhuti.
TjnfTO rci ’pPTÎI
Om, Yam, salutation Aghora. Om, Vam,
35b T5^:§rg^ TO: 35b 3TTOTFT "=TR:H salutation unto Vaidyuttayah. Om, Vah,
35b t{fu^ 'TO: II 35b firfrliy TO:II salutation unto Vijaya. Om, salutation unto
^ sft tpjtot t 311 Sarvatomukhi.

Vasudeva said : —Hear, a Rudra, I will 35b 3Tchf«dm TO.-II 35b ^4^ TO.-II
describe again the adoration of the sun. iramj ?TfTII
Om, salutation unto Uccaihsravas. Om, 3fib
i TT Tsf ^Yc^h m '
salutation unto Aruna. Om salutatin unto

W R: TTO5T î4<j44 TO: 1
Dandin. am, salutation unto Pingala. a bull-

emblemed deity, these should be adored at the qfHyuHH.ii
door with the following mantrams. qPndmûi qebHWuf rranmn
Om, salutation unto the seat of the sun. Om,
35b 3T TnjHTO TO: 1
^
1
Hram, salutation unto the form of thesun. Om,
35o 3* fyirariT to.-ii
Ham. Sam, Kham unto Khakhola, Kram, Krim,
35b 3T TTimr TO:II 35b 3T3TraTTP7 TO:II Sah Svaha. Salutation unto the form of the sun.
35b 3f qttjtallil TO: II
With, this mantram
a worshipper should
'^HIIîllRfcblul^ tJTO ^ f TOHiqy .-ll 311 invoke life image of the sun, install it,
in the
Om, A, salutation unto the Bhutas. These and perform the rite of Sannidhapanan
should be adored inside the mystic diadgram- (bringing near). Then with the Sannirodhana
these known as Prabhutamala. mantram he should perform the rite of
Sakalikaranam.
Om, Om, salutation unto Vimala.
am, am,
salutation unto Sara, am, am, saluttion unto Tjsflro itii
Adhara. Om, am, salutation unto t<wyuf fqdM<il<4R f^rron
Paramamukha. These Vimala and other should
T^%iab<anW fgarcg ^TOg-roji îi
be adored in the south-east and other corners.
O Rudra, then he should adore the mudras.
aS> tram to:ii 35o to.-ii He should meditate on the sun, as being of the
to* l <r&ar *ni form of light, of crimson has seated on a white
^êtd|i|ta) :ll lotus-riding a car with one wheel, having two
4lvmUI: TJvH$N 8i| T
35o
arms and holding a lotus.
erf (Tf) TO:II aSo (Tf)
TJ9n^TO:ll 35b (xs TO:II
35b $ (f ) TOT^TO:II afio T# (ff) 35b
W # 15^ TO.-II \9ll_
Listen to the principal mantram. Om, Hram,

TO: II afio (t) 3mfrr^ to:ii
Hrfm, Sah, salutation unto the sun.
35b ef ( f) TO: 1 afio ^T: ( T: ) RUTO fr l
TO.-II a&) Tf TP&fojTO TO:II XII

TOTO TRnjjtf frospjgT xT ^44^11
35b 3TT $<41 1 H TO: II 35b 3T^fy f5nrR
Om, salutation unto the lotus. Om, saluta-
tion unto the pericarp.O Rudra, a worshipper Tan?TII 35b 3T; «jâr: Jc(:
should adore them inside the diagram and in f?rar$ toîi 35b -g ef^ym
the east and other direction. He should then 3fe *rf efhprrii
adore adore DIpti and others as well as
32b 7=T: 3RTOT tpfefdll«il|
Sarvatomukhin inside the diagram.
He shold next form Padma and Bimba
Om. Yam, salutation unto Dipta. Om, Vini, Mudra thrice. Om, am, salutation unto the
f

Ach. Kh. Ch. 39
heart.Om, unto the sun, unto the head, Swaha. salutation unto Rahu. Om, Kam, salutation unto
Om, Ah, a, Bhur, Bhuvah, Svah, JvalinI, Ketu.
Sikhayeh, Vasat. Om, Hum unto the coat of MlgJl<l4jWR^m ^tRT ^Zlfa TlfTII
mail. Hum, Om, Bham unto the eyes, Voushat,
*^ll
Om, Vah, unto the weapon, phat.
Having, with the help of the principal
mantram, dedicated unto the Sun, the water for
- -
ff ctiq aq f rtFfT: *11 washing feet and then offered edibles, the best
O Hara, a worshipper should adore heart of worshippers should display the Dhenu
etc. in the south-east, north-east and south-west mudra.
arid the eyes in the north-west corner.
tferRtf f^r *\9ii
ritmldb^yîi *011 Having recited the mantram eight thousand

In these directions he should adore the times he should dedicate them unto him. In the
white-hued Soma. In the eastern petal, O Rudra, noth-east and other corners, O lord of goblins,
he should adore Budha. he should adore Tejascanda (the power of the
Sun) [with the mantram.
ylcisrof tjr
^ 'Srft RFfa' f^rcTRTI **ll 3&>
mfcq
i
W$
Tbllgl
ÛlrT# IT
He should adore the yellow-hued preceptor fs 1 1 *<SII
in thesouthern petal. In the west he should

adore the lord of goblins and the white-hued TTf*T3T ij «4«iMWpe(c!H ll **ll
> v
Bhargava in the north. "Om, Tejascandaya, Hum, phat Svadha,

3tf^ tj^stii Vousat." O Hara he should next dedicate unto
fcrf?r ^fTîi **n him and Arghya, consisting of
flowers
plassasum seed, rice, red sandal, scented water,
T5j 1ST II
flower and incense.
ilyrRU sjwrf tt yfcprîi *311
fRRT f?H% dWra TRT:II
tt -yifni **11
TJSEjfa TfTSRSni *°ll
He should adore the black 6ani (Saturn) in ?[
the south-west, Rahu in the north-west, the Having placed that vessel on his head and
smoky-coloured Ketu in the north-east. They suported it by his knees, he should offer it, with
should be adored with the following mantrams, the mantram Ham unto the sun, O bull-
O Mahadeva. Hear them, O Sankara. emblemed deity.
35o r¥ Tprf ij^xpiisr

RR:II afc ^ RR;||
R 35b7f J|U|t|ai) RR. H 35b3TTjT^RR:ll **||

35b
^ TTR.-ll 3ib RPiclIR
35b
'
Having adored the Ganas and the
^nr:ll 3T 3PIK<*)|41 5
m:ll
preceptors he should worship all the deities.
35b y RR:II 35b T TT?%
Om, gam, salutation unto the lord of Ganas.
•TOII 35b cf> TR
Om, am, salutation unto the preceptors.
Om, Som salutation unto Soma. Om, Bum,
salutation unto Budha. Om, Vrm, salutation Tjgfeq 'cfifsirTT rgm '<f^TT fd^vild^lc^lR^ II
Om, Bham, salutation unto

unto Brhaspatl. I have thus described the adoration of the
Om, Am, saluttion unto Angaraka.
Bhargava. sun. Having offered it one attains to the region
Om, 6am, salutation unto 6ani. Om, Ram, of Visnu.
ii sfrmri ij&spri ysmryiT®) 3Tranwt 1:11 3*11

Ach. Kh. Ch. 40 ]
>fo / Chapter 40
?TfT TOTST 35b ^f 3TTOfa TO:II 35b ^f ^H|i| -^.-11
TOfrsrff -g-
^ tprf ^ wa<id » *H ii
35b
TO: II
if artTTOR TO:II
35b 3T^0^rsr
35o ^f 3T%Eriztfq-
ff TO:II 35b ff
Sankara said :
—O Sankara, describe unto 3TSIVti'dl>M TO:II 3/>lf TOTPI TO: II
me the adoration of Mahesvari, by knowing 35b 'p efiflifchl^ TO:II 35b ^f TOIp5f TO:II
which, O great God, men attain to Siddhi. 35b ?f TO.-II 35b ^f M TO.-II 35b f
TO.-II 35b 'gf oFHfc|bbTU^ TO: II 35o
TO:II 35b ^f TO:II

TO&erff Tjw ^ groref 35b TO:II 35b if TOIHfadqm
311 <$ tdir=d TOTTOI ^11 ^ ||
tott •I'j-svl
TO:ll3/> if if I f^raTJrfif TO.-II 35o ^f
fsraif^Md^ to: ii 35b -gf fy ram to:ii
IH{II3II
35b
Hari said :
—Hear, O bull-emblemed deity, if i^rrsr to.-ii 35b %rrr to.-ii
I will describe the adoration of Mahesvari.

35b
^ fwr^ TO.-II 35o fi
Having bathed first, then rinsed his mouth, TO:II 35b %5TTOFT TO:I!
taken his seat and performed Nyasa a 35b I: 3TM^T TO:II 35b
-
qaifHutdW TO:II 511

worshipper should adore Mahesavara in the O Hari, with water for bathing and scents
mystic diagram together with her family, with these should be adored at the door.
the following mantrams, O grat Isana.
Om, Ham, Brahma, the
salutation unto
35b if fyidlfH^ddt ajTTegftfrT H presiding deity the habitation. Om, ham,
3T%TOTft^d %RTT 3TITHW ^T:imi sulutation unto the preceptors. Om, ham,
With the mantram, "O Ye presiding deities salutation unto the Adhara Sakti. Om, ham,
come here" he should, O Rudra,
of Siva's seat, salutation unto Ananta. Om, ham salutation
invoke the presiding deities of the seat. unto knowledge. Om, Ham salutation unto the
spirit of disassociation from the world. Om,
35b if fiurtra^r to.-ii 35o if
ham, salutation unto wealth. Om, ham,
TO.-II 35b if TO:II 35b ^f salutation unto irreligion. Om, hum, salutation
HIIddHm TO:II 35b ff T|^ -sm:ll unto ignorance. Om, ham. salutation unto
35b if TO.-II 35b
-
^f qUchHl^ worldliness. Om, ham, salutation unto poverty.
to.-ii ff 35o to ffinmu 3 mm Om, ham, salutation unto Urdhacandas. Om,

ham, salutation unto Adhas chanda. Om, ham,
Om, Ham salutation unto the lord of Ganas.
salutation unto the lotus. Om Hum, salutation
Om, Ham, salutation unto Sarasvatx. Om, Ham,
unto the pericarp. Om, Ham. salutation unto
salutation unto Nandi. Om, Hum, salutation
Varna. Om, ham, salutation unto Jyestha. Om,
Mahakala. Om, Ham, salutation unto Gariga.
ham, salutation unto Roudra. Om, Ham,
Om, Ham, salutation unto LaksmI. Om, am,
salutation unto Kali. Ham, salutation unto
salutation unto the weapon.
Kalavikarini. Om, Ham, salutation unto
^ ^ FnrorofcfftTsfrii 35o ff Balapramathini. Om Ham, salutation unto her
«nnif gr^rMMdil TO:!! 35o if Tj^ff ^TT;H who suppresses all beings. Om, Ham salutation
35o if OTSIHVI'd^ TO.-II 35b 3lf 3FRTO unto Manonmana. Om, Ham, salutation unto
Mandalatritaya. Om, Ham, salutation unto the
TO.-II 35b TOfa TO: II 35b jjf ^nTOT TO:II
form of Siva. Om Ham, salutation unto the
35b ^f to.-ii 35o ff to:ii
President of learning. Om, Ham, Him. Houm,
Ach. Kh. Ch. 40
salutation unto Siva, Om, Ham, salutation unto 33b if d^l TI 11:11 33b if Pt<^
the heart. Om, Him. salutation to the hear, Om, 11:11 32b if 11:11 32b if
Hum, salutation unto the tuft of hair on the fcrenfr 11:11 32b if TTR^r 11:11
head. Om. Haim, salutation unto the coat of
mat ÛSEnil ôll
mail. Om, Houma, salutation' unto the two
Om, Ham, Om,
salutation unto Tatpurusa.
eyes. Om, Has, salutation unto the weapon Om,
Ham, salutation unto Vrtti. am. Ham, salutation
salutation unto Sadyajata.
unto Pratistha. Om, Ham, salutation unto
32b if H: II 32b if H: II
Madya. Om, Ham, salutation unto Santi.
ir fisprrt mi 32b if
O bull-emblemed deity, these four are
h.-ii 32b ir wtenRf ^rqr:ii
known as the Kalas or parts of Tatpurusa.
if chlc^l "TO: if 4d*yi^l H:
32b IT
II
111$
II
^PT:U V9II
32b if mtm 11:11 Hit 11:11
32b if girt: 11:11 32b if fagit 11:11

Om, Hum, salutation unto Siddhi. Om,
Ham, salutation unto Rddhi. Om, Hum, 32b if oqTst 11:11 32b if ânt 11:11
salutation unto Dyuti. Om, Ham, salutation 32b if iJKJIlt 11:11
unto LaksmI. Om, Ham, salutation unto Bodha. chcmid' ipftm fiti tn ITII^ÎI
Om, Ham, salutation unto Kali. Om, Ham, Om, Hum, salutation unto Aghora. Om,
salutation into Svadha. Om, Ham, salutation
Ham, salutation unto Uma. Om, Ham,
unto Prabha. salutation unto Ksma, (forgiveness). Om, Ham,
cBerr $1T: f^RTT: II 611 salutation unto Nidra (sleep). Om, Ham,
These are known as the eight Kalas or parts salutation unto Vyadhi (disease). Om, Ham,
of Satya. They should be placed in the east and salutation unto Ksudha (hunger). Om, Hum,
other sides. salutation unto Trsna (thirst).
32b if cimêrra
'
sT*T:iiaSb
if Tnrft mi O Hara, these are the eight terrific parts of
32b if 11:11 33b if 11:11 Aghora.
32b if 11:11 32b if eRTlT$ 11:11 32b 32o if gy ira H:ll
i
32b if flpMr^
if Hl^f 'ST*T:II 32b if fpKir^f 11:11 32b if 11:11 32o IT 3Tf1T^ 11:11
11:11 32b if eRFqfjr H: II 32b tj( qT 32b if <j,Ui||$ 11:11 32b if ifte^
11:11 32b if «T*M ^T*7:ll 32b if 11:11 32o if ^T«T$ HII
11:11
'
dw^ch H '
33b if
tirerit ^winii
11:11
l^ ilTI IwTT:
l W
'dlltf^ ^H«^3TIIÎI
i ITT am. Ham, salutation unto Isana. am. Ham,
Om, Hum, salutation unto Vamadeva. Om, salutation unto Samitl. am. Ham, salutation
Ham, salutation unto Rati. Om, Ham salutation unto Artgada. Om, Ham, salutation unto Krsna.
unto Raksa. Om, Ham, salutation unto Rajas. Om, Ham, salutation unto Marlci. am. Ham,
Om, Ham, salutation unto Kanya. Om, Ham, salutation unto Jvala.
salutation unto Kama. Om, Ham, salutation
O bull-emblemed deity, know these to be
unto Sajanl. Om, Ham, salutation unto Kriya.
the kalas to Isana.
Om, Ham, salutation into Vrddhi. Om, Ham,
salutation unto Karya Om, Hum, salutation .
32b if ftMMRdRSqf 11:11
unto Dhatrf. Om, Ham, salutation unto 32o if •jpsfli mi

Bhramanl. Om. Ham salutation unto Mohinl. 32b 3F1$ 11:11
if
Om, Ham, salutation unto Tvara. 32b if wi mi
known
O bull-emblemed deity these thirteen are
as the Kalas or pass of Vamadeva.
32b if Ph4<p) T8=rfsfiii% mi
Ach. Kh. Ch. 41 ]
3S0 it cRiinra ^m.u O Sankara, a worshipper should thus

32b WnftRrJ^
'
s
T*T:I1
perform the rites of invocation, installation,
making near, concentration and Sakalikarana,

3& IT %lf?rcra^ *T*T; II
and next the assignment of Tattvas, the is
3fc f?iPTm •toh playing of Mudras and meditation.
aS> it 3FRrrar ^nr:ii wmrancpf utzj iîuiiwKHcbHii
<&> it toii TTW -3S#T WT IfRT rTT ^m HH
'
'll
3&> ff ^yu^cR|«| -5=nT:U ^^1
Om, Hum, salutation unto the family of xxu

Siva, am. Ham, salutation unto Indra, the king WTKrfrTtpf 7RT TTtrraTÎI ^V9ll
of celestials. Om, Ham, salutation unto Agni,
«;iif<eh<ui* ^run' rrani
the lord of fire. Om, Ham, salutation unto
Yama, the lord of departed spirits, am. Ham,
wf ktft jtc( -g-H ^ n
salutation unto Nairrta, the lord of Raksas. Om,

Ham, salutation unto Varuna, the lord of yitsft gjftrar tjw ^ ymfbHifvHl n *v\
waters. Om, Ham, salutation unto Vayu, the He should next dedicate water for washing
lord of vital airs. Om, Ham, salutation unto feet, that for rinsing mouth, Arghya, flowers,
Some the lord of eyes. Om, Ham, salutation water for bathing, scents, unguents, raiments,
unto Isana, the lord of all forms of learning. Om, ornaments, objects of enjoyment, incense,
Ham, salutation unto Ananta, the king of stamps, food. He should also propitiate the
serpents. Om, Ham, salutation unto Brahma, deity with water for washing feet, water for
the lord of all the worlds. rinsing mouth, scents, betel, umbrella and
Om, Ham, salutation unto Dhulicandesvara. Mudras. He should meditate on the form and
reef the name and dedicate the adoration and
3TTWT Wri «P-I«IH ?TfTII mantram. O Rudra,
recitation was the principal
Ihave thus described the adoration of MahesI
drcRtHt Tprar w which destroys alol sins.
it ifs sfirirci âripnftrfipifa ^ i P<¥i) wre:ii "*<>11
3TSETTO: W / Chapter 41
crnâi wet \ TRT IHI^T cJIÎ TTTWRTT
3& fîc^N TRI^f: ch^HIRdturdvimftr W3TET ^^TfrT WIT I
% 3RW -Hi^tMIÎ TT?$ faywreft WITH T flftpf ^ ’TlWTTt Rt#9RT|I ^11
Om. salutation unto the auspicious goddess,

wldi^rT jwzir eh'iHRia \u
having ears like those of a bear and four arms.
Vasudeva said —Om, there:
is Gandharva,
O thou having hairs, tied up! O thou, having
by name Visvavasu, the master of maidens. I
three eyes! This is the night of death for men in
will secure him for you. "Having begotten
the matter of feeding upon marrow and blood.
maidens. Unto Visvasu, Svaha." This is the
May deadlapproach such and such person who
recitation of the mantram for obtaining wives.
has come to the proper time. Ham, phat, kitt,
I will describe the night of death.
kitt, kitt, bum, bum, flesh and blood, paca, paca,
32b -sfxfr WlfrT :Ti8WfTjf ^$3* Riksapatni (wife of the bear) Svaha. There is
iWI% EFIcTTTf? TTT^HVTT no restriction for the observance of lunar days,

stars, or fasting.
vraswc-i^
.
<4i<l rir^rf y«jgi Early in the morning he should recite the name
of the phallic emblem and strike it with a mango
re re -moftiji
leaf. Om, salutation unto all the weapons, so
32o -TO TPfrfT ^<<|U^dag|I UTWTf%
that, O Jambhani, O thou who charmest all, O
tftlfd M4vi#KiRPm nmt[4>
thou who dost destroy all the enemies, protect
ft4^4tg?4«r: Trefrn me, such and such a person, from all fears and
^j4> qgrifc r^mPîi 311 calamities, Svaha. On the destruction of Sukra,
A worshipper should rub his hands with O Mahadeva, I described it which saves all the
blood and then take up all articles with them. twice-born.
11 ffir sfbirci Rg i y iTft Tjjfenri y mniy i us4 3u*m<Eiut r fci;«rftr*M <i P-i^ m u f T:ll II
3TS5TTET: W / Chapter 42
$f(hreire aretWTrf <$hMfrMsll¥lrM^f4¥lfaHII
fMfcf upt re urent ^tii van

nfcH flren
i er^
With the Satya mantram, O Siva, he should
3rrre4: resre: frehîre;: Ttreft itii * 11
wash the thread, with the Aghora man tram he
Hari said :
— I will now describe the eternal
should purify it, with the Tatpurusa mantram
rite of Siva called Pavitrarohana 1 which, O he should and with Isa mantram he should
tie it
Hara, a priest a worshipper or his son or a
place incense. The following are known as
person, observant of a vow, should perform.
Tantudevas or deities of the thread viz., Omkara,
TrereKfre Tprr fcivtyit p&sreren Candrama, Vanhi, Brahma, Naga, Sikhidhvaja,
3ngT% rereft refr frmfucgvfo ftr ren 3 11 Ravi, Visnu and Siva. The length of the
Having performed the adoration extending sacrificial thread, O Rudra, should be either one
over one year one should perform this rite

full hundred and eight fingers in length or fifty or
in the of Asada, Sravana, Magha or
month twenty five. There are ten Granthis" or knots.
Bhadrapada. re sOTÎI
«1=»<4<|widiy rerjw reitrfftrre sEMid.it gepfw: #tt rejssf reTretrfrerTii «ill
Wli '<5^PTT refrfa re rejll 311 rere re farere HsT 3Tf^!rTr re wtifyrreii
He should first of all procure a thread made HFfrreA «4ysA '^|eT^vrfitsSTHTII <?ll
of gold, silver, copper or of cotton spun by a

ij-ref^r4: Mpcnrenn
maiden.
rerere re H&ftii son
fppf fa ^ Afire rfiT: <J.refrMf4il*HJI
reti re fn# MîfaP^ct n
TFSj4t ef r i^^T TTr^T ^TH^f^ll^ll
3?ire% phssii
Having made nine folds of this thread he
should perform the rite of Pavitrakam. With the
And the interstice between one Granthi and
the other should be four fingers; or it may be
Vamadeva mantram he should make the
two fingers or one. [The names of the ten
Granthis (knots)
Granthis are :
—Prakrti, PourusI, Vira,
Aparajita, Jaya, Vijaya, Rudra, Manonmani and
T:ll mi Sarvatamukhi. On the seventh or the thirteenth
HTH: faif<sltc«'M:ll day of the light fortnight one should dye it with
fytre tfcRT: sEMTtI^ ^reTTrll ^11
saffron and perform the Pavitraka rite with
scents. Having sprinkled the phallic emblem
1 . The rite of putting sacred thread around the neck with thickened milk he should rub it with scents
of the image of a particular deity.
Ach. Kh. Ch. 42 ]
and dedicate the sacred perfumeries to the self- head and then adore it. He should sprinkle it
the Brahmana. with water with the astra mantram and adore
it with the Hrdaya mantram.
xpt r g Hrft RiRH^lRwiqu ^\\ SjfqdlfH
He should place scented flowers at the foot f?THd<HirH5F -wit faeiidddidtR. hh ; ii
of the image of Isana, sticks for cleansing teeth

in the east and fruits of emblic myrobalam in if fviddffcd-M HR: II
the north. &> H (it:) p4 €lldre<|^ HR ; || :?o|l
TjfrTSrf RTR ^JcRT: It He should next dedicate incense inspired

Ipjh TT^fgû *311 with mantrams. He should first of all adore Siva
ciiiiaiii tt4r cprsenni Tattva, then Vidya Tattva and next Atma
Tattva. Om, Houm, salutation unto Siva Tattva
TT^tsar Tjttrr w\\
(essence of Siva). Om, Him. salutation unto the
He should place earth in the west and ashes
essential spirit of learning.
in the south. One, conversant with mantrams,
should place, with Sikha mantram, Aguru in 35s IT (#:) 3TTfRfRHTR HR:II
-
the south-east comer and sessamum seeds with
i 8$ Rcfaaiq HR:II
the Kavaca mantram, O bull-emblemed deity. hththrt trut rtr% f^sfrn
Having encircled the house with a thread he ^rf fHvBH |H ^t?f t* il^dHIl
should offer sacred scents.
TTHfdTd rdT dl Wft r1%| pt THffoaiRI II II
fK^rP^Pif HrHT HRTII WRd HfHR r ) %TTH

3TmP3dhfa iM: H%¥«U 1I W1 Tf4dTcudtebiii Tf4'*iTorqiRddiii aSo
Then after offering oblations of fire he
%HTH
should place offerings for pernicious spirits. O
IT \ f HR: II 33 H
Om, Ham, salutation unto the essence of
king of goods. O Mahesvara, thou hast been
self. Om. Ham, Him. Hain, Kosum salutation
invited with thy ganas (goblins).
unto the essence of all. O God! O Sambhu! what-
ypTWI 3TT TlfH%d) HR II ever, thou, indentical with time, hast seen in
fdf$lll ^11 me, whatever have done, have offered as

I
oblations to fire, whatever I have created, have

Hf^difa trfgsrrftr trtr^rw4h:II
all been done by me, by the will, for the rite of
TRRHlfHtR sr rc^rhii îi
fulfil my vow of sacrifice. Om,
Pavitrakam. Om,
Do thou come near, I will adore thee in the
Ham, Him, Hum. Haim, Houm, salutation unto
morning. Having thus invited the deity he
Siva, the lord of observances, identical with all
should the night in singing and place, by the
essences and the cause of all.
side of the image, sacred articles inspired with
mantrams. Having sprinkled the sun with
water on the fourteenth day of the durk
fortnight he should adore Rudra.
HrRT ( ^
RfvT HtRT fgHH; RT3R Rtrg
) RfHH RT ^ :
yr^ fdUîldJRh
l^tllRÎI
II
HcdlAW *bi|t<RIAIH With this mantram .the four offerings of a

Pavitraka rite should be made. Having offered
3T*tur K^dlWdl^SyTII ^11
OTfaTHF^T
He should first meditate on self in the form Pavitrakam to the fire one should make
presents unto the preceptor, offer food, feed the
of the universe, as being stationed on the fore-
Brahmanas, worship Canda and then perform
the Visarjana (life-destroying) rite.
ii iflr sfbnnt HSPjnst wq-fyii^ 3twi<<*iu^ fi rdiifcnihiiui ^nr fg^fUiR'v^ grm:ii *311
3TSSTO: *3 / Chapter 43
On day of the dark or light
the twelfth
fortnight one for Visnu should be
the
performed. It is always necessary to perform
xpi ^TUT: TFRtif ^J:ll *11 the Pavitra rite during the rainy season,
c^Fff S^5f ^11 preference being always given to a Vyatipata 1
day, to a solar or lunar eclipse, to a day when

ffgq i Pd3 5ffq fci <Hqra4i;gft :ii *ii
Hari said I: —
will now describe the the Vrddhi rite of Visnu is performed or when
Hari which yields the precepter comes.
Pavitrarohana rite of
emancipation and enjoyment. Formerly in the w *imW ’ami
war between the gods and Danavas. the
celestials, headed by Brahma, sought refuge
^fhnrf asffrr îwrf vi^mv^h.ii
with Visnu who conferred on them the standerd
Graiveyaka. Seeing them Hari said that they
4>mf« Ti^rr TrsmHKii *°ii
would overcome the Danavas. The sacred thread should be made of either
red silk, silk fibres, cotton or linen. The twice-
ferojcR* *y*cO~l(«ri Willi
born should offer a thread made of Kusa reeds,
opfhr xf cf? ^ 311 the kings that made of silk, the Vaisyas that of
ifcPT gfTcTrf <J
tFTTRT wfrPT®lfrTII wool and the £udras that made of new barks.
^£3% rfr % ^ctlWÎHl tlgf 1^:11 -<11 O Isvara! one, made of cotton or of fibres of a
On Visnu saying so, the Naga, Vasuki's lotus, is preferable unto all castes.
younger brother, said :

—O bull-emblemed
deity, I pray from thee this boon, called 1
Tltft $fal'si£II Tptjft Tfo: II **ll

Pavitraka. so dlat the Graiveya, conferred by
Hari. may pass by my name". On his thus
addressing the Devas they conferred on him. ^pr fcjtuj.v-ct ^c»dl: TgcfTrll **ll
the same boon. Three knots of three folds each should be

made of a thread spun by a Brahmana. A
worshipper should next recite the names of the
warrfnt T£31T Pd4>HI rT MfamPd limi
’
presiding gods of the threas beginning with

The mortals, who worship me with the Qm. They are Siva, Soma, Agni, Brahma, PhanI,
Pavitraka during the rainy season, have
rite Ravi, Ganesa and Visnu. Brahma, Visnu and
their adoration extending over full one year Rudra are the three presiding gods of the three
rendered useless. threads.
MfadlPlMuf sFRTcIII tfteprf TPT^ rflt -srcfctll
ufdMdflufMlWfl ?m W fclftlWIrtll ^11 tTSt[ *311

The Pavitrarohana rite of all the deities
should be celebrated in order on the lunar days
respectively reserved for them, beginning with
wi ^TFf *YII
One should keep the thread in a golden
the first day after the full moon.
vessel, or in one made of silver, or of copper, or
jgR[$RE|f c*>|«4 cplDtsSST W f?TII of bamboo or of earth. The size of the best vessel
xter fîi'su
1. The seventeenth of the astrological Yogas. Day
f^HiT% Trani
of new moon when it falls on a Sunday and the
nun moon is in certain mansions, Sravana.
Ach. Kh. Ch. 43 ]
should be sixty four fingers in circumference, rt Rw*UW$nT Mil

that of the middling one its half, and that of the 3iiAdi^ sFqi^rr
youngest the its half again. The best thread Rocana (yellow figment) and saffron should
must be one hundred and eight fingers in be dedicated to Pradyumna in the south. A
length, the middling one its half, and the person, who is about to undertake a war and
youngest its half, again. seeks for victory, should dedicate to Aniruddha
'RSzmt tjll in the west, sandal, blue colour, sessamum
Wl seeds, ashes and aksata. In the south-east and
-€T
other comers he should make assignment of Sri
The best knot should be of the size of a knot
and other goddesses.
of the thumb; the middling one of that of the
middle finger and the smallest one of that of qftf dl^ '
-
T 3TfWMT TPpSfTcTII
the youngest finger. ^11
^cirTJfr:
iwt Having then inspired the sacred thread widl
1 uRtMWf ^TTÎI W1
xrf^' ^ Vasudeva mantrams, looked at it again and
The measurement of the sacrificial alter worshipped it he should cover it with a piece
must be guided by these general characteristics. of cloth.
The sacrificial thread must be placed on the idol %5RZI tJTfT: TSTPzf uRwiMUgtf'W W\\
(of Visnu) which should be of the size of that of
TTfsrrl ^PTf TtT^* 44drs*WT?lU r*ll
£iva.
TTWIM ehHVI
TRm: T*RIT.‘II <V9II

3T#trr wsh wrtfHii voi
He should then place it before the image of
the deity or the luystic diagram. Having placed
fgÊnFTT: xrfgjRFÎI w\ duly as before Brahmanas in the west, south
It must pass through breast, navel, thigh and
and north he should worship the pitchers. Then
hang up to the knee-joints. With a thread
having drawn the mystic diagram with a
measuring one thousand and eight fingers in
weapon he should place the offerings.
length should be formed four, thirty-six, twenty
four and twelve knots severally, each being of
ziVmM mRbI i Rujfo ^ )u
the size of a finger knot ^ 37TMH cFFT?f ^cTHTI II
clfchf 'STTII
Having thus performed the Adhivasa rite
of the sacred thread he should encircle the altar

4t|i|c4l4l: q|e(:RJ
with three or nine threads and then connect his
It should be then dyed with saffron,
own body and the pitchers with it.
turmeric or sandal. After fasting a worsipper
should place the sacred thread on a vessel and 3lPd<$rcg fcTRFT xt -qtrgtf Tjgifcr -g-u
perform the initiatory rite of consecration. qafrap ^ TPjfr <6ii^rw ^fPniwi

^rc|T pra TpTpTMT M^?cTTÎI
ûjjcwta jfvini ^ <jii ôii ipiTSf
Then in vessels made of fig leaves it should Connecting the well of sacred fire, the
be placed in the eight quarters. Twigs and Kusa pedastal, the awning and the temple with one
blades should be dedicated to Sarikarsana in thread he should place on the head of the
it
the east. deity. Having thus offered the thread and

worshipped the great god the worshipper
should recite the following mantram.
F
"O King of gods! O Graeat Isvara! I have offer it. Next he should place various offerings,
invoked thy presence here for adoring thee. flowers and edibles.
rRgWrbxifautllM WTC-'JIT: Wll fafaST ^TT ^qi ^pH '
lM.ll
3TfN TRFzf fnnfq gl<¥IHj d*lMd:ll 3^11
(
TraPf wnrnf w: %yra^n 3P?hTT?T^W ^QTcJcbM Id d eb4J I
3TRlM4)n*>i»u1<4 II ’
Mf^ddbH.11 ^11
I adore thee in the morning. Do thou
will Then having offered oblations to the sacred
come near these articles." Having performed fire deposited in an well measuring twelve
the Adhivasa rite of the sacred thread for one fingers he should offer one sacred thread, one
of three nights a worshipper should keep up hundred and eight fingers in length.
the night and adore Kesava in the morning. He Having first offered Arghya unto the Sun-
should next place (on die image) the biggest,
God he should dedicate to him a sacred thread.
middling and the smallest threads.
rRT: TJTkJ
*jt»fiicei! -qf^nr
'fjdMfH^d.'ll ^£11
O Hara, he shold next adore Visvaksena and
Then having incensed the sacred thread he
his preceptor with Arghya. Clasping his hands
should inspire it with mantrams. Having
he should recite before the deity the following
recited die names of the knots he should adore
mantram.
them with flowers and other articles.
Wfq TpRTfcf ^vrf WTII
TJFTozrr isrfcfcT Mr '
^ rc frqj i
<cldl41l<lc^VdUl 3<?ll
THT êhHNll: ^ «TrMiI
O, lord of celestials, may all adorations,
T*T T^ qifl cMIVHH H
'
whatever I have offered knowingly or

Mr Trarfr qmnxErîi 3311 unknowingly, be crowned with success by thy
Then having he should
recited the Gayatrl favour.
adore the deity with the following mantram. mPui Pei^mHi rvpf^n^.^m P^fo rll
May my sons and wife hold this thread. O god,
3TO WattWl tJpfT rTWE| WgSSR *o\\
wm w Mr
ll
Ihold before thee this purified and beautiful
knot destructive of the greatest iniquity and of iftn
all sort of sins. clg^rM rFrJflf WIT W Emm II
O Garuda-emblemed deity, I offer this thy

adoration extending over a year with garlands
trfor ^BJTer Mr: w4iiid<*HiyHH)i v*n of gems and sapphires and of Mandara flowers.
emfcRi h yf Tech'S sTTrariKi^Hj i
O god, hold this sacred thread on thy breast
cHuivif wcraf tMt tFtoT ^roMfii ^mi as thou dost always carry the garland of forest
Having thus worshipped the sacred thread flowers and the mystic mark of Srivatsa.
with incense and other articles he should ,
dedicate the middling and other ones. [He

ursz} IIjsih 5[vqr Mqsr Msijpjnijii
should next say] "For achieving success in fawatoTj, Mg- wht| f gpr^Pi iiîi
religious rites and worldly undertakings I hold Having thus adored the deity, fed the twice-
on my neck this sacred energy of Visnu." born and distributed presents amongst them a
Then having worshipped the garland of worshiper should perform the life-destroying
forest flowers with its own mantram he should ceremony of the deity in the evening.
.
Ach. Kh. Ch. 44 ]

«uiia fsrfaeRPiTii Having thus duly performed the adoration

extending over a year as well as the offering of
sTSh •fgnFff^rTrll^Û
sacred thread one repairs to the region of Visnu.
ii «rfH sfh i ret ng ynil

i usiwn^r 3<wkcw«S fauj^MlîmVpri fdxjrî-Rrvft-secrm: u *311
3TSETHT: >Ttf / Chapter 44

ê^rMl4d)Pqui:l|
Em-wrfri tttot ttstihsii
MN|i|-c)Un4*H,ll \ »l
TT t| TI % *T W^ll
The soul is known as the charioteer, the
Hari Said : —Having adored Brahman with body as the chariot and the organs of sense are
Pavitraand other rites and meditated on him
known as the horses. The objects of sense are
one becomes Hari. I will now describe the
known by the latter. The soul is endued with
meditation of Brahman which destroys the
mind and the organs of sense. Therefore the
weapon of Maya (illusion)
learned designate it as the enjoyer. He, who is
endued with the discriminative knowledge of
the external objects and mental perception,
attains of the station of Brahman and is not bom
The learned man, who recites the name of
again.
Brahman by words and mind, acquires the
knowledge, of self. He, who desires to acquire TOVUgciRT: II 6 II
this knowledge, gains great knowledge. T^SJT: MK HIPitfi
'
l df&tufl: WT R^ll
^t P^wd^ P^ u 1 1 ^rrafth nij I 3#RTfcpfa: VPfrl: vftalfeftOT: TgrT.U <?»
The man, whose charioteer is the
Brahman is shorn of body, organs of sense, discriminative knowledge, goes the the other
mind, intellect, vital principle and egoism. It is side of the world by the help of mental
abstraction and most exalted
attains to the
shorn of elements, Tanmatras (subtle particles),
station of Visnu. Not to hun animals etc. is
the gunas (qualities), birth and decay.
called Yama (restraint). Purification and other
*
reireny r frrrenf wi rites are called Niyama (religious observances)

faoEf
rjforca-rT
^w m -qîi
*11
3RTPT
'
IPIPrt Mtf'^Phll
wqnnft sra vtadt: ii *<>ii
Md EjfMhUT
l W l dHmMflfil II
It is
eternally
manifest of
blissful, without
devoid of a form,
itself,
any beginning,
felTT WMdt W
eternal, purified, intelligent, undecaying,
ddRIHlftTOT ^T:ll^ll
existent, blissful, without second and eternal.
[The state of mental realization]. "I am fm-. ^fdij,cW: TTrqpRI^T: TT: II
Brahman. I exist in Brahman" is known as airwif wi wr ttr 311 *311
Samadhi (mental concentration). Padma and other postures are called Asana
OTrUFT TfspT Tlftf WIST fjll
and the suppression of vital airs is called
Pranayama. The withdrawal of organs from the
sjftsi xi Tmrffcr fafig wt: âru
objects of sense is called Jaya; the meditation
gfemffr i #errr:iiîi on me lord is called Dhyana; the restraint of
mental Dharana. Although

faculties is called Hari, having twenty four forms, situate on
Brahman without any forms still a wor-
is the Salagrama stone and on the height of
shipper should meditate on a form in the Dvaraka, is worthy of being adofed and
pericarp of his heart's lotus as holding conch- meditated on.
shell, discus and club, bearing the mystic mark
wzi tqifi'ch ^T^TII
of £rivatsa and the Koustubha gem, adorned
pRchUtl TjRWMIHlfd Tjfif STOR-p^q^ll ^q||
with a garland of forest flowers, as being
eternal, pure, intelligent, ever existent, blissful Having meditated on this form, lauded
it and recited its name, a person, acquring
and supreme, thinking" I am self, the imper-
all the objects of his desire, becomes an etherial
sonal and absolute self, the Great Light.
god, and shorn of desire, obtains emancipa-
TT VUHilli|f$IHlR*M: II
tion.
1
gRehlf^fVltflfHÎ TJyqtoffirS ^Xll
ii ffa sfbirei Tignjfiul arrarranit 7:11 \r*ll
3TKJT5T: V* / Chapter 45
ifrtvanpET ^lR?Rs l<M^ck| ( tfasKM q
l i
) rTII
WII^SlRlUJltM WcTOI MfH VTS^TTÎI TuR<hlMl<chli44IViy ( )H qil

yilHillMÎHI' ^V l fr^fd'Jl^ltldlVHÎI *||
Salutation unto that form of thine which
Hari said :
—As a side issue of this discourse
holds the club conch-shell and lotus, unto that
form, which is of three foot steps, unto that form
I marks of
shall describe the characteristic
Salagrama, by touching which stone, one has which holds the bow Koumodaki, lotus and
the sins, accumulated in a Koti of births, conch-shell and unto thy dwarfish form.
dissipated. TO ( )||
wwrat ( ) ( %9ran37f)Tmrar:ii
(TORlvft ) f^Jrll ?ll Salutation unto thee the holder of conch-
The holder of conch-shell, discus, club and discus and club. Salutation unto that
shell, lotus,
lotus, known as Kesava, is [also called] form which bears the mystic mark of Srivatsa,
Gadadhara (the holder of club]. The Lord unto Hrsikesa, and the weilder of lotus, club,
Narayana is also the holder of lotus, the bow conch-shell and discus.
Koumodaki, discus and conch-shell.
uy*yi‘yiM'Kl (wro ) gffrn»igR :ii
) ^RlTOII V9H
îsHyitari^l <kish :ii 311 Salutation unto the holder of lotus, discus,
He is the holder of discus, conch-shell, lotus club, conch-shell, unto Padmanabha (lotus
and club and is also named Madhava and Sri navelled), unto Damodara, unto the weilder of
Gadadhara. Govinda, Gadadhara, the holder conchshell, discus, club and lotus.
of club, lotus, conch-shell and discus is
adorable.
wRvifJHIMlil ( ^ TO II
VI|fl<SwMshJ|R$ TO (TTftfoim ) TOII <2.11

TrayRaiRqRfl ( Igaijîiiq ) -=pt : ||
Salutation unto Vasudeva, unto the holder
)»*H of conch-shell, club and lotus. Salutation unto
Salutation unto thee of the form of Visnu, Sankarsana.
the holder of lotus and the conch-shell, unto
thee of the form of Madhusudana, the holder ^9T7a^KI<MlR^?l ( )ll
of conchshell, club and discus. ) <Hivfyi<Mi<lRiiyiRu|ii <hi

Ach. Kh. Ch. 45 ]
Salutation unto the form of Pradyumna, the

holder of a beautiful conch-shell, a beautiful
club and a beautiful lotus. Salutation unto Wt ^®rr dlfa^sht (30 *^Hd:ll
Aniruddha and the weilder of club, conch-shell The one, known as Aniruddha, is of a
and lotus. circular shape and blue colour and marked
is
) ll with three lines around its mouth. The one

*<>ii known as Narayana is of a black colour,
•rft (
contains the mark of a club like line in its cavity
Salutation unto the Purusottama form with
and has the circular mark at the navel or a little
lotus, conch-shell, club and discus. Salutation
raised up.
unto the form of Adhoksaja, the holder of club,
conch-shell and lotus. TJ^cre^lT ( ) 3: H^ll
wi^wftsrrfr^tii 3TSI3T «$JîR u l:ll

( )
-srotsC )ll Wl ( W: ) Vl(^W i ni»«ltJlNS4l«ra!W:ll UH

Salutation unto Man-lion form, the holder
The Nrsimha alone is elevated on the breast,
and conch-shell. Salutation unto is of a twany colour, and is dotted with fine
of lotus, club
Varaha resembles a Sakti in shape
spots; while a
the form, Acyuta, the weilder of lotus, conch-
shell and club.
and has two rugged and uneven circular marks.
•tiHfWhg TsjHfszr ( tt fa^qnii
( *HI<^ )
:
H MhPT W\ (f7OTT:)TT djyir^ : 3Md«l«S3;: II *SII

(3%) Wl$: wft: U 41 V 4-Rsl
I : 11
I will bring here Janarddana with his conch- A Sthula stone is of blue colour, has three
form of a tortoise and is dotted
lines, is of the
shell, discus, lotus and club and Upendra with
lotus and conch-shell. with marks. The stone, known as Krsna, is
his wheel, club,
round and depressed at the back.
Salutation.
^xJdd<MMcfl¥l^4dra ( sR*ir|4|||
( gfelT: ) qgV&g ff ( ) ^%T: II
( 3I( TT IR o II
Sridhara has the marks of five lines, that of
Salutation unto this form of Hari, holding a
a garland of forest flowers and that of a club.
beautiful discus, lotus, club and conch-shell.
The Vamana stone is of a round and puny size
Salutation unto the form Srikrsna weilding
and Suresvara ahs a circular mark on its left
club, lotus, wheel and conch-shell.
side.
( <*H«dd5: )ll
êFtnrr(^l^n5T: )#S5915:
T^cTl ) died! II 3 3 II
HHr^ TrPTO: ^FwTrll
(
The one, knwon as Anantaka, has various

forms and bears an impression like die hood of
The Salagrama stone, known as Vasudeva, a serpent. The Damodara stone is thick, of blue
is and possesses two ring-like
of a white colour colour, and contains a circular mark of blue,
marks around its mouth. The one, known as colour in the central part of the cavity.
Sankarsana, is of a red colour, has two ring-
like marks around its moudl or lateral aperture
ticflutgRcE; ?P fjtflfed: II
and has the mark of a lotus on its eastern side.
The one, known as Pradyumna, is of a yellow Brahma stone has a small mouth and is of
thick blue colour. Susira stone has marks of long

colour, has a small ring-like mark, is of an
elongated shape and bears on its surface a large lines, while, Ambuja stone has the mark of one
circular figure and is thick.
number of impressions like pin-holes.
TgjcTEreK: ( ) ( fawym )to<4Û class has got only a single circular mark, while
WhsT: WhRJ*T:ll^ll the existence of two characterises the class
A Sthula cakra stone has deep holes and is Laksmi Narayana. The Trivikrama class has got
dotted with dark marks. A Hayagriva stone is three circular marks, the Caturvyuha class has
of the shape of a goad; while a

got four, the Vasudeva class has got five, the
Kaustubha stone
possesses marks of five lines.
Pradyumna class has got six, the Sankarsana
class has got seven the Purusotama class has
( -RftJHcTW T^TEf?F^3it5ftRr;ll
got eight, the Navavyuha class has got nine,
( wft ) w.-n r*u the Dasavatara class has got ten, the
Aniruddha
A Vaikuntha stone is of the hue of a gem on class eleven and the Dvadasatma class has
the hood of a serpent, of dark colour and bears twelve circular marks. The Ananta class bears
one circular mark. A Matsya stone is of the more marks than twelve.
shape of a long lotus and has marks of lines at
sf’zr;
the mouth.
T: II 3^11
<^<a: ^tsajT ( HdqjhH: )ll
(H$¥«U:) qvrai4<^M>d :ll
ViriHill A 'gR*hWI ftSTflTiJ Trf^'SR;U ^11
‘^TRWflll 3^11
)ll
fgRif^r.-ii 3511 TF3TR3^TTTDT: T5R^: tpnjylAebyi TpiT:l|^^||
A Trivikrama stone bears the mark of a circle He, who reads this poem, describing the
on the left side, that of a line of a line on the forms of Visnu, repairs to the celestial region.
right side and is of a dark-blue colour.
The image of Brahma has four mouths and is
Salutation unto die holder of club who is situate
endued with a staff and Kamandalu (water-
in 6alagrama as well as in Dwaraka.
pot). That of Mahesvara has five mouths, ten
arms, is seated on a bull with weapons as well
as Matrka goddesses, such as Gourl, Candika,
Sarasvati and MahalaksmI. The image of the
( HfflfoHT qiJil ) 5H3T ( f
'
kfa frR : )ll

sun holds a lotus in the hand. Gana has the head
) wfir.-ii 36ii
of an elephant. Skanda has six mouths.
( HSpT: ) II
wfilHW Wmk.
( ^MlTtMl TqK IRS II
ttpzfA -iJ5%0T ^TII V*H
(^TWHlA
SIÎTf^T
( gl<f¥ll<*ll )
)
*FRFF: )ll ^
<VI^Hfdh<ilicJdl<i«ni
A Laksmi Narayana stone is of the shape of

||
Adored these images should be placed
the edifice wor. shipped of Vastu deities.
adoring them a man obtains religious profit,
in
By
a Kadamba flower, bears marks of four circles worldly objects and emancipation.
at one mouth, is adorned with the figure of a
golden lines and cow's hoofs. The Sudarsana
ii ffit sfbmrf Rpij<iu| TOmv i usA arrsirrajnt rrn wERgnfît5sin^:ii xmi
3TS57TET; ^ / Chapter 46
house which destoroys all impediments.
Beginning with the north-east comer a
Pf^RrTT fc|W! 7FfH.ll
worshippe should adore him in a diagram of
•ÊTVfirdM^ H^ll^ll eighty one rooms.
Hari said :
—
I will now describe in brief the fTTFt xT %T: ^11
adoration of the Vastu deity presiding over the titA- g fu ctn ^n
i i ^||
Ach. Kh. Ch. 46 ]
ifcicrnrofcj xiii
gifa'y i ftf grr^# d 4 )^viu 311 •fofogr ^ rwr gwlgrr: sCTngu ?o»
He
should adore the head in the northeast r: gpfT:ll
corner, feet in the south-west and two hands in cf?T -3x2^11^11
the south-east and noth-west comers. In a Aryama, Savita, Vivasvan, Vivudhadhapa,
temporary dwelling house, in one's own house, Mitra, Raja-Yaksma, Prthvidhara.
in a city, in a village, in a merchantile through- known
And Apavatra are the deities as
fare, in palaces, pleasure-houses, forts, temples
encircling Brahma.
and Mathas a person should adore the twenty- The group beginning from the north-east is
two deities outside the diagram and thirteen in called Durga; while the one beginning from the
the end of the same. south-east is called Durdhara.
TTsfcfr WRt: <^>fcTV n ^gT: II
cT?ft ^rfrT '5^1:11
gssf: TPS) 31l4iiyit xTII >511
3Tf^frT feMcbd xl xT Will ^11
~
dl fW <frlfc4<*>l dm Vltbl^l^4nT: gr:ll
mi
[The deities are] Isa, Parjanya, the weilder
Having worshipped the three deities Aditi,
of thunder-bolt, (Indra), Surya (sun), Satya (the
Himavanta and Jayanta, as well as Nayika,
god of truth), Bhrgu, Akasa (the god of sky),
Kalika, Sakra, Gandharvas-all those Vastu
the wind-god, Pusa, Vitatha (the god of gods, a worshipper should undertake the
untruthfulness), Graha, Ksetra, the two Yamas,
construction of a divine palace.
Gandharva, Bhrguraja, Mrga, the Pitrs,
grd: xfW flWPWT Mgrwqu
qWfreftsar g#ar: wfsPT.-ii
in g#rT:
ch(tl(d<W^ ( Tift )? VS II
3igr: (^) frMfryg (TsOtgrern

*r 511
image of the teacher of gods
First of all the
#FTPi xT W^TSRIl should be erected in front. Then the great seat
1 defn rygr^: gtpsii should be constructed in the sout-east comer.

Douvarika, Sugrlva, Puspadanta, Ganesa, The altar of sacrifices should be constructed in
Asura, the two 6espadas, Roga (god of disease), the east.

Ahimukhaja, Bhallata, the two Somasarpas, 4vi<44?TT*n trs^RTgagii
Aditi and Diti. These are the thirty-two deities
xT ul«6Plk xT dl^ll wi
who should be dored outside.
The house and flowers should be
of scents
constructed in the north-east corner. The store-
3TTT?^m mPcnft wit xiii 6\\ room should be erected in the north and the
Hear who should be
of the four deities cow-shed in the north-west.
worshipped in the end. A learned man should
^rnrsTEf xi yibw ^rdiwihP^Hgii
adore the four deities stationed in the four
comers, north-east etc, viz. Apa, Savitri, Jaya
xT %#ii
and Rudra. The room, keeping water, should be
for
constructed with windows in the west; while
TTStl de(Mc[ sHOT xl
that for keeping sacrificial twigs, grass, fuels
^cdêhlrUl^digclf^ TTOT: *pjll <?ll and weapons should be constructed in the
In the ninth room of the central part of the south-west.
diagram he should adore Brahma and his eight
attendant deities beginning with the east. Heat
their names.
The guest-house, beautiful and containing region, Gandhamali and Kstrapala in the
beds, shoes, water, fire, lamps and good sky.
servants, should be constructed in the south.
wi
1 wi
Other minor houses should be constructed
containing water, plantain trees and be abomed
sU^f TfKcrT yyftwfMglftdHI I ^\9I«
with flowers of five colours.
$yy?i fd5»dlyiê(HH) yd wi
yicfiiT y*ii u i'd : n
a reifaflftitf fro yfefoyfysTftdq i 1 ^<ni
fl.fi c)''VtW TRTJT *Jfl$lRfl4j

A wall should be erected around the divine
4iaa: TRT: 1 3^11
edifice, five cubits in height. Thus the divine
edifice of Visnu should be erected containing Wlfafd did eRPZlf IqrtK^lil
forests and gardens. fR^^TtJeirai ^ ITT I ?o|l
cTRcJ: yWKItl VqPrid :H Xraf^T
fg '^TdaRziWq:IRo|| I II
TPdTdfrydtedT Tdyid û^yui Hj '
Ttngf^sf^ fgy^T: ^11 TjaiH <| tmr I
The edifice of Vastu, containing sixty four

rooms, should, first be adored. In the
of all,
^ y Rid**: i
I 3311
central part one of four rooms should be
^fHrnfdTydi IHRcT d
dedicated to Brahma and one of two rooms
3T«fd dT dfdd I 9X11
should be dedicated each to Aryama and other
deities. All other celestials have houses of two
pTrcr^THTpPr '^SW'ftll ddKTfRI
rooms dedicated to each of them severally. *mi
TTdtd dTpR tjt yjR# gRMffidHj
ern# xt Tjjnr 3311 ^VihkI <1 dfapnyn syn
These are the deities known as presiding
over sixth four rooms. Carakl, Vidari and the 3i*«i'*u<l ypt prnnf dr 4>cî*+> 014,1
<
1 ^vsn
sinful RaksasI Putana should be adored in the arydtcu^^ylyi : 1
north-east and other comers.

'*Jt 5 W9
'
fr*FT ytdtT ^n% Wvdfch 1
1^11
A worshipper should next undertake the
3^*1 Png: ebtlci) £)cbm<ch:l| extension, multiplication, lengthening and the
tn?n^ ^ry*:ii r*u numbering of the Vastu. A person should build
his dwelling house before the Visnu temple and
not behind it. And he should sleep on the left
The Hetuka and other deities should be
side. There is nothing to be questioned in this
worshipped outside. They are Hetuka,
matter. It is better for those persons whose
Tripuranta, Agni, Vetalaka, Yama, Agnijihva,
governed by Leo, Libra,
births are respectively
Kalaka, Karala, Ekapadaka, Bhlmarupa (terrific
and Scorpi, to have the door of the house
visaged deity) should be adored in the north-
opening out in the north and for others whose
east comer, the regent of the spirits in the nether
births are governed by Scorpi and the
Ach. Kh. Ch. 47 ]
succeeding signs of the Zodiac to have them in door should be half of its length. And there
the east, south and west. The breadth of the must be eight doors.
it T gfa ot wanfvinsil 3TI€IK«hiu^ hto t ^nqi ff»fl sctm:ii
'
*<mi
3TSTRT: >*V9 / Chapter 47
TJjT WRT the ornamental figure should be placed which
UlgWHf Tf ^ TT5EgTT£ll
fePctf^H^TcFtll ^11
is generally made
the temple from the bottom.
to edge the entire height of
TFT oTFRj ep^T ql'^l^lPlcfjl^ll

Suta said :
— O $ounaka, hear me describe 3T2T
ns* T^f cfii îi

the essential features of a divine temple or
palace. A plot of ground should be divided into TTr^fta W<g TruT
* fl ;H Van
sixtyfour equal rectangular divisions occupying In the alternative, the homestead land
all the points of the compass. should be divided into sixteen equal parts over
the four central parts of which the adytum of
the templs should be raised. The walls of the
*^ll 311
edifice should be raised upon twelve such
The Catuskona of the inner court of the rectangular divisions or chambers, and the
adytum should be comprised of four such height of the walls should he made
rectangular divisions, and the doors of the commensurate with the length of four such
temple should be made of number twelve in
parts as are compatible with the laws of
The walls of the edifice should be raised
all.
proportion.
upon such forty-eight quadrilateral divisions.
fgÛT: •RHcT:ll
-3TSIT «T^||
ftrarci&q vcrf^nnT.-imi
fysihiîi 3ii
The height of the terrace of the pinnacle
In height the plinth should be made
should be made of measure twice the, height
conunensurate with the length of the platform of the wall, and the open verandah or the
at the top of the ground elevation and twice platfrom all around the temple should be made
that measure above that. The inner cavity of of a quarter part of the height of the terrace in
the vault should be made co-extensive with the
breadth.
entire length of the adytum.
Tran cror «$:ii
«bT?cq: ^T:ll
W*rFH Tnfnpf fgrj^piT:ll <HI
(Vndh«sJh:ll "tfll
wrtraFr
tsmuî| ;ll Sol)
*j)
The indents on both sides of the temple

The indents on both sides should measure should be of a fifth part of the length of the
chord of the inner vault,
a third or a fifth of the
adytum in breadth. Again an indent should be
which should be so arched as to rise up to the left out which would measure such a fifth part.
half of the entire height of the pinnacle. The The essentials described above are what should
height of the terrace or the pinnacle part of the
be compiled with in building divine edifices in
divine editice should be divided into four equal
general.
parts over the third part, from the bottom of
which the Vedi or the top of the platform should
be constructed; and on the top of the fourth part fCTITOl ^ Tfcft frHUTMl 9*^11^11
The plinth should be made twice as much

broad as the door and the terrace or the pinnacle
Now I shall deal with another class of divine

part of the temple should be made of twice that
measure. The vault should be arched from the
structures which are usually constructed in
spring line as before laid down on the regions
proportion to the lengths of the images of their
of indents at the top of the walls of the temple.
inmate deities. The Pltha or the pedestal of the
image should be made commensurate with the FRStf WTC cf^ll
length of the latter and the adytum should he cTT c^rTT:ll
made, OSounaka, of twice that length. The
PFPT
'
^Tgl^l 1
J I fc< fd4d Hj I
walls should be of equal length with the latter,

while the plinth should be made half as much
%ftr: pt^t EreiM tt wa mi .-ii
broad as the adytum. I have already described the essential traits

of a divine temple built proportionate to its
fgrpf ftnaf •qfacf yfFreni
mandapa; now I shall describe one of a different
tfterrofcrf eftf rRTPto 5Jcfc'l4:JSl<*»4» ^11 structure. The ground, on which the image of
M»TRJ WUHsilld: yft <J||
the deity would be installed, should be tripled
fvPHHH T*pT ^r^.KhHqylrq^|| mi in measure, which would thus give the
O Sounaka, the pinnacle should have twice dimensions of the exterior; the area of the
temple must be less than that of the ground on
the height of the plinth and the vault of the
temple should be made so as to cover the entire which the same should be erected by a pada in
all direction, and the area of the adytum should
space occupied by the pedestal and the adytum
combined, the indents having been left aside be made half of that of the latter.
to the measure previously directed. O Sounaka, 0 mh *r4fîi

fell *
I have described the characteristic measures of

T^r f?nafr fg^rfir -qw.-ii mi
temples which are built in proportion to the
The walls should be made equal in height
dimensions of images of their inmate deities. I
to the length of the adytum or the space
shall presently deal with a class of divine
enclosed within them, and the pinnacle should
edifices which are constructed in measures be twice as much high as the height of the wall.
proportionate to those of their door-frames.
Now, I shall describe the different classes of
^nrn ur «r^n temples according to their respective measure
faTrAui fgTJpf t>mi
and origin.
A measure of four fore arms should be cT^TlfiT PR PHcT: II

divided into eight equal parts which would be
^TRT: MllcHehlg4|:ll
the measure for the breadth of the door, of the
vmzj: p44ldAi:ii
same might be made of twice that breadth.
Trapygrsft ff rRT*R:iimi
The different forms of divine edifices are
trfrnfTîi mi mainly grouped under five heads such as the
The upper part of the door, like the uppei Vairaja, the Puspakaksa, the Kailasa, the
part of the pedestal, should be perforated with Malikahvaya and the Trivistapam, which
holes, as the upper part of the door would be should be looked upon as the abode of all
taken in by the wall to the length of a pada deities and in which their images might be
measure. safely installed.
rrflWHMfll ^PTT f?RsK fgrjof
Trjftzr Pef TP^rTT: PTORT: TjP%TT:ll ^11

Ach. Kh. Ch. 47 ]
(7) Sankha, (8) Kalasa, (9) Guvavriksa. The class

d«tlMU II T*ll Mahakahvaya has fathered the nine spheriodi-
cal temples which are called the (1) Gaja, (2)
TP&T T&ttt d^dWZmi
Vrsabha, (3) Garuda, (4) Simha, (5) Bhumukha,
df^d^dfMiH aft^T^TT^r^ll ^hii
Bhudhara, and (8) the
^rijaya
(6) (7)
^PJTSTT: W^dF ^TRTf^pT hUFdlHJI Prthivldhara and Hamsa. The nine
(9) the
^ trP^rqn 3^11 octagon shaped temples, which fall under the
fgWFT <J
TTSJT ^rptff^f TO rTSarril
genus Tripistpa, are named as (1) Vajra, (2)
Cakra, (3) Mustika, (4) Vabhru, (5) Vakra, (6)
^wnf fyifadd^VR ârafcffiF I:ll ^11
Svastika, (7) Gada, (8) Srivrkasa, and (9) Vijaya
The first of the above classes of temple is
which is also known as Vijaya 3veta.
characterised by a rectangualr shape; the
second class is marked in a quadrilateral shape; fwsRfor Paw<*iHj 3^11 i
the third class has circular shape, the fourth ht fîTcToT Trrarpf
class of temples has a shape which appertains TFST TOI 3311
of the different segments of spheres; while the
^FinT: fsnr
fifth class of temple is octagonal; These five
classes of temples, which are the proper abodes Now I shall decribe the situtations of the
for all forms of divine manifestations, admit of

triangular, lotus shaped, crescent-shaped,
being divided into various sub-divisions as it rectangualr and the octagonal divine edifices,
were, thus giving rise to forty-five different and narrate the purposes for which they should
shapes of temples which are the Meru, the be built in those shapes. A temple, built in the
Mandara, the Vimana, the Bhadraka the shape of a triangle, imparts wealth and
Sarvatobhadra, the Rucaka, the the Nandana, soverignity, increases, the duration of life and
the Nandlvardhana and the 6rivatsa, these nine gives wives and male offsprings to the
arising out of the class of the rectangular Vairaja consecrator.
from of the temple. The nine temples which owe cpzjfcg; TsTTwgrit crani
their origin to the genus Puspaka are known as
^Prgxr: qRWaMlftpJPuid :
(1) the Valabhi, (2) the Grharaja, (3) the

Wgq-fEl cEnqf Pd^Hdl'll ^mi
3alagrha, (4) the Mandira, (5) the Vimana, (6)
the Bramhamandira. (7) the Bhavana, (8)
PpfeFI8Tt5Zr 9^11
Uttamca, and (9) the 3ivikavesma. TH^f^fdUMIOld f^PdHI^H ^ll^ll
cTFPTf tpsT M£lM'Ufdyi LK:ll M&p^dl «=nft| cS ifeqi qu^qi : eF=rf%RJ||
cfctfiJiwyini 'wft fwr^fwn 31911
rpttar cjinft ipft WS: fTfipTTReF:ll { V ^4u 9 V ft pRrT: 1

1
3<ill
The consecrator should plant a banner on

^Til<4rti: TPpjtTT TcR 'qfuichl^qidjl 3° II
the top of the temple, and build the Garbha
Grha or the entrance chamber just in front of
^fecE aTfflfdfPl lI
rx w sfcp - toi 3^11

the door; and the mandapa or the sanctuary of
the temple should be built with an equal
f^3PTt *Trh7T: : 1
number of lines with the latter, one full window
The names of the nine circle temples which and a half having been opened therein. The
appertain to, and proceed out of, the genus mandapa should be commensurate with the
Kailasa are the (1) Valaya, (2) Dundubhi, (3) measure of a wall and a half should be made to
Padma, (4) Mahapadma, (5) Mukuli, (6) UsnisI, measure twice the thickness of the wall in
length. The ornamental cornices should be laid In some of the temples the bullocks are
down so as to include spaces of unequal carved out in relief while in others they are
measure between them, the intervening spaces carved imo the body of the top chambers. Thus
having been filled in with horizonallines of the temples differ from each other in
unequal thickness. appearance, shape and size which vary
inconstruction according as the character of the
CRT: -SrraR TtTOII
image residing therein varies. No hard and fast
rule can be laid down for constructing temples
Hd-tlchKHHRt f^RTf^FTT %ll for the gods who are self-originated, and
^
A divine edifice, of the Meru class, should
^T5RII II
accordingly they should be built according to
the measures stated before, of rectangular
be provided with doors and furnished with four shape and possessing courts and turrests and
sheds of top chambers over them, while the top-chambers over their terraces: and the hall
for musical entertainments should be built
terrace should be decorated with a hundred
turrets. The mandapas or the top chambers of
contaguous to the door of the temple.
the above edifice should be so constructed as SimraiyRT thrfoqi TpOTT TR3T TJ«ld^ydin
to have three arches differing from each other, #<* II
both as regards their shape and dimension.
The celestial waters of the gods should be
WTKT: rill sculptured on the various angular quarters of
the divine mansion, and a little remote
therefrom the houses for monks should be built.
^g?rRT ymr^r t^rtthi
yFprr •sFTrft cSFzrf f^j fef^srfaii xmi
fdUU) dlRd c^dRI 3^*T*J3IHII II
grar%$ Tjprrf^r: t£sr4^?:ii

dM'rlRl' ^ ~«
5KIT4
'
^ II
^tah\U|^Mf^d l:ll^ll
'
griâr : ^4^r<^ ?i«^g 1^^ i ii wn

^STIUrllTdy
The ground should be washed with water
containing fruits and flowers. The consecrator
^RTt dl^dldl <*,4<*ll
^ )R^T: II W II should previously worship the gods about to
dlOTVITHI ^ <*>4ot|| aK^VIWI groril be installed in the temple.. Vasudeva is the god
of gods, and a person, who. consecrates a
yiRI^ ^ddld RTTEraft l
%% II -*qt
temple to him, attains all merit.
ii affarci n$i<£tiu1 Tj4@nr| 3n«m<Kiv|

hlWII
3TSJFT: X6 / Chapter 48
3$jT W5T scrificial priests, elect a Brahmana of the Central

Provinces as the presiding priest.
yiriî -fl4^ciR( TT^trr h<iki^hj i
WIHsfl«wf4MI^H 3TST yu|4d 311
'
T|ftCTi 4 •gn^rr ^r ypnai

> w&^ .-ii 311
<JII
et^4^mî^M ^ '
:ii 311
Suta said :
— I will now describe in brief the According to the religious prescription of
installation of the images of all the deities. his own branch or with the recitation of Pranava
Under an auspicious planet and in a beautiful he should, with five or more Mudrikas, offer
building a preceptor should perform the rite of Padya and Arghya as well raiments, scented
installation. He should, in the company of garlands and unguents.
Ach. Kh. Ch. 48 ]
TRRTTFf TTcT: 'AWHÎI

5TOI<? WIM'd:
'
^yi ^
' '
cfe
'
H II *11 ^*5^ 3 WT3T ^ ^PtHIÎI

\ ^'syif^r^dHii %ffrRtR ^VII^H^tA iI
Then having made the assignment of Four pits, each of one cubit in depth, should
mantrams the preceptor should begin the rite be made on four sides. He should place the
of installation. Before the temple should be figure of a lion in the eastern gate, that of the
erected a sacrificial shed of ten or twelve cubits king of horses (Ucchaihsrava) in the southern,
supported by sixteen pillars. that of a bull ill the western, and that of a
celestial tiger in the northern door.
K î imn
cK
'd$wiH<iUW ^nsjetff rrar qmfrqj i

3tfMhrlfa f? TTÛT TO TJcfcfr ^11
^H ^Pd i iiît f%r%fri% ctfapnwf
In its centre an altar of four cubits should 3TR3Trq|fgqû| qfysiqwi fcfNÎI ^11
be constructed and bedecked with standards.
Vi'^l^cOfd <ithwi -
^gfaiqj i
Then sand, procured from the confluence of

With the mantram Agnimiti [the preceptor]
rivers, should be scattered thereon.
should place the first in the east, with the setva
'jel^d: TWTTW eRrfsi ^ U^qêhU
'
II mantram he should place the second in the

3TSWT 33tjrsnfaT flclMdlfd diHî ll V9II south, with the Agnayahi mantram he should
place the third in the west, and with the
Beginning with the east five fire receptacles
should be constructed of the shape severally of SannodevT mantram he should place the fourth
in the north.
a square, of a bow, of a circle and of a lotus. Or
all the five should he of- the shape of a square. Tjf 3^q^|-u|f 3TIHWI fWKfwfl ll 3*11
VlTPddi4fayi}d wTcfalMItifrU'îhl wwr ^ qî^m yqrawi ( gprc

%T: r| 6 \\ PTtr^TT c(i<4o4i' q)cf <=i 1 1 ^qil
After performing the peace-giving rite, the The flag, in the east, should be of the colour
presiding priest, for attaining success in all of a cloud, that in the south-east should be
works, should perform the Homa cerenlony smoky-coloured, that in the north should be
near the head of the image. black, that in the south-west should be dark-
blue that in the west should be greyish, that in
tyiimf aqfcmiidtd ^prnru
the north-west should be yellowish, that in the
SRTfui 'SSrefT $ dUu fcf& i l
'
ll <?ll
north should be crimson-coloured.
Some say that Homa ceremony should be
pertimned in the north-east after pasting
•3rft VpFr ¥ l l ) ^ MdlPcK4» l II
first
the sacred spot (with the solution of cow-dung).

Near the gate-way of the sacrificial shed four
tsrprqT <ror ^ -^pYTrrl frf
^% n
3Tfh=r WjfoqÛ I cd^TCrhl

doors should be constructed.
fWT Tff l gdl^fd fNfr
TT xTII ^||
And that in the north-east should be white.
cftTOTT: M*jWIS yWÎ<UH^fll:ll *o|| Vahurupa (one of various forms) should be
The branches of Nyagrodha, Oudumbara, placed in the middle. Indravidya should be
Asvattha, Bilba, Plaksa and Khadira should be placed in the east and with the Samsupti
planted at the different, doors of the shed. The mantram Yamanaga should be placed in the
gates should be five cubits in height and south. Raksohana should be adored both in the
bedecked with clothes and flowers. north and west.
RET fulfil 3i|U|lAJfc|[d
fapaiY^%fd 1TSE(ÎIUM 3T^d(P^^d4^^Kf5l ladl'd 4tM-dd: II ^11

c[ 1*^ ft^v4l dUunPuc^ll The preceptor should touch all articles,
collected in the sacriticial shed, with the blade
^H3#dt :ll *<?ll
of Kusa. Next he should scatter on all sides fried
grains consecrated with the Astra mantram.
‘
<TtT: ^T: ?IRg?^T ?3nfo!Ttl ô||
Then two pitchers should be placed at each waft
door, covered with two pieces of cloth, pasted
with sandal, bedecked with profuse flowers
and creepers and inspired with mantrams. VHlulUNdliH W^MH
ITt-^ftgn Il R6U
Thereupon the guardian deties of the Beginning with the quarter (east) presided
quarters should be adored there according to over by Indra he should scatter fried grains
the rites sanctioned by the Scripture. scolong as they do not come within the
perception of fâna and then rub the ground of
amuPn-^ûi T-nutii
?rf ^ tRT T^RTTII W II

the sacificial shed with
preceptor should next perform the assignment
cow-dung. The
With mantram "Trataram Indra" Agni (the

of the entire mass of mantrams in the vessel of
fire-god) should be worshipped upwards. The
Arghya with scents and other articles. Then with
next man tram is Asmin Vrksa Itamcaiva Pracari.
the water of the Arghya vessel he should wash
fSFfftsrrg ^ TP?mtii the sacrificial shed.
^Rl’b^frl f^5t^PIT:ll yfdfcdl dcfHsW cfiHVI W^ll

%11-itl' Tplân'U) 3T#i^c| xj <N«^dIH,ll 3^11
?l'tai^lWl^dlo^dl^dl^1%W^];«:ll ^^11 He should next make the assignment of a
The other man trams are Khncedhatu, Acatva pitcher named after the deity whose image is
Vinnadcvi and Imdrudra. Having thus adored the to be installed. He should adore the pitcher in
gurdian deities of the quarters a learned the north-east and the Vardhani (broom) in the
worshipper should place articles and necessary north with the Astra mantram.
implements for Homa in the northwest. SRvW <mru
The preceptor should, with the eyes, make arraft rnPr retf& r uumhsu ii ôii
the assignment of white conch-shells as
He
should place the pitcher, the Vardhani,
sanctioned by the Scriptures.
the planets and the Vastu god in their respective
'STpd T WHT: II seats with the recitation of Pranava.
îTTcpfd yijj-iPi Hrr^Pfuui^H -arn TjwNf wnf tPmdHj

3Raf ^ TTOW I df II
TH^^RlPHid TJSII^ II
i
3T^d|pc|Uil -^cT 3Tû1dlP^MP-ddli'll ^|| The preceptor should adore the pitcher,
Forsooth, all articles are purified by looks. having a thread round its neck, containing
A person, who longs for all objects of desire, gems, covered with a piece of beautiful cloth
should make the assignment of heart and and scented with all the medicinal herbs.
various limbs with Vyahrti and Pranava and
^RR[ TJWT c( 4-MI re^Ttqqj
<
|
that of other articles with the Astra mantram.

Fried grains and handfuls of Kusa or sacred 1 WTPJcRT WPm 33 II
grass should be consecrated with Astra frrwtnft str^w: ii

mantrams.
Ach. Kh. Ch. 48 ]
The deity should be adored in the pitcher Then having brought the altar to the north-
together with the Vardhani and the most east comer the preceptor should place it in the
excellent cloth. He should afterwards roll the sacrificial shed. With the mantram "Bhadra
pitcher together with Vardhani (broom); then Karne" he should bathe the image and then put
sprinkling the ground with drops of water on the sacrificial thread. Having sprinkled the
pouring from the broom he should place it image he should make the door after saluting
before. Then having worshipped the broom and it from a distance. He should next put collyrium
the pitcher he should adore the deity in the for the eyes in a bell-metal or a copper vessel
sacrificial altar. containing honey and Sarpi 2 .
vsneinj] »iuihi' <4fd
fsKWJ) ^ )^ll ^ W 11
yfiwluiiflld Then with the "Agni-Jyoti" mantram he

<i#r ?mi should open up its eyes with a golden probe.
Having invoked the pitcher in the north- Then with due rites he should give the name.
west quarter as well as the Gana deities a %nfT: vndvlfayi ll
learned worshipper should recite the name of
the Vastu deity in the north-east quarter. For
tp%th ^g vqtyitjfwcFl^ V? II ll
Then with the Ganga mantram "Imamme"

making good the imperfections of the ground
he should perform the rite of cooling the eyes.
he should with the Vastospatx mantram
With the mantram " Agni-Murdheti" he should
dedicate offerings of animals to the evil spirits
place the dust of an ant-hill.
and their leader on the eastern side of the
pitcher. -ere: wrn?rfcr ^rn
Mûi ^WH<i)t||i|cbH H ll
v
ifriralilRt Mûiifdtui W5& ^:ll ^11 With the mantram "Yajnayajna" he should
• place the branches of astringent tress, viz., Bel,
SUftqffo : TTFTCfe iJSTdqi ll
^^ Vfffgffnl TTcfr f^3TT:ll

Afterwards a learned worshipper should
^V9||
Oudumbara, Aswattha, Vata and
W J lc4 FTItJÊT TT^Wllfd
Vldqyft
f^TTfRT:
Palasa.
^THTERTll
II
"if* 11
perform the rite of slaughtering those ypnft ^ ^ ^11

animals. With the mantram "Yoga, Yoga" he 3Tta4Vfd tT^JT TdldFty R : I IX'a 1
should next spread sacrificial fuels and Kusa

yT: Mifcddlfd M>û( ibHHM (e|yl<4rlll
blades. Then the presiding priest should place
the images along with the Rtviks (sacrificial
îf^Pd ^^grld ^:ll^ll
priests) on the altar of bathing. Then having
recited many holy and auspicious verses Terror âr yraifd atrw wifereii q ii wn
through the Brahmaghosa the twice-born 1
f^?T:ll
should place the image of the deity in the
qftfccfq tjdl^fd W^T:IIÎI
Brahma-car.
He should then sprinkle the image with five
products of cow together with the goddesses
^sJ'ifcuTrtW r|ll viz.SahadevI, Bala, Satamuli, &atavari, Kumarl,
Wdim ^nf*T )3T^t: 11^ II Guduci, Sinhl and Vyagrihi. The image of the
(
animal, the god rides upon, should be built in
the front of his temple, and gems, cereals.
?TvlWi!iniyo||
1. The reciters of Vedic hymns.
3. A small medicinal shrub.
paddy and the Cotapuppika should be buried dh-q il
in the four comers of the edifice, the eight TPF^TTT 3TH$*nrgtT V#ll
oceans such as the KsrodT, Dadhi, etc., having vrwieu^fd TRfrJT yiwuiu
been located by imagination in all the corners
fcfvyfnr^^'UT hmi
thereof by reading aloud
respectively begin as Apyasva.
the mantras which
fWrJT ^ tit TRW rj ehH^rtJI
h^ll
<fa$bleUtl 'STII
The cloth should be offered with the mantra
frataftfa ^ cpr ^ 11 which reads as this obtained with the means
TJT.-II
approved of the Sastras. The god should be
taken into the sacrificial shed by reciting the
'Rrav^ SJRt ho||
mantra known as the Kaviha, and laid down in
epfrj; HTtTtlsyffHI
the bed with the mantra which runs as
f ftwrf
I
•grrf^T tforfft ^TfTrT: WKiWIim^ll Sambhavaya, etc. All the articles should be
Dadhikratro, and Ya Ousadhi (those cereals) purified with the mantra known as the
etc. The sacrificial pitchers should be invoked Devatacchakan. Then having merged himself
by uttering the mantra which runs as Tejosi, in the supreme principle of the uliiverse, the
(thou art the light) etc., and bathed with water preceptor should perform the Nyasa rite known
by repeating four times the mantra, known as as the mantra Nyasa.
the Samudraksa mantra. The preceptor, having Tpreta: II
bathed and dressed well, should offer the

wyrrcaf rj cniîmîi
incense sticks together with the perfumed gum
resin known as the Guggula, and invoke the
particular sacred pools for bathing the
Trftroir ^ %T.-Tsn% w 11
sacrificial pitchers therein. fern fUgWflfo gT 3T%: WIVWÎI

inaiiqssflfri TF^nnr spar
w w fa
vi 1 fe cl w îmû
Then the mantra should be worshipped
?PT *r: FTTSlrR under a covering. Then as directed by the
r^zf êrT'Tfd: qp'T: II Scripture he should place offerings at the foot
•rrgrgftftT w snrf ^ of the image. He should place the pitcher with

gold, covered with pieces of cloth and inspired
The pitchers should be invoked with the
with Pranava mantra, where the head of the
mantra which runs as Ya Ousadhi; and they
idol lies. Having placed it near the receptacle
should be bathed in the sacred pools previously
the preceptor should perform the rite of placing
invoked hy reading aloud the following
the sacred fire either according to the religious
mantra. "A man, who bathes in that water, is
prescription of his own sacrificial code or
purged Having performed the
oft all sins etc."
according to the Vedic mantrams.
rite of oblation unto the sacrificial pitchers and
by uttering the mantra of the ocean (Samudra '

WPf -5T eRfHiWWiMHHJi
mantra), the Argha offering should be
presented to them. The perfumed sandal paste
should be presented repeating the mantra
^ VHloblH4|i4 W
¥pFJT ’er qrîi 11
which begins as Gandhadvara, etc., and the -^TEgwq TSRTTÎI

Nyasa (rite of locating the fiery images of
qfv^q *^11 sîi
mantra or god in the different parts of the body)
should be performed by uttering the mantras 3re4 fVH q
' '
^xq^qgi4ui ;ll
of the Veda. $4 w 3Tsa4v4lTi> qrîi
Ach. Kh. Ch. 48 ]
One should recite Srisukta along with fire, 1

,
Either with the general mantrams or with
its dwelling place, servants and deer-skin, those of his own sect he should place Brahma
Vrsakapi and Mitra in the west. A successful in the south and the sacrificial vessels in the
Adhyaryu 2 should recite in the south Rudra, north. Then with Kusa grasses he should place
Purusasukta 3 Slokadhyaya 4 Bramha, the Pitrs
,
Paridhis 9 in all the quarters.
and Maitra. A person, versed in Chandas Tjptr: TJTSTR#T rjll
(prosody), should recite, in the west, the
Vedic observance Vamadevya, Jyesthasama ,
5 ^#5 ^qpfrg f
fc’
qR^fe'flH .11 W\
Brahma, Visnu and Hara should be adored
Bherundas and Samans A Bramhana, well-
6 7
.
with the general mantrams. He should place

versed in the Atharvan Veda, should recite in
fire in the sacrificial grass and should encircle
the north the principal portion of the Artharva,
it with the same.
the(Kumbha Sukta verse) of the Atharva Veda,
Nila Rudras 8 and Maitra. TfFfet ?JS!TfrTII
y^l&Ttafu¥rl:ll V9o II
Tfiwt ?RT% Wll ^*11

Thouching the receptacle with the Astra TTgtf cb^^lh9?ll
mantram, the Acarya (preceptor) should bring That which touched with a sacrificial
is.
the fire, either in a copper vessel or an earthen grass is purified even in the absence of the
one, according to his means, and place it before. mantrams. Encircled by uncut sacrificial
grasses, with their blades directed in the east,
stfNt 4>«c«N
'
west and north, the fire, of its own accord,

comes near. One, well versed in mantrams,
A worshipper should light the fire with the
should do what has been said for the protection
Astra mantram, should encircle it with the
of the fire.
Kavaca mantram and afterwards perform the
rite of Amrtikarana with all the mantrams. He SIM imf WdECTlSTi^HII
'
should take up the vessel with his two hands vferg rRT: <Û4Sdl^W Wf>rdHII V9^ll
and roll it over the receptacle and then with Some preceptors hold that the rite,
9.
the Visnu mantra he should throw the most
consequent on the birth of a child, should be
excellent fire there.
performed after the installation of the sacred
a jyfrfiW rf II fire. Thereupon performing the rite of Pavitra
VTTET cfcT: tp:ll one should purify his kingdom.

^W ^d ^
l -sfrfa Tjf ft;%tfctll 3JM|44ifS8r 'pldtpilfa I
yundhuYfilui <jii yau anr^sTPnfoi v < ft 1 3rd ^fwstft i i 1
wismuH tptar wi-ifafirto wîi The preceptor should next see that the rite
rPTl 'onmftffl fa&T: WH *411 of prostration is performed with mantrams. He
should pour clarified butter in drops into the
1. A hymn describing the glories of the goodess of fire for making the former successful. He should
prosperity.
next offer ten oblations of clarified butter unto
2. A Bramhana well-versed in the Atharva Veda.
3. A hymn of the Rg-Veda. fire.
4. A Chapter of verses of praise. a^wfHii

5. A portion of the Sama Veda. A religious rite of
which its perusal is part,
6. One of Yaksinls or female attendant of Durga.

7. Verses of the Sama Veda. A wooden frame round the hole in which the a
8. Mantrams of the Artharva Veda. sacrificial fire is lighted.
Wr^fTST ^frrfct ll ^ fyrrirT
rPT: \mf 4Rl ^WT

XTEI^Mfctdl ^T%: Tiwfoj
T|U l tV4utMHl^ :ll\9mi
fflf&g :H
Tp£ cfSJT tjt^ TjiT|f|H4| W '^T:ll 6 ^\\
%T;TSIT%^ ^pT^Tfwr55rTtzi^n^||
^srfuHii <rat -gf|f cpit£ fa^rign instil •
fewiRf*T:ll «C*I 1
As long as the rite of giving away kine

RTil'AMI RTST%%Tril
continues so long Garbhadhana and other rites
should be solenmized. Either with the
TRTrSTT RTOWRZlf ÎfcfdUUI^d <|ll dqil
mantrams of his own Scriptural code or with He should offer a thousand oblations to each
Pranava a preceptor should perform the rite of of the gods to their head, body and foot, and
Homa. Thereupon he should offer Purnahuti then offer Purnahuti. In due order and without
(consummated oblation) from which one's and distinction he should offer oblations to the
desires are all fulfilled. A fire, thus generated, spot where the head of the image is placed. The
yeilds success in all works. twice-born should offer oblations in honour of
the gods either with the principal mantram, the
ipsrtfHi
mantrams of his own Scriptural code or with
TJjnfgRf fm^ll VSV9U the Gayatrl, or with only Gayatri, Vyarhrti and
WRTfCfasjF^ ffaT HffhcHVl s^ll Pranava.
êiwrv^y wmv <r&=r *rn=T^TrHiii9 <sii
TTcT: T^rrrf WTÎI TJFPRt: f*SEfT: It 6 % II

'SrfHl^ll V9<? 11
Thereupon having worshipped the fire he

should place it in the receptacle. Then with his
own mantrams he should offer a hundred
oblations in honour of Indra and other gods. OuimchH tudii
Then unifying his own self with all the gods;
mantrams and fire he should offer the
•»£gfrre <rerr
^
Having thus duly performed the Homa rite
Purnahuti.
a worshipper should make assignment of the
^cTFTf êT c(cTRT 'dPIMl y4)< d :ll
| mantrams. He should assign Agnimili to the
>
feet, Isltva to the ankles, Agnyayahi to the hips,
Tifiiy l'*Tsf5!| 'g^T T^dHjl £°ll
SannodevI to the knee-joints, Vrhadanara to the
31P?T rPft: TTf^rfT ddhMIH % )*frll thighs, Svatira to the belly, DIrghayustra to the
'^y^ctd Tig#* ^rdtn II
heart, Sri to the neck, Trataramindra to the
Then coming out the Acarya should offer
breast, Triyugmaka to the eyes, and Murdha-
guardian deities of the
sacrificial beasts to the
bhava to the head.
quarters, the evil spirits, gods and Nagas.
Sessamum seeds and sacrificial fuels are the awm^-ddl
two necessary articles of Homa. Clarified butter ui-hi<hi RgfapJTRN
inan auxilliary to them. frftrgîTpfTFr <ji^l Tp^f^llôll
SfRiWS dHdlMUd trf^rtril Thereupon a preceptor should raise up the
image saying "Rise up, O lord of the
He should next assign Purusasukta to the Brahmanas." Then with the Vedic and other
Rudra to the south, and Jyesthasama and
east, sacred recitations he should circumambulate
Bherunda to the west. Nllarudra is a great the divine edifice. A person, well versed in
mantram of the Kurma Sukta (hymn) belonging mantrams, should next make the foot-stool of
to the Atharva-Veda. the deity.

Ach. Kh. Ch. 49 ]
3T<2f cft^T
rm cnsrgjf w(
t ip? ^ *nf y^rd«n <$*iuh $>iiqdd.-ii tsii
^
fCRTSEf trfrpqp?T "a# ^ rf^ll ^11
With gems he should place the image, of the ym f?cIT TTH: tjjnf
deities of the quarters, metals and medicinal Having offered Arghya and bowed unto the
herbs and Louha BIjani behind the image. The deity he should pray for forgiveness. Then
image should not be placed in the centre of the according to his means, vessels, two pieces of
adytum nor it should be absolutely abandoned. raiment, umbrella and good rings should be
It should be placed a little distant from the presented as Daksina (fee) to the officiating
centre and all imperfections should be removed priests. A fterwards, with a controlled mind,
thereby. the sacrificer should offer a hundred oblations
and then the Purnahuti.
fcRTR <fmT=r
arra nt ijeqgffwfl
: rv\
dêtuIchHimaf TTSTlft ^TCT<q$|| W\\ Tggz ^nrgH *ooii

fspjRZf ^Tfrfw^ll And then coming out of the temple the
preceptor should dedicate offerings to the
yt^ri^n guardian dities of the quarters. With flowers in

his hands and saying "Forgive" he should
Then sessamum seeds should be placed in dedicate them. After the termination of the
the north. Afterwards reciting the mantram sacrifice the sacrificer should present unto the
"Om, remain here permanently and do good preceptor a Kapila cow, chowri, head-gear, ear-
unto the creatures, salutation unto thee" the rings, umbrella, bracelet, an ornament for the
preceptor should make assignment of mantras waist, fans, villages, and raiments etc.
Sun and tile six other gods.
to the deity, tile He should then give a grand dinner party.
Having made the six-fold assignments for Being liberated by the favour of the divine
accomplishing success he should inspire them edifice a sacrificer becomes successful.
with mantrams. He should next sprinkle the
well-fixed image with the water of the Sampata
pitcher and adore it with lamps, incense, scents # 3FT xt
and edibles. WIRT TOT^TII *o^ll
it aftnret ms i yiJr Tj&spri ygwfvrns ) 3tidu<*>iu^ nnwîR'yiissimt: n uîi
ii yfciwiycMuf
3TSEIFT: / Chapter 49
according to the rites of their respective orders.
Hear their respective duties, O Vyasa.
fayrlr: jm sm WT TfRR ^FT WptTFPT yfflT|$:ll
Brahma said :
—Hari, the author of creation,
WZPR T5RT ^>TrfftIT %3TtrT^n^||
etc., should be adored by the Self-create Bramha
and odler gods, and Bramhana and odler castes. Celebrating sacrifices for themselves and
others, making gifts and accepting them, study
110 THE GARUDA MAHAPURANAM f Ach. Kh. Ch. 49
and teaching constitute the six-fold duties of and the adoration of the deities constitute the
the Brahmanas. duties of a house-holder.
qreqMTtH spf: 3^r#T: vicRV’oJ ijpsit ftfosrt STÎI

'<J<d laWful gqrT; ^11
Making gifts, stduying and celebrating A Udasina (one disassociated from the
sacrifices are me duties of the Ksatriyas and the world) aud a Sadhaka (one devoted exclusively
Vaisyas. To govern is also the duty of a Ksatriya to religious practices), becomes a householder
whereas cultivation constitutes that of a Vaisya. in two ways. A Sadhaka, while he is busy with
'
f&HId'ldl ^|U| |
maintaining, his relations, becomes a house
holder.
rTSJTSStifNt Spfo: li XII
To serve the twice-born is the duty of the sHUI fdl # qwTf»rH
r
£udras. Handicraft and menial service are also

their duties. He, who having neglected the payment of
f> Jf C, \
three-fold debts 3
,,, .. .
T^l|tT«q|«J
, , u
TJtT:
,
Wl«4iq TJjq xTII and renounced wife and

earthly possessions, etc. roves about alone, is a
Begging, attending the preceptor, Vedic

nominal Udasina.
study, abandonment of worldly affections and *5^ T3T£ZTraT?TT Trsr ^11
possessions and die preservation of the sacred TfiWqt qqfjq ^wforc.-ll
fire constitute die duties of a Bramhacarin.
HMWUlfd q^l^fd xTll
flgJdrMU tMUl
WaiFt ^ 'PlTrft eldW4dHf^Tm :ll ^11
The duty, of a dweller of the forest (hermit),
Asramas (orders) have twofold
All the four consists in duly sleeping on earth, living on roots
conditions. They are called Bramhacarin and fruits and studying the Vedas.
(religious student) Upakurvana (house-holder),
Vaisthika and Bramhatatpara. 2
1 TPraT qrfgfrfofqsif sqidqfl ^^11
W# TT % figT?T:ll ^11
3.
He is the best of ascetics living in the forest
ytl6J.dfu|eh) WU lEd^ HI'
V9||
who practises austerities in the forest, worships
He who having duly studied the Vedas the gods, offers oblations to fire and studies the
enters into the order of house-holder, is called Vedas. Being emaciated greatly by practising
Upakurvanaka. He, who continues the life of hardest austerities, he, who is engaged solely
the religious student till his death, is called
in the meditation of the Deity, is known as a
Vaisthika .
Samyasin stationed in the Vanaprastha order.

qmi*qi*Uril ldrqmbb^MnlT(q. ,
ll
THTTCfr 1|WtTO!IUH ^Frnsr -er# flnj: *yii

O
foremost of the twice-born, the preser-
The Bhiksu or the mendicant, who daily
vation of sacred fire, the entertainment of the
practises Yoga, is self-controlled and follows
guests, the celebration of sacrifices, making gifts
the light of Jnana (knowledge), is called
Paramesthika
1. The Bramhan who continues with his spiritual qwiwRAq Tqr P^cM<jtdl wnjfa.-ii
preceptor and always remains in the condition
of the religious student.
2. He, who giving up every other work, is solely Everyone, that is born, has got three debts to pay
engaged in the meditation of Para-Bramha. off :
— to sages, gods and the Manes.
—
Ach. Kh. Ch. 49 ]

The great ascetic, who delights ifi self and Tprr dlsiltriHI
in ever gratified and besmeared with sandal, is 3lf?TTT ! 33 H
called Bhiksu.
3TT«rfW 5f#nRT:ll
rt 'iftPrei <T4t sqR vd'dlddl T*pT fshdlddlHJI 3"#ll
Forgiveness, self-restraint, compassion,
Begging alms, Vedic studies, vow of silence, charity, want of avarice, simplicity, want of
ascetism, meditation, perfect knowledge and jealousy, visiting sacred shrine, truthfulness,
disassociation from tlie world constitute the contentment, faith in the existence of God, the
duties a Bhiksu. subjugation of senses, the adoration of the
deities, the worship of the Brahmanas,
TTFEEFTlfTR:
abstinence from doing injury, speaking sweet
qrtfrren fiH: tnr^fe:ii
Paramesthikas
%fErfirfe*T:
are divided into

^\9ii
three
words, not to slander and amiability —these are
the duties of the various orders of the four
classes viz. Jnana Samnyasinsa, 1 Veda
castes. The region of Brahma is reserved for
Samnyasins and Karma Samyasins3
2
.
those Brahmanas who perform sacrificial rites.

arfruiw
TTOrf TO TWfa^TfdiqH 3HII
wrt ^rra^rr ^ ) twcrtii
npsrf yîdldi uRyA dTidr^n
tffadT 9TR3TCT HH 31 td 1 y 0 Pdm l 3^11
Yoga is also three fold Bhoutika4 Ksatra; — .
That of Indra is intended for those Ksatriyas

and the third is Antasraml. Abstract meditation
who never fly away from the battlefield. Maruta
of the Deity is also three fold-Prathama,
is intended for Vaisya to perform their own
Duskara, Antima. Religious rites beget emanci-
deeds. That of the Gandharva is reserved for
pation and pursuance of worldly objects creates
the Sudras who steadfastfy serve [the three
desire.
higher castes].
ppf ftaf <j -dwaiH rêr giirnrHji

y^PdiM fgfcsf ^f^sRHii ôii
w*ffuiT ^cRfpr ^rfteFipqji 3^11
jTPT rpf -fopf
cpir 3*11
31FT?' (RSJFi ilWMIdrf^ U 3<i II
Vedic rites are two-fold —Pravrtti and

The region, of the eighty-eight-thousand
5
Nivrtti. Nivrtti or extinction of desire is
Rsis who have controlled their vital powers, is
preceded by Jnana or knowledge and Pravrtti
also reserved for those who live for ever with
is worked out by the worship of sacred fire.
their preceptors.. The region, which is reserved
3TFSN xT dM^WUl TmTH for the seven Rsis, is also intended for the
WQ TTdW OTfWoPT cTOT '#^1^:11 3311 ascetics who live in the forest.
otftMHsM TTCRigrtHii
1. The Samnyasins who follow the road of 31M*c$V cH Hra'tfrlll 3*11

knowledge.
2. Those who read the Veda.
3. Those who follow the road of action- i.e. who The blissful region of Brahma is reserved for
always engage in disinterested works. the Yatis who have controlloed their mental and
4. Elemental. intellectul faculties, for those who practise
5. Pravrtti what destroys deshe and Nivrtti
is Nyasa and those who uphold the discharge of
withdraws the mind from worldly objects. vital fluid. No ascetic returns from this region.
H
The immortal, eternal, undecaying, ever blissful

region of Isvara, called Vyoma, from which an
StpKqRwi sqpf fR# gfcTrll ^11
emancipated person never returns, is reserves
Absolute suspension of breath is called
for the Yogins. Hear, I will describe in brief the
Kumbhaka. Expiration by one nostril is called
eight sorts of Mukti or emancipation.
Recaka. The withdrawal of the organs of senses
<Wi: Mot* 3o|| from external objects is called Pratyahara.
TTcT Mf Will Dhyana is the meditation on self and Brahma.
The steadying of the mind is called Dharana.
Yama 1
is of five sorts, viz., abstaining from
harming others, abstaining from killing 3T? WIT <sf?T TO ^TWRPÎI ^||
animals, truthfulness, doing good to all
creatures, restraint of speech, belief in God,

3fiT 3T?TftTRFfH^r^ll 3<£ll
abstaining from knowing a woman, Brahma-
carya (life of a religious student), renunciation
The mind in which one's soul is
state of
of all and accepting no absolutely immersed in Brahma and when he

gifts.
thinks "1 am Brahma" is called Samadhi. I am
fwiT: ttset wrrar fgsnn Self, the Para-Brahma, ever existent, full of
knowledge and without end. The bliss of
Niyamas2 are five, beginning with knowing Brahma us realized when on
truthfulness and divided into two classes, understands Tattvamasi3 I am Brahma, am .
external and internal. They are purification, without body and organs of senses.
truthfulness, contentment, penance and
31 ^ *-U -tl ^r«s; h 5 ^ 5 I <4 Rif d H^l 1
subjugation of senses.
3<?ll
T3TSTPT: fqWWIiJ: I am devoid of mind, intellect and egoism. I
1
STTTR UIUiiîh) M'h'»vr|4|; am the light in three states of wakefulness,

Svadhyaya is the recitation of Vedic dreaming sleep, and dream less sleep.
3.
Mantrams. And with the concentration of mind
one should adore Hari. Asana (yoga posture)
consists of Padma and other, and Pranayama
is the suppression of vital airs. ff?T WJlitPd^d 5tl?]uf) ^TeJcfSHI^H *<>11
I am eternal, pure, enlightened, existent,
TO Wild rfr wf fclMdd)
blissful and without second. am Prime
^ fg*IT fwstF^rf ^ ÊTII V*ll Purusa. I am that
I
undivided, portionless
that
Inhaling the breath and sending it with Purusa.

Mantrams and meditation, either twice or
thrice, is called Puraka.
A Brahmana, thus meditating, is freed from
the fetters of the world.
11 ffw smubii Rgi4 tiu) >

-g
gimy i i-ts^ 3i raK<Hu^ RTâRlHMÎVIdH'lWtKi.-IWII
1 . Self-control :
—a great moral or religious duty or Restraint of the mind the second of the eight
observance. And here though it is mentioned principal steps of meditation in Yoga.
five, but ten sorts of Yam a are enumerated. The
It is a transcendental Vedic phrase occurring in
names are given differently by differnet writers.
the Chandogya Upanisad, meaning "That art
2. Religious rites or austerities which are not so
Thou”.
obligatory as Yama. (In Yoga philosophy)
'
Ach. Kh. Ch. 50 ]

3T8ETRT: / Chapter 50
It is not proper for persons to perform
religious rites without bathing. Particularly in
pH if:
Homa and Japa one must bathe.
w it *i)<eny snfasf 1%Rr^n * it
FiHUW f#fc#||
Brahma said: —He who performs religious 3T?TfFrarf#TE5Fr <J
rites daily attains to Jnana (knowledge). Having a#rr -mm yrcfy y #i gurfy# tr?wii <hi
i
got up from bed at the Brahma-muhurta he 1
dl<4<=q ^TII
should meditate on religious profit and worldly
WS# ylPl4> 'd^dt^' Ml
profit.
He shuld sprinkle his head with water and
rub his body with a piece of wet cloth. He
TTOI# c||c(! i^cf)
l <J£T: || ^ II should perform the six forms of bathing, viz.,
#ET ysjlfltllni Brahma, Agneya, Vayavya, Divya, Varuna and
Yougika.
yra: ttfN #sftr wn-.w 311
He
should also meditate, in the lotus of his
heart, on blissful and undecaying Hari. When 3TP%y ô ||
the dawn approaches a learned man, having

The Brahma form of bathing consists in
performed the necessary rites, should repair to
rubbing the body with drops of waterpured
a river of pure water for bathing, and perform
through Kusa reeds and accompained with
there duly the purificatory rite. Even sinful
Mantrams. Agneya form consists is besmearing
wights are sanctified by morning ablutions.
the body, from head to foot, with ashes.
rrwr^y-tr^ W: FTH WlIxArtll
yywPd
VET: TTFT % 7Tc[ll XII
ddl % T^tW HH*£dMHJI
Therefore with every possibie care a person

should bathe early in the morning. Wise men The most excellent form of bathing, namely,
speak highly of morning ablutions [in Vayavya, consists in rubbing on the body the
consequence of their yielding fruits] seen and powder of cow-dung. Bathing in the sun-shine
is called Divya.
unseen.
; TERT HlHI'ill': W^Pd %ll errs# TncPT# wrd#c(dH n

31# TTTWf#r:lt Ml MINIUM #TpT #tf#rETÎI ^11
When a person sleeps at ease saliva and Varuna consists in plunging into water and
other impurities come out. Therefore without knowing the self in mind. Meditation on Hari
bathing first no one should perform a religious by means of Yoga is called Yougika form of
rites. bathing.
3TFT8#: 4>IHcbufl ^ ^1# aUdtdWqPd Wff Ttf#i •

ypciil^r^r: II
ym.- "fifr viMifa sjy# wa:it mi #Tf8tfl^4d' Tn? » #W» W
Poverty, misfortune, bad dreams, and 3rmm4 ^ f## ^ srrar%n
anxious thoughts — all these sins are forsooth
It is the shrine to by
of self resorted
destroyed by morning ablutions.
Brahmavadins. With his face directed towards
T ^ -RFf f#TT W9FF# y# TfTRrRII either the north or the east a person should
cleanse his teeth with the twigs either of Kslra,
Malatl, Bilva or Karavlra trees.
1 . Early part of the day.
And he does not reap the fruit of anything

else he does. Having duly adored Sandhya, the
pure and self-controlled Brahmanas, the
TTTrgT qmi
masters of the Vedas, attain to the most
Standing on a purified spot he should wash
excellent region.
his teeth and mouth and then throw the stick
T: BfrIH lI
away. Afterwards having bathed he should
offer libations of water to the celestials, Rsis and ift fe4\TW:ii 3311
the departed manes. fapff TESffmnflfa tt -ffTfa Tr^r^Tû
3TT5TO Pet Rid Thai TjWyxq W^KT:!! dWIdffayilAd TR4tyWd4r-ytfI.il 3*11
II ^11 That best of the twice-born, who, neglecting
31iy|f$MT^l§fafa': THfasffl <41 ^phll the Sandhya rites, tries to perform any other
religious ceremony, goes to a mullion of hells.
afechHcqi&faffi F -nFTfff ^11
Therefore with every possible care on should
Having rinsed his mouth he should do it
perform the Sandhya rites.
again observing silence. Having sprinked his
body with drops of water through Kusa reeds *fatd ff ffTrll
and with Mantrams; Apohistha,Vyarhrti and farfff yRwc f i ^nenntii 3m i
the auspicious Varuni and having recited the

Gayatri, consisting of Om and Vyarhrti, the
3T4l y ft Miff'd: II 3^11
mother of the Vedas, he should offer libations
of water to the sun with his mind fixed in him.
By doing so one gets the most excellent
celestial and Yoga body. A learned man,
controlling his senses, purifiying his own body
trt: f%srt^rr and mind, and sitting with his face towards the
UIUIIJJIM TET: Tpeff Sjfa:ll east, should recite the Gayatri, a thousand,
qi Tfaff TIT % Pi«bHill ^ II hundred or tefi times. Having controlled his
T$fcRt 4>dHI VlHwWTcl^fl^-clUI mind, he should sit facing the rising sun.
ô|| rpt^jfafat: ffFIffSJ: WBWfafhll

Thereupon on Kusa-grass in the
sitting HiWTTff RFfafa facIHSFqjl 3^11
morning, controlling his mind and suppressing cpjfa fftrrfa Tjyhryyfar<rf:ll
his vital air he should meditate on Sandhya
a£b tsltsiVey im V'lldTIff cM<UMA|£ifall 3<HI
Mantrams. She, who is Sandhya, is the mother
With many potent Mantrams, belongiong to
of the universe, beyond illusion, sinless, divine
the Rk Yayus and Sama Veda, he should adore
and sprung from three-fold energies. Having
and salute the Sun, the god of gods, touching
thus meditated a learned man should recite
the ground with his head, saying "am,
crimsoncoloured, white and bark-blue Gayatri.
salutation, I dedicate my self unto Khakholka,
Ulgijpr:
^
TfcTrf faff:
P? ABHif :
fajf^FmFff
Tfacpftjll^ll
the cause of the three-fold causes, unto
the form of knowledge.
Pfa^lfa WTH 4HWfaP> ll

him of
TFrft «npwn 4<yWll:ll II

tSifa WI ywiffl
'
-fatfa Hili^dqn 3311

With his face directed towards the earth a
^£*fcT: HWHl^l'l: Tfaf TFfTrPT: II
Brahmana should always perform his Sandhya

TT?lt llô ||
rites. He, who does not make Sandhya worship,
is impure and is not competent to pertorm any

Thou art Brahma, the great water, fire and
juice. Thou art earth, heaven and sky, am and
action.
Ach. Kh. Ch. 50 ]
the eternal Rudra." Having recited mentally

thismost excellent hymn in the morning and
TT?fr fgshii 3*911
noon one should bow unto the Sun.
For making his Yoga successful me twice-
born should approach the Deity and afterwards
3T8lFW«3f (*Ty^)WÛl qgllfaflu i^ll do various works, tor his relatives.
FTRTSf
5l4fc»«h ^S8T fyPSTf cnfa II 3^11 Vggfa 5*11 3 <MI
Then returing house and rinsing his
to his Thereupon in the noon he should collect, for
mouth duly with water a Brahmana should the purpose of bathing, earth, flowers, dried
light up (himself) the sacred fire and offer paddy, sessamum seeds, sacrificial grass, and
oblations unto it. With the permission of the the pure cow-dung.
sacrificer, his priest, son, wife, pupil or brother
may also offer oblations. rfgPl^ TTT:
^ "ETII
TTpf ch^Wdil 3 <?|l

groT^rf fsylûi wfofirii
He
should bathe in a river, in a tank
H( rf )%nr ^cTOÎI 33 U dedicated to a deity, in a pool or in a pond (of
his own) hut he should never bathe (in a well
Âny religious
fpr -giFT TRra^ll ^Xll or tank) belonging to another person,
rite, that is performed withut

Mantrams, yields no world. He
fruit in this
f?TT: ^TWf ^TTi^TSltTrlTII Xo H
should bow unto the deities and dedicate unto
them offerings. He should adore his preceptor
34?^ irrgf^T: %Tc3T ^11
and do what he does not offer five pindas every day

If
is conducive to his well-being.
his bathing becomes impure. The head should
dcf: ^^fry^nt^fcKidl II
be washed once with earth, the navel twice, the
part beneath it duice, and the feet six times.
A twice born should afterwards, according jjfrTW Tnjf^rr ^wHcbmBiebm *3 u
power, study the Vedas with proper care;
to his
he should recite the Mantrams, teach his pupils,
wm cj II
conceive the meaning and discuss the same. fgfsr ^rPT: II ^ II
Earth should be of me quantity of a ripe

^ WTsTTfoT fg#**: II
Myrobalam; cowdung should also be of me
xt wfyr:ii 3^11 same quantity. He should then besmear his
That best of the twice-bron should also read body with it. Having washed his body and
the Dharma Sastras (Religious Codes ), me rinsed his mouth, he should bathe with a
Vedic texts and me Vedangas .
1
controlled mind.
viMfaceil
7J 'dlwwfkd|)c| TF**;||
1. Certain classes of works regarded as auxiliary
to the Vedas and designed to aid in the correct
pronounciation and interpretation of the text
3TfaTRZI ^3TH Tr^ T|fH |-qIhu1 :
r
Then coming on the shore, he should besmr

^ : || ^||
and the right employment of Mantrams in the his body with earth, reciting the Linga
ceremonials. They arc six in number: (1 ) Siksa, — Mantrams. He should then inspire the water
Ortheopy, or the science of proper articulation
wim me auspicious Varuna Mantrams.
and pronounciation; (2) Chandas, Prosody; (3)
Vyakarana, Grammar; (4) Niruktas, Etymology, HMdilv) -*rnqu(i TpTrll
or derivative explanations of Vedic words and
pin-.
$3*1 3-ocbUmfôM faRH'^'^Jiviiîtlll V# II
-.Ritual.
3TTETRT: ^HtMlil-qÛll^ W*T femfoN ftfrT W?T:tl

'
afaygrftt Tjpi fllPM>MF *T PdVlM d :ll M^ll
At me time of baming he should mink of Having made the Sandhya adorations and
the Narayana form of Visnu in the water. rinsed his mouth, he should daily meditate on
Having looked at the sun with Om, he should the God, and sit facing the sun, placing his
thrice plunge himself into me water and again palms full of flowers on the crown of his head.
rinse his mouth with the following mantram. Throwing them he should look at the god
"Thou rangest in the mind of creatures and art stationed on the rising mountain ( e. the rising
i.
the mounth of the universe. sun) with the Mantram. Thou art the eye, ever
pure, supreme soul and existent, or particularly
isf cPTCcfcTT 31 Ml
1 ^dl TRtSiJWEfll
with the Savitri or other Vedic Mantrams.
cJT rdl^âM l ifdUUlMlNdfq il
Thou art Yama, Vasatkara, water, fire juice
3T^: tllWef&yET Tranf ^ TTdt
and ambrosia". He should repeat thrice the WTxT ^ <V*II
Drupada Mantram consisting of Vyahrti and

Pranava.
WlfddT W '^r^fggiTcTOT 4|euMM*}tf|*{ll He should next repeat Gayatri and various

cPT: TPTHN «^><!MklMlf^«am4l^:ll Wll other mantrams. Sitting on a seat of Kusa grass
with his face towards the east he should look
Uc|ftdoMI£PdPq'fH&3 ^TII
at the sun and repeat prayers with a controlled
rfrftJfqqPdd TTlWtTl Êdir<W%:ll mind. The garland of beads should either be
The learned worshipper should next recite
made of crystal, lotus, Rudraksa or Putrahjlva.
the Savitri Mantram destructive of sins.
<*>r|oqi cSTS-THT <T5T TIT T^JcTTII
Thereupon he should cleanse the earm with me
Apohistha Mantram, with the Mantram "flow
pure water? and with Vyahrti. He should next If be tattered he should stand
his cloth in
inspire water wim Apohitha Mantram. the water and perform his adorations.
3FsrsiT*r^pfr qmf^d:ii
$5W Tllfeff rrfgWTt: WT Wf.ll Y^ll g^ffc-pjr in^rM nw: 'Rfpftiivsn

He should next repeat mrice the Mantram " Else he should sit, with a controlled mind,
Antarjalamavanmagnon" destructive of all on Kusa grass spread on a sanctified spot. Then
sins, or Drupada of Savitri, me most excellent going round, he should bow touching the
region of Visnu. ground with his head.
3pr% wi 'wh&ftnii 3TT^r st WWW VIckMIWIÎMqra^rfll
3PT: trrufT rRT: q^^cU-jMlPM<jqmTTH gITll H4II

He should next recite Pranava and meditate
on Hari me god of gods. Taking up water in his •?rf^^dlcf%:im ?ii ,
hands and reciting the Mantram, he should Then rinsing his mouth as sanctioned by the
sprinkle the head therewith, and would mus
Sastras" he should read the Vedas according
be freed off all sins.
to his power. Afterwards he should offer
•fspwr ijfef Tfrifar Tjrzpt q4md&:ii libations of water for the gods, Rsis and the
TPSqrgqiFT q'w’lPdcMMlVMt^ll m II
departed manes with the prayer "Om, salutatin
unto you all, I offer these libations of water."
He should dedicate libations of water and fried
paddy unto the celestials, and Brahma Rsis.
Ach. Kh. Ch. 50 ]
Therefore in the beginning, middle and end

of every rite, one should mentally meditate on
Hari.With the Mantram "Thou art Visnu" and

the hymn of the Purusa-Sukta, one should
P^hl4)dl f*n^ rj 7PT fft^r ^nTrTIt
dedicate his self unto Visnu of pure effulgence.
He should dedicate offerings reverentially
unto the departed manes, gods and ascetics trpt; || 54 II
according to the prescription of his own SPlcT Trf?HT ffr^ll
Religious Code. He should gratify the celestial ^1? fixity rT^ ^11
saints and the departed manes with palmfuls
of water. Sacrificial threads are also offered to
Having all his mental faculties tranquilized
the gods along with water, Nivlta (the
and his mind fixed on the deity, he should, with
Brahminical thread suspended round the neck)
the Mantram, "Thou art Visnu", perform the
to the Rsis and Pracinavitins (the sacrificial
five sacrifices, namely that for the deities, that
thread worn over the right arm and passing for the evil spirits, that for the departed manes,
under the left) to the departed manes.
that for men and that for Bramha.
*rf? Tdldiluiic^RtfsUij^ cpfr -£^11
TFjtzpqf ^ cFT: V90 1;
Sprat WtX ipf TTSpj^^ll^ll Without the offering of libations of wdter
Brahma Yajna is not finished. After celebrating
Pressing the water out of the cloth after the sacrifice for men( Manusyajna) one should
bathing, rinsing his mouth and observing read the Vedas.
silence, he should adore the deities with
%ep*cPRj; cfirfciJl ^cPT^T; cj T*JcT:II
flowers, leaves and water, and Sua Mantrams.
O wrathful Hara, [he should adore] Brahma,
Sankara, the sungod, the slayer of Madhu In a sacrifice for the
gods offerings should
(Visnu) and various other approved deities. be made gods called Visvedevas.
to that class
In Bhutayajna animals should be sacrified for
S3PSW TJHITfSl TJ7RPT <j|| 5*11 the evil spirits.
ycN^'UJV^l qfadlf^'GT in*

KITcST yoict^ ^ ^ 5<HI
«lfpPFT raf^TF^r
^TII
fgrftrfh:
With the Purusa Sukta Mantram he should
dedicate flowers and other offerings; or he
^ winr.-ii
II VSÎI
should adore all the deities with water only. t^rf^rsrngf fraît rafriu'^:ii
Controlling his mind he should meditate on the The foremost of the twice-born should next
deity repeating Om. offer food to the dogs, the degraded caste
people, outcastes and birds, on the grounds
TOWAUI TJHJTfrar TJSJef^ydlJI
outside the house. In honour of the departed
fd£lr) 5511 manes the best of sacrificers should feed at least
Then saluting him he should keep flowers one Brahmana. He should perform the daily
and other offerings in separate places. Without £raddha in their honour. Such a Pitryajna yields
adoration no Vedic rite becomes consecrated. blessed regions.
w *rar?ifcw Trerfp:ii
Ttûi ipiNril 5^911
3T1WH i^WlîUHclvdAll Then with a controlled mind he should.

Ach. Kh. Ch. 50
conmmensurate with his means, take up a wq w '
ys vrc rft tram

portion of food and offer it to a Brhamana well- m c\
%Tc(8r divum <?f» r
read in the Vedas.
ftrsr
3T?ftrT WffSFRlfR 3T5jf%T: VTrFaft WU ^ »
MdldlcWiPy; yiFcf WIcT: W*]£ 1H94 U
The adoration of a god dissipates speedily
He should daily treat his guests hospitably He, who, either out of ignorance or
all sins.
and welcome a Brahmana who comes to his laziness, takes his food without worshipping
house and adore him with mind, words and the deity, goes to hell and is born as a hog. I
deeds. now describe what is impurity. An impure

will
man is visited by sins.
VSÎI TBFPFN#TRI,II
f:
A mouthful of food is called Bhiksa (alms)

M i pyfNi wfftren fa<4fHrd:ii<^n
and enough is given when four times as much
Impurity is generated either by associating
is distributed.
with impure persons or avoiding the company
I: of pious men. The learned Brahmanas speak of
tTSTTII V9V9H ten sorts of impurity.
A guest should wait for the period that is
necessary for milching a cow. One should, as

3Rc(RT3PPTT^ Trar 3tl^lêWI;Tcf,-q|| 6 ^\\
much as lies in his power, treat uncalled-for
The Brahmanas are impure if any person
guests hospitably.
dies in their family or any child is born. When
a child dies before teething the period of
cfUFT qgiiyiRw ^ II impurity is immediately over; it lasts for a day
One should daily offer alms to a mendicant, before the solemnization of the rite of tonsure.
and food to a Brahmacarin (religious student) Will
and to beggars what they want proportionate
arfoRTt gnyuifo <smi
to his means, and being himself freed from
It lasts days before the rite of
for three
avarice.
wearing sacred thread is not performed. After
that it lasts for ten nights. For the Kastriyas the

V9^ period consists of twelve days and for the
^
31<£>rdl It II
tjsiot fRRzNtf^f xt HwgrRm Vaisyas fifteen days.

r:ll4o|| t ygfr TTdfri •RTfeT I
He should next take food in the company of

his friends. The foolish Brahmana, who takes
A Sudra is cleansed from impurity after a
his food without celebrating these five
month. For a Yati there is no impurity. For
sacrifices, is born in a degraded caste. Those,
abhortion it lasts either for a night or for a
who are competent to celebrate a great sacrifice,
month.
should study the Veda.
ii gffrirec t ng ynft
i arremumrt fariic+.ulyihi 41 P4w
Rm wyirmtssuTR: 1140 II
Ach. Kh. Ch. 51 ]
3TSzrrar: / Chapter 51
Whatever is given for having children, a
children, achieving victory, or attaining heaven,
3T8ncT: <HM4MjTtHH. lt
is called hy the Rsis, well read in the Religious
3T2rf^f%r^ tnt «nsrqr Trf^Wîi ^11
Code, Kamya.
Brahma said :
— I will now describe the most
excellent rules of making charities. Wealth
fWyjuniaiRi diMifadj, thO^ h
should be respectfully given to a worthy %renr <ft rifled 411
person. With a mind pervaded by the quality of

Sattva (goodness) when a man makes presents
<?T*T 41b fad
to persons conversant with the knowledge of
fed <13.11311
Brahma, only with the object of pleasing God
Charity yields enjoyment and emancipation. such a gifr is called Vimala.
Riches, acquired by fair means, when given
TRPTT SjRf qqrftsjHynfc-bftHII
away in charities, yeild the fruits of enjoyment.
3?wmH ^TPrPT ^rTOT|:
q3 *^sfo3nq?m v\
yfrlUSH. H
If a man gives lands abounding in barley
^wryi twr 311
and corns and outskirted on all sides with
Teaching, officiating as priests and sugarcane plants, he
is never born again.
accepting presents are the duties of the
Brahmanas. Usury, agriculture and trade are <H < T qRwfd ll
the duties of the Vaigyas. When charity is made Rraf wtrmr q$q?hi 3011
to aworthy person it is called Sattvik ( v. one There never had been nor there will be any
pervaded by the quality of goodness). charity superior to the giving away of lands.
By giving education", unto the Brahmanas one
becomes glorified in the region of Brahma.
Rrcstf <*>1*4 f%nr^f '<H4IRdH.ii *11
Besides there are various other forms of
snsfETT aswiRul n
charity, viz., Nitya (daily), Naimittika TTtSqm RiPd^cwl 3311
(occasional), Kamya (made with the desire of By giving reverentially food unto the
fruits) and Vimala (pure, or disinterested). Brahmacarins one, freed off of all sins, attains
to the region of Brahma.
%1 tgii 3 qrgmrw qq
'
S ^feVH Tfh ff^Tg f V|T4| 3 f^T?T:ll mi

l
-
r [
4 u!hhhi
) *rn
Whatever is daily given to persons who fiffwRHu n 3311

have done us no good or to the Brahmanas TR l fefa : dMÎ qqqq%3jl
without any expectation for fruits it is called
Nitya.
vteraf qrfn^Rr w *Hfq qrftiiîi
xmr rPÛIIctd <?qf<||
Tnrftq yrref^ -q fg^qf efRii If a person, after fasting on the full-moon
"qfeT5feTH.II <11 dayin month of Vaisakha (March-April), adores

Whatever is given to a learned person for twelve Brahmanas with honey and cakes of
the expiatin of sins or for averting evils, is called sessamum seeds or with scents or with sweet
Naimittika. Such charities are made by pious and moral words, all the sins, committed by him
men. all through his life, are immediately dissipated.
fripTFfiParr 3*11
<H \9II
^rfer ^5 Rnnq ^ wrfrr ^'dHji
Having placed sessamum seeds, gold, of sessamum seeds obtains good offspring and
honey and sarpl on skin of a black antelope he, the giver of lamps most excellent eyes.
who makes them over to a Brahmana, crosses w4mIH|Ri <04MI*jf$T<CTCR:U
over all his iniquities.
^VM lfT TTZRf ^11
q dEPpa ft
'
^ pyv>R:ii One, who gives away lands, attains to all
PdPjyd q*Ur«i i q iqfrgft *raniii while the giver of gold acquires longevity. The
giver of houses attains to the most exalted
station in the world and the giver of silver a
^MNfaPf^KTt ^rfrT ftfSEPlIi
most handsome appearance.
He, who specially in the month of Vaisaka
treats the Brahmanas with clarified butter,
bolied rice and water in honour of Dharmaraja, ftrsf vpsi fazmî 3*11
becomes freed from all fear. It on the twelfth The giver of dwelling houses attains to the
day of a fortnight a person adores Visnu who region of the moon and the giver of horses to
destroys all sins he forsooth becomes freed form that of Alvins. The giver of bulls attains
all sins. prosperity while the giver of kine attains to the
TO ^11II
region of Brahma.
TRTTcFnTTT: TER tpl^t î'HJI WII sirr: y ii vdcf d qrf

'
i
~
wp yuygraq ii *mi
He, who gives conveyances and beddings,
obtains a wife, and the giver of protection
prenq u
'
a tifrgqgpft sq Tfir «Fw>n ft

attains wealth. The giver of corns enjoys eternal
«h'4uTI RlPa<*>IMTr[ TpT^t fqii*let>4JI
happiness; while the giver of Brahma
MphhlMt ?T%FT % ||
(knowledge of) attains to the neighbourhood
Whatever deity a man wishes to adore, he of Brahma.
must beforehand worship the Brahmanas and
feed the women and celestials. He, who wishes
4<Pc<^ w<t^' m^mHii
to recover from a disease, must worship the W m4mI$:

Imparting knowledge on the knowers of the
y*£«lilll ^11
Sun; while one, wishing for riches, should
worship the fire-God. One, wishing for success Vedas one become glorified in the celestial
in all his undertakings, should worship region. By giving grass to the kine one becomes
Vinayaka and one, wishing for enjoyments, freed from all sins.
should worship the moon. One, wishing for f^FTHT RT:I1
strength, should adore the Wind-god.
3fpTO ^Mliglt ftfhrtWTRTÎI ^V9||
fMfrT: Tpft xfil
3RRT: m 4<WM1 R iRITOtyl 3*11 By giving sacrificial fuels a man becomes

And he, who wishes for emancipation from effulgent like fire. By giving to the diseased, for
worldly fetters, should with every care adore the removal of his ailments, medicines,
Hari. He. who does not desire for any thing or attendance and food one becomes freed from
he, who desires for every thing, should adore diseases, enjoys happiness and lives long.
Gadadhara.
3TflmER 'MPf ^KIWMP^CRJI
#8FTT fPT rHld^J^lMHry <1 RT: II
fcTPBR: y*llft«T II
TF5ETTPT ij^ll ^11
The giver of ware attains to gratification. The d-d^pifci^ ^4 TT^T^rftr^Trn
giver of boiled rice enjoys happiness. The giver
'
Ach. Kh. Ch. 52 ]

By giving away umbrellas one passes to perform in this

world superior to the making
unscathed through a road of Asipatra leaves, of charities in Prayaga (Allahabad) and and
sharp as razor and does not suffer from the various other sacred places and especialty in
fierce ravs of the sun. He, who wishes things Gaya where charities are made for attaining
never to end, must give away unto qualified heaven and averting evils.
persons the various desired-for objects of the
world and whatever is most favourite unto him
cOWH ^ l%|î)pciu i pq^ -STII
facm^fri tttwtt 3311

in the house.
The sinful person, who prevents a
Brahmana from worshipping sacred fire and
celebrating sacrifices, goes to hell.
WHIlP<^ immi W fiwlqci : 113311
gUr^Pdll
sref sjwrcr foreran
3311
any thing is given away in charity during
If
He, who does nor give food during a famine,
the equinox, the solar and lunar eclipses and becomes the hateful destroyer of the Brahmanas
on the. last day of a month it becomes never on account of their meeting with death (for his
exhausted. There is no religious rite for a man negligence).
11 3% sftnrct T gftsmfr Temfci rea ^» s -? i yiTi4i sgtm:ii ^311
3T£m^T: / Chapter 52
for twelve years; or he should fast or level the
summit of a mountain; or he should himself
3TcT: RT
eitherenter imo tire or water. For the
WP ^ ^<1^ '
^dvM<l :ll 3H Brahmanas or the kine, he should entirely give
Brahma said :
— I will describe the up his life.
regulations of Prayascitta or penances. The

^t^t 'sr oqtftfjrni
who kill Brahmanas,
principal sinners are those
those who drink spirituous liquors, those who w<srr w %sr umi
:
comm it thefts and those who violate the beds By giving food fo the learned one may
of their preceptors. expatiate the sin of Brahmanicide. By
W MlriPcM^r) WT:II
performing a horse-sacrifice or bathing in a
sacred shrine, one is freed from the sin.
wrnnPt %<smnnjrftPr wj.-ii 311
And the fifth class of sinners are those who

TPM '511 dlfUU ll ^
associate with all those people. The minor sins,

as described by the celestials, are the Or he should make over his all to a
slaughtering of kine, etc. Brahmana, well read in the Vedas.
?ps( P^cJUl Hldf^HN'litlfMdl %3T: II
cfTST ^11311 Tfcj'FSt TT: ’WlrctJ ^TpfrCr^ril V9II
dHIU l Wf rT&T ^11

yi^juii^ Trap? w Ti^cf, TiT^n'-Mp^dii xn A twice bron one should bathe thrice a day
One, committing tire sin of Brahmanicide, at the sacred and celebrated confluence of all
should make a cottage in a forest and live there the streams of the river Sarasvatl and fast for
By bathing at the Setuvandha at

three nights. 1
, He should undergo hardships without any
Kapalmocana and Benares, one is freed from and duly give away his
sleep for one full year
the sin of Brahmanicide. every thing. This will destroy all sins. Due
to arfiTcf gr f fg4tdM .-ii <ni

celebration of Candrayana accompanied with
W ftf W TTt*33T dWItMIMIrtlH^ ll

all possible hardships and the visiting of sacred
places, such as Gaya, also leads to the destruc-
^^41 WI*H^vld ITcfr ^:ll *11
tion of the sin.
The twice-born, who has drunk spirituous
liquor, is freed from the sin by drinking, hot as 3W3FH fcrf^f WCT Mi WtiTIM^dH 11 *MII
fire, wine, milk, clarified butter and cow's urine. gig nu H qfaftM ^ Trefrn
i T fr:
By being killed by a king with a mace the stealer He. who on an Amavasya day adores Bhava
of gold is freed from the sin. and feeds the Brahmanas, is also freed off of all
sins.
^wprrrarP*ll
*J5*TFqf ww Wptrr: cf>m*lf^d :ll ^ 0
frof cfcri ^TRzjitrwP fjrd^n

1|
îftf^V^VMl'
war qntww wn
'
4Mlf^H :ll *511
**ll 4<*FMdlM WIFI TFbjjTSFtFT 5*1 1 *t9ll
cil*5l<4uuP( '5T eMlft W "^T: II

U<44> f^êWr-gfillrHH "'SIHISIcflHIl
For expiating the sin of Brahmanicide, a

'
HM I I HUT *<MI
twice-born one should, clad in bark, live in the If one, bathing in a river in the forenoon and
forest. A Brahmana, who possessed by lust, fasting on the fourteenth day of the dark
knows his preceptor's wife, is to embrace the fortnight, offers seven handfuls or water with
heated figure of a woman made of black iron. sessamum seeds to Yama, Dharmaraja, Mrtyu,
Or he may observe the penance of Brahmani- Anantaka, Vaivasvata, Kala and Sarvabhuta
cide or perform the Candrayana 2 vow. Kahaya (the destroyer and all creatures) he
trf<#T *T
TT
Wrf
rfrMIMNHl<|8f
^$ fg^Trll *311
becomes freed from all sins.
Vl^lH<4MlU %^1'cfqHII
A
Brahmana, who keeps company with 7IRI: WdMH4 :ll ^11
degraded people, should perform the following Having controlled his intellectual and
penance for cleansing himself of the sin. mental faculties he should observe the vow of
celibacy, sleep on earth, fast and adore ilie
wfr^g ^gm Tra-f^TF’dâ.-ii *311
, twice-born.
fe(fl| e(H l4 LimfelVl)»UdH,ll
:
W'flWlf 5* fgrfgRT ejfRT **11 MMOTH^fad) TTOT%?T;II
«r wr '
mhhivhh .ii
4^1444^1^ w4Mld^ :ll 3<>ll
On the sixth day from the full moon he
1. Near Ramesvaram in the District of Madura in should, with a controlled mind, adore the deity
where Rama, the hero of Ramayana. constructed
(Visnu), and on the seventh day, ilie sun-god.
a bridge over the ocean for going to Lanka
(Ceylon). — The Adam's Peak of Modern
He would thus be freed off of all sins.
Geography. ftWT:
2. A religious observance or expiatory penance gr^VMI IjaFTM^TFr TT
g l MI^ : U^^ ll 3*11
regulated by the moon's age (the period of its
Having and adored Janarddana on
fasted
waxing and waning); in it the daily quantity of
food, which consists of fifteen mouthfuls at the the eleventh and the twelfth days of the light
full-moon, is diminished by one mouthful every fort night, one becomes freed from all great sins.
day during the dark fortnight till it is reduced to

rlMt "3FT ^ddlSJUMIH'HH11
zero at the new moon and is increased in like
manner during the light fortnight. WOTlf^ WlH MÎMIdebdlVH^H
: .
Ach. Kh. Ch. 53 ]

Recitation, visiting the sacred shrines and The chaste woman, who is always anxious
the worship of the deities and Brahmanas to serve her husband, is visited by no sin either
during an eclipse also destroys sins. in this world or in the next.
rTSIT TPTFT t#5*lfa?pril

I wl T '
H4qTfr%:ll ^^11
qrft q gufrftft fct fcpfr TT^?3RT[.
i || ^||
Even if visited by all sorts of sins, a man duly
renounces his life at a sacred shrine he becomes
As it is said that the lucky wife of Rama, the
son of Dasratha, SIta, celebrated in ilie world,
freed from them all.
defeated ilie king of Raksasas.
yfergT W '
m<W>q i» 3*11 TO:

If a woman enters into fire with her wnfennj: TJtT ^tfs»ffl:ll
husband, she reclaims him, even if he be guilty By bathing in the sacred Phalgu river one
of Brahmanicide, ingratitude or of other vile reaps the fruit of all the religious rites. Formerly
iniquities.
ilius did the divine Visnu speak to me, O ye of
TrfcTsffiT
^m '’Tift *Trf controlled actions.
mm fmti tt i qfirg mi un 3mi
it $fcf sfbiifcl iijiij<ni! Tr«iMfyira& 3nw<snJ$ qîi
3TS5rT^T: / Chapter 53
TJrT WET marks. A person, bearing the mark of Padma,

becomes Sattvika (pervaded by the quality of
trsf ^mrn goddess). He is compassionate by nature,
m wip4 mn ii 311 collects gold, silver, etc., and dedicates them to
'W^ (* Efr 4>wyei firffr.-u Yatis. celestials and ascetics.
Suta said :
— Thus did Brahma describe the qyrroif^rft <sii«gHigf yiPithiq toi*ii
eight Nidhis as the had heard from Visnu. They fs A AA rs A
1
lw tWIKgmw Wlww ^m^w^rffll

. fv .. „ i .
are Padma, Mahapadma, Makara, Kacchapa,

M&tmPffil : <4l<q4<|UI^-dir<fllll0limi
Mukunda, Nanda and Nila. And the other
Nidhi is 6ankha.
A mark Mahapadma,
person, bearing the
gives away wealth unto the pious. Persons,
311 bearing the marks of Padma and Mahapadma
xp^RT «lfret^ mzfc 'TOr:H Nidhis, are called Sattvika. A person, ,bearing
the mark of Makara, becomes the collector of
< f%|uq«K
l : ûiffeefcWipill 311
swords, arrows and lances.
I will now describe their characteristic Mn -mfir •fire n Traftr: n

sfKiTsf viûii wviii) rnfa îi
1 Divine trasures of Kubera nine of which arc He gives away wealth unto persons, well-
enumerated Padma. Maha-padma,
viz., the read in Srutis and contracts friendship with
Sankha, Makara, Kaechapa, Mukunda. Nanda, kings. He also destroys his enemies in battle.
Nila and Kharba their nature is not exactly
:
defined though some of them appears to be mm: unreft ^ Pflfrll
precious gems. According to the Tilntrik system i m van

they are personified and worshipped as demi-
gods attendant either upon Kubera or upon
Pmi^czif ^
5^ frftr: û)*^-«l:ll
LaksmI. Makara and Kacchapa are the two Tamasik

(pervaded by the quality of ignorance) Nidhis.

One, bearing the mark of Kacchapa, does not
confide in anyone and does not eat; nor does
w vrepirfe
One, bearing the mark of Nila, is endued
^tii wn
he give anything to anyone. That singular
with the virtues of Sattva guna. He collects
person, bearing the mark of this Nidhi, fills the
clothes and corns and digs tanks, etc.
earth with treasures.
3HWKmi(c{ «hK*)qH
wrcfr vrf^raT TRTtfnstiun 11*^1 HIlP#: SRrfc(
The Niddhi Sankha is selfish and himself
A
^ arranr:
person, bearing the mark

^rn ii
of the Rajasik
squanders away his money. His relatives live
on a very wretched fare and do not put on
beautiful raiments.
(pervaded by the quality of darkness) Nidhi
’’T
Mukunda, becomes the collector of kingdoms.
He enjoys freely and liberally and makes Tgrfrcqrw : ?nifr ^srrnîi
presents to the songsters and prostitutes. One, bearing the mark of Sahkha, is always
busy with seeking his own pleasure and does
TRpT: wfcT $ nqPd ^TH
not give his money to anyone else.
SFTtfrT ^TII ôll
HI
A person, bearing the mark of Nanda

pervaded by the qualities of, darkness and
ignorance, becomes the support" of his family,
The characters of these Nidhis were thus
always chased with eulogy and the husband of described by Hari unto Hara and others. I
many wives. He loses affection for his former
describe the treasures of the world as recounted
friends and finds delight in new ones. by Hari.
ii ngrput ’
wPrfVgoR *rm q?n
3TSqTO: / Chapter 54
Having divided-the earth into seven insular
3â$mifidsii&3r ^î^fdm'w^rrii continents the king conferred them on his seven
sons. The earth is situated on the water like unto
Ttsn^sirirlf^^si: TraH: TJ=T ^TII *||
a boat and is five hundred koti yojanas in
w: tprr
finrantu dimension.
Hari said —Agnidhra, Agnivahu,
:
Vapusman, Dyutiman, Medhatithi, Bhavya,

Cabbala, Putra, and the tenth Jyotisman these — c£?T: WR: II mi
were the sons of Priyavrata. O Hara, the two insular continents are
sTEfr #TtrnW;ll^ll Jambu and Plaksa. The next is Salmala. The
^nfriw hswmi %psErni trft ^sjmi
i others are Kusa, Krouhca and Saka. The seventh
Medha and Agnivahu had three sons each, is Puskara.
who were given to Yoga, were great, had the
recollection of their pristine births and fixed
^ ifaT: W WPm^THI
Wl.ll ^11
their minds on the kingdom.
1W*T TP<T 'ghlTpf TP^TRT y«1 ^pTHI $11 All these islands are each girt by seven
They are Lavana,
4|mhmi’ w#t y^rvi^pHi^diii
oceans.
Dadhi, Dugdha, and water.
Iksu, Sura, SarpI,
^THT TTfr^ll'KII
Ach. Kh. Ch. 55 ]
Hrpifr HR: ^S*ll viz. Nabhi, Kimpurusa, Harivarsa, Havrta,

Ramya, Hiranvan, Sastha, Kurubhadrasva and
Ketumala. The king divided his kingdom into
Each ocean is double in dimension than the
nine parts and conferred them on all his sons.
islandit encircles, O blue-emblemed deity. In
Nabhi begat on Merudevya a son by name Rs
the insular continent of Jambu is situate the
abha.
mount Meru extending over a lakh of Yojanas.
to! to ynvTO ift toHi
S STÎ I ^11
N^¥imWI<glfeVl^fId i^W: II C II
Bharata lived in
His son, the ascetic
Its summit is eighty four thousand Yojanas
Salagrama. Bharata' s son was Sumati whose
in height. Its base is sixteen thousand Yojanas
son was Tejasa.
and is of the shape of a pericarp of a lotus.
WpT: TTlfrgfr TO T«J<T:II
URf^Tr?TO^r: wfd^-df II ^11
Ri^lNIFI ^RFtll'?ll His son was Indradyumna, whose son was

known as Paramesthi. The latter's son was
Uriyr ^
The boundary
-STIT if TOfnT UdlddT:ll *o||
Himavan,mountains
Pratihara whose son was Pratiharta.
Hemakuta and Nisadha are situate on its south, Tjggre dd^dl Hdd) ddd*4lftT TO: T^rTrll Wl
while Nila, Sveta and Srngi mountains are He begat a son by name Prastara whose son
situate in the north. O Rudra, the persons, who was the powerful Prthu. His son was Nakta
live in the insular continent of Plaksa, are
whose son was Gaya.
immortal.
TT) TOPST ddd4d^^ra' rd:ll ,
TTfnsiT 'T fterfar tosîi

TTrTt tflqF i frjN r TO*T3T:II *\3II
<nnm<»id*W H wi Gaya's son was Nara whose son was
^rrBT: ^r<«Hl(filvll^d:ll Buddhirata. His son was the intelligent and
highly powerful Bhouvana.
efcrjJIlvTt <auscw^4lll
^¥3 \ TTfn ^îi ¥ldPd;(Wdfq fateHîlfd: TtpT:ll *<SII
O Sankara, there is no division of Yugas He had four sons, viz., Tvasta, Tvastu, Viraja
Agnidhra, the king
(cycles) in all these islands. and Rajas. Raja's son was Satajit whose son was
of the insular continent Jambu, hadining sons. Visvakjyot.
ii stinre t Rpypft to
^:W¥TrTRf58TTO: II V*ll
m* / Chapter 55
situate in the east. In the south-east in situate
fteicHIcjd) TO? II
Hiranvanvarsa, O bull-emblemed deity,
Kimpurusa Varsa is situate in the south of the
^cfcfÛldt TOf ftiUdlÔFim Û mount Meru. Bharata Varsa is situate in the
TO TOf Trr?T:ll
south, while Hari in the south-west.
^nTrft ultfci) ^fr^pxrofîi 311 Mfoiirft TTO>: M$TO>t!>II
Hari said : —In the centre is situate the <£tR 311
kingdom of Ilavrta; while that to Bhadrasva is
H n

Ach. Kb. Ch. 55
Ketumala is situate in the west, while MliHIHI: ejvtcft ^5fT: II
Ramyaka, in the north-west. In the north is

*JT#TIYS1 T»|flT:ll ^11
situate Kuruvarsa covered with Kalpa trees.
Pancalas, Kurus, Matsyas, Youdheyas,
wwilefcfl cF3fa<eiT
3 Sapatacaras, Kuntis and Surasenas, are the the
clans who inhabit the central countries.
TPTSN: ebZH5¥*l cHt>uiW«llll cjMfceM! -3FTT: tjRJT: TffW| i| M^q
W
;||
3T5f ^ WITO^Mimi ^T?PT( 'JFZ •^TT 'frliHHI WH ^11 II
O
Rudra, except Bharata Varsa, Siddhi is
naturally obtainable every where. Indradvipa,
fa-W^Rc'lill ^9TT: *|4<f%lUld ; TJJflT:ll **11
Kserumana, Tamravarna, Gabhastiman, Naga-
dvlpa, Kataha, Simhala and Varina —these are O bull-emblemed deity, the Padmas, Sutas,
Magadhas, Cedis, Kasayas, Videhas live in the
the nine inlands each encircled by an ocean.
eastern countries. Kosalas, Kalingas, Vangas,
ill'll: ftsidhll Pundrangas, Mulakas as well as those living
3TOT ^piTITt ^ !
around the Vindhya ranges are said
south-eastern countries.
to inhabit
The Kiratas live in the east, the Yavanas in

the west, the Andhras in the south, and the
Turaskas in the north.
^ MtltdPldl^H : II
<fûim«iîRtd :ii *mi

WUII: Sfrfîr^rr: The inhabitants of Pulinda, Agmaka and
*lvrsr: W: vail Jimutanaya as-well as Kambojas, Kanatas and
f^F«ziv ®r viftyiJr^
Ghafas are called Southerners.
^rcr5f< fr:ii
i !
ri ^r?r ftrarimi arowgftsi PIT2T: psj|«IT: ?IcRT:ll
The Brahmanas, Ksatriyas, Vaigyas and Til ti ll *^||

3udras live in the central group of the islands. The people of Ambastha, Dravida, Lata,
Mahendra, Malaya, Sahya, £uktimana, Kamboja, Strimukha, Saka, and Anartha are
Riksa, Vindhya, Paribhadra, all these are the — said to inhabit south-western, countries.
seven boundary mountains. Vedasmrti, 'fcfkwi: #®i5ii t^T«[ ^rf# 5rt wirewru
Narmadam, Varada, SurasS, 6iva.
«r ifrsjn wn *wi
crrcflr TTC^J: 5Ri$fl rWTII Strairajyas, Saindhavas, Mlecchas and the
*I»<WA ijrMlûn -R fp0 ll V\ godless Yavanas together with Naisadhas and

the people of Mathura are known as inhabiting
%^ncrr cnumnf TtTPsrtftii
the western countries.
ig
f^f ^
ft^wr ^
^rsr.*
wi^r ndfieHl n ôii
vmgti : ^prr.-ii
niuîv^
tuththt
^fc^r^snprr:
^rr^ritMfv^tiii
m *<iii
3TOT faflPd T#RTT|^V!k 4| *TCr:l) S*ll
Mandavya, Tusara, Mulika, Musa, Kosa,
Tapi, Payosnl, Sarayu, Kaverl, Gomatl,
Mahakega, Mahanada are the countries lying
Godavari, Bhlmarathl, Krsnavarna, Mahanadi,
in the north-west.
Ketumala, TamraparnI, Candrabhaga, Saras-
vatl, Rsikulya, Mattaganga, Payasvinl. vP5( -PIT )EfiT WWIUII ^4)1 :11
Vidarbha and Satadru —

these are the sacred
rivers destructive of all sins. The inhabitants of Lambakas, Tananagas, Madragandhara,
the central countries drink the water of all these
Vahyikas are the Mlecchas living in the north
rivers.
beyond the Himalaya.
Ach. Kh. Ch. 56 ]
Trigarta, Nilakolabha, Brahmaputra, Sata

ankana, Abhlsaha and Kasmlra are all situated
3^fl<hsl: *tcbl?4Ul <i<cHl5ui ehlMdlill 3<>ll
in the north.
it sfrnrnsi nî^t ul i wuivu^ arrenwcrt qm 1:11 kmi
3TSTRT: / Chapter 56
The rivers were Yoni, Toya, Vitrsna, Candra,
W ^TfrT^: TpT: ^11

Sukla and Vimocani; the seventh was Vidhrit;
and they all afforded release from sins.
yrRnrat ^nrcr (VlR>KW<nR:ll 3 II
Jyotisman, the king of the insular continent

Kusa, had seven Sons. Hear their names.
Sjjcjyrj % %ll 311
^(^<1 ^frPII
Hari said: — Medatithi, the king of the
dtPqHfdHim
T&nrreRtssT <?ll
insualr continent of Plaksa, had seven sons, viz,,
the eldest Santabhava, Sisira, Sukhovaya, They were Udbhida, Venuman, Dvairatha,
Nanda, Siva, Ksemaka and Dhruva. These Lambana, Dhrti, Prabhakara and Kapila.
seven were the kings of the insular continent ^fdMT^Mldl'Tdanril
Plaksa.
gfrv^d Ttqmf h^tsth.-ii 3°n
The mountains were Vidruma, Hemasaila,
TTfaeF: TpTT: #FTf TMR: II 311 Dyutiman. Puspaman, Kusesaya, Hari and the
Gomeda, Narada, Dundubhi,
Candra, munt Mandara.
Somaka, Sumana, and Saila were the seven sons Hdmm fyrer Îdwauii
of Vibhraja.
fdîT «4mqîRdwi:ii 33»
3l^d<dl RusH "êf fcKMIVU HlRfdl '975:11 The rivers were Dhutapapa, Siva, Pavitra,
3TJJdT TJcptf ^ W^dlWd ftWIT:H 'tfll Sammati Vidyudambha, Mahikasa. They were
all destructive of all sins.
Anutapta, Sikhi, Vipasa, Tridiva, Krama,
Amrta and Sukrta were the seven rivers. thlavd ^fddd : ^T: W H?fi*PT:ll
d^l^lvqVI^Vlfdrfj.d ! d«ldlMdil:ll ^Vlvil tftdTt5«il'«let>Kch:ll 3311
-sftTJcft (If^d^gl limil TjfdyET TPrft rTdgdT fTII
•tspt nnw^d w^y-drrq w^.-u Dyutiman had seven high-souled sons in the
insular continent of Krounca, Kusala,
Mandaga, Usna, Pivara, Andhakaraka, Muni
^ fqrd: ^RdfedRT: II
and Dun-dubhi; these seven were his sons, O
Vapusman was the king of the insular Hara.
continent Salmala. His sons were called Varsas.
They were Sveta, Harita, Jimuta, Rohita, s^'lTCR cjrqq^d ÎfiiyEIFd ( ST ) dlR^Pi: 113 3 U
Vaidyuta. Manasa and Saprabha, Kumuda,

Unnata, Drona, "Mahisa, Valahaka, Krounca Tftrt $l$rll Tl'sqr TlfH^ÎI 3X11
and Kakudman, these seven were the tsfllfdiM ÛsR«bl "ST TPrldT cj«JPi«Mi: II
mountains.
The seven mountains were Krounca,
dlPl dldT xT ^3vTT fdMlddl II Sit Vamana, the third Andhakaraka, Devavrta,
feqfd: TPcWt dWI T^ dT: f M MUVlPdcf l:ll
I
Mahasaila, Dundubhi and Pandarikavan.
Gauri, Kumudvatl, Sandhya, Ratri, Manojava,
^flrfcTOW: ^.VIÔ WJdT: ^6ddl\ll £11
1
Khyatl and Pundarika-these seven were the

boundary rivers. '
rtrd^ d ~5T fofrfluf TP&T:
: ^||
It was a thousand Yojanas in height. Its
summit was five hundred yojanas high and its
The king of the

ITRtcnf^F?: WW
insular continent of £aka
H*I£R:II ^11 extent an all sides, was the same.
*dl<#4>dlt(fafd •$2ET: nfi4P^d :H

begat seven, Kumara,
sons, viz., Jalada,
Sukumara, Masibaka, Kusumoda, Samodarki
fl^JDTT cEHeHI ^4vd^fdcjF4d lll
and the seventh Mahadruma.
vt)ehivtleh'Wrt: 41^11^14 1
<j>hh1 "3T dfcnl tljehl ZTfll
f^T ^5FT W&ft WII ^'3H

<TOW cr^fTt amtdtdR^mu^^l^d :!! WU
The insular continent of Puskara is encircled
Sukumari, Kumari, NalinI, Dhenuka, Iksu,
on allies by the ocean of sweet water. Before
Velnuka and Gabhasti were the seven rivers.
the sweet waler is seen the country inhabited
9! <tftdl<^>¥l l ~I qrafoull by people; the gold fields, shorn of all animals,
3T^%ET RH«)THM4d:lt ?<ill constitute Ihe half of the continent. The
Savala, the king of Puskara, begat the great mountain is Lokaloka, one Ayuta of yojanas in
hero Dhataki. The two Varsas were situate on extent. One part of this mountain is enshrouded
the mount Manasottara. with darkness and the other part is free from it.
ii sfhrret MsUîul T gfarat iratuyu^ T: II ^11
3Tsqrsr: t*\9 / Chapter 57

-
if^verra
3>fo<Hs4l tdl'Ul) opfir?T:
arfowr*: ^nft ^Rnr^FEi n

RTdivt ^rsa^riiîi
3PTPT forte* -*fo foetw
HWT dl^lvHddq .-fgRT: ^ II II
Tfo?T: ^wi^fVTil dUVÎ^PsAd xTII

R^Hs4 ^dH ÎtATqt d l c* ^1^1 WRHJ I 311
Hari said :
—Twenty seven thousand
yojanas is the exlent of the earth and ten In the terrific insular continent of Puskara
thousand and one is thai of the nether region. Hear their names. They are
are situate the hells.
O bull-emblemed deity, Atala, Vitala, Nitala, Rourava, Rodha, Tala, Visasana,

Sukara,
Gabhastiman, Mahaksya, Sutala and Agra are Mahajvala, Taptakumbha, Lavana, Vimdhita,
the seven Patalas. Rudhira, VaitaranI, Krmisa, Krmibhojana,
Asipatravana, Krsna, the terrific hell Nabhaksa,
<J>°J|( ^«tcilt»u|| 4tdT S'letvU $Hdil£HIII
Puyavaha, Papa, Vanhijvala, Krsnsutra, Tama,
cfoqT ^tfor xt *fi!fRr:ll ^11 Avici, Svabhojana, Apratista, Usavici.
Krsna (dark-blue), Suklarna ( white as sun).
and Sailakancana are the
Pita (yellow), 6arkara
qTftTT^ WP% f4nyi ^lPd<lf4d :ll
lands Ihere where the Daityas and serpents ^ vil«hl 1 ^Jdlcfq: f%8Trfr:ll dll
reside. The sinners who administer poison, use

weapons and set fire, are wasted there. O
^ 1 ^Tgfo TT^RT: Ttfol rTFÎI
Rudra, the various lokas or regions are situate
fh@T: TJEFft ThTCdTvft fodVI'dWinil *11 one over another.
Ach. Kh. Ch. 58 ]
order. O Rudra, the egg is encircled by the

TJ^ w ! U«I#T
'
-5T ^PwdH.11 <?ll
and that again by water,
principle of greatness
and ether covering the space ten times dlat
fire
^Fjof TZTITZT il liq qT: f*snT:ll *o||
occupied by the egg.
The various elements are also situate in this
ii sfhiret Msiymt i4isiu£ Trawi^f ^cHîvi'idMidH^îRtPH^Mui
3TaTPT: / Chapter 58
^Ryarra TTFTTt P» rTII
^^^.j^R^cWIVa ^1% '
T%:ll van
Gayatri, Samvrhati, Usnic, Jagati, Trstup,

WBWTpIT STWII ^11
Anustup, and Pankti-these metres are the the
Hari said :
—Hear, I will now describe the horses of the sun.
position and the dimension of the sun and other
planets. The sun has nine cars, each a thousand
yojanas in dimension. fill 6 II
3Fzfar Tsfrsm <?n n
f^pit ^rosaraii
dH^ct
w Pt^diîRiehiPt ttii tii
gifa:
R^RlKdlffch) T^: iftT>%4tSST TftgnTI
Tmi%ii<?ii
dfdl^l'Kld xastj UldRdd*fH WT T^ fWdT: II ^ o II
PddlP^Wfd WlR W%RRf^FfPH%ll 3 II Dhata, Kratusthala. Pulastya, Vasuki,

Twice this number is the dimension of its Rathakrt. AgramanI, Heti and Tumbhru reside
plough, O bull-emblemed deity. Half a kotl and in the solar disc in the month of Caitra, Aryama,
seven Niyuta of yojanas is the dimension of its Pulaha, Rathoujas, Punjikasthala, Praheti,
Aksa (part of wheel), where the wheel is placed. Kaccha, NIra and Narada in the month of
It has three naves and six Nemis (circum- Vaisaka. Mitra, Atri, Taksaka, Raksa,
ference). Pouruseya, Menaka, Haha, Rathasvana reside
on the car of the sun in the month of Jyestha.
WSfflFFtFt «p?R yPdPddHIl
^(rHiRvi^bllfui fedl4l S ^t {dd^d :ll^ll yRral TWIT W5RTT TJ^f«T:ll
T?»f%raTfraT ci«îwTTf|rîi
This wheel goes one round within one full
Varuna, Vasistha, Rambha, Sajanya, Kuhu,
year. The second Aksa of the car of Vivasvan is
dimension.
Budha, Rathacitra and 6ukra live in the month
forty thousand yojanas in
of Asadha.
M^RTTPl^ epTSERTII
fc(ycnq^: T&T ( sfcr ) l( H T:l ^gnP|TT:ll
'
3TÛmui4^ : WW <J UkHl^l xl WZR)

I
tj TrP?T ^11 STII
Indra, Visvavasu, Srota, Elapatra, Angira,

% d^d4» ~
TfRzrrf HHUMelll ^11 Pramloca and Nabha-these serpents live in the
The five others have each half the same month of Sravana.
dimension. O bull-emblemed deity. The extent fdciwnryj^^ ^^r^TOTTjfSTTii

of each of the two Aksas is half a yoga (cycle);
"SEirdt rrani *3ii
the smaller Aksa, of the car, with half the cycle Ugrasena, Bhrgu, Apurana,
Vivasvan,
is stationed in the polar star. And the second
Anumloca, £ankhapala and Vyagra live in the
wheel is stationed in the mount Manasa. month of Bhadrapada.
Ach. Kh. Ch. 58
tjrt •sr '^bfecsifvn Tfhrotsar
4j^l)>4l ^dl41 T#JI ^11 TJTO: Tjpf: Tp- : || ô||
Pusa, Suruci, Dhata, Goutama, Dhananjaya, O

Brahman, the solar disc is pervaded by
Susena, Ghrtari live in the sun in the month of The ascetics laud the sun
the energies of Visnu.
Asvina. and the Gandharvas sing before.
«4vi!*4'Ucld1 rH^TII
Till ?mi *$: fsFq%s41$Rilg:ll 3*11
Visvavasu, Bharadvaja, Parjanya, Airavata. The Apsaras dance and the night-rangers
Visvaci, Senajit, —
and Apa these are entitled to follow the sun. The Pannagas carry (the vehicle)
live in the month of Kartika. and the Yaksas collect the bridles.
•
qT cdfa<^l4d^d uRd|i4 RUH^ Il
Wf^T:ll 3311
Arisu, Mahapadma,
Kasyapa, Tarksya, 'ôRTT 3# xHrdRill
Urvasi, Citrasena, and Vidyut live in tile month ^1# 'gq ^TII 3311
of Agrahavana. The Valakhilya Rsis sit encircling him. The
car of the moon has three wheels and the horses
are white as Kunda flowers. It runs, drawn by
3TfTO%f*T?^RTr Tj4Foffd'4'(TrlT<T:ll
cTFRAlcI W
Kratu, Bharga, Urnayu, Sphurja, Bharga,
^\9II
ten horses, on the right
son of the moon
and
(Budha)
left.
is
The car of the
made, of [the
essence of air and fire.
Urnayu, Karkot, Aristanemi, Purvacitti, and the

most excellent Apsarasa live in the solar disc
in the month of Pousa.
Tracer: wjse4? f*#
eb^vtlSST fctefrrrRfTtl
^lOdlSST jJiBRs^rRresr WR:II

T# R^FJII ^
TO#
Tvasta, Jamadagni.
W *TK3F>?qu^v) ll
Kamsala, Tilottama,
^411
cFTEFT:
crf|rcDTt:ii
II
3TORT: Mlu^^dfRlRT: ef5#T% T$ll 3'9II

Brahmapeta, Ritajit and Dhrtarastra live in the
It is drawn by eight yellow-coloured steeds
solar disc in the month of Magha.
fleet as the wind. The great chariot of Sukra has
a Varutha 2 Anukarsa 3 is drawn by horses born

, ,
of earth and adorned with flags. The huge
Visru, Asvatara, Rambha, Suryavarcca, chariot of Bhumi's (earth) son (Mars) is of the
Satyajit, Visvamitra, Raksa and Yajnapeta live clour of molten gold and is drawn by eight
in the month of Phalguna. 1
steeds, of the colour of the filaments of a lotus
and born of fire.
1. The following is the list of English months
correspinding with Hindu ones: Agrahyana October, November
Hindu English. Pousa November, December
Visakha March, April Magh December, January
Jyestha April, May Phalguna January, February
Asadha May, June Caitra February, March
Sravana June, July 2 . A sort of woode frame le or fender with which
Bhadra July, August a chariot is provided as a defence against
Asvin August, September collision.
Karttik September, October The axle-tree or bottom of a carriage.

Ach. Kh. Ch. 59 ]
fyjcni
an^ronrlTlr: TravL ^th,ii mn rTOT ^q wygi i 3 T^ % mtuph ii 3011
wsg wMfli TRRînft vital*: 11
g# ^
Jupiter resides for one year at every sign of
T^rqji ?v\ OjaRTft
O lord of goblins, yoked to his car they carry

a Zodiac sitting on his golden car drawn by him, day and night. Rahu's car has eight horses,
eight yellowish-white horses. Riding a car fleet as the wind and smoky-coloured and
drawn by horses of variegated colour and bom which have their tongues coated with saliva.
of ether Saturn moves slowly on; Svarbhanu
1
On it he roams over the earth consisting of

has eight horses of the colour of the earth and islands, rivers and mountains.
his car is grey-hued.
it $ftnret Tjdisri TORfaht 3irarraBPit :ll Vill
/ Chapter 59
TpT ddldT good luck as well as the sun, Uttara-Phalguna

(Pisces), Savitra (sun) Hasta 3, Citra 4 and Tvasta
'WilfrlV’clSK ijefr Ul=IM %?R; It
(sun).
TTTT
Suta said :
—Having learnt the solar system
and the dimension of the earth Kesava
communicated, unto Rudra, the essence of Svati is known as the star of the wind-god
astronomy having four characteristic marks. and Visakha, O bull-emblemed deity, is that of
Indra and Fire god.
frWljgPFJTTOT WsF VdftfrfdHh

•^rrtdilWlRd^ryi tlfûyl «pi|: T^ll TT8JT <jH4d^M14d :ll ^11
?c3JvlT: w£$Ui?PlJI 911 Maitram, Iksam, Anuradha and Jyestha are

^W:ll the stars of Sakra. Mulas is the star of Nirrti.
3T5^T: '*rai7ET fa<^c(dl:II }ll 3TitzjregraratpfF5 dw tar^mr.-ii

Hari said :
— Krttika (Gemini) 2 is the planet ?TdW^JTcr: T^d:ll V9H
ofthe fire god and Rohini (Cancer) is of Brahma. Asadha Purva is that of water-god and
Ilvala (stars in the Orion's head) belonging to Uttara is that of Visvadevatas. Abhijit is the star
Soma and Ardra (Virgo) to Rudra Aditya (the of Brahma and Sravana is that of Visnu.
sun) and Punarvasu (Libra) are the planets of
c«lt4e('t<idSn"^f8j y|t4tl ^:ll
the preceptor. Aslesa (Sagita) is the planet of
the serpents while Magha (Capri) is that of the twt yrdf^m vtarf d^nr dihui fyrari 6U
departed manes. Riksam is the star of Vasava, and Dhanistha
is that of Budha; while the star Satabhisa is that
sjTnnysr ij^tFcarjpj arnfaldT d«ilfJT:ll
of Varuna.
PH ffM ^ng^TTraftfrfd.-IUll
'
tt l d«l l g*dl
3TT3T iJo[f 3?f|^S?IFfratwn'll
Purva Phalguni (Aquari) is the planet of
df Êtdf ^MVd4JcWIVdê(d^ll ^11
1 . Rahu, the personified ascending node.
2. The third of the lunar mansions or constellation 3. The thirteenth lunar aster ism disignated by a
in the moon's path, consisting of six stars and hand and containing five stars.
corresponding to Pleiades. 4. A star in the virgin's spikae.

. T
Bhadrapada appears in the east, Ahirbbru- iftfaT, wHOd l?!!

sraiwr:
dhana in the north as wen as Pusya, Revati,
TTJ dld)ddMlir<cJ>M^fcÛI|pf ^m^ll
Riksam, Asvayuk.
ÎMKW f dtWTOHd rWTIl
The Hasta 2 the three Uttaras,
five Riksas, ,
V9nvf) Trf^raT ijf *011 Asvinl, Rohini, Pusya, Dhanistha, Punarvasu

2.
are the stars most favourable for putting on new
WR=rf rt ndldvdi ftserimu raiments. Krttika, Bharani, Aslesa, Magha,
which are known to have their faces directed
W<1«U XT tgltjUg t en^T||^> |l ^11

These groups of fixed stars of "constellations"
3i^Rimyiwii|Jl TrgTcT^fiypit^ ii
can be identified on clear star-light nights by the
^ ^BT 4) îi
'
Tffilc^dl fffldmmPdch)U|| [ ll following marks
Bharani appears in the north. These are 1. Asvinl 3 stars resembling a horse's face.
caned Riksa devatas. 2. Bharani 3 stars in the shape of deep laid
triangle.
On and ninth day of the fortnight
the first
3. Krttika 6 stars resembling a barber's
Brahman! is stationed in the east, on the second razor.
and tenth day of the fortnight, Mahesvari is 4. Rohini 5 stars resembling a cart.
stationed in the north, on the fifth, and the 5. Mrgasira 3 stars in the shape of a man's
thirteenth days. Varahi appears in the south, head.
on and the fourteenth days, IndranI
the sixth, 6. Ardra 1 star bright as caral bead.
is stationed is the west on the seventh day and 7. Punarvasru 5 stars in the form of a potter's
on the full-moon, day, Camunda appears in the wheel.

8. Pusya 3 stars resembling a blood sucker.
northwest, on the eighth, and Amavasya day,
9. ASlesa 6 stars like a serpent.
MahalaksmI is stationed in the north-east, on
10. Magha 5 stars like a planquin.
the eleventh, and third day of the fortnight,
11 . Purva 2 stars resembling eyes.
Vaisnavl appears in the south-east, on the
PhalgunI
twelfth.
12. Uttara 2 stars resembling eyes.
’grerref Tf ^gqf 3 Tram Phalgnl
13. Hasta 5 stars like human fingers.
14. Citra 1 star shining like a pearl.
15. Svati 1 star like a sapphire.
T5’2tr irar vrar% ^^serHi îi 16. Visakha 5 stars like a potter's wheel.
And on the fourth day Koumari appears in 17. Anuradha 3 stars resembling an umbrella.
the south-east. One should not leave his house 18. Jyestha 3 stars resembling an umbrella.
for another place while YoginI 1
is in front.
19. Mula 5 stars like a crounching lion.
20. Purvasadha 2 stars each resembling the
Asvinl, Revati,Mrgamula, Punarvasu, Pusya,
points of a square.
Hasta and Jyestha are the most auspicious stars
21 Uttara-
. 2 stars each resembling the points
under whose auspices one should leave his
sadha of a square.
house.
22. Sravana 3 stars like an arrow.
^11 23. Dhanistha 3 stars like a man's head.
24. £atabhisa A hundred stars in the shape of a
flower.
^yieuul frst *fqrm TJJrT:lt
1
fifriehi W ôiR4Vil'ts4):
A female fiend or spirit attendant on and created

II ^V9||
25.
26.
Purvabha- 2 stars each forming the sides of a
drapada cot.
Uttarabha-2 stars each forming the sides of a
by Durga. Here it refers to the star presiding over drapada cot.
evil spirits. 27. Revati 3 stars in the shape of a fish.

i
Ach. Kh. Ch. 59 ]

down wards, are favourable for digging tanks, days as also the second day when presided over
wellsand reservoirs of water and for cultivating by the Moon's son (Mercury), the third, by the
lands and laying foundations of temples and Earth's son (Mars) and the fourth, by Saturn.
dwelling houses.
^J*!T Wft ^11
Trftrm '•’iiUdHHutf 3T^Rt cpr ^nr^frn
3T*nf% ^ScTSTII 3^*% jNr jTprni ?6\\
<j Tfrfr
fctî Widl IsTcTT ^4^,11 ^ o II The fifth day of a formight is auspicious

STJUSII ^Tl -'^<31 13% Ml v4*^tsll: T>J3F:II when it is presided over by Jupiter, the sixth
day, when by Mars and Venus, the seventh day
When these stars and others, O bull-

when by Mercury, the eighth wnen, by Mars,
the ninth day, when by the Moon, and the tenth,
emblemed deity, go down it is the best time to
begin the study of Mathematics, Astronomy
when by Jupiter.
and enter imo mines, ditches, etc. When Revatl,
Asvini, Citra, Svati, Hasta, Punarvasu,
Anuradha, Mrga, Jyestha, all these lies
sideways it is the the best time for taming
The Jupiter is auspicious and pure on the
elephants, camels, bulls and buffaloes.
eleventh day of a fort-ninght, the Mercury, on
-gtpf ^zrf^PTTWnfÊÎI the twelfth day, the Venus, on the thirteenth
TSJFTT xt HldlcOHI UelljSUiqU ^11 day, the Saturn on the fourteenth day, and
For sowing seeds and for paying visits. The Jupiter is the most auspicious buth on the
cows shuold also be tamed under the influence Amavasya and the full-moon day.
of these stars. The wheels and machineries of gTT9Tf 31% 3%tJH 3 o11
cars should be constructed and boats should
3F3TT 3%™* Wff %?cjll
be floated.
3TERf 31% TTVTOf ^TPfc% 3%3H 3¥ll
dl-ufall
The Sun bums the twelfth day of a fortnight,
?tsit ^tr ypiôi 3311 the Moon the eleventh day, the Mars, the tenth
day, the Mercury, the ninth day, the Jlva 1
, the
eighth day, Bharagava (Venus), the seventh
tr^ U'rtjiITiilct) 'ST 35TT%3II ^ll
day.
When Rohinl, Ardra, Pusya, Dhanistha, the
three Uttaras, Varuna, Sravana, —these nine Tjjnftpft ^fTfer %n
have their faces upwards it it the best time for y[dMH<Wl<%c| ^TII ^^11
installing asking in the kingdom, and putting
spctrfrr Tiwr-^'d:
on silk raiments.
And the Sun's son, the sixth. One should not
ebU^dJI leave his house on such a day .On the first, ninth,
-^piT nict4i fTsmi four tenth, and eighth day of a fortning, and on
3TRTgFPTT ''jMRr wT ^ '-vsIr^vH II

Wednesday one should postpone his departure
for a distant country.
3t¥jckH I ufd^tai T£p[TII
^ftar Êrpf xt %% «*>*%•%> Wf cf>— 4 ]i|f 3311
The most inauspicious days are the fourth,

sixth, eight,ninth and Amavasya. The full- 39T# srjqf% xRj&ftii 3311
moon, the twelfth, the fourteenth, and the first
1. The constellation Pusya-the eighth lunar
day of the dark fort-night, are most auspicious
mansion (Scorpi) consisting of three stars.
.
IJdl ^rsif *T TRM 41silq: I«bc4 irff; II «FTvf W#l? V l PWcO ? II
ftvrraiM«wrf%<fr Tjgf^rar ^ whi ^mi nFIcT: cbldfi|?m^:ll Xo||
The sixth day under the influence of Aries 1
and Cancer, the eighth day of Virgo and mit ^T: II
Gemini, the fourth day of Taurus and Aquaris,

When the Sun is in conjunction with Mula,
the twelfth day of Capricornus and Libra, the
when the moon is with Sravana, when Mars in
tenth day of Libra and Scorpio and the
with Purva and Uttara Bhadrapada, when
fourteenth day of Sigattarius and Pisces are all
Mercury is with Krttika when Jupiter is with
inauspicious, and no man should leave his
Punarvasu, when Venus is with Purva
house on any these of days.
Phalguna, when Saturn is with Svati these
conjunctions are called Amrtayoga which yields
’
ft ft renffo q tjsinrf Izrail Wl success in all undertakings.
f^wrqfeFT: U*ll&fr:ll
1^5 *^11^11
When the three stars of Dhanistha are in Viskumbhayoga lasts for five hours. 6ula-
conjunction with Mars, when the three stars of yoga lasts for seven hours. Ganda and
Revati are with Mercury, when the three stars Atiganda, yogas, last for six hours, and
of Visakha are with the sun, when the moon is Vyaghatavajra, for nine hours.
in the three stars of Purvasadha, when the three
stars of RohinI are in Pusya and when the three
stars of Pusya are with Venus [they always fore-
And
tjr^dl
Vyatipat,
^ TPfowffbT
and
^f^ll^ll
Parigha, yogas, last for
bode evil.) One should avoid the three stars of
Uttara Phalguna on Saturday. These conjunc- one whole day. These combinations may even
tions forebode calamities either ending in death
bring on death and therefore a man should
or a fatal disease. avoid then every work.
tjs ^ ^rrn
ilPûrt
frftaTty npT&r ^3:119411
wr^prrn
yi«Jd4l*ll: T=5: 'u4a>ii4uUI*<<W:ll ^11 13^5 Pufoqlm $ ^dlNfddlVHTrll-gmi
The combination between Hasta and the
Sun, Jupiter and Pusya, Mercury and
1. The following arc the English equivalents of the Anuradha, RohinI and Saturn, Moon and
Rasls or signs of the Zodiac under the unfluence
Souma, Venus and Revati and Mars and AsvinI
of which men are born.
isalways auspicious. These combinations are
Mesa Aries 1st sign.
// called Siddhi yogas and they avert every form
Karka Cancer 4th
n of calamity.
Kanya Virgo 6th
w
Mithuna Gemini 3rd fsrar
Vrsa Taurus 2nd n
sfft fcfrff n q reT yfawi "sr
^ itii
Kumbha
^
//
Aquaris 11th
Makara Capricornus.. 10th
// ?rafw TTpf! cf tlfstuft frani
"
Tula Libra 7th fg^TpIT: Tr^HrfcTr: It X'SII
H
Vrscika Scorpio 8th The combinations between the Sun and
//
Simha Leo 5th BharanI, theMoon and Citra, Mars, Uttara-
Dhanu Sagittarius 9th
//
n
Asada, Mercury and Dhanistha, Saturn and
Mina Pisces 12th
Ach. Kh. Ch. 60 ]
Revati are called, O Sambhu, Visa-yogas When the combination takes place between
(poisonous combinations). Pusya, Punarvasu, Revati, Citra, Havana,
Dhanistha. Hasta, AsivinI, Mrga, and Satabhisa,
^r.- f%nrar tt?ii
a manshould perform rites consequent upon
grantor Ywi{^yufcw in>teii O Rudra, if a child. O Rudra,
the birth of a child.
if a man kayes home for another place under
$^N#d l
'
ftmiq|‘ xT-vST t d 3>H?fc{ Rmrll

the combination of any three planets of ViSakha,
idVKoil Till dl Id) fill Utllsir ^RtTf) rTSITH
Magha, Ardra, BharanI Aslesa and
3TT?^T frfrTÎ TOFf ^ ^11 :11 ^11
Uttara,
Krttika, he meets with death.
n ffir gfrnrct TOm’tausi) 3iMUebiu^ ^frfrr:yrr£ ^dd^di^^nfttPuaMuf

'H 1$ *1 H fbd d Hi SSmTO: ll mil
3TSTFET: / Chapter 60
Uncivil TT^RIVIddfattf «TÎI
Nslf^ ^TT ^rr TTt^ W<*VI T»JrTT: II
^TdMVd^l ^pfi^VII Tl^WlHI'iT^T q^ll ^11
^^ flkldVI TgHTrll *11

The influence of Rahu brings on the
destruction of kingdoms, misery and diseases.
%VT ^fflch)dlfdVird :ll
The influence of Venus gives elephants, horses,
TiwtsfanprffaT ^rdvird*i^^ n *it kingdom and women.
Hari said : —The Dasa, or the maximum 3TTirrsF$fcr ^r: «*5tf&r ; ii
influence of the Sun lasts for six years, that of
TfhT: ^11 'Sll
the Moon for fifteen years, that of Mars, for
eight years, that of Mercury, for seventeen Tpf#9f q§fcH$: ^TT ghr ^TII
years, that of Saturn, for ten years, that of

Jupiter, for nineteen years, that of Rahu, for
twelve years, and that of Venus, for twenty one ^llv^d W^r VfrlPrfdH Il <111
years. The constellation of Aries

the houses of is
T^yil Mars; Tauras, is of Jupiter; Gemini, is of

^:T§R[r Wl^hjMdl¥l$<tll
Mercury; Cancer, is of the Moon; Leo, of the
f^frT^T Til VII TpfafcdMdl TTSJTII 311
sun; Virgo is of Mercury; Libra, is of Venus;
The influence of the Sun produces misery
Scorpio, Mars Sagittarius, is of Jupiter;
is of
and anxiety and brings on the destruction of a
Capricornus and Aquaris are the houses of
king. The influence of the Moon yields wealth,
Saturn; Pisces, is of Jupiter.
happiness and savoury edibles.
'
'Mmwigiilu T
^ Niaigq
i h&jii
S'ddVI l TdifîrVHl lI
d,d& ll*o||
fcodwl Tjr ^dctvn ^tvT^fis^rn mi When tllere are two full-moon nights in one
The influence of Mercury gives heavenly month, two Purva Asadhas and two Asdhas
bride and kingdom and increases wealth. Visnu sleeps in Cancer.
Vll^VII H^dlVld^ lsl<hUl : *TÎI
•uîididi'(adMf(c{c(ifiHlii mi 'ipilfHlfilMMUwH: TJeFPTÔT; II * * II
The influence of Saturn brings on the '?rnT -df II
destruction of kingdoms and the misery of The sars Asvini, Revati, Citra, and
friends. The influence of Jupiter gives kingdom, Dhanistha are the most auspicious stars for
happiness and virtue. starting for a new place. Deer, monkey, cat, dog.
parrot, mungoose and mouse, when seen on the TT^TcF <J

TT^cjr £41: II
right side, are auspicious at tile time of

departure.
^foll
return f?TarT urri
xi TNrrftT ^r$it$îi ôii
^rr^raf ^j*n*ii he is doomed
When he faces the north-east
vH^<^ldtsKI£]|!?xT <11:11411 ^pHlll ^111 to die. These are the good and evil, fruits of
The daughter of a Brahmana, a dead body, hiccough. Having drawn the solar circle one
conch-shell, bugle, earth, bamboo, a woman, a should imagine it to be the figure of a man. He
pitcher full of water are auspicious when seen should next calculate in what stars the Sun
at the time of departure. A jackal, camel, and resides. He should then attribute three stars to
ass the auspicious when seen on the left hand the head; another three, to the face; one, to each
side at the time of departure. shoulder; one, to each arm; one, to each hand;
five starlo the heart; one, to the navel; one, to
the buttock; each knee-joint. The
and one, to
remaining stars should be assigned to the feet
Cotton, oil of a medicinal plant, burning of the Sun.
embers, snakes, a woman with dishevelled
hairs, a garland of red flowers and a naked
xKWt & T 5E$OT 3TvPTFptfll$ ^TT: II
person are always inauspicious when seen. ip# yii'Rorrîi ^n

When one's presiding star is at the foot, the
man be comes short-lived. When it is on the
wi knee-joints, he goes to live in foreign countries.
I now describe the characteristic marks
will
When it is on the buttock, he knows other
of hiccough. When a man stands facing the east
people's wives.
hiccough produces great fruits. When he faces
the south-east it produces sorrow and anxiety.
mfilT ^ FT *T$5xftT: «T$^$II ^11
When it is on the navel, he becomes
3T3T yioilfr! cJIiJoil «l^ll
contented with When it is on heart, he
little.
When he faces the south it does unjury. becomes Mahesvara. When it is on the hands,
When he faces the south-west it produces
he becomes a heroe. When it is on the arms, he
sorrow and anxiety. When he faces the west it
loses his position.
gives sweet food. When he faces the north-west
he obtains wealth. When he faces the north he WS rffeTft EHURfjf# fM^Rqr^^ ll
enters on a quarrel. mgerctf ftsraHii ^11

tRtif siW fsew>i<inM mvtltMHJH When on the mouth, he obtains dainty
it is
dishes. When it is on the head he obtains silk

fapHtsEI TfesJsF WWTl HKUN*T:II *1811
raiments.
1$ •g’5% ydldc*IM&cP
»flnret
H6U v
whivius^ 3Uxm<wu^
_
^YfrT:'9Tiw
ii ifir
yg^lfitPHîtU'l Xfirr nferit 5STr!I:ll ô||

Ach. Kh. Ch. 61 ] THE GARUDA MAHAPURANAM 137
3mm: ^ / Chapter 61
constellation at the time of birth he always gives
satisfaction; when in the second, the person
TP&T ?iNR:II
does not feel satiation; when in the third, the
^fht^ %fhr^ wfr wreraniîi person enjoys royal honours; when in the
Hari said : —When on the
the Moon is fourth, he quarrels with other people; when the
increase from its seventh digit it is always and
moon is in the fifth house the person obtains a
everywhere favourable. good wife; when in the sixth, the person
acquires wealth and corns; when in the seventh,
he enjoys sexual pleasures and becomes the
skviwwi sraftr *JtTJ TTT 3Tftril 311
adored of all; when in the eighth there is danger
It should be adored by people and the Moon
is seen like Jupiter. There are twelve Dasas or

to his when in the nimh. his wealth is
life;
stages of the Moon. Hear them.

accumulated; when in the tenth, he hrings his
work to a successful close; when in the eleventh,
T* ^4^5 3#eRtrfc he meets with success; when the Moon is in the
u eU'HtW 311 twelfth house there is, forsooth, death for the
SlWiettW ^TtTT ( UR)<(M44!|1)c( ^T||
man.
•
sq ctfhiidH .ii *11 cjbfriehi<5 Tjjltrr ^

^«n( )^r âiciw mviMW'f *r^jn htê;ûeu(ct trfyqiJii ^ o ||
Ararat nRujrij ^ ^# 1 rfr: mi Under the

influence of the seven strs
forming the constellation of Krttika it is better
I will describe his station in every three stars to start for the east. Under the influence of
beginning with Asvini. The twelve stages are Magha it is better In start for the south; under
Pravasas (living in a foreing country), the influence of Anuradha it is better to start
Punamasta (lost again), Mrta (dead), Jaya for the west.
(success), Hasya (smiling), Krida (sporting), nviwr srtrft ^ran ttorjii

Pramoda (enjoying ), Visada (sorrowing),
f%rar SrPraST 3311
Bhoga (enjoying), Jvara (decrepitude), Kampa
(trembling) and Svastha (sound health). The TJyir ^piT: TRJII
Moon, in his condition of Pravasa, brings on
injury and death, and in that of Jaya, merriment, Under the influence of Dhanistha it is better
sexual pleasure, and happiness, the other to start for the north. Asvini, Revati, Citra,
stages, viz,. Soka, Bhoga, Jvara, Kampa and Dhanistha, Mrgasiras, Pusya, Mula and Hasta
Sukha respectively produce their destined are always tavourable in marriage, for giving
fruits. away a daughter in marriage for going out on
business, for consecrating temples and for other
rjfti HlRd ^11
religious and social ceremonies.
TT^Rl^fFf
#1 TfTf^vT t <T8JT van
TH8JTOPW; ^ Tfrt: TpTT ^ RTCUTII ^MVIriwftcliy^

It
TT?rV ÎTSr
the Moon and Jupiter reside in the second

^||
house at the time of birth they are auspicious.

eFF^Rwfrrêrt^n^ 3pt:ii
The Moon, Jupiter and Pusya are auspicious
n Tf?r5r:ll ^11
when they live in the third house with Gemini.
When the Moon resides in the first house of
Ach. Kh. Ch. 62
fiwmpffi'll tenth house, while all the planets are auspicious

in the eleventh house. Venus and Mercury are
wfi "sr V*ll
favourable in the twelfth house.
Mars, Saturn, Moon, Sun and Mercury are
most auspicious when they live in the fourth
fi#T W: fim: mW fi* ’3rnT:ll
house. rJcTOT w '#'**<1 ^pfi* W m?lfe:ll wil

rj cp3T: T*fe m Timfill sryjr^tnr: fiw m
^sWdtdfi Hc*H*fe TJS: 1$*T:II VOI ? tM ’T fi?TO:ll *411
Saturn, Sun and Mars are auspicious in the The combinations, between Leo and Capri-
sixth house, while Jupiter and Moon in the comus, between Virgo and Aries, between
seventh. Venus is most auspicious in the eighth Libra and Pisces, between Aquarius and
house, while Jupiter in the ninth. Cancer, between Sagittaries and Taurus and
areEffarEFSir <??lfi HUT q«bK¥l R§cHI1:II between Gemini and Scorpio are most
combinations
^fessr israfe mfen ipafe *rfi?rii wi
fesr auspicious. These fourteen
always conduce to well being.
The Sun and Moon are auspicious in the
it ffa sfbrrcrt m ppuft

j wnfvuife 3»wk*i« 4 uimf
îvwwHifePwsvfe Hi^<*i«if*«idn1 saim:ii ^311
3TSETR: ^ / Chapter 62
gRheiN filmm qjjfa Tmm mfe femnfiffeii
^pr Trnfeft firimfigmii mi
3'cT^r^ WT«T TT# R*lu) ^TII
Leo and Scorpio and seven
Six hours in
hours in Virgo and Libra. This is described as
Hari said : —Begining from the time of its
the extent of Lagna If a woman is bom when
1
.
rising the sun lives in the various Rasis (signs the Sun is in Aries she becomes barren; when
of the Zodiac), O Hara. He lives for six days he is in Taurus she becomes handsome in
and six nitlus in his won Rasi. person; when, in Gemini, she becomes lucky;
qpwreft Tj»rfe:ii when, in Cancer, she becomes dissolute; when,

in Leo, she becomes the mother of few children;
mffi fipjfi f?r^: fesr *nfi m mfetll 311
when, in Virgo, she becomes supremely
He hours in Pisces and Aris,
lives for five
beautiful; when, in Libra, she is endowed with
four hours in Taurus and Aquaris, three hours
both beauty and fortune; when, in Scorpio, she
in Capricorn us and Gemini, five hours in
becomes foul mouthed; when, in Sagittarius,
Sagittarius and Cancer. she becomes fortunate: when, in Capricomus,
fife t? W Wll she becomes mean; when, in Aquaris, she
becomes the mother of few children; when, in
TpTT HHUMlfe* MR«hlfrfr!I:ll 311
Pisces, she is endued with the spirit of
disassociation from tile world.
Hg qq r r fe 3I5W cTRT fieimfesar mil *11
75HT <*,«&» cfe fife Wmil
fiwfi rrafe mffifen
^pgfeEr R*H<»>wfefqT feq feu mi
firejfi twht mm fiym msrfe mgfeii mi q-grefe eJT: ^rfe SffimSF: Rwiffe fell
fife ^cl I rM^ fTS m mmfe VW^TIII mm er^rfiNmfir^r fewmmi:ii v\
rpTraf ehîl m^rjll ^11
1. The Sun's entrance into a Zodiacal sign.
Ach. Kh. Ch. 63 ]
gTRff^T
Mercury is always on circuit, Jupiter is
always quick in motion, Venus is slow, the Sun
tctsit ^rhnr ftafar <jn * o n
is certain, Saturn is terrific. Mars is fierce, and
The Rasi Libra, Cancer, Aries, Capricomus
the Moon is calm. Under tlte influence of
are both moveable and fixed. Leo, Taurus,
Mercury and Jupiter one should leave his
Aquaris, and Scorpio are all fixed groups of
house; under the influence of Venus and Sun
stars. Virgo, Sagittarius, Pisces, and Gemini, are
one should enter a houe; under the influence
endued' with twofold characters. It is better to
of Saturn and Mars the Ksatriyas, who dsire
leave any place under the influence of moving
for success, should be engaged in battle.
stara and enter tlte house under tltat of fixed
ones. «jMiM*bPHew4 yw^n
•’St «KI T^rtTU %%» The installation of a. king and sacred fire
an image of tile deity shouls be done on a Monday. Under the
The installation of
should be made under the influence of that influence of the Moon one should lay the
foundation of a dwelling house.
group of stars which are both moveable and
fixed. The first, sixth, or the eleventh, day of a
fortnight is called Nanda. MgcEPzf 'gf
'
HHI TgrTTlI *»ll

fjpfojT mtit Under the influence of Mars one should
tjtffaT -sr t*jbt accept the command of an army, undertake a
O bull-emblemed deity, the second, seventh, war and practise arms. Under the influence of
or the twelfth day is called Bhadra. The eight, Mercury any work, deliberation, or journey, is
third, of the thirteenth, day is called Jaya, O crowned with success. Under the influence of
Rudra. Jupiter one should study, adore the gods, and
'lardt RaRn w ^*srf«r put on new habiliments and ornaments.
<VIMi TJJrfMI ^11
The fourth, or the ninth, day
The fourteenth day is called Varjya.
is call
The
Rikta.
fifth,
»rard g: ^ wi w w' i i : faraMi S4ii
vmi «j*y*lvi7H TrsrsRr:
or the tenth, day is called Pura. And the full-
Under the influence of Venus it is better to
moon day is called 6ubha.
give away a daughter in marriage, ride an
W: 'JJ5:
elephant, enter into contracts, or espouse a wife.
yiftyg ^»uil ^4t yn\ Under the influence of Saturn it is auspicius to
yma«i enter a house for the first time, or entrap an
mi *mi elephant.
ii Mgnj;rpft yym'ynuil au«w4tivi '^rtfrr:'9TT^%
ymui ^pRjsyuf
i f&FteRtsan*r:ii
3TSJTO: / Chapter 63
S ftw et
Hari said : —Hear, O Sankara,
describe in brief the characteristic marks of men
I will now
•utttoqnrf #stii and women. Tender plams like lotus petals' and
\\\ not perspiring, fingers adjoining each other,
huh talk MMkn copper-coloured nails, beautiful ankles, well-

formed head and feet, plump like a tortoise,
^ wnf -jy*u« f£n
mark out a man to be a king.
R .
f^TTFTcftll TpWffF: TT gfg "dT.'ll
xl rTprfr îRviî cmffin %>raidvfHidK:ii nil

"R7PTT W ^Rzrf fq~*mU|I H
^11
Those, who have serpentine bellies become
poor. Liner marks indicate longevity. He, who
3R*TtlM^dl &MT '3RTT ^ftcTORtwII "Sll
has three lines on the forehead, becomes happy,
fi^ch Wl^llMl' rJltgldHIHJI
gets sons, and lives for sixty years. One having
^ t)Uif| M fundin’ «ft^|U||* sN rTimil two lines lives for forty years.
Yellow nails, rough face, high head, feet like
winnowing baskets, and withered fingers of the
<%<fAtsll andi'Wlf-dl: ^rar^rll ^11
One, who has a line on the fore-head
feet, are the marks for sorrow and poverty.
extending to the ears, lives for twenty years. If
There is no doubt about it. Thighs like the trunks
one has three lines on the fore-head extending
of elephants containing few hairs, and one hair
in the navel are the marks for great kings. The
up to ears he lives for a hundred years.
learned men and persons conversant with
Srutis have two hairs each on their thighs.
fton* tjfrgiuii fht One, having two lines, lives for seventy
years. One, having three lines, lives for sixty
are’crfrr^ *r shchît^ Tpnifo<r4d :ii sit
years. The person, having two lines one clear
Those, who are poor, have three hairs and
and another indistinct, lives for twenty years.
diseased men have their knee-joints devoid of
flesh. One, who has got a small genital organ, -0(^1 RVit** dfcj[u| iffdbaRJ "41didll
becomes a rich man with no issue. ftriiîi
T2jy#Pit ^fT£:
One, who has short lines, lives for forty
*TÎ|
years. The person, who has broken lines, meets
$ fCT: TSripul R^ll V9II
with an accidental death.
One, who has got a big genital organ,
becomes poor. One, who has got one scrotum, TI2rflr?f cnftr 3RZT ^1%II
becomes poor. One, who has got unequal testes, SFT^" TWI^dd: IT ’4)^^^; *q||
gets a fickle wife. One, who has got equal testes, The person, on whose head are seen the
becomes a king. marks of a trident of Pattika, is favoured with
riches and children, and lives for a hundred
UelTssj^n u H iwyf^cAi;
years.
d4«m 3R2Wf»[rMI 3TT^yai "5 3TSq?r: II

One, with hanging testes, becomes shor-t-
lived. One, having a bad wrist, becomes poor. WI.II ^11
With pale-coloured wrists a person
The person, whose line of life passes through
becomes
happy. the middle and fore-fingers, lives for a hundred
years, O Rudra.
fd:'W(:RVKÎ: fdWl^RTITqTII
7«mT WTÎT ^
ÎTSafT: TTERfTT fd:W: T^feTff^RTT:ll <?l|
An idigent person passes urine with great

wmnjcRTT air^r sm: trrqii
ebHpoehi* fiqif^R^r 3H<j}<ai "RRlf^r?ltj[ll
sound. Those, who pass urine without any
sound, become kings. Those, who have even 3Tp5i}HI W f^rarTT W TT 4tt^5T3[: yidRII *411
bellies, enjoy various pleasures of life. Those, The person, one whose palm the line of
who have bellies like post, become indigent. knowledge extends up to the thumb, and the
extends up to the foot of the middle
line of life
fingersform the youngest in an unbroken and
'
rreref HWf fcrefr ^3T: RRfg dl : II S>o|| undivided condition, lives for a hundred years.
Ach. Kh. Ch. 64 ]
chPdfecKT wfaw TnuiMidnyirnmii

'
Vld dwff g T
'
#%ggr •RTTyRT.-ll w\ qfeq q f ffi -qnsnîiôn
The person, on whose palm the line of life

The person, on whose palm the line of life
appears in a distinct form, lives for a hundred extends also from the youngest to the middle
years and becomes the happy recipient of all finger, lives for eighty years.
earthly blessings.
ii sffci sfNnrl M{5i<£irat 3TTcnr^prt

^rô rf^^T f to
i o Btqpj tftssTO:ii ^?ii
3TSSTRT: / Chapter 64
A wife is like a minister to her husband in
works, a friend in enjoyments, a mother in
affection, and a public women while on bed.
^nnrarrf
diforesT w
wwt •j.cidfthftn ? ii
argpf <grtrgef ^ jtptt: *^11
Hari said :
curling locks, a round face

—
The maiden, who has
and a deep navel,
got
^ rt#
Tn^Trl
The women, who has
^
the marks of a goad,
van
increases her family.

circleand discus on her plam, gives birth to a
nr *r cbi^Hduifnr <eM$wu<lwiii
son and obtains a king as her husband.
frgre pnf % diOw' ufadfliii
qffnTrf Thrift fmyfr xrarafhi
A woman, whose colour is like that of gold,
and whose hands are red, is called Padmini. awft w
wsrd^ ftro -RRWt RfH11
Such a woman, bom one in' a thousand, is The women, whose two sides and breasts
personification of chastity. are covered with hairs and whose lips are high,
soon destroys her husband.
4fl&y ir Muswsft ^
nr ^
nrrf trow ^srRifMhi 311
The woman, who has uneven hairs and arftr wet <?u
round eyes, becomes widowed, and is always The woman, who has the marks of a wall or
unfortunate in her surroundings. gateway on her palms, becomes a queen even
if she is bom as a maid servant.
'tvdi «uci^«UidknTII
fav iT erfor tWlkft nr ww erafr •3pnr irw ffcrrrsft frRRqii
The maiden, who has a face like the full 3Tfa WET ôll
moon, is effulgent like the rising Sun, has One, who has rows of reddish and high hairs
expensive eyes and Vimba-like lips, enjoys on her person, becomes a maid servant even if
happiness. he is bom in a royal family.

i
<«tniPT: tysNI^nffcl ef^llfR: vl«4 dl *aH xrfcT f^nr w#iiî

Many lines indicate misery and dearth of
WEW JimMlil'JT 'QWÎI
poverty. One, having
the same signifies
crimsoncoloured lines, enjoys happiness, and
tjfrf -rr^t f$rcr Wrftu w
one, having dark blue lines, becomes unchaste.
One, who has got her thumb and ringfinger
of an unusually high stature, soon kills her
Waft T# ) husband and leads a loose life.
^
«fr3RÎI
T^=T *H2JT ^ TTIc^jfo WTÎI S3II
One who is much heavy and who has thung arfar fa# fowtfoft n
walk kills her husband and be characterless. The auspicious signs of women are cool and
Oily eyes indicate good luck, oily teeth indicate high breasts, copper-coloured nails, beautiful
good eating, oily skin indicates a good bed, and feet,marks of fish, goad, lotus, discus and
oily feet indicate conveyances. plough-share on the soles and palms which do
fVpylHcfl TOI?V«I ''ETToft not perspire, a beautiful hip without hairs, thigh
^s6vti^-wifîfl1ll ^"tfll like the trunk of an elephant, most excellent and
capacious buttock like a figleaf, spacious and
R4411: II
deep navel and chest and breast shorn of hairs.
ii afbroi îrîiul umimvii^

1
5|^:^fetiV5«ziR:ll V*H
3TSTT2T: ^ / Chapter 65
without hairs, thighs like the trunks of
elephants and equal knee joints are the
3ti '^twlHiyui* '5j*ntii
characteristic marks of a king.
3TdldHMIdiyt|||| ^11
Hari said :
— I will now describe the
ftiTaFT y irewin i frt&cfr ^sr ^t%ii
auspicious marks of men and women as fTTOT WlfÎT fMt^ sfilRimil \9||
described by Samudra (Palmistry) by knowing The indigent have shankles like those of a
which one may without any labour calculate jackal and have hairs in the navel. The kings
the past and future. the Sjrotriyas and the intelligent have two hairs
each.
31^fc;d1 ^*IH)<tflPd'*ftll
ivppsiis-cd') diMHtift rvitirû RR3T: II

*11
«£>4T-i<ii pjrtfll
%¥IT¥^ $ ^f^ldlV^ Tr:ll £11
Persons, having there hairs, become poor,
^(TT )MtihlD m4 > fyUlHchl ll 3 II
miserable and are always objects of censure. A
f^di^-nlii
person, having curling hairs, dies in a foreign
Unperspiring palms, lotus-like belly, fingers counrty.
adjoining one another, copper-coloured nails,
warm feet like tortoise, strong ankles and
fortwnjj: TfcT: RW:II
beautiful sides are themarks of a king. Rough, R(cb^5»^l 'SiftST: TP5#TP«I^'STII <?ll
uneven feet like winnowing baskets, dry locks, A knee-joint without sufficient flesh
twany coloured nails and distantly placed indicates good luck (in a man). With a knee joint
fingers are the marks of poverty. of insufficient flesh one knows degraded
TOhArfu*) women. One, having beformed knee joints,

vj$t q wwgvft rmrimi
becomes poor and one having plumps ones,
trayreii ( wr > ^fMfn obtains a kingdom.
3PfTCETFIh% *fcrr f^flRlch lll qtl
w -stot trsiT yRchty ymi

Rifel^M
3Wr!URdV^«
'
SWPHjf
TgjvT Pvfftl
l Spft -S
TT:
gR)f^lrl :ll ?o||

II
^wlMRidi: T^rr:ii ^11

grrgV 5iH«i^cdti
A person, having a short genital organ, lives
Well-formed and red feet, equal shanks
long and becomes rich and has few offspring.
Ach. Kh. Ch. 65 ]
One, having a huge genital organ, becomes comes out in one, two, three, four, five, or six
proud of his wealth. lines and passes towards the right, it indicates
crnni* *rîi
the signs of kinghood. Those, who pass urine
in a scattered way,become indigent, those, who
pass urine in a strong flow, become happy and
When the left testes is swollen the person obtain good wives.
does not get sons. When the testes are uneven
the person obtains sons; and when they are bent |i«f>mKI^ gprar: II
down it indicates poverty. Tslhrl&lpHl TIStf ^T*T;I| *£||

When urine remains on an equal level a man
obtains wife, gems and riches, and when it goes
down he obtains maidens.
When the genital organ is small a person
obtains sons; when the head of the genital organ c[S$ttT: MR«£lR?dl:ll
is plump the person becomes happy; when SR *ip**||

there are thick chords in the organ the person When the semen is dry a person becomes
becomes happy. indigent and when there is scent of flower in
the semen he becomes king. When there is smell
of honey in it he acquires immense riches.
vnptai: TT TTcr *TII *311
When the testes are thick-set the person
becomes a king; and when they are long and FfWddlPyfdll *o||
rugged the person becomes poor. One, who has When there is the smell of fish in the semen
a small testicle, becomes a strong and powerful he gets a son. When semen is scanty he obtains
warrior. maidens. When there is the small of meat he
enjoys various luxuries of life; when there is
the smell of wine he becomes a priest.
RyldM: TTt^rT: Vlcd»«H Wl'addldU ^11
One, who has got me teste, becomes weak; $ihrI -st y fhr ft qfl n
and one, who has got uneven testes, gets a fickle
wife. One, who has got even restes, becomes a When there is smell of ashes he becomes
king; and one, who has got a long testicle, lives poor. One, who finishes soon his sexual inter
for a hundred years. course, lives long. He, whose sexual intercourse
lasts long, is short-lived.
Tg : ) TOT rT : II
qiailtjJfuifaR: *#$; ^WlpH.-ll *mi T^T:II
One, who has got high wrists, lives for many TF3TT fT:WdhRld>(d4t :ll **ll
years; one, who has got rugged wrists,
becomes One, having big buttocks, becomes proud
a master.With yellow-coloured wrists people of his wealth. One having fleshy buttocks
become poor, and with dark wrists they enjoy becomes happy; and one having loinine
happiness. buttocks becomes a king. One; having a
monkey-like waist, becomes indigent.
*nddi:ii
^<*>f{jfd^:M^q^yf<if*Rei «ni *û TPrfcrr fii'dlyy nt: ii
^tfT: T^rTT: II
fayA: MWc5R:T3T Rh^.-II *311
Ur ^Hfj,tsKlPl^l :l| *\9||
Persons, who pass urine either with or ^mMHdebQT: Fjfi-fpT 1wtShajPKT:ll **ll
without any sound, become poor. When urine Persons, having serpentine bellies, become
1
poor. Those, having pan or pot like bellies, of all objects and happiness. If the nipples of
become rich. People, having spacious arm-pits, the breasts are not high the persons become
become indigent; those, having equal arm-pits, very lucky.
enjoy various objects of life; those, who have ftsNr Mld'l<4f^d%^n:ll
hollowed arm-pits, become pround
of wealth;
UMl-dd qTRvT ^11
those, who have elevated arm-pits, those, who
But if they are uneven, high and of yellow
have uneven arm-pits, and those, who have
colour they become poor. The kings have high
crooked arm-pits, become king^.
and fleshy chests which do not tremble, are
HlfafsT: TjRsFT: TfTT: II sinewy and covered with strong hairs going
cj^yi'*<|pH:l| Wl downwards.
Those, who have got fish-like bellies and •jmuimsmrdf ynWyHicH^qn
become happy. Those, who have got
navels,
capacious or low navels, are doomed to suffer
3h4dl4l*M ffT: fqidl1^4 ^tfi ^M ?T.-ll 33H
miseries.
A rich man has an even chest. One, having
plump chest, becomes very powerful.
stlvthwpidl qif*I: VJH all Tf i
chtllrl %ll , *\ r s . .r s fj . APt . . ... Awrfirw tr» rrrrr 1
viWîH^dl-Wailll
cuqraxf gr msrc $ irsir ^dwuru 3*ui
3tr^ld4v^ TTH^T: II 33 II
If there is wrinkle inside a navel it brings on
death at the stake for the person. If there is
<MrNlP l dl PnAP?:T3T: Ml^dlPdfdTII
wrinkle on one side the man lives for ever. chug : Tpftll 3*11
Persons, having uneven chests,become

mgdPro f%nr^f r srtsrarcqn
indigent and are killedby weapons. Persons,
3T# hctl^SI fm M-ychfutcETII ^V9||
having rugged collar-bones, become indigent.
If it is a equinoctial position he becomes the
Those, having elevated collar-bones, enjoy
possessor of riches. If it is downwards he various objects of life; those, having depressed
becomes the possessor of kine. If it is of the
ones, become indigent; and those, having
shape of a pericarp of a lotus he becomes a king.
plump ones, become rich. One, who has a flat
ITcRorfcT; 5>ldl^: (g^fvl; "T^TcT: II neck becomes indigent. He who has got the
3IM|i4 ^fMfvlfa: TJ#II arteries of his neck, not very prominent,
f^fH; II
becomes happy.
If there is one wrinkle the person lives for a
hundred years. If there are two he enjoys 7JT: Wl-qfe'Hiilei: VHTSTrTf II
prosperity. If there are three wrinkles he chvjtftaysr ^ fd 11 3Mi

becomes a preceptor. If the wrinkles are straight He. who his buffalo necked, becomes a hero.
the person becomes happy.
He who has a neck like that of a deer, masters
SWUJBIlift MIV^Î hlWc^:ll the Holy Scriptures. One, who has a neck like a
^pnrarf^qftT:IR ?ll
TphfcojcT < conch-shell, becomes a king; whereas one, who
TJ<£fa:
has a long neck, becomes a voracious eater.
If the wrinkle is awry he knows women
unworthy of being known. If the arm-pits are

fleshy, tender, even and covered with rows of îVd^v dw iT TfTfepfnTtf^ll 3^11
hairs on the right side, the person becomes a
A back, not covered with hairs and even in
king. shape, always indicates auspiciousness, while
fcTO'ft&: PtsJoMI: t£tgc|pj?dl:ll of any other kind it is the forerunner of
^tt.ii ?oii inauspiciousness.
If the rows of hairs tend towards the 3PTOT <d4tpdldf dlfetTM chHUiqj i
opposite direction the person becomes devoid Twnfl ^ ^ faq# ypftn ?\9II
Ach. Kh. Ch. 65 ]
The most auspicious arm-pit is that of the rough ones, become indigent and addicted to
shape of a fig-leaf, which is covered with brown other people's wives.
hairs and from which good smell comes out.
Those who have nails like husks, become
Any other description is the mark of poverty.
Fleshy, well-formed and well-joined anus are
eunuchs. Those, who have rugged and broken
nails, become indigent.
the most auspicious.
<$n4wslsc(uT: iroT^jr.-ii
37T3ir^Hfi«(d1 ®rr^ Tjrfr tM Tntiftn- tHi<syivy 3^5^: Fro^wsmi umi
Those, who have discoloured and disfig-
Well-rounded and fleshy arms, extending ured nails,always pry into other's busi-ness.
up to the knees, indicate the signs of royalty. Those, who have copper-coloured nails,
Short arms, covered with hairs, indicate signs
become kings. Those, who have the mark of a
of poverty. Arms, like the trunks of elephants,
barley on their thumbs, become rich.
are the best.
T£ft F4l$«Ajfcdqcfd>:ll
'SWHJHd Tier FÎ^K^dl: ?^TT:II
cfcrf^: *pFlAc| fyTvlPjfvT:ll
^Rhi’ f%rfTlrST: FgdT:l| 3<?|| When there is such a mark at the foot of the
Fingers of the hands, when straight, are thumb a person gets sons. If a person has long
most auspicious. Those of the intelligent are knots in the fingers he lives a long life and
short and those of the servants are flat. becomes lucky. He, who has disjoined fingers,
becomes poor.
The indigent have either fat, crooked or bent 75%: eMnmi Ffa iyA||rHÂ«ldr
f
: ll W||
and lean fingers. Those, who have hands like He, who has got close fingers, become a rich
those of a monkey, become indigent. That like man. The person, on which plams three lines
a tiger indicates strength. appear from the wrist, becomes a king. When
the figures of two fishes appear on the palm
the person becomes a great sacrificer.
Tjnn'Hi'Rbd’Ul y<{t ^tt.-ii
c|'fl|et)Kl¥T* EtRrt 'MrW^T^lH'rrT a|&|l *411

Rp%ar «tRr: pRihirrldhii -tfîi
The sign of a thunder-bolt appearing on the
The depressed palm of a person indicates
palm indicates the possession of riches. The sign
the destruction of his paternal property. The
of the tail of a fish indicates intellect.
kings have well-formed, thick-set and sweet-
scented wrists. Those, whose fingers make a
sound when handled, become degraded and <5*-»U<5>*IMC1leWTTTÛIIHIW *<? 11
poor. The signs of conch-shell, umbrella, vehicle,

' elephant and lotus indicate royalty. The marks
iA-nneh fynAfeJtmi s
fTT:l|
of a pitcher, goad, flag and lotus-stalk indicate
FfT^fT^'tlVd<ld<A:ll Tf^ll
the possession of gems.
Persons, who have uneven fingers, always
pay taxes. Those, who have red hands and TyfFrerm ^ycA n
palms, become very rich. ^R-|mo||
The mark of a chord indicates the possession
MtdIHdl: TTr T??TT:H
of kine; that of Svastika indicates royalty. The
{JUr^dtslI: Airily 1: Fjf^fTT:ll TOfll marks of discus, sword, Tomara, bow and teeth
Those, who have yellow-coloured and appear on the hands of a king.
c)Nl^c<^<î*tir^chiuiiMr?Tr m 11
MlMcKRf «jTff*Tf ^tKCHJI V^ll
The mark of a mortar appears on the palms A rich person has a round face and a poor
of a person who celebrates sacrifices and that man a tall one. The vicious have cowardly faces
of a sacrificial altar appears on the palm of an and the wicked cunning ones.
Agnihotri. The marks of a tank and triangle

indicate righteousness. fere
wgrf iftpwf
^3T: "^T: II
Those who have depressed faces get no sons.
The misers have short faces. The happiest of
wtii men, who enjoys all the luxuries of life, has
v d <yf
i i
tender, thin and beautiful beards.

f^ri'ânyer ^Piîfv^^%: 'F&h h
Lines, origination from the root of the

thumb, indicate the possession of sons and <4dlvMMt><iyR ^nf: Mim^.-ll ^<>l»
happiness. A line, extending from the tip of the A thief has got thick, short and crimson-
thumb to-that of the fore-finger and originating coloured heards. The, sinful persons have red
from the root of the youngest finger, makes one and rugged heards.
live for a hundred years. When it is broken it
: *puil £44chufcFT:ll
indicates danger from a tree. Many lines
TTSlFTt dn*U|f J|dT«jq:l)
indicate poverty.
The misers have short ears. Those who have
3m««WtU j lll:ll
,
got spear like ears become kings. Those, who

M'tl'ini
<aR>srl:ll V*ll have got hairs on their ears, die soon.

A spare chin indicates want; while a fleshy qÛffyer ElpHl tNTH: qR<b1ftfal:»
one indicates riches. Red lips indicate royalty.
wft: Rd«MI*H&reT ^c4^HUtfojqT:ll ^911
Smiling and tender lips, resembling Bimba
fruits, indicate the same. Those who have
Persons, having big ears, become kings and
rugged lips become poor. rich men. Persons, endued with hanging and
fleshy ears, also become kings.
faqMd<n-ll¥*l ^W:ll
W: &3T Rd£K<Wl TW ^TTII ^ PlH'luS: FJFfft qu{uRl J£«f>:ll ,
II
:ll ^11
Thick-set and cool teeth are the best. Sharp
but even teeth are also most auspicious. Red One having depressed cheeks, enjoys all the
most auspicious. luxuries of One, having well-formed
life.
tongue is also
cheeks, becomes a minister. One, having a nose
«R^tll
like that of a parrot, becomes happy. One, who
opit ^ wit has got a thin nose, lives long.
Blue and tall tongue is also the best and a
fiMm*£tRnST: TtT:ll
white palate indicates the destruction of wealth.
There arc two kinds of faces-dark and rough;
One, got a well-like nose with its
who has
tender and gentle.
tip broken, knows women unworthy of being
TPpf feltrffcT 'ST known. One, who has got a long nose, enjoys
^mîdii h'sn good luck. A thief has got a flat nose.
Clean and tender face indicates royalty and
its opposite indicates poverty. A son, possessing
the face of his mother, suffers great miseries.
Ach. Kh. Ch. 65 ]
A flat nose also indicates death and misfor- become happy. Those, who have got uneven
tune. A straight nose, with beautiful tip and eye-brows, become poor.
small nostrils, indicates the signs of royalty.
[W; II
3TI*llPd:TT£J xX ^FfrT^: II vsy II
o .. *t r-- r- r hw
HtH: TT: fjdlU MK<4Mdl:ll
A little curve on the right side indicates Long but unconnected eye-brows indicate
crookedness. Continual sneezing indicates riches. He, who has got creascent-shaped eye-
strength. A flat nose indicates the possession brows, becomes rich. One, who has got a cut
of delight and that with sound indicates the between the two eye-brows, becomes indigent.
possessor as being the supporter of all Those, who have got bent down eye brows,
creatures. know women unworthy of being known.
cubl-rh TJ*3^lPH:ll vr|'ctvntf^'W 2mi n
-qTair II II ftsfaT 3T^FTf?HTT:ll
Persons, having eyes like lotus-petals with 3trapqf: ^rlf^nvl: %TTvT: xrrqf^Hlft^T: II Wll
a curve at the comers, enjoy all the luxuries
little
A high, capacious, conch-shell-like and
of life. Sinful persons have eyes like those of a rugged fore-head indicates poverty. Persons,
cat and wicked wights have twany-coloured having crescent-shaped foreheads, become rich.
eyes. Persons, having sinew fore-heads, become
sinners.
'9’JTT: *Mvitadl:ll ^£11 ^cTTBT: f?RTf*TSr wRdeWPwlVPI: 1
The crooked are squint-eyed and the sinful sf£'ctf4rdT*fl2ITII 'sqil
persons have yellow-coloured eyes. The heroes Persons, having high and triangular fore-
have oblique eyes and the warriors have eyes heads, become the possessors of wealth.
like those of an elephant. Persons, having depressed fore-heads, are
addicted to wicked deeds and worthy of being
slain.
The kings have got grave eyes and the TPf&SJ HHI^SJ 'fiW T^fqT:ll
ministers fleshy ones. The learned have eyes like
the petals of a red lotus; while the fortunate men A round fore-head indicates miserliness. An
have dark-blue eyes. elevated fore-head indicates royalty.
qf^wTII
T: VjRrfqr: ^fÎ#EHT;ll \9o|| 3T3FUT l%rf PlfHdl81Pgi<y^ll V9V9 II
Dark blue pupils and the absence of eyelids tTI-PKW imtSJTII

indicate the destruction of the possessor. The A dry unperspiring for-head is not
sinful wights have round eyes and the indigent auspicious tor men. A sufficiently perspiring
have poorly-looking eyes. and rough fore-head indicates happiness.
Untrembling and expensive fore-head is the
best and expressive of happiness. A laughing
faVtlc^cTT fjRsIdl crfrsir fwr^:||V9^||
and wicked fore-head indicates madness.
Those, who have got cool skin, enjoy the
various objects of life. Those, who have got HHIdlMtjdlffdHl ^3T: VrcTSrfôm^l! \36 II
elevated navels, live for a short time. Those, îccf fqi-eddtjPÛI^ : WT^mil
who have got capacious and elevated navels. 3tÛ||^qrdr4P^HlP^V^ ^yHT:ll 'S'? II
Ach. Kh. Ch. 65
Three lines on the fore-head indicate TTfstcTS^Nt

longevity for a hundred years. Four lines
indicate royalty and longevity for ninety-five
^lf*T: t-dlVd TT ^
T*RT:
î^lfifiq
For kings there are three deep, spacious and
7<T:II
il ^V3II
years. Absence of any line indicates longevity

long marks, five very fine, six elevated, four
for ninety years. When the lines on the fore-
short and seven crimson coloured. Navel, voice
head are broken a man becomes licentious.
and understanding these three should be deep.
xpi: *dlRfdldWluf vFTT^ ^:ll
TTSfa: TTCtfa, T3f*F: '<fW5§faW«ini 6o\\
dlR-Wl xt KJ7 î|^»cf,|ft<*>l:ll 66 II
If the lines extend up to hairs a person lives

Fore-head, face and chest should be broad.
for eighty years. If there are five, seven or six
Eye, side, tooth, nose, mouth and back of the
lines, a person lives fifty years or more.
neck should be high.
T^fctifiviToct
d-iniPi xt jpanfr Titer «r Ph^îi
ftmfrffcrf'Msrair farrj: îfarc^raqii 6 \ n
Tpz tddlR ibTdrrgSRT "=7^1: II 6V\
If they are dark-blue in colour a
forty years; and if they extend up to the eye-
man lives
•jfaiwngfadfc sT; w TffiqrfoT Trfte til
brows the person lives thirty years. When there dVH I ^PHMdlPui ÎTdlôli
are twenty lines bending towards the left it Shank, neck, genital organ and back-these
indicates longevity and when there are short four should be short. Palms, comers of the
lines it indicates short life.
mouth, nails, comers of the eyes. feet, tongue
and lips should be red. Teeth, knots of fingers,
tfiarwA: ftrgrf y RT srftn
nails, hairs and skin- rhese five should be very
tr Rn tr ^ :|| <>311
fine.
An umbrella-like head indicates royalty,
e(tef: T?ffiRTT W|gnT#EprnftraT:ll
auspiciousness andbland head
riches. A
indicates the death of one's father while a H^PJT TlterT ^Tfq tefaj TTSJPTTqH <^||
circular head indicates riches. The distance between breasts, arms, teeth,
eyes and nose should be long. I have thus
described the characteristic marks of men. I will
now describe those of women.
A pitcher-like head indicates vile desire and
Ti?rar: fepsfi Thft m<|t 'deft riter rrani
poverty. Black, straight, thin and not too much
hairs indicate royalty. Pyd^HJH l W WZT -jilPd^d
'
ll ^11
She, who has got cool and equal feet and
arf^rr^r fjfM ^rfrraff^dr:ii
palms, coppery nails, joining fingers with
<0*11 elevated becomes a queen. One, obtaining
tips,
fllSF ) II her [as a wife] becomes a king.
iTlTâT fWHH <^11 Pp^^ytylUpt-T^t iKlddPddcdl 3J*fhl

ddrwi iTdli-dzrrn
fd^c-iRd^ TTwflTt W*$ll 4411 Well formed ankle, lotus-like, tender and
Hairs, having many roots, uneven, with unperspiring palms containing the marks fish,
gross tips, twany-coloured, bent down, thick goad and flag single out a woman for a queen.
and dark-blue also indicare signs of royalty.
Highly rough, sinewy body, deviod of flesh, is
cKUssiseifcr^
^
^ wir: ^ PdPvi>
-ddii-dym
îi r>*ii
most inauspicious. Any other description is
auspicious. The queen bear the marks of a

feet of a
thunderbolt, lotus and plough-share. Well-
Ach. Kh. Ch. 65 ]
rounded hips, devoid of hairs and arteries, are the rising moon, fore-head not very elevated
most auspicious. and without hairs, not very fleshy and tender
ears of equal size, and tender, curling and dark
arjesnf uPqi&i tut mhî
hairs are the most auspicious marks.
<?MI
Well-formed and even knee-joints are
joints Tafalf TW%T: MlfuidvlS?r TO I
most auspicious. Thighs, like the trunk of an mi *o-*n

elephant, even and without hairs, are most T: II
auspicious.
¥r|fdq a
'
i q#^ McWFelfFdch^ :ll qoqil
Wl Well-formed head and soles or plams,

'qftrrycT Ptdi«tv-y ’JTT: ¥jq:ll bearing the marks of horse, elephant, tree,
sacrificial stake, wheat, Tomara, flag, chowri,
A capacious buttock, like unto a fig-leaf, is garland, hill, well, altar, conch-shell, umbrella,
most auspicious. Loins, fire-head and chest, lotus, fish. Svastika, car and goad are the signs
when they are of the form of a tortoise, are most of royalty in Women.
auspicious. Fleshy wrists and hips are most
auspicious for women. q fror 41 -id 441911 %<4<«b<dc4
^nf^T: TTST RMfcdyilftWHU ^LUll-dd (elfeiyell RddHH
3Tfmyfr tHrgfwl Tpfhi The auspicious marks in women are well-
^fa^fl
3{K<Wd£r^
A
M TO
vi-wi
navel, capacious, deep

qîldi
and
*$T3T*II Wl
fleshy with
formed wrists and hands like lotuses and palms
not depressed nor very elevated. Linear marks
on the palms are the signs which show that a
three wrinkles inside, most auspicious. Even
is woman will not be widowed and enjoy her life.
and pointed breasts without hairs are most ^3T W qPu(5|4l^ll TTT qSTOjfvf cfftll ôV9||
auspicious. Red lips are most auspicious and ( wi mfuidvl 'qr rf 4l«^Mi<4del foidill
round and fleshy mouth is the best.
wluii xjqf TWTTir wisfiîq ^•goFT^rn ô<sii
If a line rising from the wrist goes to the

ôo|| middle finger it indicates the possession of
Teeth must be like Kunda flowers and kingdom and happiness in women.
speech must be sweet like the notes of a cuckoo.
She should be able to adjustable and acts like a
swan.
A line originating from the root of the
TO TTRI TFTJJT T^faTT Vpf^RT ^PTTH youngest tinger indicates life for a hundred
years. If a line passes from the tip of the thumb
Mercy, simplicity and even nose are the to that of the fore-finger it indicates the
most beautiful marks for women. shortness of life.
*T TJSJ ’3TO HdldcbMJI 3RT 'aRPjjq II
^Tq :4,dl4d^44<i TO^T: qftsFtfrf<TT:ll ?*o||

^q Vvtt cRqf ^q TFT ^ FfMlIgHHJI If a line originates from the foot of the thumb
IW
Eyes
I HleHyd ^ <4^11: ^T:ll
like blue lotuses well attached to the
^\\ and
and
is long
if it is
it
short
indicates the possession of sons;
it indicates the possession of
nose, eye-brows not very plump and like unto women.
head she kills the younger brother of her
3 HffltTf T5lNf ’gtoRT wUipC«f*raW q W 11

husband.
If that line is broken at many places in 3T?jr fjfÊT ¥TfrT {d^rT II
indicates the shortness of life; and if it is broken w^ (IritiiIm) ttfi ?prr Prefer %n ^^vsii
at a long interval it indicates longevity. These
If the belly is long she kills her father-inlaw
are the auspicious marks for women and others
and if the-hips are high she kills her husband.
are inauspicious.
Hairy lips are most inauspicious for husbands.
Trpff Tifhira^pff ERuft et fwfr crani
^STTcTT
•
fdMRK-dl : ff& gtra Ef ftll mil
The woman, whose youngest or ring finger
Hairy breasts, rugged ears, sharp and
does not touch the ground or whose thumb is
uneven teeth conduce to their miseries.
bigger than the forefinger, becomes unchaste.
!F«Tr
ffayt EllfcIHHl rT <JiUM|ebH d8l)c((HN W3II
êblebltfUpH'&ll mil
If the flesh is dark-blue it shows she will be
Elevated calves, sinewy, hairy or fleshy
a thief and if it is tough it indicates the death of
hips, pitcher-like belly, depressed and small
her hushand and she acts like a crow and
buttock are the signs of misery.
should not believe on them.
dM-Hdrl PiHMc'M ^RddHI ‘ET ipTÎI
llldill fT:W ^*11
Short neck is the sign of poverty and a long
T^dYrldfcift W erc# ^mTftprftii ô||
one is the sign of the extinction of the family. A sinewy, uneven and dry body indicate
poverty. If the upper lip is high it shows she
U’ElUig'iyy TT?R: II will be quarrel some and harsh-speeched.
oft^ruT Tnftn umi Malehit) (j^ll'kidrll
e|j% <|U^4lyy TIT
mil
vivnt- i^nr iftr ^rfrru mu Want of accomplishments
III
and an ugly
Fat women are forsooth terrific. Squint and
feature are both short-comings in women. I
twany-coloured eyes, dark-blue smiling looks,
have thus described the characteristic marks of
and smiling and depressed cheeks are the signs
men and women which confer wisdom on men.
of unchastity. If a woman has a tall fore-
it ffir sfbirct w^rpfr Tjcfenrt -geraf®! simucmu^ wMtcigm

EPT M&«lfeR)ssZIT¥:ll ^qil
3TSEIFT: ^ / Chapter 66
The first image is Sudarsana. The second is
fTc%W ^TT ^ftlt^diyiHl4l l <l ll LaksmI Narayana. The third is Tri-Cakra (three
discus), the fourth is Acyuta, the fifth is
Tjj ^ffllquiqu i; xrr:ll ^ II
Caturcakra and- Caturbhuja
Hari said :
— It is better to adore a stone
(fourarmed).
the
The next is Vasudeva, then
sixth is
which has no characteristic marks than the one

Pradyumna, then Sankarsana and the eighth is
which has a circular mark on it.
Purusottama. Navavyuha is the tenth.
FMIÎVl) 1R?W:II 311
«H4$d¥*l ygpfWd: TJJfT:ll 311
3TfT vt>s4m>d : FMI^si) sERTÎI
filMcc^l c‘yitWcb :ll
Tffi?fd T vri^RTITET ^FTT: TTfePT^TrllXH
Ach. Kh. Ch. 66 ]
Aniruddha is the eleventh, then Ekadasa Pramadi; Ananda, Raksasa, Nala, Pingala,
and then Dvadasatma. Ananta is on the top of Kalasiddharta, Durmati, Sumatl, Dundubhl,
all the lines. Where there is $alagrama stone Rudhirodgari, Raktaksa, Krodhana, Aksaya-
there lives the lord of Dvaravatl (Visnu). Where are the names which indicate years to be either
is the meeting hetween these two there is auspicious or inauspicious.
forsooth emancipation.
VHHUWfviHl *nr
-m
^ 'gIT
w*T:iimi
TT^Tn(m)^wgrar xr'qteT ^^<4^ s>mi 11
tpftT war yTcW-f O Rudra, I will now describe time leading

VIIHillMl xT TJERT WII to success according to the system of
cmiuml win ^ Tj*rn*ii Pancasuara 1
(five vowels). They are Raja, Saja,
W^ Wlfer ^ TT^TFTT TRW dill Saja, Udasa, PIda and Mrtyu.

M^lchlHWlsyf-ildlPi ?fgRTU V9II 3TTf 3ftT WIV-cl fd^dl'xllPd<hlfatA. |)
êRT^tWrniWrfW eh I
T^t: ^11
Salagrama, Dvaraka, Naimisa, Puskara, In (he figure of five fires one should write
Gaya, Varanasi, Prayaga, Kuruksetra, Ganga, the vowels A, U, E, OU. Six fires should come
I,
Narmada, Candrabhaga, Sarasvatl, from the lines drawn upwards or askance.

Purusottama, and Mahakala these are the
TRUST TIT ( WT ) vHAII:
sacred shrines, O Sankara, which dissipate all II
sins and yield enjoyment and emancipation. WWTTTT^rjftSTTET WpT: TThTTjrT: sTTOTcJlimi
TT TtWxTî dyiKdHJII
urrrat fW'iTW: '$$gFFT: UMlfflSZT TOmfd: II <2. II
3#HT: Sfaprt 9TTW: STRTT T-TII

WiTf^fTRT^T wt^rftrr vaim^Hin mi
wft fasb4l <?ll
In (he house of one fire the times Raja, Saja,
Udasa, PIda and Mrtyu are in order presided
f%nr^: WR^T: 3^:11
over by Mars, Mercury, Jupiter, Venus, Saturn,
flcJPdrHcttyiil xT fMter)’ fq<^)fd: T3T: II ?o||
the sun and the moon, the first division of the
Prabhava, Vibhava, Sukra, Pramoda, time is presided over by the stars beginning
Prajapati, Angira, Srlmukha, Bhava, Pusa,
with Revatl and ending with Mrgasira.
Dhata, Isvara, Vahudhanaya, Pramathi,
Vikrama, Vidhu, Citrabhanu, Svarbhanu, wixiptijr srrfw sbmr wwwTwsrm
Druna, Irarthiva. Vyaya, Sarvajit, Sarvadhari. WSITII Hll
Virodhi, Vikrta, Khara. Beginning with the month of Caitra each
group of five stars appears. From the first letters
names of the stars twelve days and two
of the
fad^xl PRETT: ?p£ff WT: II %%\\
months are derived.
WJfsft PlVellfJWNeftii
WT: TWyRU|feR')sl<fi<III *TII
MRyi=n ym4) ^t wh: ii

tkht ftfarwsn cfTrl w$nr mute! ttii t°ii
ftfnH: wnwiftnsraff fifsf T^ffcRwsmi mi

In the
^ fifth
xT WSTT SRTfrT HRI8IIII
house of the figure the

TWWTSjT: WRRT "%5S(ntT:ll
31?WtT: ?fr^W^ ^TrRTT: II % mi 1 . Pancasara is one of the divisions of Hindu Jyotis
Nandana, Vijaya, Jaya, Manmatha. (astrology). It refers to the five elements viz,
Darmukha, Hemalamva, Vilamya, Vikara, emlh, air. fire, water and ether which compose
Sarvarl, Plava, Subhakrt, Sobhana, Krodha, the human body. Auspiciousness and in
Visvavasu, Parabhava, Plavahga, Kilaka, auspiciousness of time is calculated according
to the Pancasara by the increase or decrease of
Soumya, Sadharama, Virodhakrt, Paridhara,
all these elements severally.
characteristic marks of the various divisions of Tj??j3raT 7TOT TTSRISr^ dltad: II

Time are found. Form the first letter of the name ^fd ^
, '
31^ ^frl r:ll 33 H
of any article pronounced by a party divisions The mantram is "Om, Ksoum, Sivaya
of Time, the various Tithis, various days, stars Namah." It is called Trailokyamohana. It
and months are calculated. counteracts the influence of evil stars on mental
3if (8-fh) faculties and yeilds success, when written on a

Bhurja leaf with Gorocana and along with the
names of Siva, Gana and LaksmI, it is placed
on the neck or arms.
ii wm'yiioEl 3n«m<*iut
II (?Rt ^dtftT:yiTW UMIM^) II
3TS5TRT: ^V9 / Chapter 67
i$?r as the first starting of a trade or the first

interview of a king, and auspicious works in
iff Tihf *m<s»4\dn
when the breath-
general, should be performed
Suta said :
—Now I shall narrate to you the wind would blow through one's left nostril. The
science of divination which the god Har learned Saturn, the Nodes, the Mars, the Sun, and the
from Hari and disclosed to his consort Gauri, Planet of Water, should be deemed as ascendent
and the data of which can be gathered from when the process of respiration would be
one's own internal system or organism. performed through the right nostril, and all
baneful priniples should be likewise regarded
TT^$T7^nYYTTFF:ll ^11
as dominant with them.
Tg>: ^sbfd grT xTt SfcK:ll
|
ÎVj^r^ch! % Yrafr *11
dlhdli)' ^ YSERSlf *HildldHW«nH ^11 Rfcuu dlsyl ^fdWd:ll

The Mars, the Fire-God, the Sun, the Earth, The good or evil fate of a man can be divined
the Saturn, the Water-God and the Nodes from the escapage of the breath-wind through
(Rahu), should be deemed as seated in, or the different nostrils as well as from the
permeating with their respective influences, the predominance of the concomitant principles
air or the vital wind that blows through the (Svarodaya) in the diviner. Net works of nerves
man; whereas the Jupiter, the
right nostril of a of varied shape and immense extensions run
Venus, the Mercury and the Moon should be through the body in all directions.
regarded as the presiding planets of the wind
RhRU:II *311
that escapes through his left nostril.
qclf : IimiP : F^TT:II dll

WdRdl fTSTT gift ytRtfy tfst^Nhii "tfii
ehK^d yiiHd:ll From the nerve-bulb or nerve ganglion

alone, situated below the umbilicus, there
^lilÛct i | ^ffpFuimil
branch out no less than seventy-two thousand
$d9'^d HSTP^Y Y^ll nerves, rolled up in the form of a coil or wheel,
Rites or incantations undertaken or each carrying away the stream of life in their
practised for the acquisition of territories or a course.
place in the king' s service, as well as acts such
Ach. Kh. Ch. 67 ]
Sojourn to a distant land and all processes

for the elimination of poison from the human
WIT KlM foRKT
l TfcsRTT ^PRT Tf^ri^PTTlI •?»
system, should be started under the auspices
TfSERT^
eJTOT ^Hjd^tTT ^T WTW 2
Three out of these innumerable nerves, pre-

^
ehlH^fyuftll
ftWTII *o||
of the flowing of the vital stream through the
Ida, while a predominance of the Pingala
(flowing of the life stream through Pingala) in
eminently rank as the most important. These a man, should be deemed as the most
three (occult) nerves run below the spinal auspicious occasion for taking his dinner, or
column of a man, the left one being called the visiting his wife, or tighting his antagonist.
Ida, and the right one, the Pingala. The central Similarly a predominance of the Pingala should
one of this nerve system is called the Susumna. be made use of, in practising incantations which
The Moon is the presiding deity of the Ida or
are fatal in their effect or can send one' s
the nerve, the Pingala or the right nerve is
left
adversary crazy from his household.
effulgent with the light of the sun, while the
Susumna or the central one owns the Fire God
as its and it the destroyer of
tutelary divinity, "5T dUT'ifr' fâbllfTJTII *mi
all phenomenal life. The Ida or the left nerve A battle,or a sexual intercourse, partaken
flows with the stream of divine ambrosia and of, entered into, or commenced during the
laves the shores of the organic world with a assendency of the Pingala, is sure to be crowned
perpetual flow of life. with success.
WU TTTfefr:ll
WW^nzff3Rlf?Htll Hll
ipsqf 4m Trait m ^11
The Pingala or the right nerve is permeated
rcPrd Tf fa5r$njr:ii
with the essence of the god of destruction
(Rudra) and carries within it the principle of #rar fc(?prair%
universal dissolution. The concerted work of Kings and crowned heads, should take
these two nerves (the left and the right) leads advantage of such a state of the Ida, in
to death and ushers in an absolute breakdown undertaking all acts which tend to make men
of all undertakings. happy, as well as in commencing a sojourn to a
distant country, or in practising venomous
^ ^gTOT ^TOTT T«JcTTII
charms or those which bring about the fruition
jigraffr TTSTT S3II
(realishation) of one' own speech.
Inspiration or taking ih of the breath wind
is performed by means of the Ida, while 4m sm TjftraTii
respiration or the process of letting in out, is

îffofrsrt snt rahnf 4m whi w\
done with the help of the Pingala.
Tt^TRlT erfÛTT mrit Trtft II
All blissful or auspicious acts, should be

^rarffoT Hnrrpplr "3rara4rii
undertaken when the vital energy of the doer
would remain confined to the Ida, while all
A simultaneous flowing of the life current
through both of these occult nerves (Ida and
fatal, or harmful incantations should be
Pingala) should be interpreted to indicate on
practised when the same would be lodged in
occasion when charms of both blissful and fatal
the Pingala.
virtues, should not be practised, and such a
wrffaT VWt Rnrc-raftsichl
state should be deemed as the equator of life.
wrmf ?snmii f^rrsquril

fMMdi
^fP3T%
^TacIldMKUU^
"spi*
fMMdTU ^*11
cimrafo graT ^ mz ^rahii 3°n
rFj^T: m WR:II behalf he had consulted the diviner. Such a

party is sure to conquer the whole country lying
at the angle of the compass which the vital wind
blows
crrfa m wro* fsrarn w\\ confronts his
to, even
army
if the lord of the celestials
as an opposing rival. The
%> ^mfoT eKTmffa r ^ qsqmfa ^11
-
ten occult nerves, such as the Aries, etc., and

WTHT gr«rf ^ n4dir^lll ^^11 which are arranged in both sides of a human
W^r TJcJj (4414)41^(1 '«ftnfdVIK<:H frame, represent the Lagnas such as the Cara
mm ftsirT: TpB dgrq^ mfi»j[<d '
:ii r*n
(mobile) the Sthira (fixed), etc.
rTTcTT TPT foJVdISIdW)^4H* TTRTII

r4dcdl-d4d Wt ?WH)4l^4 *pfc[ll
3TTHT 41(444 STMT TJWdl q^PHT ^RTII 3MI 414HI*£<4 rlRWI f^T iH'c^HJildJI 3?ll
~
4TO4 dlfdcw UlcMI crf^PrU'^pTTH
t 414 4Pf wmf f44umm
^gTRT^^^f^^nnT^pTTii 3T8T rj m mgt Tf^T 3fit?[l| ^11
A
predominance of the left occult nerve is tr Km wiMUd ^4 iMhRvX 11
themost auspicious occasion for the purposes 4Ud4A f4ai^d4> Tjcmrf^fctn ^mi
of a journey and for practising all lucky
5T4 TOR ~5
THV(d Tt trftrgW: II
incantations, as well as for undertaking
works of profit andand those that
victory
all
4T% m cnftr m wit ftraHji u
contribute to the preservation of health and life. fv4T rC4KMIH)(d •qiarr TRffi?TteHTII
Similarly an ascendency of the right occult yrfyr^gdi^ 3 Trier -gpaf Twra^H ^vsii
nerve, Pingala, should be deemed as the signal TTTTT gj^fd ^4^1

moment for starting on a military expedition, W i^r oTf% cu^tm fc£?T MlctcîvitM:ll 3411
on for visiting the bed of a woman and for
undertaking all monor acts in general.
TT4 1% mm T: fWrT: II
xr^trar ^t HTwr -sTf^TTiT wr Tffrsnrr: ii 3<?n
4)dfd 4144 mZFQ 4A4<) ^4^11
The diviner or prophet should hold up his
4 I Id Vj.^TH^rtrr^l I ^\9II face, in the shape of a bell after the enquirer
don4 fJtrf^Tfgaf r[ vjtiqrl fdf4chvMri:ll had finished putting his query, and he would
3^RHi^yif<ii<4nt ^<sn take ill or let out his breath wind simultaneously
with the inspiration or respiration of the
diddhAl ^ Tjtrrhrf wrl
O Siva, the five fundamental material
enquirer.
Rddlill ^ fgfflqTcJ, ^SI^tT^%T:IRÎI principles of the universe, are situated in the
4minm*i4l dl^fdrl 4)4(41 II right and left sides of a human organism. The
TETf# upf f^W^TÎI ?o|| predominance of the principles of fire in a
3T44 c|PT41s)
TJ ^ fdW^RÎI
TPT human system, should be inferred from the
escaping of the vital wind along the upper part
rT^mi 444IHl(d 4t4: HU T tlM^4d :ll ^ II
of the nostril, while the ascendency of the water
^S14ld«c(l5 <J
ThT ^TJTT^RÎI
principle, should be judged its outflow,
3n( tf^t Hiilti^) ^ vismîi 3311 touching the bottom line of the nostril. In the
A battle should be commenced, when the same manner the escaping of the breath-wind
general or the warrior leading the attack, would in a slanting direction, would indicate the
wind blowing through the occult
feel his vital predominance of the principle of wind. The
nerves of rthe Sun and the Moon, and a person predominence of the earth priniciple would be
with such a state of vital air, enquiring about indicated by the breath-wind keeping a middle
the probable result of the battle, should be path inside the nostril, while the predominance
assured of the success of the, party on whose of the principle of sky shold be inferred from
6
Ach. Kh. Ch. 68 J

the outflow of the breath as stuffing the nostril Incantations, endued with the mystic virtue
and running in all directions. of destroying life, should be practised during
the ascendency of the principle of fire, rites of
rrfgwf cfr^¥)di<j¥l ^rr^n
pacification during the predominance of the
Pi 4 A Pi4m ^llrl TTUt' TTW water-principle, charms for distracting human
oRT: tlUeflÂu r mind during the predominance of the wind,
wA w ^nrf qîdTciAsid: fyr^n y? n spells for benumbing the faculties of one's
aim^ : W3H:ii adversary during the ascendency of the earth

principle, while
penances for the emancipation
qs^ <|
gfaTeft ^?T -s^T: Th£t TT^TII *9 II
of one's ownshould be practised during
self,
VllPdAd4c^ ^îd^c^frll
the predominance of the principle of the sky or
TRTWT rd^l-ft'd(4laT: Tnf? TTÎI Y^ll ether.
ii sfbirei vspjrnA gdtsfi iisrerym^ aiMK+te reftsfl ^TW TP<!qfelff5«zn^T:ll ^911
3TSZTRI: ^ / Chapter 68
TJrT
tRt^T clfcN TrfRT -1 1 M ^<1 5^1 c| dj

II I
TrfyfaiTct( >q UTjT: TjqgHWrhJIimil
f^TUT M YlcW&ll 9 II tj qrrai fygrdui u
Suta said :
—Now I shall discourse on the 'TSlfqqirl TrTRT #3T fegHII ^11
method of testing the genuineness of gems and Then the gods
and the Yaksas and the
precious stones. There lived in ancient time a Siddhas and the Nagas eagerly rushed to collect
demon, named Bala. Bala conquered the god those seeds of gems and there were mighty
Indra and his celestials, and reigned supreme flutterings of celestial pinions and rustlings of
and invincible in the universe. celestial garments in heaven. The gods came
cHodR^q H^TT Wf%TrT: TT TjWill riding in their aerial cars, and carried away the
(T°T
)
nlMfrlUfcl ^4d:ll 911
seeds of gems for their-own use, some of which
'q^J
The gods, on the occasion of a religious
dropped down of earth, through the violent
concussion of the air.
sacrifice, jocularly asked him to play the part
of the animal of the sacrifice. TrfTfcT tTcfff cJTU
Pww<ll: T^nyyT#taPqfT:ll rfxfcfTcftTrfl Wff TSJlW^Tpfp^mil V9II
rtaitora ^ht t^>T'«jyin 311 Wherever they dropped, whether in oceans,

rTP? fiTylyv^w «r ^fumi rivers, mountains or wildernesses there
cETWraqcn: origined mines of those gems through the
Tft lH'yfa'<yqiq^:ll Yll
celestial potency of their, respective seeds.
This Bala consented to do and pledged his
word for the performance of the part and ^nryqoMiHotllfijVil-qy^lPl xTU
suffered himself to be bound at the sacrificial
TrUpf 9T&T PdÛIlPl ^11 411
stake. Whereupon the gods turned the jest into
Of the gems and precious stones, some are
earnest and killed the invincible Bala in that
endued with the virtues of expiating all sins or
mockery of a religious sacrifice. Thus Bala
of acting as a prophylactic against the effects
yielded up his ghost for the good of the universe
of poison, snake bites, and diseases, while there
and the welfare of the gods, and, behold, the“
are others which are possesed of contrary
severed limbs and members of his sanctified
virtues.
body, were converted into the seeds of gems.
F
tjeMHOiq TPT^rrFTT:; *W*dT: Tft^rTT: II in a country, germinates diamond-crystals of

varied shapes.
3Tfa '^RIW€ni <
?ll
ch^dH ^cd4> cTOT WfechHU |RM I tHl4Ult<l : iflU4ebl(cddcbl^lcdl:ll
Pd^MpU l ^ dH ^P^'
I r#:llô||
4udld<il : atMd d^mldgKcK T:ll *\9II
The eight regions or divisions of the country

Gems, such as the Padmaraga, the Emerald,
in which diamond is found, are the Himalayas,
the IndranTla, the Vaidurya the Pusparaga, the
the Matangas, the provinces of Ahga, Saurastra.
Diamond, the peral, the Karketana, the Pulaka,
Poundra, Kalinga, Kosala, the basin of the river
Rudhiraktya (blood stone) the crystal, and the
Venva, and the country of the Souveras.
coral, should be carefully collected, subject to
the advice of experts on the subject.
31|eH<cJufi SI2IM ddhvi lOglT ’Em

pNft rc| hd I
*4 Vn'^T^TT?^ '4Ul*»i'dl:ll
^jlfvPTT: cuncuNqldf^HI: MtaySTT: ehltHvI

TjySf rt tH$¥lvftf4?l4 fMvjiwiunqn ^||
First the shape, colour, defects or excellences
Diamonds found in the region of the
of a gem should be carefully tested and then its
Himalayas, are tinged with a little copper-
price should be ascertained in consultation with
colour, while those found in the basin of the
a gem expert who has studied all the books
Venva are coloured like the disc of the full
dealing with the precious stones.
moon. Diamonds found in the country of the
Souvera, are possessed of a lustre similar to the
(jUWUtcflll ^11 deep shade of a black rain cloud, while those
TjfacfajilTII
found in the country of Sourastra, shine with a
TrTFif
copper-coloured effulgence. Diamonds found
STTTCTf giftr ; ftretmtararii ^11 in the country of Kalinga, are coloured like the
?ireqm ^Hiv-difii ir^rni: n molten gold, while those found in Kosala are
<T ^tTTT: Mp^Pffdr: II ^11 yellow. Diamonds found in the country of
Pondra, are coloured blue, while those found
T^rcnjicr ^^4wii¥55TfdH,ii
in the regions of the Matangas, are yellowish
A king or a ruling chief with a view to
in their hue.
acquire a greater prosperity, shall collecfa and
wear a gem that has been found pure afater a
'
satisf ctory test. Men, dealing in gems and 1 ta i

frh i i
experienced in the art of detecting its defects

and well versed in the knowledge relating to
'd 1 1 il P( 1 ^11
1
the appraising of precious stones, should be

fang: mIcki: II
deemed as the only persons capable of fixing
^tnf^qi^dil Ôll
the price and ascertaining the water of a gem.
Gods are supposed to dwell in a particle of
w'jcrf <rdtsFnf*T: y^MiUi smi diamond, wherever found, which is possessed
dfiiifwi^vrl Pwra yr^j^safii^îi of a clear, light shade and the usual
commendable features, is smooth and even at
<*dfu | dHlffifrmfci rlf I Wl
the sides, and is divested of all threatening traits
Since the learned hold diamond to be the
such as scratches, dot like impressions, marks
most effulgent of all precious stones, we shall
of crow's feet, or clouding impurities in its
first describe the mode of testing the diamond.
interior. Coloured diamonds, should be
The bone of the conquerer
least perticle of regarded as presided oyer by different
of Indra, tailing or dropping down from the sky divinities according to their respective hues.
Ach. Kh. Ch. 68 ]
WMlddi -«f%RT:H pertending the calamities like the bird of an

illegimate or half caste child in the family, etc.
^Rd»Ul^li^4del^(M^Mfdm>df ^lf: 11 ^\\
Green, white, yellow, brown, blue and 1 irmfwwTfrW
copper-coloured diamonds are ascribed to the
direct tutelage of the Sun, Varuna, Indra, the f^TdrcJiRdi
Fire-God, the Lord of the Pitrs and the Maruts,
respectively.
FT %5:ll Wl
fsnnai
RTdfcddMcTcdliqf) Pd¥l)uf 1TII
FTrayPsHTFr
TjUlc^Pq 1=T £4tsfsfftr»fa%ll ^V9U
A diamond should not be used only with a

?J5^T 4W<<*MFWH4HF:II 3FI look to the caste or class it specifically belongs
A Brahmana is enjoined to wear a diamond to, inasmuch as a diamond possessed of all the
which coloured like a conch shell, or a
is commendable features proves as a source of
Kumuda flower or a white crystal, whereas a boundless prosperity to its wearer, whereas a
Ksatriya should wear one that is coloured diamond vitiated by any of the condenmable
brownish yellow like the eyes of a hare. A traits, turns out to be a spring of unmitigated
diamond possessed of il soft greenish colour evil.
like the tender leaves of a plantain tree, prove
P£I<1 ITFl
beneficial to a man of the Vaisya class, while a
Sudra would do well wear a diamond that
to
has a lustre like that of a newly washed sword. 1 % Fsnjriteftr wpj
# eFirenf?
flTlRWSFTFTvIFf 1 ^sulcjll 3411
dF^ch
-
^ T: FFmrat
Igr r^ddUlfRdd^ll
Tft FT sR^^'W.’ll 1 IF <$idir«adMlumi¥£
Diamonds which are coloured yellow or Fd^ÂlURf dtPddlFTqil ?<?ll
possessed of a hue like that of a coral or a Java H Tyd lfd IHiyer Ndtt) &l<$)Pd Fll
flower, (China Rose) should be held as fit only d^Fllebi'dl ‘TjaTT: It 3 oil
for the use of a king and would prove positively A diamond with one of its angles or horns
harmful to any man occupying a lower position broken or mutilated, or looking as if scratched,
in life.
withered or trampled down, should not be
retained in the household, though odder wise
efcmd) «nr%iw 3*11 possessed of all commendable features, as it
would certainly bring hosts of unsuspected

A king in his capacity of the lord of all the
any evils in its train. The goddess of wealth is sure
castes, is privileged to wear diamonds of
to part company with a person who is impudent
colour he pleases, provided they are not vitiated
enough to wear a diamond which emits a red
by the prohibited features, whereas such a
glare through one of its mutilated horns or
conduct on the part of an ordinary man is sure
angels and looks cloudy and impure at the
to be attended with evil consequences.
centre. A diamond scratched in any part of its
awftw qfqr '
% wrguf'flrfT:ii
body and which appears to be painted with
rTrT: eblddd e^quital’ 111:11 3hll stripes of red in the inside, robs the decent
A diamond possessed of a double or dubi- competence of its wearer, and subsequently

ous shade or colour, should be looked upon as brings on his death and ruin. A diamond found
bed of a mine, is either

in its natural state in the
hexagonal or octagonal in shape or appears like
3r yOPmHil sgT yraiy i w T:
Trp? ynilivM WTtfriT:ll3HII

a polygon of twelve sides with all its exterior
angles or points prominently marked and
ifgyiTfiT:
equally sharpened. TO? ijyy yte yffogq n
IT«rf '^'MIogT fd^HHIdW
r^chWMHWi
'
PdPy Myh’MHJ 3^11 I
A diamond, devoid of all the characteristic

^1 I'yjfy tf Pi rll-dR Py
blemishes and weighing twenty tandulam in
t yîi 3^ II
weight, and worn by a man, should be regarded
tel Mdu4<W as double in value of the standard of appraising
y% IT: uydd^: Tlte 'sra^ll used in respect of ascertaining the water, lustre
price and the commendable traits of diamond.
^fefd UpiPfdAPi qiddl^:
Fractions such, as 1/3, 1/6, 1/10, 1/15, 1/80,
^^tq^d SRyi^riMVidlH,ll^^ H or l/100.should respectively used in computing
cqiHdl^fdqbdiiydWjlI^yifd xTII
the price of a diamond, wherever it would be
Îtiî fdd^ «fcMluA»w«i4uiifd grn 3311 found neccessary to appraise a diamond by the
A diamond, cut into the shape of a regular standard of another diamond of greater weight
hexagon with well-smoothed sides and well- and brilliancy. An inflitesimally small fraction
marked points or angles, and shedding a clear in such an instance, should be compated as
prismatic lustre from the inside and divested equal to a thousandth part of the latter in price.
of all the harmful traits described in the books
t -yrfa waiter dsdiuif ytuis*,M:ii
on gems and precious stones, is to be rerely
TrerfiT: TTtf Tjfofc^^ll 3^||
founq even amidst the treasures of crowned
heads. Prosperity, long, life, increase of wives
Eight seeds of white sesamum equal a
tandulam in weight, and the use of a diamond
and progeny and domestic animals, and the
weighing less than even the latter standard-
bringing home of a teeming harvest, attend on
measure is not prohibited.
the use of a diamond, keen and well marked in
its points, clear in lustre and divested of the stj rrcfo terteii
characteristic baneful traits. Serpents, tigers, Trtef rTFT MKUlfimPi ll 3^11
and thieves fly from tire presence of a person A diamond possessed, of all the
wearing such a diamond. Fatal and dreadful
commendable traits and found to float on the
poisons, secretly administered, prove inoper-
water is test, should be worn by a man in
ative in his systemand all his possessions enjoy exclusion of all the other gems happening to be
a sort of immunity from acts of incendiarism in his possession.
or erosions by water. The complexion of such a
person improves in its healthful glow and all 31c*HlPM % vTffllH Eitel ffiflqil
Ty (TT)'J3yyi^rten^y^Hyf^^ Ry :ii
,
his undertakings become prosperous and

,
3^11
thriving. ycfrei^^fq WvW tritfrsfy mu
fyyrfrT q^c^ll
qfirmrp? fMt ftefcr IHMf yfwrfsf TJyy cTFT *^ll
mm 3*11 A diamond found to be affected with small

defects whether visible or invisible to the naked
eyes, should be appraised at a price equal to a
d4l<VI fr?R tfP^WTT:ll tenth part of that of a diamond of similar water
Ach. Kh. Ch. 68 ]
and weight, but devoid of all such blemishes. diamond would scratch all other metals or
A diamond marked with many a patent defect, gems, such as the iron, etc., without being
whether great, or small should not be appraised scratched by any of them in return.
at a price even equal to a hundredth part of that
WtpJI Ufo&M TT5ET ctf
of a similar stainless diamond. A diamond
otherwise defective, but set in a prepared article
Tr^TFrprf •^<cfmrtehK'/rîi wn
of ornament, should be valued at a very low Weight goes a long way towards the
determination of a higher price of a gem of a
price. A diamond of the first 'water, but found
metal, whereas the contrary should be regarded
to be otherwise possessed of any of the
condemnable traits, should not be set in a royal as the criterion of judgment in the case of a
ornament even for the purpose of decoration. diamond, as laid down by the immortal gods.
er# cif =)mP)^H Trfr^rîi
TTtjqffr -srser
A Kuruvinda of inferior water can be
rTFT TT?ff
scratched; or written upon by a Kuruvinda of a
(JuigliUly Tifiipf ^Pumil II
higher water, while a disunond is alone capable
Diamonds are prohibited as articles of of cutting a diamond.
female wear, as they are possessed of the mystic
cpMsii fafc-uafd fafvusHc) cranii
virtues of making them sterile and unhappy.
cktHfui
A diamond which has a stunted, elongated

TT h°ll
or a flattened look like that of a thrashed paddy, [
should be looked upon as devoid of all
commendable features.
sftot •tptrrpfar hsu ^rn The lustre of all genuine gems, pearls or
diamond, cut or set in an ornament, never shoot
upwards, while those that are obliquely or
laterally cut, emit a ray of slanting or lateral
trftsjT fhr -^tNt fagfe: *mi light.
Imitation diamonds are made by skilful A diamond scintillating with flashes of

artisans with such substances as the iron, rainbow coloured hue at the centre, though
the Pusparaga (topaz) the Gomeda, the otherwise stained and marked with dots and
Vaiduryyam (lapis-lazuli), the crystal and the lines, or narrow at the sides, blesses its wearer
glass, and hence their genuineness should be with a prosperous family and well-filled
made to be tested by experts, well-versed in the grananes.
art of recognising and appraising precious
stones.
W&MIsfcl^R'y'diq: ^TfgrTII <^ll
A king wearing a diamond dazzling with

4$JoiJ| <4 lfq icllpl ^11 lightning flashes, is sure to subdue the prowess
A diamond offered for sale, should be put of his neighbouring monarchs and to exercise
tosuch tests, as scratching, Sana (emery wheel) an unbounded control upon his vassals and
and immersion in alkaline solutions. A liege subjects.
11 ^frr ngi^mt Tjjferii
: II 5^11
3TSSTRT: ^ / Chapter 69
ifldduf ysRT M^ppil Ml
AujîPni
A conchshell pearl is usually as big as a large
Kona (point of a rapier) and assumes a colour
îL6<HrfH gftraTPr
similar to that of the moll use it is found in.
%qr vicH^^ciA^ sjfan *ii
wfh? '^crfi % Tj?mnr A cFEsTcT: VIH^NMVf-

pjpqyijA TtRtr^T TrfrfFT VIlsIUdfTq TTltll
^ssf ^ -^jgR^g^gr
4> g^nr.-n
Suta said —
Perals are found in the temples
: A pearl found in the temple of an elephant,
of elephants and wild boars, in conch-shells in ismarked by the absence of any definite colour
oysters, in the hoods of cobras and in the hollow and is lustreless like a pearl found in the stem
stems of bamboos. The orgin of a species of of a bamboo.
pearls is abscribed to the effect of thunder.
3Wg ft | ^rTOT-
Pearls found in Oyster shells, abound in
numbers and are usually included within the
qfrTEPJf TTW IdSVdHIl
category of gems. An oyster pearl is capable of md)d4WH l HMHdfuf

being pierced with a hole in the middle qî^Tf PPJ -cIlfrif^MHJl 'SH
(running through its entire length) while the

remaining species do not admit of being tWflFar WrarT: -CRTt^:ll
f)
similarly bored.
A pearl found in the mouth of a fish, is a
1 Pd fay perfect shpere in shape and is marked by a
-q-ear crt îraqii yellowish hye, like the back of a pathenam fish
wit idhcPilpH «tc»pd WIT as is occasionally found inside the mouth of a
Vudifd dîfAll 3 II
whale that frequents the unfathomable depths
of ocean beds.
Pearls found in the stems of bamboos or in
the temples of elephants and wild boars or in cUI^Vl Wcr -gfâf
the mouths of whales or in the entrails of conch- ^T^ûftp il dll
shells, are devoid of lustre, though possessed
cWp^dfcyP^W ^T:
of other auspicious virtues.
tl<PdP>l»*i:ll
err ptPcWKHiPd?
R
qqpMWTT HMc|U? #*f
yohlftidi TcT 'f^rf^T9 Sp£T^‘: II
gf^wpn v\
cftwsjêi
TT%5 cpwpil*ll
d pm
T«n% yftgPrT 'T wfcp^ll
Of by
the eight species of pearls described
the connoisseurs of gems, those obtained from
conch-shells and the temples of elephants I *o||
should be deemed as standing in the bottom of (Hdl<d«f)dyfifi*;<rq-
the list as regards colour and brilliancy.
•fcjiiiPtMwiitffd tjcsqeruf yrm A boar-pearl resembles the tip of its tusk in

xph UMIUIH.II colour, and is obtained in certain quarters of
Ach. Kh. Ch. 69 ]
the globe and is blissful like the boar incarnation takes it house of its
into the interior of the
of the divine Visnu. A pearl obtained from possessor. Neither the nor the
serpents,
inside the hollow stem of a bamboo, resembles Raksasas, nor diseases, nor disturbances of any
a hailstone in colour, and is found only in a kind would assail the man amidst whose
bamboo that grows in the land of the honest treasure such a snake-peart would lie.
and the pious, and not in every tope of that
Tr^frT TtWSRf SrfTTf
grass.
rrfgfSTT TrfnHi $mi
A pearl found in the hood of a cobra is round
in shape one obtained from the mouth
like th'e
&M: WFTT ^dPtRcJ^ffW-
of a fish and emits a dazzling effulgence from
its own natural seat. After copious washing
such a pearl assumes the lustre of a well-

polished sword. The possessor of a cobra or
f^rr rmT wâr
serpent-pearl, meets with a rare good fortune,
and becomes a pious and illustrious king in TTRT TTRdWÎI
time, with a treasury full of other species of A cloud-grown pearl rarely reaches this
precious gems. mortal globe, and usually falls to the Jot of the
celestials. By illumining the four quarters of the
UimiPrUrll fo q^nnirfar
sky with ils native lustre, a cloud begotten pearl,
w Tnrflf tjtmiHji Hu like the sun, dispels the gloom of a cloudy day.
Outshining the combined effulgence of the fire,
the moon, and the mynads of scintillating stars,
'
fa ffiwn THSR -fgrftit:
UTEfft:
^
WrffrlJI ^11
such a pearl,
the gloom of
like the dawn of day, can dispel
even the darkest night on earth.
TgTTiWT fjMstfciMI-H
WufHiiMIII ?\9II
TJcSf 1 e*T WlRfd RT9-3 ?ft

'
tj lift rRET ^cTlfÛlfll

II ^11 The whole earth, girdled by the four oceans
n^misbiRtf fcrtffteR containing innumberable gems in their
fd-Ei^^R^n fathomless depths, cannot be deemed as the
adequate price of such a pearl, even if she be
rf ^?frtT ^ -qT^STHT
covered over with layers of pure gold.
^ cZJTERft
f^Rd TTgctf
RfMIchiiRlI-^d: ^J*TRII *6 II
TT Tranif
Dark clouds, hung down and heavily
rrfrlMfrT
charged with rain and roaring with the voice
of the eternal trumpets blown upon at the time A man bom in indigence and of humble
of universal dissolution and spangled with parents, but happening to be the possessor of
flashes of lightning, closely envelop the sky, at such a pearl, only through the transformation
the time, well versed in the religious and of a good deed done in a previous existence is
ceremonial proceedings, after enquiring about sure to be the paramount sovereign of the entire
the acquisition of such a pearl, and having done surface of the Earth.
the necessary rite of protection unto it, formally
Ach. Kh. Ch. 69
qifafn^duf yq|U|4F!HJ|U|ymfiT: II
tMHmPM FFT TT*m ^11

rfSTt 'Jt'iMi' Mpd: THCF Pearls obtained from oysters fished off the
TETtfcTIl
coast of Ceylon. Vardhana and Persia or the
coast of any other foreign or southern islands
Not to the good deeds of the king alone, but
(Patala) do not lose much in comparison with
to the better fortune of the whole humanity
the other species as regards shape, size, colour
should be ascribed the advent of such a man
and other properties.
on earth, and no evil would ever strike the land
to the extent of a thousand Yojanas round the feRHT F FFTTTETFT Fd$*U
place of his birth. WTPlt FT -qito f^TFII
•qr qnwivra f^t fd?i)uif *T FT -sraFniFT UU|,J1UH
cprTT dfcdWFI FgRjTFUl ô|| TFhr TraffvPTT FRfnfll ^11
fafodcluTTj •f^p^ncnf The place of origin, should not be taken into
RR:TJ xj^ : XTERTf Wrfll account in determining the price of a pearl. A
learned gem-expert shall only notice its shape
TFqyT ^JoRHPT
and size. Nor c.an it be sid that defects or
chi*tl4Rn ^11 excellencies are restricted to any particlar
n^lekt FFJ f^fdnm species, since pearls of all shape and size can
trfFFgr ^ s^rsfr w xnf^ru be obtained from oysters of the several fisheries

described above.
THEFT yjfTRT THFTFT

dfw^-M FTTH midcbiuf Tjddr’TwTFT FJRfa FtjforlFTII
TJFT Fiwfnr r[ ^MehlUII
The teeth of that great Vala lay scattered and f^rf*T: ?rcUTZTp£FElfT xfsril ^||
perched up over the wide expanse of heaven An oyster-pearl, grounded into a well round
like the gallaxy of stars, and dropped down one shape, should be appraised at a price of thirteen
by one into the wonderfully coloured wdters hundred and five silver coins.
of the oceans, and originated the seeds of gems
SFRPT TET^pr TPfl
viewing with the beams of the full moon, and
the rainbow tint of a peacock's feadlers, in
f^T Ttrtf^nTFT gq1q»|c^FI|
colour. Some of these seeds entered into the -4 -HI 9 %

inner organisms of oysters that lay in the deep TTFT TJFT RTF U^'HJI ^V9||
beds of oceans and gave rise to pearls. A pearl, weighing half a masaka less in
weight than the former, should be valued at a
sum of mony equal to a two-fifth part of that of
the former. A pearl weighing three Masakas,
Pearls are divided into eight different
should be valued at two thousand silver coins.
species according of the places of their origin,
According to a similar computation, the price,
such as the Sarhhalika (off the coast of Ceylon),
weighing two Masakas and a half,
of a pearl
the Paraloukika (heavenly) the Sourastrika
be fixed at two thousand and three
shoilld
(born in the country of Sourastra), the Tamra-
hundred sHyer coins.
parna (off the coast of modern Tamluk), the
Parasava (Persian), the Kouvera, the Pandya- 3T^ffsrcF?r # cfdliFI XJyR
hataka and the Hemaka. firfF: yi^mfRcE F6THF.il
Ach. Kh. Ch. 69 ]
fgunr VIdiPf A string of forty-four pearls of 6yiktha class,

should be valued at thirty sliver coins. A string
eKRjldlpT ?6\l
of sixty pearls, each weighing a Nikasa, should
A weighing two Masakas only, but
pearl,
be valued at fourteen silver coins.
otherwise belonging, to the conmlendable type,
should be valued at eight hundred silver coins. TrfgPfeKTvM wrawi Tjcsf ii^vm
qR^lpTlrim
TFT Pe<VlBld4 VIHHIH.il T«;cbr<Vl WIHH *T 3X11
Tpnv^r ^TTT TRU VIHt t 3TRFI drflS HWrg

TJytf TIT HTDT rF?IT: 1 TTPTGPPTT foj "t| cfcf t|J| |
3T Sq^^H(TT)^f VJcf sp? HrfT
TrTPT HMPddFUII W\ H^PtnchMlvi fa«snjl 3MI

A pearl weighing Masaka and a half, should A string of eighty or ninety petals; of the
be valued at three hunderd and twentyfive Kupya class, should be respectively valued at
silver coins. Tlfe pirce of a pearl weighing six eleven and nine silver coins. The process of
Gunjas, should be laid at two hundred silver cleansing and perforating the pearl, seeds, is
coins, while a pearl,weighing half as much as as follows :
— First, all the pearls should be
the former, should be valued at a hundred silver collected and kept in a bowl of boild rice,
coins only. preciously saturated with the expressed juice
qfcj snmf of the Jamblra fruits (lime). Then the whole

contents of the bowl, should be kept simmering
ebUsHHH
for a while, after which the pearls should be
srft^FT ^vrfw: vm taken out and rubbed with the liquid exteact of
fiqqiHt^Pq sdRÎW WEfll 3°H boiled rice.
A weighing less than the preceding
pearl,
one by sixteen Dharnas, is called a Darvikam
as regards it weight, and can fetch a price of
hundred and ten silver coins only from the TTrT: Wffa <T faU^Î'Alf
hends of the ignorant. rFTl^fq- qzRTI Vjf^f%r<*SFFlH 1
1
3^H
srr^f Vpf Hrft
d^dcb cT^rr: II WI'HlP*H<*> f^cTO^JpiWfrT^THÎI

ddHHfdHiyiAllrW
H
TJcSj ^
Wi^JpiTTBT^T PdfOdHU 3^11
'sqiTfÎlcf ^FETT % F^TCHTET:
Rnst f^q%rrarqr®nr îrg:ii 3^11
A pearl, weighing less than the forgoing one Thus softened they, should be pierced
by twenty Dharanas, is called a Bhavakam by through as desired. The process of cleansing
the experts and should not be valued at a higher consists in gently heating the pearl seeds placed
sum than seventy-nine silver coins. in acovered crucible, known as the Matsaputa
f=rvrar srrnf Tjof fvm, •ebMtlii and covered over with a plaster of clay, after
vr^nfPVT
A
^ r l T^T: HT
string of thirty pearls, each
^ fHpfV^ :ll 3311
weighing a
which they should be boiled in milk, water or
wine, according to the process known as the
Vitanapati. Then the pearls should be gently
Dharanam, should be valued at forty-four
rubbed with a piece of clean line, until they
coins.
would begin to shine with their characters tic
cK3lR‘ TTTtl
lustre, which would indicate the completion of
WVTtJ f^VTfrT.-ll 3311 the process of cleansing. This is what the mighty
VyadhI laid down as regards the cleansing of the fact of its colour having not been any way
pearls out of his compassion towards the good affected by the friction,
and the erudite. frier w^rafcw&r ^p* wes w ii
rfir c)4U(4cn rjej-ct ^ 4lf4d4> ÎcirH^dHÎI II
W®3cT MlRwct,
^ <$4fw <j>Vicii URT: II

fpR fjej-et WRJ^'4^^11
cWf4«^c|fd 4il4tl4>ll 3^11

<4-41 fewer* cRJpT elrtl fc^btqjl ^11
Pearls used for the personal decorations of
Tier TTRTfR
kings and noblemen, should be kept immersed
in mercrury contained in a glass receptacle 4|TT*5trr'rd Weill
saturated with a solution of gold. This is what
is done by experts in the island of $ri Lanka. A lêhlify ehl^x4^|4^(d c(ftf.*ll Vtfll
pearl of suspected genuineness, should be kept A pearl which is white, of good size, heavy,
immersed, for a night, in warm oil saturated transparent, round and possessed of cool and
with a quantity of common salt. Its genuineness effulgent lustre, should be regarded as the best
should be pronounced in the event of its of its kind. A pearl, which is possessed of a
successfully stood the preceding test. pretty large size, is white, and round, emits rays
Wt TIMc|U| i%f cT gm^crl ll

of effulgent lustre,is pierced with a hole of
uniform girth throughout its length and evokes

4)f5f4444W err
even the pleasure of a persson riot disposed to
*TcJ 'il«4lfrt 4ctu4 I4?I4 ’d^nm^ll purchase less the same, should be looked upon
In the alternative, a pearl of questionable as a pearl of rare virtues. Not even a single evil
appearance, should be covered with a piece of can befall the posesor of a pearl which is
dry linen and rubbed with a seed of Vrlhi grass, possessed of all the commendable features and
and its genuineness should be presumed from qualities enumerated in the present chapter.
ii sflrrei Rsnpiu) rgsferui TORfamst 3titsm<mu£ ^«Rnvgtiwmnfiieiui-f

y«wii+>HM(ls*nr ti) svm-. u $<?u
3TSqTET: So / Chapter 70
TJcT <Jc||t4 the king of Lanka, the conqueror of the celestials
in a thousand battles; intoxicated with his
TTi HjTf4l tUH 4) d ,l
prowess, strength and victory, obstructed his
path in heaven like a second Rahu (Nodes). The
^^nTJTPJTT TIM^dW cflaifcl^ql^dMH^dll sun god, afraid of his dreadful presence,
dropped that blood in dismay into the
unfathomable depth of the pool of Lanka,
tossing with myriads of sun-lit waves and
•î^MN^ddîiiiii TgTfrer rjnf: Ti%fTOraiîi 3 n girdled with- a belt of Arecanut trees.
Suta said : —The sun-god, having collected rRT: TPjfcT TTT TFIT ^q^WPvftW'll
the gem-begetting blood of that great demon RTRT TWTT TFffrT II *11
(Vala) who was high in dignity and mighty in From that day, the pool has acquired the
prowess, attempted to stealthily flyaway by
celebrity of the Ravana Ganges and ranks
scaling the expanse of ether, blue like the colour
equally with the sacred Ganges in respect of
of a newly polished sword blade, when Ravana religious merit and sanctity.
Ach. Kh. Ch. 70 ]
TTrT: These members of the family of crystals,

illuminated by the light of the sun, shoot forth
rays of wonderful colour and brilliancy from
From that day, the fore shores of that
found to be strewn over with
sanctified pool are
their sides which lighten up the surrounding
innumerable precious gems, and shine with space and are refractred in all directions.
wonderful effulgence in the night as if pierced

with hundreds of gloden shafts (Naracas).
iTRr TPTT
*raf5?r xt WHU tll
Some of these gems are coloured like the

FFffeF W^dl:ll ^11
water dyed with indigo and the expressed juice
of the Kusumbha flowers. Some of them vie
with the extremely deep red of the Utpala
flowers. Some of them are tinged with a hue
%nfaun4F #ir similar to dlat of the flowers of a Kantakari
'Û|ffd«mA êqrqTTril VSII plant, while several species bear the colour of
On its banks are originated the bright and asafoetida.
the beautiful-co louredPadmaragas (Ruby) and
crystals and Kuruvinda and untold virtues are
begotten of the perfume wafted from its'
fragrant foreshores. Several of the Kuru-
3F% TfT: TjfferaRf
vindaras (which belong to the family of the t^^H^lrlRHIHJI ^11

crystals, as are found in the country of Some them shine with an effulgence
of
Sougandhika) resemble the flowers of the which resembles the eyes of a cakora or a male
Vandhuka, the Gunja and the Kimsuka trees in cuckoo in colour, while the rest of the group
colours, some are coloured like the human are tinged deep red like the flower of a
blood, while several of them resemble the Kokonada plant (red lotus).
colour obtained from the insects known as the
WT:
Indragopas or that of the seeds of a pome-
TPTPTT: Tqvfd^^cIlHIH'll
granate.
#nRy*lr«ii -qnpfr n^forii

TraFRTjf:ll
Gems, born of Sougandhika, which are
Ws(5ftT TPt TO farfo coloured like the red Utpala flowers, or are
£11 possessed of a bluish hue, are nearly equal to
Several of them are coloured like vermilion those of the crystal family, as regards bright-
of the Utpala flowers or saffron or like the dye ness, hardness, heaviness, etc.
obtained from the solution of shellac, which
oFPT TFT: e£hfe|'ri'j|^ TT
though coloured uniformly deep throughout
their body, shine with a special intrinsic light
at their centre.
Pufy^lT^fT 4§cii
Wldd-rflTfr *FFt:l| ^||

4Rmmia if^r ?abnA The colour of the gems belonging to the
Kuruvinda family, is not so deep as that which
mvMfPi Frafuq fRPrfcT
'
characterises the species of crystals, the former
(iUimMHI: TO fe»U*jd l:ll 'Ul
being somewhat dull-hued and devoid of

'
dlNlM^gg.
brilliancy, though there are several shining fsntft 71: Tfcf^cTII
Kuruvindas which, are decidedly inferior to the
crystals in point of lustre and brilliancy.
divill^ *F#ll
^^ tMUirmra *lFRlr
Grief, care, disease, death, run and loss of
TFT faWTT: WfecFTf^farll fortune over take the man who wears such a
Kuruvindas, found in the bed of the river gem of the condemnable sort, even out of
Ravana, Ganga, are possessed of a deep and ignorance or lack of sufficient knowledge about
hue like the gems known as the Padmaragas, the properties of precious stones.
and can be favourably compared with the
members of the crystal family, as regards lutre
TUFT ^TTkRT: W uPdÛ7fiT:ll
Pddldq: Pddl‘WHMH»fi^Hll ô(|

and brilliancy.
The five genuine species of beautiful gems
' '
d I Rid klR R l
l rfSTT tftll
are usually substituted with the inferior or the
mz % 7f *mi alien one's which the wise and the intelligent
A species of gems, resembling the would carefully mark at the time of purchase
Kuruvindas in colour, is not usually found inthe or selection.
country of the Andhras and fetches an inferior
accidentally obtained in that division
price, if
of Bharatavarsa.
aXu^liN TtpT Rraraq: q^RPTPmqjl W II
The gems, found in the countries of

Kalasapura, Siihhala, Tamburu, Muktapaniya
WlfW: y^liPrl TdeT % % T^TT: ^11 II
and Sriparnakas, which go by the name of the
Padmaragas, are allied to one another, hand
Similarly, gems, possessed of properties
should be regarded as alien to a Padmaraga of
kindred to those of the crystal family, are found
the genuine species.
in the country of Tamvaru and are valued at a
lower price.
diy^Tenijfa rpspêniii
dullRjejq ‘Jtxd rJ Rd j yd( TTRfnWdTIl
chlÎrfm irf?H ^TRTrf
arf^fariT FlrTT t* Ftrffaf ûmqg : ii ^vsn
Brilliancy of colour, heaviness, coldness,

equal throughout its body,
transparency sft ^tfqr fercrpr
effulgence and dimension are the good features

of a gem. qfdlpy^l Tgzfo
Tjrrfaszr.-IRÎI
WlRltpdl: fdccJ|f:ll yRwiRT

T% UVIW1 mrpTt 'Rcrfo TTtqi V^Z: TOfrfq dlPd^ll
TPTFfcft * 6 \\
31lshW*p{ ^ dSai^Rd«tf 71;
chlfeidif qiycf^mf fîrfll

A gem, though genuine and otherwise
possessed of the characteristic features of the The first of the above named species (kalasa)
is marked by a frosty or husky aspect. The alien
family it belongs to, should not be commended
to if found to be stained, or
use or wearing, species, found in the country of the Tamburu,
is characterised by a redish or copper coloured
snady or cracked in the inside, or rough dull
and lustreless. hue, that found in the island of Siihhala, looks
thin and perched up, the Muktapanlyam is
Ach. Kh. Ch. 70 ]
marked by a shade of sky blue tint, while the incompatible group, should not be worn with
Sriparnakam isdevoid of lustre and brilliancy. one of the genuine species and possessed of
These, is conjunction with the following, form great virtues. Even the wearing of such a gem
the distinctive traits of the several alien species is forbidden, if strung together with the
of the Padmaraga, viz., that they are either Koustabha of divine potency.
marked by a copper tint, or look frosty at the Tîuîci TTeFtsfa n8ir fg^rraH-
centre, or seem to be clouded with an oily
îtcOr Sjft HfT W*rtf^rinTII
coating, or shine with a faded or discoloured
3TSTt MlU|«4jRÛ|lMMa|otjen'irt1l
light after rubbing, or cast a dark shade at the
sides, if pressed on the head with the fingers. (^tHiyfÎci f^3nrPI:H ô||
As a Candala in the company of a host of

mighty Brahmanas, can defile them without the
least effort, so a gem of the incompatible type,
cpar ymuiw rjvîridf can unllify the potencies of all other precious
•^r <pr:ii stones, if worn or strung together.
fRTTfsTanTT
faSFIinmi <jdldfq ^rfqpIHJI
which excels in
In testing a Padmaraga,
lustre and brilliancy all other remembers of its
own family, but which bears a weight unequal ^dftymrPjvidi? Chiron n
to the specific weight of a gem of its own class No even can befall the wearer of a genuine
and size, the wise should give their verdict, as Padmaraga, even if he lives in the midst of his
regards genuineness, to the one of greater deadly enemies, or walks in the path of illusion
weight of the two gems compared. and unrighteousness.
tflylyu^y^r?'^ it ft
T[(Ter) '*ndeb«*i#I ftffevsrfa Wl HlMgefffrf fWf^Pdll

^3 err -err
'
HfyicKI pPsR y^<l^d1vnit:ll ^1911 wrnf ^nrat fsmfxfu 3^11
In a case of doubtful and bewildering Diseases, incidental ot the derangement of

testimonies, the gem should be subjected to the the vital humours, or disturbances of any kind,
test of a testing stone, or examined by scratching can never assail the man who wears a
itwith a gem of the same species. Excepting Padmaraga, burining with the effulgence of its
diamond and Kuruvinda,no othe r gem can cut own stirring and sterling properties.
or scratch a bit of Padmaraga or Indranila.
TPfsfq HTTpf 'STnj
fBRRTO: TT^rT THUWrif: II ddtWPPFq ^l|j»W

<rerftr dHwm ngf ^ d4||ycbeMlcbfHd« TJc^ll »
'
i|<y cfiR : WT: tf^:ll 3411 The price fixed for a tandulam weight to cut
and polished diamond, should be understood
SITqf WITH as equal to that of a Masaka weight of cleansed
and polished Padmaraga.
^ e^^difii
% MfaKtf WTT^Tctll
A gem, belonging to an alien or an TTTV!ini4|y^{y w qfui^w^îi 3*11

A gem is valued for its hue and brilliancy, qualities will correspondingly deteriorate its
and hence any deteriouration of these two price of value.
it rjt RafiraRtsKfR.-ii V90
3TSqFT: V 9* / Chapter 71
ddldlddl-HtebdleMdl ^RTHII mi
dtrar
fgsiT sfor Tl^f eU^4dfll ? II ftrfl^rM TTrfr ^dll^ ll
Suta Said :
— Vasuki, the lord of the JJySfiRtW: 4faTTRI-
serpents, carried away the bile of that chief of
l^T 734^11 ^11
the demons and rent in twain the vast
(Vala)
Simultaneously with the fall described
expanse of heaven with the sweep of his mighty
above, a portion of the bile dropped down in
tail.
the country, situatedbeyound the Himalayas
TT rTcfT (Varalaya) and graced with the presence of the
TpjTrT: TT Utfflch t goddess of fortune; and the coast of the land-
rRT: TfelPdd T^ftll locked sea of that country was transformed into
one bed of Emerald The mighty Garuda, the
The body of lord of the celestial birds, picked up a few of
that primordial Hydra,
illumined with the effulgence of gems glowing the emeralds with his beaks, even from the coast
on of that inland sea, but he soon dropped down

his thousand hoods, lay like a bridge of
in a fit of fainting and all the emeralds were
shining silver across the infinite deep of dark
blue ether; whereupon behold, the mighty cast forth through the apertures of his nostrils.
Gurada, whirling round with the strokes of his n^l eboW yjeh <*1 u -
mighty pinions, darted down upon that lord of
'^dld4«<S^<VITSHv1dHHIHÎI
the nether worlds and obstructed his way.
W&? ddhufl^ :
Mctyikifehil itfohdl: *FTfnTII \9II

Tî ) qiUMIdlHU
An emerald, possessed of a colour
<hfcdehiyHJi*«i^rf^!rai
resembling the tint of the neck of a parrot, or
cr m [ui ew P Hvcddd d
i i
h i i *11 that of a Ahirisa flower, or tinged like the blade
Vasuki in his turn, terrified at that dreadful of a green grass or a new grown moss, or
presence, dropped that bile, in dismay, down glowing with a hue that marks the feathers of a
in that vale of the mount of Manikya, shaded
peacock or the back of a fire-fly, should be
with the luscious boughs of resinous. Turaksa deemed as possessed of the virtue of bringing
trees, and perfumed with the scents of the
good luck to its possessor.
forests of Nalika.
rTT*T ymum-dteblcdAd
WtT fqrr f^fdsnfljiifyii
'd&SdcddMdlAJ THT^4l0 ll
TTWIffdfHlPddU TT
rTATrUqrÛcbdlcbtdl ‘SRITHII mi
T&5 fefeldJd
The country in which the bile of the lord of
the demons dropped down from the beaks of
-sraif hbdll^ll
that dreadful destroyes of the serpents
(Garuda), thus originating the veins of emerald
: *
Ach. Kh. Ch. 71 ]

therein, is very difficult to get at, though Nature with a greenish shade, as well as the one which
has bestowed her bounties upon it with the pleases the mind of the onlooker at the first
most lavish hand. sight, should be deemed as possessed of the
most excellent qualities. An emerald, possessed
of a transparent hue at the centre, though
TTcHcf RwVnaif y^lMR y ehM&ll *11
coloured like the tender blade of a kusa grass
wi foEftrtffftll in its body, ranks very high as regards value
VU'^fdll *oll and quality. An emerald, simply glowing with
its native dark green hue, should be deemed
inferior to one of the preceding type.
*TTq% ddlfddluil^Tm’ yRebirT?dH ll **ll
i
An Emerald found in that emerald bed, is
endued with the virtue of neutralising the fyicHMtjfH fcojyiHjI *dll
effects of posions. Poison, secreted from the An emerald, blackish (dark blue), lustreless,
fangs of a Maha-Sarpa (lit. the great serpent, looking sand-grained, dry and hard, and
black cobra) or incidental to the bite by such as encrusted with Silajatu (bitumen) shoduld be
nake, which baffles the virtues of all medicinal deemed as of a very inferior sort.
herbs and incantations, is neutralisesd by its
simple touch. An emerald, not found in the

abovesaid bed, but mined from any other place
d«&l<4 sfnPZf W ^SSr^TII **ll
in the same country, is the holiest of the holies.
A
person seeking his own good and
prosperity, shall never wear, nor purchase a
gem which has been made to look like an
•SPSTII *311 emerald by means of dying or any other
êRT TTOTR iftrefoT ^ Rlgfaqil chemical process. Similarly, the use of an
emerald, possessed of a double shade of
cM*Ry TrafePT *?ll
colour,is prohibited by the injunctions of the
ffcm xt r4ffcr:ii
Sashas.
'Mvdld*! d£ufw4Pld:ll
qpeer trtt :
vrapiftaT f^rad.-ii 3011
d^MVdVd M^HlUjfcrfrT <clfd<l‘ TRt^frT:ll *mi
ffirqiT diw <jgT ?rafrf Tj^KTII
'
cflfci
wr ^ fwgFnrn 3*11
The gem experts accord the highest praise ^wlldcHiW^’flt}, gofFr It 33U
to an emerald, which is possessed of a dark An emerald coloured like a Putrika or a
green colour, and sheds a soft glow, and looks Bhallataka, should be deemed as not belonging
as if stuffed with powders of gold in the inside, to the genuine type (vijati). The colour or the
in company with the one which is coloured with glow of a Putrika-coloured emerald, is
an uniform shade of green all through its body, perceptible affected by rubbing with a piece
it
is heavy in weight, is devoid of the condemn-
of line, which is often suspected to be a bit of
able traits and shoots forth rays of effulgence glass for its lightness of weight. The colour of
with the reflection of the sunlight. an emerald possessed of a variety of shades and
attributed, is affected by the contact of a wind,
saturated with the essence of the Bhallataka.
An emerald whose inside changes its elvrilfut TJcRTT: if xj %M^3TPP7:II

natural green hue and shines with a dazzling Ttai w 3311
light like that of a flash of lightning modified
the performance of protective incantions, or at

the time of making gifts of cows and gold, or
âry^'sr inwfan ran
quring the performance of obsequious rites
Diamonds, pearls, or any other gems
done unto the gods and one's departed manes,
belonging to the alien species, fail to shoot up
or for the cure of diseases, brought about by
rays in the upward direction when not set in
the deranged condition of the vital winds, or
an ornament. In certain cases the upward rays
inddental to the effects of poison.
are perceptible, if the gems are cut straightwise
or held longitudinally, which disappear as soon
as they are held in a slanting position.
Similarly an emerald devoid of all blemishes

and set in gold, is possessed of the mystic virtue
ot&h Rm 3mi
i i
of bringing victory to its wearer, if engaged in

$cdtr -am a battle with his adversary.
3^11
WT tT wmimi
WadUfd4lfcldH II
TrcUwiutfycH uf^THraF^ srîmn
Tnn^ fârf^gr strz? WEci sj&mvsii A pure emerald fetches a higher price than
The wise and the intelligent, shonld wear a ruby (Padmaraga) of equal weight, while a
an emerald set in gold, at the time of religious defective one should be valued at a lower price
ablution, or of rinsing the mouth with water than a similarly defective Padma raga of the
on the occasion of a religious sacrifice, or during same weight.
ii |frr sfrriret wynfl 3Trannraift diftdîdPdttU sqTOTii \û
3TSqFT: V9* / Chapter 72

TJrT the Ketaka plants, glow as paved with one
continuous bed of sapphire (Indra-Nlla).
IVgCietejeb'tMCVieUir-
tTJlffldlMitd TJITFPnftf
«4ivjd®iivtvi civJl<jitjHUc«i(rll|
MMlrt fnanriehim
'
ytr^.'c^HlAHfiq^rd f ^PlRchPuf «srand -

zpOTfll * II
"dryîll Wl
TOT<£dPd OTW: Tlij¥lld'OTRT:ll ^11
These gems are coloured like the black (dark

f^HllRufl II
blue) flowers of the mountain Karnika which
grow on those banks and around which swarms
î^^ta^foHHddlfd'OTfdll 311 of black bees hum day and night, and which,
Suta said :
—The eyes of the lord of the flowers are endued with a sour taste through
demons which resembled the full blown
(Vala) the contact of the throat-serum of the
blue hue and shape, were severed from
lilies in Chakravakas (birds) that greedily such their
his dismembered organism and cast into a luscious sap and flap about their gladsome
country where the beautiful damsels of Simhala wings.
cull the fragrant flowers from the stems of
WFTCW: WOT
suppliant and and inviting creepers, in
testimony where of the expanding foreshores RuRauuiufdMRdSiU'ilii
of the ocean that washes the coasts of that dld)ttfvi'fel'^^c('OT7Er
favoured isle, edged with a slender border of Wc[eh)fchHebUd OTH:II ’*11

Ach. Kh. Ch. 72 ]
Several of these gems are coloured like the mutandis to the case of an Indra-NIla, which
clear and transparent water of that tranquil sea, should be carefully noticed at the time of
others are tinged like the breast-feathers of a purchase
peacock, others are possessed of a hue which mcRT xf jKfrqffcf q<UIPilqq>rd:ll
resembles the colour of the bubbles that burst
out on the surface of that dark bule, sea, while
the rest are coloured like the hue that comes rrarftr ^ 'ipiiHiqftC fa )^fii
upon the breast of a male cuckoo in spring.

RpUU*4 W^T: *311
3#rqTTPrfT5iT% ^faw:ii
ebltfil^ZITII *311
*^FpTT:ll mi
An Indra-Nilla would stand a greater
amount of heat or fire than a Padmaraga of
equal size and weight. But under no
An Indra-NIla gem possessed of an uniform circumstance, a gem should be subjected to an
shade of colour throughout itsbody, and clear ordeal of fire, inasmuch as a gem burnt for the
and effulgent in its lustre, should be deemed purpose of being purged off of all impurities,
as a gem of a very high value. An Indra-NIla or for a greater brilliancy, brings ill luck to the
possessed of a colour like that of an person who bums it, as well as to him on whose
impregnated rain-cloud or any way scratched behalf such burning is performed.
or splintered, or found encrusted with bits of
stone, earth, or other ores or impurities, or
cftfa rTC PlWfrq ft! TT^TT MPui^dlefo ll **11
looking sandy in its grain, should be regarded
Glass, marble, Vaiduryya (lapis-lazuli) and
as possessed of dreadful features.
crystals, though made to be possessed of a
TRT Ticf MUIifJRR ^R:ll colour like the Indra- Nila, should be regarded
as alien to the latter in species.
Learned men, wise in the wisdom of the d HrdHd td*l*flll
found in the praise of those excellent
Sastras, are
«*)MI€lg> r CÛPd&l^m^ fa?)fajTII*mi
gems which are largely found in the foreshores The weight and hardness of these gems
of the sea of Simhala.
which are found to grow in an increasing ratio
y|i4mui*y ijr M^<m*iuVjpiT:ll from the glass upward, should be always
tTR^:ll dll tested.
w M«tui<f i m r srracfjfiRro ^rtîi W ehPv^P^ntllH r ffûfdTq ,ll
^Men HlvlmPq rWT ^Hmf^W:ll^ll

acquire the same merit in and derive
T$(PlM
An
rTSIT ITTSfr
Indra-NIla which shoots forth dark or

*^l|
the same benefit from, using an Indra-NIla faint rays of copper-coloured light from its
which they derive from wearing a gem of the inside, as well as the one shining with the
Padmaraga species, and in the case of doubt, blended colours of a Karavlra and a blue lotus,
an Indra-NIla should be subjected to the same should be carefully preserves as a precious
tests as are laid down in the case of a treasure.
Padmaraga. qpq TlSEprar mfrT
dfa^HlHfllfdl^lif ^HnTii *^11
W TJcT WTOT ^dlvW«>Tfqil ô II

An Indra-NIla which with thescintillates
blended colours of a solar spectrum, should be

The features which characterise the three
Padmaraga, apply mutatis looked upon as a rare find on earth.
alien species of the
172 THE GARUDA MAHAPURANAM [Ach. Kh.Ch.73
'gufpT vi<pju) i%sr?T:ii An Indra-NIla, inunersed in a quantity of

ih'mf d^Hl4 MfHlH: TT '3^11 *<£ll
milk weighing hundred times its own weight
and tinging the latter with its native hue, is
SR^T^r TPTO Rgl»jur*q
called the Maha-Nila. The price of a Masa
Tjc*i q^qpr THjfR cTOII
weight of Padmaraga is same as that of the four
HgPÎ EU
'
Tpstf Masa weights of Indra-Nila.

wir rjfRflro tjrhiii %v
ii ?fir sfforei r&iîu) Tjâtrt yqwyutail OTsmcfiTvi -hut fgqRfaql ssqre:ii vsîi
*JjT TOTO df^cl
^K^wRPTPnf gîi xn^qr:ii

'-t-Oiyi ypwr varied ig^trii
Suta said :
— O thou twice-born one, the toîi mi
mode of testing such gems as the Vaiduryya, The thunder like roar of the demon, gave
the Padmaraga, the Karketana and the Bhisma- formation of packs of sable clouds,
rise to the
stone, were
described by the god Brahma
first and Vaiduryyas of varied colours were formed
to the holy sage Vyasa, who subsequently under their influence, as so many effulgent
disclosed them to the world for the good of the shootings off form that promordial sky.
human race. T<JTTi|iJMKN qffrraaif % $ f^rftll
Tfaf TOR ffr fadiUddM
. The bosom of was

that primordial ocean
U*iwi ^lVIIWfelf^:ll V9||
violently agitated by the thundering war-cry Colours which mark the several classes of
of that lord of the demons, whose swollen and
the Padmaraga, as well form the distinctive
frenzied waters began of madly lash the jagged
features of the several species of the Vaiduryya,
faces of its rock-bound coasts; and behold,
of which those that are tinged like the breast-
Vaiduryyas of varied colours and matchless
feathers of a peacock, or coloured pale green
brilliance, were showered down through the
like the leaves of a bamboo, are the best as
clefts of those water-river shores, turning them
regards price and quality. A Vaiduryya,
into beds of shining light.
possessed of a blended hue like that of the
primary or the exterior feathers of the wings of
a Casa (bird) occupies the lowet place in the
Accordingly the brown of the contiguous list as regards value and intrinisc virtues, and
hill of Vidura was tans formed into a mine of
accordingly its use if forbidden by the gem
experts.
Vaiduryya, which was originated by the war-
cry of the demon Vala and is named after the ûrar^<4MfuiiiTv>iqRf wifm‘ yr^r( ^)t&ii
rock in which it was first found to be imbeded.
<^WWI&HI<Mfl$fhl <£ll
rTO HIS[WJ{«lrelKI<*>lt ^JRIT*jU|:ll A Vaiduryya, belonging to the commend-
3T*j£nftdl vit% îl

able type, brings good luck to its wearer,
whereas the use of one of the condemnable
Ach. Kh. Ch. 73 ]
species, is attended with dreadful conse- species, should be compared in respect of gloss,
quences. Hence a Vaiduryya should be softness, lighter weight, etc., with a Vaiduryya
carefully observed and tested before wearing. of tested genuineness. The price of a Vaiduryya,
n
in common with the rest of the gems, varies
PiRehi^foi^Micft
according to its setting and and
purification
faj i wa : TrRTOT: Fftmil depends upon the fact of its being possessed of
Stones, known as the Girikaca, f>isupala, or auspicious or inauspicious features.
glass crystals, appearing as clouded smoke,
may be easily mistaken for a Vaiduryya, though <JU|<|q Tflijffsf
they are alien to it in species. f*FTT:ll **ll
•Rrenqii
PlRehWfi<{)(i<eiirW>f<i«h eHiiT»elHt«Hll ^ oil Vfrra^T qftlWST^R TOTF-fll
They should be pronounced as bits of glass to ?prfnT ^hr#rr

in the event of their proving incapable of cutting TOFT: 'HûmnêjRd *hll
or scratching a Vaiduryya of tested genuine- A gem losing nothing of its excellence in
ness, whereas a £aisopalakam stone, simulating course of ages, and carefully set by a jeweller
the properties of a Vaiduryya, should be in a suitable metal, or found in a mine of
detected by its lightness. A crystal, mistaken Samateta or in a country near the sea coast,
for a gem of the species under discussion, should be valued at a price six times greater
should detected by its greater brilliance. than that of an ordinary gem belonging to the
same species.
<Wg4lmiR( TOftTOFTII **ll
The price of two pala weights of Vaiduryya,
should be laid at the amount fixed for the value The price enumerated above, should be
of a Suvama weight of Indra-NIlam. deemed as obtaining in markets near the sea
TOft^ coast and in vicinity of the gem mines.
^H^Pcf^fHtT : TTfnT TTORTOrf:ll TJTOff TOE'TT VFRT: II
tottRt TTFT TO: WTTO efcRbqfrlll *^ll

< fr<VW»T T : TO TTf^r^r.-ll *311 TTOTSRpfTOlpfr TOTOF: TOTfTOFH:ll
^ftwr^TSJ TT?T fcHluft TOTOT c!7PfT TOf ETHIT: trfFFtfrfa:ll *dll
1FT 'ftRJTT ^DTII
VRWl TrTFIF ^fHV^ÎI **ll
IpST VfuiRlRf :
FnjrTT Sixteen Masakas are equivalent to a weight,
Rh | R|Rf 1 T3c$ TTT^jRTÛ *?ll technically known as the Suvarriam in the
$¥IH1$ TFTvT: âfalW: parlance of the gem dealers, a seventh part
whereof is called a £ana. Four Krsnalas make a
Gems apparently resembling a Vaiduryya Masa or a Masaka. A tenth part of a Pala makes
a Dharana.
in colour, but virtually belonging to the alien
ii ^fcT nîuj Tj4yo§

TO ni«<dfiwtaojPT:ll vs^ll
3TSErnT: / Chapter 74
T^TET A topaz which is transparent and possessed

'
of a reddish colour, is designated as the
Vpfl dHIT ÊnRTFT TJTfgT:ll
Kasayaka, while the one, tinged with a cold
shade of bluish white, is known by the
Suts said: — Gems known as the Puspa ragas denomination of Samanaka.
(topaz) origined out of the perched skin of that T 'ET: TT TTcf TsTcJ Wldjl
dismembered body of Vala, which fell on the 3Tftr #sPf)HTT?: Tf TlcT <*rfarT: TFt.ll >511
summits of the Himalaya and were thus
A topaz coloured deep red or dark blue is
naturally endued with high qualities.
known by the epithet of Padmaraga or Indra-
TITOM: Nila.
A topaz possessed of pale yellow colour, iMKUPbtf’ ET mi

usually passes under the denomination of the
^ t|du4) ^T^frTH
The price of a topaz should be appraised at
Padmaraga, while the one tinged with the
a rate as previously laid down by the gem
blending of a reddish and yellow hue, is called
experts in the case of a lapis-lazuli. The virtue
the Kourunda.
of a topaz consists in removing the sterility of a
Mid: MdMIMcb: IT 1(4) «W: II woman, and in crowning her with the glory of
3TH'lHââf: IwST: TThTRdC ^ >9F: TFpT: 11^ II maternity.
ii ffir sfhiret wpjtp^ wrn'Tms* arraTT^rmi Tywmflspif ^:wf^ q)sgqpT:ii \9*u
3TS2TFT: W* / Chapter 75
TJrT
of a yellowish copper-tingetl shade. A
Karketanam which is blue or white Or
lustreless, should be looked upon as of infener
fET^r fe:ll quality, or affected with the inauspicious traits,
rRT: VTJW wfttrq-jf or with any disease, peculiar to minerals.
Tjf2THirq;U % II fcTOT WmfiVJISr

Suta said : — The nails of the deceased Vala, 3TPTfcra«nf TJTEf) f¥%nfT:ll
the paramount king of the demons, scattered
awao i cq^facif^Hi g
by the wind in the lovely tufts of the lotus
cK'^ddi^) trni Tjfgrar.-n^n
plants, were transformed into the seeds of the
gems known as the Karketanam, the most Karketanas which are naturally coloured
prized of all gems in the world.

with an uniform shade of light yellow
throughout their bodies, and are heavy, cool,
Epffa d^fiUfl)HM^y*IVIMI-
glossy and devoid of all dreadful or
dlUMldîl^fHd f^nfcTII inauspicious features as dullness of hue, cracks,
4)vl ^T: <aH Rid MhM f^T3' fissures, etc., due to a deranged or defective
ci||ti||R'd)tfet><u)d rT TTfg^Trirfll 311
(lit., diseased) process of crystalization in the
course of its growth, should be looked upon as
A
Karketanam is usually found to be
exteremely rare and the holiest of the holies.
possessed of a hue like the colours of honey,
blood, and the moon beam blended together, %apq<Ei i
and shines with a peculiar dazzling effulgence 7TCT E^T -pelf 'iTcrfrT gvfriyrq ii
1
Ach. Kh. Ch. 76 ]

fm yunyHcET and perptual felicity amidst the unsolicited
$WKT affections of many a true, tested and devoted

d<l^hT -g- ^11 XII
friends.
A Karketanam, set in article or an ornament
of gold, and appearing as if glowing with the
blaze of a living fire, acts as the greatest Stones
of inferior light, shade, lustre, known panaces
and should be regarded as endued with the »cgfH?SI Tfftf d Pd 1
mystic virtue of increasing the progeny and

Stones of inferior light, shade, luster, weight
duration of life of its warer, and of bringing
and origin, may be found to simulae a
propensities of his mind, which are the
karketana of the genuine species, which may
inseparable companions of the miscreant Kali
be detected, at the first sight,by its high and
(the lord or creator of all moral evils).
inimitable excellence in respect of the foregoing
Traffsrsf snnpf yfaimcrcPa points or attributes.
cfcc^rH *ui %ll

if c*nj •
y^rll 3Tfq- % *R»ftTll mi dftilwpT Trftrr nRwr

Men who use such a Karketanam gem of rjfvIrTFT cbrwl^ll V9II
high and wonderful virtues, whether for A Karketanam, clear and effulgent like the
purposes of decoration, or otherwise, are sure rays of the midday sun should be valued by a
to be the masters of untold wealth, and are connoisseur at a poor and adequate price and
glorified in the world, and enjoy universal fame according to its weight andnativexcellence.
it ffrT sfhnfrl to M^«RiftiJTtssTO:ii ®mi
3TSETFT: V9^ / Chapter 76
TJW <JctM %«ti[%yirw«gi : ^nfq 9nsmf^t%'?i:ii

sflarofb i uldlfc^ TT TT^T vreftll ^11
toitoI -sr dmU’yPiq r fcH Trotosfan

:
wyiw^dMHiMi«T<rr *n
Suta said : —The (seeds) semen of the lord IVûii xu
demons which was contained
'
of the in its dt4)<diHdVIdt) 4c|fd ^lW>l*JM5?«fn1ll

natural receptacle at the time of his dissolution, ^tqqfiiH]u|^cWl qil
was cast in country situate to the north of the
a The man who devoutly wears a pure Bhlsma
Himalayas, and was transformed into the mines stone, set in gold, about his neck, perpetually
of that excellent gem which is known as the
meets with the good in life. The wild and fierce
stone of Bhlsma. beasts of the forest, such as wolves, leopards,
^TOT: THUoarfaW: fdHlcb'WFNm W^RT: II 6arabhas (fabulous eight-feeted beasts of the
rhinoceros tribe) elephants, tigers and lions,
ddWTOT »fiu|i||TOTT:ll 311
shun the presence of a man who wears a Bhlsma
A Bhlsma stone is usually found to be of a stone about his neck, and hurriedly fly away
white colour like that of a conch shell and even if happened to be near his person. Such a
resplendent like a ray of the unclonded sun, man can easily satisfy any number of wives,
while the one of a comparatively later origin, is and usually gets the upper hand in matters of
sometimes mistaken for a diamond. sexual enjoyment.
^grfirii A wise man shall shun, from a distance,

a Bhlsma stone which is possessed of a
blended colour (greenish blue) like the hues
•^fcHHlPd^RdWM^lPi *ft^ RyqPcllt*ll
which respectively mark a rain cloud and
Libations of water or pbsequious oblations
the zoophytes (water plants,) or tinged with
offered to ones departed manes with a hand,
a dull, lifeless yellow, or faded and dis-
adorned with a ring set with a Bhlsma stones,
coloured.
give them a satisfaction which lasts for years to
come, and poisons of such venomous creatures,
as serpents, moles, scorpions or of
oviparous animals, however strong and active,
any other ^ ^ P*> pel Vfjifl Î'H) I 6 \\
The intelligent shall fix the price of a Bhlsma
readily yield to its mystic potency. The wearer
stone with an eye to the nature of the season of
of such a stone enjoys a son of immunity from
the year and the place of its origin, one obtained
the dangers of a watery grave and acts of
in a remote country fetching a higher price than
incendiarism, and thieves and robbers dare not
its kindred of local origin, or obtained in a
intrude upon the precincts of his house.
country which is not distant from the place of
its sale.
ii ff?r sfinref nî^tiul Tj&snri gtmfgwl rtr T: II 18*11
V9V9 / Chapter 77
TJrT deb-ei Valhlka (Bactria or modem Balkh), and
coloured like the seeds of the Gunja (a kind of
Tp&fcrtrj v* ftgf i rrfl
shrubs bearing redblack berries) honey and the
WRFrThj t* <rahftyrn<snîi
stems of the lotus plants or earth-coloured,
TTWT ftrlT: should be regarded as belonging to the most
TffSR Trfaft y^Thi * ii
commendable type.
Suta said The —
serpents,
:
naving
worshipped the nails of the deceased lord of
Tjt*(ezf) %r: XRRT; trj^T:ii
the demons, carried them away in their mouths
and deposited them on the summits of the holy
mountains (Himalayas) and in the beds of rivers ÊT SR^TII }l|
which flow through the hallowed confines of Pulakas possessed of variegated colours like
the countries beyond (situate to the north of) those of conch shells, lotus flowers, black bees,
those mountains. and Arka flowers and chequered with lines,
should be deemed as the most auspicious and
holiest of their species, and as granting increase
#sPjU»IHe|U|f :ll of wealth and progeny to their wearers.
^ yVJtui: U4jrii:ti ^11

Tra ftreftmg
Pulakas(a kind of gem) found in the beds
of rivers flowing through such countries as
Dasarna (the estem part of modem Malva), xfrst t* yrarfr wn *11
Agadha, Makalal (Modem Amara-kantaka, the Pulakas possessed of a hue like the colour
source of the Narmada) and in the provinces of acrow or of an ass or of a jackal or of a wolf
of Gandhara (modem Afghanistan) and or carried away and deposited in a place by
Ach. Kh. Ch. 79 ]
vultures in their blood-stained beaks, bring- characters. A Pulaka

Pulak of the commendable type,
death to the person who collects or keeps them weighing a Pala in weight,
\ should be valued at
in his possession. Hence the intelligent should five hundred silver coins.
avoid a Pulaka of any of the aforesaid
ii ffir sftnrei Fgppnft Tgfcami ygim>in»> fwi ffspri
3TSSR: \36 / Chapter 78
war insect blended with that of the mount of a
parrot, and characterised by an uniform
elevation and brightness of all its parts.
i
n fc raf
[ ^ ii
Suta said : —The Fire God, having picked

up the complexion of the lord of the demons, TI2H FTFJII
cast it into the waters of the Narmada, a portion
of which fell into the low-lying lands of the WR? ^T^r^^nf^ ll 311
vicinity, occupied by the communities of vile Blood-stone of various colours have been
caste.
obtained on different occasions, some of which
ri^mHehlc'Ki ^%c|tt4c|Ul FFTRtT: are extremely clear and coloured pale red like
WStfiq WHHMH.il
the disc of the half moon. A blood stone should
be subjected to the same test as a sapphire, and
•7FTT llcbufcil^d hRitl^(
looked upon as possessing the mystic virtue of
cTFT HcJ F^TOFTÎI 311 increasing the wealth and the number of
From complexion so cast about,
the servants of its wearer. A blood-stone fully
originated —
the gem, known as the blood- matured, assumes the colour of a flash of
stone, coloured —
like the hue of the Indragopa lighting.
ii ffci Meiyiul <j4yu^ ww# anvaircfiru^ 7:11 \9<JII
/ Chapter 79
The were transformed
scattered bits of fat
into crystals which assume a white colour like
that of conch-shell or of the fibres found inside
HltfHl ^FT^FT VHHd :ll 3 II the stems of a lotus plant.
Suta said :
— The god Langali took up the
’’T rFJyir % yFHIVMHH
deceased demon king, scattered it with
fat of the
his plough-share over the countries traversed W$d fvifc-mi Hslil )|I3 II
by the river-Kaveri and the Vindhya mountain, No other gem can vie with the present one
as well as over the countries of Nepal and China in respect of absolving the sin of a man. A
and the tracts of land inhabited by the Yavanas. crystal cut and polished by a skilful artisan,
should fetch a higher price than one is its uncut
or natural state.
*3uiiH¥i$
3TSJTPT: 6o / Chapter 80
TJW ^cfTST VRFT ERfac* fFTftf
3TRJRT VlNfdfU l W ^cTPI %TclTf^ll TJTFT % cRljl^ll
f%rgta 7PT fogRT: ^RfFJOTTrll ^11

Suta said :
— The primordial hydra (Vasuki)
carried away the entrails of the lord of the WfcWH faffW TjfaeFhl *11
demons and cast them into the countries of Corals obtained from any other source are
Kerala, etc., out of which the corals of high and not so good as the aforesaid ones. The price of
excellent virtues were originated. a coral depends upon its cutting. A coral which
is coloured dark red and possessed of cool,
pleasant and soft shade, should be deemed as
belonging to the best species and as endued
Of these, those that are coloured like the with the virtue of augmenting the riches and
blood of a hare or that of a Gunja berry or of a filling in the granaries of its wearer, as well as
China rose, should be deemed as the best of the best eliminator of poison and a safeguard
their kind, the countries of Romaka, Devaka against all dreaded evils. O Saunaka, the corals
and Sunilaka, being the places of their origin. and the crystalsshoud be included within the
'STRT ’’ST dhlMH IJPR category of gems and used in testing their
genuineness.
it 'rfcT sftnret rstjrot Tjehspif T:ll *o||
II ^fct TrPJMlfc? T(t8JT WTOTII
3TKTTO: C\ / Chapter 81
aljiberated soul after death, and oblations

offered therein for the absolution of the
fl4dly|pf -RfT rft#tTtftr!RTII
departed souls, fully serve their initiative
flfT f^PJ Wtf êhTTII ^11 purpose, and moreover because, men resorting
TTRFt "et to its, blessed sanctum for the fruition of any
¥RFT TTR cfof TJHFTT ^11 definite desire, are sure ot witness its
realisation. The city of Banaras it the foremost

of all the sacred places in which the god Kesava
yiflUlfH trf ## PcIVcfyil %?TcT:l| ^11
is transformed into the shape of the god Visvesa.
Suta said :
—Now I shall describe the holy
pools and sanctuaries of which the river Ganges
pre-eminently stands as the most sacred, and TTOTO RTR cfaf TrhHTSft % tHT ETII *11
which is easily accessible everywhere through- The field of Kuruksetra is a great sanctuary
out its course, except in three places, such as where men by making gifts and doling out
Haridvara, Prayaga and Sagara (the Gangetic charities, become entitled to the privileges of
estuary) Prayaga is the best of all sanctuaries, an emancipated soul or to the enjoyment of
inasmuch as a man quitting this life within the creature comforts, as the case may be, in the
precincts of that sacred city, becomes life to come. The sacred pool at Prabhasa, is a
Ach. Kh. Ch. 81 ]
great place of pilgrimage where the divine famgun ii
image of the god Somnath is installed. TSTcSra rWT cfaf
’er tt2tt yfhnlfor
grsft wwtft wrrnppf w\\\ mi Medial drfr W

ff f d •ETII **ll
The Dvaraka is the holiest of the

fair city of IVIdl «T mWldll
holy spots on earth and grants enjoyment of The other renowned places of pilgrimage
earthly cheers or salvation to those who resort are the rivers Mahakesi, the Kaveri, the
to its sanctum. The eastern bank of the river Candrabhaga, the Vipasa the secred forest of
Sarasvati is holy and like wise is the country of Ekamram, the Brahma-tirtham, the Devakot-
the Sapta Sarasvatam. kam, the beautuful city of Mathura, the rivers
)*3TcTOfPT '3rPT:ll 6ona, Mahanada and the Jambusara. Sacred is
the spot where stands an image of the god Hari
HITCFPTT rfof $11
or of Hara or of Gana or of the Sun-god.
The sanctuary Kedara has the merit of
at
absolving a pilgrim from all sins, whereas the TTfttj xf TdFT 3[FT *311
village of Sambhala is a good place of Tj^rr ^
pilgrimage. The sanctuary of Narayanam is a Rites of religious ablutions, acts of worship,
great shrine, whereas a pilgrimage to the holy and charity. 3raddha ceremonies, repetitions of
forest of Vadarika, leads to the emancipation Mantras, or offerings of oblations to one's
of self. departed rfianes, performed or done within the
iRTShf •RTOT tRTÎI sanctum of any of the abovesaid pools or places,

tend to bear immortal fruits.
3retsqr %mtn van
TRrpil VIIHUIM TPfe' Wfftsf tRÎI **ll
ehlebl^tsl "ET dHI^ (
XfT chlW’^' dylrlRHIl :ii*mi

chlMdlsf S II
A pilgrimage to the sacred village of
Similarly, palces or pools or hills like 6alagrama, is rewarded with the fruition of all
Mayapuri, Naimisa, Puskara, desires, while the sanctuary sacreds to the god
$vetadvipa,
Ayodhya, the Aryatlrtham, the Citrakutam, the Pasupati, should be deemed as the holiest of
all holy places, like those known as the
Gomati, the Vainayaka, the hermitage of
Kokamukha, the Varaha, the Bhandiram and
Ramagiri, Kanclpuri, the Tunga-Bhadra, the
Ramesvaram, the
Setubandh, the Svamitlratham.
Srisailam,
Kartikeyam, the Bhrgutungam, the The Maha (supreme) Visnu manifestation
Camatlrtham, Kamaram and Katak, should be of the god Hari, is the presiding deity of the
regarded as important, sacred pools, places or sanctuary at Mohadanda, while the Madhu-
hills. sudana manifestatin of the same deity is the
tutelary god at the sanctuary at Mandara.
dv'vifil'ill’ MtuchlH: $R:II
ehlHWftfsi *°H ehlH'teM chim<sw( 5(IT )ER' (d«d(dll
The god Mahakala is the presiding deity of 4,u4e i 4.i4 '
bW îfrf%?isr ^ni *$n

the sanctuary at the city of Ujjayani, while the The sanctuary of Kamarupam where resides
god Hari, installed in theshape of the imaged the goddessKamakhya (Kamakseya), should
§ri-dhara, is the guardian deity of Kubjaka. be deemed as one of the most sacred spots on
Likewise Kuvjabhrakam is a great place of and likewise is
the globe, the sanctuary at
pilgrimage, whereas a resort ot Kalasarpi fulfills Pundravardhanam where resides the god
the desires of a pilgrim. Kartikeya.
-SfilM xT ^ TOIIÎI *T: TdTfd Tnrm -M TT îfcT VTRT Trf^ll

The man who makes an ablution
R^Trftzf Trsftwft- ^tii in the
waters of divine meditation of the pool of pure
f5F«2T: TTHTgT <fof '3^:11^11
knowledge, undefiled by the sediments of
Extremely holy are the sanctuaries at Viraja
passion and envy, attains to the highest station
and Purusottam and sacred are the hills and
of spiritual existence.
riverswhich go by the denominations of the
Mahendra, the Kaveri the Godavari, the cftsHrTcf dfcf t dTT ^Pyfd .-H
Payosnl, and the sin absolving Vindhya. itar cftsfwf 'ddh'H xf ^11 ^||
*Ttatrf Wf tftsf cftsf
'
HlffoM dl TJ&II
Men who make any nice discrimination as
regards the sacred or non-sacred chatacter of a
^5TWf TT?T#sf W\ particular sanctuary, alone acquire the merit of
~
xf Tn^yul dc(Pd4> ll making any pligrimage.
h 4< rftef Wnf^f Tftsf^TTRl^ll ||
TPf sTStfW TTcfltf TfFT fefgH II
Similarly sacred are the hills
and cities and
TdHduifd amgf 3^11
pools which are known by the names of the
The men who beholds the universe as but
Gokarana, the city of Mahismatipura, Kalanjara
the manifestation of the one and the secondless
and the sanctuary of the Sukra- Tirtham, where
Bramha, stands above the necessity of resorting
acts of charity and obsequious offerings
to any so-called sacred place in the world. To
performed and made in the presence of the bow
him all places are alike, as being equally
wielding (Sarnga-dhara) manifestation of
sanctified by the presence of that supreme
Visnu, lead to the emancipation of ones self,
entity.
and grants a religious merit equal to that of
resorting to a millon of other sancturies. TPtf 'TU: TTcf#TT: Wf#
xT rTPfr TffHcftll ^V9H
d^disf TjfiWd 'di)ridl4i+.<HUdHsII
difttem' xT *lld«4dMd: 'RTÎI ^11

THcPifaf rfof #4 ^t i r PiPt : VTÎI
WS'dO ^n"fceHlddl
wrfcrr tnrrr îirîi
II
fsRJHT: tjtct fdwjdidkct. TJTHJI ^11

WT^ Tjhlfhl
The secred shrines at Nandi- Tirtham,

hhigA f4^sq% 4tenTcftll Wl
Nasika, the Govardhana, the Krsna, the Veni, FTTtxJT rfNf TT
the Bhimaratha, the Gandaki, the Tviravati, the All pools and rivers, all hills and mountains
Bindu-sara, as well as the washings of the feet which are the favourite haunts of the gods, are
of an image of Visnu, should be beemed, as the hallowed shrines, and acts of religious ablutions
sancto sanctum of all sancturies. and and the offerings of absequious
charities
cakes to ones departed manes on the occasions
Wr szjpf vf dhf
of £raddha ceremonies, done and performed
ret WOTIIÎI at any of these sacred places, bear immortal
A meditation upon the infinite self of fruits.
Bramha, is the holiest of all sanctuaries. A The sanctuary at Srlranga, sacred to the god
control or subj.ugation of the senses is a great
Hari, the holy river Tapi, the seven sanctuaries
sanctuary. Holy is the sanctuary of one's
along the banks of the Godavari, the sacred hill
curbing the evil propensities of one's own mind,
of Kona the sanctuary of Maha-LaksmI with the
and holy is the sanctuary of the purity of
close flowing sacred streamlet of the Pranlta,
thought.
situate in the brown of the Sahyadrl (the
Ach. Kh. Ch. 82 ]
western Ghats) and'the shrines sacred to the of all these all-giving sanctuaries from the
god
deities Ekavlra and Suresvarl, are renowned Hari, and subsequently described their sacred
places of pilgrimage. A man by bathing in any characters to Vyasa, Daksa and to the rest of
of the sacred pools at the Ganga-Dvara, the brotherhood of the sages.
KuSavarta, Kankhala, the Vindhyaka and the
NTla-Parvarta, never reverts to the miseries of
human life.
O Bramhana, a description of the origin and

TJjT
sanctity of the holy shrines at Gaya, a
hTr4cllPrf|llô|| pilgrimage whereto ensures a perpetual reside-
STITT nce in the region of Bramha, formed the sequel
Suta said :
— The god Bramha first heared to that sacred topic.
II frfcT TJcltslU^ OTMl’VIHs*) 3TTEm^r| R^TrHT ^l^cjilvFlfddMlSSITnT: II i^ll
6^ / Chapter 82
SThnftyrra ^Th:
3T2T Trawls’ -grn^

aîleiN yi'Md '^TT^jflg^fl'II
TIHIrHKrH SJTTT TOWW 'ffid

'
HHJ I
7T^7T ,
gTT:ll ml
The latter promised them protection and the
impending fall of the mighty Gayasura, and the
Said the god :
—
Hear me, O Vyasa,
Bahma
Gods, encouraged by the words of that supreme
briefly discourse on the sanctity to the holy city
divinity, repaired to their respective abodes.
of Gaya, which is the holiest of the holies, and
a patient hearing where of entitles the listener Once upon a time, the mighty Gayasura
to all the good things in this life and to salvation culled, several lotus flowers which decked the
in the next. waters of the ocean of cream, the favourite
haunt of Visnu, with the object of offering them
rraHl <15^8^4 cfctfcfFqRil: TT -5111
to the god 3iva in the course of a worship, and
TTWZRTSrotT Til carried them away to the country of KIkata.
Once on a time, there lived a mighty demon Misguided by the illusive energy of Visnu, the
named Gaya, who agitated the whole universe demon turned them to a sacrilegious purpose,
with the energy of his own well-practised and by making a bed of them for his own use, and
austere penances. fell under the fatal stroke of the celestial mace
of that divinity and departed his life in peace.

drlMWlfadl ^dl'fdgyi4 'HcTT: II
1: 1rsm:ll
VH U I TTR »lf4dc4 fyidldTpT: II 3 II
The gods scorched, as it were, with the fiery tTFT IcH^lTI fTSpT: hlrfTMiVII Ml
emanations of his austerities, deliberated his SFffi^TSr efjft^HdWI-U: ufVTWft:ll
death in a synod duly convened, and resolved TrsErfcr srfgrsrfwii vsn
to seek the umbrage of the protecting arms of Since then, the mace-wielding Visnu had
Visnu to that end. been staying within the precincts of that sacred
TTfT^t city (Gaya) and on the classified remains of that
MIAlifil T^T ^ft^ll
mighty demon, with the single object of
chc;ir4r4sc»qvjii4 {(fl<l«h <*>hcdl Pi "STII *11
granting salvation to those who might come
Ach. Kh. Ch. 82
there on pilgrimage, and likewise the gods wigifl^ sT aafr MiNium4a:ii

Bramha and Kalesa have been living ever since 71^ TlTfifcft 5ipp 4><MRPg:ll ^11
within their imaged embodiments, installed on Thus addressed them the offended god: —
the sanctified remains of that illustrious Gaya. "Cursed be ye all. Futile will be the knowledge
ET5T 3TT^ Pmu^H Wdlfc t ^T:ll acquired by yourselves and your fathers, and
TT Wf djUH)*. xt TTiIUII the studies of your progenies in the Vedic lore

any fruit. The wealth acquired
will fail to bear
"Now then," said the mace-beaming god"
Behold, I shall make a sanctuary of this blessed by you and your fathers shall be miserably
squandered, and penury shall fall to the portion
city.The man who bathes in the hold pools
Cursed be the soil of your city,
of your children.
which flow within its sacred confines, or makes
cursed be the hills which defend its borders,
any gift or performs the Sraddha ceremonies
cursed be the clouds which bring rain to your
in honour of his departed manes therein, shall
country, and cursed be the rivers which irrigate
ascend to the region of Bramha, and shall never
be doomed to the sufferings of hell."
your fields."
WHtef 'RT stmt *n*i ^ 'q)RPId|i|[ ft Elks'll
yqpfr tfcaEwPa fir? Tjfaw: TRTII ^11

Then the god Bramha, the grandfather of the The Brahmanas, on their turn, fell on their
celestials, having been informed of the knees and propitiated the enraged divinity,
sacredness of the city (Gaya) celebrated a who, in a relenting mood, assured them that
religious sacrifice therein. The Bramhanas who
men coming on a pilgrimage to their sacred city,
were invited on the occasion, were honoured would purchase their satisfaction for good
value, and that they would live on the bounties
with substancial tokens of devotfon, and the
priests, who officiated at the sacrifice, were
contributed by persons' performing &raddha
rewarded with as much gold as they could ceremonies in honour of their departed manes
carry.
at Gaya.
WSTRgf TThjt TROT rRTTII

MgMcft’ cj i ut i iljct) rfsrni
-sr^siTTii
ôn
Streams of milk, curd, cream and thickened The fourfold means of salvation consists of
milk, were made to flow through the city, and a knowledge of the Supreme Brahma,
reservoirs of cordialsand luscious drinks were performance of Sraddha ceremonies in honour
opened free to the public, not to speak of other of ones departed forefathers at Gaya, death in
a cowshed, and residence within the confmes
sweet and costly viands were served to all who
were present there. of the holy field of Kurusetra.
TPJ^T: TrftfT: TRf

snfaFhj miHjchHii hh -sqRT -SfrfR H TT9FT: ^11
11
The god Bramha, by way of sacrificial

O Vyasa, all the holy oceans and pools and
remuneration, transferred to the Bramhanas the riversand wells attend upon the man who
proprietary right of the whole city to the circuit makes a religious ablution in any of the sacred
of about ten miles, but cursed them for their
pools at Gaya.
greed of gold which they did not take the

trouble of hiding on the occasion. W^l^llsîlfrfll
hTT drH»R
•ferar
m
fan suq w wwqf
fsrarr
w$imndd ;ii
srhu
TTcf
Sins incidental to the

or to the drinking of wine, or
murder of a Brahmana,
due to one's
^V3II
Ach. Kh. Ch. 83 ]
defiling the bed of a superior person, or bited, enter the region of paradise through the
incidental to the company of a person guilty of merit of a Sraddha ceremony done unto them
any of the aforesaid crimes, is absolved by at Gaya.
performing a Sraddha ceremony in honour of Wtf vWt RT:II
his soul at Gaya.
tjctt u xt
^ W cpcF
I cannot exhaust the merits and benefits

*<?ll
sFaftT fill *<SII

which a man acquires and derives by offering
Persons who have departed this life without an obsequious oblation at Gaya, if I go on
the rites of purification done unto their souls, relating them even for millions and millions of
or killed by thieves and ferocious wild beasts, years.
as well as the souls of persons died of snake
ii sfrirei wrjnift infant y«wfvrn£ 3tiyrc*i<^ wnwzi ttr T:ll ^Rll
3TS3JTO: / Chapter 83
qiimunmûi srîmii
TRTT 'tJtRJT cHHJI
iraiyf fr^^trr ^rt^t.-ii
f^W^KUT:
Said the God Brahma : —The
:
w 1 \n
city of Gaya is
ff fgr
A
rj
man, by simply making a pilgrimage to

sfeUMtiifiji
a sacred sanctuary in the country of Klkata and Gaya, stands absolved from all debts due by
likewise is the forest of Rajagrha (modem him to his forefathers. The god Janarddana
Rajglr) in that part of the continent of India. stands as the embodied image of the Pitrs at
Sacred is the place called the Visaya Carana, Gaya, and a simple glance at that lotus-eyed
and the rivers which drain the aforesaid tracts deity is enough to discharge the threefold
are the holiest of the holies. obligation which he has incurred in the capacity
of a son, a created being, and a disciple to a
particular sage or Rsi.
rpt wtt ?ii
qr^thlvf ?hlV l ^ Wf?1T:ll TSWPf Wfllaf TfgT W^jf^ll

rMugy^nî viivyffln 311 fq^TITRfRt *1^11 W.
The part of Gaya known Munda-Prstha Similarly, by witnessing the images of the
covers an area of a crosa and a half (three gods Rudra, Kalesvara and Kedara at Gaya, a
English miles) measured from north to south man is supposed to pay off the debts he owes
and from east to west, the enitre site of the to his fathers.
sanctuary (Gaya) enclosing an area of ten
square miles.
fgr flam# ^ k 4 mn:
cfNr <*h m 4 ifgT yftiai<TgH cw
•qifo .ii
By seeing the image of the celestial

^ ^Tfnfy T
'
i : rl$«lrlll *11
grandfather at Gaya, a man is absolved from
rMUÛd ^H fq<piT XRTTT TTfcT:
l II all sins, whereas by repairing to the presence
The part of the sanctuary known as the of the divine image of the great grandfather at
Gaya-Sirahiht., the head of Gaya) measures a Gaya, a man is sure to enter the sinless region
crosa (two- English miles) in length, and after death.
oblations offered to one's departed manes
within its limit, secure them an elevated status
wit ^TVIRqil
in the next world.
rf TTtJTET U-M rH T wyff ^TT:II V\
\
The man who approaches in a humble and Where is where is that degraded,
the man,
contrite spirit the divine image of the mace- and hardened sinner who does not feel
abject,
bearing deity and devoutly lays himself himself emancipated from the trammels of life
prostrate before that best of all male subjects in in the presence of the divine image of
the universe, in freed from the cycles of Grdhresvara?
necessary existence and never reverts to the
pangs of mortality after death.
ifldlfch'd ehiehieb fcR>jq'd:ll
W rX ^gT ^JTfrT
The man who sees the cow goddess in the

W
Trf^H S>qil
fgT ifpfr fovf qîiôii sylvan abode of that divinity, is sure to lead his
O thou sage among the twice-born ones, the departed manes to the region of Brahma. The
man who visits the shrines of the god man who pays a visit to the shrine of the god
Mounaditya and Kanakarka in a spirit of Prabhasesa at Gaya, acquires an elevated status
devotion, is purged of all sins and is discharged in after life.
from all obligations to his fathers.
TspigAVeK <JgT Tjsq?* WfgRHIdj 3511
^
l
'•niyfdT vrdhdyiq MyqPd Tim:ll ^11 By viewing the image of

god Kotsvara, or
By worshipping the god Brahma at Gaya, by resorting to the sanctuary of ASvamedha, a
the worshipper is sure to ascend, after death, man is freed from all indebtedness to his
to the region presided over by that divinity. forefathers. By seeing the divine image of the
god who commands the gates of heaven, a man
f^T TTH#T H^ll is liberated from the trammels of existence.
^5T ^fjT vPfcfU HU
TT^rf irSTcHW TJgT wlhdiujqift ll
The may, who having performed his daily
right of Sandhya (recitation of certain Vedic
rTOT 'fgT TOWd lll ^||
hymns and verses by a Brahmana at the three The man who visits the shrine of Ramesvara
divisions of a day) repairs to the divine presence or that of the mace-playing God at Gaya,
of the imaged Gayatri ascends to the region of the immortal gods.
at Gaya, acquired the
merit of reciting the entire Vedas through the Similarly by paying a visit to the shrine of
grace of that benign goddess. Similarly by BrahmeSa, a man is absolved from the sin which
resorting, in the noon, to the shrine of the
he had committed by killing a Brahmana.
goddess Savitri, a pilgrim acquires the merit of
celebrating a religious sacrifice. xpcfT^r Tfrff igr tX Tt^rlTgll 6 II
Wf=»d7 *x Tn^nt vNfctii ifhrlrf ^3f ftpjuilRûfl ^T^ll
By resorting to the shrine of the goddess
A visit to the shrine of the goddess Sarasvati Mahacandi at Munda-Prstha, man is enabled
to witness the realisation of all his heart-felt
in the evening,adds to the credit of the votary
the merit of making an unsolicited gift. desires. By paying a visit to the shrine of the
god Phalgvisa (the god of the river Phalgu) or
smfnnr ^gr wg a HiyiHn n
by seeing the images of the goddesses Phalgu
^ fgT ^ ^RFTfr^ll ^11 Candi and Gouri or of such gods as Gomaka
A image of the divine sage
visit to the and Gopati, a man is supposed to fully
Augusta, or to the forest of Dharma graced by discharge his debts to his fathers.
the presence of that imaged god of virtue, and
situate within the holy confines of that sacred
~^X fH^Vl' WM ipif cTOTII
fqûim-jui) stîi
HU
city, absolves a man from all debts to his fathers.
wpft# dT: 1=117311 -ffr ^ TT^TSrrqil ô||
Ach. Kh. Ch. 83 ]
A similar benefit is derived from paying a immortal Vata tree, leads the souls of his
visit to the shrines of Angaresa, Siddhesa, departed forefathers to the region of Brahma.
Gayaditya, Gaja and Markandeysvara. Does
TT: rtrt RfaBh
not an ablution in the holy pool of the Phalgu
^rTRqf %1%II 3^11
and a, visit to the shrine of the god Gadadhara
signify the acme of one's good fortune?
The man who bathes in the holy pool,
-ôrf ^dcblRuilH.11
known as the Hamsa-tlrtham, is absolved from
TTORfts ^tT ^11 all sins. A Sraddha ceremony performed by a
What more can the pious and the devout man at any of the following sacred spots or
expect for the recompense of their good deeds shrines, such as. the Koti-Tirtham, the
The merit of these acts leads the souls of
in life? Gayaloka, the VaitarinI, and the Gomaka, leads
ones departed ancests, removed even up to the the souls ofhis ancestors, removed even to the
twenty first degree in the ascending line, to the twenty-first degree in the ascending line to the
region of Brahma. region of Brahma.
if TTTifft 55TII TTOft# 3^11
rifluqfa ^11 Sms)
1
n&icileb
All the holy streams, lakes and mountains The man who performs a £raddha ceremony
which sanctify our mortal globe, resort to the of his deceased ancestors at the Brahma-
waters of the river Phalgu, once a day. tirtham, or Rama-tirtham, or Agnitirtham, or
tjRasqf ^ Trar 'yrm ^ Trari?TT: n Soma-tlrtham or at the banks of the Rama-

hrada, ensures the residence of his departed
$^3 cTSTT Rcrfjtfl'sf %ll 3311
manes in the region of Brahma.
Gaya is the most sacred spot in the world.
The quarter known as the GayaSiras, is the 3tR rpttt srnst t ^rr rt: n 3dii
sancto sanctum of that hallowed sanctuary, and ^prt
the river Phalgu is the holiest of the holies as
R’fgft rt: srngt srgrvttcb
well, since
gods.
it forms the mouth of the immortal
^ThRPftrrfTrPPT
TJsjfrcR- rT«rr 3TT^T

^ rTTT^ ft^ll
*^11 3<?||
lihTOTT&ft 1 *TRW:II By performing &raddha ceremony at the
a
banks of the Northern Manasa, a man is
The holy pool known as the Nabhi-tlrtham liberated from the trammels of re-birth, while
lies to the north of the river Kanaka, and a similar ceremony performed at the banks of
occupies a middle place between that river and its name sake in the south leads his departed
the holy well of Brahma-Sada an ablution manes Brahma. A ceremony of
to the region of
wherein leads the bather to the region of Bhisma-Tarpanam, performed at the sanctuary
Brahma after death. known as the Kuta, brings salvation to the
performer, while a man can fully discharge his
debts to his fathers by performing a similar
ceremony at the shrine of Grdhresvara (the lord
The man who offers oblations or obsequious of cormorants).
cakes to his departed manes on the rim of that
stgjvitt*
sacred well and casts them in its holy waters, is
freed from all moral indebtedness to his RTRT ^£T %% T 3^:11 3°U
forefathers. Similarly a Sraddha ceremony The man who pays a visit to the goddess
performed by a man at the shrine of the Dhenuka (cow-goddess) in the forest named
and performs a 6raddha ceremony in

after her, virtue or at the shrine of the stake of virtue
honour of his departed manes after having (Dharma Yupa) absolves a man from all
made a gift of the type, technically known as obligatins to the souls of his forefathers.
the Tila Dhenu (cow of sesamum) ensures their
TOrt ^cfiTT: TRJ wf^TUT: II
residence in the region of Brahma.
MdPIAI ^kTTII II
w Trani
The gods should be invoked to bear
testimony to the fact as follows Witness, : O ye
A similar ceremony performed at any of the gods, and the guardian angels of the different
following sacred places such as the Aindra- regions or abodes, that have come to the well
I
Tirtham, the Nara-Tirtham, the Vasava- of Matanga in this holy forest and have brought
Tirtham, the Vaisnava- TIrtham, or on the banks about the liberation of my departed manes.
of the river MahanadI, is attended with the
same result.
(VltiWl [Mduuu: fehcdll $\9|l
^cr Trrfot rtfr# crarn
The man who performs his ablution in the
rUW wfii ^\\
'
holy pool of Rama-Sara and celebrates a

pyûn ^ ’TJrfcT Hn=«:II £>raddha ceremony in honour of his departed
The man who bathes, or performs the rites manes, at the sacred shrine of Prabhasaka,
of his daily Sandhya worship and offers witnesses their liberation from astral existence
libations of water to the gods and his departed on the summits of the hills of the ghosts (Preta
manes, and performs a Sraddha ceremony for Sila) if they had been doomed to the tortures of
the welfare of their soul, in or about any,of the such a life through the effects of their misdeeds
following sacred shrines such as the Savitri, the in this mortal globe.
Gayatri, the Sarasvati, etc., succours the souls
srnsfrKi wjeraf f^rTra^vWfgîi
hundred and one generations of his fathefs
of a
and cognates and ensures their residence inthe
region of Brahma. The man who performs a Sraddha ceremony
at the sacred shrine of Svapusta or at the sacred
hill of Mundaprstha leads his departed manes
to the region of Brahma.
rnftrt ^RT^rsrfRrf -fRcnr^rarii ^11
By passing through the
wrt % rRfsnrt feraftn
hill
natural tunnel known as the Brahma-Yoni, with
crevice or the
nwra&vt m rnr 3 frt^.-ii
his mind absorbed in the contemplation of his There is not a single spot within the
forefathers, a man is exempted for good from boundaries of the city of Gaya which is not a
the trouble of passing through the uterine canal sancturay in itself. An oblation offered any
of any woman in the shape of a child. Libations where within the precincts of that sacred city,
or water, offered by a man to his departed bears immortal fruit and carries the departed
manes at the shrine of Kakajangha, give them manes of the person making the offering to the
infinite and perpetual satisfaction. eternal region of Brahma.
m<piw smart îrtjii 3T$PT tpvmiKilfn 'ST^ftrpil
srfcjrt sr xt fihjuun-jur)
The man who performs a Ssraddha ceremony

*r%rfii ^mi SHIÎW ^^
The man who offers an obsequious cake for
=
TT: II >fo||
at the well of Matanga in the holy forest of the benefit of his own soul into the hands of
Dharmaranya, ascends to heaven after death. the god Janarddana, by reciting the prayer
A similar ceremony performed at the well of which runs as.
Ach. Kh. Ch. 83 ]
Trq ftprgt W ^RI^TllI

T^^TTîM^rdWdl^ll ** II
A 6raddha ceremony performed under the
auspicies of the third phase of the moon and
iHHlcH *1%
within the boundaries of the sacred pools on
"I have offered this obsequious oblation, O
Niscira of the great lake or the KousikI, bears
Janarddana, in thy eternal hands. May this
immortal fruit.
oblation last me for eternal time and make me
an emancipated self in the world to come' is
sure to ascend to the region of Brahma in the rr^T TTT shlwi wf dilfaddU 'tt II
company of all his departed manes.

PiPy-sHHaMl ^TvTT?PT:ll
'fagfa: TJf PifNdqil The hill known Krouncapada lies
as the
ttotot xt Trdrr ^promTii close to the laka of Trtlya which is situated to

the north of the river Vaitarini, and there, by
traryftfsgnsrat ffnprf
performing a Sraddha ceremony of his
nqfimi trityis sfcpnrtniftar ^rn^n departed manes, a man is sure to carry them
An oblation offered to the soul of one's up to the eternal heaven. The lake called the
ancestors either at the sanctuaries of Dharma Niscira lies to the north of the hill known as the
Prstha, Aksayavata or Gaya Siras or on the Krouncapada.
banks of the sacred pool of Brahma (Brahma-
Saras) bears immortal fruit. The man who
performs a Sraddha ceremony of his forefathers
after having visited the holy forests of Dharma- d^RM^CdT:imo||
ranyam, Dhenukaranyam and the sacred hill
of Dharmaprstham, is sure to succout the souls
of his cognates to the twentieth decree of
consanguinity. The man who contemplates that a visit to
Gaya is not a matter of every day probability,
ftr^'jyi^'viiiPdVird^îi
and that it does not fall to the lot of eve,ry one
ttsftot: wi tîi wii to offer obsequious cakes at Gaya to one's
Tjgf WTf dHllfs{«fTHT«nT:ll departed manes than once in life, shall do well
to touch the holy waters of the river Mahanadl
wriw«r^ arrest wtft ^ *r^timn
and to offer libations of the same to his departed
That quarter of the sacred city which lies to
manes, whereby they would be enabled to
the west of the river Maya, is called the forest
ascend to the regions of eternity accompanied
of Brahma, the hermitage of Bharata, while the
by the souls of all the departed cognates of the
hill of Nagadri and Brahma Sada occupy the
offerer. The man, who recites at the shrine of
eastern portion thereof. A Sraddha ceremony
the goddess Savitri, the Vedic hymns and verses
should be performed at the foot of the god
composing the rite of his daily Sandhya, is sure
Matanga in the hermitage of Bharata.
to acquire the merit of such continouous
MdiyNMforr# hshwt* m(Vî recitation for the period of twelve consecutive
7JI MlU^PyiHlRd %ll **11 years,
The hillknown as the Pandusila is situated TT# W5rf # ^rifcsTT:ll
in the forest known as the Campaka Vanam,

lying to the south of the Gaya Siras and to the
The man who resides for two fortnights,
west of the river Mahanadl.
both light and dark, within the sacred walls of
Gaya, sanctifies the seven generations of his
WII own family and children.
188 THE GARUDA MAHARURANAM [ Ach. Kh. Ch. 83
Wqf xf 3TTf^' ^ Tjefanil equal in merit with the celebration of a

-sr fgT tn^: Tnjsjîmû Vajapeya sacrifice.
By visiting the sacred hills of Mundaprstha, TiWMA ftyU£cfHldtfdd'l«S(KU|' *1^11

Aravinda and Krouncapada which rise up from
nrrrwt twi^h fqdtftto
the hallowed plains of that sacred city a man is
An obsequious cake offered at the shrine of
absolved from all sins and of whatsover nature.
the Ravipada, up
and benighted
lifts a fallen
qrim'l "^T tlû) soul from the bottom of perdition. The Pitrs
ftvgdMqu V#ll (departed manes of a person) acknowledge the
sonship of a child and own him alone as their
An offering of an
obsequious cake to one's
departed manes at Gaya, under the auspices of
true offspring who resorts to the sacred
the continuance of the sun in the sign of the
precincts of Gaya for the sole purpose of
benefiting them spiritually and offers them
cancer or under that of a solar or a lunar eclipse,
boiled rice by way of funeral oblation.
should be regarded as a piece of exceptionally
rare good fortune. Rare is the man in the three f*RTT: ^T3T^T^T»fk^:ll
habitable worlds who is fortunate enough to
cast obsequious cakes in honour of his departed
W yifUfd *T: ^ II
The Pirs, afriad of the torments of hall, pray

manes at Gaya under the auspicies of the sun's for the birth of a
male child in their surviving
continuance at the sign of the cancer, or under
family on earth, so that he might make a
that of a solar or a lunar eclipse.
pilgrimage to Gaya, and succour their
eRlfyiwi faylud .-n distressed souls from the gloom of the nether
worlds.
)q'$JlhHHII hHII
A Sraddha ceremony performed at any of TOTUIM TJrf <JgT ^11

the seven following sites in Gaya, such as the ''T^nrrfR 3TRTHT ô||
cfTFTfrfll
great lake, the KousikI, the Mulaksetra and the Verily do they rejoice over the advent of a
rock-hewn cave of the mount Grdhrakuta, etc., son in Gaya, thinking that the water
ensures an elevated status in the plain of astral accumulated in the ruts of the streets of that
existence to the soul for whose benefit the sacred city and tossed off by his legs, might
ceremony is celebrated. some day lead to the emancipation of their
RisjVdfl sjttt srrsfr rnrrfjfr *rîi selves.
4HIHI
'm TTORfr ^ tTeJTI I
^TT: II ^$11
THMI cTÎI q'SII An obsequious cake offered to a departed
The man who performs a Sraddha ceremony spirit at Gaya by his son in flesh or by any other
at the place where flows the mighty stream of person, lifts him up to the region of the eternal
Mahesvari is supposed, to discharge all debts Bramha.

to his ancestors. The man who performs a TJOSTtcF
Sraddha ceremony on the banks of the world
renowned stream of the sacred Visala, acqures
W TIT "TTR II
TfNdluif ftppTT rtltunq f^||

the merit of celebrating an Agnistoma sacrifice
and is translated to heaven after death. A similar pilgrimage to the sacred pool of
Similarly a Sraddha ceremony celebrated at the Kotl-tirtham leads a man to the region of Visnu.
sacred shrine of Masapada, as well as a rite of The river, which is renowned in the three
ceremonial ablution performed therein, ranks worlds by the name of VaitarinI, is descended
from the region of the immortal gods and leves
Ach. Kh. Ch. 83 ]
the shores of the sacred Gaya, absolving the O Vyasa, such cakes should be duly offered
souls of all depaned beings. at Gaya to the souls of one's all departed
cognates, agnates and ancestors in the direct
line of succession, as well as to their friends and
fin^rsr WT:II
^w relations.
TTRcftsf TT: TdTPTr
ftaT WR ^TII ^11

wranzff hicmi w 11
By performing a ceremonial ablution in the

sacred pool of Rama-TIrtham, a man acquires
T^r: Tff ftnjf^T: W ^?IT:I1 Wl the merit of making a gift of a hundred cows at
The man who performs a Sraddha a time. A similar ablution in the lake of
ceremony, or offers an obsequious cake to, or Matanga, is sure to enhance that merit ten-fold.
makes the gift of a cow for the benefit of, his '
FTI^T
departed manes on the banks of that sacred •
erfahcSTqTgrft TdTdTT eCTSrfrq t? fa^fd ll V9^ 11
stream, succours the souls of twenty-one
generations of his ancestors. A son, visiting the The man who bathes at the confluence of
sacred sanctuary at Gaya in course of time, and

the sacred Niscira, leads his departed manes
own departed fore to the region of Brahma. By bathing at the
for the spiritual benefit of his
hermitage of Vasistha, the bather acquires the
fathers, shall give a sumptuous repast to the
merit of performing a Vajpeya sacrufuce.
local Brahmanas, as directed by the grandfather
of the celestials. By worshipping his departed MSIcbW cTfclll
manes, a man acquires the merit of worshipping fadWftW TmFT: TT^cTT \s^||
all the gods.
TTOTU WWttrl W?JdT WTcdT f| TTTII
rnftfcj <ldirqyi^cq^r4irH'rl:ll 19X11
w=r wif 3 iwrftiisîi A
residence near the sacred stream of
The Brahmanas, on such an occasion, should Kousika ensures the merit of performing a
be fed and propitated according to the rules of HorseSacrifice. The hollowed fountain of
a Havya Kavya ceremony. Agnidhara rises from the lake sacred to the
grandfather of the gods, and is usually known
If: ^TtfrT qq’W’t fTJWlfll
as the Kapila.The man who performs a Sraddha
TT?R:II ^£11
ceremony at or near this sacred stream, acquires
Gaya is the' best place for the religiously the merit of performing an Agnistoma sacrifice.
man
disposed to quit their mortal frames. The
who performs a Vrsotsarga ceremony at Gaya,
the best of all sanctuaries, is sure to acquire the
merit of a hundred Agnistoma sacrifices. Tp-; 4Hfcc4f 4lHdl4> tT h^PclII
3TrrCRtsfr wife’farof tj fd&feNn Wdriw dft Wcqf THTH’: WtJ II VSÎI
PfU^fdclfquf if xrPT^:ll $V\ dft ill Pd '^T faus^rll
An intelligent man shall prospectively offer êrdsrf #fcd?T% TTZI% II V9V9H
obsequious cakes to his own soul at Gaya, as

well as to those of others without the customary d^T ll\9dll
admixture of sesamum with them.
By performing a ceremony near the
similar
WcRtl -ftrjqrWSraT: ^dWailll fountain, sacred to the god Komara, a man is
aira w*jrfr frof fesrpra: 11 'so 11

sure to acquire the merit of performing a Horse
Sacrifice, whereas a visit to his divine image at region of that divinity after death. The man who
the adjoining shrine, leads to the emancipation offers an obseqious cake manes on the
to his
of one's self. An ablution in the sacred fount of banks of the pool sacred to that god ieads them
the moon god, ensures one's residence in the to the region of Brahma.
^f?r *n<u*>a UfULjtiut Trc n rg

^’ hto ^¥flfiwxl sBtre:it 6 n
ii i
^
s
3TSEIFT: 6 * / Chapter 84
ensure a felicitous residence to his manes in
heaven.
J^Jrl’Hl hill firRT fcT&IMd: II
3ttt tttto trbit ffcfigj yiHlHi^Ttmîi îi
feram (IWWlfa •g^pTTT^n ^ II
fttt ^sr ftcrrfîi

iUrfr yini-m 7Tc^T
<*}|HI-H "^T Tl4vi: II ^911
eR3T 7T#?arfrraffg^f%:ll ?ll
Brahmasaid —
The man who is about to
:
A pilgrimage to the sacred pool of Uttara
start on a pilgrimage to Gaya, shall only

Manasa at Gaya, grants the greatest success to
perform a Sraddha ceremony before setting out the pilgrim in respect of his penances and
on his journey, circumbulate his native village penitential obsemmces in general. By
in the garment of an anchorite, take up his
performing a Sraddha ceremony at the ietter
residence in an adjoining village, live on the

sanctuary, a man is sure to witness the fruition
residue of obsequious cakes offered to his
of all his desires and becomes an emancipated
self after death.
.manes in the course of that Sraddha ceremony,
and shall then go on his way, refraining from ^PJT TOW TR^T tfpft fqiTglfct chK^dll
taking alms and charities on the road. sfeUM<lNleb<uf
wqf TO TTfcTII 'ftligHf TftfrTSf^: IHIHI rT SReRÎI
WBhVu !UliJM RÛH
^ q^ll^ll <? ii
The departed ancestors of a man commence A man by observing a vow of silensce and
to ascend each step of stairs to heaven at his by offering an obsequious cake to his manes at
each foot-fall on the way to that sacred city. the shore of the sacred pool of Daksina Manasa
T£Tg?r whfl&qq f^fa.-ll
at Gaya, stands absolved from the threefold
obligations of human life.
c|vj?f4|rc(| 'apr^hr felVIiHi f^TOT qqiqjl "#11
The rules of fasting and shaving the head BTRT ffoffTqil
hold good in the case of all sacred pools and '%ctlffqu | ftfadH II ô||
shrines, except Kuruksetra, Visala, Viraja, and The sacred pool of Kankhalam lies to the
Gaya. north of the shrine of Mundaprstha at Gaya,
f^TT TT3^ UMl^l SJnsrf^RÎI

and is the favourite hunt of the gods and the
spirits of the immortal sages, The Siddhas
^TTPTfTOT firf STHg TTSTTII qil
delight to wade along the banks of this sacred
'^Ti'j'iiHgi'ieii
fount; and serpents of dreadful appearance,
A $raddha ceremony at Gaya, does not wait guard its shores with their protruding tongues,
for any particular part of the day for its inspiring terror into the hearts of the wicked
performance, which may be gone through at and the unrighteous. An ablution in the waters
any time in the day or night. By performing a of this sacred pool paves ones way to heaven,
£raddha ceremony at Banaras, or at the banks and a Sraddha ceremony performed at its
of the £>ona, or the Mahanadi, a man is sure to shores is sure to bear immortal fruits.
Ach. Kh. Ch. 84 ]
Ihave described the doings of a pilgrim in

his firstday at Gaya. On the second day, he
should visit the holy forest of Dharmaranyam
worn and offer obsequious cakes to his manes on the
arf^TWrlT #W: ftnj^TT:ll hallowed banks of the lake sacred to the god
The pilgrim having duly made obeisance to Matanga. A visit to the sacred forest of
the sun god and having offered obsequious Dharmaranyam ranks equal in merit with the
cakes to his manes, should recite the following performance of a Vajapeya sacrifice. A
prayer "Come, O ye highsouled Agnisvatta
:
pilgrimage to the sacred pool of the Brahma
and Vahirsadas, come O ye my heavenly manes tlrthakam equals in merit with the performance
whose drink is the juice of the ambrosial Soma, of a Vajapeya or that of a horse-sacrifice. A
come and take me under your protection 6raddha ceremony should be performed and
during my sojourn in this sacred city. I have oblations and libations of water should be
offered obsequious cakes to the souls of my offered to one's manes at any spot lying
forefathers and to the spirits of those who had between the Yupa and the sacred well aforesaid
once been the members of my family on earth. (Brahma-tTrtham).
I have come to Gaya for that express purpose. rirchl-Cif PM^rf cTrPTSraHII
3irrrS3R| M^RPTT Tf^dl(TfcJ?ll tjrfrftsff Tpgr ^HiTsrrar wfarmn nn
-q^TT: ftprfr 4 cfn?l WcfT: W*R:II ^11 fro wl ^ qqdjMift: it
MiJlPwiHII The duty of the third day consists in paying

a visit to the Brahmasada and in offering
obsequious cakes and libations of water to one's
Then having cast obsepuious oblations to his
departed manes, and in performing a Sraddha
manes as above indicated, he should resort to
ceremony in their honour at a place midway
the sacred pool of the Phalgu and subsquently
between the Yupa and the sacred well.
see the divine image of the celestial grandfather
and that of the club-welding deity, whereby he <ftu^K«41wgrr aira^r <d^cbfc*Kii:ii ôii
would be able to discharge all obligations, %qf forrfr qt'^»rrfiR:ll
incidental to his birth. qxf qûn^)AI clMM’M'hvt
All beings, from the minutest animal culum
Wpft# TT: -FTT^T <|gT Wl ^ to the creator of the universe, perpetually grace
with their presence the holy pasturage known
3UWH dHftcMgft ctfT qclI^VUMtl^ll as the Gopracara, and a propitiation of those
waft Ha ul'rtft Wl immortal spirits by a man, leads to the
An ablutions in the waters of the sacred emancipation of his departed manes. By
Phalgu, as well as a visit to the divine image of circumbulating the sacred Yupa, a man is sure
the mace-beamg god, leads to the emancipation to acquire the same merit as that of performing
of a man death and liberates the souls of
after a Vajapeya sacrifice.
his deceased cognates, even removed ten
Hire*!
degress from him both in the ascending and
descending lines of succession.
SIT^ WwWf ^f^lPÎI
On the fourth day, having bathed in the
twUu'4 Md’h'fq cfpzjT
sacred waters of the Phalgu, and his departed
HHku4 TTRPRTST vPftrtjl ^VSII manes, and performed a Sraddha ceremony in
<N^<4l!i clftsiT«lf
|
tFH their honour sanctuary of Gaya-Sirsa,
at the O
^<sn Vyasa, the pilgrim should offer cakes at the
$rra
192 THE GARUDA MAHAPURANAM Ach. Kh. Ch. 84
[
mouth and over the three foot-prints of the The god Mahadeva rested his foot on the
deity, as well as in the five sacred fired sanctuary at Munda-prstha and according a
(Pancagni). man may achieve penitential success at the
osrr^ xrohI rx tr^n place with the least effort of exertion.
«rn§f 9*11 3TefcT cPPST <T5T TR'gIûqqc||U^q|^||
xX UUIUI TJVI'ell^ll ^#(| Spirits in whose names obsequious cakes are

A £raddha ceremony performed at Gaya- offered at Gaya-sirsa, rise to heaven if doomed
îrsa under the auspicious aspects of the sun to the tortures of hell, or become emancipated
and the moon in the month of Kartikeya, bears selves, if already happened to be in the former
immortal fruits. A $raddha ceremony usually place.
embraces the worship of nine different deities
Wfcr TcpftqT II
which should be made to include (Dvadasa-
Hlrcji tfirlel rTcTII ô||
daivatam) three more, while performed within
On the fifth day of his stay at Gaya, the
the sacred precincts of Gaya. A Sraddha
pilgrim should perform a religious ablution at
ceremony in honour of one's deceased mother,
the sanctuary of Gadalola and offer obsequious
should be separately performed on the occasion
cakes to his departed manes at the root of the
of an Anvastaka, or Vrddhi, or on the date of
sacred Vata tree, whereby he would succour
her death, as well as in Gaya, while on all other
the souls of his deceased ancstors from the
occasions, the ceremony should be performed
gloom of the nether regions.
jointly with that of his father.
TTT TflRJ: bfcRT THCII (c-iquii' xj ft choi dHôjioPÎI
ôf TRTTJTir tufted 3TII
'
"HT: ^ TJT:I| f^rvi v^fe^ctfd n

n»r4Ti«iu , f TjfyciT 3^11
The man, who having bathed at the
Dasasvamedha, sees she image of the celestial Even by feeding a single Brahmana with
grandfather and touches the foot of the god boiled rice and prepared potherbs at he sacred
Rudra, is exempted from reverting to life and Vata tree, a man would acquire the merit of
its miseries. By performing a Sraddha ceremony
treating a million of Brahmanas to a sumptuous
at Gaya-siras, a man acquires the same merit
repast. By performing a £raddha ceremony at
which one gets by making a gift of the whole the root of the immortal Vata tree and by seeing
earth, covered over with threefold layers of the divine image of the celestial grandfather, a
gold. man is sure to ascend to the region of the
TT rTWHMcUHf Id STRi RIlMlI immortals and the deliver a hundred genera-
¥PTta^PlT#T faW ^V9|| tions of his departed manes from the shades of
The obsequious cakes, to be offered at the Hades.
sanctuary of Gaya-sirasa, should be made to
measure the leaves of a £aml tree in size, the
^<1 «fjoi
occult energy of which may be unquestionably
looked up to as the deliverer of the
ito: gfrrM cfif^Kddlrfll îl
manes of
the performer. A father usually desires the births of many
sons of his own loins, so that some of them
fad<l qr? fa^Humi might resort to Gaya, or perform a Vrsot-sarga
^ #TOTII ^dll Sraddha ceremony, or undertake a horse
Ach. Kh. Ch. 84 ]
sacrifice for the welfare of his spiritual self after whereabouts, whereupon the white one
death. replied.
Once on a time, a ghost met a certain tw Tjsr to T^rfr wâkhji

merchant in the way and addressed him as
3PT facTmiV: qi fcfdl .-ll^li
follows :
"I am thy father, O Visala and am at present

rm 'ttrt ftprsMtnrf opni residing in the region of Indra through the merit
^rimyir^cH: *TII^mi ofmy good deeds in life. O son, the red spectre
“Cast some obsequious cakes in my name thou findest is my father who killed a Brahmana
at the sanctuary of Gaya-sirsa, since both the in his human and was a man of the
existence
offereer and the receiver of such cakes are on earth. The black one is my
blackest inequity
liberated from the confines of the nether regions grandfather who had taken by forcible hands
and are admitted into the abodes of the gods. " the life of many a holy sages in their hermitage.
3Tcfl(r=i '
SRcf. Ulkfl t^cH I -Jildl xrfcpr^T H
^11 3^11 ^TPT: ^ li
The merchant did as he was requested to They are now doomed to the torments of
do by the departed spirit, and subsequently whose
that particular quarter of the seat of hell,
offered, obsequious cakes to his own forefathers dire monotony is not broken by the rising of a
with his younger brothers, who were
jointly single wave and which hides within its lethian
immediatey released from the mansion of death and unfathomable depth an eternity of impious
misery and wailing. Release them, O thou the
ywi 1 m'sc1:II
offerer of our obsequious cakes, from the dismal
confines of that infernal world and send them
happy and emancipated to the region of the
immortal gods."
fqu^cfl^d rfcr 44<f 3<HI
The merchant in his turn was blessed with fgyTTFTtsfq TP^T <f>Hl f^cf "SHTTH
the birth of a male child named Visala. His wife
Visala bore him that son. Visala, who was
^ cjjdfyusl^chfsbî: II ^ II
childless up to that time, asked the Brahmanas,

how could beget children, and the
he
Brahmanas replied that a pilgrimage to Gaya, Now Visala did what he was requested to
would remove all impediments in the way of do by and assended heaven fater a
his father
having offsprings of his own. prosperous sovereignty on earth. May our
departed manes who have been deprived of
faviicHlssr TOwiS ftfecfa'fcsr Tprarrii
their obsequious cakes and libations of water,
as well as the spirits of those who had been bom
Visala went to Gaya and offered obsequious in our family and died immediately after
cakes to his departed fathers at the sancturary having been delivered of the womb, or without
Whereupon a son was born to
of Gaya-sirsa. the rite of Cudakarana done unto them,
him. One day Visala saw three shadowy together with the souls of those whose eathly
images, white, red, and black reflected in the remains had not been cremated in the funeral
sky just before his eyes. pile, or whose earthly bodies had been
fflrT: fdVIlcWjJI consigned to the unconsecrated fire, be
Wtt TRT: H^°il

propitiated with the obsequious cake now
3Tf fTTrfT^
offered by me, on the ground.
He questioned them as to their identity and
ti;rH hfdHJI 11X411

This funeral oblation offered to the souls of
•^RT ?jgt 'T fpFvQTTBr '#'*11

my father, grandfather, great grandfather,
c^"d TJtZRJ gw '
3
JRJ W mother, paternal grandmother, paternal great
grandmother, or to those of my maternal
ftmr fr&er yRidm^rii xmi grandfather, maternal great grandfather,
wm Ridm^l x& <T&ar yfadmeht meternal great great grandfather, maternal

grandmother, maternal great grandmother, or
rWT Wdrug^ TOU? TTcT rTIIÎI
maternal great great grandmother, or to the
^gyqmiRiFEi rror wift xrrqji
spirits of any other departed person or relation,
wdTM^ <m f^ymdm^lfd îiwii furnish them with eternal satisfaction."
ii sfbiivU n*P£tiul ijjfetri Tranfvrrcd 3irnirsnit twimguut 1:11 4 X 11
/ Chapter 85
snplcrner if %f%|[ xX 7T$ y MlfS'dT: II

vtelûrisylq V* mi
i w
3TRr^H % ^ Tlfafori T fulfill
TJcIT
xi %u
I offer this obsequious cakes for the release
of those of my relations who had died in their

mothers womb, or had found an untimely grave
3Tiai^lb£ld rwf\ fdcdV<3T%:ll 311 even without cutting a single tooth.
Brahma said :
—Then having performed a sFsjenrfsr it %fewihrfsrarf%:ii
ceremonial ablution with the Varunastra
Mantra, the pilgrim should offer obsequious
Tspft% writ w qfdiM t fosntii
cakes to his departed manes at the sanctuary ^qf^tJITSUfil |rf fqrr^

of the hill of spirits (Pretasila) and invoke them I have offered this obsequious cake for the
as follows :
—"On the blades of Kusa grass succour of those of my friends, whether born
extended in my front, and with this libation of in my whose
family or otherwise, and even
water containing sesamum, I invoke the names and spiritual clanship have escaped
presence of the souls of those who had been from my memory.
born in my family and subsequently died
without any means of succuor from the shades
3TRqPrariddt % xX \s||
of the internal religion.
I offer this cake to the souls of those who
% x( Mlijcfv) xX it TJ?TT:II
fr?pr?t TJ3T have committed suicide or met a violent death
(iffSOT# ?ir fytri tftiurgHji 311 either by water, poison, blow, or strangulation.
I offer these obsequious cakes for the
3TN^l| TJdT if xX W^ciUWJdlV^ itn
liberation of those spirits who had once bom
%rf fytrf îwrjRu 411
in flesh in the family of my father or mother.
I obsequious cake to the spirits of
offer this
RTrTTOl^t if xX hPd^qi T fgufrll those who had been burnt to death, or devoured
fW5 i^THTÎI XII by lions and tigers, or killed by homed cattle,
I offer this obsequious cake to those spirits, or expired under the bites of fanged or sharp-
who had once taken their birth in the family of toothed beasts.
my maternal grandfather and who are divested if ^r^HlPdcPI 4d«ll<-All
of all meaons of liberation from their infernal
1 xt fr«T: fqrrg 3 II
confies.
'
I offer this obsequious cake to the spirits of

through the workings of the propulsions of
those whose earthly remains had been cremated ignoble passions turned into dynamics of fate,
in unconsecrated tire, or had not been are perpetually getting down in the graduated
consigned to the flames of any tire at all, as well scale of and whom
life, to a working upward
as to the souls of those who had been killed by to the plane of human existence has become a
thieves or lightning. thing of rarest impossibility. *
% ^RrarssiRrar w ftsareRtfi offerer: 11
ftpr? cîu^qn ô|| % nft ^fftwrqinj fRtrgî%q TT^TIIÎI

I offer this obsequious cake for the liberation May the souls of those who were friends to
of those spirits who had been kept confined me in this life, or had been my friends in any
within the dark walls of the hells known as the other existence, or of those who are not related
Rourava and the Kalasutra. to me in that capacity and are utterly friendless
for the present, be propitiated and liberated by
atfftRjrarft ftft ft w:ii
this obsequious cake which I have offered at
^rf ftprs ^nzn^n ^n the present sanctuary in Gaya.
r offer this obseqious cake for the liberation
of those spirits who are at present doomed to
ft ft>f^d)rHeftur forfft THTII
the tortures of those divisions of hell, which are ft FTft TjfcfRFETRJ ftfs^lftq TTftc[TII S>\9||
known as the Kumbhipaka (hell of whirling May the souls of any of my forefathers, who
eddies) of Asipatra Vanam (Forest of sword might be staying at present in the shape of astral
blades). beings, derive perpetual satisfaction from the
3Fftqf wit wrf obsequious cake which I have offered.

ft ft WdT: TqrfFdft* tTII
I offer this obsequious cake for the liberation ft wft «rrsn*r ffrr:ii^n
of those spirits who are tonured in other ft ft Wûrdd^fdl : II
quaners of hell.
fftrRTcft Mgrll ft W ^llr4*<Jl: ^•e)WVfIH ^||
3Tsrqr
Tqq ft rf
ft^T
awnftsr
TTOT
^TTdMIdl:
,
<UH5R '!qi(MfdWiqM ô||

^ Trail
I offer this obsequious cake for the I have offered obsequious cakes for the
emancipation of those spirits who had
satisfaction of all those spirits who had once
reincarnated as serpents, birds, or other lower
animals, or had been consigned to the voiceless
taken their birth in the famlily of my father or
mother, or who were related to my preceptors,
agonies of vegetable life.
or fatherin-law or any other relations in life, or
ft %nr wrraft:ii who had died without having any issue of their
own, and accordingly stand, at present,
fjf fq£
divested of their specific shares of funeral cakes
I offer this obsequious cake for the liberation
of those spirits who under the ordination of the

and libations of water, or who had been born
god of death in hell.
deaf, dumb, blind, cripple or idiotic in life,
whether they are any way related to me or not,
gjftoTril or who had died in the womb without ever
^RT^^cftrftqTftwi: seeing the light of god, (whether do I know
I offer this obsequious cake for the elevation them or not), and may they derive eternal
of those spirits in the astral plane who, for their felicity from this cake which I have offered to
countless misdeeds in successive rebirths, and them.
wf^nrr: TPrJ ^ ^TT of human existence." and these places should

qzr w
May
nmffi a
the gods
'Pi^pnf fasfifa:
and Brahma and Kana,

farm ^ 11
etc.,
be deemed as equally
in panicular, bear testimony to the fact that I
have come Gaya, and effected the liberation

to
of my fathers from the confines of the nether
$bFT?IT JW14UH.1I 3? II
world.
arnratsf w 1 ftgsRRzf witii

The sanctity of the sacred field of Kurusetra
appertains to the MahanadI, to the Bramhasada,
cP$ W# Sparer 3Û|UÛ|.WIrpi ^11 to the Prabhasa, to the Gayasira, to the Saras-
Witness, O thou mace-bearing god, that "I vati, to the Aksayavata, to the Dharmaranyam
have arrived at Gaya, done all the needful rites and to the Dhenukaprstha at Gaya and these
for the emancipation of my departed manes, places should be deemed as equally sanctified
and stand fully absolved from the three-debt as the memorable battle-field of the Kauravas.
n sfhroi y wfyires i siwkwI JwrwsRwf ^ :tl dm I
3TSqTO: 6$ / Chapter 86
performed at the foot of this sacred hill, leads
its performer to the region of Bramha, atter
ini ttaftre n Twmf w ftsrr ferntn
death.
TRi^fTpEfftrii % n
fUigyst PlRwWlrHcR'<*q4ft irsrqii
Brahma said :
—The well renowned hill of
Pretasila lies detached in three places at Gaya, (1^1:11 mi
viz., at the sanctuaries of Prabhasa, Pretakunda iPj in
and the Gayasira.
stfnT ^
STTftrTT ftlvTTII
P i M tt ^cbii mi
The hill known as the Mundaprstha is so
itaRf ^ mm '=jtrrf fasirar ^rjwi:ii mi
called from the fact of its standing on the exact
The hill rests on the shoulders of the god of spot where fell the head of the demon Gaya at
virtue, and is supported by the aforesaid deity
the time of his demise, and forms a sort of
only for the elevation of the whole world.
natural pantheon, visited by all the gods in the
*RT: Odt^lHf ^Tll universe. The strip of forest which stretches
sratar -grot ^trr <mm<*4U<*4| : tr^tii 311

along the foot of the hill of Mundaprstha and
is washed by the head waters of the sacred
It is so called from the fact of its
Brahmasara (the lake of Bramha) is called the
emancipating the departed spirits of one's
forest of Aravindam (Aravinda Vanam). Partly
parents, friends and relations in life, and thus
hidden by the forest, the hill of Aravinda rears
fulfilling the initiative purpose of its own
its lofty head and is seen looming at a distance.
creation.
The hill is also known as the Kraunca-pada
rfpUf f^TvTraf <H^'tf>«'J'H:ll
from the fact of its being impressed with the
JWI^trW TRJirg TTFEl %PIT *PT:ll *11 marks of a Kraunca's (a bird of the heron
The spirits of sages and potentates and species) feet.
canonised queens of old, peretually grace with sfcWlT^: <d£JH)cb<:ll
their presence the summits of the blissful
Pretasila, and hence a Jsraddha ceremony
airar sr#: u m
Ach. Kh. Ch. 86 ] THE GARUDA MAHAPURANAM
197
gibMewiwwi^cjmft fîrn twr «n^FI^TTT^TTOT^:ll

^jFT fflflH.-ll ^||
The spirit of the original deities, such as the
Accordingly the pilgrim him just after his
mace-bearing god, etc., hovered over and lay
arrival at Gaya (Adyam) with
such offerings
inherent in that sacreds hill, and hence it should
as Arghas, water for absolving
his feet,
be regarded as an elevation permeated with
the perfumes, flowers, lamps, burining sticks
respective essences of the aforesaid gods. of
The incense, garlands, sweets and
hill, pregnant with the spirit
edibles,
of the club- garments, bells, mirrors, chowries, ornaments,
wielding god, had originally buried under
its boiled rice, obsequious cakes,
weight the head of the demon Gaya, but
etc., is blest with
the all the good things which wish can
divine spirit became patent and manifest
name is life,
in becomes the possessor of untold wealth and
course of time, and the hill is to be looked upon
well-filled granaries, is enabled to live up to a
us identical with his divine self.
ripe old age,
honoured and revered as a man
4>icu*u}ui cAlcfciynt fTSRT 3TTf^Kmrr:ll of knowledge and wisdom, and
becomes the
happy progenitor of a prosperous and fruitful
race.
Srf TÔtoN? 3RTT?ff^RÎI
T3J|ff<Uc|iyt* TbmchHj
Tgf ô|| l
'W TFT ^Wd.-ll

TTr£HTU4H) Wt F$d¥IMc*:|| ^||
W TFT:
For the preservation of order and religion
||
in the world, and for the suppression Blest in the love of a true and devoted wife
of evil
and wrongdoers, the birth and deathless Hari he privileged to taste of an advance draught
is
had incarnated in the shape of the divine fish, of heaven, where he is sure to be
glorified after
the close of his mortal career. From
tortoise, boar, Nrsimha (Man lion),
Vamana heaven he
(Dwarf), Rama (Parasu Rama), Rama (the will reincarnate as the
undisputed monarch of
son
of Dasaratha), Krsna, Buddha and Kalki, the whole earth, victorious
in wars against his
in the
company of his celestial cohorts, the Rudras etc. adversaries, courageous and noble
in his
thoghts and dealings, and so on
through
TTSIT lilddlooqe»rrwM) 3TTR^Tf^f^T?IT;||
successive rebirths until the fmal liberation
or
emancipation of his Self will be worked out.
STTf^TT^TSTT:
The man who performs a Sraddha ceremony
II
at the present shrine,
ascends to the region of
In like manner, the club wielding god,
who
was invisible and disembodied in
Bramha with his departed manes, after death.
the
beginning, became patent and took shape at ^PFTTsf -^r-d Tprs re d r
Gaya. And he was worshipped at the

since
WT UN ^T^srfRT tjfcNl-dqn
f^RT
outset (Adi) by such gods, ad Bramha, etc.,
with The man who worships at Gaya the divine
offerings of flowers, perfumes, etc., he is called image of Valabhadra, and that of his sister
the original (Adi) club-wielding deity.
Subhadra, acquires wealth and wisdom in life,
’T^TT Tjh TTH^qra 7R5TT ^rfd:ll *311 and goes to the region of Purusottama after
death, leaving a large number of sons to
srtzf ftc xt xrrsr «r 'ifsfjht mourn
his loss.
RR-MlPi ’5TII ^||
^rftrr Tjgrj tjnsr wrf Tjnfr*T «T <|U|fd
3Tvi^t<ifqct. fqu.gqHKMlfc{<*> U**' * 1 ftRJUir ¥?R#T5^:l| Toll

TTSITII ^mi
By casting obsequious cakes to his depaned
Ach. Kh. Ch. 86
manes in the front of the divine images of Gana,

A man bitten by a serpent, is made sound
Purusottama and the sun god, a man is sure to and whole by worshipping the Nagastakam.
lead their spirits to the region of Bramha.
The man who worships the god Brahma, is
translated to the region of Brahma after death.
•jpgr ncJlctÂ:
wnVyei(ujinc[ii
II
ebllri4>y
By devoutly making an obeisance to the god
A worship of thegod Valabhadra imparts
Kapardi Vighnea a man is sure to mount over whereas a
health and strength to the votary,
all obstacles in life. The man who worships the
propitiation of the goddess Subhadra brings
god Kartikeya, is sure to be translated to the
good fortune in its train.
region of Bramha.
(lc(UmHO|CTrf?T ^>4)tihHU
TtRT '^rPlT^TÎI 3^11 HUFgOT <£
WHTO *^11 3411
worship of the twelve Aditayas, duly

By worshipping the god Puruspttama the
A
best wishes of a man are sure to be realised.
performed, is sure to prove curative in cases of
distempers. A worship of the god of The man who worships the god Narayana is
all bodily
glow to the complexion sure to extend his sway over the entire earth,
fire, imparts a healthful
and to become the undisputed monarch of the
of the worshipper.
whole human race.
^5Rf Tprf^nstTsr atvciniHfcti'i'dRiHji
-tHpq'g TtUT^r foiRft «^ll
III ^ II
Hrd i l
3311
By worshipping the god Revanta a man
By touching, and making obeisance to, the
becomes the possessor of a splendid stud of
image of the Nrsimha (man-lion) manifestation
horses. The moongod, duly propitiated, grants
of Visnu, one is sure to win victory in battle.
the boon of unbounded wealth to the
worshipper. A worship of the goddess Gauri The man who worships the image of the boar
upon her votaty. manifestation of Visnu at Gaya, is sure to be
confers affluence
crowned as a king and to acquire proprietory
rights in lands.
TO felH^lcff^Sl^ll 3*11
•qiHifroiraft ptwcn fasiiw^ vnfciii
A worship of the goddess Sarasvatl brings 3°H
on wisdom to her suppliant, whereas the
By touching the image of Vidyadhari, one
goddess LaksmI in creases the pecuniary
man who duly supplicates her is sure to acquire the status of a Vidyadhara
resources of the
(celestial musician). By worshipping the
image
favour.
of the original club-wielding deity, a
man is
of all his
enabled to witness the realisation
TOUSf H4«hlHMcH^4|hlll 3hll
desires.
By worshipping the lord of the celestial
birds (Garuda) one sure to get over all
is
'HMfcfirS *s;cil4> HstacUl
impediments in the way to success, while the
god Ksetrapala, duly propitiated, relents to A worship of the god Somanatha leads his
votary to the region of 6iva. By making obeisa-
nullify the evil influences cast by the malignant
planets.The man who worships the sancturay nce to the god Rudresvara, a man is sure to be
glorified in the region presided over by
the
of the Mundaprstha hill, lives to witness the
Rudras.
realisation of all his desires.
HHirere; 'fBPJSTrtll ^ '=t^t *tîii
«5Jvi)«6IAI ctivîrlll 3311

<a$nui' ^ 'TT:
Ach. Kh. Ch. 87 ]
The man who makes an obeisance to the labours crowned with success, a lover of virtue
image of Ramesvara, becomes endeared to the would be strengthened and a solicit
in his love,
people like the illustrious prince (Rama) after or of creature comforts would have enough of
whom god is named. The man, who
the good things in life. In short there is not a single
hymnises the god Brahmesvara, should be blessing which the human wish can name,
regarded as arleady a fit inmate for the region which is not promised to a votary of the club
presided over by that divinity. wielding divinity.
chl^ycK WwM TT: *T^pil
qyiPren ^ RgteRtii 3311
f^«sl Similarly a female votary of the god woul
By worshipping the god Kalesvara, a man be blest with the pleasures of maternity, or
becomes invicible to decay. A worshipper of would be rewarded with the undying love of
the Kedara manifestation of Siva, is glorified her husband as her supplication might be.
in the region sacred to thats divinity. The man Pqu^l^ 3FT<Tfa Wfl?:ll
who worships the god Siddhesvara, is sure to
achieve penitential succes and is belauded in
the region of Brahma.
qfasqf W toWflll
The man who having worshipped the image
of the club wielding deity, makes a gift of water,
<$HH 1 ^:ll or of boiled rice or of obsequious cakes at Gaya,
The man, who and touches the image
sees is Brahma after
sure to ascend to the region of
of the original club-wielding deity at Gaya (Adi death. Gaya is the most sacred of all the
Gadadhara) succours the souls of a hundred sanctuaries on earth, and the club-wield,ing
generations of his departed manes and is god, transformed into stone at Gaya, is the
translated to the region of Brahma. foremost of all the deities that deign to visit our
mortal globe.
w T^raT.-ii
V Il PrWl^MTrlJ 3^11I fyreiT c[gT TRT: Tpf TT^mT: II *o||

He who has seen the club wielding god
(maintainer of order and equity in the universe
By worshipping the same deity, a seeker of
sovereignty is sure to acquire a kingdom, a symbolised by his club or mace, has also seen
would enjoy divine his stone manifestation at Gaya, since He is the
suppliant for peace
a worker for the Universal Spirit who is all and runs through
tranquillity in his soul,
all.
liberation of his self would undoubtedly see his
ii sftnnsi ng i yn ft Treraryrrefr 3iwit«biu^ wwrrtcf htr wftfipwtsssmi:ii <îi
II fffr JRimWiuf TTRTRTRII
3TSJTRT: 6^9 / Chapter 87

Said the God Hari :
— enumerate the
I shall
names of the different law-givers of the world
(Manu) who flourished in the different cycles
TTJ: ^MpHyieilV^ TTc^rTT: H ^11 of time, as well as their sons and progenies such
II as Suka, etc., Sayambhuva was the name of the
qPmay^ WMchlPrldmi first law-giver of the world. He had seven sons

named Marici, Atri, Artgira, Pulastya, Pulaha, aftrPTPI TJUT M<^W«UII

Kratu, and Vasosth, who formed the brother-
f^FflWSr Tjfinr: TplH: ?[f^:IITII
hood of the seven holy sages known as the
Saptarsis.
: II *o||
TW^jHrf(TT:ll
cfVWfriwyiMH: WIT: TO^TT: S S

f?TeiT: II II
The names of the sons of Outtama, the third

TT 1# fsrwpT ^V'ûi fj^ldHIII XII Manu or law giver of the world, were Aja,
Twelve Ganas (regents or tutelary gods of Parusu, Vinlta, Suketu, Sumitra, Suvala, Suchi,
the different quarters of the sky and of the Deva, Devavrdha, Rudra, Mahatsaha, and
physical phenomena as well) of that cycle of Ajita. The seven sages who flourished in that
time, were named Jaya, Amita, Sukra, Yama, age, were named Rathouja, Urdhva-vahu,
the four drinkers of the expressed juice of the Parana, Anagha, Muni, Sutapa and Sanku. The
Soma-plant, Visvabhuk, and Vamadeva. The sons of Outtama numbered twelve in all. The
latter was elected the lord of the celetisals at races of celestials who habited the region of
the time. The Demon Vaskali invaded the heaven, were five in all and named as the
kingdom of the then lord of the gods and the Vasavartis. the Svadharmanas, the Sivas, the
god Visnu killed him with his own discus. Satyas and the Pratardanas.
TTJ: RTTtfenfTerra' Wpfr II T3J «f3*TW: tflddl: %ll
ehmfnil Tfoll mi Wlf^FrM£s*>: TOWT ’TPT^m.-ll S^ll
TOfig -qframwtT:ll
After him Svarocisa became the Manu or the TPTt: f*nfcl:ll S^ll
law-giver of the world. His sons were named SvaSanti reigned over them all as their Indra
Mandalesvara, Caitraka, Vinata, Karnanta, or overlord. The demon Pralamba was the
Vidyata, Ravi, Vrhatguna, and Nabha. antagonist of the Indra of the age and the God
"3^ Td«l W8ll UTW "SpHTf
;
T }FtT8ini ^11 Hari in his Fish Incarnation had to kill that
enemy of the gods.
wit )fvl!iNI<Me|l4m sit'tM: TPIT etj|frtdl:ll
IjfaHT sJRRT y|Tt>1W«ll MKNrll^ ^|| \3||
The seven holy sages who sanctified that TCTvHJfT: '$*!<«•*£: 'f>fl«WIII **11
particular age with their holy lives, were called The sons of Tamasa, the fourth Manu, were
Urja, Stambha, Prana, Rsbha, Niscala, named Janu, Jangha, Nirbhaya, Nava, Khyati,
Dambholl and Arvariva. The race of Paravatas Naya, Priya-bhrtya, Viviksita, Havu-SkandhI
then habited this terrestrial globe. The guardian and Prostalaksa.
deities of heaven were twelve in number.
«l<HctS|fm ( zpz )
^<frW ;||
*PTFT ^TiofFmra7T:ll dll fTO: ehlWdliTM^FIT: ÎWOTII *mi

Vipascit reigned as the lord of the celestials The seven holy sages who flourished in that
in that age and the demon Purukrtsara was his age, were named Jyotidharma, Dhrsta-Kavya,
antagonist.The god Hari assumed the shape Caitra, Agni and Hemaka. The twenty five dans
of an elephant and killed that dreadful of celestials who peopled the region of paradies
demoniac adversary of the contemporary Indra, in that are, were named as the Suragas, the
and restored the moral order of the universe. Sudhiyasa etc.
Ach. Kh. Ch. 87 ]
TfoarcT ^ xRgtrr: *ra( w ) f^> raRi: n Stayavahu, and Krti. The names
sages who practised penances in that age, were
of the holy
•nw yg: %fcK3Tzr T iyft B W ff; TJjaT:ll Wl

Agnisnu, Atiratra, Sudyumna, Nara, Havis-
lltnTT iRmqtaffm i
mana, Sutanu, Srimana, Sadharma, Viraja,

There were four sun gods in those days and
Abhimana, Sahisnu, and Madhu-Srl.
£ivi reigned as The demon
their Indra.
Bhlmaratha disputed the suzerainty of heaven 3ipztf: V’JfTT <^ny€| ^cMfdSnil
with the latter and was subsequently killed by 31«*sch*i< TPHT: ITS yldril
Hari in his tortoise incarnation.
frm
*FT
w
'
( ?T)
^ itfnrnnTO w*re>:ii
'Bcdf: MW
%m aw*rwtor tt idt wtaraiRami
ifrcrTT
The five clans of the celestials were named

the Aryyas, the Prabhutas, the Bhavyas, the
*jpT KHUfiTW •*tr#nun Lekhas, and the Prthukas, and Manojava ruled
«ru as their Indra. The demon Mahakala was the
enemy of the contemporary king of heaven
The sons of Raivata Manu were named as who, was killed by the god Hari who had to
Mahaprana, Sadhaka, Vanavandhu, Niramitra, assume the shape of a horse for the purpose.
Pratyanga, Paraha, 3uci, Drdhavrata, and TRt&Rgrercfrfr TpTT ffr«i^wqun :n 3^11
Ketusrhga. The seven holy ages who flourished
^rPTFit yraffefa ^11
in that age, were named Deva Sri, Veda
THST *TII ^V3H
Urdhvabahu, Hiranyaroma, Parjanaya,
^le^TEt TJ^STêl '^SpiS'EI Tpfr: l-pThll
Satyanama and Svadharma.
atfsrafaw 3411
iffcraysr srcpsft favd Pbfo gr
i 11
%ua( TigT ( m )y^r The sons of Vaivasvata Munu were named

vacant 9011 Iksvaku, Nabhaga, Dhrsti, Saryati, Lavisyanta,
The four celestial clans which peopled Pansnsunabha, Navista, Karusa, Prsadhra and
heaven in that age, were named Abhuta Rasa, Sudyumna. The seven sages who sanctified the
DevaSvamedhas, Vaikuntha and Amrtas. age with their piety, were named Atri, the god
^ -BRJ&T ^TT VdWWlJ I

Jamadagni, KaSyapa, Goutama,
like VaSistha,
Bharadvaja and Vi^vamitra.
7TRT: Vlafjftft Ifflftftuf fi|WJ» IFH
The regents of the sky were fourteen in

3SII
W «|WH thht
xrft«bWffl:ll ?V\
number, and Vibhu was the Indra or 3IlRlWf 'SPPrar: gl<l¥I<*>lWd:ll
paramount soverign of them all. The demon The wind gods (Marut) numbered fortynine
Santa was the antagonist of the contemporary in all, and the celestial hierarchy which
lord of heaven.The god Visnu assumed the numbered fifteen in all, was divided into
shape of a swan and destroyed that molester Adityas, Vasus, Sadhyas, Rudras, etc.
of celestial peace. l^lc^l rTSTT Tijjr Uehlfridlill ?o||

-
Tpfr: TJjfT 3TS: q^4graH:ll

vtd^HfdMwl tr )frfrrerem 3311 i ^ ^nrasrrii ^11
There were eleven Rudras, Eight Vasus, two
Alvins, ten ViSvedevas, then Angirasas and
'
nine divne Ganas in those days and Tejasvi was
SlftpiH: qfegqyB T Trapflsk^: TftT:ll
the Indra of them all.
The sons Caksusa Manu were named
of
Uru, Puru, Mahabala, Satadyumna, Tapasvi,
I
ri
I#
g raft
fg<qîteJi S8T
%famp pîi
ii 3^11
Trarrt *rn
The demon Hiranyaksa was the sworn

enemy of the them lord of the celestials and met
^rft qdfeiMsr ^^ )sraforgr %iro:ii
his doom at the hand of the god Visnu, Now hear me enumerate the names of the
incarnated as the primordial boar. sons of Daksa Savarni, the ninth Manu or the
law-giver of the world, their names would be
Dhrtiketu, DIptiketu, Pancahasta, Nirikrti,
WMciidfofl ll 3311
Prthusrava, Vrhatdumnya, Rcika, Vrhata and
? lRm^ ^TET: WlfrAct ^11
Gana. The demon Kalakaksa would be the
Now I shall enumerate the names of the sons
enemy of the then lord of the celestials a
of Savarni, the future Manu of the world. Their
.
would be destroyed by the Padmanabha

names would be Vijaya, Arvavlra, Nirdeha,
manifestation of Visnu.
Satyavak, Krti, Varista, Garista, Vacas and
Sugatl. ( qfiroPfi WdJ %4I gi^vil * 1 01 :11
cNl(4*stl4£|efl*iI )I1
3W4<ei|l|| TTIcT^l iflfidMM«UI ^Xll
îfdarr
The seven ages,
W
who would
cKtfrfviT: It
grace the age

«Pf$IW -png -5[5T TR2T Tpft: fjtjll
^zfcTTÎl ^ II
with their advents, would be named bull’ll chi Pufa*! ej'Nfdil ^TiTs{2r:ll
Asvathama, Krpa, Vyasa, Galava, Diptimana, prefer ynPdft-a wwiii îi :
Rsasrnga and Rama. The names of the twelve sons of

Dharmaputra, the tenth Manu, would be
3T*3dmRN <T$JTTpT:ll ^11
cPIT ^R ^T I ^'SRl'^vfch : T«Jrr:ll
Suksetra Uttamouja, Bhurlsrenya, Vlryavana,
Ssatanlka, Niramrta, Vrsa-sena, Jayadratha,
StfcdR-jil srflpzifflll 3^11 Bhuridyumna, Suvarca, Santirindra and
The gods such as Sutapas Amrtabhas, and Pratapavana.
Mukhya, etc., would people the ethereal plains
of heaven, and Bali, the son of Virocana would 3?4k % ^fjfwgioq^nRwrii
reign over them all as their Indra. -#nr s^rpmriiîi

The names of the seven holy sages who
would sanctify that age with their holy lives,
Tffi: 144 fa ll ^\9I1
would be AyomurtI, Havisman, Sukrti,
The god Visnu, incarnate as Dwarf, would Avyaya, Labhaga, Apratima and Sourabha.
beg of him only three foot-measures of land.
Bali would gladly grant him his behest, but
MIM: frWHf TPTOftfl II
would be deprived of his kingdom of the three ^rf^crr yrcffrqfn •q^Fr.-n

worlds just at the time of ratifying his *#T: TTfRT Wfatzrfftll **11
agreement, when the dwarf manifestation of The inmates of heaven would be divided
god would expand into his Infinite the eternal into a hundred clanships at that cycle of time
self to the consternation of all the on-lookers. and would be called the Prana, etc. The demon
Subsequently Bali would make over his Bali would dispute the suzerainty of heaven
sovereignty to the god and happily descend with the then lord of the celestials, and the god
into the shades of the nether world. Hari would slay him with one stroke of his
mighty mace weapon.
WWl" 53
f*RT*PT:ll ’’jarer ^ ^Mtîulcbiîw
TJSjaraT 'sttêhl ^rfr TJOT:ll ^6 \
Ach. Kh.Ch. 87] THE GARUDA MAHAPURANAM 203
371^: ig rare wm i apramr xt Hmucbi him crfsrp
ifiwfg iftpzr wrfr H rafire i^Hxîi Wdfipq fft Tifrimû

siPRI: WZ *)Wdl: II The gods would be divided into different
Now hear me enumerate the names of the clans such as the Svadharmans, Sutapasas,
sons of Rudraputra, the eleventh Manu. They Haritas, Rohitas, etc., and Rtadhama or Bhadra
would be called Sarvatraga, Susarma, would be their Indra or overlord. The demon
Devanlka, Pururguru, Ksetravarna, Drdhesu, Taraka would invade the territories of the then
Ardraka and Patraka. Havisman, Havisya, lord of the celestials. O Sankara, the god Hari,
Varuna, Visva, Vistara, Visnu and Agniteja, incarnate as a eunuch, would destroy that fell
would be the names of the seven holy sages perace-breaker of the universe.
who would flourish in that age. swteytw itensr tpfr: Tjjjrfsrata ^11
fg^ lRT: 4» I M< i m Pinfuih^ywailll WGtt fxjsi^Hl fcifergr <rom4r4)sjft:ii v<ii
$ ^pT:ll TJ^sT: ÎtffrlSJ STtHt f^:ll
sfteRft yMr^rdii^n Now hear me enumerate the names of the
The inmates of heaven would be divided sons of the thirteenth Manu of the world. They
into different clanships, such as the would be named as Citrasena, Vicitra, Tapas.
Vihangamas (sky-coursers), Kamagamas Dharmarata, Dhrti, Ksetravrtti, Dharmapa, and

(going any where they like), Nirmanas and the Drdha.
Rucis Members of the celestial family of Ruci
would rule over each of the other clans of
heaven, and Vrsa would be the overlord of
Pl(Tj) ftcnriT: T3( 7J ) sptfuT:
them all. The demon Dasagriva (ten-necked
one) would contest the sovereignty of heaven PT (Tj) ^MfwiFd2rr«TTT:ll H5,ll
with the then lord of the celestials and would O thou possessed of hand some eyes, the
ultimately fall at the hands of the Srirupa seven holy sages who would grace the world
manifestation of Visnu. with their advent in that age, would be called
Dhrtimana, Avyaya, Nisarupa, Nirutsaka,
Nirmana, and Tattvadarsi.
f^rorimn
itenf tPr TrcnT:ii
finpnfanrctargr 41 < 4 *11^11
RstswRi: ’TRT ^143:11 •a'SII
ftr^STTf: WFT2J ^TT:imo||
MM$U| xT
Hear me enumerate the names of the sons
of Daksaputra, the twelfth Manu of the world.
The celestials would be dided into thirty-
three different clanships, such as the Svaro-
They would be named as Devas, Anupadeva,
Devasrestha, Viduratha Mitravana, Mitradeva,
manas, the Svadharmanas, the Svakarmans, etc.
Mitravindu, Viryavan, Mitravahu and Pravaha. and the god Divaspati would be the overlord
of them all. The demon Trsthubha would
weft ^nrr^r ,
,
«41ijW«d‘i)< fri:u
dispute with him the suzerainty of heaven, and
the god Madhava would kill him in the shape
Tapasvl, Sutapa, Taporati, Tapodhrti, Dyuti of a peacock.
and another, would be the names of the seven xTrfforei pw4hfa v:n
T ii
holy sages whose glorious advent would
tTCPft TTT( U )£ TTSTÎI
sanctify that particular cycle of time.
37faqpfr VeftTST f^roorj:
^h41 w# -nurtimîi
$3|pft tRt: ^pT:ll <^ll
Now hear me enumerate the names of the intrude upon the rights of the then lord of the
sons of Bhoutya, the fourteenth Manu of the celestials, and the god Hari would slay him with
world. They would be named as Uru, Gabhira, his own hands.
Dhrsta, Tarasvl, Graha, Abhimanl, Pravira,
Visnu, Sankrandana, Tejasvl and Durlabha. e^dWrl: ytIUllPl Id^lISlIISd^'l )JII
aNfaaiPwijp y trmsj <wt ^fer.-ii The god Visnu, incarnate in the shape of the
3Tfct?Tt xT W: W qjffifaT:ll holy Vyasa, would divide the one and the entire
Veda, into four different parts, and
The seven holy sages who would flourish
subsequently compose the Puranas and the
in that age, would be named Agnidhra, Agni-
eighteen different branches of learning.
viihu, Magadha, Suci, Ajita, Mukta and Sukra.
Tsirj^ ^mfawHii ^$11
^r#rgrsr trffcnn' wfawram
tjhw yijyuW xT
^WOIT : AtIc»>1^KM<*>I IIÎI
ar^sr f*rar <tt:iiv*ii
WIHU
The Vedas with their four kindred branches
The gods would be divided into five
of study, the schools of philosophy known as
clanships, each consisting of seven sub-groups,
the Mimamsa, etc., the Puranas, the Dharma-
or families, such as the Caksisa, the Karma-
Sastra, the Ayur-Vedas (science of medicine)
nisthas, the Pavitras, the Bhrajinas, and the
the ArthaSastrakam, theDhanur- Veda (science
Vacavrthas, and the god Suci, would be then
of archery) the Gandharva-Vidyas (music and
Indra or paramount ruler.
fine arts), etc., form the eighteen diffemt
The demon Maha-daitya would inimically branches of learning.
ii ytiwk n^y P-Hû

i i ^ TiyfffiCT) ssqm:ii <s\9ii
3TSHTET: 66 / Chapter 88
^JcT WET
teyrbfm ^ refira ft Tjfanii v\
The departed Manes of the patriarch viewed
*iieh«^M: shifted QTfT dxÛ||| ^ ||
him from their abodes, trudging the land

Suta said: The God Hari related all about
houseless and alone, and passing his nights in
the different ages or cycles of time to the gods
bleak and unsheltered wildernesses without
Hara, Brahma, etc. Now hear me nattate the
fire or friends to share in the perils of his
Hymn known which the
as the Pitr-Stotram
journey. To him did they address as follows:
holy Markandeya heard of yore from the lips
of Krouncaki.
mm cfiWlTe|i|| T ÎT TTOf: II
Trfsr: gsnqfft ; ^ Pu^frl.-ll

"O son, why hast thou foregone the
3TSTdlifMdm4) xT x|xJK <jf$|cftfijmqu ^11
pleasures of blessed matrimony,and why dost
Markandeya said :
—Once in days of yore, thou roam about cheerless and disconsolate
the patriarch Ruci, who was shorn of all vanity
without being bound in holy wedlock with an
and attachment to world and its concerns, eligible bride?
started out on a journey, free and friendless,
with a view to see the different countries of the
tj?) sufaifoRi filin' ^ a anfom n
^foiiw fgN $a
•
world. r
^ ij^flchH^ nîu i
d'ii mi
By duly propitiating the gods and one's the parent of sin and misery, O
fathers, and
departed Manes, and by attending to the wants serves only to lower a man in the world to come.
of the needy and the holy sages, a householder,
3TOTT: WRilMRI: fsf^T TO^mitt ll
O son, becomes entitled to an elevated station ffl
after death. SRrMRIdfil TTfrq^ll \\ ||
This thought alone has therefore desisted

me from being united with a wife. In a moment,
it makes a man doubtful of his own spiritual
By uttering the Svaha Mantras (casting life and therefore serves as a stumbling block
libations of clarified butter in fire) a house- in the way of his own salvation. Thinking of
holder is enabled to appease the gods, and a this I have hitherto refrained from marrying a
repetition of the Svadha Mantra leads to the wife.
propitiation of his departed Manes. Practice of
rf 3inqr ft giRti$ :ii
free and hearty hospitality endears him to his
guests, while servants and dependants eating to fgmwrtfNr % 1^11 *311
his bread, look upon him as the mainstay of It is better that an unwedded person,
though
their lives. fondly attached to life and
should its cares,
wash his soul daily with the water of pure
knowledge than that he would marry and
forget all about his spiritual self, and become
fo^pRTSITII of the earth and earthly.
sTf^r xntrgsf wtffW 'antgfiraEjRTit c 11 3T%^PFr^?T4 i4M :
^ f^-dl
O thou holy one among mortals, from day 3TOTT arqû-irtlti: II ^||
to day, thus thou hast been incurring more and
imperatively obligatory on a man. to
It is
more debts to the gods. Thy obligations to us,
subjugate his senses, artd to constantly cleanse
thy departed Manes, are getting heavier, and
his soul of the mire, which his multifarious acts
thy debts to the beings at large, as an inmate of
and promiscuous
contact with a large
the created universe, stand undischarged even
concourse of created beings deposit upon it."
up to the present moment. Where is the chance
of thy working up to a better life, O my son, if Ihcu "SniJ:
you marry and porpagate children and
fail to
to take to the life of an anchorite afterwards, as

laid down in the books of the 6astra. rj tlW tp- eTrfrfr|| ^||
To which the spirits of his fathers thus
tj? 3Fq|4)*f ^tH II
replied :
—O son, certainly it is incumbent on
TJtTR TOFT rqcfctU! TToiM^fali ^|| all wash our souls of all impurities by
of us to
Thy present conduct, therefore, brings thee subduing our senses, still the way thou treadest,
nothing but misery and dooms thee to the pangs O darling, is not the proper road to salvation.
of successive re-births even after the cessation
of the torments of that particular hell to which
the souls of the "sonless are consigned".
-5T qgfrT SfiKU||<qe»,»{n
T e&m rWf Wl
MiMwiylhclwvir n The effects of good or evil deeds done by
WrUti) W^ -5T firfr *o||
thee in a previous existence, would not fetter
thy soul in the event of thy performing the five
To which Ruci thus replied: —Marriage is
daily sacrifices perculiar to a householder
(Pancayajna) and practising pemincesand T5TTRII
charities without any regard to their ulterior

effects, and simply as a passive and involuntary
A restraint of a contrary nature tends to
instrument for the discharge of thy duties and
degenerate a soul. Thou hast considered it
for the absolution of thy daily sins.
better to cherish pure thoughts in a pure soul,
but it avails thee nothing, my son, so long as
ôraiT ^\9II any charge of neglect or omission of duty may
be laid at thy door.
The effects of good or bad deeds done by a
person in a prior existence, are constantly worn
away by his actual experiences of pleasure or
pain in this life.
% wn 3311
Nescience, like an active poison., has its
traf yqrreqft y$n<*n tîi utility in the universe,which, being judiciously
employed, rather serves to unfold the spirit
than to tighten shackles.
Wise men thus absolve their soul and its
it from being any way fettered with the

protect dWg cR
bonds of Nescience. The soul thus guarded, can
"
never be soiled with the mire of sin.
Therefore do thou lawfully take a wife, O
son. Otherwise in the absence of any provision
for the future world, thy whole life would prove
arf^raT TrKi% ^ <fc4ywH<Mtfm?Tii
a miserable failure."
<*>4# îi
Ruci said
—"Acts have been condemned
: in
the Vedas by the celestial Brahmana as the

direct resultants of Nescience, and wherefore,
O fathers,—do you knowingly direct me to the siroforaT gftgre
—
9mi
path of action?" Ruci said"I have grown old, O fathers,
:
and who shall marry his daughter to an old

fqrTT man? Moreover marriage is a luxury which the
poor can hardy afford to indulge in."
siffcrar «44^d«th44ld'^m ^sthi
Ôll
To which the spirits of his fathers thus

replied :
—All is illusion and this
in the universe
3TWT5f> TTrPT *lc*T:
universe itself is an illusion, O darling, and it is -p qrfcft difirreiftT % 11 wi

wrong to say that Nescience proceeds from The Manes said :
—
"Our descent into the
action alone. lower regions as well as the degradation of thy
n
own Self, it certain, O son, if thou dost not profit
RtfedicMuirwf •qr ~qf&:
by our advice."
WTt yr^dm’l<lfriy^:ll 3*11
On the contrary action primarily leads to the fadtWW ^rHRriqn
expansion or true knowledge and this brooks fcm ^11

no contradiction. The good and the honest shun Saying this the spirits of his (Ruci's) fathers
the evil incidental to the omission of a good act, vanished in the air like a lamp light suddenly
and this self-imposed restraint leads to salva- blown out by the wind.
tion.
Ach. Kh. Ch. 89 ]
The holY sa S e mighty

Markandeya of
* ^ penance, narrated the entire discourse between
^ •
>
Ruci and his departed Manes to Krouhcaki.
ii ffir sftwl qgnymft 4 <j<a<j£ OT*tf¥ins& 3twK«t»p»§ <*>4 ?ihh(« ^raigiyftfiraiftssmr:ii ecu
3TS£TTEr: / Chapter 89
3gFET forest, and meditated upon the self of his

TJjT
tutelary deity in perfect mastery over senses.
«|g:
?ET: IKVfqUTO sfp Hl<hftdm8:ll
TT %*T *11
Suta said : —Having again requested by

Then Bramha, the progenitor of the different
Krouncaki the holy sage Markandeya resumed
worlds with their inmates, manifested himself
the thread of the narrative and related as
follows :
—"The holy sage of Brahmanic in his presence and asked him to name his
by the words of wished-for, boon as he had been highly pleased

extraction being this agitated
with his penances.
his departed Manes, roamed over the whole
earth in quest or a bride. ddU^ft y(uNrUI3 ^HJTPJT ufnqU
fdUf^: 'qftsRire AfedlHH

The holy sage laid himself prostrate at. the
feet of that appeased divinity and told the
fa»dl*WW 4lfeHMFTO:ll *11
progenitor of the universe his intended course
But a bride he could not secure anywhere.
of action according to the directions of his
The words of his father's spirits were burning
departed Manes.
like living fire in his heart. So he easily fell in
that mood in which a man often holds colloquy

with himself and began be discourse as follows:
VMIUlcFRef srfeflT ^fgSJT *RHT'5RT:II
eBTlftf ^ 'if ^rwBf>:ii
*Jg'5F»n': ipfeTO fsbdlW«tlll £11
f^nr HHi>*55<4ebH«h:U ^11
"Where can I secure a suitable bride for
myself and thus ensure an elevated station to
TT ^ q«tlffF farffiT: ^ ^HMRuffHJI *11
—"You shall be honoured as
Brahma said
my fathers and to my own self in the next
:
a patriarch in the world. You shall be the

world?"
progenitor of a mighty race of offsprings, O
ff<T nlu'dldl M6(dH:ll
Brahmana, it shall be your portion in this life
to celebrate many a religious sacrifice and to
Then having indulged in a similar strain of rule the country in all the glory 'of a patriarchal
thought for a considerable time the high-souled and then your penitential labours
sovereign,
one resolved to realise his end by practising crowned with success. Be united with a
will be
penance, and accordingly began to propitiate handsome damsel in holy wedlock as your
the lotus-origined Bramha with his austerities. Manes had enjoined you to be.
rTHt ct tfy RT
Wl ftsmfST oRTvT PFWftci<T:ll tT <JgT: ftiR: d^fi-WdHU
3TRTSRnT TT TT fWWlfWd:ll Ml HHf TT^gT: *<>»
For a hundred years thereafter, the magn-

animous sage practised austere penance in that
Worship and propitiate the spirits of your produce in the course of a Sraddha
celestial
departed forefathers, and marry in fulfilment ceremony.
of their pleasant command. Your fathers,
perfectly appeased, would grant you the
fruition of all your desires. What is it that is not 6||‘t}f^: ilif^mcilPdebT W{|| ^11
in the gift of one's departed Manes? Fathers, I make obeisance to the Pitrs, whom the
duly propitiated, bless their descendants with Guhyakas worship in heaven with their whole
wives and children." soul merged in the contemplation of the former
with a view to acquire infinite beatitude and
unparalleled and most exulted divine-
privileges.
TOT fafdrfc ggRTT ftijdlfuiHJI WII

r[gr^ xf
TTc^rayudl I make obeisance to the Pitrs, who are

^||
worshipped
Markandeya said —
Having heard these
:
offerings of a Jsraddha
in this mortal globe
ceremony and who,
with the
words of the divine Brahma, the eldest off-
spring of the Phenomenal Evolution, the holy
when properly propitiated, bless its performer
with a long line of sons and grandsons.
sage offered libations of water to his separted
Manes at the open and spacious foreshore of a sjfsr ^ tt^tii
river, and with his head bent down in devotion, '3fR$HI'q)gtflWT 'yMIMcMy<lfiH;|| ^||
and humble and contrite,
in a spirit, earnest,
make
I obeisance to the Pitrs, who are
he propitiated them with a hymn which runs worshipped even by the twice-born ones in this
as follows
world with a view to obtain their wished-for
boons and who confer on their votaries the
glories of an illustrious patriarch.
fq^ ^ NûqcUfafa
tftz ; II
^rPr % i-roN* % ^44dlÂwMlP)ii|d*eq^:|| ^||

Ruci said: —With deep and unbounded
I make obeisance to the Pitrs, who are
devotion I make obeisance to the spirits of my worshipped by the forest dwellers of regulated
fathers who sit beside the gods, and whom even
diet, with fruits and flowers-the simple, though
the heaven-borns worship and propitiate with
godly, offerings of the forest tress, sanctified
the Svadha-ending Mantras in the course of a
with the occult energy of their well-practised
Sraddha ceremony.
Yoga.
% rTtzft* -RfftfoT: II
w*sf ffrg£da3rS&M^ i Rffr :ii
SCT^tfdlM^TNI *jprt> Îrb M 4jF*T: ^*11
II
^ WdldlfaPtey TRPzfcrT TTOlM^T:ll ô||
I make obeisance to the Pitrs, whom even I make obeisance to the Pitrs, who are
the great sages who are seekers after both
worshipped and propitiated with the sacred
salvation and earthly enjoyment, adore in
energy of their Samadhi Yoga by Brahmanas
heaven and propitate with rites of purely
exercising a perfect control over their senses,
mental Sraddha worship.
and the propulsions of whose minds have
become one with the principles of virtue.
«l.<^ f^: lieb<At>M5it<^Tlvi:ll ^11
I make obeisance to the Pitrs, whom the
Siddhas propitiate in heaven with offerings of
Ach. Kh. Ch. 89 ]
I make obeisance to the Pitrs, who are celestials. May they deign to accept the offer-
worshipped by crowned heads and potentates ings which I have made at this place.
with various victuals of costly manuncture and fcRpR^ RTRTShpr

who when duly propitiated, bless their votaries
with blessings which take effect both in this
world and the next.
wfcs *jfar it Tf^rn

I make
^ Pe^Pr^
who live in
obeisance to the
i
Pitrs,
l! 3411
heaven as embodied beings, and who form the

I make obeisance to the Pitrs whom the
highest object of thought and contemplation,
Vaisyas (members of the trading caste) who are
and whose satisfaction is the summum bonum
always mindful of their own work, worship
of human existence and whom the adepts in
with flowers, incense-sticks, bolied rice and
Yoga worship in a pure and unspotted heart
water.
for exemption from pain and miseries of
^ RfrFrT:ll successive re-births.
HPRT TgTTrlT: îl(cW:ll 331 it TJrrf:

I make obeisance to the Pitrs, who are
worshipped even by the 6udras and are known
as the Sukalinas.
I make
P^rfKi
obeisance to the Pitrs
W
who dwell as
TT^TII 3*11 embodied bemgs in heaven, living upon the
I make obeisance to the Pitrs whom the great libations of clarified butter cast in the course
demons worship in the nether worlds, Sraddha the accompaniment of the Svadha
foregoing the pleasures of wine, bestial food, Mantras, and who are capable of granting all
boisterousness and animalism. wished-for boons to their votaries; crown with
it TOTff^ll success all ceremonial rites undertaken for the
fruition of any definite object; and are the
liberators from all undesirable situations.
I make obeisance to the Pitrs whom the
various serpents worship in the nether world rPZR| fteftRpRcU: TPTOTT
with a variety of costly oblations for the fruition
'
jggWdT i yPfVlPd RSTRTÎI

of their heart-felt objects.
TPl: TRTWcTR^TII RSTTîHlPi R^PJ^lfalll 1|
tflg fcRlcW^R>RMUi^Rfaft :ll 3511 May my fathers in heaven be propitiated in

the present Sraddha ceremony. May my Pitrs,
who grant all sorts-of boons to persons solicit-
e»TII
ing them, and in whose gifts are the sovereignty
of heaven, horses, elephants, cars,, gem-
^ ydl^-rj, MRlmlfrqji ?\aii studded dwellings and other paraphernalia of
I make obeisance to the Pitrs whom the riches, be pleased with the present Sraddha
snakes worship with the gift of their incanta- ceremony celebrated for their satisfaction.
tions, etc. I make obeisance to the Pitrs who fllMWI % TfytPJ
dwell in my presence, or on earth, or in the
welkin, and to those who ramble in the glorious
fields of heaven, adored by the lord of the
tpfefild) ^3RJII 33 II
Ach. Kh. Ch. 89
May the spirits of my departed forefathers,

who float in the moon-beam and ride on the
white rays of solar light, be pleased with the
May my departed Manes, who receive our
present ceremony, and may they thrive on the
loving homage every day and are worshipped
offerings of flowers, perfumes, etc., offered in
every month on the occasion of an Astaka
the course hereof.
ceremony and at the close of each year under
ffirer er the auspicies of a Vrddhi Sraddha, be pleased
with the present ceremony.
May the souls of my departed ancestors, craTfîf ^ «*»'H«hw<ivn

who take delight in a well-kindled sacrificial dltf)y*TT: ^ II
fire blazing with the libations of clarified butter,

and who, by temporarily residing in the bodies
of the Brahmanas invited on the occasion,
partake of what is offered to them in the course ^ xrrf^r cfftr
of a 6raddha ceremony, be pleased with the fttpS: yurabftn 9«ll

offerings of boiled rice and libations of water May the departed Manes of the Brahmanas,
offered to them in the present ceremony. who shine with and mellow lustre of
the cool
the moon-beam, and the departed Manes of the
Ks atriyas, who shine With the dazzling
effulgence of the noon-day sun, and the
TET#T q?ftfcr4:
departed Manes of the Vaisyas whose
complexions are as the colour of molten gold,
May the Pitrs whom the gods worship with and the departed Manes of the 3udras whose
the flesh of a rhinoceros and the offerings of complexions are deep blue, combinedly grace
black sesamum of celestial origin, and whom the present ceremony with their august
the holy sages propitiate with dishes of cooked presence, and be pleased with the offerings of
and prepared pot-herbs, known as the Kala flowers, perfumes, and edibles, etc., and the
Saka, be pleased with the present ceremony sweet exhalations of clarified butter cast in the
undertaken for their propitiation. sacrificial fire. Perpetually do I make obeisance
to the Pitrs.
In the present
wceremony
v#n
I invoke the
gxfjTsr %
presence of the revered souls of my departed May the Pitrs, who partake of the obsequi-
ancestors, who are fond of
extremely ous cakes just after they had been eaten by the
obsequious cakes, in order they might receive gods, and who, when duly appeased, confer
the offerings of boiled rice, and perfumes, and prosperity upon their votaries, be pleased with
libations of water to be offered to them at its the present ceremony. I make obeisance to
close. them.
xTSSeETÎI
Ach. Kh. Ch. 89 ]
3TT3T: gfl eAu4)

%3fÛ|d1*f^W ll3SII fÔTRTT TTSJT Ermr ^ W: TRTT: r*mi I
May the Pitrs, the mighty members of the The seven other clans of the same divine
celestial hierarchy, imd revered by the gods, order, are called the Varas, the Varenyas, the
destroy the demons, and the monsters and the Varadas, the Tustidas, the Pustidas, the
evil spirits and all other baneful visitations in Visvapatas, and the Dhatas.
the universe. I make obeisance to the Pitrs.
3#pgirrr 3TF*n7T:
trarniioii
w: w ftrgtnf
The five clans of the same order, are named

xnw?Rr:iiîi
May the different clans of the Pitrs, such as as the Mahan, the Matmas, the Mahitas, the
the Agnisvattas, the Varhsadas, the drinkers of Mahimavanas and the Mahabalas.
clarified butter, and the drinkers of the
expressed juice of the Soma-plant, be
propitiated in the ptesent 6raddha ceremony.
ft^nrf cR$!Z|?t WII
lichPîrdt^lUM ôyfirlltRsIH' 'JPTrJH
fqgrTPUT: ^ f^fll
W tnRJ -grcTf ir ftPTT: TT3TII
W tr^TH
The four remaining clans of the same order,
-q- TT^rr^d l
d'll X6II
are called the Sukhadas, the Dharmadas, and

I have propitited the souls of my departed the Bhutidas, thus making thirty-one clanships
forefathers May the members of the Agni- in all, who guard th “different approaches of the
Svatta clan of the Pitrs, guard my person in the heaven, and are distributed all over the
east. May the members of the Varhisada clan universe for the good of its inmates. May all of
of that celestial order, protect me in the south. them be pleased with the present ceremony,
May the drinkers of sacrificial clarified butter duly inaugurated for their propitiation.
protect me in the west, and the drinkers of the
expressed juice of the Divine Soma plant, tiichU^q ^rarrer
defend me in the east.

TJcf
3 TtePTf TTf?rsf^W:ll
TP^tT: fwl T$rr Tm from-n >rii

cpfcj Markandeya said —
While Ruci was thus
:
May the Pitrs perpetually guard me against devoutly hymnising his departed Manes, a vast
the malignam influences of ghoSts, demons, column of light suddenly shot across the
monsters, and Pisacas. heaven, and, behold, the universe stood
fw# fosnjhTTTHit ST=CT:
entranced, wrapped in that mystic glow.
f^H WTcfll
The nine clans of Pitrs are named as the w^rrwff tr^t ^ftr : ^rnhi ôii
Visvas, the Visvabhugs, the Aradhyas, the Ruci looked up and beheld that glorious
Dharmas, the Dhanyas, the $ubhananas, the phenomenon in mute wonder, and began to
Bhutidas, the Bhutikrds, and the Bhutis. recite the following hymn on bent down knees.
cftV^lUl: -<*,-<*1: <*VW<HI5PT:»
% •nw: ^rtr.-inr<ii
3Tr^dRm^Vlhl' farin'
The six other clans of the same celestial
order, are known as the Kalyanas, the Kalyadas, Tf^T %RT f^STEr^THJl II
the Kartas, the Kalyatarsrayas, and the Ruci said :

—Ever do I make obeisance to the
Kalyatahetu. Pitrs, who are resplendent and disembodied
spirits,endued with the faculty of spiritual

vision, and always absorbed in the contem- afp«w>mt4 fire T^roN^nmii
plation of the supreme Bramha.
if xf Ttaftr ^
I make obeisance to the fiery-bodied Pitrs,

I make obeisance to the Pitrs, who are the as. well as to those whose persons are
leaders of such celestial potentates as Indra, etc., composed of the cooling principle in the
and direct such holy sages as Daksa, Marlci, universe. The two fundamental principles (fiery
etc., who constitute the holy fraternity of the and cooling) run through all objects, and hence
seven sages, in the pa "of truth and light, and either they are fiery (heat making.) or cooling
who confer all boons upon their suppliants. (watery, albuminous) in their potencies. With
'
a controlled hean I make obeisance to all the
q^ldl df tT YcTTI:
Yogins and the Pitrs, who form the illuminating
and manifestly shine in the
principle of light,
1 make odeisance to the Pitrs who are the sun, in the moon and fire, and who are the
leaders of such mighty law-givers as Manu, etc., models of creation and are identical with the
and who direct the sun and the moon in their Self of Supreme Bramha.
path of heavenly duty. 4RTOTO: II
^nrmf iigruii cir^j^fH^nrpfraiu •trYtr) 'Franjsnnôii
Îdi^fyoiilsr W dRWfh ^.rU^fcT: II May the Pitrs
trcftcptl
who live upon the sweet
Wt: diVilMId TTlRPT *TII exhalations of clarified butter cast in the

accompaniment of the
sacrificial fire in the
#rt#«rsr TRJ dHWlfa <£d(&fH:lt VaII
Svadha Mantras, be pleased with the performa-
spTl- ThcRJII nce of the present ceremony.
dMfurfa *foraîm*ii
who MUfotq 'SrSTTET
I make obeisance to the Pitrs, contro
the movements of the wind, guide the stars and
planets in their orbits and sojourns, uphold the
welkin, make the fire bum with its natural hel
TTcf frjdKddt^d
ftmfr
rTTOt
VlWHft W
ijpKld«tt:ll
smi
and glare, and fill in the earth and heaven and

the space lying between them. With blended d^faaTW f TT dKgyt -pprcT: P«ldFlll «^ll
palms, 1 make obeisance to Prajapati, to Markandeya said been thus

:
—Having
propitiated by Ruci, the best of the holy sages
Kasyapa to Soma, to Varuna, to the lord of all
religion sacrifices I make obeisance to the seven appeared to him in quick succession, illumining
clans of the Pitrs, who dwell in the seven the ten quaners of heaven with the effulgence
make obeisance to the self-

regions or worlds. I
of their own spiritual bodies, and decked with
begotten Bramha whose vision is the light of the same sandal pastesand garlands of flowers
Yoga (divine communion). which he had offered to them in the course of
that 6raddha ceremony.
UfUNdJ TrjYrtfarSTT TJdYd fJHi^fH:ll

dMWlfil <TOT TThT fadT V9II
Tpl J U£rl:ll ^311
make obeisance to the Soma-drinking Pitrs
I
who are possessed of astral bodies. I make cT?T: TOdT: PqdtH^lWfre*l ll
obeisance to the Moon God and the father of ctf TT dl^c(MHdi*i-€lT:ll^ll

the universe. Then Ruci, having again made obeisance to
— 1
Ach. Kh. Ch. 89 ]

them, addressed them for the second time as hymn for our satisfaction, for he will be blest
follows :
—
"With blended palms I make obeisa- with sons and a long life, of progeny, and all
nce to each of you, O you Pitris!" Whereupon the creature comforts in this life.
the appeased by his devotion and

Pitris!,
sn^5 -Q Slddir cSWaflrdcM Tdd^ll
humility, asked him to name his boon, to which
^f&ilfrl %-HH44IUIl ^3Tdf ^Td: ft8Td:ll \9TII
Ruci, with his head hung down in deep
humility, replied as follows :
A suppliant for Health, longevity and the
blessings of fatherhood, shall do will to
propitiate us with a recitation of the aforesaid
hymn.
U3TFJT ^r?PJTT TUTU
Tdfr$Tdtrrrrcftdd Tifsrsn% <pru
^11IHMdllfll
"I have been directed by the god Brahma to
3dFlTf^Rf «rng dûlrilftViqH.ll^ll
beget children and propagate my species. WZISTtidd -qgp^qgd *TÎI
Accordingly most fervently do I pray for a noble
and fruitful wife of celestial origin." A
^
recitation of the
dT
hymn
'fidqai«IHI \9HII
at the close of a
Sraddha ceremony and before an assembly of
Brahmanas sitting down at their meals, would
TUI: TTrft % bear 'immortal fruits through our intercession.
dwia qftrar gftTrfnr!n 3Tfl l ^lghM$^g tTd^ l l f&ll

TPSRTTTftldt f^RT: 1
sran^srzra- qnii ^ u
ffw T3nf<T iraiTdfd qpra&ii

The Fathers replied :-"0 you, the best of the 3IFIR& STI.£-di||u)d£<UuildU \9^||
holy sages, this very day you shall be united Verily does it recitation make a 6raddha
with an extremely handsome wife. By her you ceremony, endearing to us, even if it is not
shall have a son, O Ruci, who would be named attended by Brahmanas well-versed in the
Roucya after your honoured self, and who Vedas (Srotriyas), or is any way vitiated as to
would rule the universe as a patriach and law- its precedure, or is celebrated with ill-gotten
giver. is attended by men who should not be
gain, or
invitedon such an occasion, or performed at
an improper place or time, or out of a spirit of
srfdtzifti tTPdlPT: ij^cnirftqjcH<*|:ll ^dll
bravado.
rd ^ W: TJgdT ^RjfsNT:ll
^nuilfêbltl ar4?fdfi: f«figqct|Lwf«|| ^ II
qtddT35I%
3TRT5F
T3\:fMW<TJ4sllclgHM
gftdTd* gl^lenWchl ll W9II
TdttTJTFPT ^ qft qtiTMl'wlbilfd «rfTFd:ll
The satisfaction which we derive from a
wp* <$gr
Sraddha ceremony, in the course of which the
He shall be the fore-runner of a mighty race hymn is recited, lasts us, O child, for a
of kings, high souled and victorious, who
continuous period of twelve years.
would govern Ihe whole Earth. You in your old
age, would retire from the world, decked with irgVIKlPl ^dta^dll
the full glory of a pious and revered patriarch, f$lf$A igfin^lPl TdldfMg ^jqqil V9 <i II
and shall attain your penitential success and A single recitation of the hymn in the
salvation. forepart of winter (Hemanta) gives us a

satisfaction which lasts for twelve years. A
dOTII
single recitation of thehymn in winier gives us
TRRT ^ -
dd:ll'9^ II
a satisfaction which continues for twice as many
Blessed is the man who recites the aforesaid number (twenty-four) of years.
o
«rng[5F#rTII The satisfaction which we derive from a

qW^d<Mfea ^faeKir^ i) V9^n recitation of the hymn in autumn, lasts us for
fifteen years.
The aforesaid hymn, recited in the course
of a fsraddha ceremony performed in spring,
furnishes us with a sense of repletion which
lasts for a continuous period of sixteen years.
TTfsTOFT
We
^ 3TC& ddIWleh
grace a Sraddha ceremony with our
<^||
presence in the event of its being performed in
tjRdW chq^l I' ÎUo|| a room in which the hymn stands transcribed.
O Ruci, a Sraddha ceremony, otherwise
famuli’ ^:ll
vitiated, or made defective as to its procedure,
«n^trfNf -q^mFT <sîi
may be remedied by a single recitation of the
hymn under discussion.
Therefore, O you of mighty heritage, you
shall recite the hymn before an assembly of
O Ruci, infinite is the pleasure which we
Brahmanas invited on the occasion of a fjraddha
derive from a recitation of the hymn during the
ceremony and seated at their meals, whereby
rainy season.
you would ensure infinite and eternal
yHceblvtafa *4fdd SHofi[ehlvl frill
satisfaction to us, your departed Manes."
<^ll
u sfbiret ngr tjrrul Tgfigoi Trt mfyireft 3u«md>iu| T:ll £<?ll
3TSSn^T: <? / Chapter 90

R(y5uÂi Do you take her as thy lawful bride at my
hands, O sage. By her you shall have a son of
ddHif+iid^^^'Wicti^TiWl RdtiMlII
who would be the future law-giver
wfhETT ^ rlRpft WPflM':ll *11
rare talents
of the universe.
ttt #crra h^wh’ Trfsr •grT^r^Rîi
- nrqfrtq Ferrer
^T: URdl^l xT-gm iÎf ?ll .-ll
Markandeya said —
The tranquil bosom of
: W^frT ?PT VPajrFT dWId^dTS^fld'iHII
that lonely pool was stirred for a moment, and, 3^TTT cRT: Mlfddf TTR TiqH:ll Ml
behold, there appeared to Ruci, Pramloca, the
HUTSJ HfFRT
selender-waisted water nymph of celestial
^nilF Tnfcrf faP&idcHM HVq I 1I5T^T:HÛ
beauty.
' ~ '
Markandeya said : —Then Ruci, having
3RTta cF*lT q rtroiatM ldl ll
consented to her proposal, drew that beautiful
STbUlûl l^tdbûi qÎrMH III 3 II virgin out of the water of that lonely pool and
The nymph solaced him with many a sweet duly married her on its geen-clad bank.
and encouraging words and addressed him as
d*<ii dW ^di 'd?)l Hî€|ln:ll
follows :
—Puskara,
Ocean God, has begot on
the son of Varuna, the
me a handsome
^ im ffr -qt w named Roucya
u \sm
daughter of uncommon beauty.

By her he had a son, after
rrf Tjpar W ^tTT STPZjM

his honoured self, who had been a Manu (law-
giver) of the universe, as narrated before.
% T[d:ll *11
ii
^ sfbTrsf qgi^tiui T
|foau| arrarranrt wituTwf 4dfrfdifi3ssTm:ii Ron
1
Ach. Kh. Ch. 91 ]

3TSJIR: S* / Chapter 91
^JjT 'idl'd Tamas, do not affect his Supreme Self. He has
no shape, is devoid of all action and desire, and
"qpnEit WlPd ^Tftrrril is pure and incapable of sin and evil.
Wîm^HIM Rf^f?lM<mq<K|U|l :H %\\
^
|
4i*Mi<fW v4c(NfcwMdHH
g u <b < d P4 d ^ I 1 1
$•
i 1
PtMlWldP^d rldWl cR'Pl^fddPjidHÎI

srrahvH iii^W ^ Trfrgftfanii <?n
Hankerings cannot assail him, nor griefs and
Suta said :
—The Manus, such as Svayam- ignorance can disturb the infinite serenity of His
bhuvas, etc., observe the rules of penance,
eternal Self.
worship, contemplation prayer, etc., recite the
Mantras sacred to the God Hari, and meditate Wimuis'W $ Ml$dP4dHn
upon His eternal Self, which is shorn of body ^rfrH^d fddWdHJI ill
senses, mind, intellect, vitality
and the sense of He knows no old age, death or decay. With
egoism. The sky does not constitute His Self, out end or origin, he lies inherent in all, the
nor does heat (light) enter into its composition. eternal witness of the process of phenomenal
^ evolution and from whose vision nothing lies
d<&4nRdfydHJI
- - hidden or veiled and which nescience itself can
q âPddP^dH H
not clouden.
Water does not enter into the composition
of His Supreme Self, nor do the attributes which 1TPET TTcthm^d fTOficd TTT^SJTqil
characterise . that material element, affect that P<dP4dM rnrdPijdîi îi
eternal entity. Similarly, it is above all the He is and absolute truth, the
the perfect
fundamental principles of the earth matter, and Supreme God, one and indivisible, beyond all
it necessarily beyond the operative zone of rules of ethics, nameless, and knows no sleep,
virtues which specifically belong to that nor dream, nor wakening.
essential substance.
*frTrsn$5T W P-fH-dU fMjqil

3THT8ST 7TRTFTT TjNTHII
ftr5T ehi«4«t>Kuiqn4d*iU ?°ll
frfSHHJ t >$II He is the only real factor in individual
Controller of beings and becomings, he
all consciousness that makes the sattes of
is the ever enlightened, ever wakeful One, the wakening, etc., possible. He is the personified
director and lord of all, the fmal receptacle of peace, the lord of the gods and the celestials.
all force and energy, shorn of all illusion, and He is real, and, as such, underlies the states of
identical with ure consciousness. wakening, etc., void of the necessary categories
of cause and effect.
frsfUftiJHHTd cTTOT mi rTOT TJj? TJ8FT 1JSRWT Will

He One, and without a second or
is sftafeTSTR ^11
companion, the supreme God, represented by He is imaged phenomenal universe,
in the
light though void of fundamental quality of and is accordingly seen by all. He is the most
illumination (Sattva) and is hence beyond the invisible of all invisible entities, and, as such,
necessity of practising any austerity. can be only perceived by means of pure
TTpf ^nltWW:ll knowledge, or through scriptural learning.
WfollfrrfW $ ^ jrd ~
l Pc(fde1 P4dH'll 511 fMfa Tf|T?T dg$'d*H f^MdHJI
He is
shorn of the quality of Rajas, and the TfsrrsNr cjfar wn^nîi
three fundamental qualities of Sattva, Rajas and He is the highest felicity, beyond all material
Ach. Kh. Ch. 92
process of creation or construction. He is shorn ^S^TTT T%?f #T trN MRdRftfqH

of intellect, and is beyound the process of
intellection, and is identical with the fourth
3HTf^ W %^cTHII
He is without the faculties of hearing, taste,
Wl
stage of pure consciousness (Turiya). touch, vision and smelling. He is without any
'Em origin, and lies inherent in the topmost cavity

of the human brain, dawning upon the
frKflujfW $ farrari ffhn.ii
individual consciousness only to establish its
He is the protector and destroyer of all.
identity with his eternal Self, a fact which the
Beyond all virtues and attributes, he is the soul
human mind interprets in its experience of "I
of all created beings. Without any receptacle to
am He."
hold him in, he directs the universe in the path
of light and benediction.- He is Siva (the blissful
«znH tt: nm.-ii
one, the highest bliss). He is Hari, the remover
of all sin and misery. O thou, supreme god, having realised
the
this experience in mind, and having cast his
whole self in the thought-mould of "I am He"
tif ^ a man should meditate upon the self of the
He no change, nor knows any supreme Brahman.
suffers
modification. He is
teachings of the Vedanta philosophy.

known only through the
He is
fftT SZJH W rRTII
^611
3T^1T
personified knowledge, the real sub.stantial He, who
does this, is no other than the
substratum whose attributes and senses inform supreme One. I have disclosed to you the mode
us of.
of contemplating the self of the supreme God.
Now tell me, Rudra, whatever else you want
Tffrf ^sr me to speek about.
ii ffir sfhret wreni 3tmn^rvt tfrsmf HI II
3TSSIFT: ^ / Chapter 92
WET the embodied or disembodied self of the god is
meditated upon. O Rudra, in the preceding
chapter I have discoursed on the latter mode,
iftr fd^ldMIûr ^d^riit *r%5T:ll *11 now hear me describe the process of contem-
Rudra said :
—"Relate to me, O thou, the plating the imaged or the embodies self of that
wielder of lotus, mace, discus! and conch shell, deity. A seeker of salvation should meditate
the mode of meditating upon the divine self of upon the god as burning with the combined
Visnu, a knowledge whereof leads to salvation. effulgence of a million of suns, and moving
about in the infinite space with the dignity of
*Rb<STE| prowess and unobstructed
unquestioned
energy.
^5^ fifasrFni *n
3THjf TTs( ^Ff«Trf Inf ^
I«|W^FRlwêt)d:U
7T#T "ST 44MRsiH:ll Yll
4j4iIcblfiUfllcblvi) ^11
Said the god Hari :

— Yes, I shall describe to dsfcui EUfcrfl : Vll’d l ^*TFFT:II hit
you the mode of contemplating the divine self The complexion body should
of his divine
of Visnu, which is of tWo sorts, according as be contemplated to be white as the hue of a
H
Ach. Kh. Ch. 92 ]

Kunda flower. In the alter native, the god tHIddlrarat tTST:
should be contemplated as burning with the sflTra # Tf^raT^xrSH:il

combined effulgence of a thousand suns, and Thus the mental picture of the god should
dreadful to look at through an excess of light, be completed, and the votary should worship
and as wielding a large and beautiful conch it with the knowledge that the deity imaged in
shell, a discus, a lotus flower, and a mace in his his heart, is but the reflection of that primal
four hands, his face beaming with the calmness god of the gods, the absolute purity,
light, the
of divine peace.
the lord of all, and the only being equally
Melts'll tciW'^fvirH '*111 compassionate towards all created life.
TTpjET: 'W44l ^11
The crown or the head-gear

should be contemplated as shining with the
of the god,
W l fo n n4Û *J TT^rft ^11
He is the ever blissful lord, the regenator of
scintillations of a myriad of gems, and his
the the human soul, and the destroyer of the
attendants should be likewise contemplated as
threefold misery. He punishes the wicked,
waiting upon his gracious divinity.
exhorts the good in the path of lightousness, is
cHHlvUfcR : 7JV: W# the soul of all, allpervading, and the appeaser
VJ,«£^ST fWcf : II vs of all malignant stars.
The mental picture, in the present instance, TT^T mil

would not be complete without decorating the m
7mm: Tr£W:ll
central figure with a garland of full-blown wild
The beautiful circles of light which serve to
flowers.
relieve the darkness of the night, are his finger-
rings. He is the primary source of all forms, and
all shapes lie inherent in his disembodied spirit.
The image should be placed mentally on a He is the supreme god, the perfect beauty, the
full-blown, lotus flower, decked with bracelets, grand and final resort or all, the fountainhead
necklace, etc., of celestial manufacture. from which equal felicity flows to all.
u4^fuil^:ll V#ll
The diamond Koustubha should be «4HUr^Ml m TT4m^T:II

imagined as dangling over the region of his T:ll?mi
breast, grown over with the peculiar ringlets
His body decked with all sorts of
is
of hair, known as the Srivatsam.
ornaments, and is smeared with sandalpaste.
The gods wait upon him in the spirit of loving
ftsnr.-iisoii servitude, and he does what the gods approve
and of. He does what is beneficial to them. He is

The imaginary person of this creator
destroyer of the universe, whom the gods and Vasudeva, the lord of the universe. He looks
ihe holy sages contemplate in their celestial and
after the universe. He looks after the good of
sylvan retreats, should be contemplated as all beings. He it is that shines in the sun. He it
composed of the beatific attributes of Anima, is that forms what is so wholesome in water.
He is the only subject contemplated by all, the

etc., the different grades of conscious animal-
supreme or dainer in the universe, the supreme
ism, from the minutest animalculum to the
mightiest Brahma, as having had their seats in Visnu, whom the seekers of salvation meditate
the cardiac region of the image.
upon.
oPT^TrlT II Yajnavalkya, was. honoured with the office of

yi^cjjigHfiflfd 3UFTT laying down the rules of conduct of his age.
Ssfcfr ^fTfit:ll ^11
'
mi 41'^W <7 % fW[ % Wff ^ lrfH l .11

!WTM^¥lcbTftcJ TfglWhlW t^rqii
-tJTT #7 KTREir f^crj ^R^ll ^V9|| dWlTt*nfa fgroj f%RPT ?TfT!ll *dtl
"I am
Vasudeva, I am He, the supreme v l Hlfa WTT TrfrP^ll WH
soul," should be the form of thought in all who Therefore, O Sankara, O you, the lord of the
meditate upon the self of Visnu. Those who celestials, always meditate upon the Self of
contemplate him in this way, acquire the most Visnu. Even he,who reads the present chapter,
exalted station after death. For having thus acquires the most elevated spiritual existence
meditated upon the self of Visnu, the holy after death.
it sfbrci mîîiuI ^ <gn £ -gamfyire^ arremgntri fawyuwH' f fr|cllrMti1 sgn7T;ll <^||
3THn^T: ^ / Chapter 93
frtw wet YlfRlRddl irflahRuS 7TOTII
inrjcf spf ijtfF i^!n ^ fspnj TTOTTSU 8InTtlc(VI<hl:ll ^11
rFtrwsra ^fviH W7TT%T'qm^!ll ^11 !

Yajanavalkya said : —
Pious is.the country
Mahesvara said Tell me, O Hari, O : — where herds of black deer are found to roam
Madhava, O you who have destroyed the about. Knowledge is in the Vedas, in the
demon Kesi, what is it that led tbe holy
Puranas, in the different schools of philosophy
Yajnavalkya, to lay down the rules of conduct
such as the Nyaya, the Mimansa, etc., in the
in days of yore? Dharma and Social Economy)
£asttas (Ethics
and in the books of money-making and
temporal sciences: Manu, Visnu, Yama, Angira,
Vasistha Daksa Samvarta, Satatapa, Parasara,
Hnt<£>n4 R1R<<H1<<1 WlfWld*{,ll
Apastamba, Usana, Vyasa, Katyayana,
3Ff€^tjq| TT^T II
Brhaspati, Goutama, Sankha, Likhita Harlta,
7? EBSTOTOR? -ftTOj; sqpgrf^fÎ:IRII and Atri, are the names of the fourteen holy
Said The God Hari : — Once on a time, the sages, who, having worshipped the god Visnu,
holy sages visited, in a body, the venerable
were enabled to become the ethic dictators and
Yajnavalkya in his hermitage at Mithila; and
law-givers (Dharma-Sutrakaras) of the ages in
having duly made obeisance to him, they asked
which they lived.
him about the rules of conduct to be observed
by members of the different orders of society. ^lefitd 'SWAN sfST
Whereupon the self controlled Yajanavalkya, Wt' VdrHehH Snfe^nJT^ll V9||
meditating upon the self of Visnu, replied as A gift, made at a proper time and place, and
follows. to a deserving person in a true spirit of
compassionate sympathy, carries the merit of
-grarrEr
all sorts of pious acts.
TfT:
3PT ET h<hl STOf A<^'l<liir<<HvflHsll £11

^T: TSTThrfr faglHl STcfer ET^MI Right conduct, self-control, charity, annihi-
SRfafTWIUH >{||
lation of all killing propensities, reading of the
Vedas, and the performance of ceremonial rites
3flMWMlyiHMlf|| ; efc|<H41iH<sjg*.lw1ll hll therein enjoined to be performed, are the best
Ach. Kh. Ch. 94 ]
of all pieties. Viewing of one's own soul through The rite of SImanta should be done unto her in
self-communion, is the highest and most the sixth or in the eighth month of gestation,
imperative of all religious duties. while the post-natal rites (Jatakarma) of the
new-born babe should be performed after
ânrft mMferajiter rii
delivery.
SP$: tR^R^WfarUkll Sll
The four Vedas together with the Trividya 3TS^«t>KV) RcJ# Rfe HRR.II
form the branch of learning which is called the W'dMiVH ^RtesncpfHji **n
Para-Vidya (Supreme knowledge). The rite of naming (Nama-karanam) should
be done unto the child on the eleventh day of
SlUlIwraiWdl II
its birth, while the rite of Niskramanam

Piîar* tw: fpror.-ii *oii
(ceremonial taking of the child out of the room)
The first three of the four social orders of
should be done unto it, in the fourth month after
Brahmana. Ksatriya, Vaisya and £udra, are delivery. The rite of Annaprasanam (first taking
called the twice-born castes, and all rites, from of boiled-rice by a child) should be done in the
nativity to death, should be done unto them in
sixth month after its birth, while the rite of
the accompaniment of the Vedic hymns and Cudalaranam (tonsure) should be performed
verses.
in accordance with the custom obtaining in the
family.
^5011 W
#FRT: *ld«h*i ^11 **11 T^FT: ?PT RfrT ^SPT^R^RÎI
The rite of Garbhadhanam (lit., rite for the «*W*:II *311
taking of the womb) should be performed The sin, which attaches to the ovum and the
closely following upon the appearance of her semen, is absolved by the performance of the
first menses unto one's wife, and the rite of
aforesaid rites, which should be omitted in the
Pumsavanam (rite for the conception of a male- case of a female child, only on the occasion of
child) just as soon as the movements of the whose marriage the Vedic Mantras should be
foetus in the womb would be felt by the mother. recited.
II ?fW Sjtet nautili) WMfSFIHlA 3tWH4il«^ U ul fate U U

RR fir rafcRtRt5RR:ll
f ^311
W / Chapter 94
wgtmra wsr Maha-Vyahrti Mantras, and then the verses of

the Vedas, as well as .the rules of conduct and
Tsm*§t vifioi{4twrwtji hygiene.
nju^ r^ -
r flRTT^r *11 'chuNwHJJf 444*141:11

Yajnavalkya
should be invested with
.'—A Brahmana boy
said
the holy thread at the
In the day,
^ ^rqTf^.-ll
and at morning and evening, a
311
eighth year of his age, inclusive of the period

member any of the twice-born castes, shall
of
of gestation, a Ksatriya child at his eleventh
pass urine with his face turned towards the
year, and a Vaisya child at an age as is
north, while in the night he shall look towards
customary in the family,
the south under similar conditions, hanging the
holy thread on his right ear at the time, whether
#errartTsr %^îrii in the day or in the night.
The preceptor, having duly invested him

with the holy thread, shall first teach him the TFSTHT^TRf :ll •*!!
He shall rise up from that sitting posture

with the external organ of micturition firmly Mfd«urWffKf ynTWT:ll *oll
grasped with his fmgers, and shall then wash After that, he shall mentally recite the
the part with water kept ready for the purpose,
Gayatri-sirah Mantra, and the Vyahrtis with the
or rub it with earth for the purpose of removing
holy Pranava prefixed to each part of its
the characteristic smell.
component parts.
yHrr repreq W
srtMdWld TRTfsraf U H I Idl I ^11
Then having sit on his hunches in a pool or
Then he shall thrice practise the rite of
a river, and with his face turned towards the
Pranayama (a peculiar mode of controlling the
north or towards the east, a member of any of
process of respiration) after reciting the three
the twice-born castes, shall wash and rinse his
Rks for its purification, and shall then go on
mouth with water, lifted up with that part of
mentally reciting the Savitrl-Malitra, till tbe
his palm which is called the Brahma-Tirtham.
appearance of stars in the evening sky.
ch fd&l 1 ^TII
TPSqf|
3lfHcMi4 WIT: 1
1 ^11
Regions about the first or the lowermost
phalanges of the little, and the middle, finger,
as well as the one lying about the root of the ^crrKjypFft'fi wiwimisf HRi^d.-n
right thumb, should be held as sacred to the The morning Sandhya, should be
rite of
gods Prajapati, Pitr, and Brahma, which are commenced before dawn, and the twice-born
accordingly called the Prajapati- TIrtham, the worshipper, should sit self-controlled in his
Pitr-Tirtham, .and the Brahma- TIrtham. seat, reciting theVedic Mantras enjoined to be
f?:
read in connection with the aforesaid rite, till
the rising of the Sun-God above the horizon.
The rite of Agni-karyam should be practised
A member of any of the twice-born castes,
both morning and evening, after which the
shall first taketwo draughts of water to rinse
worshipper should visit and make obeisance
his lips with, and then cleanse his face with
to his elders by saying "I am That." After that
undisturbed and frothless water.
he shall visit his preceptor, and sit beside him
dyiWsM I^MIdi^rll humble, docile and selfcontrolled for the
purpose of studying the Vedas.
The twice-born onces shall purify their 3irpanuiMV4\H Tief Pterin
breasts, throats, palatesand umbilical regions
ffwraftfarq m1eJ|'eW,iycK*if^r:ll **11
with water. It will be enough for women and
In the alternative, he should wait till sent
6udras to purify their regions of back and
umbilicus.
for by his preceptor, and then learn his daily
Vedic lessons from his lips. He shall make no
WTWhll secret of anything to his preceptor, and
^<4 HI 'ciiujMHtH MldrHJi: II ^ II constantly look after his welfare, whether by
A member of the twice-born order, shall word, or by thought or by bodilly toil.
bathe every day, perform the rite of cleansing
Tlwrf STRipTII
his body with the same Mantra as he shall recite
at the time of ablution, practise the rite of
Wipul^ tP* 1 1 W1
Pranayama, invoke the Sun-god, and recite the He shall carry the anchorite's staff put on
Gayatrl Manta. the holy thread and a sable-coloured blanket.
Ach. Kh. Ch. 94 ]
and girdle up his waist with the holy girdle the same village with his pupil, is called an
made of the blades of the consecreted Kusa Upadhyaya. A priest, officiating at a sacrificial
grass twisted together. ceremony, is called a Rtvik.
For the purposes of maintenance, he shall TT^ TIPtJT -qrar mfaTftll

beg alms only of the house holders of twice- tooth 3* u
born order, or of men of pure and unimpeach-
able character.
The person of each preceding one of these

functionaries, is more venerable then that of the
The Vedic verses should be recited in the one immediately following it in the order of
morning, evening and at noon, and a Brahmana enumeration, and a mother is the most vener-
shall beg alms only of persons of Ksatriya and able of them all.
Vaisya castes. A pupil shall read each of these Vedas for a
frdlPHchWf T ^4^ril period of five or twelve years, and he shall live
as a Brahmacarin with his Guru, up to the age
of sixteen, twenty, or twenty-four years.
Having performed the morning Agni
Karyam, the disciple shall sit down to his meal, srgr ^dPqyu to vr:ii
in all humility and with the permission of his 3RT *i4ti4fddP4cil:ll 3311
preceptor. He shall perform the rite of rinsing The age, of investing a child of the
his mouth with water, and purify the plate of
Brahmana, Kstriya or Vaisya order, with the
boiled rice served out to him before partaking holy thread, has been laid down before; and a
of a single morsel,and shall eat his meal silently nonperformance of the ceremony within the
and without making any sort of reflection upon stated period leads to his spiritual
the nature of the food and its cooking. degeneration.
TfTf44tafTOT s(lc4l silrMWlHl<Jd ^7rTf; II

fllSUUI sRTlTtfte^ll *<£ll
A Brahmana who has subjugated his senses, A Brahmana, or a Ksatriya or a Vaisya child,
and leads the life of a Brahmacarin, is at liberty thus degenerated as regards his Savitri
to take a full meal of boiled rice on the occasion process of
initiation, is called a Vratya, the
of a Sraddha ceremony, without incurring the regeneration consisting in the performance of
risk of breaking his vow of asceticism. a Vratya-Stoma sacrifice.
^ Ttm rm PfddPdriJlP^ mRcT^ÎI

WflU I fffere PdVIFHW^ fs^TTcRT: II
TST»J5Tf: f^vSTT:
A Brahmana shall forego the

Wl
use of wine,
U1FTT TTTOT TpTRT ^ VfllfolTqU ^11
The three twice born castes of Brahmana,
meat, curdled milk and its preparations. He is
Ksatriya and Vaisya, are so called from the fact
the Guru, who having initiated the pupil into
of their being born a second time through
the mysteries of spiritualism, makes him spiritual initiation (tieing of the sacred MounjI,
conversant with the knowledge of the Vedas. or strings of deer skin and blades of Kusa grass
W ft q TT wtfrfa:U twisted together, the symbol of Savitri
tion) after having been delivered of the mother's
initia-
who having duly invested his disciple

womb.
He,
with the holy thread, teaches him the holy Tier tmii
Vedas, is called an Acarya. A tutor, living in •qsp- -qqw T^cr TT -êrf w44<P^:ll Wl
The Vedas are the highest depository of all % ^$:ll

and penitential knowledge, and of all
sacrificial
acts which conduce to the spiritual welfare of
cTCTT: WI^|UU>d'UlR^:ll
the twice-born ones. A member of a twice-born
caste, shall offer libations of milk and honey to
%fggrr wwf)- rj ^wiutafowii 3311
the gods and his departed manes. The merit of performing a particular
religious sacrifice can be acquired by reading
the portion of the Veda which deals with that
particular sacrifice, and die twice-born one who
The libations should be offered from day to
reads his Veda every day, acquires the merit of
day, and the Vedic Res should be recited in
making the gift of a plot of hand, as well as that
connection therewith. A member of any of the of practising austerities.
twice-born orders, shall read the Saman, the
Atharvans, and the Ahgirasam in the same UFTT ^TII
manner, and shall appease the gods and his 3#r fsrf&Hr ^
departed manes with similar libations.
'
A Brahmana disciple or pupil, pure in
qraStai jw ijtm i 3<ni thought and conduct, and with an absolute
control over his senses, shall sit beside his
Acarya, or by the side of his wife or son in his
The gods and the Pitrs are pleased with him absence, or in front of the sacred fire. The self-
who reads the Vedas, the Veda-Vakyam, the controlled one shall live according to the
Puranas, the Gathikas, and the Itihasas, every injunctions laid down above, whereby he will
day, to the best of 'his ability, and propitiates go to the region of Brahman after death, and
them with offerings of meat, and libations of will not' revert to the chain of life.
milk and honey.
ii |fti sfpTrci irsFjuol ?8m i yiHsH 3rmTwvt

U IfM P»l H II RUT
I <r#||
3TSZIR: / Chapter 95
TTTrpT: ^11
T7?TW:II
^ ^ SPT ^TT FfTr^T ^ TW^Wl ll 311 The wife should be a, girl young in years
and not previously married to any other
Yajnavalkya said :
—Hear me, O holy sages, husband, in the possession of sound health and
having had uterine brothers of her own, and
describe the duties which are obligatory on a
house-holder. A house holder, having made a not related to him by any tie of Sapinda
money-gift to his preceptor, and having

relationship, nor belonging to the same spiritual
clanship (Arsa Gotram) as his own. She should
performed the rite of ceremonial ablution, shall
wed a wife with all the auspicious marks on be taken from any of the sixteen reputed
her person at the close of his life of asceticism. families of the 6rotriyas, not related to the
bridegroom within five and seven degrees
3IH-Ui|fe}c|->i TTcjhrolqjl 311
in the lines of his mother and father respec-
arftfircrff ûdiuwuRiiRNîHn tively.
Ach. Kh. Ch. 95 ]
wrf: sfrfrqt fagt*# T ^TII * II bridegroom. A child, who is the fruit of a
fg^TrfHf pifiw.il Daivam marriage, sanctifies the members of

both the united families to the sixteenth degree
T cRTR Tlrf ’qWrT^nf TTPT% TWÎI Ml
while in the case of an
in the ascending line,
A bridegroom, well-versed in the
offspring of the latter (Arsa) form, such
knowledge of the Vedas, erudite and belonging
sanctification extends to the sixth degree. The
to the same social order as herself, should be
offspring of a nuptial union in which the bride
regarded as the only eligible one for a
is given away with the injunction "Live with
Brahmana bride. I denounce the practice of a him and discharge the duties of a householder,"
Brahmana being united with a Sudra wife as to one soliciting her hands, sanctifies the
he incurs the risk of taking birth in her womb
members of both the united families to the sixth
in the shape of the child begotten by him on
degree in the ascending line.
her person.
sifdUHc(HI<iHI^: Wiirfam:ll
fa# etuif^cff % rt&ET WsFTfall
TT^HTt ^£Ûir<îr-£I: *-M*lT^dlrlll ^ o II
wpargrfoifa# wf: mi
Asura form, the bride is received on
In the
A Brahmana is at liberty to take a wife from the payment of a pecuniary consideration. In
any of the first three social orders, or to put it
the Gandharva form, the union is effected on
more explicidy, a Brahmana shall marry a girl
the mutual consent or agreement of the
either of his own caste, or one belonging to the contracting parties. The Raksasa form of
warrior (Ksatriya), or to the trading (Vaisya)
marriage consists in taking away the bride by
community. Similarly a Ksatriya shall marry a
force, while in the Paisaca form the marriage is
Ksatriya or a Vaisya girl, while a Vaisya shall
effected by practising a stratagem on the bride.
take a wife from his own community, the
marriage of a £udra girl with a member of any
of the twiceborn castes being hereby absolutely TTSrcasrejft ÎMi^ *lfjf?T:ll W II
forbidden. Only the first four forms of marriage are
wfr tERTrs- 3Rir?T ## mi

allowed in the case of a Brahmana. The
Gandharva and Raksasa forms are commended
rPST: ^l^chfaVlIa'HII \9 II
in the case of a member of the warrior caste,
A Brahma form of marriage is that, in which
and the
the Asura form in the case of a Vaisya,
the bridegroom is invited to take his bride, most condemnable form in the case of a Sudra.
decked with ornaments as the means of her
father would admit of, and an offspring of such mfuiiiliU: Tratnftj ^rf^r titru
a marriage purifies the members if both the WU3T^Fr:ll 5>MI
families thus united, even removed from him A bride of the warrior caste, shall take hold
to the twentieth degree in the ascending line. of an arrow at time of her marriage, a Vaisya
girl shall hold a shuttle (Pratoda) in her hand
at the time, while a Brahmana bride shall be
wm: ^H r^wrg
l ^11 dll
formally united with her husband with a
Vedani (sharp-pointed instrument) in her
TT '5TP?: MM^d'^fl: Ml hands.
Daivam form, the daughter of a
In the
farll farTP# 'yidl Ten'll
on whose behalf a sacrifice is
sacrificer (person
TJjsN'Vt VfTfcTW: TJT:RT:II ^311
performed) is given away in marriage to the
ceremony (Rtvik). In the
The father of the bride, or her paternal
priest officiating at the
grandfather, or her uterine brother, or an agnate
Arsa form, the marriage is celebrated by
of her father's (Sakulya) or her brother, shall
making a gift of a pair of cows to the
give her away in marriage, the right of such A married woman found guilty of wilful
giving away being held as vested in each of incontinence to her husband, and again placed
these successive relations in the absence of the into his lawful custody, shall be made to wear
one immediately preceding it in the order of dirty clothes; and to live on a single morsel of
enumeration. food (at the close of day), negligent of her
\U| 44 4 rMI'lJd|c|<All toibette and sleeping on the bare ground

l
instead of her usual bed.

**11
The relations of a girl incur the sin of wilfully
#sf ^ TfTFTf TTSJcfgl fqTÎI
creating a miscarriage, or of killing a foetus in

trraq?.- -frarerr t m-n **n
the event of their failing to give her away in The Moon-God gave the women their
sanctity, Gandharva gave them the sweetness
marriage before she commenced to
has
of speech. Sacred is fire and sanctified is the
menstruate. A girl is at liberty to make her own
person of a woman.
choice, and be united with a husband, in the
.to
absence of any such relation to give her away

in marriage. rTCW trar ITWfrT W%ll *o||
She, who wilfully brings about an abortion,
except for the purposes of purifying herself
after having committed an act .of adultery,
A girl should be given only once in marriage commits the sin of killing her own husband
and anyone carrying away a married girl
bom in her womb in the shape of the foetus.
should be dealt with as a common felon.
Polluted is the person of such a murderess.
Anyone deserting a good and faithful, wife,
commits a crime punishable under the Code
while a wife possessed of contrary virtues,
arfsrfq^r^r «r#sqr MtdHNsn rîi <
**ii
should be summarily discarded.

A husband is at liberty to summarily discard
a wife, addicted to the habit of drinking wine,
3Tjarr <pv$-R»qm or afflicted with an incurable disease, or found
to be inimically disposed to wards him. O ye
The younger brother of a husband, may go holy sages, a wife, blest with the gift of
unto a childless wife of his elder brother for the sweetness of speech, tender, and graced with
purpose of begetting an offspring on her person all those peculiar and excellent virtues which
with the permission of his elders, first had and are found only in women, should be maintained
obtained in that behalf, and with his body and provided for at all hazards.
annointed with clarified butter. A Sagotra
(related by ties of consanguinity) ora Sapinda
^The -sfterfir w m rii
relation of the husband, may act in a similar
god reigns in
threefold benediction of
capacity and for similar purposes.
the household where the husband and the wife
3TPIgfaWTcf Sf^ll live in perfect harmony; and paradise is the
3#T fsrfSRT W *r^r§fT:ll *V9 ||
Such visits should be permitted only as long

house which harbours such a true, lowing and
virtuous pair under its roof.
as there would remain any natural chance of % frlfrfaqTUf t frl iftc^
1 '
WH
conception, otherwise the visitor should be ffarcflmqf •feraTHi 3311
dgraded in life. A child thus begotten shall She, who does not take, a second husband
belong to the lawful husband of its. mother. after the demise of her first one, achieves fame
in this life, and lives in the same region with
Ach. Kh. Ch. 95 ]
the goddess Uma in the next. Who ever discards

a good and chaste wife, shall give her a third TRTcfr W(| ÎT 1ST ^411
portion of her ornaments before formally effect-
TRTII
ing a separation. The sacred and imperative
duty of a wife is to carry out the commands of
A woman, who is economical in her habits,
simple and not extravagant in her toilette,
her husband, and to live in perfect obedience
cleanly and ingenious in her household works,
to his wishes.
and is of a cheerful temperament, should be
stf: tJT: fePTT:ll
maintained by her friends (relations, Vandhus).
qU^ftyil : TTfari rTTCJ ?<ll
The menstrual period of a woman extends
£IW ’JfTT
up to the sixteenth night after the catamanial
flow, each month, and her husband may visit The wife of an asented husband shall
renounce all frolics, and forego the pleasures
her during that time on each even day, avoiding
of mixing in society, or of sight-seeing and
her bed side on the first three days of her
merrymaking. She shall not smile, nor attend
unclearliness, as well as on days marked as
to her daily toilette, nor shall she stay in
Parvanas (days of full moon, new moon etc. ,)
another's house till the return of her lord.
in the Indian Calendar.
sr grarft Wu'qnuisftrercg snf&iji fRrTT «uv*l 4)q^| MlcAq rTPTM 3°H
in? Trsgj -fopi ^rmf w tjht r* ^mi SIT^r
Mid fcHI
T# ^ fRm ^MMfdSTTII
The husband shall bide his time as a fcfcll *|Ig( ’SIT Pll^l II $S>II
Brahmacarin before the actual meeting takes The father of a woman shall protect hei in
place. Days marked by such asterisms as the her infancy, the husband in her youth, and her
Mula, etc., (when the moon is in such lunar son in her old age, in absence whereof the duty
mansions known as the Magha, Mula, etc. ,) of maintaining her shall devolve upon his
should be regarded as forbidden for the friends and relations. Day and night, a woman
purposes of a sexual intercourse. shall not quit the side of her husband.
vT$nnf rpf sriffMV cpztfjr gjfogr ^teptii
cflS^RTfâi fenr <fd<SdY tf<T:ll^ll
He, who observes these rules in respect of The elder co-wife shall be the companion of
visiting the bed of his wife, is sure to beget her lord, inasmuch as the younger one does not
healthy children, marked by all auspicious enjoy that privilege. The husband shall
features of body and mind. In the.
the personally attend to the cremation of the dead
alternative, a husband may visit the bed of his body of his own faithful wife with rites, as laid
wife whenever he shall feel any propulsioir for down under the head of an Agni-Hotra
it, and he shall meditate upon the god of love sacrifice, and is at liberty to marry a second wife
during the continuance of the act of dalliance. with the same sacred fire.
WHpRdsN frarat driwd.-n 3<*lfaHl*4d:ll
n^&ldS chMtyiut -q-u 3311

A man, true and faithful to his own wife, The wife, who devotes her whole self to the
shall protect the female members tof his family. good of her husband, achieves fame in this life
The husband, or brother, or father, or the and goes to that particular connubial paradise
agnates, or the father-in-law, or the husbands after death, which is reserved for chaste
brother of a woman, shall maintain her with matrons.
food, raiments and ornaments.
II |fct Uglîul TJefetrf TTWTIVIT^ 3MH4>|U^
5TO WrafcnTRt3Sirra:ll <?qll
3TSEfFT: ^ / Chapter 96
^crn? Karana mother by a Mahisya father, is called a
Rathakara.
Yajnavalkya said :
—Now I shall enumerate qifl ii Traft sfa cmi ^11
the names of the mixed castes, the offsprings

of clandestime intercourse and un sacramental These hybrid castes, whether begotten by
marriage, and describe the functions which the members of the twice-born castes on 6udra
members of these hybrid communities, are mothers, or the contrary (Pratilomaja and
expected to perform in the social economy. Anulomaja) are all unsanctified races without
A son begotten by a Brahmana father on a any right to the sacramental rites or knowledge.
Ksatriya mother, is called Murdhabhisikta, The twice-born castes occupy the foremost
while a. son by him on Vaisya woman, is called place of all other social orders, as regards the
an Amvasta. glory of descent and sanctity, and a member,
belonging to any of them, acquires the full
privilege of his order at the fifth or at the
mlam : •^rrqf kWu'fyd: u 311
seventh year of his age through his second birth
A
son by a Brahmana father on a £udra
in spirit.
woman, is called either a Nisada or a Parvata.
O you, the best of erudite ones, a son begotten Wrf faellSH^ egefor Tjf^ll V3U
by a Ksatriya father on a Vaisya mother, is *nftr sfor ^diPtcbiPdû

called a Mahisa, or Mlecchas. A householder shall daily perform the rites
laid down in the Smrtis with the help of the
digjuiri
sacred fire, first lighted on the occasion of his
%nr|î5fr«i8iTii ?ii
marriage, and
Vedic rites should be
all
Son born of a £udra mother by a member of
performed in the same, save and except on the
the trading community (Vaisya ) is called a
occasion of making gifts.
Karana.
£11
A
son born of a Brahmana mother by a :I1
Kstriya father is called a Suta, while a son W: 44*^11

begotten by a Vaisya father on a Brahman!
woman, is called as Vaidehka. 1 A member of the twice-born order shall
leave his bed early in the morning, attend to
grfrSrai TTPTSf ^rTR^ ^11 XII

the calls of nature, then wash and cleanse
himself, specially cleansing the teeth with a
A son born of a Brahmana mother by a
crushed twig of any of the medicinal plants, and
$udra father, is called a Candala, the most abject
shall thereafter perform the rite of his daily
of all social orders. A son born of a Ksatriya
Sandhya (worship). Then having cast libations
mother by a Vaisya father, is called a Magadha,
of clarified fire in the sacred fire, he shall
while a son begotten by a Sudra father on a Ks
mentally repeat, in an unruffled spirit, the
atriya mother is called a Ksetrabama.
Mantras sacred to the Sun-God.
vyicjiil'lcl' ^rr TOTW ^ TJdHIl
^rn
3 TapRTT: WRltll hll
A son begotten by a Sudra father on a Vaisya
woman, is called a Ayogava. A son born of a
Then having discoursed on the teachings of
Ach. Kh. Ch. 96 ]
the Vedas, and discussed several topics of the

kindred branches of study, a householder shall
resort to his god with the object of attaining
divine beatitude through the practice of Yoga.
He shall eat his meals without reading any

WfrFcT:tl Hll fault with it, and after having per formed the
Then having bathed, he shall propitiate the rite of Homa to his vital (intestinal) fires.
gods and his Pitrs with libations of water, and
He shall first feed the boys and infants in
worship them with the most heartfelt devotion.
After that, he shall read several portions of the
the house and observe moderation in eating. A
householder is hereby enjoined only to take that
Vedas and the sacred Puranas.
sort of food which is wholesome in its
digestionary reaction (Vipakam).
'©fa fg^WHIII
arfrifyuiRj efufafr : n ?dii
^*1*3 1<T ^11 *311 A member of the twice-born order shall
For the successful termination of his daily convert his meal into ambrosia by performing
Japa-Yajna (divine he shall
meditation), Amrtikaranam (transformation into
the rite of
mentally recite the AdhyatmikI Vidyam. ambrosia), and shall partake of the
same in a
Offering of oblations to the created beings, to covered place, screened from the view of the
the gods, to the Pitrs, and Brahma, casting of public. He shall distribute food to the chance
libations of clarified butter in the sacrificial fire, comers to his house, and to the members of the
reading of the Vedic verses, and practice of remaining social order, as his means would
hospitality to chance-comers, are the great daily admit of.
religious sacrifices of all human beings.
3Tyuj)<dbfaf«r; TPnrfa =n^T f^ynuini
f^rr ^tii
3T3T SIHUII S*ll rf SflfeqPt xJ[\
Libations of clarified butter should be cast
tcjTsill: WldefcMi4 flf$ic||:||
l
ô||
in the sacred fire for the propitiatin of the gods,
He upon a chance comer to
shall not look
and oblations of food stuff should be offered to
his house as an unwelcome intruder, nor try to
the beasts (lit., created beings). Boiled rice
identify him with another person, come on a
should be offered in the open, and on the bare,
previous occasion. Charities should be doled
ground for the use of the crows and the
out to beggars and to men of commendable
Candalas, and similar oblations of cooked food
vows, and the Srotriyas, and all comers should
(lit., rice) and libations of cold water should be
be treated with a symptuous repast. The
daily offered to the gods and the Pitrs.
Snatakas (performers of ceremonial ablutions).
Acaryyas and the prince;should be feasted each
year.
A (twice-born) householder shall daily read

his Vedas, and shall not cause any food to be
finfr fgcniisr ttsett ^ vPjfehT: t^.-ii
cooked for his own exclusive use. He shall take

3t&3dH')sfdfa: SltfNt )| ^ ||
his meal with is wife, after having fed all the

A chance-comer, worn out with the fatigues
of a long pedestrial journey, is called on Atithi,
infants, old men, invalids, and girls in the family
while a Brahmana, well-versed in the knowle-
and all chance-comers to his house.
dge of the holy Vedas, is called a 3rotriya.
charities, while performance of religious rites,
study of the Vedas, acceptance of gifts, practice

mmefTsf^pf 3311
of charities, teaching and officiating at the
A householder shall revere the Srotriyas and religious sacrifices of others in the .capacity of
the Atithls with 'a view to ascend to the region
a priest, are morally obligatory toa Brahmana,
of Brahma after death. A householder of the
living the life of a householder. The one and
twice-born order shall feel no inclination for a
imperative duty of a Ksatriya is the protect the
food, cooked and prepared by another, nor shall
people from foreign invasions and civic or
be make any reflections on another man's
internal disturbances.
conduct, except while deliberating a question
of public interest in a council or meeting f^?T: 4^dHII
convened for the purpose. TpTO fgsfr ^Tjnsr 3611

Banking, merchandise, and rearing of large
herds of cattle, are the functions which a
sitfire îfriRar ii
member of the Vaisya (trading) community, is

He shall not dangle his legs, nor listlessly
bom to perform, while the sole duty of a Sudra
move his arms, nor be hasty in his speech, and
is to render personal service to the fore most of
under no circumstance shall he indulge in the
the twice born castes.
vice of over-eating. He shall escort a Srotriya
or an Atithi to the border of his land or village,
after having fed him well in his own house. grf gpfargRq .il 33ii
3 Truthfulness, annihilation' of all killing or

hostile propensities, non-stealing, personal
TOFT Trf&qf Trsqf <KT: II 3*11
cleanliness, and self-control, are the virtues, the
practice whereof is equally obligatory on all
lift qpit 8pfrfctf%T:ii 3mi human beings, irrespective of castes or
He shall pass the closing part of the day in functions in life.
friendly gossips with his trusted and well-

«jfrmfii^wvr<5PtT8nii
meaning friends. A householder shall leave his
bed early in the morning, and propitiate the 3 <U(U*lfU<hTifl "IT: 3T TfftT mÎrTII
gods and the Brahmanas with precious gifts. It One should earn his livelihood by means
is incumbent on a householder to ponder well proper to, and specifically enjoined in the
over a matter be fore executing it (Vrddha- 6astras for the panicular community one would
Pantha), to be godly and devoted to the service belong to, which should never be crooked or
of the deity, like a man in disease (Arta-RIti), deceitful.
and not to,suffer any delay in the execution of

HIH* q f&P 'l l&qTqil
a work, when once he has chosen his line of
'TOTH 33
'
« Rf«qrarf TThT: xr$j : TOFFT II

action, like a load-carrier briskly runni.ng with
He who is in the habit of taking rice,
his load in the way (Bharavahl-Riti).
matured for more than three years, is alone fit
mrifo: trsrr$ tnw

T rf fcwi n to drink the holy Soma, while the person whose
arfoRIFT TETH 3^11 daily meals consist of boiled rice, not more than
^Rrssnrtr% crani one year old, should perform the proper and
necessary religious sacrifices before taking it.
toft ^rfra^r gpf toftt ultmvHHj i 3^11
The wordly duties of a Vaisya, or of a
Ksatriya consist in the celebration of religious TnnW*T% <$ii|ffc([g fg^T:ll33ll
sacrifices, and in the study and practice of A householder shall duly celebrate, each
Ach. Kh. Ch. 96 ]
known as Soma, Pasu-

year, the Vedic sacrifices A householder shall put on clean clothes,
Pratyayanam, Grahanesti, and Caturmasyam, shave himself and pare off his finger-nails every
in the failure whereof the one known as day, and in short, must be cleanly in his habits.
Vaisvanari, should be performed. A religious A man is enjoined not to sit down to his meals
sacrifice, should not be celebrated with a in the presence of his wife, and nor without
number of articles or offerings, less than that being decently wrapped in his upper garment.
laid down in the 6astras in that behalf.
^ TTfrT 5^ ?dll
9 SI (Til 'y^tuiir^f^pnril 3311 A Brahmana should be always humble, and
By celebrating a religious sacrifice with constantly wear his holy thread, nor shall he
money or articles begged of a Sudra, a Brahmna speak harsh to any body.
is sure to reincarnate as a Candala in his next
existence.
^ 3<?|(
W ^T^ll Micturation in a river-bed, in a shade, over
orr ^tii ashes, in a pasturage, in water, or in the road,
is forbidden, it being sinful for a man to pass
yT:TTT:ll
urine while looking at the sun, or at the moon,
1 ’T ydWd:ll ^qil
or at the gloom of the evening, or at a woman,
By stealing anything collected for the
or at a Brahmana.
celebration of a religious sacrifice, the stealer
becomes a crow or a Bhasa (bird) in his next if ^
birth. Of the four persons whose granary is ^ *J3f tjfaf W ^<dU^chfvKI ^
rTII * O II
filled with grains, who has got enough grain

One should not look at the blaze of fire, nor
stored in his house to last him for three days, at any naked woman, nor at one sharing the
who has got sufficient only for a day's use, and bed of her husband, nor at any excreted matter,
the person who lives by picking up grains from nor sleep with his head towards the west.
the stubbles (Unca-Vrtti), the each preceding
one is happier and lives in greater comfort than
the one immediately succeeding him in the -5T
^ 11
order of enumeration. #if 1 ympf Trsfter&rn
^TTII
It is forbidden to spit or throw blood,
n TiTsr cnf^n 3^11
orpoison, orany sort of excreta into water. It is
A Brahmana is prohibited from adopting a
injurious to bask one's soles in the glare of fire,
profession which is calculated 'to interfere with
or to leap over a blazing fire, or to drink of the
his studies and divine contemplation, and who,
blended palms of one's own hands, or to rouse
in want of the barest necessaries of life, may be
up a sleeping person, or to play with any
allowed to beg of a pupil, of a king, or of a fellow
dishonest gambler, or to live in contact with any
Brahmana. Any dishonest means of livelihood,
diseased person.
or maintaining himself by passing off as a false
prophet, or a false ascetic, is equally nefarious fûgj trTSJJT
and criminal. It is sin for a Brahmana to earn TTferfcTmi *3 II
money in pursuits of vanity.

Exposure to the smoke and vapours of a
cremation ground, and residence on a river
bank, should be avoided as harmful. One
=?
^ TffWT:ll ^V9||
should not stand over tom hairs, husks of
1
230 THE GARUPA MAHAPURANAM [ Ach. Kh. Ch. 96
grains, and ashes, nor upon particles of any A study of the Vedas is forbidden on days
human cranium. of the full and new moon, as well as on the
the
eighth or the fourteenth day of the moon's wane
sriRff Trf
or increase, on the occasion of a lunar eclipse,
after eating, at themeeting of two seasons, after
A cow should not be disturbed while taking any gift, at any 3raddha ceremony, and
drinking, nor a chamber should be entered into on the passion of a snake, hog, mangoose, dog,
by any passage other than its proper door. or cat between the pupil and the preceptor at
Money or any pecuniary help should not be the time of study.
asked of a greedy king, nor of a person who
%l shl *0 vi* U M «ll U rirffo
I I 1
does not live according to the injunctions of the

Sastras.
^«^?iyVÎ'rl4VyVII ;IMrddir*tl'%ll
wii
A study of the Vedas should be
34uii-nni^nr<*)T$ flrqtntrf SJwita
discontinued just as the reader would hear the
xngTjjf wjoipi wxmi bark, or howl, or braying or screeching, or
flmtww <M^miin8*i<u«u n fir *rn crying, or moaning of a dog, or a juckal or an
ass, oran owl, or an infant or a sick person, as
A rite of Upakarma (study of the Vedas after well as on the near approach of a dead body,
performing certain religious rites), should not or a 6udra, or any morally degraded person.
be performed under the auspices of the full ^ fa^rWfddttMÎI

moon, of Sravana, or of the asterism of Sravana
and Hasta, nor on the day of the moon's
fifth
TPSTFft ITTJftfcTÎI
wane in the month of Havana, nor on a day
marked by the asterism of Rohini or Pusya, nor One should refrain from studying the Vedas
on the occasion of an Astaka. The stool, urine at an unholy place, in the road, on hearing a
and other excreta should be put and deposited thunder clap, after dinner, in wet palms, in
at a distance from one's dwelling-house. water, at the dead of night; in storm, on the
appearance of meteoric flashes in the sky, in
dust storm, at evening and during snowfall.
Pmurtii
WOT ^faVIMItuWMtfaq ^rilXdll 8u h *
tail spit*! s-i Hi ft <1 s n
UWf¥vi<dW*ll}dlWr<^lfo«hlfa^:» Ml
The study of the Vedas should be
discontinued for three successive days on the
The Vedas should not be studied from a
preceptor in motion, and be stopped on the
occasion of the death of one's disciple, priest,
advent of a holy person in the house, or while
spiritual preceptor, or a male cognate relation.
the disciple is riding elephant, a horse or a
Cessation of Vedic study should be enjoined
on the happening of an earthquake, or meteor- camel, or in a carriage, or climbing a tree or a
hill, or crossing a river; these thirty seven
fall,or thunder-clap, or on the death of a
occasions of non-study of the Vedas should be
Srotriya Brahmana, and after finishing the
recitation of a Veda and its allied Aranyakam regarded as contingent on the happening of
particular events, and as limited by the period
by a student or pupil, duly initiated.
of their respective durations.
3<{%g 'd«iMi'«f TTirasraf Mtfowi.ii

aifigsr yfrPjn ^rii wi
*nmmi
Acts enjoined in the Vedas, as well as the
c#TT5r VVsHMT?! H#5îmo||
Ach. Kh. Ch. 96 ]
commands of a king or a preceptor, should be

executed without questioning. The wife of
another person, should never be polluted, and
l^dilM^ddlrildlNcblâ^rvHdl^ll
the shadow (of a person) as well as all excreted
matter, and
and cosmetics for human use,
oils
TalfadyiMdlfadiqjl ^||
should never be leapt over and crossed. RTÎI
fqyp*jRH')5N' Tlt^sbfauiWVlTII ^||
ef^TEPTII
4*f^’ll ^TERII
r§(Wa fa u q i
wj iTu T^rgîm^n
^ ^zrr -btrt *c*n
It is a sin to make light of a king or of a
Abad food, or the one prepared by a
Brahmana, or of a sniike, or of a disease lurking
professional musician (lit. lute-player), or by a
in the system. The refuges of tables and all sorts
defiler of another man's bed, or by a person who
of excreta, should be shunned from a distance
lives by making breaches among friends and
as impure.
relations (Varddhusika), or by Brahmana who
is the spiritual preceptor of prostitutes, or bya
professional physician, or by a professional

actor, or by a dishonest and furious person, or
One shall not repent after executing any act
by a member of any of the twice-born castes,
approved of the Srutis or the Srastras, nor
not formally invested with the holy thread
question its propriety or ethical fairness. A son
(Vratya), or by an arrogant braggart, or by one
or a disciple should be flogged, at times, for
the purpose of discipline.
who eats the refuges of others men's or by one
who lives by selling knowledge, or by an
3rra^refcr snf rj uxorious husband, or by a village priest, or by
a cruel king, or by a traitor, or by a public
Virtue should be perpetually practised and executioner or by a malicious, person, or by an

by all means, and voice should be repressed utterer of falsehood, or by a wine-seller, or by
and refrained from. One should not angrily a bard (Vandi), or by a goldsmith, should never
dispute with one's parents and' guests (lit: be taken. The flesh of an animal not sacrificed
chance comers at one's house), even in the to a god, or boiled with worms and
rice infested
existence of a right cause for the same. hairs, should never be partaken of.
W WdTW gifajlll *Trff
Tfrsrra rT oRTOT:ll
One should not bathe in another's tank
before lifting five handful of clay from its bed,
An article of food, such as boiled rice etc.,
which rule does not hold good prepared on a previous day or night, or
in respect of
lakes, springs and other natural
partaken of by another, or touched by a dog, or
reservoirs of
water.
sprinkled over with water by a morally
degraded person, or polluted by the touch of a
woman in her menses, or squeezed by another,
^ XFTTT tWI xTtl 11
or smelled by a cow, or eaten by a bird, or
The bed of one should never be used by trampled" down with foot, should be shunned,
another, and the food prepared by one's own as impure and unwholesome.
enemy, or by a Brahmana who is not a keeper
of the sacred fire (Nlragni), might be partaken
'TTftrT HSJTrtTR
of only in severe distress.
3T5T III *VSII
Ach. Kh. Ch. 97
A food (including boiled" rice), prepared by of a Sarasa, Hamsa (Ekasapha), Balaka, Baka
a Sudra, should be unconditionally rejected

one originating from
or Tittibha, as well as the
Pupa, Sankull, etc., without
with the exception of one made by a Dasa, the use of Krsra,
Gopa, Kulamitra, Ardhasiri, Napita, or a Sudra, dedicating them to one's guest, or from that of
who has surrendered himself to a Brahmana, the flesh of a swan, Kurura, Bhasa, Khanjana,
which may be eaten without any prejudice. or 6uka, may be expiated by a three days fast.
Boiled rice, prepared on a previous day and The use of garlic or onion in food, should
kept soaked with clarified butter, may be, safely be atoned by performing a Candrayana
taken without any unwholesome effect. Articles penance. The use of any cooked meat on the
made of wheat and barley, and without any occasion of Sraddha ceremony, and after
admixture of clarified butter, should be rejected dedicating it 'to one's departed manes (Pitrs)
as food. The milk of a she-camel, or of any does not entail any sin.
female animal with unbifurcated hoofs, should erctor -sift f^tTfr MVptRrT U ;
not be used.
mV Vuu«4 îm^ Pr r
The soul of the person,who want only kills

cJSlT any animal in this life, lives for as many number
gpr 'sr yû^hfî-tii vsoii of years in hell after death, as there are hairs on
^ ehmdl 'BT:II the body of that slaughtered animal, and who
*1^11 ^ II
may be only rescued, if the god Hari kindly
listens, to his constant prayers for expiation on
The flesh of any carniverous bird or of a
the condition of his never killing any animal in
Dyatuha, as well as that of a dog, should never
his next re-birth.
be eaten. The sin, conseguent on eating the flesh
ii ffcr sfhrmrt Msuyuut <{4<sr<r% wm>rin£ 3iiTm<*>iu^
3TS3TO: V9 / Chapter 97
Ml^ldC-cW dcIM made of wood or horn, is made pure by the

scraping off of a slice from body, while the
its
,
^diivx^gf <a R*'«ft8T?r Tr^mrii utensils to be used in a sacrificial ceremony,

V|c|uI{Mrll<MHf 3 II may be made pure by simply washing them
uramf "ETTTHprf ^ <*iRun yjf^RuKhi with water.
marram: TfE ^11

Yajnavalkya said :
—O Brahmanas, now hear fJ|nuU<chV|)xjt : yjtuirUlPdcIchlrvi^ctll 311
me discourse on the means of cleansing or
A blanket, or a cloth, made of sheep's hair
purifying the articles of .daily use. All articles is purified by dipping it in hot water, or
or silk,
of gold, silver, conch-shell, or precious stones, by sprinkling drops of cow's urine over its
as well as blankets and utensils are made pure surface.
by simply washing it with water. A spoon, or a
4)ftRp r MV'qsfT:
laddie, as well as paddies, may be made pure
by simple lipping them in hot water. An article. -rnmDst <tot %ymf^Ffrarte?Mii an
Ach. Kh. Ch. 98 ]
An article, obtained by begging, is made of a dog, or touched by a Candala, does not lose
pure by being looked at by a woman, while a its natural purity.
baked earthen pot is purified by a second
T^VUI'MI jflt'ih
burning.
^StTT ill
The rays of the sun, of a fire, the shadow
ippflehdiyiui!' ^rniM\<ebe(iRf^r:ii mi goat or a cow, the earth, a horse, a goat, a
A pot of bolied rice, smelled by a cow, or Brahmana, and a dewdrop (drop of water) are
dropped upon by a bunch of hair, or an insect, above all contamination.
may be made pure by simply throwing a pinch
of ashes over it. The ground is purified by
•HR3T
3TrerRT:
^ ^-11^11
11
rubbing it with water.

A man should change his clothes after
bathing, drinking, sneezing, sleeping, eating, or
3T$sq|TbfH "grfttjNvlMrrilcfjtfuri^ll 5,11 returning from a walk, and by rinsing his mouth
An utensil made of brass, lead, or copper, is with water after having made an Acamanam.
purified by rubbing it with any acid
alkali or
substance, an iron-made one by being rubbed
with ashes, while a newly-gotten thing sjerrr Tqjhqj i
is
always pure. fda-rilMKdl fggcûT <J
^f^trVll ^ o ||
<Tf*T
A Brahmana need not rinse his mouth with
water after an act of sneezing, sleeping, spitting,
WhRT ^n^H^KlRrHMirdd^ll 'Sll
wearing an apparel, or lachrymation. It is
The water of any natural reservoir of water, enough to touch his right ear under the
is made pure by being smelled by a cow, while
circumstance, since all the gods, such as Agni,
a bit of flesh dropped from the beaks of any
etc., reside in the Kapha of that organ of a
carnivorous bird in carriage, of from the mouth
Brahmana.
ii sfhrret wgmt wriyrrw 3rrsm<EPrt
^h<n<nRidiils«2tm:ii ^vsii
/ Chapter 98
ilMcurcw '33TPET devoted themselves to the cultivation of
intellectual and knowledge. Gifts of
spiritual
3T2T ^PTfoRr ^8^ *pJJrTTjgrlT:ll
cows, proprietory right in lands, food grains
'(
iRyPHI : II \ II
and gold, should be given to a Brahmana, who
Yajnavalkya said :
—O you holy masters of is every way worthy of receiving the same.
excellent pentiential rites, now hear me
cj UlfT: gfcry$:ll
discourse on the method of making gifts. The
Brahmal,las are the fittest persons to make gifts
to, foremost among them being those who A Brahmana, who has neither erudition, nor
regularly perform and celebrate the Brahmini- is a seeker of spiritual knowledge, has no right
cal rites and ceremonies. to accept any figts; and degrades the giver as
well as his own sould by accepting any.
y^ni iMtsfa gnr f^rfwhPcid i: ( flîi
git
Êf YcTF tnt flr^d : II
The best even among the latter are those EITlilrldirMdldoy SGgnjH 1 ?TfrF:ir«ll
who know the Supreme Brahma, and have A gift should be made every day to a worthy
receiver, as well as on special occasions. A A giver of a healthy and diseaseless cow,
person is morally bound to give somethng in whether with or without a calf, is glorified in
charity to a person in straitened circumstances, heaven.

and soliciting his help, according to his own
means and in a devout spirit.
y qyfNi
i r^4lR<gm4d *ilyc(Mei<iu
By shampooing the feet of a tired and travel-

ÎrTST J^Rtlft fft: mi worn person, by nursing the sick and the poor,
A thousand of milch-cows with their horns by worshipping the god, or by washing the holy
cased in gold, and hoops bound with silver, feet of a Brahmana, one is sure to acquire the
may be given in gift to a Brahmana with same merit as that of making the gift of a cow.
thousand bowls of Indian bell-metal.
STRTfTcTfiFT t)RmRr|iA|f fJtl4dHH
WP Wqvl: f^ll
'TO ehlW cbl^ll ^11
fg^TRT cTrETT
The horn cases should be made of a Pala
weight of gold (one Pala=eight tolas), the hoofs,
of seven Palas. of silver, and the bowls, of fifty
A man, by making the gift of a wished-for
Pala weights of bell-metal, each. thing (desired by the receiver himself) to a
Brahmana, is glorified in the region of the gods.
:gni
By making gifts of lands, lamps, boiled rice,
3TT3T ^ {R|c(f4dHU V9II cloths, and clarfied butter, a man is a sure to
A should be given with each of the
calf acquire opulence in his next birth.
abovesaid number of cows, or a sound and
healthy calf, with a golden bowl, should be
given with them. By making a gift in the yim 'jfod
i tym w»Wl4>
preceding manner, giver is enabled to live in The merit of making the gift of a house, or
heaven for as many years as there are hairs on paddy, umbrella, garland of flowers, or of a
the body of each cow, gifted away. tree, or a carriage or of clarified butter, of water,
ensures an exalted position to the giver in
cfTcIT fepfactitd l fe clrHtwWlMdlHIl
heaven.
cfiRlHI <ill
A cow of the Kapila species, gifted away in WvNr yiHifa tit^Nth)!
the preceding manner, succours the souls of the srfarrenfaT ^11 ^11
relations of her giver, removed to the seventh
degree in the ascending line.
'*ncrg5W3f ^ ’riTcfl' y^yythi dHt i cH4y^d ^r4rraf:ii

•?
Tjfglcft fotT -prfdll S 11 By making the gift of Vedas, a man is
A cow with the head and hoofs of a yet translated to the region of thesupreme -
unborn calf just issued out of the passage of Brahma, unattainable even by the gods. By
parturition, should be regarded as the transcribing the Vedas, Yajna Sastras or the
embodied representative of the earth goddess; works on Dharma Sastras even for money, a
and the merit of making the gift of such a one man is elevated to the beatitude of Brahmaloka.
at the time, is identical with that of making a The true signification of the Vedic verses, is to
gift of the whole world. be gathered at all costs, since God created the
w
3tO<iim<4RRMgi
nr ^
wf
wii
ôii
universe on the basis of the immutable Vedas
(knowledge).
Ach. Kh. Ch. 99 ]
•epm yu4» q qt tru wm#iT t ^ni
w^
:
flfldlWrf uiHlIrr Pûhdfdqii awifciTOf 1 £4,deb4ui:ii ^11

Water, Kusa grass, milk, sandal wood, or
Htowa ^rrafsr ^'311
any kind or edible roots or leaves, need not be
By making the gift of a well-transcribed
refused when offered, it being not anywise
work on Itihasa or Puranam, a man is glorified
impious to accept a gift from a dishonest
in the region of the supreme Brahma, and
person, voluntarily made and received without
becomes doubly entitled to the privileges of
asking.
heaven. It is sin for a Brahmana to join in any
secular topic, or to lend his ears to any
3FW fgTCmTII
scandalous gossip, or listen to a speech, made faggwfira ^TII
in a vulgar, or in a Mleccha tongue. TTcfa: yPd<j^TOdl<j^gften 9oll i
sitcTsq TOfw <T fgWl.ll Anything offered by a eunuch, by a man or

•*r
woman of questionable morals, as well as the

one offered "by one's enemy, should be
He, being a fit and worthy
who though unconditionally rejected, except for the purpose
receiver of gifts, studiously avoids accepting
of celebrating any religious celebrating any
any, acquires the same relgious merit as a
religious ceremony, ot performing the obse-
maker of girts.
quies of one 1 s own father.
ii ?Rt sfbrrsi
f:ll uii
ddM lunar eclipse, are the occasions on which a
Sraddha ceremony is to be performed.
^MNyunyidqu
3isr
TO yPdfrfcl iN TO'KTW: y*1P4flT: II
* it
atffcrsr: wfSfoi sfrfwif ^gfaspmiîi
^ssf TOW^faP4^dd£Bfa‘ TO It
4di4(4-^pwf BiM^rf^rufo.-ii
eqtfl cfRTt 311 44^ydtfa*l^ Mldiyif^%l^*lliivn:ll *11
l
Yajnavalkya said :
—Now I shall describe the rÛ|ind^d<lP^dPvi^^f-grgr^T:ll
process of celebrating £raddha-ceremonies for »4Prgr ^dMlPm
•
r: yaiPd'aîRvr.'imii
the propitiation of one's own departed manes,
fqnp^TrM TOW: TO&TOMl
whereby all sins are expiated. Young 6rotriya Brahmanas well-versed in
A day of the new moon, Astaka, Vrddhi Vedic lore, astrologers, Trimadhus, the three
(occasion of the marriage of one' s son) the Savarna friends the sister's son, the family
advent of Pretapaksa (dark fortnight in the priest, son-in-law, the preceptor, the father-in-
month of Bhadra) the passing of the sun into law, the maternal uncle, daughter son, the
the sign of cancer or of capricorns, receiving of disciple, the wife's brothers, and friends and
any kind of excellent meat, the advent of relations of the deceased, the three Naciketas,
Brahmanas well versed in the Vedas in ones's and Brahmanas who officiate at the religious
house, the two equinoxes, the passing of the sun sacrifices or are the keepers of the sacede fire,
into a zodiacal sign, the astral combination or practise asceticism, or are fondly devoted to
known as Vyatipata Yoga, Gajacchaya (Magha their parents, or strictly conform to the rules of
trayodasl the thirteenth day of the moon' s wane Brahmanism, should be alone invited on the
marked by the asterism Magha) a solar or a occasion of a Sraddha ceremony.
ft 5,11 Mantras, and scatter barley grains over the

r.ii
vessels containing the sacred knots of kusa
grass (Pavitram).
a^wrararsr «nsr?f: îsh h van
A diseased or a maimed Brahmana, as well
as one born with an additional bodily
appendage, or bom in the unmarried state of After that he shall offer water to the
his mother, or the issue of her second marriage, Brahmanas by reciting the "Sannodevi" etc..
or any wise deviated from the execution of his Mantra, barley grains by reciting the one,
true Brahminical duties, or ungodly (lit., having beginning with "Yavosi" etc.. Mantra.
no faith in the god Visnu) in his conduct should
not be invited on the occasion of a Sraddha
ceremony. i?T: fpgrr
arraTfr ^
Then with the permission of the Brahmanas,
ww
CTSTT wFvH'<f:H
he shall invoke the presence of his departed
alu^ch xTWyl: TJSTfill <?||
{*!'
manes in the ceremony by reciting the Mantra,
rRT w running as "Ayantu nah, Pitara" (Come, O our
The Brahmanas, eligible to be present in the fathers) etc., by whirling his right hand over
ceremony, should be invited on the day, his head from the left.
previous to its celebration through other frivh «hi<4:
Brahmanas.
Then on the occasion of the ceremony, the
In offering Arghas to the Pitrs, sesamam
performer of a Sraddha, should first humbly
seed should be used instead of barley grains,
ask the invited Brahmanas to be seated in their
and the performer of the ceremony shall then
respective seats, and then with his blended
meditate upon their divine selves.
palms entreat them to arrange themselves in
the following order, viz., two Brahmanas before farfBI: WPimRIrl '3J53T TIT*
the vessel containing offerings for the gods, 3U<|4<

with their faces turned towards the east, and
three before the vessels containing offerings for
fasfrr wn%?r:ii ^\sn
the performer's depaned manes and with their
faces turned towards the north. Similar
disposition of Brahmanas, should be made in
respect of the vessels containing offerings for Then the vessel containing the offering for
the performer's maternal ancestors. the Pitrs shall be bent by reciting the Mantra
ranning as "Pitrbhyoh Sthanam-asi. " Then
^varr fejsrra? -jvihRiii *011
boiled rice, soaked with clarified butter; should
be taken in hand, and the pennission of the Pitrs
should be obtained by reciting the Mantra,
Then after having offered water to the Pitrs running as "Agnou Karisye" etc., after w4ich
for washing their hands with, and cushions of the Gayatri Mantra and the one running as
kusa blades to seat upon, the performer, with Madhuvata, etc., should be thrice recited over
the pennission of the Brahmanas officating at it. Then after having recited the Mantra running
the ceremoney, would invoke the presence of as Yathasukham Vakyatah Sada (stay silently
his departed, manes in it, by reciting the proper for a while as you lease) etc., the perfonner of a
Ach. Kh. Ch. 99 ]
Sraddha should mentally recite the sacred Daksinas, as his means would admit of. Then
Mantras for a while during which period the he would ask the permission of the Brahmanas
Pitrs should be contemplated as partaking of for uttering Svadha" with a recitation of the
the oblations of boiled rice offered to them. Mantra running as "Svadham Vacayisey" and
the Brahmanas would express their consent
thereto by uttering "Vacyatam" (speak out).
Then the sacred knot of the Kusa grass
(Pavitram) should be untied with the permis-
3T?T M XT ^KsblMdlWrlRoll sion of the, Brahmanas, by reciting "Pitrbhyah
Svadhocatyam," and he should sprinkle water
mP^ tPr tot frmn
over the ground with a similar permission of
3T^n^rar gtfrr: vn-. im xNi îi
theirs with the Mantra "Om, Asta Svadha.
The performer should offer the Havisya
oblations to his fathers, if dt:sired, in an far&T^ Sjjft fa^dd) 3 hll
ungrudging spirit. He should mentally repeat Ulq-dlPRfft xnfcr tJiH ^11

the name of God or any other sacred Mantra, ^T: xTH 3^ II
until the Pitrs would fmish their meal, and then Then having again sprinkled water over
recite the benedictory Vedic Verses, running as the ground in accompaniment of the Mantra
Madhu Vata ritayate (may the sweet wind blow running as "Visvedevah Priyantam" etc. (May
over the land) etc., and scatter the dedicated the Visvedevas be pleased with the ceremony),
boiled rice over the ground by reciting the "Om, he should recite the one beginning with "Dataro
Triptah Sthah" (Be you appeased) Mantra. Noh Abhivarddhanatam" (May our givers
ÛIxSTR: «<£»rH<jidll
enjoy greater prosperity), whereupon the
Brahmanas Would reply "Om, Astu" (Om, be
it so).
After that, oblations of boiled rice, mixed
with sesamame seeds, should be offered near
the vessel containing the refuge of the meals of firar qi^ afaprer f^nfotii 3^1
-
the Pitrs, the offerer looking towards the South

at the time. Then the performer of the ceremony, would
devoutly make an obeisance to the Brahmanas
and dismiss them with sweet words. Then the
M d HSHI
l l
'
W^ cfSJT^TEPpf rra:IR3ll
Brahmanas in connection with the vessels
Oblations should be thus offered to the souls
known as the Pitr patras, etc., would be bidden
of one's grand father and great grandfather,
adieu to by reciting the Mantra running as
both in the paternal and the maternal lines; and
"Vaje" "Vaj", etc.
the rite of oblations should be closed by offering ,
TT^raT: Hjfagfa lt PraifrRIT:ll 3411

Acamaniyam (water for rinsing the mouth) to
them.
gg^lU R^^HI PM<j£PeMHII 3311
xTII
•Zrm xT 7IW ^MTchU^r

eUx^dlfMAi^ rd fqf«TSr W^xJIdTHII
^ ll 3*11
Then the lid or the cover of the Pitr patra
—
containing the Argha sprinkled water, should
:
be removed, and the performer would sprinkle
A Brahmana shall utter the term "Svasti" in a few drops thereof, and bid them (Brahmanas)
connection with done by him in course
all acts farewell as before. He should circumbulate the
of the ceremony, after which the Aksayyas ground or the site of the ceremony, and take
should be given, and the Brahmanas officiating the residue of the oblations dedicated to his
at the ceremony, should be remunerated with manes.
.
238 THE GARUDA MAHAPURANAM I Ach. Kh. Ch. 99
msrarfl ^ T3Rf qpzfar wn offered to the souls of the performer's grand-

father.
irer ^f^xrf ^r^pnHftrn 3011
JT^rT^f^v^^fiTSn': IqtrgT'qcf: f^THTrll ftarar arfan
Both he and his wife, would practise a vow znFsr ffdcwi^d ?mi ii
of continence for the night. A Sraddha d'WIUH f§f3T:ll

ceremony, should be performed on the occasion -
fqtrgfgr qta fgfrgft <g» c(4 qni ^11
of a marriage in the house in the aforesaid
The forms of Sraddha, known as Ekoddhista
manner, with the exception that the term
and Parvana, jointly constitute what is known
"Nandimukhai should be appended to the
as Sapindkarnam. Rice with pitchers, full of
name of each of the performer's departed
water, should be offered to the soul of a
manes, and the oblations containing Vadari
departed ancestor at the close of the year in the
frutis, should be offered to them.
event of the Sapindakarna £raddha, it being
14*1 Hyi WW 33 II performed within it. The oblations offered to
one's departed manes in the course of a

fi nnfcrcr$ > ?t n 3^11
Sraddha, should be given over to a cow, or to a
goat, or to a Brahmana for eating at the close of
3Tf^TTZmf T*T I'll
the ceremony, or they should be cast in fire or
In a rite of Ekoddista Sraddha, the vessel of
water.
oblationknown as the Daivapatram, should be
omitted, and the Pavitras, made of a single $
iftwniq <5 w
blade of Kusa grass, should be used. It is futher W^lfiqi^WIT^^PIMI^ : II sail
distinguished by the absence of all invocation u r fti 3 cfi { 1 ^ 1 11
and "Agnoukaranam" rites, which should be

rjsifaT fiidmg i.-ii 3411
performed with the upper sheet or garment
The satisfaction resulting form a Sraddha
(uttariya) being placed on the right shoulder of
ceremony performed with Havisya (sun-dried
the perfomer (Apasavyavat). The Aksayyas
rice boiled with any vegetable, and soaked with
(threads) should be given in the present rite by
clarified butter) or with Payasa (sweetened
saying "Upatistatam" (Be pleased to get up)
porridge) in honour of one's departed manes,
while the Brahmanas should be bidden adieu
lasts them for a year, while the pleasure
to by crying " Abhiramyatam", "whereupon the
incidental to the performance of one with fish,
Brahmanas would say "Abhiramasva".
or venison or mutton or Pakula fish, or goat's
flesh, or with the flesh of a Parsata or an Ena or
arsqfsf ifcronr y*N*)ri n a Ruru (different families of deer), or of a boar,
^Wdl ffa ir«lf v*ll

or of a hare, successively endures for a month
more, in the order of enumeration.
In a Sapindlkarana ceremony, perfumed
water containing sesamame seeds, should be qtnrj ^^ TTyra.-ii
placed in four vessels at the time of offering
the Arghya, and one of them should be
’
yfdMrMU fqfrP^cT
fdgdHI -5
^^
'
y^Mtll
H^ll 3<?ll
exclusively didicated to the use of the Preta

(departed mane for the salvation of whose soul glMcMMlvdST Wmil 'tfo ||
the ceremony is performed) A 6raddha ceremony should be celebrated

each year, on the thirteenth day of the moons's
After that the oblations and offerings offered
wane marked by the asterism (lunar mansion)
to the latter (Preta)should be divided, by
Magha. A Sraddha ceremony should be like-
reciting the two Mantras beginning with "Ya
wise performed each day, in honour of one's
Samana, " etc., and then mixed with those
—
Ach. Kh. Ch. 100 ]

departed manes from the first day of the dark Knowledge spreads her store to such a man,
fortnight to its close (day of the new moon) in the goddess of wealth pours bown plenty over
the month of Bhadra, known in the Sanskrit and coffers with all
his fields, filling his chests
calender as Pretapaksa (when the depoarted sorts of precious metal, and the number of his
Manes are supposed to visit the earth), the cattle swells by daily additions.
benefit of such peformances being the birth of

apgFPijsr fafaerar: arcg
a daughter in the performer's family. Sraddha
ceremonies for the salvation of souls who had
quited the world in consequence of any cut, A similar benefit is derived from celebrating
blow or sword-thurst, should be celebrated on a Sraddha ceremony ullder the auspicies of any
the fourteenth day of the moon's wane, in virtue of the three asterisms (lunar mansion)
of which the performer would be rewarded calculated from .the Krttika.
with wealth, offspring and valour in this life.
444I&I1: %3JT: II
TT vyfis IJtSSRW ^J*P{II
UUT
^
yirui^y^dlwzrm
$raddha
u
ceremony
w
3JTJ:
HW
STT fasil
fo q«l l <1^*1 itol fog

'
Pl dlWg ill
WII >T«H
^11
By duly performing a in
honour of his departed manes, a performer is The Pitrs of a Brahmana, who performs a
enabled to live a long life in the full possession, Sraddha ceremony with new water (water of
the rainy season) or with newly harvested rice,
of a good name, and a sound bodily health,
suffersno bereavement in life, and attains an confer upon him the blessings of longevity,
fatherhood, opulence, erudition and sovereign-
elevated status in the world to come.
ity in this life, and a residence in heaven, and
cftdViteKrf RTRT irfrPl.ll
death in return.
even salvation, after
w ^rraRfîfisf riwti *3ii
it sfbnst RFPprft wnW simkw^

HIR sjSRgfiRpjtssiIP: II Wt
3TSSTO: \oo / Chapter 100
WEI sterile or is deprived of the blessings of
motherhood.
ftHi<w>ltHjg< aT vj^ttPt Pratsraii
dltfrMItWH îl^fcl Pi 4et*KHll
TjsTsr wsfirn 3 u
Yajnavalkya said : —Now hear me describe <JU ?ll
the symptoms which are exhibited in a person, n4<i^Wftro ftirq«WT ii

i
struck by the malignant influence of a »idiw4)Mfagre Frffcr l&wsqinîi *11
Vinayaka. The afficted person dreams of water The remedy consists in a ceremonial
and fancies in dreams that he has been bathing ablution effected in the following manner:
in a lake or pool. The body of the patient should be first rubbed
ferpTT PWHrlTTESr: II
with a compound consisting of white mustard
seeds and sandal wood pasted together with
the admixture of clarified butter, his head being
The patient pines away in worrow and known
plastered with a paste of the drugs, as
silence, and all his undertakings end in dismal
Sarvousadhi and Savagandha. Then he should
failures. A king under the influence of a
be seated on a platform, as in generally raised
Vinayaka, lose his sovereignty, a virgin cannot
on the occasion of a religious sacrifice; and the
secure a husband, and a matron continues
Brahmanas shall be asked to recite benedictory surcharged with powdered turmeric, should be
Mantras over his person. subsequently cast in the sacrificial fire in honour
of the gods, known as Kusmanda and Rajputra,
TjfricFT -ter •q a n yrq j
pi fafgrfcjii
by appending the term Svaha (obeisance) to
W 3TT^TT Ifcboiuf^pr: «hdj > mi
their respective names, each time they are
wfcrarjfit Tsrtraf Tram invoked in the course of the ceremony.
TTSW$T WWRqftlffr tneR T^ll $11 :
Then four earthen pitchers, all of the same

f%nr fafaMmPM 11 nil
colour and filed with water fetched from the
same lake or natural reservoir of water, and Tjc^rar TfMu|t<*hH :ll
saturated with Rocona (yellow pigment), z? '
fw>i»cbn ii
sandal paste, and Guggulu (aromatic gum
resin) should be emptied over his head, the
TTflRraffTTSra ^ f^fvT:ii nil
cRT: f?TT:ll
patient being seated on a red leather cushion,

Then blades of Kusa grass should be spread
and the Brahmanas chanting the following
over a place where four roads meet, and the
Mantras at the time :
—
We bathe thee with votary or the priest officiating at the ceremony,
water which has been purified by the Sun-God
should sit upon them with a tray on his head,
and the Holy Sages.
containing both ripe and unripe grains of rice,
%TT ''tmfer'wf'i 41*4 %ll sweet-scented flowers of beautiful colours, the
WH ^ Wlft TT3T ^PTf Tffztf II V 9 || three kinds of wine, curd, sweet porridge,
boiled rice, clarified butter, treacle and
sweetmeats, and worship the goddess Ambika
vdt lggftiu n
in that posture with blended palms and in a
May the. purifying element in the water,
devout spirit.
imparted to it by their sacred touch, cleanse thy
May the gods Varuna, Indra, the Sun, the
spirit.
Wind, the concourse of the seven Holy Sages, •fHraffiliH ^5T -OTgffi effctfrf Ttcft^ll nil
as well as the Jupiter and the sacred person of WT ^11
the king, give back to thee thy lost splendour
ffcra ctfw ^wfawnig tHi nil
and fortune. May the ill fate which clings to thy
hairs, forelock, head, temples, ears
and eyes,
be hereby dispelled and washed away.
TFjfaiH f3RnTTJ#EfTRTTraTII ^11
% Til'll
He shall dedicate those offerings to the
-pmm fm ^%uAu i i -511
goddess, and pray as follows :
—"Grant me the
cpTRTe^ TTII
boons of beauty and fame, O goddess, and
<rar Wvrâ ^1 ’
11 ^011 make me happy in the delights of fatherhood.
and white sandal pastes

Gifts of white cloths
^n?IP!Rtjh4H4vi:ll ^11 should be made to the Brahmanas at the close
After that, mustard oil should be poured of the worship, and the spiritual preceptor of
over his head and in his ears, and a Homa the patient's family, should be appeared with
should be performed in the fire of lighted Kusa the gift of a pair of cloths, and the tutelary
blades soaked with clarified butter, and held deities of the planets should also be propitiated
over his head. Libations of clarified butter. with a worship.
n sfbrrei ^srivt Trannyiusi) at ra i tcMu^
•tpt yraa<ft sarw:ii n°n

Ach. Kh. Ch. 101 ]
3TSJJTC: / Chapter 101

<f^rsr should be made to the antagonistic planet, and
the worship should be conducted with flowers,
sOebW:
perfumes, edibles and burning incense-sticks
u?w tw TajrFMI 311
made of aromatic gum resin.
Yajnavalkya said : — It is incumbent on a 3R$WJH| ftfi&T 3 #^t f^c» ;'gR^||
person, cast under the malignant influences of ' '
hostile planets, to celebrate a religious sacrifice ^4ui^P^d izmTsFcnrii van

The gods of the planets, as well as
tutelary
which is called a Graha-
for their propitiation,
their subordinates,should be worshipped by
yajna, and which a man, in quest of earthly
reciting the Mantras respectively held sacred
prosperity and peace in life, shall do well to
to them. The Rk running as "Akrsna Rajasa",
perform.
should be chanted during the worship of the
ffWph ll
SunGod, the one beginning with "Imam Deva",
TflC: £bV^J$flU|l: fj?!r:ll 311 etc., should be recited in worshipping the
Moon-God. The Mars should be invoked by

311 reciting the Vedic verse, running as
The learned have designated the plantes as "Agnnirmurddha," etc., while the Mercury
the Sun, the Moon, the Mars, the Mercury, the should be addressed with the one beginning
Jupiter, the Venus, the Saturn and the Nodes, with "Udbudhyasva," etc.
both ascending and descending (Rahu and Tit 3T-aidldP<*jdH tl
Ketu); and their respective malignant influences EfTOHST tiffiKUdfdtd sERTHII ill
contain the wearing of copper, Indian bell The Rk running as "Braspati, etc., shall be
metal, crystal, red sandalwood, gold, silver, chanted in the occasion of a worship of the
iron, lead and Indian bell metal, by persons Jupiter, and the Mantra of "Anyat," etc., on that
struck with them, on their bodies. of the worship of the Venus. The Saturn should
TrTT: ^JeRTCrai TtF: ifcf: xftW: f^TtfocT: II

be invoked by reciting the Rk running as
"ânnodevl," etc., while the Nodes should be
'pSJT: f>wr: sfiRIgpif ^ciuflll î4|fdd:ll XII
respectively addressed with the verse running
Now hear me, O holy sages, describe the
as "Kayayana" etc., and "Kranvana" etc.
respective colours of the aforesaid planets. The
TOT?T: ftpiIcT:l|
Sun is red; the Moon is white, the Mars, red;
ÎTST HftW: sPRl^ll 311
the Mercury and the Jupiter, yellowish; and the
Venus, white; all the rest being black. ^ t wEeth .-
ii
xiTERf XT ffgrzj 3<>ll

wni£)<ji*4uifFi vfvniRqtii
ift: TpptlflT ETII
WS^PcfaHd :ll
Tars^liJ^MI^dl^ *TraFT TT?T;II 3311
g^nfr cirafRi ’Em mi
7FETT2J
The twigs of such sacrificial trees or plants
^S^JcJ.’ll
such as the Arka, the Paisa, the Khadira, the
IBSfalRitW ERJ: îfejaq il
Apamarga, the Pippalla, the Oudumbbara, the
A person struck by the malignant influence 3ami, and Durva and Kusa blades, soaked with
of any of the planets, should be. bathed with curd, honey and clarified butter, should be
water containing bits of the metal, specifically
respectively cast in the sacrificial fire, in Home
held sacred to it, and libations of clarified butter ceremonies celebrated for the propitiation of the
surcharged with its particles should be likewise
planets, such as the Sun etc., "Treacle and
cast in the sacrificial fire in honour of its tutelary
boiled rice, Payasa, Havisyannam (sun dried
god. Offerings of gold, cloth and flowers. rice cooked with any sacred vegetables and
soaked with butter), boiled rice mixed with milk A cow, a conch-shell, an ox, gold a cloth, a
condensed and sweetened by boiling, curd with horse, a black cow, iron and a goat, are the
boild rice, clarfied butter, cakes, cooked meat Daksinas (honourarium), which should be paid
and Vicitrannam (some thing like our modem to the Brahmanas officiating at the ceremonies
Pilaos) should be respectively dedicated as respectively celebrated for the propitiation of
offerings to the planets beginning with the Sun. the Sun, the Moon, Mercury the
the Mars, the
Jupiter, the Venus, the Saturn and the Nodes.
Wn^flT of
Even a king may derive many benefits from
worshipping the planets.
WT: UMcl ^11
it sftnret Rgrîo) ^4<ao£ wnr?Tn^ 3ti*m*iu^ iii^wwlwiijt ¥iiPdPu=\Mu(
1:11 ?o*||
Chapter 102
iji^'eivew ^rrar propitiate his departede Manes, with the
celebration of Pitryajna. Self-controlled he shall
ctnywTSTR Trag c i^ vg#4 n not attend to the embellishment- of his own
_
wrf f%:f^rrar <r#wr| ai arm *11 person, wear long hairs, and please or endear
Yajnavalkya said :
—Hear me, O you holy himself to hisown servants. Accepting neither
sages, enumerate the duties of a householder, giftsnor charities, he shall refrain from
entering the life of a hermit at the close of his pursuing all sorts of worldly pursuits, and live
wordly career (Vanaprastha Dharma). contented and happy in perfect mastery over
Having left his wife in the charge of his son, his own self.
or in her company a householder, retired from
the affairs of the world, shall enter the forest,
and live the life of a forest-dwelling hermit Once only in a day or a month, he shall bestir
(Vanaprastha). himself about procuring the necessaries of life,
and pass and goodly

his time in meditation
thoughts, wishing and doing good to all.
3T Wflf>NT *ft sr
He shall sleep on the bare ground, and all
his acts shall be shaped to the fruition of one
'
Prffrsr yftygH q n 311 grand desire, viz., the expansion of his spiritual
Hctydfed TcT:( fcT:)ll self.
31# niww tts4

'
^fgi^yRugn n xh
sTrfliÎII H: <*>ua4>f4rftfd fvWfall
^tîimi yRcjaar THTOEFT «T rTFT xril V9II
Putting his senses under perfect control, and Never angry, and ever contented, he shall
banishing all procreative desires from his mind, practise Yoga amidst the fires (with blazing logs
he shall be a custodian of the sacred fire, revere of wood on four sides and the Sun over head)
the Brahmanas who shall belong to his own cult in summer, in an open plain during the rains,
of nre worship, be hospitable to his guests, and and in wet clothes in winter.
il ffrr RSPjmrt TjcfcsPri yarnf ?n 3irem'«pr$

=mr g5iTR?r«i ;STPT:II *o^||
Ach. Kh. Ch. 104 ]
smrct: *03 / Chapter 103
WSr'W 33TT5T without any of the paraphernalia of begging,

characterise a common mendicant, and live
fsrgfteW Trsr^Trfrr <r THronii
contented on what will be abtained in a single
^nîgr <^fy ^^R^roTTîi ^ 11
stroll.
ftf|% fcrîiU) -qisnuM TTvfr^r.-ii

TTehjrTffrT: '««*»M^^:II 311
wR?fl:ll Yll
Yajnavalkya said :
—
Hear me, O you, the He shall carry his bowl
of gourd
foremost of beings, narrate the duties of a (Kamandalu) and his Tridanda staff with him.
Bhiksu (mendicant friar). Having returned from He shall beg for the barest necessaries of life,
the forest and performed the religious sacrifice, and not out of any motive for gain. By
known as the Sarva-Veda Daksina, he shall practiseing self-control and regulation of
celebrate a Prajapatya Vratam. Then humble, breath, etc., a Bhiksu may attain the elevation
self controlled, and doing good to all, he shall of a Paramhamsa, and ultimately emancipate
abstract the divine energy from the sacrifical his self at the completion of his Yoga.
fire and assimilate it in his own self.
Trarfrm mRsi^m hr^rmf htw«iîi <i'diiPdPyfy4t mi
arortrrrsrt^f wu|t ^THPgpr.-n 311 By practising Yoga and moderation in diet,
Now he shall be considered fit to reside in a Bhiksu may acquire an elevated status after
village, living on alms voluntarily offered. death. Even a householder may emancipate his
Otherwise he shall stir abroad in the evening self by dint of wisdom, hospitalitu and charity.
11 ?fir sftnrei r?pj<iu) y graftal 3H
rail *0^11
3TSqTO: * o'* / Chapter 104

defiling the bed of his own preceptor or
superior, shall vegetate as a blade of grass in
dTcHAUd^l^dldîllAINW ^vqyT:ll
his next incarnation.
~
wi 3fpzifaii 311
Yajnavalkya said —
The soul of a sinner,
:
tf^d4lsbMlrH(§r TTrPTcf W RuVl^dJI
after enduring the pangs of hell, is necessitated SJsrprf TTOFft cUnUgHch .-lt ^11
to revert to the lower plain of animal existence, A killer of a Brahmana will be afflicted with
and to incarnate in succession therein till the an attack of pthysis in his next life, a goldstealar
fmal extinction of the effects of his prior sinful will have black teeth, and one seducing the wife
acts.The killer of a Brahmana, after passing of one's own preceptor, will have an attack of
through the bodies of a dog, an ass and a camel, whitlow in his next birth.
in succession, shall again work up its way to «IPygl«4friRTt>HI: fTSJT: T| ffo l fwf» :ll
the plane of human life, and shall be born deaf

fttflglfl '&Wl4) TjfaeTeFif^ 3jeRF:ll'*ll
and dumb in his first incarnation therein.
sFtefT c|% T$ft q^p.-ll
Wrfsift: cFfa: cfite: qu nfo|ffiTgqH :H
Tzn?rayiT^<: ftnsftumi
<JHtsl f?lftlfs[gaF>:ll 311
*rîi
A stealer of gold, shall take birth as a worm
or an insect in his next existence. A person Wd«llll ^11
I
qro TJST: V7 an additional limb, and tormented with a

is
foetid smell in his nostrils, and a crooked

4|Si||eb4 TTPCET fd4ctrW \9II
nature, whicc cannot bear the good fortune of
ywn«nn :ii
others. An oil stealer will be bom as an insect
rlrit Pt«hcj41^dl <J>el mjfu 4)PlH:ll All
known as oil worm is his next life, or as a mean,
^TTERf H^Tt^T tR&ll^ffqfa rtT:ll^ll malicious person with fetour in his mouth.
He who steals food-grain in this life, will be Those who have auspicious marks on their
deprived of food in his next, while he who persons, will be richand happy, while the
breaks the music at a duet, will be bom dumb opposite may be predicted of those possessed
in his next existence. A grain stealer is bom with of contrary features.
Tmfymsfr snw^Rnrt
,
ii sfbmrf ng i ypji <iiijr^<H*41^4(iiMr«b'pR5'Tnf
^fW<raMl ssqre:ii *o**ii
3T«ziTO: / Chapter 105

411*1 clc-cpu 3eTFer which are respectively known as Maha-
hell,
Rouravam, Tamisram. Hansavanam,
WT TffiHI fa Xf TlcH Rf U
Lohitodakam, Sahjivana, Nadlpatham, Maha-
aifniiî^rîiruii -^r: Tfnârfcni sn Niyayam, Kakolam, Andha Tamisram, Avic!
Yajnavalkya said commission of —Fot
;
and Kumbhipakam, the doors of which are
heinous and infamous and omission of acts, guarded by iron bolts and which are full of
doing what is good and commendable, a person foetid exhalation.
is sure to be condemned to the torments of hell.
An unbridled gratification of the senses paves
<STp?T Wf: JâW*T:ll ^11
one's way to the gates of hell. ^11

A wine-drinker, or an assaulter of the sacred
dW€TrH aRrfssf TTRf&rf fi f ^^ tll
person of a Brahmana, or a gold-stealer, or a
IgWWlnWIWn *T TO^frlll 311
person defiling the bed of, or culminating, his
Hence rites of expiation shouldt be own spiritual preceptor, as well as the one who
performed both for the cleansing of the spirit speaks lightly or the Vedas, commits the same
and the body. A performance of any expiatory sin, both as regards extent and atrocity, as the
rite restores the lost good name of its performer
killer of a Brahmana.
in society, and brings on that secret joy in the
mind which is the true criterion of a reclaimed Pm^ fl F TTr f^rf^rrernJT^ «rn van
spirit. <>»IWHIIJlflV«*IV3: fJWKWTft <JII
Htei: u41^lr4cl SWHHlItWluf All

OT3flr&TOS(ro:ll
wrf^fw^ fffuii -
: Tra rarofaqfitaT :u 311
By eating a food prohibited in the £astras,
by doing any thing low and deveitful, by
'Tfehl-MlPd TTPTT $ WflwVdl’i ll
kissing the lips of a woman in her menses, one
wriw ~
Hl g?F^
;
x{ wi^hh u yii commits the same sin as that which originates
^tpt vilfVdV w Ti#arrr?iwiii from the use of wine. The sin, which is attached
*T$T fdH4|4, | ehlHM f4 H d HH I m to the stealing of a horse, is identical in all
respects with what committed by a theft of
gryn^ ii
•
is
cptflMifr, x( wfcr -qrar :
gold.
A non-repenting sinner, or the one not
atoning for past iniquities with the performance
of a proper expiatory rite, is sure to be doomed
to the pangs of any of the different confmes of
mite r
sW JjhdC'MW T«pTÎI V\
1
Ach. Kh. Ch. 105 ]

ftrj: WITT tngg ^T ^hT T^MIUPm

I i WWTIillPd^ddlMil' sTIÎcldllM TT^ xTII
TTRrff ^T^TT^T^TW cTOTIISoll 3TTWTT5rf^nTFT «H44|fdmRfd5hil:ll ^\9||
31mi<4Mn7 WJrrf ’fraJTT^ '»TF?TWT: II '4l-d>ifd wr%rf fcrahmn
Rstî fc4^-^ww Ti4iim>m: 'f^RTTWn'II ^ II
By going unto the wife of a friend, ot on a And murdering of a Ksatriya, Vaisya or a

virgin daughter of one's own lines, or unto a regenerated Sudra, infamous livelihood,
girl of lowcaste, or unto a woman of one's own
misappropriation by a man of any property
consanguinity, or unto a sister of one's own held in trust, breaking of a vow, selling of meat
father or mother, or unto the wife of one's own roasted on a gird iron, or of a cow, abandoning
maternal uncle, or by visiting the bed of one's by one of one's own parents, selling of tanks,
own sister, or by living with a sister or a co- gardens, etc.,dedicated to the use of the
wife of one's own mother, or with the daughter community, giving of one's daughter in
or wife of one's own preceptor, one commits marriage with a Parivinda (a younger brother
the same sin which is attached to the defilement marrying in the unmarried state of his elder),
of the bed of a preceptor. The male offending officiating as a priest in a religious ceremony
party should be balled by cutting off his celebrated by person charged with the
a
gunitals, as well as his female accomplice, if preceding guilt, selling by one of the ornaments
found to be a willing party to the insest under of one's own daughter given her by her
the circumstanec. husband or friends) following of a crooked path
TteTOt ^<€|dlfcli|Û|Hl’ rT in life, an attempt at defiling a religious vow or
trftftfjijTH
a penance of another, undertaking of any act
STHlfeniPidiû^lcIsbil: ^£^*{11 ^^||
for one's sole and exclusive benefit, drinking
^raiWIiHIÎH ipTchimHHd1«l lll
of any spirituous liquor, seduction of another
Wfrfgrtf cli^GEf cHcmifîlMI ^|| man's wife, renunciation of the study of the holy
The following sinful acts, viz., cow-killing, Vedas, desertion of one's sons and relations,
robbing of a Brahmana, non-repayment of one's abandonment of the sacred fire, perusal of
debts, and non-discharge of one's monitary immoral literature, and selling of one's sons and
obligations, non-keeping of the sacred fire
by a wives, are included within the category of
Brahmana, or his engaging in any sort of trade Upapatakas (minor moral delinquencies).
or merchandise, 'marriage by a younger brother
Now hear me describe the mode of perform-
in the unmarried state of his elder, tutelage
ing the proper expiatory rites for the atonement
under one's own servant, or acceptance of any
of sins, enumerated before.
gift from him, going unto another man's wife,
negotiation of the marriage of a younger WST ire;?r Trm Rm^^Rtjmîiidii

brother before that of his elder, creating a cfor«r: TStfrT ^ W vfhrcnjfw ^ TTjqil ^||
breach among friends and relations for money, ^llglfil T^M 44 yishMHII
tuition for percuniary considerations, sale of
Wl^l^lUMiui^^cf ^figftw^ll ^ o ||
salt.
The killer of a Brhmana shall live on a spare
diet, taking only as much food as is absolutely
HlftacKi’ Tfr^Tc|fdsbiT:ll ^"*11 necessary for bare subsistence and roam about
for a continuous period of twelve years, bearing
rM^Hi^TT^.rqiMHl^HIUmrdsb'iT: 1
a human skull on his head, and thereby making

-^cT qftfd'^cbill'jHHJI ^qi
a contrite confession of his grave and
cb-MIUtild <TT^ ^ Tc^MH^
c II
unmitigated sin to the world at large. Paying
[II Wl no heed to the embellishment of his person and
expressing the sincerest repentance both by his Brahmana, while engaged in a rite of cere-
mind and mein, he shall not think of shaving monial ablution at the close of a religious
himself and cast libations of clarified butter in sacrifice, maybe atoned for by doing over again
the sacrificial fire by reciting the Mantra the penance previously enjoined in that behalf.
running as "Somebhyo Svaha," or in the accom- A Brahmana who has wilfully taken any wine
paniment of the Mantras, sacred to the god or spirituous liquor, shall expiate his sin by
Skanda. The sin which is attached to the killing attempting self-immolation with potions of
of aBrahmana, may be expiated in the preced- flamecoloured wine, water, cow's urine and
ing manner. clarified butter, or shall grow long hairs and
perform, in tattered rags, the penances laid
pRitfg -
fp f ~nf sugronff fatsfa emi
down in connection with an act of Brahmana-
^^d ^ l ll 9911
slaughter. All the Brahmanical rites such as
err er brt those of tonsure, investiture of the holy thread,
R'RH etc., should be done unto him after his
The sin which is incidental to the killing of purification through the performance of proper
a bird or a cow unsuspiciously reposing in a ,

penances.
bush or a forest, though killed at the instance 9JTPTT sngprft <TOTII
and for the benefit of a Brahmana, is atoned for
by reciting all the Mantras contained in the
MPdHlclKMf tW TJSft 9^11
A Brahmana woman polluted with any

three Vedas, in the gloom of a lonely forest, or
by drinking semen
spirituous drink, or defiled
by worshipping the goddess Sarasvati
or urine, is sure to be ousted of the eternal
(Minerva of the Hindu pantheon) and by
heaven of female chastity (Patiloka) and to
making money gifts to any worthy receiver of
reincarnate in the shape of a she-vulture, or as
public munificence.
a sow or a bitch on earth.
tt%t w dsai<spof
wufttrfl -nfr -ffrei ttotii
^<tidMi?r$lPd UMdl^HId.-ll 9^11
^RTfar: t&lBH <£>ddl SdfcH 9^11
The sin, which is attached to the killing of a
Ksatriya or a Vaisya while engaged in celebrat-
ing a religious sacrifice, may be atoned for by ylPurfl TsHfcfll 9411
doing the same penances, as enjoined in the case The expiation in the case of a Brahamana
of killing a Brahmana. The sin which is gold-stealer, consists in his being cudgled to
incidental to bringing about the abortion of a death by his king with a club, voluntarily given
pregnant woman, may be expiated by doing a by him to the latter with an express entreaty
penance which is laid down in respect of an act for the purpose, after having made a free and
of destroying a foetus or a child of the same full confession of his own guilt, or in the
caste. The man engaged for the purpose, or one alternative, he shall purchase his atonement by
attempting to bring about such a miscarriage, making a gift of gold of his own weight. A man
shall perform a penance every way similar to ravishing a woman by taking advantage of her
the preceding one, even when the attempt will sleep in a lonely bed and chamber, shall atone
prove abortive. for his crime by voluntarily cutting off his
genitals and throwing them in the southwest
flryrf Wgprt ddHiy>dH
quarter of the sky.
^T^d<ll4d TfagT ^5: 9*11
3iPd<*uf dlPl rsfUciiW

UMiMctt ttot •err (j*>dvrn:ii 3911
«RT «W)I<MÎdll 9MI
The sin which is attached to the killing of a
A man defiling the bed of his preceptor, or
Ach. Kh. Ch. 105 ]
going uqto a woman bearing to him a good and unoffending wife, shall practise
relationship included within the category of expiatory penances, as laid down in tlie
Gurupatnl previously described, shall expiate immediately preceding instance.

his sin with the performance of a Candrayana
or with a continuous recitation of the Veda
Samhitas for an unbroken period of three sqf vnft cnizrfiicfc $mi
months. The killer of a cat, or a lizard or a mongoose,
or a toad, shall live on the milk regime for three
days in sucession, or shall practise a Krccha
WT3tf TTRWftrT WT:II ô|| Vrata penance in addition thereto.
’frsgrjrat ^prfrni
QTTJr^ ^T: aft# 3511

A cow-killer, protected by the absence of
any deliberate motive for the crime, shall The sin of killing an elephant, may be atoned
practise self-control for a month, sharing the for by making the gift of five blue-coloured
same shed with the cows, and leading them to heifers and a white calf of two years of age to a
pasturage, and drink by way of expiation the Brahmana. A gift of a single ox, will expiate the
sacred compound, known as the Pancagavyam sin of one's killing a sheep, or an ass, or a goat,
(lit., the five things obtained from a cow, while in the case of a heron-killing (Craunca)
consisting of milk, curd, clarified butter, cow's the animal of gift shall be a healthy calf of three
urine andcowdung-serum). All crimes years of age.

included within the list of Upapatakas (minor
sBznjg^rarîi
sins) may be expiated by performing a
atdehM Siqcyncu qlfaflHjI ^V9||
Candrayana-Vrata, or by living on a milk-
regime for a month or by practising a Paraka The sin of tearing or uprooting a plant, or a
viard. shrub or a creeper, shall be expiated by
mentally repeating a hundred Rks, while a
wit wrftr w&vnfq ^:ii
Brahmacarin (a person who has taken the vow
wrfcfi WT 5T *ir pr^n 3^11 of celibacy) going unto a woman and thereby
breaking his vow, shall touch an ass by way of
atonement.
WTOT^j!5T cT?ru He N TT^prcW PwjUlfd ll

3TErprf f&zf w
The sin, which is attached
¥J£4*iU4N{
to the killing of a
cFRzf
#5Tfrf
tfwtrfft 'em 3411
fTSJjra TJT>: vrf&rft 'Srfftll

Ksatriya (a member of the military caste), may
yfrl^vf Tpft: Pri ll 3<$||
be atoned for by making the gift 6f a full-grown
heifer with a thousand of young and healthy The sin of eating a diet of honey and meat,
cows, or by doing for three years a penance may be expiated by practising a Krccha Vrata
enjoined to be performed for his expiation by a or any other similar penance. In the death of a
Brahmans-killer. Its duration shall be curtailed messenger in a foreign country, or at his
to one year only in the case of a person, who destination, the sender of the message, or the
has killed a member of the trading community person at whose instance he has been sent, shali
(Vaisya), whereas only a six month practice of practise the three penances designated with the
the penance, or a gift of ten cows, shall be the term Krccha. An act of disobedience or
proper atonement for an act of killing a Sudra. insubordination to one's preceptor, is atoned
A man who has accidentally killed his own for by doing his pleasure.
protection, shall-be atoned for by reading the
Pd>qRlUllq3> ft W^ M MIHcHHJ ôll

I
Vedas
urmram
to the best of his ability.
The which results from doing as unjury

sin i sra’
to one's enemy, is expiated by making a gift or

paddies to the latter, or by winning his good
^FT: -FTR^T ^ f^T f&TOHII II
A man while riding in a carriage drawn by

graces in a friendly and affectionate discourse, an ass or a camel, shall thrice control his
after having banished all hostile and respiration in the manner of a Pranayama. A
uncharitable feelings from the mind. man, who has gone unto a woman in the day
time, shall expiate his sin by bathing naked in
a pool or a lake.
3T®r$rlr Rrumflte tt wqt 1%^f5ss:ii ^ 11
Death is the only atonement for a Brahmana, Tfvfsr for en^w: n
found guilty of ingratitude, or of repaying good TOTCT <T T* X*ll

by evil. An utterer of falsehood or indecent The sin which is incidental to reprimanding
language, shall live in perfect continence and one's elders or preceptors, as well as that which
practise self-control for a month, passing his from using abusive language towards a
results
time in a solitary place and without asking for Brahmana, may be atoned for by regaining their
food of any body. favour, and observing a fast for a single day.
W^TRZlf TOtoROTlf ^TII fast ftq-ra%n
RftBFft W* *?\\ XfTtf

'
^1^ '^rPT.-ll WII

A man, going unto his brother's wife wrf&ci rerer* 3 foyfan
without any appointment from her husband, TT*lc4Hfl 4fldehH<JIHJ! *411
shall practise a Candrayana penance. A person,
A man aiming a blow at a Brahmana shall
going unto a woman in her menses, is purified expiate his guilt by practising a Krccha Vrata,
by taking a draught of clarified butter at the
while the expiation and consist in the
end of a three days fast.
performance of the one knows an Atikrrccha
Tft% Vrata in the case or actual assault and battery.
The circumstances of the guilt, as well as the
age, and physical capacity of a sinner, should
The hand of an
sin of accepting a gift at the
evil or a dishonest giver, is atoned for by his be taken into consideration in determining the
nature of his expiatory rite. Wilful miscarriage
constantly repeating the Gayatrf Mantra, for a
month in a cowshed or pasturage, and in perfect of a foetus, and speaking ill of her husband,
are the acts which degrade a woman, whose
mastry over his senses.
very presence should be shunned from a
xUdPm i
distance.
-
tht ngrPdcfo for:
'
dwraf
Three Krccha Vratas should be performed
fcHsmdcftq : ^ftT II
for the expiation of thee sin, incidental to the
failure of a member of any twice bron order to 3mfa^l d< UK},
'
l 7FPT WRra^ll
be invested with the holy thread at the proper A person of notorious guilt shall do his
time (Vratya), and a Brahmana, officiating at penances of atonement at a public place, and
any religious ceremony undertaken by or on in conformity with the injunctions of his
behalf of such person, shall do the same. The preceptor, while an atonement for a sin which
sin which originates from one's forsaking and has not got any publicity, shall be done in
desening a person, who has asked one's private.
Ach. Kh. Ch. 105 ]
WWT rSnEÛTîmoll contentment, daily reciting the holy Vedas, and
ai ^v i -gr^r ~nf qqferetq ii

practising the five religious sacrifices, enjoined
to he performed' by a householder (Panca-
A killer of a Brahmana shall fast and recite
Yajna).
the "Aghamarsana Suktam" for three days
standing in water, after which he shall make pjgTfa % mmft wiifl '
qwr -
guftfea .-
11
the gift of a milch cow with milk. 3!W ffgmraclf ÎWûiUJrill V9II
Wlsilrl ‘SfElTf^cnET Ht>dlVH:ll Mil All sins other than the one incidental to the
killing of a Brahmana, are expiated by mentally
repeating the Gayatrl Mantra for a thousand
RuisilMtauft |^rr ûuusfo^'f ^jf%r:ii mii
times.
Then he shall recite the Rk beginning as
"Obeisance to Some", observing a fast on the flgraaf qiPamW ~f i wnw»w»TiT ii
day following, and cast fony times libations of W: ^WT:II Mil
clarified butter in the sacrificial fire, while Practice of Brahmacaryya (continence), pity,
standing in water. contentment, contemplation, truthfulness,
Tpre: raqfgTfr -ST

'
Sgam fr ^ ffelcl: II
sincerity, annihilation of all killing propensities,
non-stealing, sweetness of temperament and
tWWVftofacfa Tjajft (|h<Wil:tl Mil
subjugation of senses, constitutewhat is
uiuunwym technically known as Yama (self-control).
3& >chU l«lVqrf
l dwffrWU TF IW q fer;H I
A wine-drinker or a stealer of gold shall fast

for three days, recite the Mantra sacred to the rrfcaftgft iprtRU: #ET ^ ftW: ’PJrlT: im^ll
god Rudra, and cast libations of clarified butter Ablution, vow of silence, fasting, perfor-
in the. fire by chanting the Kusmanda Mantra. mance of religious sacrifices, reading of the
A sin unwittingly committed by a Brahmana, Vedas, self-control, practice of austerities, non-

as well as the one which he is unconscious of, irascibility, devotion to preceptors, and cleanli-
is atoned for by his regularly attending to his ness constitute what is called Niyama.
Sandhya, thrice each day, whereas a sin may W*T5®r rj
be expiated by reciting eleven times the
Rudradhyaya. The sin of defiling the bed of
A Brahmana, practising a Krccha Santapana
one's own preceptor may be expiated by
Vratam shall live on a milk regime on the first
mentally repeating the "Sahasra SIrsa" Mantra
day, on curd on the second day on cow's urine
whereas a sin of whatsover denomination may
on the third, on cowdung on the fourth, and on
be atoned for by practising Pranayama for it
clarified butter on the fifth, and fast on the sixth
hundred times.
day, breaking the vow on the seventh.
vpwhmrcf ^dlPduîuii wr%f^T:ii
W: ^FSZHsT^T f^llMII
TTCTnNI HgmMMd : ^J<T:IIMII
d£cfeld¥NV^f& UliHiyit
A vow practised for a week in the preceding
?trt ti^rf^TOTîivîi manner is called the Maha-Santapanam
A person inadvenently taking any semen, Vratam.
urine or feculent matter, shall fast for the day,
quiT'^«rTn^lelf^VC<Mê^»n<^ : II
and drink water consecrated with the Gayatrl

mantra in the evening. No sin can assail the TcfcF yyqg i rei^ : xpif '3^T^fT:ll ^\\
divine self of a Brahmana who has subjugated In a vow of Prana Krccha, the observer shall
his senses, and lives in divine peace and successively live on the leaves of Oudumbara,
Rajlva,and Bilba trees and on the washings of called a Krccha Sama, which being extended
Kusa grass on the fifth. to a period of fifteen days, is called a
Tulapurusa.
In the penance known as the Tapta -eActH II
Krccham, the practiser shall successively live

^l<*^ ndP?MU£H
i l ^fRVr^dgq^ -
ll
on warm milk, clarified butter, and water,

xii^mumsaicRîi vsoii
observing a fast on the day of its close.
A morsel of food to the size of a hen's egg,
(1**1 dU 'd&fTOlfsrrN 'till
should be increased by one from the first day
si'-raifH ^rpr:ii^n of the light fortnight to the day of the full moon,
A Pada-Krccha Vratam consists in living on decreasing by the same number each day form
a singlemeal at day on the first day, on a single the commencement of the dark one to the day
meal at night, obtained without asking, on the of the new moon. This is what is known as
second day, followed by a day of fast. Candrayana Vrata.
f^ranf fift îîW tfcfii
3iqTlCTfrlfr^: WI<Mlfu|iÛ|^%*IHI<tll ^11 mRmiRh clifaM'd^riH V9^ II
fT ^ ^ ^ tTTOT f^<TOr%«fdyfld^ll
T frl
-
Now hear me describe another mode of
gldVll^hlel l % TTCTeR: ^\\

practising' the same (Candrayana)
penance shall thrice bathe each
practiser of the
Vrata. The
Any of the preceding penances practised for

day, observing a regimen of diet as in the
a thrice as much period, constitutes what is
preceding case, recite the sacred Mantras, take
technically known as a Prajapatya, which may
morsels of food consecrated by reciting the
be converted into a Krccha ti-Krccham, by its
Gayatri Mantra.
practiser's livingon a palmful of water each
day instead of the diet enjoined to be taken 7JII
during the time by the scriptures. A continuous sraM KvilfrdiHj i
fasting for twelve days, constitutes what is TTFrff f^WV^ IIÎI

called the Paraka Vratam.
A Candrayana Vrata is the atonement for
rnuiilchWIMdsblÛdvlf ufdcflWHn sins of all kinds and characters, and its
frssj: ^V^tîi 5^11 performer is purified both in is body and spirit

and goes to the region presided over by the
Tntf nuUM'iilWI'c^ch 4-yiil«llshRIÎI
Moon-God in the event of his undertaking the
frEPT Tf€jS[?j%i3R:|| ^|| same out of a purely religious motive. A man
A diect of Pinyaka, Whey and powdered practising a Krccha Vrata for a similar purpose
barely alternated with fast, constitutes what is is rewarded with a boundless wealth.
ii ffo sfbirci TTgrfwft ^4snrt wwig reft i a nwrasfe
3TSZJTET: / Chapter 106

-serrar in the art of self-control, now hear me describe
the funeral rites to be gone througth in respect
&tH( rOîta ¥3ipiRl t|dsldl:ll
of the dead, according to the difference in age
•5v5Tf|^4 PUs^d TTrT:ll ^ II and social order. A dead child, who has been
Yajnavalkya said :
—O you, who cue masters dead before completing his second year, should
Ach. Kh. Ch. 106 ]
be buried instead of being cremated, and no should one indulge, in an obstinate grief
sort of $raddha or Udaka-kriya (offering of therefore, since life on earth is but transitory at
libations of water to a departed spirit) is the best.
necessary in that case.
ftunrsufar ta ^pt:ii 6U
^rft
wzi Having performed his funeral rites and paid
•
Jtwqrtf ^ it
The friends or relatives of a child, dead after the last honour to his earthly remains, the
completing second year of life, shall carry
its friends of a deceased person shall return to the
its corpse to the cremation ground and exhume house he has left behind for good, tear the
it in fire by mentally recating the Yama Suktam. leaves of a Nimba tree, and cross the threshold.
*T%:1ISII
After having purified themselves with the
3TtFT: vflVXVi«qt4^ | ftr^§nj?3T:H
touch of fire, cowdung, and white mustard
l^f #c(^fsFÎ:II 'ill
seeds, perceded by acts of Acamanam. They
The relatives of a deceased person related
shall strike feet against a stone slab before
to him within the seventh or tenth degree of
entering the house.
conangumity on the father's side, shall perform
cf4
the rite of Udaka-kriya with their faces turned
towards the south, which rule shall be extended ôii
to include the funeral rite of one's departed Similar procedure should be observed by all
maternal grandfather or preceptor's wife. who might have touched the corpse, while the
mere onlookers of the scene would be purified
then and there without undertaking any
religious ceremony for the purpose. The friends
Libations of water should be offered to the and consanguinous relations of a deceased
departed spirits of one's friend, son, father-in- person should be considered unclean till before
law and sister's son, by mentioning their name their ablutions at the close of the funeral
and Gotra (spiritual clanship) in life. The rite ceremony and until they would go through the
of Udaka-kriya in these cases in optional, and neces sary rites of Samyama (self-control) in
its non-observance does not entail any moral connection with the event.
delinquency.
fauS^'fidT c# itaraTsT fcJTWÎIÎI

^ sHr^TT -qlftRr: TMHH tWI
I ll II
Returned from the cremation ground, they
A rite of Udaka-kriya is forbidden in the case shall pass the day or night on fares purchased
of a Brahmacarin, or of a degraded or sinful at ashop or a market, and lie down on the bare
person, which in the case of a wife, dead after I floor or ground, apart from one another. The
breaking her vow of chastity in life, is optional. performer of the incidental funeral sacrifice,
shall offer oblations of boiled rice to the
departed spirit for three successive days, for
cTcft 'jOetH feldMI V9H
whose benefit an earthen vessel containing milk
The death of a suicide or of a wine-drinker,
diluted with water, shall be as well kept in the
should not be mourned for, nor the rites of
open, during the period.
Udaka-kriya, etc., should be done unto their
spirits. The death of any friend or relation or
wet cj, Tpr^r u
that of any man should not be mourned, nor

The spirit should be invoked and ftyif^rfa XT cTOT 'JTsrfrT Od^jdcHH Il

worshipped in a lonely bower, and ceremonial
rites (Sraddha, etc. ,) enjoined in the Gratis in
*TII
that behalf, should be performed for his
salvation.
apfNfcj qw?fcRprdif| ^11*011
Cleanness in connection with the death of a
3TT 5WW T: TRT: 3TT5J3 Hpmi male infant or of an unmarried daughter, is
firreror wra^yrcra*ra: tnHimu restored on the expiry of a single day after the
fancrar cjyrrnr w event. The period of uncleanness in connection
with the death of ones preceptor, companion,
The period of uncleanness in connection
maternal uncle, king, or of a son not of one's
with the death of a child, expired before cutting own lines, or of one's wife who has known
for that day only, that incidental
its teeth, lasts
another person, as well as that incidental to the
to the demise of one who has departed this life death of a Srotriya (a Brahmana well-versed in
before attaining the age of tonsure, is one day the Gratis), or of onewho has completed the
and night, which extends to three days in the study of his Veda with its kindred branches of
case of a boy who has been dead before study, in one day only.
attaining the proper age of taking the firararrafir rwr w )hji

Brahmanical vow (investiture with the sacred
thread), while the death of a boy after that age
Wtf wrcnfiHiH .il un
The relations of a person, who has suffered
entails a period of uncleanness for ten days in
death in execution of the sentence of a king or
the case of a Brahmana. Persons standing in
of a king' s court, or killed by any homed cattle,
Sapinda relationship with the deceased, shall
or has committed suicide in private or by taking
be deemed unclean for ten day after the
poison, shall not bide any period of uncleanness
occurrence, while those bearing only Sagotra
in consequence there of.
relationship to him, shall so continue for three
days (in Brahmanas). Both these kinds of fcIHT W HlViW TjfMfarMl
relations shall be considered as clean on the vBiyfci-jiSHi ffoiqmflEKf rrarn %v\
very day of the event in the death of the child
happening before the completion of its second
firart ^ 5sr
ai ranft 3>gPir -prer.- yfNr ?o\\

year of earthly existence, and only its mother
shall, bide the full time of uncleaness. In the Uncleanness incidental to the death of a
case of two deaths ocurring successively in person addicted to the performance of a
one's family (the second happening within the religious sacrifice, or while observing a
period of uncleanness entailed by the first) the religious vow, or of a Brahmacarin or a practiser
period of uncleanness shall expire with the one of charities, or of a knower of the Supreme
resulting in consequence of the second without Bahma, or of one expiring while engaged in
necessitating the observance of two full terms making gifts or celebrating a religious sacrifice,
of uncleanness in sucession. or fallen in battle or in a civic disturbance or
political revolution, or killed by an act of God,
3PrRT TlTTf) fa frt 1
shall expire on the very day of the occurrence.
^yr ir^yr ^nnfar w<*y1** smi
chlHlifH: TTOt «BT:( cTH)H
The period of uncleanness incidental to the
birth or death of a child of any cognate relation Wfipfl- fiRTSR: 3^11
of a Brahmana, or of a Ksatriya or of a Vaisya, Fire, time, good deeds, mind, earth, air,
or of a Sudra, is ten days, twelve days, fifteen knowledge, meditation (divine) repentence,
days and thirty days respectively. fasting and practice of religious penances
.
Ach. Kh. Ch. 107 ]

(Tapas) are the sources of all expiation and ceremony, cloth, stone, wine, saladas
purification (cleansing) as the case may be. (Vegetables) earth (clay), leather-shoes, deer-
skin, blanket, salt, flesh, levigated paste of any
perfumes, however,
oil-seeds, edible roots or
cfeljuil
may be sold for money only for religious
Charity is the atonement for all misdeeds purposes (celebration of a religious sacrifice,
and a river is purified by its current. A in exchange of paddy and
etc.,) sesamum seeds.
Brahmana in distress, as well as the one fallen
qhHM %5T:H
'
on evil days, may -earn his livelihood by doing fSttfl xllM^ld)
the office of a Ksatriya (a member of the military fopisr fvrcqft 3*11

caste) or of a VaiSya (trader). Even most abject penury, a Brahmana
in
shall rather live by agriculture than engage in
' selling salt, and shall make it a religion never
vrr^fT 5fe:ll 33 ll
to sell a horse under whatsoever circumstance
in life.
ôipTef ri hsr waiter ^sru r#u
agsfatfcqi WdUdm it
ftSTcen* VjfrlfoqP^dHJ l
treWf4ss4 îlVM i rTr^mr.-n *mi
One thus living by trade or merchandise,
TTSIT snarf ^frf fauift(«h*q ^TII ^11
shall not sell any fruit. Soma, silk cloth Even in any means of
the absence of
(Ksouma), salt, edible shrub, curd, thickened livelihood, a Brahmana shall fast for three days
milk, clarified butter, water, sesamum, boiled and abide by the decision of the king of the
rice, mercury, alkaline preparation, honey, country regarding the choice of any new
shellac. Aconite, requisites for a Homa profession.
n 9fbmrt ny i ^t u)i q wfy i its)
TfTtTiyiddMlSBTR: II ô^ll
3T*zire: ^ o \9 / Chapter 107

subsequently collected into codes,) and the
good institutions have their origin in the holy
wyiffs^tenTT snf 3Rf«mfc(et>qji Vedas. It was Brahma who first revealed the
qrafrren 8jfoF% »| tHKd : II \ II inspired rhapsodies of the Vedas to the world
Suta said —
The holy Parasara narrated to
:
at large,and the divine lawgivers of old, such
Vyasa the duties of the different social orders. as Manu etc., were, the authors of the Dharma-
Change is the law of the universe, and in each Sastras (Institutes or Codes of Law, both moral
cycle the earth passes through the successive and postive)

phases of origin, and decay, but the birthless *FT oRfcT^t «buU* eRcfr ril^dll
ones (Visnu, etc.) suffer no modifications.
3 rfisr wr wfw 311
3$ftT: TJjfrT: Thrift *^|c[chjch :ll Charity is which would be
the only virtue
^T: T^TTWglTtn r^ practised in the cycle of Kali, and the votaries

Jp^Tf^T: WII 311
of all others wount be scarce therein. Hence it
The Gratis, (lit., things heard, are spiritual
is the only one virtue which should be practised
truths transmitted orally from generation to
for the redemption of human nature in that iron
generation). Smrtis (lit. : things remembered,
age. The kingdom of evil would come and vice
are the unwritten laws of conduct, etc..
would reign supreme on earth. Curses would
take effect within one year of their making then feed the Brahmanas assembled at his
(giving). house.
facftMcSi chu^n
RWP** T fa Afford 6 \\
A pious conduct and a pure character would The five religious sacrifices enjoined to be
be the passport to all those merits in that age, performed by a Brahmana householder, each
which could have been secured only with the day, should be like wise performed in the Kali
practice of the most austere penances in the Yuga, and sins and inequities should be held
preceding ones. The six acts of necromancy in contempt they deserve. A Brahmana shall
(Satkarma) would be the matters of daily not sell sesamum and clarified butter for any
undertaking and the rites of Sandhya (recitation pecuniary consideration.

of a certain fixed portion of the Vedas by a <1^1 frcU W Wvilr HJ i i
Brahmana) ceremonial ablutions, mental siqf&yresr faumn foPwrit t farafrii su

repetition any sacred Mantra, Homa,
of
An agriculturist is absolved of all sins by
worship of the gods and practice of hospitality,
giving a sixth part of the produce to his king, a
would be the stepping stones to piety.
twentieth part to the gods, and a thirty-third
3TTJef: IFjcrf ddilW^lll part thereof to the Brahmanas.
grfePT: firerr j«4f iwignfr mi

<
ii
would be the number of Brahmana-

Scarce fawfrl \o\\
Yatis in the Kali Yuga who would stick to the
noble art of spiritual culture, and the Ksatriyas
would rule the earth by conquering the armed
^rrfcr favt uw
even in the absence
'•n^ ^jtzrfwn
forces of other sovereigns
of any legitimate cause for war, and simply out
A Ksatriya, a Vaisya, or a Sudra agriculturist
of a spirit of land-craving.
paying no such tithes as the preceding ones,
stands charged with the guilt of theft.
A Brahmana, who knows the Supreme

II ^11
Brahma, becomes clean on the third day of the
The members of the mercantile community event on the happening of any birth or death
should diligently ply on their respective trades in his family, whereas the period of
and engage in agriculture, and the Sudras uncleanness, under the circumstance, shall
should live by serving the Brahmanas in the age extend to ten, twelve, and thirty days in respect
of Kali. of the Brahma-knowing Ksatriyas, Vaisyas, and
A man would degrade himself by stealing Sudras respectively. On the contrary, persons
or by going unto a woman related to him in the belonging to the Brahmana, Ksatriya, Vaisya
category of a "forbidden woman", or by eating and Sudra communities by mere accidents of
any thing that is prohibited in the Sastras for birth, shall be respectively deemed pure at the
the purpose. expiry of ten, twelve, fifteen and thirty days
after the event under the circumstance.
HUdViilfosift fsm# m * - T:ll^ll
A Brahmana engaged in agriculture, should pht xi for# ^

not yoke a team of tired bullocks to his plough. i?$ wi^fuuiyri: tnar^ti ^311
The Brahmanas even in the age of Kali, shall

bathe at midday, practise trance for a while, and » ir ^> aT& ot. y i HiriJfi) TTThi ?yn
Ach. Kh. Ch. 107 ]
The Sapinda relations of a deceased person An abortion of womb happening within the
or of a stillborn child, though not living in the fourth month of gestation is called a
same house, nor in commensality, shall bide the Garbhasrava, while the one occurring at a later
same full term of uncleanness, while those period and in the fifth or sixth month of
removed from him to the fourth degree of incubation, is called a miscarriage (Garbha-
consanguinity shall be unclean for ten days, tyaga). No such uncleanness can attach itself
those removed to the fifth degree shall be to the person of a Brahmana who is a
judged unclean for six days those removed to Brahmacarin or is a daily worshipper of the
the sixth degree of consanguinity shall be sacred fire, or has renounced all company and
regarded unclean for four days, and those lives in solitude.
removed to the seventh degree, shall be fVlfccH : %TT (0*fr{RTCSr *pW:ll

considered unclean for three days only from
the date of the event under the circumstance.
TRff Wt: # 3T:
'
'
a cflfrffl TrU ^11

The artisans, the mechanics, the physicians,
3Wtdff3T % WfT 5? TTRffgfrtljrTr: II
and one's servants, male slaves, and female
^ ffrrg ^cfrfk qTII Wl
-
slaves, are incapable of catching such personal
A dead
child in a distant country does not disqualifications (uncleanness incidental to the
entailany period of uncleanness to his relations birth or death of a person). The persons of kings,
beyond the moment the news is heard and Srotriyas and custodians of the sacred fire, are
delivered. The corpse of a child dead before perpetually clean.
cutting its teeth as well as that of a still-born
one should not be cremated in fire, nor any
Hfrff Tp5F f*mr II 'Roll
funeral oblations and libations of water should
On the occasion of the birth of a child its
be offered to it.
mother shall be considered clean at the close of
irft? fmf fcnrita ^rrfa 4)Bra.*ii ten days after the date of the event, while its
father shall be clean again by an ablution on
In the case of a miscarriage or abortion of a the receipt of the news.
foetus, the period of uncleanness in respect of
its mother, would extend to as many days as
the age of the foetus in months at the time of

All acts should be suspended oh the
abortion.
happening of the birth or death of a relation at
the celebration of a marriage or a religious
3TRRTT5 BuiÛI ^11 acrifice.or festivity, except those which have
The period of uncleanness incidental to the been actually projected and undertaken before
death of a child, dead without the rite of the event.
Namakarana (nomenclature) having been done
unto him, shall expire with the day of its
occurrence, that on the occasion of one expired
The mother of a child, dead within the
before the rite of tonsure shall continue for the
period of uncleanness incidental to its birth
whole day and night, while that incidental to
shall be clean again on the date of the event.
the demise of a child, dead before having been
The period of uncleanness incidental to the
invested with the holy thread, would last for
death of a person, dead in a cowshed, is only
three days from the date of its happening, and
one day.
for ten days after that age.
By carrying the dead body of a friendless vdKWqflft 3T ^BT: mRÎI

person to the cremation ground, a man shall -% -qfr irafSrd w trcfrii 3311
remain unclean for a single day, while the The person at whose hand the bride is taken,
period of uncleanness in respect of carrying the penances respectively
shall as well practise the
dead body of a 6udra, is three days only. known and Candrayana Vratas.
as Ati-krccha
A younger brother is not prohibited from taking
xt ^pzrfcni 3*11
a bride even in the unmarried state of his elder,
TThcir
when the latter is found to be bom a hunchback,
The right of cremation is denied to a suicide,
or a dwarf, or impotent, deaf, blind, or dumb,
no matter whether the death has been brought
or as an idiot, or as one incapable of distinct
about by self-poisoning or strangulation, as well
articulation.
as to one who has died of an insect bite. A man,
.
defiled by the contact of the corpse of a person, -TRhnf mRh’41 fesftarhi

killed by any homed cattle or died of an insect- tlMKiid Tt^Rni 3°n
bite, is purified by practising a Krccha Vrata. A betrothed girl may be married to another
srpmfHif m ^Rwfcjii in any of the five following contingencies, viz,
in the event of no trace having been found of
TPTPSFtT etaoZT ^ xp.Ml ^q||
her appointed bridegroom, or in the event of
IWFn# rj
\ TEJcFTVil
his death, or of his taking to the life of a hermit,
3FTKIT dd<blRuii) 3^11 or on his loss of manhood or moral degradation.
He who forsakes a chaste and undegraded A wife immolating herself with the dead body
wife in her youth, is sure to incarnate as a of her husband at the same funeral pile, shall
woman, and to suffer the pangs of widowhood live inheaven for as many number of years as
in his six successive re-births. By not visiting there are hairs on the human body.
the bed of his wife during her menstrual period
TTRC39T *T%TT:II
as enjoined in the Sastras, a man incurs the sin
of infantidice, while a non-acommodating wife
urider the circumstance, is sure to be bom as a Sjjft: y^TTRl rPRIlRsi WlfHI M-dd) ^ftl
sow in her next birth. An abstinence by the A man, bitten by a dog, or by an animal of
husband on the ground of being engaged in the kindred species, by mentally
is purified
celebrating any Vedic rite or sacrifice at the The dead body of
reciting the Gayatrl Mantra.
time, deprives him of funeral libations, etc., a Brahmana should be exhumed on a funeral
after death. pyre lighted with Loukikagni (fire brought
from a household). The bone of a Brahmana,

J^TST: TJ3T: RlUgcft fi^ll
killed by a Candala, should be washed with
tlft 3^H milk in order to impart to it the necessary purity
A son of one's own lines as well as the one before cremation, and burnt in fire with a
begotten on one's wife by another under an recitation of the proper Mantras.
appointment and hence related to one in that
capacity, is equally entitled to offer oblations
to one's departed spirit. A younger brother
marrying in the unmarried state of his elder, as f^.-fghzr 3Trfaf f^?pi 3311
well as his bride shall practise a penance of An Brahmana made of Kusa-
effigy of a
Krccha Vratam for the expitation of the crime. blades, should be burnt in the following manner
in the event of his death having happened in a
distant country. Six hundred Palasa-twigs,
tts&ij ^rii3<£ii
should be spread in the shape of a man over a
1
Ach. Kh. Ch. 108 ]

piece of black deer skin, a Sami-twig being grass, which should be lighted with fire, and a
placed over the spot where the penis would be, single libation of clarified butter, should be cast
an Arani (fire churning apparatus) at the region therein by reciting the Mantra, " Asou svargaya
of its scrotum. lokaya svaha" (obeisance to the Fire-God, may
he ascend the region of heaven). By thus
^ rtefrppin
burning the effigy of a Brahmana, dead in a
trr^f cfîi
distant country, his relation may ensure the
residence of his soul in the region of Brahma.
The killer of a swan, Sarasa, heron,

Wit %Ttrtr ¥i«hvti^ fo^djl Cakravak, or a cock may regain the former
And Kunda (vessel) at the region of its right purity of his self by fasting for a single day,
hand, an Upabhrt (a sacrificial utensil) at its left, whiclf rule holds good as regards the killing of
an Udakhalam (a grain thresher) on either of any other bird.
its sides, a Musala (threshing rod) at its back, a
W^lsHfVcft 'ST^TII
stone slab at the region of its breast, with rice,
sesame and clarified butter at its mouth, a g charier 1
ProksanI on ears, an Ajyasthali

either of its i
Wl
(vessel for clarified butter)on either of its eyes, The rite
of expiation in connection with the
and bits of gold in the orfices of its mouth, ears killing of aquadruped, consists in fasting for a
and eyes. day and in mentally repeating any sacred
Mantra. The proper atonement for inadver-
tantly bringing about the death of a Sudra,
consists in practising a Krccha Vrata, that for
'STsFeire. ^ cfcFfHH.ll killing a member of the Vaisya caste, js the
xt 3#TT%UT ^JSqfoll practive of an Ati-Krccha Vrata. The penance
of be practised for expiating the sin of killing a
Thus all the articles and utensils required Ksatriya, is a Candrayana, which should be
in an Agni Hotra sacrifice, should be arranged practised twenty to thirty times by way of
along the different parts of the effigy of Kusa atoning for an act of Brahmana-killing.
n ffer sftnrci ugirgwft wwi# awm«hiu3 * mwlTPSf4f^Mui
3TSZTTO: *o 6 / Chapter 108

TjcT ârrsr A man wishing success in life, shall make it
a point not to mixed in vulgar companies, but

HlfrlHH* TI^lTfo 3?8fvuwifc( Tffor!H[JI
to associate only with the best and the most
virtuous in the land.
Suta (Lomaharsana) said :
—Now I shall
discourse on the Science of Ethics and
Expediency, a perusal whereof may benefit forte w fo^r rratfo y i ^fonm 311
kings and commons alike, and enable them to Company of the wicked or of the inequitous,
secure long lives, and good names on earth, and is neither good in this life nor in the one to come.
exalted stations in heaven after death. A man should shun even any oral discourse
with the wicked, avoid their presence and
<=tt 311 company, be on his guard against picking up a
quarrel with his trusted friends, or against phenomene, while in another it is too subtile to
mixing with those who serve his enemies or are be detected.
in friendly terms with them.
•flltW l T flWlrbll
^TII
^grci The following synopsis of the rules of
Even a learned man comes to grief by conduct was narrated by Brhaspati to Indra, the
teaching a bad pupil, or by maintaining a bad lord of the whereby the latter
celestials,
wife. An evil company is but the highroad to acquired omniscience and was enabled to
depravity. recover the kingdom of heven from the hands
of the demons.
srnpwr stiftf?/
xrf^jf^limi
^|TcT:
3T<gir^T -qg<5Ef nil
The very presence of an illiterate Brahmana
It isincumbent on the Brahmanas and the
or of a dastardly Ksatriya or of a lazy Vaisya,
Rajarsis to worship the gods, to propitiate the
or of a literate Sudra should be shunned from
Brahmanas and to celebrate Hore-Sacrifice for
a distance.
the atonement of sins of the most aggravated
dittfH Rtjyn Tu^T: cBTH IM3«T T^TIW:II nature.
One should make

chiH
a compact with one's
^11
W WfrT tlftrsfr: W
3T^: TT?
enemies, or a breach with his friends at the right
A man by making an alliance with the good,
moment. Wise men bide their time out of
as well as by discussing commendable topics
motives of expediency and with a full regard
with the learned and making friendship with
to the cause and effect of their each act of
the greedless, cannot possibly come to any grief.
conduct.
wsf xt qfTSTR H<Rd
tTETfrf ^tTpEKIH; URUrll
^ ^pffcT ^TERII ^11
TOi: vtlHlfri ebTHl % ^frl5F»*T:U V91I
Incest or jesting with another's wife, taking
It is Time that rears up all created beings. It
of another's goods, and residence in another's
isTime that brings about their dissolution. It is house should be avoided.
Time which sits up fully awake when all else is
TJTtefa m.-ll
asleep. Hence Time is unconquerable, and
suffers no slightness of his authority. 3Tf|#
A well-meaning alien (enemy) is a friend
•3ET^5 xt ^#11 and a hostile friend is an alien. A disease which
eFTHt îfS fT: Wvftsfa TTÎI <£ll originates in the body is an enemy, but a herb
It is Time makes the semen flow in to
that which grows in the forest (and out side of the
its natural repository, and evolve itself in the body) is a friend.
shape of a foetus in the womb. Time is the
principal factor in the evolution of the universe,
and it is Time that will bring about its final
wfsrwrr: tt %?Tt ^ ?mi
dissolution.
He who maintains a person is a father to
him. He in whom confidence is reposed is a
SETH: 'qfdPfrU* msqtll friend and the country which provides one's
xt\w\ means of livelihood is one's true country.
Invisible is the fight of Time, which becomes TT ^4) -4T cTS^sf wd^fdll
manifest at one place by the occurrence of gross
TIT W flPI TT 4ldfdll ^11
1
Ach. Kh. Ch. 108 ]

A servant who does the commands of his Wzrf TJfflTT ^ •

q rffvq^llfrHl lI
master, is a true servant, a seed which sprouts

is a true seed; a child that lives is a true child,
A wife who appreciates and honours the
and a wife who speaks sweet is a true wife.
good qualities in her lord and lives in loving
aferfo Tpn sraf ^ffafrn i submission to his wishes, is satisfied with the
# fTOFT rTFT ?\9|| little she gets, is alone entitled to be called a
He who has virtue is truly alive. He who beloved.

has piety lives but in the true sense of the ternl. ^gT 'tfFsrf 7T3 fosf II
Futile is the life of him who is bereft of piety

^ wra.-n^mi
andlk
An
unchaste wife, an insincere friend, an
^JT c^ft W TOf finra^rii argumentative servant, and a residence in a
m wait -qr n frnnoil W W *6 II TTffotcH II
snake infested chameber, are but the preludes
to death.
She who speaks sweetly to her husband and
is a clever manager of household affairs, is a rET3T ^HI^MHIMHj
W
l
true wife. She who is one in spirit with her lord

Û'yqgHlsT fawlfacMdlHjl II
and devotes her whole self to his happiness, is

Walk not in the path of the wicked, but sit
a true wife.
in the assembly of the pious and the godly.
Idcil Hid! yOAU tT ^ fay cliff'll 1
Suffer not the transitory character of all
^ TmfT Ufo^dl ll II
mundane things to be absent for a moment from
your mine, and be perpetually engaged
spfa&Mi ww trf?dWii
doing what is good and complendable.
in
TTcTtT fyiiycWl TEffi cfffft l fadl ll ô||
l^dc(lf<fshill^TH TF&fr ^Pildr^HllI

^ tFnmj^Twr
^t t* it# ut fj^HT etnejKiHfl
^•SUill TT Tn^.-ll W\ oiiiychHiiii
He whosewife decorates her person with
sandal paste and perfumes her body her daily
ablution, talks and agreeably, partakes
little cRRjf^raTtTHT ^sqr TTf f^rsn
small quantites of food, is ever fond of him and WJTWTT ¥RTferTT fWcFTII 3^11
is constantly engaged in doing acts of piety and A woman who is deadlier than the fangs of
virtue with a view to bring happiness and a serpent, or one that is blood-eyed, black and
prosperity in the house, and is ever ready to fierce as a tigress, or is possessed of a cow-like
yield to the procreative desires of her lord, is tongue and becomes foul-mouthed in rage, or
not a man, but the lord of heaven. is eccentric in her habits, apathetic and fond of
WZff cEHgfuqi
staying in an otherman's house, should not be
II
2Trf(lWclKI W TTT ^TCT ^ ^fTTII ^||

courted by a wise man for matrimonial alliance.
TrfrF: TJfET ^
TCtZf f^TrTRTU tp%q|ftp^gTTlftll
Hf# ( Tfcrril^ iTdUdcl )? t^||
TIT '3RT ^TTT "3RTII ^^11
TEfr^lfril^Vdl^
A scolding wife, wild, querulous and
•3cM€Jcl
argumentative, is but the blight of life (lit., old TFfr 1 ^f*rfin=l^ll 9^11
age itself). A wife, attached to another and fond
of staying in an other man's house, and who is
r^rchcHircirHcir^ rm
not ashamed of her own depravity, is but the
curse of life.
Sjfcf cF:ll
1 1
He who lives in a snake-infesred chamber, age, is undoubtedly in the grasp of Death,

or whose disease has run into on incurable type, Where is the man who can retain his mental
as well as the one who has passed through the equilibrium under the circumstance?
three bodily stages of infancy, youth and old
ii ffir sfbmrt yg i ynft Tj&smi uarawnst wîwu^ qgwfauYTKHifaflHfafcquf

'HIMIHItH 9rrltftil3?ZTP7:ll ?o4ll
/ Chapter 109
TJjT WTET A mall should renounce a country whose

inhabitants walk in the path of inequity, give
3TJtr^ SR T^RR^^Tfqil up his residence in a house found to be infested
3TRTR TRTrf T^ftrfa Sl%fall*ll
with dangers, avoid all connections with a
Suta said :
—Money should be saved for the niggardly prince, and forego the company of
time of distress, and a wife should be protected deceitful friends.
even at the sacrifice of a stored up treasure. A
3TsN
man should defend his ownself even at the cost , ,
of his wealth and wife. sig?ra ra5tf$#ni
fH rgp§rqji
um sFPRFiisf 3ttcctt# Tjf^rgf rcr^n ^ n Mtrr fsp ^11
It is prudent to sacrifice a individual for the Of what good which is in the

is the gold
protection of a family. The safety of an village greedy gripe of a miser? Of what worth is the
should be purchased with the loss of a family, knowledge which is wedded to a low cunning
while that of a country should not be regarded nature? What does mere personal beauty avail
too dear even at the sacrifice of a single village, a person whose mind is not adorned with
it being imperatively obligatory on a person to ennobling attributes? And what is the good of
save his own self even at the loss of the whole one's having a friend who forsakes one is days
world. of adversity.
3Tfg«Jcrf <£ipr: wnCT;

to 311 TT5f TRF2TET fTO:ll
It is better to live in hell than to reside in a
house of infamy. Extinction of the effects of his
*i<*ri|«hl<rl $*1^:11 V9 1
own misdeeds in life, sets free a condemned

From unforeseen quarters friends gather
spirit from its doleful confines whereas a person
round a man in power and prosperity. Even
who has once resorted to a house of ill fame, and
the very kins of one, out of office fortune,
can never be properly reclaimed.
turn their back as enemies in one' s adversity.
3TFRJ fil? 'STRfr qisfUf "9JT T?: ^f^qjil

i trftesr ^ vm -q efoiddH ct^tii *11
rotf rj tt fy'drfdfyqii 411
A wise man does not move one step by
Friendship is tested, in distress; valour, in
letting go his sure and former foot-hold. In old
battle; a wife, on the loss of fortune; and an
situation of trust and tested safety should not
agreeable guest in time of famine or scarcity.
be given up without well ascertaining the
nature of a new one. <f$f cM^Prl f^HT:
^TTf TflMstd cHÎI ?JXcF TIT: TTTTTrr
mUtU'il BTÎI Hll RT3Tf=TT »lfuicHr TTg^Tnf^JT: 1

Ach. Kh. Ch. 109 ]
WStEd FSJTJT: women, persons of royal blood and arm-

bearing individuals (fully equipped soldiers
F'TRT TfTT: F^: <*)|tdJdVll^dl
etc,).
% ehîiRd -grt f^w.-iisii
Birds forsake a tree whose fruits are' gone. arsfam tor ^ -^n
Herons visit not the shores of a dried pool. 5TSFT Wf FR xf ilfdRN Ucfel Vl^rtjl ?hll
Courtesans smile not on (forswear the company A
prudent man should never give any
at) a person whose purse is exhausted, nor publicity to any publicity to any insult he might
Ministers flock round a king, bereft of his have suffered, to any deception that might have
sovereignity. On the withered flowers the bees been practised upon him, to any heart-ache of
sit not with their melodious hummings, nor do his own, nor to an instance of female infidelity
herds of deer roam about in the forest which a in his house.
wood has consumed. One person endears
fire
another simply out of motives of self seeking.

nl<}k'*s)cin«'HH)l ^511
Is there any love for love's sake an earth?
Movements low or wicked company, a
in a
long separation from her husband, excessive
and indulgent fondling, and a residence in
The greedy are taken by gain, the proud by another's house are the factors which excite a
a show of humility, fools, by pleasing themes, wife to break her plighted faith.
and the wise by truth.

<FFT cpt eZfrflHT -SFt T II
U<£lcH % r|**<Pd ^T: Ijt'dl: II H ^TTFf FTFT cFFf f^TTFTTT: II ^11

fcft: RHcfl^d ufo^r.-ll ^11 Who is he who can boast of a spotless
The gods, the good and the Brahmanas, are pedigree? Where is the man who has never been
pleased with the exhibition of genuine assailedby any malady? Who is he whom
goodness, the vulger, with food and drink, and danger doth not beset in life? 'Who can be sure
the erudite, with learned discourses. of the perpetual favours of fickle fate?
yrfcntflita 7T3 %jTÎI WET T hf^cf) FT:
fNt wi V£*Wls*>$:ll ^11 F1W: Wtf^T: FTFt

The good should be won over with marks
of respect. The crafty should be won by creating
f
oF: 4.IHFJ
^ ftF fft ttft
#FTR!FTF:
fim.-n
a breach in their ranks, the low by making TFtSStf FFt fftTF FTt FT
trifling gifts or concessions in their favour, and
fFFfFF: FTF: ^^11
one's rivals by exhibiting equal prowess.
Who is he whom opulence filleth not with
FFFTF7 stidfdFWFt ftjW F^ll pride? Who is he who standeth above all
3Tfflfayq %ym<w?r *311 probability of danger? Where is the man who
An intelligent man shall enter into the good isimpervious to female charms? Who is he
graces of persons he shall have to deal with
whom a king doth love in his heart? Who is he
through an accurate judgment of their likes and whom Time doth not sway? Who is he whom
dislikes, and thus speedily win them over to
begging doth not lower? Who is he who being
his cause or side.
netted with the guiles of the crafty, has come
off unscathed?
"'ST
TpFTFFFFJ? ®[figtfFI F WllFII

7RTST: Ffrj xTII WU
F II
No confidence should be reposed in (the
freaks of) rivers horned cattle, clawed beasts.
fchldl xt F£F: FFThk^rtll ^<?ll
3

Ach. Kh. Ch. 109
Perpetually in distress is the man who has Sjfpld <£>*1^11 '3HT;||

no friends or relations of his own, nor endowed 313*3 qqg rcre f
w «ranftrmmi
with a sharp intellectual faculty and incaspable
A miser, continually crying for fresh hoards,
of putting a success to better advantage.
and stretching out his palms in greed,
Wherefore should a wise man engage in a
demonstrates but the plight in which a non-
pursuit, success in which does not bring in any
giver would stand in his next birth. May you
profit, and failure whereof is fraught with
never be in such a predicament.
dangerous results.
yraft
T TP3TPT H 3fRrai:ll
3«HI
^ fcTOTTR: ô||
Money hoarded up by a miser simply for
Quit the country where you can find neither
the pleasure of hoarding, without being spent
friends nor pleasures, nor in which is there any
hundred Horse-Sacrifices,
in the celebration of a
knowledge to be gained.
or in relieving the want of the wise and the
SFTT3 trs* TPrRTf •srrfer #TcT:ll erudite, ultimately fmds its way into the coffers
of thieves and king's courts.
jjcf ziw tjsf* wsfapar wi
Acquire that wealth which kings or thieves ^«rr ^ Rntefr wtgzfi % i
can neither extort nor steal and which follows EFT ^TrfrT 3^11
a person even beyond the grave. Your succes- The wealth accumulated by a miser, never
sors, after your demise, shall inherit and divide
comes to the use of the Brahmanas, nor to that
among themselves the wealth which has cost of his own relations; is never spent for any
you life-long and killing toils to acquire.
religious purpose, nor in purchasing his
-
wist: hfrsrfof flrq personal comforts, but is consumed by fire,
thieves, and law-courts.

% Rwjrftr RRrere :ii
cHfr HU aRgf yfa mfo vj 3<hi
The soul only enjoys the fruits of the sins May that wealth which is acquired by
vicious ways, or by excessive toil, or by bowing
and inequities involved in the acquisition of
wealth which, again, forms the portion of others down to one's enemies, be never yours.
Who come next. EbUm i d) IHmi’H : fcfluil t||H: cp^FTTII
Tliw ftfecT hh#tt tttFtRt: w^ttii 3^11

' Non-cultivation thereof, blow to one's is a
3TNsflRcf epflj-gm 3.3HH U 3311
learning; a shabby dress is a blow to a woman;
A and hoarding up gold
miser, cerning
eating after digestion is a blow to a disease; and
without knowing its proper use, is like a mouse
cleverness is a blow to one's enemies
which steals from other men's granaries, and
is only troubled with the care of defending his
illgotten gain. TjsF^ypzn - diduif 3 °n
Death is the penalty for theft, a separate bed
is punishment for a wife, a cold greeting is
the
#35 Wf STcfl^: 3*11
the punishment for deceitful friends, and non-
A miser, naked, wretched and lamenting the invitation is the punishment for Brahmanas.
loss of his fortune by striking his hand against
his forehead, shoes but the evil effects of not mlc'*4'il<h*u <JgT2J M£gi: IW3: II
making any gift (proper use of money). rflfrirTT Hlcjcf 4||Rd T% tKsbU’HMdqjl 33 II
Ach. Kh. Ch. 109 ]
Rogues, artisans, badmen, drums, and

women, are softened and set right by beating.
^
HHluua
RTTT^ ^pT ^
d<$d| xt *ctT*KI c#TBTTlfrT:ll 3<?ll
^vTÎI
They do not deserve good behaviour.

A woman as well as a river, let alone, is sure
to take the downward course. A woman, under
fewmfd wt ^ fwrarîi 3911 the circumstance, brings down the honour of
A mission is her family, while a river tumbles down her
the true test for the efficiency
of one's servants; adversity, for the sincerity of banks. A free woman, or an unchecked stream
of water, is sportive in her course.
one's friends; and loss of fortune is the proper
occasion to test the fondness of one's wife. csrgHi‘ *nwtf *iste[fsr:ii
W)9|| [gljUi 3TTf}TT: ’TRW; ^ ^rra#«RT:ll xoll
ViJJloft HTcTHra^ ^TRSrgT[OT:ll ^^11 Fire is never satisfied with fuels; nor an
A woman takes twice as much food, is four ocean is satisfied with receiving rivers. Death
times as much cunning, six times as much knows no satiety; and a woman knows no
gratification in matters sexual.
resourceful, and eight times as much armorous,
as a man. ^ frlgHTfogRi faqellfcfdlHJ l
T ^#1 -ST efJlfo ffcnf ‘3^11

*T 1l#T ^1^11 V*H A man knows no satiety in discoursing with
good and sincere talkers; pleasure never palls;
Sleep connot be conquered by sleeping. A
woman knows no satisfaction in sexual matters. and a man knows no satisfaction as regards the
increased duration of his life and increased
Fire cannot be conquered with logs of wood,
not thirst, with wines.
number of his progeny.
TMT ’T TF<Tt iH ^ WK"^RdH*l l^l <rH II
f^pTThl ^|| Tifaj;

^
A
^
king knows no gratification in
II M II
the
Amorous fancies in women, are roused up
by a meat diet and emulsive fares, by good
acquisition of wealth, nor is an ocean satisfied
apparels, flowers, perfumes and wine.

with the increase of its tributaries. A learned
man knows no content in discoursing, nor the
^tFczj wtt q^rar#%iîi eyes suffer any satiety with their feasts of royal
IpSI % TJTPT JTtfT: f&*TT: II 3^11 sight (sight of the king).
gâr Tjaijii awTP4d^1PddM
^W
I
TTf^T: PMeJpl llfluil % ^dcfilll 3^11 7H#5 TrJBTÛ

Verily do I say unto you, O Sounaka, that P^Psîîi updforswiuu
even an ascetic Brahmacarin, becomes
TtTlr^r: g^rfMIdlHII'SÎI
fascinated [at such a sight], and the sexual organ
Those excellent men who live by plying any
of a woman, moistened at the sight of a
is
honest fade, and rest contented with money
handsome, and welldressed youth, even if he
honestly earned and obtained, are true to their
happen to be connected with her in the
own wives and pass their time in intellectual
relationship of a father, a brother, or a son.
pursuits, practise hospitality to all comers and
=rrsfsr TPRTFSnrraT: are the lords own senses,
of their attain
Tcppnri^ -srn liberation even in their own homes.
rfr^ST Pimn^Pn T3H$iTTT:ll
'jcilPl <$>vuPt dl*4:ll ^dll ^TO: yiTTIdÛ Wf: W^qefnfaT:ll **11

Ach. Kh. Ch. 109
Paradise on earth is the residence in a

splendid mansion in the company of a pleasant, <pg?n% TTÎRHT:
handsome, and gem-bedecked wife, which can Ho ii
result only from the dynamics of good deeds
Like the lotus in winter, those who have not
done by a man in his previous existence.
studied out of playful tendencies in their
5T H TRTFPT ''T
infancy, and have defiled their souls with the
?i#jt h ?n#ir i^w fsarani *mi follies of youth shall be withered up in their
Neither by gift alone, nor by simple respect, old age, overwhelmed with griefs and cares.
courtesy nursing, chastisement, etc., nor with

knowledge alone that a woman can be
PR
conquered.
Gradually knowledge should be acquired.
Little by little a fortune should be built up. TTtT: q* II
TT tRIT: II
Disquisitions on Religion and Godhead are

as old as the human race, yet the Srutis could
snf TT^cirf5? M:ll îi
not come to an agreement anent those subjects.
By degrees a mountain should be climbed There is not a rsi but propounds a theory of his
(difficulty should be surmounted). Little by little
own. True religion lies hid in a cave. The path
desires should be gratified, and little by little
of the masters is the true path in life.
virtues should be acquired, graduated efforts
being enjoined to be made in these five things.
wsrer
The or hidden workings of a man's
latent,
?TT$RT TPJUTT faUT ^ 7TTSRPIH WII mind, should be gathered and ascertained from
For eternity lasts the merit of divine
all
his mien, demeanour, and the contortions of his
service, while that of making a gift to a
face and eyes.
Brahmana endures for good. Eternal are the
knowledge wedded to a noble nature;
fruits of yPU'ift '3R:
and eternal is the friendship which is roused

upin a lofty soul.
M^TTfa
if ÎvWleHsT Traftrfenf WST WST SfffnT M3 II
A wise man can catch the significance even

Pitiable are those human mammals in life of an unarticulated speech. The function of the
who neglect their studies out of excessive intellect is to read the language of demeanours,
fondness for play in their childhood; and fail etc. Even a beast can understand the meaning
to secure good friends, wives, and fortunes in of an stiriculated speech. Do not horses,
their youth. They are but beasts in human elephants, etc., execute the biddings of their
shapes. drivers?
Tp5% f%nf R
f^raraf yîhd^refFiH 'rf'ut
^ 9F^5ET1I
A student of the Sastras, shall not constantly

indulge in thoughts of eating, but travel even
to a distant clime for his study with the speed
W«$gl V*ll
of the celestial Garuda (the bird of conveyance Tumbled out of a fortune, one should start
of the divine Visnu). on a pilgrimage to a distant shrine. Deviation
from the path of truth leads to Rourava (a hell with truth and patience. Ousted of his kingdom,
of that name), deprived of the privilege of a king should go out on a hunting excursion in
trance (occult sight). One should bide his time the forest.
ii gflnret usiyrti trawnsl '-ARwr* d^7W?i«aiftss»r5r:ii ô<*n
3TSJTO: / Chapter 110
tjtt -ârnsr srafarfa % f^r ^ 4thfd: II
SFt f?T Hiq f^HsIMld Msbl^q MpJl I ^11

tjei i fb T xrftcq^T IRjpifar pit) drill
Covet not the riches of the mighty who
sjenfar 'fVdPft wgi ^=1^ 'sm 3 ii
would meet such efforts with condign
firar punishment. Who on earth will stretch out his
7IW '?TOT dil^htlfd f^ll hand to rob a cobra of the jewel which shines
on its hood?
1RTFT ^TTT <¥lMl«l:ll ^11
Suta said : —He who rejects a certain good sftsstns&TSFT HTgf T3krT ^Hlc(ft ll V9II
in quest of one which is uncertain and remote, Clarified butter may be taken even from a
loses both the certain and the prospective one. house of divine service, and good words may
Like erudition in the dumb, like swords in the be considered, even if spoken by a child.
hands of cowards, a beauty wedded to a blind
husband, loses the significance of her life.
%^rfqf f^lf T*frrT ^dKRjII 6 II

^^y Fg
rf r ^fdyipTfrihrfaR: u
Gold may be taken from a person of impure
qnyiffE g d vMFU l rPTff: W^ll 311
descent, and a good and virtuous wife, even
A good appetite with plenty to eat, a healthy from a family of questionable morals.
sexual potency with a bevy of handsome wives,
and opulence with a heart that unstintedly
T Wf TTF fajftq TTtft p-lfcffct : araf^f^ll
gives to the poor, are the effects of a prior-life t Phfvf m v\

Tapasya of no mean.order. Friendship with a king an absurdity.
is
Absurdity is a serpent without venom, and

absurd is the lasting good name of a house in
tPrl^thHI '
<3flTCT *11
which female children are born.
The high prerogative of reading the
immutable Vedas (revelations) is the fruit of
performing the Agnihotra sacrifices. Good both
^ tpr firarcj ^sfîi
faiiU&in 3 Oil
in this world and the one to come, is the fruit of One should engage a devoted person in
one's moral living in this existence. Offsprings one's own house, engage one's sons in pursuit
and sexual pleasure are the fruits of marriage, of knowledge, keep one's enemies engaged
and charity and enjoyment are the fruits of with dangers, and engage one's own self in the
wealth. pursuit of God.
cHijcjurMl' jeWmqRl efcêhiqn TZIl^cJ u4lrhlei|| ^TII
ej**\Ml’ n«5>vmi «h<MHII mi

One should marry a girl of noble descent Servants and ornaments should be kept and
even bereft of personal attractions, in preference worn proper places. No one puts on a
in their
to a handsome one with spacious and well- head-gear around his ankle, nor a servant
formed hips but of low and obscure parentage thinks that he is the master.
arsrar TjftretaT# ijfH ^

Head is the natural place for fire, ocean, king
w<d:ii TrftRtpT •gR?r: ^3R|tl|1H.II
Seek not the service of the wicked, nor beg

*4 II
and head jewels. They should never be touched of the mean and the vulgar, even if thou
with the foot even through inadvertance. chancest to be fallen on evil days. A lion, even
under the pangs of hunger, eateth not grass but
drinketh the hot blood of an elephant's heart.
"SIT H^dlebUI RfddleAll ^11
Like the petals of a flower, only two ^ -fair TJT:
alternatives are open to a man of "true vigour, TT TJrjiR -JmTII **ll
either to be placed on the heads of men, or to A reunion with a friend who has once
drop down withered and unnoticed in a lonely betrayed himself, is fatal to a person like
forest. conception to a she-mule.
cfReF U | py£ U i) Hd dl 7t!t ddllPl fad'cHlPd
tTftrn^TlT 'gfrRSTÎI
T xT PcHlPd T xfTftT TT
«rafrT ^r^dn^dlll **11 MHIuqfll ÎwrfTII Ro

A gem which is fit to be worn on the head, A wise man shall not spare the offsprings
set in a fittingornament of gold, shines none of his enemy, even if courteous and sweet-
the less is tied around the ankle. But
if it mouthed inasmuch as they can prove them-
censurable is the man who puts it in such a low selves fatal like cups of poison.
and wrong position.
-^Tfd<TRUT#?Tdf îlgqnfU I cf I'fWTRJ I
grr^T ehUdehHJI **||
d I-Om b N did H MRR
I MgcRHHH *MI One enemy should be got rid of through the
Great is the difference between a horse and help of another one by a favour as a thorn,
an elephant, wood and iron, stone and silver, pricked into the sole of the foot, is extracted
and a man and a woman. The lofty aspirations with the help of one taken hold of by the hand.
and ennabling virtues of a truly great man who
3TT«RtRlfyriI pERT^T <KHH I1
is vanquished, are not jeopardised in his
WriTcT qfdbilPd <£tfdldl <|*FT:II RRI1
disgrace; the tongues of a flame (fire), never
cease to point upward even when held in an No means is necessary to be devised for the
inverted position. fall of a person whose constant theme is the
downfall of others, as he meets his own
overthrow in the usual course of things, like a
wt Tr£pnrom:ii tree which grows on the bank of a treacherous
3TST: Hcdldlfa ifrTPT ^rf?T: river.
iw ^rfd îP^dii *$n SFraf 3TSrfsjTT5!fePMU|:ll
^VUdld ftrst T 'TF5THfMdH.il srafo % feRTCTFT ^ TT^TII *}ll

^rr h'lfdRfg ^ n^lurdrwmn The harmful appear as good and the good
A good horse brooks not the touch of a whip; as harmful, when for tune frowns. A man,
nor a lion, the roar of an elephant; nor a true under the circumstance, is inevitably drawn on
hero, the boastings of his rival. towards the evil which leads to his doom.
UxAjci)
^ t:
dlxiiqjl TirFppf r| ^ yf tpr: ^FT&II **ll

Ach. Kh. Ch. Ill ]
Good propensities return with the smile of WT.-II

Fortune, and a man, perceiving the errors of
his judgment and conduct, forth with turns
-m •?
Live not in a place which

ff? W ? ^TTÎI ^11
is devoid of these
aside from the path of evil.
five things, such as, an astrologer, a Srotriya, a
<rt fsrsrr rii king, a river, and a true anchorite.
tdrftgrfR *trr fsFFr #riii

No sense of false delicacy should be
observed in matters of learning, peculiary
O
Sounaka, perfect knowledge does not
transaction and mutual dealing.
culminate in any particular individual, since
srf^FT: tl'Jtl M^M:ll every one knows not all nor there can be found
trsr tt? ^ w'f&fdHii an omniscient being among men. None is
Live not in a country which cannot boast of omniscient in this world, nor is there one
entirely devoid of knowledge.
these five factprs, namely, a king, rich men,
_ ffs fs rv rv N N
Srotriyas (scholars well-versed in Vedic lore), H W elR>
a river and a physician.
vfo -Enf? •gd^n
cilcMiai SR PHvTT c(Tf^nR '<HVt)cidlll
^ f?orp ^^11 Wl fcJ'ilMlfd TT ô||

Live not in a place, even for a single day Wise men make such distinctions as Erudite,
where these five things, such as, prospect of Idiot and Average Intellect, according to a
earning a livelihood, sense of shame, dread of relative standard of knowledge possessed by
law, mercy, and charity, exist not. the individual members of a society.
ii -?f? sftnrei wrjrrtff Tjcfemi wuftirc*)

•
fifrwA ?#awa^$RR:iiH°ii
3TSSJFT: W / Chapter 111

flowers form flower-bearing trees without
TJrT
uprooting them, a king should collect a tithe of
wfifaR v^FJTHII
the income of his subjects by the war of imperial
TrafftTT TTfhTTH: ^ II
revenue, without creating any hardship on, or
Suta said :
—Now I shajl deal with the grinding, them with an unbearable texation.
commendable and servants in
traits in kings,
cftRTT: SfrnpjFTr fapfvi TR ^pptll
regal employ, which a king should keep a
constant eye upon, during their entire period
TTTTTg WhTT^#fFR T3T ^?[ll XII
of service. r siRT: aftrraf rmt tr.-ii

TTR WRrf f^R TTRSr4tRRtTT:l| Tif yûi Tftsw? ^ g^fimn
frfcfer f^rfvf 911 As a milk man milches a cow without
exhausting the supply or cutting away, her
A king should rule his kingdom according in,
to the tenets of true religion, and in the light of

teats, so a king shall justly tap the resources of
truth and justice, and protect the country form an enemy's country brought under his sway,
the inroads of foreign invaders. without draining it dry or carrying fire and
sword through its entire length.
7J8lT?3®r ehKÎI
WcTTcETT •? wqieRRcB:ll ^11
Like a florist who makes a festoon by culling WR7R *11

268 THE GARUDA MAHAPURANAM [Ach. Kh.Ch. Ill
Henc a king should rule the world for the quietitude, oh men? Why do you allow
advancement of order and prosperity, since the yourselves to be smitten with the amorous
Earth with the fame, valour and strength which glances of youthful maidens? Why do you not
follows a just and vigorous rule, belongs to her think of what you after death? Life
will befall
protector. is transitory; and "each moment, the Ghati-
yantra (a time measuring apparatus somewhat

like our modem clock) of the heart ticks out the
Hv!!': MlRW) f4Rtrlp5(d:ll 'flu
footfalls of approaching Death.
That king, who, having bridled his senses,
dedicates him self to the service of God and the rTEJ^qr^R^ <rlte3d.ll
well-being of the world (Es) and the ÎdtcTc^Tlei^cte -?T: qyqftf TT qfif^d: II ^T II
Brahmanas, and cow js alone capable of justly He, who looks at another's wife as his own
ruling his subjects. mother, at another's goods as (worthless)
WZT TF3TT qRr#d ll

brickbats, and upon all men as similarly
susceptible to impressions of pleasure and pain
SETTf^Flfll 6\\
as his own self, sees but right.
Even amidst when flushed with victory and
prosperity, a king, should devote his Self to the ttcM 1
% Rteî Tpqftreafd ^pr.-ii

pursuit of virtue, since the riches of the world ttêp% q qlrig^ n
are always liable to decay, whereas the Kings desire realms, O lord of the
opulence of the soul knows no perishing. Brahmanas, only for the end that their
TTr*T TpTfThT: chlMI: TEST T^TT f4^dil:ll
commands might not be frustrated.
fsF?| si ctPidmihWHlfTtlvi % ^11 TJTTd^ % <$4Rd TFSIHt EETRWI.il
Pleasant indeed it is to gratify one's desires. 'eiiWH qrspf rrdlgWdAlii
Pleasant, indeed, are the riches of the world, Kings collect money only to leave its residue
but they are and transitory as the flurried
fickle at the disposal of the Brahmanas after first
and wistful glances of an amorous damsel. providing for their own legitimate wants.
sm/fa frTgfrT ^TTT qRd43nfl a-ocbUVK'l f^yiuil ipt TTf TET^Vt ll
fRlTgr TnrqRrT 7n%ll tt TT3TT qlMi^ Rrftrar q wztiu *mi
i
3TEJ: qR'Wdfd Omkara is the natural sound of the

Brahmanas. Recitation of Omkara leads to the
expansion of the suzerainty of a king and
Old age, like a tigress, is lying in wait just to
spring upon a man; and Diseases, like
contributes to his health and prosperity in life.
victorious enemies are consuming his limbs- 3Trmf?j ’^'4Rd Tpqf ^ttwiii
and life, like water in a leaky vessel, is fast Rf ^TT5 qwteTH; <£Mrq|HiHMI:ll W\
ebbing away. Ah, wherefore should he not Even the though otherwise
Munis,
attend to the well-being of his own Self? incapable of earning, are found to make
foTTcfr Rfr q-JSTT: cpET provisions for times of scarcity, and hence it is
qtfjtd tjtf ir&fgTf doubly incumbent on a sovereign, who rules

his liege subjects in a paternal spirit, to keep
WRTf^SSITII
his treasuries well-replenished at all times.
err tmr Tnfrrcq fe^Rqtqi :
TTTRSiT TT^
wiyfww fwrftrr qwisyffdw Will
'3HII«lI: TTÊ#^ ilTHI«l! TT xf qftrgrT:ll ^\3II
TnHfrT ^11
He who has money, has many friends. He
Why do you continue in complacent
who has money, relations he who has it is a
Ach. Kh. Ch. Ill ]
learned man. He only is really worthy who has The wise grieve not at the loss of fortune.
a long purse at his command. Does not the moon come back resplendent out
of the jaws of the Rahu?
ccnfft feRrr
TJ-JTST fj£^RT#ll
% msfe irof
% 4,6N^1 SP%:\\ 3<HI

Friends, wives and sons forsake a man in fey -^r ytrar.-n ^mi
distress and fall off in his days of adversity. Fie to him who thinks only of his body and
They return to him with the return of fortune. its comforts. Grieve not at the loss of flesh and
Hence money is the only true friend a man may muscular strength. Whoever has not heard it
have in this life. that the sons of Pandu managed to retrieve their
fortune even amidst almost insurmountable
3F?fr % TF5TT qgfrrq^ yiiwld4psfa:ll
difficulties?
are: nyqfa yydfau %v\
the king who bereft of knowledge.
aray yfuichmmiiu
Blind is is
^yfy.-u 3*11
A blind prince may see through the eyes of his
spies, but as ignorant king is always in the dark. A
king shall protect the courtesans by
hearing their songs and witnessing their dances
1TPT ''pTa MP49ISJ *£plfe:ll
and the atrical performances, and his subjects
RTFT TF*T f%TT T %ll ||
with the cultivation of sciences of money-
Transient is the sovereignty of the prince making and warfare.
whose sons, servants and priests are not always
on the alert, and whose senses have lost their
cEife fe ^
Tppfrr 'fepyrsf
yrfe.-n
3^n
wonted vigour.
An unjust and groundless chastisement of
his servant by a king is often retaliated by an
attempt at poisoning him.
The king who has conquered the hearts of
and servants may already
his friends, sons
count upon the sovereignty of the whole ocean- TTFT% sfffe ^ ife %ll 3-ill
girdled earth with the homage of the potentates A king shall renounce all fickleness in his
of her different divisions. dealings and. be always truthful and pleasantly

disposed to his servants, sujects and the
Brahmanas.
TT % t TFJfT TOT ^Til 33 II
The king, who defies the dictates of reason

and the injunctions of the Sastras, is dead both Tfe f^ry n Refill 3311
in this world and the next. A king, who being elated by the fealty of
his friends and relations yields to the snares of
qHMUf ’T 3TFT^ HW gossip and falconry, is easily conquered by his
TTBnjfis y«yiwrr ^15:% fe 11
adversary,
Even in defeat or discomfiture a king should
ife- ^cT TRT
not give vent to grief or despondency. Equally
indifferent to pleasures and pain, be shall
fe -yf ^^raFfdssrytJT ttRrt
cHlHI^tsIlPH rU^fc{g ôll

always try to preserve his equanimity.
A king shall not always roar nor frown, but
sft7T: ebyqfHra ’T ^Tarf^T fefell
protect his servants without infringing the rules
yfey TTff: '?T?ftll 3*11
1 1
of statecraft. Plasures and luxurious habits are Even the gods stand in dread of him who is
the two things which should be foresworn by a possessed of energy, daring, fortitude, strength,
king. valour and intelligence.
Tpnif#: TUSSTrl W&t fsTOit ftsichll 3S II -=T f^TcTlI

The luxurious and the voluptuous are easily
defeated by their enemies in battle.
<TFT WW % EFrfaqf 4W4 TPRII 3311
It is an evil providence that mars the success
IP M pfrF: PUshR.-ll an energetic exertion, still a man must exert

of
ERST BWIHWfM yf^ll 3^11 and command success.
ii ffir sfbmrl n*ii£<iu| Tjehsmi wm>ii'«& 3nw<<*iu^ --ftPanA yiddMb sqrre: n ^nu
3TSqnpir: / Chapter 112

TJrT WRT He who can rightly assay gold, silver and
precious stones, should be alone appinted as
tjctt ^wwmiwinijn An
the jeweller to his king. officer, who
understands comparative strength or
the
Suta said : —There are three kinds of weakness of the enemy's forces and can at once
servants, good, bad and indifferent, who shall detect the point of vantage in a field of battle,
be posted to offices best suited to their should be alone confided with the martialship
capacities. of the realm.
^ TTftfftrf ’graft
Tnra^rrftT %
W % 4f -ip
f
-
: 1 ^PiaiehunT^^ fyi|<vfd:ll
TTf^nr -Rrhii 311 3TUMI<I URTSft ET Udl^H: TT TSÎI ^11
Presently shall I describe in detail the traits He, who can read the mind of his master by
which are to be commended in the character of his looksand gestures, and is strong vigilant,
each of them, as narrated in the works on Social and handsome, and can successfully deal or
Economy. pair off a blow, should be appointed as a
w cjrcf Trrte^ warder.
cllc^qd: yiô
r^y4ui eîdNdlS'!:ll
,
II
cr«rr l:TT#5^:l|\9|l
##T ^#T spfwil 311 The king's writer or sercretary shall be a
Gold is tested by touch, cutting, striking and man, who is intelligent, wise, truthful and self-
controlled and is well read in all the branches
melting, whereas a servant is known by his
conduct, character, parentage and of the Sastras.
acts.
^<rtVn<HPJuflOd: wqmhl< qm :|| i
SjTt il^rheticO xf -qr^ ftMlI dll

A man of noble birth and character, who is The royal ambassador shall be a man of
further graced by the
profound intelligence and clear comprehension.
qualifications of
truthfulness, honesty of purpose, handsome An adept in the art of simulation, he must be
features and a broad catholicity of views,
capable of reading what passes in other men I s
should be entrusted with the management of a minds and of giving the right reply at the
realm. opportune moment.
II
TPW^fdVIlfcM: ijfu'S'dlSZr f^f^l : 1
-TcdWHfRdldl Mtimil
The high priest of the realm, should be a hood doubly dangerous for the stone? Who is
man of vast erudition and perfect self-control he that dreadeth not the malicious who work
a hero in soul and virtue. mischief without any provocatio and who are
but the serpents in human form? Words of spits
^T: WW: drop down from the mouths of the malicious;
the fangs of serpents secrete deadly venom.
The royal cook should be a man whose
’6irq-qifiRipi
fatherand grandfather had served in the same
capacity before and who is truthful, hardy and
cleanly in his habits.
avcîîiU
The king,
^who
^ttrt q -^mu
ruins a servants,
^vsu
who is
equally rich, powerful and influential as himself

and holds a divided sway over the country,
3TT^: 'tar irg- ^11
escape ruin in his turn.
He, whohas acquired a mastery, in the
science and practice of medicine and is ^jWijrFT Tj^qêNeRl
virtuous, frank and friendly to all beaming with
the glow of health and kindness which virtue wta wfgRT) rtwrr ^
sheds only on the face of her sincere and ardent % 1 grsrr ftwr \6 u *raRdii
votary, shall be the royal physician. They bode no good servantwho show
themselves silent, valarous, truthful, self-
3ir?M^rft fwrr controlled and capable at the outset, and exhibit

contrary qualities in the course, of the service.
The royal priest should be a man who has
studied the Vedas and the Vedangas, and RuidWI: Tpp: g^T: qRr4teran:ii
constantly meditates upon the divine Self, and sfkT TJrar ?p=NT:ll *«?ll
celebrating Homa ceremonies and pleasing the Rare are the servants who are contented,
whole world in his weal and woe. laborious, vigilant, equally, devotee for good
thto; gftrctereuii or for evil, and capable of being readily roused
^ Uds>R)VH<lll *311 up from their seep.
A King shall dismiss from the royal service Rngdfull
any writer (secretary), together, computer, and
the head of any civic corporation, etc., any way
gTfwpfc: WTSt ^ TgprrsRaRT: II
3T?TrFt WrftdgJ TT^TT TjcT TT: II *o||
found wanting in thier respective duties.
A man bereft of all fortitude, character and
honesty as well as one who is arrogant,
tsI H^ll^ g' V#ll gluttonous, dishonest, spiteful, should be
Double-tongued are the snakes and excluded from the royal service.
malicious; their crue mouths are the source of
many an evil to man. Avoid the company of an <[>? V^f§rd<aj|fH dd: 71^ PlMId^ll **ll
erudite miscreant.
A king shall take recourse to his fortress for
the purpose of destroying his enemy as soon
qfnpiT Tpf: faq# ^ *TOfr:ll *mi as he can secure a well-replenished treasury
3hfcRU|lfai<t>d*lM STTfrtrT:
and a well-equipped arsenal.
tsetfet ^ "dm quHlflim cpf <3T TrW TjrsqfcmRiq: II
-g#!! Wl
W^fUdWWd gd: ^ fWrTÎI
TT^q^:li
**ll
Is not the serpent that bears a gem on its a^msjrsfdTsr dr% Tnddgii*3ii
Ach.Kh. Ch. 113
The dynamics of good or evil deeds

A king shall bide in peace with his adversary subtle
under a treaty, for six months or a year at the determine the prosperity or ruin of a sovereign,
outside, and shall give battle thereafter as soon and therefore he shall ponder well over a thing
as he will be able to fully recoup his losses. before undertaking it.
Infamy, frustration and Hell are the three dire

consequences which befall a prince that
employs a foolish and illiterate man in his
service. Hence a king should constantly dedicte
himself to the good of the cows and the
Brahmanas.
T*T '3^ TDTT TJgpfr ^^TsfcT.-ll TSII
II
'
gfd<TO ij> sjgwr^Tti
ffit ^lVlddVn szTm:ll UMI
3TSZTRT: / Chapter 113
TJW WET A king shall tap the resources of his

dominion just as a bee culls honey from a flower
(jUMM IwÎI without killing it. He shall milch a cow or the
TTpt^rTFT ^piT: TJ# ^faTST %3cTr: II ^ II
earth, leaving some sustenance for her
Suta said —Try :
to secure the services of the offsprings.
qualified and reject the incapable from the list
WsFhJT tT?J
inasmuch as all virtues grace the mind of the
erudite, and an illiterate fool is, at best, but the
wA fa-dpr w tfstt eplfw
bee culls honey from flower to flower
w^n Mi
embodiment of all evil propensities.
without fully draining any particular one, and
TTf^TTOfof •Hrld •Jdfd
a king shall collect his revenues, bee-fashion,
from his subjects without creating hardship on
assembly of the honest; combine
Sit in the any.
good and virtuous; nay seek
with those that are
eTcMHr 'SpETT# <T 'EFW:n
out a noble enemy where enmity can be helped
and have nothing to do woth the wicked and
the unrighteous. Day by day the royal granary and treasury
should be replenished and filled as an ant-hill,
TTftrg^ST fMft# TRWf^T:ll
a bee-hive, and the phases of the moon in a light
cRPTTSfrsfq TTfll ?ll
fortnight are increased.
Even bondage thou shalt live with the
in
virtuous, the erudite and the truthful; but not
for a kingdom thou shalt stay with the wicked
3TcRZT f^T 6 \\
and the malicious. A little ink (used every day in writing)
writes a good volume in the long run. By little

mdVN l fc T ^T^ll
fresh accretions, each day, an ant-hill reaches
tfll
to a pretty good height. A little study, a little
Good can come only out of a work that has virtue, a little act of charity practised each day,
been rightly carried through; and therefore thou may serve to make the life unbarren at its close.
shalt leave no work unfinished.
cFtsfa ^hTT: •SHTETfor tlPrOTT
Tracer cptcmT ^ TjtsftT M^f^dfHll£T fl1T:ll :
y ?Frmsrt sjf*r 'risN mtsfe.-ii mi

Ach. Kh. Ch. 113] THE GARUDA MAHAPURANAM 273
SFtffwT ?(: Ufrfo % ^ ^xrirra^Frtrr

pPJrHPIW TJ? dtltcHH.ll V\ ^^TEPzrf W3T: eFt W »P*4-HlM«it
Desires assail the worldly-disposed even
amidst the solitude of a wilderness and the The valorous Bhlmasena and his brothers
subjugation of his senses by a man even amidst Arjuna, etc., were all heroes of royal descent.
the tumults of the world and domesticity cons They were truthful and resplendent like the mid
titues true penitence and meditation. The house
day sun and enjoyed the direct tutelary
of a man who has abjured evil and killed all protection of Kesava. Even they, wider the
desires, is the true hermitage. influence of a malign fate, were bound to live'
wto smf fgraT tfppT T^ll in penury and beg their bread from door to
iprar epr yrfvR tîi ô ii

door. What can a man achieve in life without
Piety is preserved by truthfulness;
destiny? It is fate that makes us fulfill our own
destiny on earth according to the effects of our
knowledge, by constant cultivation; courtesy,
by humility; and a family good name, by the own deeds in a prior life.
character of its members.
elf f^SZlJSari fddUHM'H.ThW fctOTj-ifa
gf
*IT
fIMfchluT
Wriratf
VI4HM8J ^ f^rRÎI
\lfdVM ^ rj ^R^tnHtnftrrT2%
faTprr
% 3WJ ^tfcT ^R^ll^ll ^Tirrf: ipif wzrfr

Better it is to dwell in the howling Vindhya fatdild TP1% Tfnftfn ^||
forest, better it is to die of starvation, preferable Obeisance to Karma that has fixed Brahma
it is to live in a snake-infested chamber, in this globe of the universe (lit., region of
infmitely preferable is a leap in a well or in a Beconing) which is perpetually revolving like
whirlpool where sharks and other dreadful a potter's wheel that has consigned the divine
water-animals abound, than to say "help me" Visnu to the pangs of ten successive
to one's friends and relation. incarnations of earth —that has sent out the
immortal Rudra in the guise of a common
mendicant with an alms bowl of human
ft TJp* •WPd cb<iMHII ^11
cranium in his hand and that has driven the
Enjoyment does not consume the opulence
Sun-god as a blazing, burning itinerant across
of aman, it is the end of his good luck that leads
the plains of heaven.
to his ruin. The effects of his deeds in a prior
birth has a hand in hewing his destiny in this <qrll <t|fdHf i=ichchl
as in other things. Tpzrn
faynw four ^feiour ^rr tFof
W# TEfFT ^11
Knowledge is the ornament of the The good king Bali made a gift of the whole
Brahmanas; the king, is that of the Earth. The earth amidst the best of the Brahmanas to the
moon is the ornament of the heaven; and a good god Murari, who stood as a supplicant for it at
character is a decoration and distinction to all his door; and in consequence he was incarce-
and everywhere. rated for good in the gloom of the nether worlds
Obeisance to Fate, the creator of all anomalies.
TT^r % f^fdMfcfrHill
«ftt^RT^TraT: ?JTT: TTPrafr^TT RETT ^ forlT: TTT Î^Hl j-t :ll

y fw Fit Ira ^vsu
Which way will trend the thoughts of a regions, or enfilade the quarters of the skies, a
being whom the supreme god has begotten on thing, which you have once given away, can
Laksmi, the goddess of opulence? What wonder never be yours.
is there that good fortune will preside at his TjrmtaT rt rt fsrar tjrr rttst r<£hrii
nativity.
TjTT <ftdlPd 1T& yidf^T RTRR:II 3*11
#TEPT RRT R3FJCT RTtf Knowledge acquired by a man in his prior
Wiim^dMldHUI %6\\ birth, wealth given away in charity in his prior
fR%?T existence, and works done by him in a previous

3TT7TOT fsrf%rf
incarnation, go ahead of his soul in its sojourn.
^ U^fgR R T II ^11
enjoy or suffer the effects of our own
We chRlay? WHifd ^proini
good or bad deeds of our past birth. A man is RflRRft R:?yRTRRq4l 3MI
the creator of his own fate, and even in his foetal A person's Karma is the principle factor in
life he is afflected by the dynamics of the works determining his happiness or unhappiness in
of his prior existence. life, inasmuch as JanakI, though joined in
r RiRrir# r ’cnpracd wedlock under the auspices of blissful asterisms

by the holy Vasistha himself, had nothing but
r m 4rirt
misery for her portion in life. [A good
physiognomy does not necessarily ensure a
8RT: fR RTt fall ô|| happy life on earth.]
Whether confined in a mountain fastness or
R5T TIR: ~ET vtffTO: II
lulling on the bosom of a sea, whether secure
RRT RRTrT ^TIRTRRHII 3 5,11
in his mother's lap or held high above her head,
own Rama was round-thighed, Laksmana was
a man connot fly from the effects of his
prior deeds. fleet coursing as the wind, and Slta had a crown
of fine, thick -set hair, yet they were all
TrfTHT
unhappy.
TSfrrfH Rt^T: TO RT cffrT:ll
R fiR|: eb 4 uil T[R: fRHT RT
yilWid ^ TjyFTRT Uf3[S
TT TTRlR: chl«H«=4 VUfg[H[g:H

TRR f^FT W R-gl : W>4 oTTII 3 ^>ll
A son cannot relieve the misery of his
Ravana had on the summits of
his fortress
father's spirit by performing proper obsequies,
the mount Trikuta, moated by the deep sea; and his anxious care for
nor a fond father, with all
innumerable hosts of valiant Raksasas were good and due performance of his paternal
his
ever ready to lay their lives for him. The wise
duties, can lead him in the path of happiness.
sage Usana (6ukracaryya) himself tutored him
This human body entombs a Self which is
well in ethics, politics and social economy. Time
nothing if not emphatically a worker.
had killed even that mighty Ravana.
TtRT: VIHltMRRT.-ll
RRRRTfrfyni
yRT fR RTOftF fRTjrFT 3411
TOJfT# ^ttT RRRT R
crTfa
3PRRT yiTTjf^RRT fRRT
Whatever is to befall a man on any particular
age or time, will surely overtake him then and
MifaRWR^R Rtf fRRyrfir rgfrrtii 3311
It is the works of this Self in a prior existence
on that date.
which determine the nature of its organism in
hrafcr rt yfR?rfR
the next, as well as the character of the diseases,
rkrPr f^yr: RRf w\ whether physical or mental which it is to fall a
Scale the heavens, or plunge into the nether prey to. Shafts discharged even by strong
armed archers fall to the ground and wise men The amount of hardship which a man
even with their knowledge and forethought are undergoes order to earn his bread, is
in
sometimes vanquished. Hence all projects infmitely greater than what is necessary for
should be carefully judged and deliberated in acquiring religious merit which can grant him
the light of the £astras. an immunity from such troubles in his biriths
siic'il xT -^g^r T(: grftfrT
to come.
"dWIdWIlMcIWNI* ^ 0 || Trefarfe #V^HIMdVl1-c| fefyiui^n

A manreaps that at that age, whether T^T cnftuir ^jf%T:
infancy, youth or old age, at which he had
sowed it in his previous birth.
M TR:#ET VlNfeEaqifdUg : ||
It ^vs||
^TT ^||
to: ii
Of all cleanliness, cleanliness of food, is the
iwhhji 3^11 best. Truthfulness is the cleanliness of speech.
The Karma of a man draws him away from A clean mind denotes a clean spirit. Subjugation
a foreign country and makes him feel its of the senses is the only true cleanliness of the
consequence even in spite of his will. flesh. Kindness to
all constitutes one sort of
mraoqiTSf TFJKfr ifoUPMd

cleanliness of which cleansing by water forms
the fifth method.
31# t few# #
'T tjt irenfe (
^
’T <j 1
Pr#JH;)ii 3311 % oRR Ifpqr #S$Tferfj*f#T!fe|| ^||
A man gets in life what he is fated to get,
Heaven is open and easily accessible to a
and even a god cannot make it otherwise. Thus man of truth; and he who lieth not, is holier
neither do I wonder nor mourn my lot, O than a horse sacrifice.
Sounaka. What lotted cannot be blotted.

is TJTrtWlT TtftHUT W^TRT ff II
TPf: TJ# 1P3T: W# fevT 3^# qrafell ^szifcT ijrrard' *rfefegd^dd:ii son
TT: ?llvirlil^d TRP#H^|| Impure is the person of a miscreant or of an
A
frightened mouse runs to its hole; a scared evil-thinker which cannot be cleansed, though
serpent, to a well; a terrified elephant, to itstake a thousand times rubbed with clay, or a
but where can a man fly from his Karma? hundred times washed with water.
'TTcaTT SRrfrT
^s#|| IT# W in# TR|fa -fj^ddqn
MldW spfefe 3*11 diUrfsj iff ##PTTO7^|| ||
Knowledge imparted is knowledge gained. He who

has subjugated his mind and
Fresh water springs up from beneath the well acquired knowledge, fame and a full control
that has been bored out. over his hands and feet, and has practised
penance and meditation as well, acquires for
#ssrf erftir % wir trt: ferar: n
himself the merit of a pilgrimage.
rT drt^roi {p4chKU||c{|| $mi
Riches earned honestly and faidy, are true ’’T UHzrfrT TWI^dfcRl#: T$wfd ll
riches; opulence acquired by honest means, is ’’T ^5: Wf ^l^drHiylfcJ, vT$prp{l| *3 \\
true opulence: Do not lose sight of the fact, Not to be jubilant over a mark of honour or
when you try to acquire any thing in life. distinction, nor to take umbrage at any
humiliation, as well as forbearance from using
31W# Tjjfe ||
aqy abusive language are the qualities which
ciT#W T|fe srqfsjf 9 3T:
J ^ymMdH n 3^11 mark a truly virtuous man.
R
WTJT mi cWft TRTSlRfa TE^fWII

^
<R'flW
Vgm f?7T
A man can
T
never come to any grief by
^ II undom^
untylHlfd ybd:
grofrfo
f^pr
w tjtaTfa
yHi'f: chRtdlcill
mi h°n
listening to the sweet admonitions of a wise A man receives that which he is fated to
though poor man at the opportune moment. receive, goes only there where fate leads him
T M^slHdT4uT HP mi to,and finds only that much pleasure or pain
what he is destined to meet in this life What :
—
3TH«f mR^tiiîi
is there to mourn for in this life?
Neither by prowess and wisdom, nor by
magic and incantations can a man attain to that
which he is not fated to receive. What is there *d<W*FI dlPddTRa Tim ntf
to mourn for in this? Flowers bloom and fruits ripen in their
'*TÎT tfddf appointed time and of their own accord without
ddFIHFcTd TffiW ^ <!R^<’flll'*mi

waiting for any body's bidding; and the effects
of one's Karma, O Sounaka, bide their time and
Sometimes I have got a thing without
become patent only on the right occasion.
seeking it. Sometimes my fervent prayer for a
thing has rested unanswered. A thing goes «|>vr ^ d^d Id <sll
there where it is wanted What is there to : — '’PIT ’d dldVXfell

mourn for is this? clMtuRfcllfd chief
THEcf!^ TT^T TTift
WTh-diRyil tuRtT crt m nR4<diii Birth, education, conduct, character, virtue
Babies of birds pass the night on the boughs or connection avails not a man is this life. The
of the same tree only to be dispersed on the effects of one's Karma and penance, done in a
break of day —
What is there to mourn for in
: prior existence, fructify, like a tree at the
this? appointed time in the next.
m mr sfofcr tthîi
q^cKfcdfi af
'
Trlnrcr*
ÎTfrT
miRhihii
rTT X|R%a^f|| *\9II
What is there to mourn for in the fact, it one

<PT cPT ^
<jdj,4n
cFcf
infer
eftf
Swrr:
cbdRdjRfgfall
Fddi4RT:ll h^ll
or two out of an innumerable host, all.

permeated with the same purpose and
W m# fd^Rd
The Karma of a man forcibly draws him to
MleHHJI V*H
proceeding to the same destination, reaches the the place where death or fortune waits him. The
goal a little earlier? effects of deeds (Karma), done by a man in a
prior existence overtake and choose him out in
the next, as a calf seeks out its own mother out
<ET rTT MR^Hlimil
of a thousand cows.
Our life comes from the unseen and goes to
the unseen, its middle part being only patent TjcT ifctfTd djdRM^jfdgfefll
and manifest :
—
What is there to mourn for in TjfKT sjgar didM ^ f^r m efill hhii
this, O Sounaka?
WS5TT dt efTrrf tMpi^fcMI Wl

^n^trr rj uiidichivl t 'jOyRni n Thus one's Karma blinds one for good or
A man dies not before the appointed time, for evil. Pleasure or pain, happiness or misery
with shafts. A wound from the tip of a Kusa is the direct result of one's good or bad deeds
sprout proves fatal at the right moment. in a prior birth. Whay do you make such a
Ach. Kh. Ch. 114 ]
heavy stock of misery out of it, O you foolish x( ^TII

one?
'jftPeldsJ TTf WRfllôll
TPfwarfw vtrWstffui xtyqfd ll This human body is a theatre of pleasure
and pain, and they come into being pari passu
The prone to detect the faults
vile are ever with the self of a man. Dependence or Bondage,
of others, though they be as small as mustard is misery.
seeds, and persistently shut their eyes against
TP? -Qm TT^ WT5TYT Tpr^ll
their own, though they be as large as Bilva
fruits.
XTdPÎrHMI^H T[*3^:73*TOt:ll ^ II
Liberty Emancipation is the only

or
TUiîr^ThHi ^ cpp^p<^ n happiness vouchsafed to man. Learn this to be
14^11*4 MVdlRi rtctjo ITJ Pi<|Pt:ll <^dll a general synopsis, O Sounaka, of the rules of
I come to the conclusion after much pleasure and pain.
deliberation, O thou twice-born one, that
pleasure exists not where desire or affection has
faWWtll ^:7sTPHHtH T^ll
a room to be. TjTsT *F$SITOT cldidrMRdtfrlll ^^11
Misery follows happiness and happiness
an 'to rnr •rttrîi
follows misery like the spokes of a wheel.
i|fc(^ Wltfoci ^TcT: II

True happiness lies in the extinction of all
emotions. Apprehension is where affection is. ^tfRFPT cT#d TT oCTStTcRl^ll
Where there is affection there is misery. Pain What is gone is gone for good. What is
has its root in love or affection. Renounce future is still remote. He who acts only in the
affection and you shall be happy. living present, knows no affliction.
II sfbllSS Hf?l<£hu) TjcbsPrt 3IMK<*|U^ vflfayA 'Jiflvh-Hf VldcflsecTRT: II ^^11
3TSJn^T: / Chapter 114
ijjr ^crra- By the single utterance of the two letters

"Hari" a fettered Self makes a step towards
emancipation.
<*>ruii^ ttrr* fificiftn Rwshiiîi
H MldR Îdl^ II
Suta said : —No body
no body's friend. is
No body is no body's enemy. Friendship or ^T flTdl^VI : T^rFTÎI Mil
enmity is bounded with each other by a distinct A man does not repose so' much confidence
chain of cause and effect (self-interest). in his sons, wives and brothers as he implicitly
places in his own natural friend.
vitosnui’ ^pnmrr ^PctmrrRradqji
%=T TcTRSf 'gf iRTfR^T^TTg^ll HI
A source of solace in grief, a succour in %iM«Iy4Ai£i c^t-kvFhhji mi
distress, and a repository of happiness and. Gamble not and make no pecuniary
confidence :
—O, who has created the two transactions with a man, nor see his wife in his
letters, "Mitram" (friend) which are more absence; these three being the essentials or a
precious than I a mine of gems. permanent amity.
TTfTf^rftd %=T TOT cTR fdRlYHFtd) cPFTdll
^gr.-xrfrgrR^T wt -gfrni^n yHdifdR^dtiiM) fegirmfo wfRni^n

278 THE GARUDA MAHAPURAN AM [ Ach. Kh. Ch. 114
Never stay in a lonely place with your own perpetual smiling machine, being obliged to
daughters, sisters or step-mothers. The fiend of hammer out a horse-laugh, even with the
lust take advantage of solitude and pleads evil
weight of a life-long grief, misery and futility
counsel to the heart to which the learned have lying heavy on her heart. Her person is sold to
been known to yield. others for money, while she often meets a
violent death.
fgxrfhrrfrr: ^ i%ra^n
^rfrtll \9ll
3#TCTq: w! "^ll
IFJ
fqqq M<lqf(d!4lfq TTO: WTgTTfnT ^711 ^11
How absurd is the love God in his frolics! A
man naturally shuns a woman who loves him Fire, water, a king, a Woman, a fool, or a
serpent used or provoked by another, should

and is easily available to him, and covets one
whose touch is the forfeit of life. be regarded as fatal.
ehvMlPHvU&T r[HTFT fcF fgq M ( 7I3? ) ¥»

3rfq
TOTt ^5 T HTfPFf WR:II 411 farqt

'
flfr ftnr ^
Easier it is to determine the velocity of a dU^dlfd^Vi cTf TRTT
horse or of a storm, or even the depth of an fgr ^nifleHddt Enwl

unfathomable ocean; but how puerile is the
attempt at sounding a heart that loves not.
qfenr
'q
^ Wfrsfqep«Iw«ifariU ^11
tTHT
^xrit
i
Tif^cr '^Tf^cT sm4ftr?ir
;:
u What wonder is it that a man well-versed
^Tftnrf V\ in letters will pass as an erudite one? What is
nook of vantage, or the surprising in the fact that a king who is learned
It is the absence of a
a person making love- in the science of politics will rule justly as a
want of leisure or of
virtuous prince? What is there to wonder, if a
overtures to her, O Sounaka, that mainly
for the chastity of a woman. Young and beautiful Women, proud and
accounu
conscious of her charms, leads a gay and fast
life? What is there to surprise, it an indigent
^HIUIliRTT^T Tiff ^ MPdddU ô||l

person commits a crime?
It is only rarely, O
Sounaka, when a couple
dwfegg qqpi ^tii
fondly attached to each other that the wife is
is
qnuw wirtii wi
true at heart.
Let not Your neighbour know of Your
mi i-il t||(d TjC^FI weakness, but rather observe his weak Points
unseen, like a turtle, from Your own house top.
,
tjclFdlfo -q Pd-dmft vflHfdUfdmfrlfq :ll

A
son should not think, out of a sense of UMlcHdHdl fPRI
,
3‘t3dUlcblt«fWr[I:ll
decorum, what is done by his mother in a refill Wl
passion of love.
Amorous fancies spontaneously occur even
misftdi frsr in themind, of a girl, who has been incarcerated
wi fd-MdqPn tP^d^ll from her Infancy in a moated castle in the nether
Worlds. Who can preteijd to conquer a Woman?
qrft -aTOT: qqtfr
<s|^*iUCJ|ejPlMp||d 'ifuiehl^t q^*id:ll ^311
A courtesan is a dependant even in respect q 7TSIT WSFt yn?T: <£d^d

of her sleep the sole being to
aim of her life O 6ounaka, an intelligent brother- worker of
long as they Yours can do you more harm, if inimical, than
regale the hearts of her visitors as
can decently bear their wine. She is a Sort of a professed enemy who is not in Your line.
The doer of an act does alone feel its
f^T^FT sFTf fsrPfifa f?Igq)| consequence. Hence all works should be coolly
pondered over before, execution.
3TSfa ^TTTf rPTW
% '^"ejifeirgr cT^fafTj,n'yîM uu
He who can preserve his children in health, TT^ crftr %TT WJT qRetîl^ll 9MI
please the ladies of his household with money, The six things, such as the use of a new wine
propitiate the heavens with his penances, and or Trimulakam (lit., horse radish in its three
win the good opinion of the public with his different forms) the partaking of curd in the
urbanity, alone deserves the epithet of a learned night, or of dried meat, sleep during the, day,
man. and the bed of an elderly woman, should be
abjured.
tfvH filar 8Jlf
f^PT 7Tt# crenift fg-rnpn
f^rerr 3T5frot fwi.ii

TJT^'OT Hlff
A family is a poison (ruinous) to a poor man.
^^^ rr uru^n *<?tl
A young wife is a poison (fatal) to an old man.
Those who try to coerce a man to friendship Poison is an ill acquired knowledge, or a food
or to win a woman with brute force, and seek that cannot be digested.
knowledge without any effort and prosperity,
by working the ruin of others, cannot be called
wise. c(pf ^sr rRrofV fgzrfn ^\sn
Sweet is charity to a man of bountiful spirit,

sweet is social elevation to a man who has risen
f'Wwl rTT^T ô|| fron the ranks, bounties are sweet to the
It is foolishness to cut down a tree for its indigent, and by far the sweetest of them all is
A tree or a project that yields good fruits,
fruits. his youthful bride to a man of advanced years.
should never be uprooted, O Vipra.
3TcEP^qH eTildHIVH#
Wit % TPTFft Tt T»Ttfr t ^HTtT:II
ttept fey t ^|| f^r?PTt 'sjHuuia Tnft
How can I believe that a rich man to be an flwwPrt fl7TT:ll 3411
anchorite, and a drunken Woman chaste? Excessive water-driniking, constant use of
hard seats or cushions, loss of vital fluid,
repression of any natural urging of the body,
^rf^rc^nf fow tt3 tju'
Trust not the untrustworthy not confide any

rew i
îi 3311
sleep by the day and vigils in the night, are the
six exciting factors of disease.
secret in your friend, lest he might betray you
in a fit of anger. ÎHTW tTgfrafc f%Ha
TT^JcPj f^rSITT: TT^J^5 T)lfrcfch:ll
TET«rra*TIWI vT^trTÎI ^11

A deep and child-like faith in all, a
vast,
Exposure to the rays of the sun when he
universal clemency, and a close and watchful
stays in the sign of Virgo, sexual excesses,
veiling of his own god like inherent virtues, are
exposure to the smoke of a cremation ground,
the traits which mark a noble soul.
the heating of the palms of one's hands, and
the sight of a woman is her menses, tend to
TT^SIT ^-rfmdlyfq- WTÎI shorten life.
T#ll
Ach. Kh. Ch. 114
Tom and filthy clothes, voracious eating,

roungh speaking and sleep at dusk and dawn,
¥^71% TUT: yiUl^lll^T ^11 3°U
are the factors which may bring bad luck to the
Dried meat, exposure to the rays of the
God Cakrapani, the lord of the wealth goddess.
autuman, sun (in Virgo), curd of more than tWo
dgfcJUTRT mfiilfdfvi^sR
days manufacture (Tarunam Dadhi), inter- ftfsr
course with a woman older than one's own self, tlT^TfSTWft: g*dlTTVP27
and sleep and coitus in the morning are the six

depletive agents that tend to reduce strength wfa frgT
t
and vitality.
TRI: 'gTP' TEtlcTT 'jHHJI rpHii 3^11

W53P7T TTU: UIURRM ^TII 33 H The cutting of weeds with nails, the digging
The six things such as, butter manufactured of earth with toes, the bandying and beating of
and clarified very same day, dried grapes, a legs against each other, the wearing of filthy
young wife, a milk potion, tepid water and the garments and dirty clotted hairs, sleeping both
shadow of a tree, instantaneously contribute to at day-break and night-fall, and without the
the formation of strength in the human wearing cloth, the beating against one's back
organism. and belly to keep time with music, a voracious
appetite and boistrous laughter are the causes
ctd’ewMI y4)£R:ll
which may destroy the opulence even of the
god Kesava himslef.
The water of a well, the shadow of a Vata
fpT: Tjsfcr
tree, and the breasts of youthful maiden,
become warm in winter and cold in summer.
gMcMI: Wf ftmMRgfa
farORST TcTII 3V9II
mt ctvT^TT : TRlt pScJT ^T:ll 33H
A cooled and well-washed head, the well
The three following, viz., a an
young wife,
cleansed extremities, an intercourse with a
annointment with oil, and a wholesome,
virtuous woman of commendable features
toothsome meal instantaneously tend to impart new and the full
except on the nights of the
strength to the organism. A fatiguing journey, moon, and sleeping in the night with the usual
an act of sexual intercourse and an attack of
wearing cloth on, are the acts which may
fever are the three factors which instan-
retrieve one's longlost fortune.
taneoulsy diminish the strength of a man.
17FT '3TRT fsr?(W: II
yjtcF TTRT n4)Ph^ Tlfe* cj||
f$RTIT UmimUfW WHpt: yPdf^ll 3411
R #rF57 PHTÎI 3*11
trfljPT WTT T5RT Vl-^l ^11WW
Dry meat should not be taken with milk, nor
f^fcTII 3311
a man should sit down to a meal in the company
1
The wearing of any flower, and of a white
of his friends and wives, or with the king of his
flower in spepial, on the head, bars the advent
country, inasmuch as such a conduct might lead
ofBad Luck which has her favourite haimts in
to a rupture and misunderstanding.
the back shadow of a bedstead, or in that of a
cushion or lighted lamp, and at the pools where
®rglf?R fH^<ct|eW^lftRlTÎI washer women wash their dirty linens.
TpfMr TTlfsR sUcdldl: ildts{M: TTt dh<4 ^fsTII
•fgrtprfw sftrfa 3mi R TT^TT <TOT 4mil^dTTH:ll ||

Ach. Kh. Ch. 114 ]
A man with any love of life and health shall What wise man will believe in a woman, in
avoid exposure to the autumnal sun, (lit. staying a serpent, in a king, in the services done by his
in the sign of Virgo), or to the smokes and own enemy, in the infallible nature of his own
exhalations of a cremation ground, or to the knowledge and memory and in the enjoyment
sweepings of a chamber, and coition with of the worldly pleasures, even for once in life?
woman who is his older in years, and the use
t fosPRT ^rfaf^nfciii
of putrid curd technically known as Tarunam
Dadhi. fwNr^dtjdid iprcfftr
Trust not those who are unworthy of

credence. Do not repose unbounded faith even
The
'ST teraiTtel I Pd
brushed off from the
particles of dust
^ ^11 Y* II might bring about
in the trustworthy, lest they
your ruin and overthrow by betraying it.
sides of a horse, of a cow, of an elephant, or of
a chariot are auspicious, while those obtained
tfcHT W TRRT ^ frlgfBII
from the body of an ass, of a sheep, or of a camel T fasra'&jfilWST Blfdfdsn^ljl Yd II
are unholy. He who rests confident after having made

W TJTl SIRRST: T5T:II
a reconciliation
one day like a
with his enemy, is sure to a
man who peacefully reposes on
fall
I'rlsC'dl Tf^TVRd 'MgmidcMlVMMJI Y^ll a tree-top.

Paddy-dusts as well as those which stick to
the body of one's own child or cow, are holy
*TRRT ^TT *TRT HRRT ^d>4u|| ||
and sin-expiating in their contact. fPd <lt>ul^d ^RnJR||Y<?ll

Be not too mild nor too fierce, but subdue a
3T3RT3T: TsTCTjft
mild enemy with a mild means and a fierce one
dg'NIM wMvgWTÎIÎI with fierce measures.
Dusts which are brushed off from the sides
TRFrf TR& ^fssf dlcMnt TJ^TT rRTII
of a goat, or of an ass, as well as those which
are raised by a sweeping broom are unholy and TRvJT TclaT %SRt cjojiifcrigPu Mi<MI:imo||
unhealthy. Be not too straight nor too crooked. Crooked

trees are left standing while the straight ones
V^dldl TOTORJ are felled by a forester.
Î c^dHJ
'
'
-yrsf I VSII
TRfcT thfc4dl 'TtTpB TjfoRt «RT:II
The wind wafted by a winnow, the
washings of hair and nails, the dribblets from Tjafs ^ -srii u
one's bathing cloth and bath-pitcher, as well as Trees that are laden with fruits are bent
the dusts which float before a sweeping broom, under their burden, a heavy raincloud seems
have the power of destroying the pieties of a to touch the ground with the weight of its
man acquired even in a previous existence. charge; but a fool and a dry wood breaks under
pressure but knows no bending.
WlfiHlWWIII
3TÛT T TprRT xTII Y<HI
'
TTRlf? cf^rT <TOT Vn«ffddl =TT: II

<aÎI
You must not walk between two rows of
Brahmanas, nor between a fire and a Brahmana, Pleasure and pain come and go without
nor between a man and his wife, nor between asking. Men, like cats, are ever ready to pounce
two bulls or elephants. upon happiness.
fwtf TK: W: ^11 fadfldRHiuf ®r iiziigaf^ w ^nrimsu

Many a happiness walks before and after a Coming into age, he usurps his father's estate.
virtuous man, the contrary being the case with His doleful look is a death to the parent. A son
the inequitous. is the worst enemy a father may possibly have.
sqraT:
tRHFq tiglnq R q ^sqftll V*ll

'
fechuli-q ^
A counsel heard by six ears (discussed There are deer-mouthed tigers and tiger
among three men) is soon divulged; heard by mouthed deer in this world; an implicit
four it is kept secret for a while. He who keeps confidence in them is the best means of drawing
his own counsel baffles the scrutiny of the god out their nature, on each occasion.
Brahma. in*?: pra?ff fgrftqt 4><4<raftll
-rrar fsfrqfr qr q cfaft q qftfafhi q^f ^rqqr ^qyrff? q^T qR:ll^ll

TSFtsaf: Tj^trr -qt q fqgR SUfife: immi The only defect of a pardoning spirit is that
Of what use .is the cow which does not its. toleration is often mistaken for its weakness
conceive and give milk? Of what good is the or incapability. I do not know what other
son who is not wise and virtuous? defects it has.
fehyiijrtu sfoRrn qfrlT % $Rr#R:ll

epf wf WIIV3II fppshj ^ fq^rq^r qqqf ^
A single moon illumines the heaven; a single Know all enjoyments in life to be transitory,
son, virtuous and erudite, sheds lustre on the and do not build your happiness on the
family. foundation of a frail heart's affection; since
^fRHTII
whom you love most, may be taken away
TJfgfaT
thenext morning.
qq Tjqrffccr qfH wn van
A single tree in Blossom purfumes the whole 3$$: TO TfHlqni farlft
wood land; a single good son givens fragrance Tftqf TT f*RT % WlrHîq^lviq»:ll
to the whole family tree. The eldest brother, O fsounaka, is a father to
the younger ones after the demise of their
progenitor.Hence he shall look afterthem all
q# q Hill
with the same loving and anxious care.
A single erudite son is the light of the whole
'ST
family, a family of ahundred illiterate ones is
but a grand noodledom. A single moon dispels q^q <R%$ qilVtll
the darkness of the heaven which hundreds of The younger brothers should be devoted to
stars are incapable of doing. their eldest, and he shall look upon them as his
vticu<)<M« 'qqfftiT qqffar ais*itiH

own begotten children.
qqqrqt % ^Rnrr:ll
A child should be only fondled for the first

five years, and ruled or tutored for the next ten.
^ Strong
T^ffe<TT
is
qnfrjftr
and
the combination of small
mrihl Wl
A son of sixteen should be looked upon in the men. Straws, strung together into
insignificant
light ofa friend and adviser by his father. a rope, may be strong enough to fetter an
elephant.
vitiqqfl
firqqfuit Tjarcro* ôii 3*qi<q qrrq ff- qqj ctr qq^fan

A son, as soon as he is bom, monopolises q ^RT qrq> qifrT qwqfqqq ^911
(robs his father of) the love of his mother. Benevolence with stolen or ill-gotten wealth.
Ach. Kh. Ch. 115 ]
leads to hell; the merit is of him to whom the An enemy or an evil propensity, however
money rightfully belongs. small, should not be neglected. A tiny spark of
fire may eventually spread and consume the
55TII
whole world.
WfrT xTII ^£11
crofts:
The family of one who robs the gods and
the Brahmanas or humiliates a member of that
sacred order degraded. Self-control in youth the only genuine
^
is is
Trent thing: continence is the natural offspring of old
dlfa i^{rT:ll VS» age. A public woman, like the right of passage
on a public thoroughfare belongs to the whole
The which is attached to wine-drinking
sin
community and hence she should not be
to theft, to a broken vow, or to a Brahmana
suffered to be molested or insulted.
slaughter may be atoned for. There is no
expiation for ingratitude. tRjR jat ftran
wrrfar i^T: ^c-ftaîi ?f<T *r%?fll vs^ll
*H«4frldW dlVdRd ÎTglUMfd^ll V9o ||

[^TfWrf «n?jar?4 wt?
The gods and manes accept not the offerings f^r% arrant yilddTvnin
by who is uxorious, or who connives
a person
at the whoredom of is own wife or at her illicit
amours under his own roof.
O thou the foremost of the Brahmanas, the
vital principles of thebody are dependent on
consciousness (lit., mind). The body perishes
The dishonest, the wicked, the crooked and
the invalid, form the four classes of Candalas,
when the mind is extinct for good. Hence the
equilibrium of mind should carefully preserv-
the fifth being by the accident of birth.
ed. A healthy mind is the nursery of healthy
thoughts.
'a'R 11
11 sfbirei H& îut Tjjfcsmi

i waryrnst 3<mk«wu£ -flRmR : II mil
3TKTTCT: W / Chapter 115

Virtue will fly from the earth in the Kali
Yuga; Truth will be taken down from her altar
Tjptfrztf'Sr'Sffa* xl îNH* and pilloried in the market; Earth will lose her
$»*i| | ^ <fi&r 'W * II fecundity; Craft will usurp the throne of ethics;
Suta said : —A false wife, a false friend, a Greed will be the god of the Brahmana men will
false prince, a false relation, and a false country, be slaves to their wives' fancies; and the low
should be shunned from a distance. and the vile will be elevated in the world.
Blessed are they that die early in that iron age,
mf: UdRddWn w^fcici ^
7TRf tprft âzTOHT '5RT:
ftsrar wnm.-ii Mtfidddd l ^ dUI’ffi fem^ll 311
’STCHT
Blessed are they that witness not the ruin of
TTRlf: TsftWTT: 'fomSJ
their own house or country, or live not to see
•flxll Mtdl -aarll: "gT «F5 'jflf4d
their wives making love to others and their sons
aRTT '3RT $ TJHhlRII walking in the path of infamy.
exhausting) to men (lit., organic beings.) Water

gifna 'ttfw fsTSUTT: dlfa 'Jtlfaiqll Ull
isdeath to a mountain, the abjuring of her bed
by her lord spells death to a wife, and heat is
Countless are the ways in which a bad son
death to clothes.
torments his father. What love can there be for
a false wife, what confidence in a false friend? 3TOTOTT: nrfprffasfa TlfaffajH
What guarantee of life and living can there be TrTOTT OTHfWPd HI# % TTigcTf OTOTqil ^11
in the realm of a false prince?
Sensuality is the idol of the vulgar; good
men long for peace, and the best covet honour
ht# Ffa which is the true wealth to the noble.
ctrtsj visekPm mi
To eat another man's bread, be a to oti# % Tjywsfei fan faî i
hangeron on another man's purse, to lie in fa fan fam^w ii
another's bed and with another's wife, and to

Honour is the culminating stage of wealth.
lodge in another man's house are the iniquities Why do you covet wealth when you have
which may send even an Indra (lord of the honour? What is wealth to a man who has
celestials) to go a -begging in the world.
suffered in his honour and prestige?
arsmr mfWPd sinm-ft %OTgmr:ii

ûiiqji ^||
HOT OTPTfafa OTT# % OTFHT SHOT) I ^11
Sinful contagion spreads from man to may The vulgar seek only wealth; good men,
by conversation, by touch, or by company of riches and honour; the best only strive for
the impious, or by sharing same beds and
honour which is the wealth of the noble.
cushions with them.
fa# W#T HOT: t^qptll

fa#! fap H HOTfa # HT
ffaT oti’ot Pdf) sht ^TT||
HT# «JtUÂu| fg#rTOT:ll 1911
fafsffaT: WOTT
A woman is ruined by her beauty; a
penance, by anger; a cow, by straying far out
h ihrafafbT Tmrnfan **11
Brahmana, by partaking of a meal
of the fold; a A hungry lion do not flap his ears, nor bend
cooked by a £udra. down his head to look at his armpits. A noble
man in indigence, does not stoop to mean
things.
rfrT: ifafa OTTOT yfafchHj dll l
H TfaETT: ffaw fafa fall

Sin spreads from man to man by contagion
as water passes off from one pitcher to another
faipOTOTOT TcMfa Tj^d lll ^kll
by syphoning. A lion does not wait for being anointed, or

a crowned king of the forest by any body. The
hi# sif# (farwhA fjw.-ii
right of sovereignty is inherently vested in
5OT t|3"5T HTSfa rj vTTcfa^ll ^ II valour; and the chivalrous are the born rulers
Fondling of a son by his father is fraught of men.
with many an evil consequence. Innumerable
are the which accrue from
benefits
1OTSHSJ HRT#II
chastisement.Hence a son or a disciple should
be birched and not fondled. WfOTT WfaraTfaft HT
Hr % Hr gfafa wnfall ^11

3TSHT OTRT OTefd'HT OTfH OTRTII
A dishonest merchant, a haughty servant a
3TOT#OT*J HlOuif OTTTTII ô ||
luxurious friar, a poor voluptuary, and a
A long pedestrial journey is old age (proves scolding beauty are the anomalies in the world.
1
Ach. Kh. Ch. 115 ]

TTcF: W# TT W R Wit
cjy'>»T’T^T TRTII xfrTH ^11
The bear, the elephant, the fly, the bee, and
m i nft ^siRdrfa wii îi the fish are the five animals which destroy one
another in the universe in their order of
A poor, benevolent person, a rich miser, a
wild disobedient son, a service under the enumeration; but man deals death to all of
wicked or the vulgar, and the ruin of a person them. Why should he not be killed by his fully
in a philanthrophic cause, are the five anomalies gratified senses by way of divine retribution?
in life which illustrate the examples of living Sficfor: W-MRIMfl: II
death.
W'lMlWf
W fsrai T tJySR* <^w(rWm 3tftTII
roughhaired
^11
ehlfllfrtfrl: The presence of a poor, ill-clad,
sttulW Adlll Brahmana, though otherwise erudite like the
^rf^n^rfiîsrTsr fawr holy Brhaspati, passes unnoticed in the
pcHifRT w
own dear wife,
tfaff.-n
mansions of the rich.
fÛT
The death of one's 3TPJ: farw ^TII
humiliation at the hands of one's own relations, M^H rPT Pci Pci ^MHIW T ^T:ll 3911
a debt-unpaid and undischarged, a service of The longevity, desting, character, erudition
the low and the vulgar and desertion by friends and death of a child are the factors, which
in one's evil days, are the five things which time of
should be reckoned at the its nativity.
though not fire in themselves, consume one's
utldiOgoT Tfrepl ggftirfcn
vitals.
wi:
f%Ftns dwli utfyriT^«ir: 1
tRK#) TJOIT: *jaT:IIT*ll
Commendable is the character of the man
hWitrr ^fsnf
who succours a drowned man from his watery
wzrf fciirfiT n
grave, or one fallen in climbing a hill, or in a
The thoughts of a starving family, of a
local feud, or is attacked by a wild bull in a
scolding wife, of dissensions with one's own
pasturage, or any way degraded in society.
brothers, and of suffering humiliation at the
Snj cffiRTT
’
¥ffrT: TTnfrT:
hands of a mean, sordid wretch, are the four -JsnFT II
thoughts which are like sword blades to the rûAsitt mgi -qk-rifT «Rifrû 3mi
heart, out of the hundred that agitate or ruffle The shadow of a cloud, the love of the
the human mind, malicious, an intimacy with another man I s
wife, youth and opulence, are the five equally

ctyiRJ Tjrfstf guff
transitory things in the world.
fauT aw>Pmr
^gr w dyidRftl er arftSFT sftfarf 3TfTSJT ydiftyqqil
•Jy-iW'llft WII ôll siftsrr ^msi «nf: c*^fri-4s?i; fw^n wi

A good obedient son, a knowledge that Life is transitory. Transient are the youth
helps one to earn money, a sound health, the and opulence of a man. Wives, children, friends
company of the virtuous, and a loving sweet and relations are but passing shadows in the
speaking wife, are the five things which dispel phantasmagoria of life. Only virtue and good
misery in the world. deeds endure.
yicf PctMAIvM'tl Pd W Wl«t«$l fluft II
TjrfT: WH rTclfT Ph^vRII Wl

Even a centenarian has but a shott space of learning, is but the excrement of his own
life,the one-half of which is covered by the mother.
night, the other half being rendered fruitless by
gpirnfa nfdd
disease, grief, imbecility and toil.
•jUuMRfiid TTSfr
ddlM 'Jtlfqdfnfn UddRd ddjrT:d>IeRtsfd
dd dftdfd fdf dr dfdf dT *J3[t£|I33II
will A good life, lived even for a short while by
a man in the fame of his learning, valour or
?)d dlRdHHI'4'eldvf dl^d <4lfddlHII 3411 manliness, is Called right living by the wise.
Night covers the one-half of the hundred Does not a crow eat and live to term?
years allotted to man and is spent in sleep. fdT dftMd SRdldfddf^d
Infancy and boyhood cover the half of the other
HfT ddfd sffldWf^dll
moiety, a part of its remaining half being
Rt'sld dJTd hvtJd dT dddJtsfd
cloudened by grief, misery and service. The rest
is but changeful and transient like a wave of
dftdfd fdf dT dfvf dr s$3[t#II 3*11
the ocean. Ah, what is the end of life? A life without wealth or fame is a failure.
What is the use of an ally who constantly
dRTCcftlJT TTETÎI
apprehends evil and falls back at the wanted
Tjrtpfafa ^cTH WT Wfr dOTII 3311 time? Cast not doleful looks, but live like a hero,
What does honour signify?
glory, fame, or O 5ounaka, even a crow gets its food in the
Death with his attendants Day and Night is world and is plagued with the toil of simple
perpetually, travelling the world in the guise contiminance from day to day.
of Old Age, and is devouring all created beings,
as a serpent gulps down a gust of wind. dt dr<q% d d dr
ddf d dpjfr d dr fq-T^Rifn

ddMftdgrft dlfd Wild: WETld^ll
foF rRd 'jflfcifl'hvH
TTsfcTrdftdTSjfa dyrftd fadlfgdqil ?o||
cdlêblcblsftr dftcrfrT i%rr
At rest, or while moving about, in sleep,
or while awake, always try to do good to the
dr dr^Tîumi
world. Good deeds are the wages of life. He Of what use is the life of a man who does
who seeks only his own good, is an animal. not come to the help of his servants, relations,
friends or the needy? Does not a crow eat and
live to term?
3jfdfTO$ sncfMd dfs^TEmi
3T SRTdfa d dftdfdll 3^11

dft fd?td:ll 3311
He who passes his days without earning
The man who has lost all conscience, lets
fame, piety, and wealth, is like the belows of
himself be carried away by many an ignoble
an Ironsmith which breathes out wind but does
and worldly care at the time of divine service,
not live.
and is troubled only with the cares of
pampering his belly, is an animal. Wftdf#: WFvd d WSftddfrfdTII
ddfa dFto
dr
W d dfad dWJll
trer *t : ii 3311
An independent living is success in life, a
dependent existence is the false rendering of
The man, who has acquired no fame in
life's inner meaning. They who are servanted
and
respect of piety, penance, benevolence,
to others, are the monuments of living death.
Ach.Kh.Ch. 115] THE GARUDA MAHAPURANAM 287
A dread is to be dreaded so long as it does
3TOqp 5*>H$V«T: Wc-M^dlfa <pqf<TII 3<SII

not come; when once present, a man should
meet it with a bold front.
Cowards who rest satisfied with
are they
the fulfilment of their own personal wants. Does sip'll %nPdvW oifrflTVfM' cT^T rTII
not the mous.e- in the hole gets his bellyful? ^ ^11

Cowards grumble most but are contented with The undischarged residue of a debt, the
a little.
unextinguished residue of a fire, and the
3W53TOT <juii<P#qftcr r to* TSfcû unconquered residue of an enemy, may

•
increase and grow stronger.
fryqrcm 7sFT
: iftfcT: 3<?ll
The shadow of a cloud, the wild-fire, the effif vfrPfTd ufdfe'UdHJI

service of the vulgar, the water in a rut, the love
of a courtesan, and the friendship of the
t rrr
Hence they should

qy^rifa ^be
totally, extinguished.
wn
malicious, are the six things which are transient Repay good by good and evil by evil, O
like the bubbles of water. Sounaka, I do not think it bad politics.
wgrr heft T ^ Tjtsli qft ll
xrfNf eWute’dK WTaf fyildlfdd^ll
ft qfl FlA fd : Tff§rq?ll *o» ftar Trrîwrfr cremi'sdii
A good always unpalatable. Life
advice is
Avoid a friend who speaks sweet in your
is leased on honour. What remains when truth presence and slander you behind your back.
is broken?
31«MW “FT TF3JT ellHW hf<d stdnjl

% Tfifr Tprrrsfh f^rNtu
yrasrqfa tn#£f -gs#: «vjql^rfîu ?ii <
IphFH tfN % ffWlWffi *Fh{ll W II

A good man is ruined by an evil company;
The king is the strength of the weak. The clear water is made turbid with clay. What ever
strength of a woman lies in her tears; silence is is enjoted by a Brahmana, is put to right use.
the shield of the ignorant, and falsehood is the
refuge of the thieves.
WW ft ^T: Tirer TTqf*RR3fWII

dfMlrH4yilrld fg3T: TJ^T: TRTcET:ll qo||
Hence a Brahmana should be feasted at
flgmmrei -far t^t fent fmtu wm ^ 11
costs. He who eats the residue of the dishes of
all
Study a science so that you may have your a Brahmana eats only in the right way.
own light on the subject, that is the only right
kind of study.
tt q ^ftfcT wr^n
wwssn % îftnii
WSJTcTm ft f^vTST?! #3FT|fipET:ll ^11

-q.- ftsqfr tt snfiimsn
While staying in a country do what is done
by its inhabitants, combine with them, win their He who commits no sin, is clever. A friend
is he who speaks good of you behind your back.
favour and thereby serve your own interest.
A good deed done without bragging, is piety.
dV-Mfd ftfa:ll
1 TIT THTT -?nr TTfcf f£T:
rlWdM T ÊrfeT: feST&fll **11
A man is ruined by his greed, lust or undue
apgr t srfifii
confidence. Hence these three should be SBf: TT 'T TTWhfw

averted. ^3^r^f4‘<5Hs ll h^ll
no assembly where there is no old man.
It is
They are no old men who do not uphold what

vuidc4 ^ inftraîwmi
T
is virtuous. What does not contain truth, is no TFTRT

virtue, and a truth, which is a half truth, is no
truth at all.
The prosperity of a king may be ended by
the curse of a Brahmana; decency and
-
fllTt-Sixr •McJ'llsHO'll ydHI ^VIRH.11 h?ii cleanliness, by living close to the dwelling of a
The Brahmana are the noblest of mankind; Ghosa; and a family is ruined where women
the sun is the most resplendent of the stars; the reign supreme.
head is the most important of all organs; and
Tit ^RtTf^lcTOT: 4dHMI:
truth is the highest of all vows. A thing which
ô||
instantaneously affects the mind as good, is
good. All accumulations are followed by waste.
All risings end in fall; combinations, in
*FT: "TOW
dissolutions; evolutions, in involutions; and life,
TRFT TÎTII in death. Proceed not far with haste in a
rT^fsfcf ZRTR} fttfUlIHM V*ll business so that you may easily retraceyour
Living, without serving any body's will, is steps.
true living. True earning is that which is enjoyed
by one's relations. He who has been abandoned
by his enemy in a battle-field, is abandoned. fFrrqgtjrfSET t(r 3^1^11 ^ It
Walk not far with your guest from a place

A
rrf5*T3f m fosrm: TT <^11
where you intend to return.
preceptor should be bid adieu to by following
friend or a
A wife who is not proud of her charms, is a him up to the border of a pool, or under the
true wife. He who has abjured all desires, is
shade of a tree of pleasant foliage.
happy. He is a friend in whom comfidence is
reposed. The man who has subjugated his

senses, is a man. -st snRT^r «nvRro%ii stii
Dwell not in a country where there is no law,
or in which the central government is vested in
A| WldH II
a more than one responsible head, or which is
He who brags of his own virtues and holds
governed by a woman or an infant.
a very exalted opinion of himself, should not
be loved, nor be made a friend. fartr T$rf<T Tarfo #g%tt
'RTTfPFT cKHW ^TII TjaTcJ T*lfe& T TSflrRil TnffrTII ^^11
tJHFTTt T *t|c41 TJyTTl'Nt V3II A woman is protected by her father in
The sources of rivers, fire-worshippers infancy, by her husband in youth, and by her
( Agni-hotrs) and the race of Bharata should not
son in old age. She has no separate and
be tried to be'discovered, as it may lead to the

independent living.
discovery of many an unpleasant thing. Wf ^ ^dy^lHJI
vnsPJbrfHRtl TST: TtN^RT
IFTOkf fgrf <v£ll A man is at liberty to marry a second wife
The sea is the final goal of a river, one's love- in the event of his first having had no issue after
making ends with the illicit amours of one's eight years of wedlock; after nine years of that
own wife; and a mischievous propensity is of one whose children die in their infancy; after
checked by a healthy public opinion. The effect eleven years of the marriage a wife that has
of wealth is misery. given birth to daughters only, and instantly
when the firstis foul-mouthed and tries to give Soundly do they sleep who are healthy, free,
him a bit of her mind. or own no money-debts, or are not plagued
with the love of a woman.
3Tdfs|^|4l^6qiun frTOT mRvjHW *TII
trjfpvoi 3TOTO qftqjofa ^sTcT HRc? H^t.11
A man of honest purpose and entrusted with «rafrTTri%:ll\9o||

the duty of feeding many mouths, never suffers A servant is honoured in proportion to the
any humiliation on pecuniary
account social elevation of his master; the height of a
difficulties. A noble forethought, for providing lotus lily is proportionate to that of the water
for the wants of many and a sacred dread for level of the pool it grows in.
being found wanting in his duties, makes him

a ready master of resources and of ways and
WTftSTTOT TO M WUmiFcMllI
means under difficulties. A suppliant never
TOT? ^ II
returns half fed from his door. The family is a

The sun and Varuna (water) serve as friends
to a water-lily in its days of bloom and
seminary of applied ethics. Fatherhood is a
synopsis of the moral economy of the universe prosperity, but they cause it to wither and
petrify when it is severed from its stem.
and marriage is the pledge (lit., a pawn) for its
realisation on earth, serving as a grand citadel % TTOTF? fqTTfrr % TOT ft'fdf ’TrlT: 11
of man on the border land of mental affections TRf -3TF) -gtfcT: T2T#^[Wr?ltW;ll ||
where the light begins to fail and the kingdom

The friends who flock round a man in office
of darkness begins.
turn his enemies when he it. The
is ousted of
3T$f Mn TtTef: '5T8JTr^jfrIeRT:ll sun who gladly unfolds the petals of a warter-
lily on its stem in water, scorches it when it is
-5T Rtr^cFT^f) ^JT cFiRfclU ^11
culled and taken out of its element.
A wise man should keep at a respectful
distance from a tired horse, a wild (excited) TJ^Frt W tT^ H
elephant, a cow after her first parturition and a T2JTTOPT T chVN TOR TOTT 'TO: II VSÎI
toad squatting on the dry ground. Men and
are respected for their office
3T«lfr|<|U[I H Tpr 19P£ position. Men's hair and nails are fostered in
their natural seats and shunned as obnoxious
HWlfURT «ref -^T TORTII
excrescences when severed from them.
fTOTOpjtJTT ^ ipf T
37raTT: eprqnSJTfw ^RHsWlfd '‘TTfarqU
^ flR: n vsii
A suppliant for money has neither friends TH3PT: T%RTWfrT ^fTTOTRÎi \9XII
nor relations. A voluptuous man has neither Conduct shows the birth or parentage of a
shame nor dread. A care-worn man is a man; and his speech, his country. Defference
stranger, to sleep and happiness, and a starving of regard bespeaks affection; and the body, the
man wants no salt but nutrition. nature and quantity of one's food.
cpft c'ftj’TJq iH^bilcKW -EH

e[STT ffe fSTT 7JTTOT 'jfF3RH.ll
TOTTftWTOFT TOTOTSTOT xTII

fSTT HR TFJ2TOI T[fR RWII V3M.II
Sleep is forbidden to the poor, to the slaves,
Useless is good meal is
the rain to the sea; a
a useless superfluity to a well-fed man. Useless
to thieves and to those who are in love with
are the gifts to the rich; and kind acts, to the
their neighbours' wives.
mean.
oi q ify ijtfvsr # tt.-ii
HTOtsftr TWlTOit -aft TOT f&R: II
TTraoElTTT^^ t^ll
II
ITORfr te: Tnfhroftsftr ^7:11^11

He who is close to the heart, can never be ftraTRPT («tsil friti'd
really absent. A wide gulf separates a couple Sr four wsjcjrft

when hearts are estranged, even, though they
•fwsnr '^nf ^>:ii
may sit side by side.
fauT sr^Rr^Hm^Fft fsrar
RT $RR ^raT TFR^

wl -qi^r rTTf^T '3'att
A low sunk voice, a clammy

distorted face, a
sweat, and a sense of vague dread are the
Learning imparts a heightened charm to a
symptoms which mark the dying and the homely face. Knowledge is the best treasure
begging men alike. that a man can secretly hoard up in life.
Learning is the revered of the revered.

Knowledge makes a man honest, virtuous and
RT -3RT R îpTrfHU 'Sill
endearing to the society. It is learning alone that
A man of honour prefers a snake bite or a enables a man to better the condition of his
stroke of paralysis, or a life-long physical
friendsand relations. Knowledge is the holiest
deformity, or a second birth by self immolation,
of the holies, the god of the gods, and
to begging. Who is he that is not lowered by
commands the respect of crowned heads; shorn
begging? man is but an animal.
of it a
^kqfclfg Pcpu^tuRd l' *RT:II
Jjt xireM sfsi WR ^1 ^?^ll
f^rarr r rt Rt:ii<^n
Even the Supreme God (Visnu) suffered a
The and furniture of one's house
fixtured
diminution of stature by playing the role of a
supplicant in the religious sacrifice celebrated
may be stolen by thieves; but knowledge, the
highest treasure, is above all stealing.
by Vali.
qrar 7TJ: itRIT M WFtf ^R R RTfedT: II Vlkqfej •flftWT K fROj UcfeRlfa RTII
r rrh
-
wii ion Rjsraram $ ^ rr ?raRT:ii
when
The parents of a child are but his enemies
they to educate him properly in his
WK eijinT^r Mrrtii 4311
fail This synopsis of ethics, was first related
boyhood. An illiterate boy, like a heron amidst Saunaka by Visnu. The god Hara learnt it from
swans, cannot shine in the assembly of the Saunaka and related it to the birthless Vyasa
learned. who has illumined our minds on the subject.
it ?fct sfhrret Rgiyuft !? ft rF^ftfcT« i < i f^sst u f ^ rut
II ^hll
3TSqFT: / Chapter 116
WtRTST RT^R R»cnfVilll
R^rfR SRRPRlfR <£:HI^>dRlf^5HII 311

RRTpr oRTH R8*JTfiT R^ll
The god should be worshipped in all months
t|ftlfefd:ll *11
of the year and in all days of the week, and
Brahma said : — I shall now deal with the
under the auspicies of all lunar phases and
mode or practising those religious vows and
astral combinations. The votary shall observe
penance, O Vyasa, by which a man may
a fast or take a single meal in the night, or live
win good graces of the dog Hari to the
the
upon a fruit regimen on the day of the vow,
extent that he may be pleased to answer all his
and make gifts of money and paddy for the
prayers.
satisfaction of the god Visnu, for which he will srpeit ^ TncrcPssT fesftsafer: 11
be blest with the birth of a son and the ^ JmSFg ^dVdl^l^rlll ^11
ownership of fresh landed estates.
The goddess Durga with her female consorts
ctelFTT: yfdRfc '{fad! Safe: 11
and the guardians of the different quarters of
tftw yfdy^rWd: sfteTanfeFftii 311 the heaven, should be worshipped on the eighth
The gods Kubera and Vaisvanara, wor- and the ninth day of the fortnight for a
shipped under the auspices of the first phase pecuniary boon, the Moon-God, on the tenth;
of the moon's wane, grant wealth and opulence- the Rsis, on the eleventh.
On the same day, the votary
to their votary.
and worship either the god Brahma
shall fast
snpT lyrtflssferrii van
which will be rewarded with opulence and a
number of mares. And the god Hari, on the twelfth; and the
god Mahesvara on the thirteenth day of the
moon's increase which is known as the
frttaraf f^TSJ 41 Pet ÎVIfTT: 1 1 'ill
Madana-Trayodasl. The god Brahma, and the
The deities Yama, LaksmI and Narayara,
Pitrs, worshipped on the fourteenth and the
worshipped on the second day of the fortnight,
fifteenth day of the fortnight, give wealth to
grant wealth to their votaries. The three deities
their votaries.
Gauri, Vighnesa and Sankara, should be
worshipped on the third day of the fortnight. amrareif Tgsrctai wtt ^ miwhi^.-ii
TTrJSEtf -g- ffT: II 'T^rarftJT ^ ^rirsr Tjferar: «efeiy«*»i:ii 1 11
eWF44>"4) Tfe: HUrlttlf STR^Rtsafe: II mi The presiding days
deities of the different
The god Caturvyuha should be worshipped of the week, as well as the sun god and the
on the fourth day of the moon's wane and the asterisms, etc., worshipped on the day of the
god Hari on the fifth; the Sun God and new moon, give all that they are supplicated
Kartikeya, on the sixth; and the god Bhaskara for by their votaries.
on the seventh.
11 ?Rt sfhiret qg ynft Tjehspri
i yqqfgr n^ 3twire>nfe ffosTfeyrraTift yl^vftw?i<Rnftsajpr:ii mu
3T«2TnT: W / Chapter 117
offerings of a variety of confectionaries to the

god of love, and worship the god Yogesvara
tTPfeftf fefe oijiqH^4l'<?ffii
(Siva) with Bilba leaves, tooth-brushes of
tf-dcbl g SJrjt: tp4pT*iraHU % II
Kadamba twigs, sandal-paste and Suskulis
Brahma said :
—O Vyasa, the vow of (Purls and Kacouris)
Ananga-Trayodasi falls on the thirteenth day
T^trdlî <j>^MTIrb«t>MlcTyi II
of the moon's increase in the month of Marga-

TjffePT -g%ll 311
slrsa; and the god Siva should be worshipped
on the day with the offerings of Dhustura The god Natesvara should be worshipped
flowers and tooth brushes of Mallika twigs. with Kunda flowers; and strings of pearls and
offerings of Purikas and of Plaksa twigs as
3Hffi4fd ti^ymrar yfecftu
tooth-brushes should be made to him.
ijyPteer f4'c^yt:
»fr l <Hft rj W5t%:ll
^Kdife fegii <£>*uife«qu ^11
vi^tivii^Mu^ ig- îmraRîi'ifii
The votary shall live on honey on the day of
The god Viresvara should be worshipped
ttip worship in the month of Pousa and make
with Maruvaka flowers in the month of Mantra which reads a "Om, Obeisance to the
Phalguna and offerings of sugar, pot herbs and mace-bearing god who is without any origin."
Mardas should be made to him, O holy sage, Traterrfr <jq4>44rtn
together with the twigs of a Cuta tree as tooth-
brushes. TFaraf# Hchiehmf%% w *jiifw{ii ^®u
^ TI T9 l 4fllfj>l II
•grg|%:Tem?yi( yr )yI4 ti4-4l<<hWK :ii
wfcr '<-dc*,iy -er

l
cwf44> ssn44rtu hh
'^yicHiiMi 44w' Tpspff mi -
The votary shall take nothing but camphor 'dT-rfîa xt -R^rr ^?IMIVM : II
on the day of worship in the month of Caitra, cm44rl ll ^11

n4U«*l*rl f¥ l
when the Surupa manifestation of the god shall In the month of Bhadrapada the god should
be propitiated with the offerings of Suskulis and be worshipped with the offerings of Vakula
tooth-brushes of Vata twigs. flowers, cakes and tooth-brushes of Madhavl
twigs which should be dedicated to him by
TJylT ||
reciting the Mantra which runs as, "Obeisance
to the god who is the source of perpetual
In the month of VaiSaka, the god Sambhu genesis," The Suradhipa (the lord of the
should be worshipped with the offerings of celestials) manifestation of the god, should be
Modakas and Asoka flowers and confections worshipped in the month of when offerings of
made of treacle as well as tooth-brushes of Campaka flowers, Modakas, and tooth-brushes
Audumbara twigs, and' nutmeg should be of catechu twigs should be dedicated to him.
dedicated to him by reciting the Mantra which The god Rudra should be worshipped in the
reads as. "Obeisance to Maharupa." month of Karttika with the offerings of tooth-
<^^|YftlhH Train brushes of Vadari twigs. At the year's end, the

Puja should be closed with the offerings of milk,
^4^*4% ^?i^|| Vs 1
pot herbs and lotus flowers to the deity.

The god Pradyumna should be worshipped
with Campaka flowers in the month of Jyestha;
and tooth-brushes of Bilba twigs should be fried dl^llfcf ^4^11^11
offered to him. The votary who has been living a life of strict
VimilVI Will 5 WfPT:?ll continence from a few days before the date of
the worship, shall worship the image of the god
3Pp ^rloFTH xJT ctflM|lfllf4>44rtn 411
of love on a golden throne with the offerings of
The votary shall take nothing but cloves on flowers, perfums, etc.; and a thousand oblations
the day of the Puja in the month of Asada and of Vrhl and sesame seeds should be cast into
worship the god with the flowers of Apamarga. the sacrifical fire in his honour.
Tooth-brushes of Agaru twigs should be offeree
to the god by reciting the Mantra which runs 3TFTT i|fr|c||f<4 ¥«rfrT5«T3f 4^4^11
as Om, Obeisance to the god Uma-bhadra. war y^nnslii wn

The votary shall pass the night in songs and
srratft cmcTU' ^ ^mr4 ^jytniui4ii
festivities and again worship the god on the
^r4k^whprq;ii <*ii morrow, making gifts of bed, cushions,
The god should be worshipped with the wnbrellas, should, clothes and metal-utensils
offerings of Karavlra flowers, clarified buner tiled with seeds, to the Brahmanas.
and cushions in the month of Havana, and
tootb.brushes of Karavlra twigs should be
Ttf fgsf 4ta 4^T qi i *T43T:1I
dedicated to him with the repetition of the TTcnjam «4ytn4f?Tt{ii
VcW «i 4îi smi

After that, he shall feed the cows and the discussion is called Ananga-Trayodasi, a due
Brahmanas and think himself as a man who has performance of which is rewarded with health,
accomplished the ends of his life. The vow opulence, a beautiful wife and the blesings of
should be thus practised for a year, after which paternity.
it should be closed. The Vratam under
/ Chapter 118
^ cj^ll
The votary shall pray as follows "May the
merit of all good and pious acts done by me in
:
%% tr^- ^nlpMd :ll ^11 my seven prior incarnations, continue one and
indivisible, O lord.
xrnr fî4l<*idi^îi 911
WTcWcf
Brahma said :
—Now I shall describe the
^fgJHslUs Tprohmii
mode of practishing the Akhanda-Dvadasi-
Vratam, the merit attending it performance May my pieties continue
all whole and
enable the votary to enjoy divine beatitude in undivided as the universe is, and just as thou
life. The votary shall take nothing but the
art the one and indivisible spirit which runs
Pancagavyam (the five kinds of articles through all."
obtained from a cow such as, milk, etc.,) on the
day previous, and fast on the welfth day of the jl sfNmtj qdlPctdl-i ll
)
moon's increase in the month of Margaslsa,

spending it entirely in the worship of the god Vessels filled with powders of freed barley
Visnu. Five metal vessels filled with Vrhi com,
corns, should be gifted away by him in the
should be gifted away to the Brahmanas each month of Caitra; and bowls filled with clarified
day for the four successive months commencing butter, in the month of Sravana. Earthly bliss
from the date. and the pleasures of fatherhood are the rewards
t fepnfr TOT % '3<T cFRTHjl of the vow in this life, and an elevated status in
^§04^1^11 311 heaven, in the next.
II Sftpret 9*i<i<iut Tjcfml apûîu^^^ TTagKvnddch^MiMiEKVil-dt
WtfiiUsErm:ti mu
<54 ci | tM
W / Chapter 119
O thou holy sage, an image of Agastya,
should be made of Kasa flowers, and worshippe
inside a water-pitcher. The Argha offering
should be duly made to it and the votary shall
Brahma said Now I shall describe the pass the night in vigil and divine contem-
mode of practising the Agastyargha-Vratam. plation.
The vow should be celebrated on the three days
immediately before the sun passes into the sign
n-> Hack'll
of Virgo.
He shall fast that day and worship the image
3^zf Tjff *pj3?r ^ with the offerings of curd, sesamum, fruits and
gnyiytqiwT ^11 flowers and formally dedicate the vessel
Ach.Kh. Ch. 120
containing the Argha offering to the god. The and water. I make obeisance to thee, (O
vessel should be tinged with five colours Agastya) who art hoary as the Kasa flower and
(containing rice powders of five colours). wast born in a pitcher" .
3f*rKra: tsHMHfd MÛ||v4 U<l'CI ^l)l *11

%itîrsEr f|p3n^n<T ^ ^ ^ it
Even women and $udras are admitted to the

filsllelb'opit: fill mi privilege of practising the vow as above
A and filled with bits of gold and silver and described. The votary shall forego all fruits rice
the seven kinds of cereals, techinically known meals, and vegetable juices during the
as the Saptadhanyam, besmeared with curd observance of the vow, which should be closed
and sandal paste. The Argham should be finally by feasting and making gifts of water-pitchers
offered by reciting the Mantra which reads as with bits of gold of the Brahmanas. The
follows "I : make obeisance to thee, O Agastya, successive observance of the vow for seven
who art the offspring of Mitra and Varuna, and years is rewarded with the realisation of one's
hence retain in thy self the principles of ether all wished-for ends.
n fftr sfbmrt Mgi'jmfi 3rrmr oRnn II Wll
3TS5rre: / Chapter 120
tigflcNVI <-dchlg STÎI

d-dchiy 'dldlVr: *11
In the month of Magha, the votary shall live

upfrM frr% rpftwnj'ftfacnti *ii
on a butter regimen on the day of the penance
Brahma said :
—Now I shall deal with the and worship the goddess Subhadra with the
mode of practising the Rambha-Trtiya-Vratam offerings of Kalhara flowers, Mandas, and
which brings good hick, and opulence td the imaginary tooth-brushes formed of the spirit
votary and blesses him with the pleasures of of song and harmony (Gitimayl). In the month
fatherhood, etc. The votary shall fast on the of Phalguna, the votary shall take nothing but
third day of the moon's increase in the month barley gruel after the Puja on the day of the
of Margaslrsa, procure water and the blades of vow, and worship the goddess Gomati with the
the sacred Kusa grass. offerings of 6askulis and tooth-brushes of
<yVi}c( et>4>Wd:ll
Kunda stems.
Plftsaf ?ll
rPTT jtjEiu mi
And worship the goddess Gouri with the %mir cKfbfa ^jg 3witwfr ^^:ii
offerings of Bilba leaves and footh brushes The goddess Visalaksi should be
made of Kadamba twigs. In the month of Pousa worshipped with the offerings Madhavl
flowers and Krsras, and the votary shall take
he shall take nothing but camphor on the day
of the Vratam and worship the goddess Girisuta curd after that and dedicate toothbrushes of
(the mountain-daughter) with the offerings of Tagara twigs to the goddess. The Srlmukhi
Kuruvaka flowers, Krsaras and tooth brushes manifestation of the deity should be
of Mallika twigs. worshipped with Karanikara flowers in e
m.onth of Vaisakha the votary eating nothing
TTT% TTRsrf MU^chUTc(;ll ?ll
but the polens of Asoka flowers' and dedicat-
Ach. Kh. Ch. 121 ]
ing tooth-brushes of Asoka twigs to her,

thereafter.
-q^ll II
Wdl^: XRraf ET TF3fcj||

arraii nTsraf ^rspjii ^ff^T ÊT WMrilehnPgl'iti^vil^ll ô||
Iruiiyi"} f^trtsr ^fllNc(debyri[;|| The goddess Rajaputri should be
3%>«R êhiy rPf«lf': «rratftf^TOîn9ll worshipped in the month of Asvina with the
The NarayanI manifestation of the goddess offerings of Java flowers; and the votary shall
should be worshipped in the month of Jyestha eat nothing, but Jiraka on the night of the
with the offerings of treacle (khanda) and lotus Vratam. The godoess Padmaja should be
lilies; and the votary shall take nothing but worshipped in the month of Karttika with the
cloves after the Puja on the day. The goddess offerings of Jati flowers, fruits, viands, and
Madhavl should be worshipped with the Krsras and the votary shall take nothing but
offerings of Bilba leaves in the month of the Pancagavyam, that day. The Vratam should
Asadha. The goddess Sri should be woshipped be thus celebrated for a year and closed by
in the month of Sravana with the offerings of feasting a Brahmana pair and distributing
Kslrannam and tooth-brushes of Audumbara confections made of clarified butter to the
twigs. Brahmanas.
^tihi ^TjRJII •imhfjSTT TÎTEcT 'îfêfcHjI
The votary shall take nothing but sesame tt4ri441iîi hii

seeds and offer tooth-brushes of Tagara twigs, After that, Uma and Mahesvara should be
after that, to the goddess. The goddess Uttama worshipped with the usual ceremonial rites;
should be worshipped in the month of Bhadra and gold, silver, confectionaries, clothes, and
with the offerings of tooth-brushes of Mallika umbrellas should be given to the Brahmanas,
twigs. The votary shall take nothing but the night to the final celebration being spent is
Srrigada after the Puja on the day. songs and revelry.
ii irgi^tiui Tj^snri wm'vii^ srmrt chiujs 4 f«J!|, lr^TUVWdMlSKmT:ll ^ô||
3TSJIFT: m / Chapter 121

"May the Vratam which I have, this day,
^MfWsIdl*^ TTcfcKÎ 'WM^d ll
undertaken in thy presence, O lord, come to a
31Ni®yi’ iftufRI «ni ^||
successful termination, by thy grace and will.
Kindly deem it complete, O Janardana, even if
Brahma said :
—Now I shall describe the
I be not spared to fulfil it as now vowed for."
mode of practising the Caturmasyam Vratam.
The vow should be first undertaken on the ircmvM T^jl||<^|dl 4 d'dMlfd*H ll
N
eleventh day of the moon's increase in the

TRtfa ET $RT ^sfarjll *11
month of Asadha, or on the day of the full moon
therein, after having duly worshipped and Thus having worshipped and addressed the
supplicated the god Hari as follows: god, the votary shall get himself initiated into
W TRTT ^ fd Weill the acts
penitence.
of
The
subsequent meditation and
man, who wishes to
sins of a
f^figRIHlrj, VTtt %7I^|R||
practise this . vow for the satisfaction of the god
rl A R-M -<d rt êf ilenju? flRTRqiRJII
Hari, are annihilated.
TF& TTnjpf ceTdl|lHIÎ'j ^Hl 4 d II 311
during the season, a man is sure to be translated

to Sveta-dvlpa, after death.
•Rrar irsRjft Tpnfcpii
He who bathes and takes a single meal each

An unsolicited emancipation waits the man
day during the four months under discussion,
who practises a Candrayana Vratam during me
ascends, a pure and undefiled spirit, to the
period. By practising a Prajapatyam during the
region of Visnu.
period, .a man attains to the region of Visnu.
The performance of a Paraka Vratam under the
circumstance, is attended with the same result.
ABrahmana, who is well-versed in the
Vedas and abjures oil, wine, women, and TTh^raicTflT: 1
animal food for these four months, goes to the f <?u

region of Visnu, by practising the present
The votary shall live on powdered barley
Vratam, and attains to that stage of self-
(Saktu), barley gruel, milk, curd or clarified
liberation which is called Sayuyayam (lit., to
butter, oron alms during the entire term of the
be in perpetual touch with the Supreme Self).
vow, which may be substituted for cow's urine,
barley gruel or the Pancagavyam. He shall forge
BRW Tr E g^gra^THI'SH to the use of all pot herbs, fruits, roots and
Even by fasting for a single night during the vegetable juices. He who practises the vow as
season, a man is transformed into a god, after above indicated, shall attain to the region of
death. By fasting for three consecutive days Visnu.
ii sfh Hit uttiy rft rjctepri

i
arrarwri xûlwadPwjwf
*^ll
: II
3TSE[R: ^ / Chapter 122
era’ll
<s$i)eu-ci
3T5f% fctdlpt Pi ¥1^=1 rjjlt
He shall invoke the help of the god Hari for

dRW ft qftWf ft * II
the successful termination of his vow by reciting

Brahma said : —Now I shall describe the
the prayer which reads as follows "I :
—
mode of practising the vow of a month's
O
undertake this vow in thy presence, Visnu.
privation,which is the best of all penances. It is worship thee fasting
From this date, I shall
imparatively obligatory on women, anchorites
continuously for a month each day until the day
and forestdwelling hermits to practise the from slumber.
of thy rising
penance.
<nPricHf%H4)P4mil
rJMII
M I
iliMtlr) <|
shall practise this vow

^ -tf 9^11 *11
from the twelfth day
The votary shall undertake the vow, first on of the moon's increase in the month of ASvina
the day of the eleventh phase of the moon's
to the corresponding day of the month of
increase in the month of Asvina, and which is
Karttika. May I not be accused of the sin of a
to be continued for the next consecutive thirty
broken vow if I die in the interim, and my
days.
Ach. Kh. Ch. 123 ]
Vratam be deemed complete by the grace even in the month of Karttika: The god should be
under the circumstance." worshipped at the close of the Vratam; and the
if? n3(fri|c|UHH|tn ^ f^dl
i ll Brahmanas, sumptuously feasted; after which
the penitent shall break his fast.
Trnrrwf <qîimi
The penitent shall thrice bathe each day, and
worship the god Hari with, the offerings of W ^rTh^ctlU^lctll V9II
perfumes, etc., during the term of the Vratam. Milk maybe taken by the penitent in the
WTO Wnf^nfhFPÎI case of his fainting during the fast, without any
cfcrgj 'crrrwf ^11
apprehension of breaking his vow, the reward
of its observance being enjoyment of creature
He shall abjure the use of oil and unguents
during the period, and break his vow on the comforts in this life, and residence in heaven in
day of the twelfth phase of the moon's increase the next.
ii ffir sfhnrrt wmivuom 3ti«mq>iu^ Rrohrorcra?? rtr sriWviry TUvwd4l5SEiTR:ii

i
^îi
3vsm: m / Chapter 123

Vratas, while the one, practised in the month
and known as the Bhlsmapancakam
of Kartika
Vratam should be practised on the day of the
’RPR ^TIIÎI eleventh phase of the moon Is increase in the
^»SlVII<lhihHllic|f cfT ^T:ll month of Kartika, in connection with which the
^TTtrf^r^TF: VlMcWMl ffr ^^11 ^|| practise shall thrice bathe each day, worship
Brahma said —
I shall now enumerate the
: the god Hari, and propitiate his departed manes
Vratas which are to be practised in the month with the offerings of barley com.
of Karttika. A votary of Visnu shall take his qcTT^Sr wfrf%T:ll
ablution and worship his deity each morning.
The votary shall take a single meal each day, or
FnrafotdM ^4 Ira rjeM dj 1 I
shall live on alms in connection with the

Further he shall observe a vow of silence
perform the rite of ceremonial ablution, with a
practising of any Vratam in the month of
solution of Pancagavyam in sacred water, unto
Karittka. In the alternative, he shall live on
the god Hari; and annoint his image ith
vegetables or on a milk regimen, whereby he
camphorated unguents.
shall be exonerated from all sins, will witness
the realisation of all his wished-for objects, and fpr TT gfP<i ^11
ascend, a stainless spirit, to the region of heaven %srer THRIH tj *p^KlVU wpil ^11
after death.
&> 'enêJW
W i^f ££ cTET: Wûil^ ll tptoT WFRpT V9II
ABrahmana votary, under the circum-

1W: ^gSHT W^'rlll stance, shall continuously bum, for five days,
incense sticks made of Guggulu and clarified
FTTOT firdKlH >511
butter, and dedicate viands, edibles and
A Vratam, practised at any time in honour Paramannas (a kind of sweetened rice porridge)
of thegod Hari, ranks formost in respect of to the god, and cast hundred and eight libations
and specially so is the one, performed
merit;
of clarified butter into the sacrificial fire by
when the sun is in the winter solstice. The repeating the Mantra which runs as, "Om,
Caturmasyam is the greatest of all annual obeisance to the god Vasudeva."
TTTcft ^<^^<0^:11
^TTf»T tpN ^TPÎUII fdddAtfcr<yit îr ttM?# ift.-n **n
A man observing a fast on the eleventh day
TeF«ir flTFoRraif^r^
of the fortnight, shall break it on the twelfth,
^Tmvh 4^ *eu<jim4 *11
and resume his usual mode of living on the
Tfrxpr crfsr $ftr night of the thirteenth. A day entirely marked
" by the eleventh phase of the moon, should be
HtF ill * o||
regarded as permeated with the blessed Self of
On the first day, the feet of the divine image
Hari.
(Visnu) should be worshipped with lotus
<nHrS3TsnTjrr^:ii
flowers; its knees, with the Bilba leaves on the
^fcjll *311
second; its navel, with sandal past on the third; iriTaT
its shoulders with the Java flowers and Bilba The day on which the moon is both in her
leaves on the fonrth; and its head, with the tenth and eleventh phases, should be regarded
Malati flowers on the fifth. The votary shall lie as consigned to the demons. Hence fasting on
down on the bare ground during the entire term such a day is prohibited. The votary shall break
of the Vratam the successively take the five his fast on the twelfth day of the fortnight. The
components of Pancagavyam, viz., one on each performance of an Ekadasi Vratam is never
day of the worship, taking the entire compound affected by the personal uncleanness incidental
(Pancagavyan,) on the fifth night. By practising to the death or birth of one's agnates.
the vows as above described, a man becomes
entitled to the pleasures of the two worlds. iMrteti umcflwf urdMMfcrar *j%n **n
Fasts, which are to be made on the
HU fourteenth, or on the first day of the fortnight,

31 vf|y •!<<*> f-HIWle&i
Vratam should be respectively observed on a day when
Thr performance of the Ekadasi is
the mooh exists for a while in her preceding
imparatively obligatory on all, a breach being
phase.
sinful and degrading. A man shall observe a
fgfltaf <j<Qmfa grr ^rNTW'frraîi
fast on the eleventh day of the fortnight,
whether light or dark, inasmuch as it tends to
absolve him of all sins, precludes the chance of
his ever visiting the shades of Haydes and The same rule holds good in respect of
makes him entitled to the beatitude of the Dvitlya, Trtlya, CaturthI, Pancaml and Sasthi
region of Visnu. Vratras.
ii sfhiret 'ETyRT^rnsJ
3T£qFT: ^ / Chapter 124

learnt it of yore from the god Mahadeva, the
srai
rVIcHlBltfB
iflfJ
^^ ^ « 4 «blM<IHH
rt wqn * n
lord of all created beings.
Brahma said :
—
I shall now describe the
% elffe ftll
mode of practising the £ivaratra Vratam, the mihkuu'^: :ll *11
cR^rr
performance of which confers all wished for
The god said :
—"He who keeps a vigil and
blessings on the practiser. The goddess Gouri
Ach. Kh. Ch. 124 ]
worships the god Rudra on the night of the he touched the emblem with his chest. Thus he
fourteenth phase of the moon's wane which touched and bathed and worshipped a phallic
comes between the months of Magha and emblem on the night of the Vratam, which he
Phalguna, becomes entitled to the pleasures of passed in a vigil, though for quite a different
life and the liberation of self. purpose.
f?T:
yid^FETf *n«iI<Ttl5t ^JtF^RT 'STII
g ftfi lft:
i H^4,lftlWfT 8TTIl 311
The god Mahadeva emancipates the votary The fowler returned home on the following
from the chain of nesessary existence in the morning and took his meal with his wife and
children. So years came and years went away,
instance, as the god Kesava does on the occasion
of an EkadasI Vratam. and the fowler died a natural death at the end
of his appointed days, when the emissaries of
TRT tntft
Death came to take his unclean spirit in fetters
TT cFT TRT: H H to the mansion of their lord.

Once upon a time, the vicious Sundara Sena, <T^T f^RSfT IJrbl <£><=[: TT ^TII
the king of the country of Arvuda, went out, ?o||
with his dogs, on a hunting excursion in the
But lo, my own warders sprang upon them,
forest. But the day wore on and night came
and overpowered them in the scuffle that
without any game even being sighted.
ensued, and finally brought him, a free and
Tfirfcf Minify frftn unfettered spirit, to my own special region of
company of that faithful
bliss (Sivaloka) in the
The hunter, hungry and jaded with the day's dog which watched by him on the night of the
"
trouble sat down weary and watchful in a chase in the bower.
bower on the bank of a pool in the till brow.
ddlfer fvhT T^r3?jflT Iwr gnftn wn
xnrrff% "^rnr ''T îi yiafet ! f^Tfvru
But lo, happened to be a phallic

there
emblem in that bower, and the leaves of the
Tjsjrf ^ rhft TCth chRuumitqs?|'ffP:n
The votary shall practise self-control on the
Bilba tree, which was shaken by the impact of day of the thirteenth phase of the moon's wane,
the hunter's body as he strove to lie down on and worship the god Rudra by praying as
the ground, rustled and fell in heaps over the follows :
—"Next night,keep a vigil in thy
I will
emblem, without his knowledge. honour. O lord, and worship thee and meditate
on thy divine self. I undertake to perform
aHoma ceremony and give alms to the poor for
W. TTSJrT: ^11
the glorification of thy honoured name.
The fowler fetched water from the pool and
sprinkled it over the floor of the bower to lay
down the dust; and drops of water thus Vt&SZ WT % Ull
dribbled down over the head of the emblem I day of the fourteenth phase
will fast on the
from the tips of his fingers. of the moon's wane, and break it on the day
^
tr^
miuzFff •n^r fvFT TJppr
TTH 6\\
following for the emancipation of my self. Be
thou my help in that, O thou, the originless, all-
pervading deity.
Suddenly there fell down a sltaft from his
drcfrlrl f^TcT:
quiver on the ground, and the fowler crawled
II
on his all fours to lift it up, when unknowingly f?FTFT TRTTSI: 3*11
The phallic emblem should be bathed with Most humbly do I dedicated the merit of
the compositions known as the Pancagavyam these performance to thy self. I supplicate thy
and the Pancamrtam, and worshipped by grace, O have invoked thee on the
lord, I
reciting the Mantram running as, "Om, occasion of my Vratam, now I beseech thee, O
obeisance to 5?iva." lord, to go back to thy mansion from whence
thou hast come. Thy very presence has absolved
•touii
me of all sins.
*mi
Libations of clarified butter containing rice,
Vrhl, sesame seeds and little morsels of the cêlllcêl C^chljtlgcfcKeMI ^0||
cooked sacrificial porridge should be cast into Graciously accept my humble offerings, O
the fire, after which the closing libation should thou the god of the gods, who art the origin,
be cast. stay and goal of all areated beings, and kind
3T^T^ fiTCT* xf -517$ ^T^ll and compassionate to all."
TJyPTO rTSIT TOTST ^ ^11 TOTOT ST^TT TOT Tforaf TO * TOJ:II

The votary shall hear the legend of the ffcT Wl
Vratam recited by the priest, and worship the Thus the the Vratam should be practised for
god once in each quarter of the night and recite twelve consecutive years, the reward of which
the sacred Mantra till the break of dawn, when is fame, opulence, kingdom and progeny in this
he shall did farewell to the deity by asking his life and residence in the region of Siva after
pardon as follows :
death.
3TMH sTrf ifr! T TOITOI^dlP^dH U cf5tfrf?%5(Tl^llPl VTO #r tjT crsfctii
8J*TFT TOTTR TO! tcfteKllfanffl FTllI ^V9||
TOprffro whkhj 3311 i
"I have safely and peace fully fulfilled this

IJTTOT TT*tTO ^TO-' ^rfxipgmTpU 3311
vow by thy grace, O thou the lord of the three
worlds. The Vratam may be practised as well on the
same night in each month of the year, and
fxi TjereT fMHcpppil
should be closed by feasting a dozen hermits
totottopit -^r! totot and illuminating the temple of the deity, by
TITOt TO* which a perpetual residence in heaven may be
ÎvftebdUlûi TTfeftsfw ^ Wl ensured.
II ffa «n*li*£ TOFJT * 1

dJNitctuu^ f^raTTfiratf TOT TO^dlrPVIddMlSSlTO: II ^3*11
3T^rnT: / Chapter 125
riVI^^KVnpRSTT TOSTOqf ^^pMdl ll
TOTOTT ^fT.-ll
TOTO TJ3n?T7T TO TTOTtH irfre^dj 311 l
TT^yU'HdHPmi The queen Gandhari fasted on the day of

TOTOFTT ’’T T *11
the tenth phase of the moon, and lost her
Said The Divive Grand Father The king :
— hundred sons in consequence. Hence on shall
Mandhata managed to be the undisputed lord not fast on the eleventh day of the fortnight,
of the three worlds by by practising the EkadasI
Vratam of yore. Hence one shall fast both on TO TO THfl rffotf
the eleventh days of the light and dark fort- TOP*TO TOft TO TO Trf*f?r*ST|?:ll
nights. -y^ciicwpciPi^T totii 311
Ach. Kh. Ch. 126 ]
gpra^ft ^ rTcfT W gwft

MKuiHjl
TmTii *11
Kala of EkadasI, or on the day
is successively in her eleventh, twelfth,
when the moon
and
thirteenth, phases.
Even in spite of the dictum that the god Hari
presides over the day when the moon is her Tnft 'HMK'Jt <j>4^<iU|9rauf '’JR': II
tenth, and eleventh, phases, one should fast on Ti^raf '^jprosr <vn^mi
the day of the twelfth phase of the moon, and 4*KvH5id*{Ji van
break it on the day following.
The king Rukmangada used to keep vigils
tuM sreyft -tt
on the nights of the two Ekadasis is and hear
BrfiTOT w rdHad giT HefoimsTT mi the Puranas recited to him by the holy sages, in
s.Ôm sraT f^hi consequence whereof he was liberated from

the' trammels of life and ascended to heaven
^n
after death.
One shall fast on the day marked even by a
ii ffiT afbireS Mîîiil iît^fNigicuf
3TS5PT: ^ / Chapter 126
After that, the attributed, location, virtue,

knowledge, non attachment, splendour,
^ d)*l «ifriHII
impiety, non-knowledge, bondage, and the
UH'cI't U^rS-SflfH MtH.ll \ I*
pollens, stems, and bulb of the mystic lotus lily
Brahma said :
—Now I shall describe a mode should be worshipped.
of worship which entitles the votary to the
^FTT TTrSf TEW TTOTO H°TH | I
highest beatitude, as well as to the pleasures of

^.UjiR'MU^vIP^ cT PdUvi narg ?TtKU:II mi
this life and to the joy of self-emancipation.
After that, the petals and stamens of that
wrpwraH ajFi snwrf gnr<UfiH:ii
flWM
The
I * W TT^f
votary shall psychically locate the his

rj W^KlI ^11
mystic flower, as well as the qualities of
illumination, action, and nescience, the solar
world, the lunar world, the region of fire, and
Manda lam (a tracendental figure) in the mystic the divine energies such as, Vimala, etc., should
nerve Phlexus in his heart and mentally be worshipped in that psychic mystic nerve
worship the dieties Gariga, Jamuna, Mahanadl plexus of the heart.
Dhatam and Vidhata at its different
TTof Wfrcftff ^PTTH «r
approaches.
3TTCR d tjfrd TOÎI 5<t
jprfortf xt ^ V’spji' l
Tf®t* WJTT?rf¥ ^ «lH*dM4^HII VI ^

The deities, such as, Sri, Danda, Pracanda
Similarly,
Sarasvatl
the, deities
and Ksetrapala, should be wor-
Durga, Ganesa,
shipped at the four cardinal points of the

and Vastu Purusa, should be likewise
Manclalam. After that, the pedestal and the
worshippedat its exterior lives, while the the
embodied image of the God should be
mystic tortoise (symbol of universal evolution
and worshipped followed by a similar puja of
and involution,) the universal receptacle
Vasudeva, Valabhadra, and the God of Love.
eternity should be worshipped at its centre.
wsrr *tii
3T«mf^f5J ^JrjT: ^W xt M^H 11 *>l

wirfr vi|i<^r^rfa ^ni
After that, Aniruddha and Narayana with

his weapons and conch-shell should be
worshipped, and the votary should practise the
After tha, the god Visvaksena should be
rite of Sadanganyasa (psychic attraction and
worshipped at the north-east angle of the
localisation of certain universal categories and
Mandalam. He, who can thus worship the god
attributed in the different parts of the human even for a single time in his life, is freed from
organism) in the usual orthodox way.
the chains of successive re-births.
T 7m TWiTr II
<aîiui rr n^Tgrrû ôii

Then, having worshipped the dieities,
The Pundarika and Gadadhara manifes-
beauty, growth and Garuda he should worship
tations of the diety should be as well meditated
the guardian deities of the different quarters of
upon in connection with the present form of
the heaven and the
god Brahma, above, and the
worship.
god Ananta, below.
II ?fcf sfbm>i TfiSTJud) T^tsTot W*H*?IUS2l 3TWItcUlu^ rr^fcfyr ^fliyidHM^ gTnT: II Êll
3T«TT?T: W / Chapter 127
This EkadasI Vratam destroys all sins as

surely as a bad son brings ruin on his family, a
MIMMI^ ^TT t^t||
IfehKVIl) W Tie'll pMdl II ^ II

false wife brings death and disgrace to her
husband; a false minister brings confusion to
his king, and a pious act dispels the gloom of
^fhrgl^n fspiWIWI 5tlfunf Ôildn^dlll 311 iniquity.
Brahma —
The renowned Bhlmasena
said :
w -Erarru
of yore fastedon the day of the eleventh phase
of the moon's increase (EkadasI) marked by the
Asterism Hasta, in the month of Magha; and
3Tsng*»T w «nsr TTc£i#^fr4smi mi
As knowledge dispels nescience, as purity
behold, he was instantly exonerated from his removes the impurity of the heart; as truth
obligations to the Pitrs in consequence. conquers untruth; and reverence, irreverence;
Accordingly the Vratam is' called BhaimI so this Vratam annihilates all kinds of sin.
EkadasI. This BhaimI DvadasI renowned foris
fpr qgflwmia.qi^ ^mf#5rar:ii
the fact of its increasing the piety of men. He,
who obseres a fast on this EkadasI and breaks W UcHWhi^M* cTtft -t fawiia«ll ll6
As surely as cold removes heat, as profigacy
1
ll
it on the following day acquires merit in the
eyes of heaven. destroys a stored up treasure, as bragging of it

destrtoys the meirt of a gift, as worldliness
fcHpifiir ggigcMifc wfrq n
destroys penance, the EkadasI Vratam destroys
M-tgPri Rgmm ^shiiîi
all sin.
One should fast on that EkadasI in the
mounth of Magha even it be not marked by the
above-named asterism, and even by so-doing
3T%Smr W xpft TTR) '£Ulr)4zjTII
wNfa 'ET ’ETSTT VlPd4siT fElflR'cl^l^ll \9||

one would be freed from the sins of a As surely as a son is ruined without good
Brahmana-slaughter. education, cattle are destroyed by straying far
^S^pTPZlf 'ET VfrT TT^fTII from the folds, as a peaceful temperament is
3?^ rj-zramr cpsft-sr wîraii ruffled by anger, and as expenditures without

Ach. Kh. Ch. 127 ]
income destroy one's wealth, so the EkadasI of the god should be worshipped inside a
Vratam destroys all kinds of sin. copper vessel placed on the top of the sacrificial
pitcher.
Rrsir ftrenifr -*rar wqii
w&r rmwra T it? N ir?# ^jttiuii IÎT: faW^mfudrlll
As surely as a motive destroys the merit of TtdTtl-qacOtn#: ^3Tf W^ll **11
an act, as knowledge destroys nescience, this The image should be covered with a clean
Vratam destroys all kinds of sin. sheet of white linen, and worshipped with the
offerings of lighted lamps of gold, and a variety
Wgrgcifl TjnHH
of costly vianda.
fasRd faêjdHji v\
The sin, which is attached to the acts of ^RTpT Th: hreff $h)si<jxi«l T*T: ebfciHH
Brahmana-slaughter, wine-drinking gold- ^tRt ^3T: 9fta<WllRu||| ^qil

stealing and defiling the bed of a preceptor, WTf -'Em
when simultaneously done, are absolved by pr Trafar% vFtt? t*ii
performing the EkadasI Vratam in its true spirit.
%9TT: ^11 wish'd: II
The dreadful astral combination, known as the
Tripuskara Yoga, can annihilate the progeny fa ffon t^Riicii ^ -par f¥?ni ^vsn
and relations of the man, who dies under its The lower extremities of the image should
influence, but cannot destroy his sins, which be worshipped by reciting the Mantram, "Om,
may be expiated by performing the EkadasI obeisance to Varaha;" its lips, by reciting the
Vratam. one which reads ad Om, obeisance tc
Krodhakrti; its navel, by reciting the Mantram,

t wfir tRpt wrwhji
dhlfewd 'EBJTT W ^ -5T
Neither the holy shrines of Kuruksetra,

W'PTdlll ôll
Om, obeisance to the deep-voiced one; its chest,
by reading the Mantram, Om, obeisance to
Srlvatsadharl; its arms, by reciting the
Prabhasa and Naimisa, nor the sacred rivers, Mantram, Om, obeisance to the thousand
the Gahga, the Yamuna, the Kalindl and the headed one; its neck, by reciting the Mantram,
Sarasvatl, can rank equal in merit with the Om, obeisance to the lord of all; its face, by
EkadasI Vratam. reciting the Mantram, Om, obeisance to the soul
of the universe; its fore-headed, by reciting the
TEfrftgrfRr %ll
Mantram, "Om, obeisance to the Universal
Master," and its hair, by reciting the Mantram,
Neither the practice and of charity
which reads as, Om, obeisance to the hundred-
philanthropy, nor and burnt
meditation
mouthed deity.
offerings can vie with the Vratam under
discussion, in respect of merit and sanctity. Tjnxrf iânpt w^Rni^HJ I
TTSFkT: Tjfsr^FT^J ffr ffr<*TW:ll

wrf%ra -sr ittii w \
WII *?ll
Having thus duly worshipped the god, the
The merit of an EkadasI Vratam weighed in
votary should pass the night in a holy vigil, and
balance with that of making a gift of the whole
world, immensely outweighs the later. This
hear the glorious exploits of his Varaha
manifestation on earth from the Puranam,
BhaimI EkadasI is by far the most sacred of all
which deals with them. Gifts should be made
the other sacred EkadasI in the year.
to the beggars and the Brahmanas, the next
3rftJT^Frnr^r fiosrr âr gi^nn morning; and wearing apparels containing bits
VXImR VTT eF3T ^ xTO^fF5f%ll *3tl of gold should be given to the Brahrnanas in
A golden image of tire Varaha manifestation special.
tTTTtrf mi in the aforesaid manner, suffers not the pangs
Ttg
of re-births, and is expoerated from the three-
ejifcJT f^raiaT
fold obligations which a man incurs at his birth.
The performance of the Vratam grants the merit
: ^T^cfff^R.11 ô|| of performing all other vows, and makes the
After that, the votary should break his fast performer, the happy wssessor of all his
and take only a few morsels of food instead of wishedfor objects.
eating too much. He, who practises the Vratam
II ffcT sffrm-rt I <if ijifea-i aiMKWIU'S HPT

1:11 SWI
3TSirnT: / Chapter 128

in the event of his wearing long hair during the
entire term of the Vratam.
srttPt ^Rp
w 3FTR3T tOT -CRJT xT VTO
wrwtM H fwrt iTssr hr!
mi
Brahma said —O Vyasa, hear me discourse
yTTcpT TTS£ HTTsT xT
:
on the mode of performing a variety of Vratas, He should not take any thing out of a bowl
of Indian bell metal, nor consume any potherbs,
which can win the good graces of the god Hari,
who blesses the performer with all his cherished nor take honey, grain, and Koradusaka, nor
boons in return.
chew any beetle leaf on the day of breaking his
fast, not take his meals in ajlother's house on
the occasion.
Ennui mi
mi
'
qfSrsuffti xT riN 7rfrF:ii 311

A fast is vitiated by using flowers, perfumes,
A Vratam signifies an act of living in
unguents, collyrium, a tooth brush, a new cloth,
conformity with the rules of conduct and stM- or an article of ornament.
control, as laid down in the $astras. The Vratam
d*ddil{j TlxPISSf yi’d^rf xl^ll
is but another name for penance (Tapasya). A
Vrati (performer of a Vratram) is under the
obligation of observing specific rules of conduct
and self-control. He should bathe, thrice every A Vrati should wash his mouth with the
day, during the entire term of the Vratam, and Pancagavyam in the morning before breaking
sleep on the bare ground, contented, and his fast. The merit of a fast is destroyed by
controlled in his mind and senses, and renounc- gambling, by indulging in day-sleep or in
ing all talk with women, Sudras, and degraded sexual intercourse, and by constantly drinking
persons. water on the day of its breaking.
Ucttfui €T^RBgi 5lT:ll $TOT Wt ÎT ^FT yftxtfhPstyfd!T£:ll dll
%yiF tT Tsnmsf 3 vdur^îi *11
He should make burnt offerings of the five «nf: Tnnr*4l mi

sacred articles, as his circumstances world clemency,
Forbearance, truthfulness,
admit of. A Vrati wishing to acquire the full
charity, cleanliness of body and mind, and
merit of his, should practise the above-named
subjugation of the senses, divine worship and
austerities, and undergo double the hardship.
Ach. Kh. Ch. 128 ]
Home celebration are the ten cardinal virtues, A Havana month consists of thirty days
which should be practised in connection with counted from one new moon to another. A
the performance of every Vratam. Saura (solar) month is computed from the
passing of the sun from one zodiacal sign to
#37 rx trvf *oii
another. The time taken by the twenty-seven
^
gftr WTO WIWÎI
asterisms (lunar mansions) to make one
complete revolution round the earth, is counted
^11 as an astral, (nakstra) month, which consists of
A meal after a whole day's fast and taken twently-seven days.
after the rising of the
evening star is technically
called a night-meal (Nakta Bhojanam), which Tffft TTRTt- focfTfFT ^WfWcT: II *qi|
must not be interpreted to simply mean a meal
Take of a Pala weight (eight tolas)
in the night.
tjftrfmu
to cow's urine, a half thumbful of cowdung,
The Saura mode
of computation should be
seven Pala weights .of milk, three Pala weights
adapted in respect of celebrating marriages;
of curd, one Pala of clarfied butter, and one Pala
and the Savana style, in. respect of celebrating
of the washings of Kusa grass and mix together.
religious sacrifices.The second and the third,
Tli4|b4R the fourth and the
fifth, the sixth and the
*X rTÎI ^|| seventh, the eighth and the ninth, the tenth and
The resulting compound is called be the the eleventh, the twelfth and the thirteenth, the
Pancagavyam. A person about to practise the fourteenth and the fifteenth phases of the
Brahmakrccha- Vratam should take Panca- noon's wane or increase are called Yugmadara
gavyam after purifying its component cow's to each other.
urine by reciting the Gayatrl Mantram;
VfdM£|UJM|ct|fM| MitPhHHJI
cowdung, by reciting the Gandha Dvara, etc.,
Mantram; curd, by reciting the Dadhi kravya, ^R^ll ^V9II
etc., Mantram; milk, by reciting the Apyayasva,
A TithI Vratam performed on a day when
that TithI (lunar phase) meets its Yugmadara,
etc., Mantram; clarified butter, by reciting the
Tejosi, etc., Mantram; and the washings of the

is doubly meritorious.
Kusa grass, by reciting the Devasya etc., VR<*idMi safari wrr ^ %n
Mantram.
T^T^ÎII ^<£||
VfrTgr 'd^Nddlfd ^ni A female vowist menstruating after taking
|| ?$ll the vow is not disqualified from practising it to
term in consequence. The Vratas may be

Celebrations of such religious ceremonies practised through a proxy, but penances must
as, Agnyadhanam (lit., first kindling of the be personally performed.

sacrificial fire), installation of a
divine image, a
religious sacrifice, Vedavrata rite of tonsure,
^ fyrui) *tîi $<?ii
investiture with the sacred thread, Vrsotsarga
(the rite of the setting free of a sacrificial bull),
A vow broken through anger, greed, or
incontinence, should be atoned for by a three
as well as acts of charities and penances should
day's fast and a clean shave of the head.
not bemade in a month, which contains two
new moons (Malamasa).
"ETP5: T^lfdVll^f^friTIW;T:ll ^11 fatf 'STcTRfapjTTRRh^ll ô||
'TT8TT: Rtdfe>lfd:ll The performance of a Vratam may be

Ach.Kh. Ch. 129
delegated to one's son in case of one's ill health. Vratam, should be enlivened with milk, and
A Brahmana, swooning away in course of a cold applications.
II ?fcT Sfhllttt T hgot TOUl'VII^ 3IWK«*)|ut sldMft'MINT iiHigiîc^n^mnUlssmtr: II WII

ff
3TSZTR: W / Chapter 129
^fT vr^rsET mi
oqm ^tj^rn should be
Beds, bedsteads, and fruits, etc.,
^TlfcT ftlRsI drifts
gifted to the Brahmanas at the close of the
Brahma said Now I shall describe the
worship, which should be conducted by
mode of practising the Vratas, which should reciting the Mantras, which respectively run as,
be performed on the days of the first phase of "Om, obeisance to Jjridhari;" and "Om,
the moon, etc.
obeisance to 6rf.
UPdM^<h»lThl¥R '
TTRbR chrilHFVR:ll
wfarfaru
w fyraf gHhrraf ^
<roni mi
HnUR:ll 311
The God Siva and his consort Uma should
A votary should take a single meal on the be as well worshipped on the third, day of the
day of the first phase of the moon, and make month of Caitra. Offerings of
fortnight in the
the gift of a cow of the Kapila species, the next viands and Madanaka should be made to the
morning. The Vratam is called 6ikhi Vratam, deities.
the which leads the performer to the region of
the Fire-God, after death. The Vratam should
ibic^diPa; (jdT’timf eraftriii van
be commenced from the month of Caitra, and
the God Brahma should be worshipped with
The Vratam, which should be commenced
offerings of perfumes, flowers, and flower- from the month of Caitra, should be practised,
garlands. for a year for the fruition of the end for which it
is undertaken. The God Siva has given this
injunction to his divine consort. A Vrati should
^ 311 form all abjure the use of salt in his meals, on
The worship should be closed with a rite of theday of the third phase of the moon in the
Homa, and the votary should think himself as month of Phalguna, and refrain from using any,
to have been already possessed of the good he for a year.
covets in life. A person seeking personal beauty
in his next re-birth, should worship the god
*tcu*R vn*miF*4fdll £11
with the offerings of flower-garlands, etc., on
the day of the sixth phase of the moon's increase
The Vratam should be closed by making
mouth of Kartika, and thenceforth on the gifts of beds and furnished dwelling houses to
in the
same day, each month, for a year. the Brahmanas. A married couple belonging to
the same social order should be sumptuously
jrfdiTT WfaT WTWlt «I^T:II
feasted on the occasion as the prototype of the
gcftamf srra^t sftenr fsT^rru mi divine men and wife, and addressed as, "Be
The £ridhara manifestation of Visnu should thou propitiated, 'O thou the consort of the god
be worshipped in the company of his consort of becoming' etc."
LaksmI, on the day of the third phase of the
moon's wane in the month of Havana.
*T3T ÊTftT: WWrftll V\
Ach. Kh. Ch. 129 ]
MMcni ftrar-iRWuil sEueiii Burnt offerings of sesame seeds should be

irnf vjcftiwinu'cr arfNtrrif^ngîi ôii made to the god. and his divine cdhorts should
He, who
performs the Vratam as above
be likewise worshipped as folows :
"Obeisance to Gana, obeisance to Ganapati,

described, is translated to the region of Gauri
obeisance to Kusmandaka, obeisance to
after a prosperous career on earth. The different
manifestations of energy such as, Gauri, Kali,
Amogholka, obeisance to Ekadanta, obeisance
to Tripurantaka-rupl."
Uma, Bhadra, Kanti, Sarasvatl, Marigala,
Vaisnavl, Laksmi, Siva and Narayani, should TSnqC cT ^ TO ll^ll
be successively worshipped on the day of the ^ Twtn
month, whereby the
third lunar phase, each
performer would never know the pangs of
SWdltfgr OT *TÎI UH
After Syamadanta, Vikaralasya,
that,
separation and bereave ment.
Ahavesa, and Padmadanstra, should be
RidMiyi^l frownt ^rarcfersr:ii
worshipped. After that, the votary should
^fsnfrlcTlf^ fegre tftfr fdHl^H'll **ll
laugh, and clap his hands and dance round the
The Vratl should fast on the day of the fourth divine image for the propitiation of the god.
phase of the moon's increase in the month of
Magha, and give measures of seasame seeds to m 4 yfl 3 iranr n
the Brahmanas, taking nothing but sesame [II nil
water that day. The reward of thus worshipping the god,

WlfidST fafcMlR' qnnîdj i
for a year, on the day of the fourth phase of the
*T: Tmf^?f:ll S3II

moon's increase, each month, is erudition,
opulence, fame, longevity and a large progeny.
iff f?IT: %WII
^^ ->Tf xT -»fif *311
^l*«ilveb: II
^M^rWPcISlI Wf fddtuidl* ^F^ll ?o||
The God Gana should be worshipped on a
The Vratam should be performed on the Monday marked by the fourth phase of the
same day, each month, for a period of two years, moons' increase, and rites of Japa and Home
the reward of its performance being a peaceful should be duly performed thereafter, the
and undisturbed life on earth. "Gah Svaha" is reward of the performance being an immunity
the principal Mantram, which should be used from the calamities of the world, and a glorious
in the worship, and the rites of Sadariganyasa, residence in heaven after death.
etc., should be duly performed. 5
V: EPtrg )%;||
nil II
(if) By worshippong the god Vighnesvara on

3Sa Mîcftuify -afsK^rspr the day of the fourth phase of the moon's
sfolft'-ITjTt -<f=5T: V^yi^ll ^11 increase with offerings of sugar, laddukas and
The Gayatri Mantram sacred to the god of other anicles of confectionary, a man becomes
this worship (Ganapati) reads as follows, "Om, the happy possessor of all earthly good things
let us know the long-eared deity let us meditate in life.
upon the Self of the god with protruted lips, '^swlfini

may the tusked-one lead us to do the same."
TJcl ipiTT^mTII
3T? fTUP-frfi* TO: TOjafcf q^lUlHj l mi
By worshipping the god with the offerings
twtft Tnmrefl wgr t%unu -srn
of Damanaka flowers, the votary is blest with
the pleasures of fatherhood. The God Gana may
be worshipped under the auspices of the fourth true import of any or all of the abovesaid
phase of the moon in any month of the year by epithets, witnessess the realisation of all his
reciting the Mantra which reacts as, "Om, heartfelt objects. The divine serpents Vasuki,
obeisance to Ganapati." Takfaka, Manibhadraka, Airavata,
Kaliya,
Dhftara^tra, Karkotaka and Dhananjaya,
should be bathed with clarified butter, etc., in
either of the month's of Sravana, Bhadra,
The Mantra specifically sacred to the deity,
ASvina or Karttika and under the auspices of
should be as well recited on the occasion; and the fifth phase of the moon's increase.
libations of clarified butter, cast into the fire,
the reward of the performance being an ^cTT&: ^
immunity from all earthly calamities and the 3PRT W3 XRf ’STM
enjoyment of all good things, which this life can

possibly offer. 4»ivfl4 mPwiRt xt 11 it
tjfrUia- The serpents named Ananta, Vasuki,

Sahkha, Padma, Kamvala, Karkotaka,
$ankhaka, Kaliya, Taksaka, and Pingala, should
JI U14WI ctaay/g Aware: n
be worshipped in each month of the year. A
MtenRgft cTCsftcjft Awe) flWWW> :ll votary by worshipping these eight celestial
'^ww serpents in the light fornight of Bhadra, is
SKVlA liberated from the trammels of rebirth.

The man, who worships the image of the
WTT# TjfrF f^T ^^11
God Vinayaka and addresses him in any of the
glTgfowft #§3 Srr^^^-q^ll ??ll
'
T:
following names, viz., the worshipped one of
The pictures of these celestial serpents
the gods, the one-tusked deity, the god with
should be drawn on each side of the door of
the protruted lips, the three-eyed or the three-
the house under the auspices of the fifth phase
mouthed one, the blue-necked celestial, the
of themoon's increase in the month of Bhadra,
large-bellied god, the dreadful one, the lord
and the household should invoke and worship
(succourer) of distress, the dusk-coloured deity,
the divine sankes by name, in each of them.
the young moon Vinayaka, the lord of the
Ganges and the elephantfaced one, attains to
an elevated status after death, and becomes
entitled to the privileges of
capacity of a liberated Self.
heaven in the a wgw g ri cpgfcgrni
Milk and clarified butter should be offered
HMW 'Wcd-cMMH etlppiViJI to the images of snakes of the occasion,
ansrot -grfsft *rrst wmi t?$%u 3^11 inasmuch as it would ward of the danger of
snake bited in the household. The Vratam is
called Dastoddhara (prophylasis against snake
bites) Pancaml.
The intelligent votary, who worships the
sfbmii q g ryM TjEfemi irawyn®)

-
11
7:11 *^ll
Ach. Kh. Ch. 130 ]
3?scrr2T: / Chapter 130

fruits to the Brahmanas. His food that day
should consist of nothing but Matulungas or
"mfh
cocoanuts. The fruits should be gifted to the
FTH<$HlR{<*> ^ II
Brahmanas on die occasion by reciting the
Brahma said : —Similarly, the god Mantra, "Be pleased, O Sun-God."
Karttikeya should be worshipped under the
auspices of the sixth phase of the moon's II ffH TORTTOftll
increase in the month of Bhadra" Acts of
ceremonial ablution, etc,
^3f TOTTO TOTCtTOT sfta^TII mi
,
performed on that
day, bear immortal fruits. faTOJ TOT "TOT TO:
totto yiyi^îfa ^ 3^ ^mf^ll ^ II
feraraf** -ssrû
The Vratam is called Phala-Saptaml. It
rfcf
makes its performer the happy possessor of all
fOWjfTt TO TO 3TOTII 311
good things ne covets in life.
wm ^cgfroNr mg
II TOÎI
The votary should break his fast the next
morning, after having worshipped the Sun-God
and sumptuously feasted the Brahmanas. The 3TSTO5F> ^T rl^TÎ|\SII
Mantra to be recited in connection with the solar
ifttiTOTTO TOf|*«hc^|'i|MN
wirship on the occasion, reads as follows :
"Om, O Sun, O thou the first and permanent

light meteor, that illumineth the vast expanse
of heaven, the parent of on earth and
all life TOfrT TOTTJ TPTOhjII <ill
emblem of eternal life, best thou my friend and II ffrT

on earth and emblem of eternal life, beest thou
The votary having worshipped the Sun-God
my friend and guide in the universe. Humbly under the auspicies of the seventh phase of the
do I lay myself prostrate before thy godly
moon's increase in Bhadra, should make
presence.The votary should break his fast
offerings of sweet porridge (Payasa) to the god,
thereafter on the day of the eighth phase of the
and feast the Brahmanas with that article of
moon's and eat nothing but pepper
increase,
food. He should take nothing but milk on the
that day. The Vratam is called Marica Saptami,
day of the Vratam. and pay money remune-
the reward of its performance being the
rations to the Brahmanas. who have been
attainment of all objects in life,
feasted on the occasion with food, drink,
II fftT TONTHTOftu lambatives, etc., which should be foregone by
the votary himself. The Vratam is called
TOTOT PiMd: TplfTOn' fc;cJlch<nH 3 II
Anodana Saptami, which brings wealth,
Vhtll^Hlfd tftelrilfafdll progeny and creature comforts to its performer.
TsTsfr =rr tot itii
A person wishing victory in life should take
^ to^j Trrorr to ^ftot: totot:ii nothing but air on the occasion of the Vijaya-
The votary having bathed and lived as an Saptaml, whereas a person with the realisation
anchorite on the day of the seventh phase of of any definite object in his heart, should live
the moon's increase in the month of Bhadra, on Arka leaves on the day. The performance of
should worship the Sun-God and make gifts of the Vratam is rewarded with the fulfilment of
Ach. Kh. Ch. 131
all desires of the votary, who is enjoined to should foreswer his cup and the bed of his wife
refrain from using allkinds of cereals, honey- on the day of the Vratam, which enables its
performer to witness the realisation of all his
cakes, utensils made of stone, or of Indian bell-
metal unguents, oils meat, etc. Moreover he desire.
u »thiR;i ngryuft gsmnanst 3imk«*>i'j^ to
3TSJFT: ^ / Chapter 131

seventh phase for a few hours, that day. The
performance of the Vratam absolves its
peformer from the sins of his three previous re-
^crf ffrff TOt?T ^ TOlr[ll *11 births.The on ary should worship the gods
Brahma —O
Brahmana, the deities
said : fasting, and break his fast after the moon has
Siva, Gauri, Ganesa, and Durva should be entered her next phase and mansion.
worshipped with offerings of fruits and flowers -qfrTFI ilPlMd*)
under the auspicies of the eight phase of the
AlplUWIdlil *ftfd><| 4| dMlHM.-ll
moon's increase in the month of Bhadra.
( hito : ) wt -qtsrcm
i
»gwaiwfffl r; Tit: to fwror ^Tll mi
q?Hld^ <nfcKiq dMlTOII
^sTjaroTrfsr ugtft *ii
The rite of ablution should be done unto the
god by reciting the Mantra. "Obeisance to Yoga,
it fPr ^fyMlddqn to the lord of Yoga, to the god of Yoga, and to
Offerings consisting of fruits and Vrhi seeds, Govinda," (the stay of the universe).
should be made to the deities Siva and Sambhu. The Mantra, which should be recited during
The presiding deity of the eighth phase of the the worship, runs as, "Obeisance to sacrifice,
moon, should be invoked as follows: "O thou, to the lord and god of sacrifice, and to the one
the eighth phase of the moon, who art begotten begotten of the merit of celebrating a religious
of the divine ambrosia and whom the bunch of sacrifice."
grass represents in its primeval verdure and
( 3TeN° ) fsraro
spreading roots (the symbols of perpetual life),
dost thou enable me to realise all my desires." fd%Hldl^ jflPd-dld i4HM:II
The performance of the Vrata under discussion Trafa fi&rrq
isrewarded with the fruition of one's all desires. jflPKiq 'i4Hm.-ii mi
By performing this Vrata and foregoing all The god should be bed by
laid down in
cooked food during the day, a man is reciting the Mantra, "Obeisance to the lord and
exonerated from the sin of killing a Brahmana. universe and
god whose embodiment the is,
four r r gmf frf^nro^[Tits#T 1^:11311 who is the main stay of the universe."
•gRTgrf TsrftT^ 4yi^' TO5T Ttfltrff rfmil
Rohini Astarru Vratam :

-sr mkurii'sii
—The God Hari
7r|f nw îjiMi+.cd^dHJI ^11
^^Hirrzf M<$<iii
should be worshipped, at mid-night, on the day 3rf^re*p^r!imi
aftddmlwqHl
of the eighth phase of themoon's wane, in the
<îuiiaf it TiftBt toii
month of Bhadra. The Vratam, which consists
The Moon-God with his consort Rohini
in worshipping the deity, should be performed
on the aforesiad day marked by the asterism should be worshipped on the sacrificial sand-
Rohini, and even if the moon continues in her cushion, and the deity, should be addressed.
Ach. Kh. Ch. 131 ]
on the occasion as, "O thou, the universal spirit, irresistibleand suffers no decay. I bow down
that is in all, and runs through all, and to Visnu, the supreme lord of the three regions,
determines all becoming and is the support of who is without end or origin.
all." An Argha offering composed of fruits,
'
WR IGHT
flowers, sandal paste, and water should be kept
in a conch-shell and the votary should offer the
same, on bent knees, to the Moon-God by
I make obeisance to Narayana, the four-
reciting the Mantra, which runs as follows :

armed one, who is clad in a gold-coloured
garment and wields a mace, discus, and a
"Accept this offering, with thy consort RohinI,
conchshell in his hands.
O Moon, who came out of the primordial ocean
of water and sprang from the eyes of Atri. »flc|<qig ûaiH 5M
ei^cfpj *tii *11 si *mi
Salutation unto Sridhara, 6ripati, and Hari,
3PPfi( XT )cCTEFT yfrfr *°lt pn whose spacious breast there are curls of hair
and on which hangs a garland of wild flowers.
Similar Argha offerings consisting of fruits
I make obeisance to him whom Vasudeva begot
should be separately made to Sri, Vasudeva,
on his wife DevakI for the safety of the earth
Nanda, Vala and Yasoda. The god should be
addressed as follows :
— "I make obeisance to
and Brahmanas."
the eternal spirit that shines in the sun. I bow

down to the great Vasudeva, the greatest self- H K -fraift
I I qrsisf yi^d^.-ll **ll
conscious and who, though
individuality,
•anff -Rf TmRwnrrîi
grand yet beyond all comprehension, had born
*v9ii
as a dwarf on earth.
^gcFt’pgrsf! 9^! ^-1 MITWRIÎI
ern? grgTtairsr
fsTEoft! •gf WPri HforWffiftjl *<SII
Salutation unto the god Madhava (lit., the ittsg RT ¥ll*WRTtIII

husband of beauty); who killed the demon After having addressed the god as above,
Madhu, and who is also called Hrisikesa, and the votary should pray as follows :
—"Take me
whose abode is in the heart of faith that doubts across this ocean on existence, O Hari, absolve
not. Obeisance to the lotus-eyed one, to the my sins, and succour me from the sea of grief
great boar and Nrsimha manifestations, the and misery. He, who utters your name even
slayers of demons. once in'life, he who calls Visnu, the all-
pervading one, even for a single moment, is

qrqfer wrm rescued, howsoever great a sinner he may be.
Damodara, Kesava, tjMRWjr! Iw-ft sf *<*11

Salutations unto
Padmanabha and to the one on the pinnacle of infe w ^cfo
'
giTi <dnj^4l ^ Tf^mni

whose car sits the mighty Garuda. I make *i)<yisiuwi|flFT îi *oii
obeisance to Govinda, the seed of the universe,
the supreme cause of all creation continuance
and dissolution.
ii ffir <*,wii4*flddiiii
3TSrt^T3f ^PTifter fPlf^HWeblWHU
Deeper and deeper do I plunge in the ocean
awiPtffim f^x Rifadin *311
of misery and nescience. O lift me, lift me up,
Salutation unto the eternal spirit which the
O lord! who else will run to my rescue!
eye seeth not and which is absolute and
Ach. Kh. Ch. 132
Salutation unto the self-origined Vasudeva, to divine light fall on my soul, my I find bliss in
Krsna and to Govinda, who sees the good of this life, may my fame, wealth and possessions
the Brahmanas and the universe. May the increase."
ii sfbirci 3rrgRg>ror£ ^tu iaMl^dPi^Muf i
II WII
3TSSFT: W / Chapter 132

By taking Kalambik treated with acid and
g^ftgrg
enshrouded with the blades of KuSa grass, a
WTCft yiygyM 4fg gartland of mango leaves, on the occasion, a
TnfrT ^ II man is sure to acquire all wished-for objects.
Brahma should perform a
said :
—One The god Mercury should be worshipped in a
Vratam, on the day of the eighth phase of the pool with the five kinds of offerings.
moon, and break his fast on the night of the
vow. He, who continually practises the Vrata
and closes it by making the gift of a
for a year, ill #4 jUK EHR! : ^HdlPs«h :llvsil
cow to Brahmana, is elevated to the status of
an Indra, after death. The Vratam is called
groTgrw ftht ^ gfnrft g«yg:ii
ynglhii«n ygr sfmsyr <sn
Sadgati Vratam.
And a Karkari (a kind of small water pot)
ffiH jreqi l HflhjfPd T!T*J 'til full Brahmana by

of rice, should be given to a
^rf WaWfoW WHII 311 way of The god should be
Daksina.
The same Vratam practised on the day of contemplated as armed with a bow and an
the eighth phase of the moon's increase in the arrow, shining with the greenish golden hue of
month of Pausa, is called the Mafia Rudra his complexion, and worshipped .on the petals
Vratam, Such a Vratam practised in my honour of the mystic Mandalam by reciting the Vana,
is ten thousand, times more meritorious than etc., "BIjam. The votary should then hear the
the one practised for an ordinary end. regends of the Vratam recited by a Brahmana,
which is as follows :
srgdt ^yyAui trjcrsftwfafcrii

-
^rf^ gqfcf TTcTT rfFTT fldfrdnft glT WTII ?ll ^ gTTfvRpnsr gm ffr4WH :ii
The Vratam should be performed
specially
the proper-day of happens to
celebration
if its tjflîT feroHTPft g( g ) ggr# f^sgg^n
fall on Wednesday,
a inasmuch as its "Once upon a time there lived in the city of
performance would ensure endless prosperity Pataliputra a god Brahmana whose name was
to the votary.
Vira. Vira had a wife named Rambha, a
daughter of his daughter named Vijaya, a son
g-4fyisaiiJifdsyH.il *11 named Kausika and a bullock of his named
A seeker after self emancipation should take Dhanapala.
nothing but eight pinchfuls of cooked rice on Tjgterr gfflfrW g- ifrft hhi gatagti n mi
the occasion, and live as devout and pure as
gfgicT^HS^: Ufanwlmdl gHTû
possible.
gynT: g ggf«iTgggggTg^:'R3Trr:ii nil
-
^TtF «^frf.sngngf ^fr^ml ft gm.-ii

gFFtft fggyr gpii&K -gr )gr gnjf ~g wygidj i
gf ^vi^PbI ii mi
ifldftgchiRdch frd ggtg wy H»d g^( vrfr foil
l
FMMipHdl Tfui i H i 4T 3TFmf5g wlytH.ii mi
One hot day in summer, Kausika oppressed
ggfygAui Tjgfg^gr gii
Ach. Kh. Ch. 132 ]
with the scorching heat of the sun, took the good Brahmana VIra had past an anxious and
bullock to the Ganges to give him a much- sleepless night, and he was glad when his son
needed ablution. While he was himself bathing, and daughter saluted him in the morning. Now
several cowboys came and decamped with the VIra was anxious to secure a sutable husband
bullock before he co.uld raise the necessary for his daughter as she had attained a
alarm. Kausika came out of the rive and began marriagable age. There were idle speculations
to wander in the foret in grief and despair. It so for many long days of suspense and domestic
happened that his sister Vijaya came to fetch quarrel.
water from the Ganges at the time and saw her

brother in that sad predicament. So she joined
TBFratf ^ ^rr wn
^<911
him in the wood and went on rambling in quest
At last Vijaya, the daughter, disgusted with
of the bullock.
the peremptory way in which her father wished
to dispose her off, broke her silence and said, I
* *r to n « n shall be wedded to the God of Death." Now

and worn out with the fatigues of
Thirsty
Death was the bridegroom she had chosen for
herself, and the merif of the Vratam had entitled
the day, Kaugika went down to a pool of water
to fetch some dark lotus stems for his sister, her to have the husband of her choice.
when, behold, there appeared to him on the

green grassy bank of that limpid pool a baby of
celestial nymphs engagedd in practising the
So the Lord of Death appeared to VIra and
Vadastami Vratam. Kaugika, hungry and sued for the hand of his daughter. Irrevocable
exhausted asked them for food. is the decree of heaven, and the gods brook no
1
?rcrsii equivocation of terms. So there could be no
Tflsqtf tmFTT ( W )«f X*W

refusal, and the marriage of fair Vajaya with
the Lord of Death was contracted with the seal
The nymphs in their turn directed him to
of fate. VIra and his wife Rambha were
first practise the Vratam. Kaugika called his
translated to heaven, and the son Kausika was
sister and did as directed Kausika and Vijaya
rewarded with a kingdom at, Ayodhya.
practised the Vratam, he with the object of
Kaugika celebrated the marriage of his .sister
recovering his lost bullock, and he with the
in a style quite in keeping with his new dignity.
motive of securing a suitable husband for
herself.
Tjzgsr ijgtensf ucTfr^n ^w dtrawfciii
mvmitwi P^hr îi ii
forcr er# smi

ddHJI
They took their meals out of two mango
-STST cRTf -^tFT tnrir dWI^}gdqil ô||
leaves as served out to them by the nymphs;
and the nymphs vanished after their repast. dd^yMIûi wf i|<«H4tlrtjtsRn Wl
Kausika recovered his lost bullock through the And the Lord of Death took away his bride
merit of performing the Vratam. to his mansion in the nether world. After his
Queen of Yama (the God of
installation as the
Death), Vijaya was suddenly rousecf up, one
<i jh
^ traTgtgqii
The thieves voluntarily restored the same

wi day, from her revery by the agonised cries of
her own mother. She saw her spirit, chained
to himin the morning, and Kausika and his and fallen from heaven, and about to be
sister went home with their boons. "Now the consigned to the pangs of hell. Vijaya
performed Vratam for the liberation of her

this ascended to heaven through the merit of
mother's spirit and asked it to do the same after performing this Vratam, and lived there happy
it had been liberated. The mother again in the company of her husband.
ii Hftiîul vsmmnst 3rremg»pr£ :ll SVW
3T£qFT: ^ / Chapter 133

from the previous sixth day of the moon's
increase, and close it on the abovesaid day with
3T?rt«h<*>fc4ebl ^ ’pTsrfnT *jd44lll rites of Japa and Homa, and by feasting the
*rrfqr fftangmi sn ^ % yiNwa r^ r : n unmarried virgins.
Brahma said : —
He, who eats eight buds of
3,^4 Tf^rftJT T3T?T ipRTfc^ll
Asoka flowers on the eight day of the moon's 1
increase in the month of Caitra marked by the 4lyf«bHifci*h*iR44ei ^rftsfid cf;i:ii ^||
asterism Punarvasu, suffers no bereavement in The worship should be conducted by

life. The mantra, which should be recited on reciting the "Durga, Durga, RaksinI Svaha."
the occasion, is as follows : (Oh, Durga, Durga, obeisance to Durga, the
protectress) Mantra.
^Thvrl'h! Tmfte! ^mwpicn i
fwft PfaiTFtBdl MIRVl)4> w epni ^11

^f^T: Mc^M:
3T|gf^rdai-d‘
SPTSlfcf ^lf<di«|ll
-=EnF=r ^ ^11
bereaved and miserable, cat thee, O

"I
The rites of Hrdinyasa
etc., should be
Asoka, who art a favourite with the God Hara. performed by appending the terms "Namath,
Svaha, Vasat, Hum, Vousat and Fat" to the
Dost thou make me griefless in life. Thus the
process of performing Asokastami is des-
principal BIja-Mantra. The Puja should be
cribed."
concluded by perfrming the Angustha-
Kanistha Nyasa.
ToT Jl^lPi cTTIl
3thiNi<smi ^TTII flPw^41 ^4> W TD Tdr tW WII 6 II

W ^TI ^H II ^11 A new wooden temple should be
Brahma said —
The ninth day of the moon's
: constructed, and a golden or silver image of the
increase, marked by the asterism Uttarasada, Goddess Durga should be worshipped therein,
is called Mahanavaml. A gift or a ceremonial on the eighth day of the moon' s increase.
ablution made under the auspices of this astral
combination bears immortal fruits.
^
•ptnef
Tjto *rr
TO1
^
cjtftrf TrsHf
% )R^r||
SFT;||<?||
t
4»=ic4 ^rrfiT ^nf
i^h1 i
^ ^4^11 As an alternative, the Goddess should be
hî«4 hî^4 *11 invoked and worshipped at the head of a spear,
The Goddess Durga worshipped on thal day or at a sword blade, or in a book, picture or a
grants infinite piety to her votary. The Gods mystic diagram. The Goddess should be
Sankara and others worshipped her on that day contemplated as respectively holding a human
and acquited infinite piety. skull, a dagger, a bell, a mirror, a TarjanI, a bow.
3TOifydife trt *ru to Wv4r

W
w torftn
«*lfrT> d^lstefWHlI ^ oil
A king wishing victory over his royal w to pnrchf
adversaries, should practise an Ayacita Vratam to: tolSWI: M toll
Ach. Kh. Ch. 134 ]
And a banner, a small drum, and a noose in ''SPTOT c£?ITS[rcf ta&i RRft shrill
her left hands, and spear, a club, a trident, a R3}( 19T TTtTT
thunderbolt, a sword, mace, an arrow, a discus
qitje^SST 'jivbRl RTII ^mi
and a rod in her right. The goddess should
The Mantra, which consists of ten letters
be worshipped fully equipped as described
(Dasaksari) and is sacred to the Goddess,
before.
should be mentally recited by the votary; after
which the trident of the Goddess should be
ÊprgT îl worshipped.
The different manifestations of the Goddess,
forxui t$t ^snqgBn^ra^tii
such Ugracanda, Pracanda, Candygra,
as,
Candavati, Candarupa and Aticandika should
to? r%r w Tifiraft sr
be as well worshipped on the occasion. Of these

Ugracanda is coloured like yellow pigment. The votary should observe a fast on the
Pracanda is coloured like rosy dawn; Candogra eighth day of the moon's increase after having
is sable; Canda-nayika is blue; Candarupa, worshipped the Goddess in an image, or in a
yellow; and Aticandika, grey. divine sandal, or in water. A bull buffalo, five
years old, should be sacrificed at the close of
and the blood of the' offering should
the night,
<f,faU|| -tlHI 8pEir«r ^5h«*>lll ^$11
be offered by duly reciting the "Kali, Kali"
RtBT'W wlml 31icil<£ ijRd rWTII
Mantra.
R(RT)%RtSR3 TT \X[\
Each of these divinities should be
TfrFTi rtrsr muhi^h ii *\sn
contemplated as standing sidewise on a lion,

with her left leg elevated and thurst out. A The blood should be dedicated to Putana
furious centaur (half man, half buffalo) should in the south-west; to the sindomoness in the
be contemplated as charging the deity, who has north-west; to Candika, in the north-east and
got a sword in one hand and has caught hold to Vidarika, in the south-east; quarter of the
of the hair of the centaur in the other. heaven.
it ffrr sfbmrt uplift Tj^snit anRirorui Rgpwtiad
3TSEITO : w / Chapter 134
RWRcbUIR TJTRTJTR 3TT%7TR3TT^7TR
Ricreflfyrei RRrg n*i<hd:ii îi

rzrt r^
Brahma said :
—Now I shall recite the Maha- <jpf
^ Amiaw RR; R TVT«THj l
Kausika Mantra, which ranks foremost in Rg ^fi ^ R^m

i i
'
Rfrof Rfcnpffct n 911
respect of merit. [Here follows a recitation of the Maha-
Kausika Mantra].
RR:II \ \ y^tHH vfrT Om Mahakausikaya namah Omburh hum

praspura lala lala kulva kulva kulva aulva
culva khatta mulva mulva gulva gulva tulva
sjfr
tulva pulla pull a dhulva dhulve dhum dhum
«|R SJR RRRR RTTR RTTR RcfcReh dham dham maraya maraya dhakadhaka
fafflRRR?TRR fq^KRfqgKR cttmeFTR vajnapayavajfiapaya vidarayavidaraya kampa-
kampa Kampayakampaya purayapurya The Matrikas should be worshipped in the
avesayaveSaya om hrm om hrim ham vim vam night by reciting the Mantra, with runs as,
hum tafatata madamada hrlmom hum nair "Obeisance to Brahmani, MahesI, Kaumari,
rtaya namah nirtaya datavyam. Vaisnavi, Varahl, Mahendri, Camunda,
Candika, JayantI, Mahgala, Kali, Bahdrakall,
dWl'ilA ''ST $fl»ehHJI
KapalinI, Durga, Siva, and Svadha."
UMfilWT tj ?ll
qm ftrar tsthst %ii
Ananimal consecrated with the Maha-
XgaW iT: UM<IW«mi ^11
KauSika Mantra should be sacrificed at the
south-west angle of the sacrifical gound, and
the rite of ceremonial ablution should be done w%:ii
unto the king in front of the sacrificial offering. MtHgurf '*H4<l^4lRwiRlit»IIIV9ll
The king should cut with one blow of his sword The image of the Goddess should be bathed
a ricepaste image of his adversary, bits of which with milk, and virgins, maidens, Brahmanas
should be dedicated to Skanda and ViSakha. and Candalas should be sumptuously fested
tjprr tmr faftru and propitiated with money gifts. By
flftliufl ^ rWTII *11
worshipping the Goddess with the offerings of
banners, poles, cars, cloths, etc., under the
^sr TTr^ft ^HjUSl cWTII
auspicies' of the Maha-Navami, a votary can
#fp?rr ^nfvpftii mi win kingdoms and victories in war.
ii ffir sftnrsi ijjitrrt wwfvinsd wmrwuri n&iwiif

:ll W*ll
3TSTO: / Chapter 135

in the month of Caitra, a man acquires enouth
merit ot be above all desires, sufferings,
HCI'unqif^ TJSWrfcq TJpflfclll
and defeats in life. Such a man bears a kind
^flf 5Trft TOII $11
of charmed life against sword cuts, etc., and is
II ^fcT inunune from the horrors of violent or prema-
Brahma said :
—
A votary having fasted, on ture death. This Vratam is called Damanaka
the day of the ninth phase of the moon's in the Nivaml.
month of Asvina, should worship the Goddess
and the Brahmanas, and mentally recite, a sgitara
hundred thousand times, the Mantra which is
held as principally sacred to her. This Vratam '
f^yrsj n sn g^frfo n tignostffemfinfen ii 3 11

is called VIra Navaml.
II rêfyrqVd^ll
wtara Brahma said —
A votary shold worship the
:
Goddess Durga on the day of the tenth phase

of the moon's increase in the month of Asvina.
31I^KVqq1^H4 yiâ miPsifl
i :!! $11
The Vratam thus undertaken should be
ii ffir ^m^Hciqlydî
practised for a year under the auspices of the
Brahma said —
By worshipping the goddess
:
same lunar phase, each month. It should be

with the offerings of Damanaka twigs on the
concluded by making a gift of ten cows and the
day of the ninth phase of the moon's increases
golden images of the presiding deities of the
Ach. Kh. Ch. 136 ]
quarters of heaven to the Brahmanas. The merit fin# TJeWW: sfv^ll

of the performance entitles
suzerainty of the universe. This Vratam is called
its practiser of the
^ *nmn
Digdasaml.
The Rsis such as, Marici, Atri, Ahgirasa,
Pulastya, Pulaha, Kratu, Praceta, Vasistha,
WglWel'
Bhrgu and Narada should be worshipped in
the month of Caitra with garlands of Damanaka
flowers.
Barhma said —
For worshipping the is on
:
aivitarwigiAutai <rorn
the day of the eleventh phase of the moon with '4*huwi wftwnvn cr^rrii van
man is rewarded
various kinds of offerings, a Ihave finished describing the Agokakhy-
with wealth, beauty and progeny, and is a?{ami, VIra-NavamI, Damanaka-NavamI, and
glorified in the region of the celestial saints. Digdagami Vratas.
ii jftr ffhmst miîul Tjjhant Rtrafyirad OTw*>iui
3T&CT5T: Chapter 136

rtRt grstft srauiipgdi n
wsruigKvff ®raE®t‘
RFtfr fiKVl) RflihWlll mi
The day of the twelfth phase of the
moon's
increase in the month of Bhadra marked by the
W fiffa: iftrFT
'
SR
'
^ l Ptf
'
SnapfR II
asterism Sravana, is called Mahati Dvadagl. A
1^6F R'rfc’T d$4||4| RlrH ^TII ^11 fast observed under the auspices of this astral
Brahma said : — I shall now dell with the combination, bears immortal fruits.
mode of performing isravana-Dvadagi Vratam,
WT TlftcfT T=TH Mi|i+>HIII
a practice where and
of grants enjoyment
salvation to the person who practises it. The day
of the eleventh or twelfth phase of the moon's
^ Great is
,
R$rWuf <J
W^ll ^||
the merit of a ceremonial ablution
increase, marked by the asterism Havana is performed at a junction of streams on the
called Vijaya. A Puja done unto the God Hari occasion, specially it the combination happens
on that day bears immortal fruit. to fall on a day when the moon is in opposition
with the Mercury.
$a^JT R^||
grfpi trrer twt gftsj ptPr RTRnrRii 3ii
t3#qi^llPcMHJI
<& RRt
hrrir ,
er aranRnf ^ f^Tw^rtmT^rîi TPp^rT:l|\9ll
^flhu rimi SfaHTR TpT rlgfcb'Ud ^niliq ^

^
'=T*T: II
ftiHiftiy gKV’Mi
A night meal, or a single meal in the day RR: sftwl TrahraTfrîuu
time, or a meal voluntarily offered to the votary oRiqehiq RR: %?idl4l<t *jsr : ||
without any solictation on his part and taken

by him on the occasion, does not vitiate the vow
tHtRRRrT^ T^f ^ Reftpt RR:II ,
?II
TT#iR% RR: Rl^: ^RRTRRÎI

of Dvadasi Vratam. He should refrain from
using any utensil of bell-metal, honey, lentil and
Rpmsr Rl^cbKîi'MRT RnrstflrfsT u ôu
collyrium, and renounce all false talk, greed,
Gems should be immersed in water
contained in a pitcher of gold which should be
physical exercise and sexual intercourse.
covered with a pair of cloths, and the god
Vamana should be worshipped with offerings "Salutation unto Govinda, who is the
of umbrella, shoes, etc. Naivedyas consisting presiding Deity of the asterism Sravana, and
of Payasam and should be

clarified butter who is also called the Mercury.
offered to the God, and the votary should pass *rer n
the night in a holy vigil, and make gifts of
•gterar Writer: ebHviKifou
Modakas and water-pitchers to the Brahmanas.
m «$<4rHdP<blMH *311
iiîi Expiate my sins, O lord, and bless me with

the pleasures and comforts of this life. Be
Then having bathed and taken some light all
refreshments (water according to others,) on the pleased with me, O thou the God of the gods."
day following, he should again worship the The Vratam may be as well performed on the
Dwarf Manifestation of the God, and address bank of a river.
him as follows
it ?ftT sfhrret irewnst •

to 7:11 *3*11
3TsqpT: / Chapter 137

and by observing a fast for three days previous
thereto, the giver is translated to the region of
the Sun, after death.
tPdu)PdMMi%TET TrixmjftnT:uîi
filÛII cT^rf ddlfe; dc^MH.11
II -?frT Mddcbd4ndVndflH.il dihimivfl diHiHi 4M-dmfoT Ti^nîi *»
Brahma said The god (Siva) should be dlTsTdlft )
worshipped with the offerings of Damanaka
Libations of water should be offered to the
leaves, etc., on the day of the thirteenth phase
Pitrs on the day of the new moon, and on each
of the moon's increase, which is held sacred to
day by mentioning its name.
the God of Love. The merit of the Puja would
make the votary a favourite with the fair sex, gKVHgtfol fart ! yfflMTO ^ ^ II
and enable him to live happy and prosperous, dd *df

l #i^T:IIMI
free from all pain and bereavement. Thus the
The votary should fast the whole day and
description of the Madanaka Trayodasi is
take is his meal in the night, whereby he would
finished.
be entitled to all the pleasures of life.
TTFTVftf f>PdcblP<% (^T)ll
( ffrf atmis T ^ mtert h mI^îi

By worshipping the God Siva on the eighth, ti^nHTTOTTO^^twMrsr^H h 'sn
and the fourteenth, day of the fortnight, each 3tdfpM4dI^5a f M4*fSÎI

month, for a year, the votary is freed from the Pmf vM
PdMP^ft TOvTT^
'
r ^TOTRÎI 411
chains of necessary re-births. The God Hari should be worshipped on a

Bu i dlMlPcpTf dai<cblW44Ii HcFT 'VJMH! 1 day in the month of Aghrayana, marked by the
VlWrafoH* ^11 asterism Mars by addressing him as, "O
By making the gift of a well-furnished room

Kesava, etc." He should be addressed as
Narayana and worshipped in the month of
on the full-moon night in the month of Karttika,
Ach. Kh. Ch. 137 ]
Pausa on a day marked by the asterism Pusya.

Similarly, he should be invoked by the epithet
îWllg W eprllUl 3^:«TM<^WHT:II
Madhava and worshipped in the month of

wwf Tf^ shflltlll
Magha on a day marked by the asterism Magha.
c#3F RMIHlfd ftrfrr.-n **ll
He should be invoked by the name of Govinda
in the month of Phalguna and worshipped on d^dlilir^d ^11
a day marked by the asterism Purva PhalgunL
'
aqer r ^ ^T V l cfil^ :
l 4^«um4^ddl:ll ?mi
The name by which he should be invoked on "O thous who sufferest no decay, O thous,
the day of the Puja in the month of Caitra, which who art the supreme Brahma make infinite the
should be under the auspices of the asterism good which I covet in this life. Absolve my soul
Citra, Visnu. Similarly, "Madhusudana,
is from all sins which I have wittingly or
Trivikrama, Vamana, Srldhara, Hrslkesa unwittingly committed, O lord, who can not be
Padmanabha, and Damodara," are the epithets measured by any standard of measurement.
by which he should be invoked and Grant all my prayers, O thous, the eternal
worshipped on the days in the months of immeasurable stay of the universe, whom
Vaisakha, Jyestha, Asadha, Sravana, Bhadra, decay afflicteth not and who art the foremost
Asvina, and Karttika, respectively marked by of beings." A person seeking beauty,
the asterisms Visakha, Jystha, Purvasadha, possession, or longevity, should practise the
Havana, Pusya- Asvini, and Krttika. Offerings Vratam for seven years in succession.
of Payasa, etc., should be made to the God in
the months of Asadha, etc., and the Brahmanas
should be sumptuously feasted therewith. gfdUpcS d l W sft 3Tf%fa:lt ^11
sfcfasr fgdtarar M*j«u vpfcft f&rorn
'5®TT WTÎI
^FTT: Mgai Wd«Tl' *1911
Only Brahmanas well versed in the

gnfggtf TirarsT wqrrm <r$ra?:ii
knowledge of Panca-Ratra school of philosophy jOf ^rtzrf mi l=fteRT:ll*<ill
should be invited on the occasion.

-gf fq rfd^ ll *RII
The Gods Kubera, Agni and Asvins should
be worshipped on the first; the Deities 5>ri and
Yama, on the second; the Goddess Parvatl, on
^ Tl TRTfrTT^r^ll ô||
the fifth; the Nagas, on the sixth; the Sun God
The Vratam should be practised for a year, on the seventh; the Matrs, on the eights;
at the close of which the God Visnu should be Taksaka, on the ninth; Indra and Kubera, on
worshipped and addressed as follows :
the tenth; the holy sages, on the eleventh; the
•
qgrrsgtT ! ter W: God Hari, on the twefth; Mahesvara on the

thirteenth; and Brahma, on the fourteenth day
TRTqiBPr VTB:
dyir^d if
^
W Wfitf
dlPîd
MNjHIuitall ^11
of the fomight. The Pitrs should be worshipped
on the days of the new and full moon. The day
of the thirteenth phase of the moon on which
the god Mahesvara should be worshipped is
^n'ld'îi nil known as Kama-Trayodasl.
'
ii sfhiret Rî^not wmwi<s4 3tlfeJI<eKfui IdnUeUHâif^flflPwwi stR

1:11 *?I9II
ii sfir wiPt wnraiftii

320 THE GARUDA MAHAPURANAM { Ach. Kh. Ch. 138
3TSTRT: ^6 / Chapter 138

saidBhanandana begat two other sons named
PanSu and Khanitra, and Khanitra had a son
WT sfyTF£clfttT rft *TII
named Ksupa. VimSa was the son of Vimsa.
Said The God Hari :

—Now I shall describe
f^jTfcRTOJcT: T*pT:ll
the geneology of the princes of the blood royal, vi|ldhmRlf%ld :ll 411
as well the exploits, done by each of them. The Vimga and another son named Khaninetra,
God Brahma sprang from the navel of the and Khaninetra had a son named Vibhuti.
eternal Visnu. Daksa, the father of all created Vibhuti begat Karandhama, and Karandhama
beings sprang from the thumb of Brahma. begat Abiksita.
rTcT: T£jEMr!:II
^TOrTI'flRt 'MldWdl^Md^d: || \\
rft^RTsr f^g- ?r?ra> tth* ^ru T^cT.-ll
rr:ll?n •TTTTO Tgt: ô||
Daksa begat Aditi, and Aditi was the father Abiksita had a son named Marutta, and
of the Sun-God. The Sun-God created Manu, Marutta was the father of Narisyanta. Tamas
and Manu was the father of Iksvaku, Saryati, begat Rajvardhana, Rajvardhana begat
Mrga, Dhrsta, Prsadhra, Narisyanta, Dista, and Sudhrati, and Sudhrti begat Nara. Nara had a
Sasaka. Manu, the son of the Sun God, had a son named Kavela who was the father of
daughter named Ila, who was subsequently Dhundhumana.
known as Sudyumna. %totst 'tgft ^row: tj-t.-ii
TOTII 3311
^Hl^dfcvil f^FTrfr TO: II XII Dhundumana begat Vegavan, who was the
Mercury, the son of the Moon God, had a father of Budha. Afterwards Budha begat a son
sexual congress with Ila and begat on her named Trnavindu and a daughter named
person the three sons named Raja, Rudra and Ailavila.
Pururava. In the character of Sudyumna Ila had fayiivi ii
three sons named Utkala, Vinata and Gaya.

fdVIlcd^M^^S^R ^F^TTO '^5^:11 3311
Tprcrcj TOh TJd:ll The said Trnavindu begat on Alamvusa a
>4mi qil sonnamed Visala. Visala had a son named
Prsadhra, a son of Manu, killed a cow, and Hemcandra who in his turn begat Candra.
so he was degraded to the status of a Sudra.
After that, the race of the Ksatriyas that sprung
from Karusa, is called Karusa.
Candra begat Dhaumrasva who begat
THlFTl ^TOdTTOTOT xt\\ Srnjaya;and Srnjaya had a son named
Tpft TOT iflfMvKdld 5 ll II Sahadeva who was the father of Krsasva.
'RT: TTRJ: ^T:ll
^ fggite
Dista, a
TO^ fîîdl f^ r
son of Manu, had a son named

fd>idi :ii m TOprsr TjqftTS
The name
^^ irvi^T ^pqrr:ii 3x11
of the son of Krsasva was
Nabhaga, who became a Vaisya. Nabhaga had Somadatta who begat Janamejaya. Janamejaya
a son named Bhanandana, and the son of was the father of Sumantri. All these princes
Bhanandana was Vatsaprti. Subsequently the ruled in the city of Visala.
Ach. Kh. Ch. 138 ]
•gSE^TTS^rWT WBlf ^11 a son called DrdaSva, and who was better
3TTnfr WT | ^mi known by the epithet of Dhundumara. This
Drdhagva had three sons, viz., CandraSva
Saryyatihad a daughter who was married
KapilaSva and Haryasva.
to the holy Cyavana. Saryyati had a son named
Ananta, and Ananta was the father of Devaka. fafsiw fofWRT:ll
i£31T«Sr f^TTSlSJ rTrRcTt II 3311
Haryasva begat Nikumbha. Nikumbha
Afterwards Revata had son who was called
begat Hitasva who was the father of Piljasva.
Raivataka and a daughter named Revati. The

Pujasva had a a son named Yuvanasva.
son begat by Dhr§ta, the son so Manu, was
called DharstakI who though bom a Ksatriya, -g<TT:ii 3*11
took to the life of a Vaisya.
The son of Yuvanasva was called Mandhata
’TnTFTjit fJHI'OqUftl rlWJrl: II who had a son named Bindu Matya. Vindu
3 R( f l ^RR<T:II ^V3||
Matya had three sons named Mucukunda,
Ambarisa and Purukutsa.
tsIHtst wgti ^^minu i:ii
T:
^F: ^11
Ambarisa was the son of Nabhaga, a son of ^Hi#swi fhn wsi, ,
Manu. Ambarisa begat Virupa, Virupa begat The aforesaid Bindu Mahya had fifty
Prsadasva, Prsadasva begat Rathinara, who daughters who become the wives of the holy
was firmly devoted to Vasudeva. Of the three sage Sauvari. Ambarisa begat Yuvanasva who
sons of Iksvaku, the first was named Vikuksi, begat Hanta.
the second was called NimI; and the third
Dandaka.
fsR£f$RIJ MR: MWTTHH

3WT0«TWcil Wit ^# SgTWRfl :ll 35<1
The son begotten on Narmada by Purukutsa
TJT^T: TmTRTSeT ch<JrWH3MlS^R^rT:ll ^11 was called Trasadasyu. Anaranya was the son
Vikuksi the son of Iksvaku ate the hare kept to Trasadasyu, and the son of Anaranya was
and hence he was called
for sacrificial purposes called Haryyasva.
the here-eater (Sasada). This Sasada had a son
<TR *H Wd :ll
'
named Puranjaya who, begat Kakutstha.

WTRFIRWT WRIT: 3J<T:II3'3II
3#TRJ TJ8[: TJ3W%'R1:II Vasumanah was the son of Haryyasva and
f^SRRT: TJ? 3H5f59jfg?Tra'd:ll ô|| Tridhanva; was the son of Vasumana.
Kakutstha had a son named Anena, and the Tridhanva had a son named Trayaruna who
son of Anena was named Prthu. Prthu had a was the father of Satyarata.
son maned Visvarata who was the father of *TfWW WRsHIdl WtRT: I
Ardra.
iftgPsnltflrtT# ifRt Ttf^T^RT.-ll 3411
This Satyarata become famous by the name

VIMWlTt^: <£dHI«lcF:ll II to Trisariku the son of Trisanku was named
% fafeHIdl ^^SJrFTtSWcIII Haricandra, who was the father of Rohitasva.
Harita was the son of Rohitasva.
ST§:«r: ckPMHISrSJ ^3TW:imil
^fSTST
Ardra begat Yuvanasva who begat f^3RT: 3£T:II
Srovanta. Sravanta
who was the
had son named Vrhadasva,
father of Kuvalyasa va, who had And Cahcu was
^ ^ticblrj, cpU: ^rT:ll ^<?ll
the son of Harita. Cancu
begat Vijaya, and Vijaya begat Ruruk, and had a son named DIrghabahu who was the
Ruruk begat Vrka. father of Aja.
'SjnjfaRJ TPTT: 4*RT: II cR3r ^rrsraîHWHidi: 4*jaT:ii
WngTII 3°H 4IMdltMUIVIiH'M4flia R*l«Rrll:ll 3<*H

Tpr 4^4311 fa grrcqf
The son of Aja was Dasaratha who had four
î^|ct'H±<3i««*i«h:ll 3^11
sons, viz., Rama, Bharata, Laksmana and
Bahu was the-son of Vrka and he become a
Satrughna. All of them become famous in
king. Sagara was the son of Prthu who had sixty
history for prowess and glorious achievements.
thousand sons by his wife Sumati, and a son
named Asamanjasa by his wife Kesini. 4IMId$yi vTcft
sprftr^ # JIÎMHêl^ll 34 II
îRlfa : ffi:ll *o||
Amsumana was the son of Asamanjasa and
Kusa and Lava were the sons of Rama.
Dilipa was the son of Amsumana. Bhagiratha
Bharata's sons were named Tarksa and
was the son of Dilipa, and he brought down
Puskara. Citrangada and Candraketu were the
the Ganges on earth.
sons of Laksmana, while the sons of Satrughna
*pft4«i4|<il ^n^Pisr ^dif^Hii were named Subahu and 6urasena. Kuga had
a son named Atithi who was the father of
Smita was the son of Bhagiratha, and the son Nisada.

of gruta was named Nabhaga. Nabhaga had a PnWW ^vT: W: 4*pT:ll
son named Ambarfsa
Sindhudvlpa.
who was the father of W: d<IWI :ll^ll
Nala was the son of Nisada, and Nabhasa
was the son of Nala. Pundarlka was the son of
,
Nabhaga, and Ksemdhanva was the son of
5hrJ NUlfrH4cblM:
> 4J ^Tfft S^Tl^ldl'H:ll ^Kll
Pundarlka.
Ayutayu was the son of Sindhudvlpa, and
the son of Ayutayu was Rtuparna. Sarvakama
was the son of Rtuparna, and Sudasa was the 3T^n^5# mlUiia t 4*fc Tgw.n
the son of Sarvakama. mR^Mlinl 4*RT:II
4^14144 »T 4ft iff# ftnras: 4*J<T:II

Devanika was the son of Ksemadhanva, and
Ahlnaka was the son of Devanika. Ahinaka
chvm«iMK4fji g d«i<*M:ii ?mi
begat Ruru, and Ruru begat Paripatra begat
The son of Sudasa become famous by the
Dala, and Dala begat Chala.
name of Mitrasaha. Sudasa begat a son on his
»TtiT:ll^ll
wife Damayanta who was called Kalmaspada.
tHHTS v ^ rPTl
1
5®ra>: 4*pT:ll •tf'tfll
TTcfr TDR 7m "grT.II ^^11

Vuktha was the son of Chala and
Kalmasapada begat Asvaka, and Asvaka Vajranabha was the son of Hyuktha. The sor of
begat Mulaka, and Mulaka begat Dasaratha Vajrandbha was Gana who was the father of
who was the father of Ailavila.
Usitasva who was the father of Visvasaha.
7m fgnaw: âr: d«l<^:ll Hiranyanabha was the son of Visvasaha, and
^cT:II^V9|| Puspaka was the son of Hiranyanabha.
The son of Ailavila was named Vipasaha,

who was the father of Khatvahga. Khafvanga ^yRiKRd«fa ; M3c<uifyRvreâ:ll V* II
The son of Paspaka was Dhruvasandhi who who had a son named Bhanuman. Jsatadyumna
was to father of Sudarsana. Sudarsana, ana was the son of Bhanuman and guci was the son
begat Agnivama who was the father of of Jsatadyumna.
Padmavarna.
TpT: fH^NWdld|vd:ll
vHyfrj,
^Padmavarna begat Sighra, and Sighra begat

T£T:ir*^ll
«dtiNI^'(H'dld')id4H4<J i
^T:
ûci begat Urja. Urja begat Sanadhvaja
^?T;im^||
whose son was Kuli.

Maru, and Maru begat Pragruta who was the
father of Udavasu,
3W3niqq ^HHil'dfillfM 'tllRAfilcfc: ||
^.di^wuq 'ddldM:im’*ll
âl^qufllsâjJêWfdd:
^TT«f<tyd4i W: #«TrfT ^pPIIH^jd : 1
TJd:ll W||
Nandivardhana was the son of Udavasu.
^*iifrn«q^-iig WST: T*JW:immi
rRpET
Suketu was the son of Nandivardhana. Suketu

The son of Kuli was Ananjana who was the
father of Kulajit. The son of Kulajit was
had a son named Devarata who was the father
of Brhaduktha.
AdhinemI who was the father of Srutayu. The
son of Srutayu was Suparsva who was the
TffifcKdPI ^ptM .-ll father of Ksemari. Ksemari begat Anena who
W^fs^jar qs%gfr:ii^n was the father of Ramaratha.
Brhaduktha had a son named Mahavlrya
TTMtVIldWI^M^h: T»JTT:II
who was the father of Sudhfti. The son of
Sudhrti was Dhrstaketu who was the father of ^PRTg t Mtiidd : II V* II
Haryyasva. WT: wmr^ gyrjifwfil '

^ldhd :ll
^mfa.-ii vsii
w^fdl tiff:
Ramaratha begat Satyaratha; and
Ud1'qq>ic?,Ru«j'i T^T*$)<iWdlriM:ll'#<?ll
Satyaratha, Upaguru Upaguru begat Upagupta
The son of Haryyasva was Maru who was whose son was Svagata. Svagata had a son
the father of Pratindhaka. Pratindhaka begat
named Svanara, who begat Suvarca, who begat
Krtiratha, and Krtiratha begat Devamidha.
Suparsva, who begat Susruta.
fpîrj, T|frgfrT:ll
f^pfrsTppjii
T|?T^: ebWfldi TTFlflm r^ l^ :imo|| 5l5?T: 'd?dPl ^PT: ljd:l| Hd||
TUrdnrr: fduftlm The son
II
of Susruta was Java who was the
TfrrSRf fFlffarT: rR-ET Hlffmyr^dl ll II m father of Vijaya. Vijaya begat Rta, and Rta begat
Vibudha was son of Devatidha. The son of Sunaya.
Vibudha was Mahadhrti who was the father of
^nqisla^t^ ^d6<=t||^fd T^T:II
Kirtirata. The son of was Manoroma
Kirtirata
tpj ^fvTTWrf#: T^T:II
who was the father of Svarnaroma, whose son H<?||
was Hrasvaroma, whose son was Siradhvaja ^ Tftwrrîiôii

'3tF)'
And Sunaya begat Vitahavya, who was the

who had a daughter named Slta.
father of Dhrti. The son of Dhrti was Bahulasva
TfPJTFJII
who was the father of Krti.
^PTrapft THÛd: W^jHI^fil: TTJrT: II VIII
The different races sprang from Janaka who
Kusadhvaja was the brother of Siradhvaja
were all addicted to Yoga.
ii sftnret TisTftm iremryiuatl 3irapg>nrt ^nhsfyra#f

'•IWHBl'VI^THVIddlil JSIPT: II ^£||
Ach. Kh. Ch. 139
3TSETFT: W / Chapter 139

Gadhi had a daughter named Satyavati,
who was give in marriage to the holy sage

ofTftrat *r?T:
j
t I^
3
Rcika. The son of Rcika was Jamadagni, who
-mNUKj rf l wn <H£JUrts%: *11 was the father of Parasurama.
Hari said
solar race,
: —I have finished describing the
now hear me narrate the genealogy
ffr qifodlVw^H^ 1 ^ ^TT:II
3lFj4t d^WfMK^dl <&!<«*«& II 411

of princes who were the descendants of the
The sage Visvamitra had a large family of
Moon-God. Brahma, the son of Narayana
sons such as Devarakta, Madhuchanda, etc.
created the holy Atri.
Ayu (a son of Budha) had a son named Nahusa
3#: Klwre* dui fironi who had four sons named Anena, Raji,
Rambhaka and Katra Vrddha.

From Atri sprang the Moon God who
became the consort of the beautiful Tara, the ^^m4wr«i:ii mi
et1 iv iict)ivft 4jdiM<?:
favourite wife of Brhaspati, the preceptor of the The son of Ksatra Vrddha was Suhotra who
The Moon-God begat on the person
celestials. had three sons, viz., Kasya, Kassa, and
of his beloved Tara a son named Budha, who Grtsamada.
in his turn begat Pururava.
^S ^felV^l^llJdRre gnil T
sparer: II rR[R*r?:ll ?oll
Trails 3iT^#irang:ii?ii Saunaka was the son of Grtsamada, and

The son Budha begat on the nymph
of Dirghtama was the son of Kasya. The son of
UrvasI six sons who were named Srutatmaka, Dirghatama was Dhanvantari who look the
Visvavasu, 6atayu, Ayu, Dhiman, and profession of a physician.
,• Amavasu.
M^W I rtldftt : f%3J<T:imil

II *11 Dhanvantari had a son named Ketuman
Bhima was the son of Amavasu, Kancana who was the father of Bhimaratha. Divodasa
was the son of Bhima, Kancana's son was was the son of Bhimaratha, and Pratardana
Suhotra who was the father of Janhu. known to history as Satrujit (conquerer of
enemies) was the son of Divodasa.
4j(M'^'t'*lclr^j )
Mtil<M'dN<f>:ll
^dMW'rlll
•STdl'^JrlPT xpt «IHI*I^^T: II mi
31HeFNrafcF4i ^cT:IIÛ
was Sumanta and Sumanta's
Janhu's son
The was
son of Pratardana Rtadhvaja, who
son was Apajapaka. The son of Apajapaka was
was the father of Alarka. Alarka's son was
Balakasva, who was the father of Kusa.
Sannati and Sunita was Sannati's son.
epTFST: ^VITT^rgi^tdl <$¥lld,H
Kusa's had four sons

Kusalabha, Amurtaraya and Vasu. The son of
named Kusasva,
The son
4^41 dFU
of
W- W^
«dl4>d'tf4^: ‘^W:ll
Sunita was Satyaketu who was

1 11
the father of Bibhu. The son of Bibhu was

KusaSva was Gadhi who was the father of the
Subibhu, the father of Sukumara.
celebrated Visvamitra.
H^HKI«dy%>d4ird^l^4d<lftnT: II
eKSIT JHdfcfift ^tTT Jti41ebiq fg'flld WII
dlPd^ ^3^^fTrRT^T:ll **ll
sjj-41chi'''Jinc;Pd3r <m td4^1l N etcyd:ll 'S
,
,
II
Ach. Kh. Ch. 139 ]
Sukumara begat Dhrstaketu, and Dhrsta- Haya was Anaranya who was the father of
ketu begat Vitihotra who had a son named Dharma.
Bharga. The son of Bharga was Bhargabhumi.
sr*fer et4^n d .-n
^^¥lrll«"t||*H^:
efilVl4l
'yisfcnr
^TT: II
^11
^4^ wf^4fpqfar '^1^:11 ^11
TT?r!T.-|l Dharma's son was Dharmanetra, whose son
All these magnanimous princes were firmly was Kunti. Kunti's son was Sahanji whose son
devoted to Visnu and ruled in Kasi. Raji (a son was Mahisman.
of Nahusa) had five hundred sons who were
killed by the God-Indra. TJPlt ^TT;||
^^Rrsôr «^d4)<4sr Wdl4i.-ii 3311
yfrt^TrT: ^ca<3«S(rH^'M£J rf II
ficfNl: TjTTfT ^vf:l|

f^T3RT: TTSTOFUftr fclMliJW fRT: TpT:ll ^|| Mahisman's son was Bhadrasrenya whose
Ksatra Vrddha (a son of Nahusa) had son was Durdama. Durdama's son was
another son named Pratiksatra who was the Dhanaka who had four sons named Krtavlrya,
father of Sanjaya. Sanjaya begat Vijaya whose Krtagni, Krtakarma and Krtauja. All of them
son was Krta.
were of mighty prowess.
f^T^wrgT ^ r^cifcKitiivH : u
i) i m<0 id : II ^V9||
TTSJ: TrarTT:ll
Krta begat Vrsdhana, and Vrsadhana begat
Krtavlrya had a son named Arjuna whose
Sahadeva whose son was Adina who begat sons were Urasena, Jayadhvaja, Mahu, $ura
Jayattsena.
and V rsna. All these five sons of Krtavlrya were
^ctHlcW^fd-ST Tff^rll princes of excellent conduct.
dfd4q(frt: TPUfrl<A||fdr4<t>fd: ^TIÎI \ 6 \\ -vd’ilM^ldlH^^ : II ?mi

The latter had a son named
son was Ksatradharma. Nahusa had a family
Satkrti whose ^ W U I tjefr
^ylf4vdf?|c|l^dl 3flf?TfdW R'£IAR: II ?^ll

of another five sons who were called Yati,
Yayati, Samyati, Ayati Jayadhvaja's son was Talajangha whose son
and Krti.
was Bharata. Madhu was the son of Vrsna, and
TjrTT: W3T W^H^Wril from him (Madhu) sprang the race of Vrsni. Ahi
**5
Out
^ ^ ^9rqpfr
of these, Yayati begat
^3|T^||^n was the son of Krosta and his son was Asanku.
on his wife TJ^dHl f%T3IT«r; TTW:II
DevayanI two sons who were named Yadu and
rT^T ^|| t?t9||
Turvasu.
^{U|f ij^f«lfc(4)
^ -=u4Mi4unn
TJ^f4: TJfSRT: TJ^PT:
^TT:II
TJspraT:ll ^<SII
'^31:11 ô||
The son of Asanku was Citraratha whose
And three sons on his wife Sarmistha who son was âsabindu. âsabindu had two wives.
were called Drahyu, Anu and Puru. Yadu had
By his first wife he had a hundred thousand
three sons named Sahasrajit, Krostumana and sons, while by his second he had ten hundreds
Raghu.
of thousands, such as Prthukirti, etc. Prthukirti
¥inf4Ti*Hii* had three sons, viz., Prthujaya, Prthudana and
Prthusrava.
The son of Sahasrajitwas 3atajit who was TJSjSTcnfo-JJjTO '3¥HIWM«>5«r^H

the father of Haya and Haihaya. The son of rR^5T: fFTrPMfM 9TV«eUi<*,c|idWd:ll ^^11
Ach. Kh. Ch. 139
pHfMcjHT ?J ^vdmdlgijdlf^'d^ «ni34ll

MlP'ld) fft: II
^murTtrami 3°n VldPrt’oel «8'WiPn6^ ? ei)

)
«|6t*4frl:ll
Tama begat Usna

'
M^l ill^l^ tjfn:l<*>:ll 3311

Prthusrava begat Tama,
Usna begat Sitayu, and Sitayu begat Bhajina, Bhajamana, Andhaka, Mahabhoja,
Rukmakavaca. Rukmakavaca had five sons Vrsni, Divya, Aranya, and Devavrta were the
viz., Rukma, Prthurukma, Jayamagha, Palita sons of Sattvata, Nimi, Vrsni, Ayutajit Satajit,
and Hari.The son of Jayamagha was Vidarbha Sahasrajit, Vabhru, Deva, and Brhaspati were
whose wife's name was Saibya. the sons of Bhajamana. Bhoja was the son of
Mahabhoja, and Sumitra was the son of Vrsni.
iJqcn^ OMMKrg ^fr^fcrermii wn H»M P^<^*dWKdfcdlfo#

l
'TO™
Vidarbha begat on his wife Saibya three sons

whose names were Krutha, Kamsuka, and V#TSJTRT: TsOTTTT gldfildlfWlfaWnil
Romapada, Romapada's son was Babhru, and TpT: ^cblcHlcMfi«<WTII *3 II
Babhru's son was Dhrti. Svadhajit was the son of Sumitra, and Sini
and Animita were the sons of Svadhajit. Nighna
was the son of Anamitra, and Satajit, was the
PhHIW TJ<T: fg<T:ll II
son of Nighna. The other two sons of Anamitra

jpt g?TI$f f^rlTfraTII
were Prasena and Siva. Satyaka was the son of
<Dt\\iTQ ^tiJcTSr d«l<+R:ll 33» Sivi, and the son of Satyaka was Satyaki.
The son whom Kausika begot was named
Rci whose son was Caidya. Caidya begat Kund,
W#: TI3TO: JJ?:
d<ldf^T: II
$^TOT: ycn1Wdl:ll ^^11

and KuntI begat Vrsni and Vrsni begat Nivrti,
who was the father of Dasarha. The son of Sanjaya was the son of Satyaki, and the son
Dagarha was Vyoma whose son was Jimata. of Sanjaya was Kuli who was the father of
Yugundhara. All these princes were the votaries
rnrr
of the God Siva.
rfifr VI<J>fdW« ^1^:11^11
3|dflldM^ ^fwT: 3$rT:ll
?T^%: ^cjcll-MJd: II
^wiStS-J^gll *3 II
^cRdt i^rgicjlFR^: TJJW:ll?mi Vrsni, Svaphalka, and Citraka were the sons
The son of Amrta was Vikrti, who was the that gracede the line of Anamitra. Svaphalka
Bhimaratha begat
father of Bhlmaratha. begat on the person of Gandhini a son named
Madhuratha whose son was Sakuni, who begat Akrura, who was firmly devoted to the God
Karambhi, who was the father of Devamata. Visnu.
The son of Devamata was Devaksatra whose
son was Madhu, whose son was Kuruvamsa.
t^d\ll '#'#11
ipajTTO
imt: irpr ^«*r?ra:ii
Upamudga was the son of Akrura, and the
grit: TjaV IRJSr ^^RT:ll 3*11
son of Upamudga was Devadyota. Akrura had
TTr^SJrT: TJBSl’vftWdl Wd=Cdt ^R:ll two other sons who were called Devayana and
Kuruvamga begat Anu. Anu begat Puru- Upadeva.
hotra, who begat Amsu whose son was TF*JcT:ll
Sattvagruta, who was the father of Sattvata. ymi

cê^fr *P3T hhpi <rar
srftpft *T3TRFT2J RMdK^ra: TpTrll 3^H Prthu and Viprthu were the sons of Citraka,
who was of the race of Anamitra, aned Suci was
Ach. Kh. Ch. 139 ]
the son of Andhaka the son of Sattvata. <miRA41 ^rrecT tjsjt

Kukkura and Kambala Barhisa were the sons
w^BT^nTMioilW'Wi snriPivl-si^cimîi
of Bhajamana.
Sura had another wife named Marisa who
became the mother of five daughters named
Icjetlnl "ST TpT:ll 'X^ll Prtha, Srutadeva. Arutaklrti, Srutasrva and
Kukkura had a son named Dhrsta, and RajadhidevI and of two sons such as Vasudeva,
Kapotaromaka was the son of Dhrsta. Viloma etc. Prtha was filiated to Kuntlraja who married
was the son of Kapotaromaka, and Tumburu her to Pandu.

was the son of Viloma.
BW5ET '^4^'d: Tg?T:ll RT^Slf ejpqf qq II
dwi^sfT^Fi ^ - -
^gi r^ch^ gn wii The God of Virtue begat on the person of

The sons of Tumburu was Dundubhi who Prtha, a son named Yudhisthira, while the
was the father of Punarvasu. Punarvasu had a Wind-God and Indra successively begot on her
son named Ahuka, and a daughter named two sons named Bhlmasena and Arjuna. The
Ahuki. king Pandu had another queen named Madri,
<*1^4)1 <Er»£TII
who became the mother of two sons named
Nakula and Sahadeva, begot on her person by
xf ^rf^RTTirSdll
the Asvins Nasatya and Dasra. KuntI had
ôr II
another son before marriage who was named
'^Wl^cigr Tîmil Karp.
The sons of Ahuka were Devaka and
Ugrasena. The daughters of Devaka were
named DevakI, Vrkadeva, Upadeva, Sahadeva,
Suraks ita, SrTdevI, and SantidevI, who were Srutadeva was the mother of Dantavakra
all married to Vasudeva. Sahadeva had two who was valiant in battles. The king of Kekaya
sons named Deva and Upadeva. begat on the person of Srutakirti five sons such
as Santardhana. etc.
fsr^t41 n f4^Nl^PcKch ;||
Ugrasena had several sons named Kansa, spsraT ^ryV<ii<y^ fyi ^mHchH.11^11
Soluma and Cavata. Viduratha was the son of named Vindhu
RajadhidevI had two sons
Bhajamana, a son of Andhaka. and Anuvindha. Damaghosa begat on the
^jTFnftr wft tjb.-ii
person of Srutasreva a son named Sisupala.
Tfrnft fl fgtlft «TT=rf
The son of Viduratha was 5ura, who was

the father of gams. Pratiksatra was the son of Vasudeva had several wives named
Sami, and the son of Pratiksatra was Pauravl. RohinI, Madira and DevakI, etc. Of
Svayambhoja, who was the father of Hrdika. these RohinI became the mother of Balarama.
VKIUIUU: TTOsN W?mad :ll

fdVldSjlc^jeh«hl Mi ^ II ||
The son Hrdika was Krtarma, the son of

of
Sura, the son of Viduratha, were Deva,
5fj^<|«l: -^-qt enciUl^ BTÎI ô||
Satadhanu, and Devamidusa.
Balarama begat on his wife Revatl several
Tjjfr TnfNRr sons such as Sarana, Satha, Nisatha, and
TJ53T -ST Ulmaka, etc.
DevakI became the mother of six sons, who Now hear me describe the progeny of Anu,
were named KIrtimana, Susena, Udarya, whose son was Svabhanara. The son of
Bhadrasena, Rjudasa, and Bhadradeva. King Svabhanara was kalanjaya.
Kamsa destroyed all these six sons of DevakI. *ld#^lry#^^cy^lT$ ^T3PI:II
II ^*11 MÎVIIHI^tT fF T*|rf:ll
^ W^TfMtll dVD-Ulfafr# 1?: II Soil

&gf "vH^dl: ^HI-SIÎI II Kalankaya's son was Srnjaya, whose son
Samkarsana or Balarama was the seventh was Puranjaya. The son of Puranjaya was
son of DevakI, and Krsna was her eighth. Krsna Janamejaya, whose son was Mahasala, who was
had sixteen thousand wives, of whom RukminI, the father of Mahamana better known by the
Satyabhama, Laksmana CaruhasinI, and appellation of Uslnara. The son of Uslnara was
Jambavatl were the eight principal ones. Krsna 6ivl, whose son was Vrsadarbha.
had a large family of sons by these wives. T^srsr:ii
ur^rarhct'HJTsr wht: wear *ni
U *U5'fW:ll ^$11 -arfcT: TjWSTl' ^rst ^l^ct^cHfvWT.-ll
Pradyumna, Carudesna, and Samba were 3p«t: <Mm«w T yt instil

:
famous. Pradyumna begat on his wife Rati a Mahamana had another son named Titiks
son of mighty prowess who was named u whose son was Rudraratha. The son of
Aniruddha. Rudraratha was Hema, whose son was Sutapa,
’tpt sjt»ts«ra?tii whose son was Bali. This Bali was the father of
Uf^l44'ri^d& Wft| I '^cfrs^ra^ll V#ll
several sons who were called Anga, Varied,
Kalinga, Andhra, and Paundra.
Aniruddha had by his wife Subhadra. A son
named Vajra. The son of Vajra was Prativahu, 3HMHlf^f4WWd> qTftsfts*P51ll
and the son of Prativahu was Caru. A nui qt

r ^4<«ii^^Hiw<r(*T3f:ii s^n
^s«rtsî^n^r?r:ii
^w ^sr
•
t «rgrsr Tgprrii
Vahni was scion of the race of Turvasu. The The son of Anga was Anapala, whose son
son of Vahni was Bharya, whose son was was Diviratha, who was the father of Dharma
Bhlma, the father of Karandhama. ratha. The son of Dharmaratha was Lompada,
fMta whose son was Caturanga, whose son was

iliOTW tPPTT 'ggjldw ^1
Prthulaksya, who was the father of Campa. The
W: '<f3 IWil:ll WH son of Campa was Haryaksa, whose son was
fiRint TrpanRiTts^îi Bhadraratha.
W& in V9 H qS<ctwf TpPRTFT
V^rfT
3pfr: TWHT:
-til
ebFfîtS’raill ^411
^*rt
Ppipft f^Jrarzr
^ srflT:
spisrariii'smi
TJd:ll
Karandhama's son was Maruta. Now hear
SJrPjdgd: TTrTSPrf 8Jdtf dI<iJI
me describe the race of Druhya. Druhya's son
was Setu, whose son was Arandha, whose son cTPT «hufw« ^frs’TSRt.ll WII
was Gandhara, whose son was Gharma. The Whose son was Vrhatkarma, who was the
son of Gharma was Ghrta, whose son was The son of Vrhadbhanu
father of Vrhadbhanu.
Durgama who was the father of Praceta. was Vrhatmana, whose son was Jayadratha,
^ 1|
Ach. Kh. Ch. 140 ]

whose son was Vijaya, who was the father of ehuffM it|| ^ ||
Dhrti. The son of Dhrti was Dhrtavrata, whose The son of Kama was Vrsasena. Now I shall
son was Satyadharma, whose son was describe the race of Puru.
Adhiratha who was the father of Kama.
ii ffcT sftnrei vawivira*} 3H«m«wu^
HI^*^r|^|R>I^TltVlddHl3atm:ll ^<?ll
3mm: Wo / Chapter 140
The son of Garga was Amanyu, whose son

was Mini. The mighty Nara, the son of Manyu
*RTfcrPI:
had another son named Uruksaya.
THRT ^JSjgTTrqqiqTTqil \ II
Hari said : —The

Puru was son of
3«î|ldiH>fJi|<4^^dlT5e| TFj
pnq. ll
Janamejaya, whose son was Manusya, whose wf -5T 3FTTftef|Rl^ll dll
son was Ahayada whose son was Sambhu, who The son of Uruksaya was Trayaruni, whose
was the father of Bahugati. son was Vyuhaksetra, whose son was Suhotra,
Vp: WIlRlWW «TR*FT:II

who had three sons Hasti, Ajamlhha and
ffill^ l fft :
Dvimida.
WT^: tfSTWSr <mdhd:ll ?ll
The son of Bahugati was Samjati, whose son

was Vatsagati, who was the fattier of frUfll^ lfrlftl^
l m: gftprglffHT %5TT:II Sll
RaudraSva. The son of Hasti was Purumida, and the son
of Ajamlda was Kanva. Medhatithi sprange
W: II 3 II from this Kanva, who was the progenitor of the

Raudrasva had several sons, who were
Kunvayana clan of Brahmanas.
named Rteyu. Sthandileyu, Kakseyu, Krteya, 3TvH4k i pf%^qp gr 1
Jaleyu, and Santateyu. TTFET lywm TJsft -31^:11 \ o||

TfflFTH JlsMsr 7TFT 5ffrTT«T: TJ<T:II TTqir«T3T:ll
dPT TfsnfrrftT: T«JH:li XII T»f%rTT«r: #TfaW: q«^W<IWd :ll
Of these the son of Rteyu was Ratinara, Ajamidha had another son named
whose son was Pratiratha. The son of Pratiratha Vrhadisu, who was the father of Vrhatdhanu.
was Medhatithi whose son was Ainila. The son of Vrhatdhanu was Vrhatkarma, whose
TlpHrlfM WFf:ll son was Jayadratha, whose son was Visvajit,
¥ <$-rlHldi Trat
l *TTaT^W:imilfsRTsft
-
whose son was Senajit, whose son was
The son of Ainila was Dusyanta, who by his Rucirasva, who was the father of Prthusena.
wife Sakuntala, had a son named Bharata. The
son of Bharata was Vitatha. qnm TJRT: TpFf<T$J Tfsft: TJrT:ll ^11
fqwre TJcit
jTT:
TgW:ll Puru was the son of Prthusena, whose son
TITS TPffrT: ^
was Manyu, whose son was
Vitatha son
ipff ^ TJ<T:II «*U Dvipa, whose son was Samara. Prthusena had
another son named Sukrti.
Nara, whose son was Samkrti, who was the fend'd: TJf>7k f^VTdiqWtSTf^qi
father of Garga.
dwn^sidril fe|«*4*H*<tc(l«'jl:ll ^^11
<jk*u
M I ^ pcftsqf
^
S
^W* od'dlddll
gRT: 1 1 \9II
The son of Sukrti was Vibhraja, whose son
was Asvaha. The said Asvaha had a son by this
wife Krti, named Brahmadatta, whose son was Satyadhrti lost control over his senses at the
Visvaksena. nymph UrvasI, and a son named
sight of the
Krpa and a daughter named Krpi were bom
’Mefl 'fft qfcnrfsr
out of his emitted seed. Krpi was married to
«jfcTOrr: KcM^Pd 11 ^Xll
Dronacarya, and Asvatthama was the fruit of
Dvimldha, the son of Suhotra had a son this union.
named Yavina. The son of Yavina was
ffraRTlgwits^rîi
Dhrtimana, whose son was Satyadhrti, whose
son was Drdhamuni. yidM.-u 3^11
The son of Divodasa was Mitrayu, whose
son was Cyavana; whose son was Sudasa, who
<£dTrJ TJf: *mi
was the father of Saudasa.
tprsw: rTPT f^T?T:ll \\l\

The son of Drdhamuni was SuparSva, ^RTSjmfl ÎRIII
whose son was Sannati. The son of Sannati was The son of Saudasa was Sahadeva, whose
Kratu, whose son was Ugrayudha, whose son son was Somaka, who had two sons named
was Ksema, whose son was Sudhlra, whose son Jantu and Prsata.
was Puranjaya, who was the father of
Viduratha.
T: it ytn
‘
’ITlT
The son of Prsta was Drupada; through
f: ^VllPdWW ^'Sll whom Dhrstadyumna came into being. The son
§i«tUdW of Dhrstadyumna was Dhrstaketu. The afore-
Ajamidha had a son named Rksa.
3TE*v=RT Faf# Fztel'U<$H)S*PÎI % 6 \\
said
Ajamidha had a wife named Nalini, who

gave birth to Nila. The son of Nila was Santi, irtifi g W T ^dT:ll ^11
whose son was SuSanti, whose son was Puru, The son of Rksa was Samvarana, who was
whose son was Arka, whose son was Haryagva, the father of Kuru Sudhanu, Pariksit and Jahnu.
who was the father of Mukula.
'
x»ttddlcfi d> Wg:ll 3*11
VKgl^mi^l ~qgPl.ll *V\
The son of Sudhanu was Suhotra, whose
This Mukula became the ruler of the country
son was Cyavana, who was the father of king
of Pancala. He had five sons named Yuvanira,
Krtaka. The son of Krtaka was Uparicayavasu.
Vrhadbhanu, Kampilla, Srnjaya and
Saradvana. This Saradvana was firmly devoted
to Visnu. qsamsffv i mg $vuyi$«4tsiratiii ^V9ii
Pc[4ldlfil llgW R li ?TTg<T:ll WWf&rtl ^T:H

WdKfcWdq^mKq WqfrT: TRT:ino||
Saradvana begat a son on Ahalya, who was The father of Brhadratha, Pratyagra, Satya
Divodasa had a
called Divodasa, the second. and others. The son of Brhadratha was Kusagra,
son named Satananda. Satyadhrti was the son whose son was Rsabha, whose son was
of Satananda. Puspanabha, who was the father of king
Hriiqd*4?qf 4)<4^lPid:ll Satyahita. The son of Satyahita was Suddhanva,
fTOT: :
whose son was Jahnu.

g Wl rft
l 3T%ld!imHpMH ll
>
Wl
Ach. Kh. Ch. 140 ]
The said Santanu had two other sons named

Citrangada and Vicitravirya.
xT ?$aMs«TnftRT:ii
30 u
^refts*ra<tii spsTTg «r wi$g u 3^11
The said Brhadratha had another son named Vicitraviryya had two wives named Ambika
Jarasandha. The son of Jarasandha was and Ambalika. The holy Vyasa begot on
Sahadeva, whose son was Somapi, who was the Ambika, a son named Dhrtarastra; on
father of Bhlmasena, Ugrasena, Srutasena and Ambalika, a son named Pandu; and on the
others. The abovesaid Jahnu had a son named person of a slave girl, a son named Vidura.
Suratha.
wsr d^ ^mru i Mi-sml erttt^t.-u
Tra^jf ûffg HTO qprst:

T TTSTf^ll ^V9II
^|#T: Ul4«AMKIdtfti<«Tfini:ll Dhrtarastra had by his wife Gandhari, a
The son of Suratha was Viduratha, whose hundred sons named Duryodhana, etc, while
son was Sarvabhauma, whose son was Pandu had five sons named Yudhisthira, etc.
Jayasena, who was the father of Avadhita.
nRlffrjgq: sprcita:
tHWlfftfag
Wfffcn: TJ<T:II
^T:ll
' '
yi dTfl gR : Sjrajqf #raf ^^ sFRPJII S6U

3TsFJ By their common with Draupadi, Yudhis-
The son of Avadhita was Ayutayu, whose thira had a son named Prativindhya; Bhima, a
son was Akrodhana, whose son was Atithi, who son named Srutasoma; Arjuna, a son named
was the father of Rksa. Srutaklrti. Nakula, a son named Satanlka; and
Sahadeva, a son named Srutakarma.
Tnfrcr?r:H
WTTl 7UT:II firsrar Tgn-. terriii
^T^rrcT: M 3*11 tidlghTargr gfa*Rjg

The son of Rksa was Bhlmasena, whose son PwEw g •qrtfi^m^Tdnjou
was Dillpa, whose son was Pratlpa, who was
«H*^q|yF* TTrft ^P^Kn'SJ II
the father of Devapi, Santanu, and Vahlika.

Yudhisthira and his five brothers had a
Somadatta owes his paternity to King Vahlika.
number of wives; such as Yaudhayi, Hidimba,
The son of Somadatta was Bhuri, whose sons
Kau6I, Subhadra, Vijaya and Renumati, who
were BhuriSrava and Sala.
respectively became the mothers of Devaka,
Ting TRPfNfait wrr Ghatotkaca, Abhimanyu, Sarvaga, and Suhotra.
^ TRHhll V*H Abhimanyu was the father of Pariksit, whose

Santanu begot on the person of Ganga, a son son was Janamejaya. Now hear nine enumerate
named Bhisma, who was noted for his piety. the names of kings who came after Janamejaya.
it sfbrrcrl m ynft Tjchsni uamiyinsl 3iwu<*»iui

i
'elr«irfvllTHVWrf*ftssqm:ll ^>fo||
whose son would be Prativya, whose son would

be Pratilaka, whose son would be Manudeva,
whose son would be Sunaksatra, whose son
would be Kinnara, whose son would be
Hari said :
—
The son of Satanlka was Antariksaka.
Asamedhadatta, whose son was Adhisomaka,
Tjtraf: qregra g snfife:ii
whose son was Krsna, whose son was
Aniruddha, whose son was Usana, whose son
^T3RTl mgl I: TTJPT: TlPaPT T^T *ni VSII
was Citraratha.
Antariksaka would beget Suparna, who
would beget Krtajit who would beget the pious
Brhadbhraja, who would beget Krtanjaya, who
^«iniui: Tfstrair xr 7^:11 îi would beget Dhananjaya, who would beget
The son of Citrarath was 6ucidratha, whose Sanjaya, who would beget Sakya.
son was Vrsnimana, whose son was Susena, ^rf^ycEfdami
Wfprsr
whose son was Sunitha, whose son was
Tjfaj: ^rgRT:
Aricaksu, whose son was Mukhavana, whose
Sakya would beget Suddhodana, who
son was Medhavi, who was the father of Jaya.
would beget Bahula, who would beget Senajit;
mfhnq g rgrit âr who would beget Ksudraka, who would beget
TSfFsfsfr ^Heh :ll 311 Samitra, who would beget Kudava, who would
The son of Nrpanjaya, Pariplava, whose son beget Sumitra.

was Sunaya, whose son was Medhavi, who was 3JTRT8T:
'
{ftmffr g «JcrSPST:ll
the father of Nrpanjaya, The son of this ^nrr
Nrpanaya was Hari, whose son was Tigma, Now hear me narrate the genealogy of the
whose son was Brhadratha, whose son was princes of Magadha The son of J arasandha was
.
Satanika who was the father of Sudanaka. Sumapi, whose son was Srutasrava whose son
was Ayutayu, whose son was Niramitra, whose
rPT: 7^: f*THT
son was Svaksetra, whose son was Karmaka.
The son of Sudanaka was Udana, whose son S£T3PT: gjfofrim il

was Ahninara, whose son was Dantapani, afcisr Tpratenf: qon
N Q * fN fv
whose son was Mimittakaj whose son was fjMId: TJ4(tfT WAIMI£yMTfS«ltl
Ksemaka who was the father of 3ura.
The son of Karmaka was Srutanjaya, whose
xr-.II mi son was Senajit, whose son was Bhuri, whose
son was Suci, whose son was Ksemya, whose
WflW: Tjtf: W^K<Tejn*r3r:ll
son was Suvrata, whose son was Dharma,
^rrysr: wîgr wtacF:ii
whose son was ijmasruma, whose son was
TJ’TT^nT: f^gRifT8=rai:ll ^11 Drdhasenaka, whose son was Sumati, whose
Now hear me narrate the genealogy of son was Suvala, whose son was Nita, whose
princes, who would grace in future the life of son was Satyajit, whose son was Visvajit, whose
Brhadbala of the race of Iksvaku. The son of son was Isunjaya. All these princes were of the
Brhadbala would be Uruksaya, whose son race of Vrhadratha.
wuld be Vatsavyuha, whose son would be
ufamPd ynwa .-n
Vrhadasva, whose son would be Bhanuratha,
Ach. Kh. Ch. 142 ]
After this, impious Sudra kings, who would will be absorbed in the gaseous or the heat, the
stick at nothing to gain their ends, would be heat will die away in the ether, the ether will
and oppression, be merged in the etherine, the etherine, in the

the rulers of the world,
buplicity and falsehood would be the only category of Ahamkara (Egoism); the Ahamkara
recognised principles of state craft. in the principle of intellection, (Buddhitattva);
the Intellection in the Self or JIva, and the Jiva
The eternal Narayana, who no
suffers
in the untnanifest Brahma.
change nor decay is the creator, protector and
disintegrator of the cosmic Universe. STRUT pqujjWt HI<|i|U(l 'TT:II
SlpHIVW vjPIcR'rffcf TTf?T %ll SMI

APi lrieb: iii<plri«t» ,
wî e ticsll»d«hl vPI: II
Visnu, the Soul of the Universe, the only
znfa VPPT sTFXj glPUfUifa Mideb: imu is
deathless Reality in the Universe, which makes
3T? ^ Mpcrefe
This Pralaya or dissolution of the cosmos
d<IWpTII w\
itself patent in the shape of Nara Narayana
Divine Man). The universe is transient and
illusory.
(the
admits of being gouped under three different

7RTT WRrT: ^TPT Pd^lf^ll
heads; such as, the Naimittika (accidental or
contingent, and conditional); Prakrtika qr? WT f^T ?r%rpil SMI
(physical and cosmic); and lastly, Atyantika Many and
kings there had been in the world
(final, and without any chance of the many more will come and pass away as fitful
re-integration and recombination of its shadows. There fore walk ye not in the piths of
molecules). The different categories of cosmic the unrighteous. Abjure sin and work out the
evolution will merge in one another in the purity of thought, for in such thoughts consists
inverse order of their enumeration, viz., the the salvation of a man and such thoughts lead
soilds will dissolve into the liquids; the liquids to the blissful Hari.
ii ffir sfrnrei Mgi^TTvt wm'vinsl 3u«m«urt 'tiA<*>wrc( iRVi^Tw1jsErPT:ii x*xii
3TSZJTO: WR / Chapter 142

back, killed the demon Hayagriva, and
protected the patriarch Manu and others.
^ll^-MIvIMT^RT ^fl: THJ:1I
tut
iwt ^rafflppîiîi
XTF^RT:ir«ll
Brahma said The God Hari incarnated on
Incarnated as a Tortoise, he carried the
earth and protected the seed of the Aryyas. His
Mount Mandara on his back, were with the
advent on this fleeting world was for the
gods and demons churned the primordial ocean
destruction of the kingdom of the Asuras and
for ambrosia. As the fruit of that churning,
the propagation of the religion of the Vedas.
Dhanvantari, the first of the propounder of the
medical science came out of its troubled waters,
carrying the pitcher of divine ambrosia in his
n-îîHAimm ^vid.-n hand.
yH-MIHIW fedld ^11 ^11 TJTflpFT XT yeMdTTII
His several incarnation were in the forms 3bj?t nFRmra wlwft Tjnr?it:ii mi
of Fish, Tortoise, etc. The God Kesava Dhanvantari related to Susruta the science
incarnated himself as the Fish in the primordial of Ayurveda with its eight subdivisions, and
ocean, carried the immutable. Vedas on his
the God Hari, assuming the shape of a girl of
fascinating beauty, doled out the ambrosia to fcSIT IT TT^RT 4fldlMglR<'Md)'e|<HU

the gods. TROT ^TFpf rPFT vffRJsrf
ctnitssf %r^srr^f th Cut the nose of 6upanakha, killed the

Tjftmf siRiirnro MiHitmm ^rrr.-iiîi
monsters Khara and Dusana, and destroyed the
dreadful Ravana, who had carried, away his
Incarnated as the Divine Boar, the God Hari
wife Sita.
killed the demon Hiranyaksa, lifted up the
submerged earth on his tusks from beneath the Tfffopfr ^ TRglim It
waters of the enshrouding ocean, and protected W5sjf Tforar trfinrsRRini *-#n
the gods and patriarchs. iPtteif Tariff trt.-ii
TF*i «RFIT ^T^nvRnRTTT TT irSTT:!! ^11
Incarnated as the redoubtable Nrsimha TTT RfhrfrHT ^11

(halfman, half-lion), the God Hari destroyed the After the fall of Ravana, Rama installed
demon Hiranyakagipu with his sinful allies, and Vibhisana, a brother of Ravana, on the throne
vindicated the religion of the Vedas. of his kingdom Lanka, and returned to his own
capital in the aerial car, Puspaka, in the
company of Hanumana, Sugriva and his
foTTOefkel: TjfSraf fft: II t II
faithful Sita. In the bliss of his consort's love,
«hlTta1«f ’SRRTsfl' «b5>41M|4| Rama kingdom for the good of his
ruled his
^rnf -fara.-ii <?n people and the gods, and performed a
After that, the lord of the universe was Horse-Sacrifice to commemorate his suzerainty
incarnated as Parasurama, a son of Jamadagni. over the earth.
For twenty-one times in succession he TTerrrfg Tftar t rrauiHii
extirpated the race of the wicked Ksatriyas,
killed the dreadful Karttaviryarjuna, made a
sfrfoTT -srw weir w mt Tirraf
^rffl^dl rj TIT TfttTT IFRJJir ^11

gift of whole earth to Kagyapa, and finally
the
^firearm wgit*4 <er
settled himself on the summits of the Mount
Mahendra. Sita, though passed a long time in the house
of Ravana, did not betray his lord either in
driklMl qfaspr -Sigsrf
deeds or thoughts. Sita was as chaste as the
^ ^TT^TF^
rJJ(qTJ|VyiS!|
TIMVisI *fCdhfr4 :H ^ o
‘^r^rpfehlll
|| virtuous Anasuya, the beloved wife of Atri.
Now hear me narrate the excellence of Sid's
TTOF0T foipTcStTSf ^||

chastityand the exalted station which virtuous
and faithful wives occupy in the ecomy of the
c(U'gef>HUi|MHId:ll
universe.
After that, the subduer of the wicked
divided his divine self into four parts and came
into the world as Rama, Bharata, Laksmana and <rsrr trfW êrfWeNrin nil
Satrughna, the four sons of king Dasaratha, Once on a time there lived in the city of
Janaki was the wife of Rama, who, for flue good Pratisthana, a leper Brahmana whose name was
of his mother Kaikeyl, and for the
step Kausika. His wife, who was firmly devoted to
performance of a promise made her by his him, used to adore and worship her lord as god
father, resorted, as a voluntary exile, to the without even thinking for a moment that he was
forest of Dandaka. afficited with such a foul and loathsome
was a cross and peevish
disease. But Kausika
husband, and never missed opportunities to
Ach. Kh. Ch. 143 ]
abuse his wife, who though often chastised, tiw: ftymi

never ceased to pay him god-like veneration <M4ÛM|U»fd rTrfr ^:ll ^*11
and love. One day, Kausika took a fancy to visit tigjiui yuuf TRnrc*ra':n
a courtezan in the city, and expressed that
UyilUif) cmtcta^rH îi *mi
Whereupon she took him on
desire to his wife.
M^ltmiHX<l^(d
'
her shoulders and safely carried him to that uOl aara T fcdl<*H':ll
house of ill fame. Nor did she gorget to take TOJ <i||«^l(d4f«lN! *T3RTT TTSTTH
cTF*I 35,11
with her a considerable amount of money dt-MIrMPd^dm^R^Tf dnf*g*fou 1
which the courtezan might ask of her nefarious ^ trFTt ^nU<iicHiu<«rmii ^vsii
trade.
Ages past without the Sun in the sky. The
fîfdSdlfa WRlcT frightened gods resorted to Brahma for help
3c>n and advice. Brahma said, "It is the energy of
•qffer
^ cT^T UldUVaftf ^Vyigqill chastity that has overpowed the energy of
asceticism, and obstructed the advent of the
Sun.
w renter ^rm ww iRraain

cfftf^TaF: II
ch
MKIcIHuIvifffi^ MluôilW^R *11 ^11
îfcdd:
wsr cf
TjfcTCcT^T ''TcfTII
d'^^m W d^srf ^Zjf dlîltilfdll

MfdddH^TOT: ITtcTn^f^T fsEHIIWI
Go, ye gods, to Anasuya, and she will plead,
Now it happened that the Sage Mandavya
on your behalf, to the wife of Kausika." The
was then undergoing punishment on the top
gods did as Dev were told to do. The gods
of a pointed mace, as he was unjustly sentenced
propitiated Anasuya, the grant Pativrad of that
by the authorities on a false charge of theft. The
time. She was pleased and went to the wife of
faithful wife, on her way to the house of the
Kausika to request her for the rise of the sun.
courtezen, touched with her feet the body of
and honoured by Anasuya for piousness of Sun.
that afflicted sage, who, is his agony, cursed
The wife of KauSika when requested by Ansuya
her with the pangs of widowhood on the break
and promised that by the rise of the sun her
of day. The wife, on the other hand, forbade
husband will not die as cursed by Mandaya.
the Sun to rise in order that the curse of the
Then there was Suryodaya in the sky and her
Sage might not take effect. The Sun-God,
husband Kausika was also alive. Sid was very
overpowered by the energy of conjugal chastity,
much loved and honoured by Anasuya for
was afraid to show his face, and creation was
piousness of Sita.
enshrouded in a pall of darkness.
it ffct sfbTPrt HfU^tiij) q4<au& atrarcroit <wm<WK* to 1:11 V*3II
3TSEITO: *** / Chapter 143

sfiptcrrar
the lotus comingout of Visnu's Nabhl and from
Brahma Marici was bom. From Marlci the son
Tmiromcit ?$cf
Kasyapa was bom and from him the sun and
from him the Manu was bom.
T^cT: II '
<Vl <^FcfcTt TOTt TF3TT Refill
MHlR«dl<$<WI»{gVt TRT T^cT:IRII cTPT TpHTIJ M*MHMtWn:ll3ll

BrahmajI said Now I shal tell you the
From Manu Iksvaku was born and his
story of Ramayana which when heard decendent was Raghu. Raghu's son was Aja
destroyes all the sins. Brahma was bom from
and then king Dasaratha was bom. He had four IjUlcCWcMl

sons all very powerful.
For the spiritual edification of his father,

Rama renounced the kingdom as a thing of little
consequence and went out as a voluntary exile,
in the company of his beloved Sita and
armiim’ TTrft tnz*f u^mh fimn Laksmana, to the city of Srngabera. He
Rama was born from Kausalya and Kaikeyi renounced the use of his car, and travelled on
gave birth to Bharata. Sumitra gave birth to foot to the city of Prayaga from whence he
twins viz. Laksmana and 6atrughna. Rama was sojourned to the Mount of Citrakuta.
very much devoted to his parents. He was
trained insecret missiles by Visvamitra. Then
TTOFT TT3fT W? wf&fiT:ll
he killed a wicked Yaksin Tadaka.
flXcM wgpngiwi; qHlPdd :il^ll
King Dasaratha, in agony of separation and
in bitterremorse for what he had done, died
*H*=bW sFuj and ascended to heaven. Prince Bharata
*WHl' vT^Tuft cftft HT# performed the funeral rites of his father
TpTTHjl
Dasaratha, and then went to Rama with a large
^ ^Hrfqdlf ÎS^STg^ ^l|\3ll
army to welcome him back to his kingdom and
He gave protection to sage Visvamitra for
heritage. -
performing yajna and he destroyed the power
of demon Subahu. Pleased by this Visvamitra
took him to Mithila to participate in
dhanus-
3TOtelRJ THTFIcT TF*T
TT
^ ^ÎHch l
^11 ^11
yajna. Rama being victorious married the Rama did not return to his capital, but gave
daughter of Janaka. Laksmana married Urmila his sandal to Bharata instead, to be installed on
and Bharata was married with Madvl as well the throne of his kingdom as a royal insignia.
as Sati _.ghna was married to Srutaklrti, both %TTrfr
daughter of Kusdhvaja then along with parents
’ftspfr *Tddt ^11 dlfdVItiddl II
all the sons accompanied with their wives went
Whereupon Bharata justly ruled the
to Ayodhya and enjoyed the life. In between
kingdom in the name of his sovereign Rama.
the maternal uncle of Bharata Yudhajita came Thus dismissed by Rama, Bharata did not
to Ayodhya and Bharata.
return to Ayodhya, but fixed his residence in
ftjnferMuiuif <uu44: f^rar.-ii the town of Nandigrama, while Rama thereafter
sojourned to the hermitage of Atri from the
TTT^rg yiyywdl Tpftiuii
TT ThTRT
Tpsf ^ TT5?m:U
ailMd'Wdlll <HI
Mount Citrakuta.
TRtsfr ir^spronrifhi
And viPiw cJcl'jgcfjKUAlMHId: II *qil

Shatrughna went with him to his
rTT Vj4uiyi WtJUTOTTII
Capital. In the meantime king Dasaratha
decided. O appoint Rams as Yuvaraja of ^nff ^ xt TlAuimNctlRdlll
Thence having made obeisance to Sutlks na
Ayodhya Rama as the
to install his favourite
Crown-Prince of his dominion, when his and Agastya, Rama entered the forest of
consort Kaikeyi asked him to send Rama in exile Dandaka, where the Monstress Surpanakha
for a period of fourteen years. attempted to devour (Sita). Rama disgraced her
by cutting her ears and clipping away her nose.
rtrtlRd:
TTR: ^ftrTOTII?o||
TgFRRJ tTII *\9||
Ach. Kh. Ch. 143 ]
Thus disfigurede and insulted, ûrpanakha detated the bird-king Jatayu, and returned
prevailed upon the Monsters Khara, Dusana, victor with his beautiful prize to his capital at
and TrSira to attack Rama simultaneously from Lanka, and kept her well gurded in a shady
three different sides. The three Raksasa heroes, garden of Asoka trees.
with an army of fourteen thousand Raksasa 3TrnrH m* muIviihi wu

soldiers drawn up in a battle array, attacked
#5F MiH^ r HPfTTT
Rama in battle.
Rama and Laksmana returned to their
TTOtsfcr ilMdmm ttptii forestretreat, their hearts foreboding all sorts
TT^FtT ffirfo mih l sirsprft %ll % 6 \\ of dire mishaps, and found it lonely and
But Rama with the help of his deadly shafts, deserted. Oh, the first stifled sobs of widowed
consigned them all to the mansion of death. love that almost broke the all-conquering soul
Ravana, through the investigation of this is called Pddadaha of Rama in their repression !
RaksasI (6urpanakha), resolved to carry away Laksmana wept like a child in the gloomfirst
SIta by fraud. of a dire calamity in which suspense metamor-

phises itself into a torrid noon of burning
TJWT IT TTTCter
fft'fTdl W pMMH
TtTR^T ^11 ^11
shame, and a robust stream of molten affection
suddenly broke forth, in his heart, into a
Ridmoi : Tf’enn?!!#! ^rn deathless volcano of vengeance of retalia-
consummation of which all eternity
tion,for the
And for that end, he despatched before him expanded its bloated bosom and hypothecated
a Raksasa named Marica to lure away Rama in itself to the prospective realisa-tion of that
the forest in the magic guise of a golden stag. spiritual wrath.
Site entreated Rama to chase the golden deer Rama and Laksmana followed the rail of
and golden query for her. Rama
to secure that goddess-sombre and ominous
their stolen like
chased and killed that magic deer with his a summer thunder cloud.
arrow, and the disguised Monster expired
TT^SRTf fcIVIHJI
shouting, "Help, O SIta, help, O Laksmana!"
Laksmana importunated by SIta, ran to the wr ttof?: iit#h
rescue of Rama, and beheld him in the forest. On and on they went, weary and footsore,
and traversed many a mile of that sylvan
33TET TT^TTlt TTTEIT TftaT ^frT TT: II
stumbled upon the
solitude when they
TMuftv-dTMHTra *I^HI<?T*IT *IFGlfr{ll 3*11 wounded body of the brave though dying
Rama said, "O Brother, these are the wicked Jalayu. That gallant bird king narrated the
charms which the Raksasas practise in this whole history of SIta's forcible carrying away
dense and lonely forest, and surely they have by the benighted Ravana, and breathed his last
carried away SIta by fraud." In the meantime, in the presence of the divine brothers (Rama
Ravana appeared before the cottage of Rama, and Laksmana). They collected the cast off
and carried away the beloved bride of Rama leaves and twigs of the forest, exhumed the
vainly struggling on his lap. dead body of the godly Jatayu, performed the
^#11 last earthly rites to his mortal remains, and
4 ei^f fsrfrftfc <?TfT infr
trended their way to the South.
TThTOTT^HII 3311
The mighty Jatayu, the king of the birds,
assailed the dark souled miscreant on the way,
but Ravana was more than a match for him. So While there, Rama entered into a friendly
in the battle that ensued Ravana completely compact with Sugriva, the brother of the
monkeyking Vali, and showed his skill in her health. "Do not be dejected, O Maithili,"
archery by shooting through the trunks of seven observed that gallant monkey, but rather give
Tala trees. Then he killed Vali and made over me something of yours which my master RAM
the sovereignity of the monkey-land Kiskindha might cherish as a sweet mement of love. Do
to his brother Sugriva. nor be frightened, O Maithili, for I am the
ejidctHW servant of Rama.
T3PET R-feici: II
Oildmm ^FRPT^t Ml’t 35 H w^rai #ar ûfUcf fj^hîi

TfldUH tTPftrf chj tjcitai V Il fj,
l
l ll
w tptI '-riteM TraT -amssf -mn tjftn
vmf f^T TR^T TWTW :II ^V9|| c^c^fcdl rj vyn«q«( ^|| ^#11
c(fîunn| ^ ^ Tjptefissf ^thtî TTgwgTSIRf^d fc(qRHId:ll
Wtift q4'dl^tn'Ht{lil' ^dlfd WII34II Whereupon Slta unfastened a jewel from her
And quartered himself with his beloved chignanon, made it over to Hanuman, and
Laksmana in the outskirts of the Mount asked him to request Rama to succour her
Rsyamuka. Then Sugriva commissioned the immediately after his return to Rama's
leaders of his monkey-troops to search for Slta residence (at Rsyamuka). Hanumaa
gladly
in all directions, and the huge monkey-generals, ascented to her request, and thereafter began
with their bodies mountain high, went out to destroy the pleasure garden of Ravana,
north, south, east and west in quest of the sunny killing prince Aksa and many a Raksasa soldier
bride of the solar race. In vain did they search in the act.
every stream or river bank, hill or dale, forest
WtfcftecCT
or hamlet, and at last while deliberating suicide
tlMld Tf«lcdlHJI
in despair they saw Sampan.
A Brahmastra cast by Indrajita hit him hard
"STPral** TTCtft <prfT3raT:ll and left him a captive in the hands of Raksasas,
who dragged him in fetters to the presence of
Hanuman, the greatest of the monkey Ravana. Hanuman said, "I am a servant of
generals, having got the information from Rama. Return to him, O miscreant, his faithful
Sampan, leapt over the sea, which is hundreds Maithili.
of miles wide, wide, and forms the abode of
dlqqidw ^=3<&HJI 3511
monsters.
Vld4l'*Hf4fd)uf RtMIdilHH
Wqmt TTW^ 3T ÎdT:ll ^V9||
3jqyi<^Hch7 ^ f^lfWlTÎI ô||
Ravana,
vTff
madly infuriated by these
^foRrlf TT^#T xt TT^WII observations ordered to bum the tail of the
^ «nt4frT fy-dil'dla TTWJII II monkey general, and Hanuman, by wildly
He saw the lovely JanakI imprisoned in the lashing his burning tail against the thatched
forest ofAsoka trees, chastised by its female roofs of Lanka, instantaneously set the
whole
guards who had been pressing her hard to share Having consumed Lanka with fire,
city on fire.
the bed of Ravana, and harshly rousing her up then monkeygeneral returned to the side of
from her revery of Rama's company. Rama and reported to him of his having eaten
mango and of the general conflagration that
broke out in Rama through his own instrumen-
TrSnLq m -^#111 33 II
tality.
^ ftl?IH£l
l 35RRmfd ll
The monkey-general dropped down to Slta

•srrsgr tPH ***£*% cpZT
the signet ring of Rams, and asked her about Wlrfi TTRRT TTRl
Ach. Kh. Ch. 143 ]
imfnf iraftt cpftn

«miid: ?rwf TO TrfrTlI II faffcS an^sblfuj liquid ^lUdqqjlX^H
After that,Laksmana defeated and killed in
TTOt ^#T Vfrfltfft ^trlTT rH^ll ô|| a single combat, the redoubtable Indrajita, and
He made over to him the head gem of Sita, Rama having severed with his arrows the
and Rama with Laksmana, Hanuman and his twenty arms of Ravana, subsequently killed
monkey-army with its generals and officers, him in battle.
marched in the direction of Lanka. TTRTT *(£! <3I«| fg-TTH f%8TrT: II
Meanwhile Vibhlsana sighted by his brother WH1: TWldldt ^pftsqf MT TjftH.ll WII
Ravana, went over to Rama's side and made a Sita gave ample proof of her chastity, and
common cause with him. After that, Rama came unscathed out of an Ordeal of Fire. Sita,
caused a bridge to be built across the ocean with thus purified by Fire, ascended the aeriel car
the help of the monkey-general Nala, and with her beloved consort, and the whole
crossed over with his whole army and officers monkey-army, jubilant, and elated with victory,
to the Isle of Lanka. followed its gracious leader to his capital at
Tjft vffT c^?f ^11 Ayodhya.
3T2T ft lanFTTT ftkT d)HKHdHI<d:ll II cHT TFft Bl'chHiW
dlcHH.11^11
Tjft TOET sTOf^ftimil Rama ruled the country for eleven thousand
i # ij i
years,and protected his subjects with paternal
He viewed the splendid prospect of the love and care. He undertook and accomplished
the celebration of ten Horse Sacrifices in
Island from the summit of the Hill Suvela,
where he fixed his quarter for the day. Then succession, and offered oblations to his
the monkeygenerals Nila, Angada, Nala, departed manes at the shrine of Gaya-sirsa.
Dhuma, Dhomraksa, Jambavana, Munda, ftprgHf fftf«rarf*3T HH l fd 11^:11
Dvividha and others set to demolish the Tjft epical ^«c|i ^1
ftr X<? II
fortifications of the city (Lanka) and killed

Tr^VW^HlPlI TPft Il^MchHdd .11
many leaders of the Raksasa-army.
vrarjf *pft frPJH ^HHFrld :ll qo||
ThT: TTcT8FTnft TTOfa: FlftTT8TRFIII II
3ThFcilKldqd1d<^l SpftHlfdid T^RTTqri
^d ^ ;im^||
W
l
He was blessed with two sons named Lava

IftfWT fra,uqHqjl
and Kusa. It was in his reign that the holy Sage
Wcf gfatpTrT ngM^înjmi Bharata first organised dramatic performances,
Rama and Laksmana destroyed, with the and Satrughna killed the demon Lavana. Rama
help of their monkey-army,-many an eminent heard the origin of the Raksasas narrated to him
Raksasa hero of gigantic stature and black as by the holy Agastya. Having made over the
the sable collyrium of death, such as Vidyut- sovereignty to his sons Lava and Kusa, Rama
jihva, Dhumraksa, Devantaka, Narantaka, made his exit from the world at the close of a
Mahodara, Mahaparsva, Atikaya, Kumbha, glorious though chequered life, dedicated
Nikumbha, Matta, Makaraksa, and Akampana. exclusively to the furtherance of good therein.
ii ffd sfbmrt TfiHgjrirr wqiyri^ 3rrsnr<*iw& umw ciuK

i
=Tm îi
3TS5TFT: / Chapter 144
He dragged do the demon Kamsa from the

platform,and killed the wrestlers Canura,
gRafyi ^wimiîcrijtRHIi Mustika and Malla, who guarded the person
êJeRT cu^c*| sfcTtS^Rr^ll ^ II of that detestable tyrant.
yqffsrîuirsifa Tranff<(eHw$ii Krsna had eight principal wives, such as

fÔT: xftRT Tcpff 7TT^' ^HTOT^RÎI 3 II RukminI, Satyabhama, etc., besides a seraglio
Brahma said :
—Now I shall narrate
the of sixteen thousand other wives.
family history of Hari which teems with the his rtlW ^piST MHMT: VlcT^TlSST *45^1:11^11
sanctified exploits of Krsna. Vasudeva begot
Krsna and Baladeva on the person of DevakI
on the righteous and annihi-
îPlh^lS^NIUI^cimf^: \\6 II
for the edification
lation of the wicked. The eternal God was By them he got hundreds, and thousands
incarnated on this mortal globe in the shape of of sonsand grandsons. By RukminI he' had a
Krsna. The Monstress Putana was engaged by son named Pradyumna, who killed the demon
the tyrant Karhsa to put an end to his life, in Sambara. The son of Pradyumna was
infancey, with the pretext of suckling him. Aniruddha, who married Use, the daughter of
king Bona.
VIef)£: MR^tilSST ^
,
, Til
^ftRT: <*>1^4! 'TPTt fa ProrfcRT:ll 3
But Krsna sucked her poisoned nipples with

II
«tiuMi4Ustt*a ip uîiîi
a force that verily killed her on the spot. The There ensued a deadly conflict between
mighty prowessed Krsna overturned the Krsna and the God Sankara, when the
cardemon, felled the two tree-monsters named elopement of Usa with Aniruddha was detected
Yamala and Arjuna, and destroyed the serpent and made known to the world. Krsna cut down
Kaliya and the moster Dhenuka. the thousand army of king Bana with the
exeption of two.
^TTTTcpTPlf yfd'^l' ^ddl^lT.-lhJII ^tcft % mR^m ^?tt ^.-ii
TÛH4tl'4^gr llfT1STf^f%TfrRT:ll To Trf^T ^Rfa:ll ?o||
yRdlfeUdlhll
Once upon a time, he killed the demon
RlPfCdt ’TlTTSir:
Naraka and carried the flower Parijata from the
At this time, he supported the mount
garden of heaven. Sisupala, Bala, and the
Govardhana on the tip of his finger, and was
monkey, named Dvibida, were also among the
honoured and worshipped by the God Indra
victims, who fell at the stroke of his mighty
for this exploits. He relieved this sinful earth of
discus.
itsweight of sin, and pledged himself to protect
the five sons of Pandu in their days of trouble TT ^ TT3TT ^ Ifftll
and distress. The demon Arista fell an easy TTP^fufT ^<*)H TT:II
victim to his prowess, and he cheered the Gopas

wpt RciWrqimii
and Gopa-maidens of Brndavqanby slaying the
The son of Aniruddha was Vajra, who
monster KesT.
become the king of Mathura, when Krsna as
^rrtrjrt wiRwfcPT:ii translated to heaven. In order to please his
mc*4\ TRT: II ^ II preceptor Sandlpani, Krsna brought back the
Ttfr^T TRn^nTRTgTc«PT: II soul of his son from the mansion of death, and
1 1
Ach. Kh. Ch. 145 ]

brought back to life the son of that holy sage. installed Ugrasena as king on the throne of
For the furtherance of the divine cause, he Mathura.
ii afbwi usiTjntrf Tjehgni
TTR x<^^rqiR'tH^THVItid4lSSEfr!T:ll ^'»TXH
3TSJTC: / Chapter 145

tjnîo&loRciehi^: (H«hl4Jd: 1
*TTTcf «Uc(}^|fit milcIrRuf SJcT:l|
f>sif|- 'gSErq'R: tllu^cuf^lHlMTld: ^jfeFTCrsiTFnTrJ VIcl+RaMI q$MHI:ll

^
W
II II
Brahma said :
—Now hear me narrate the Wit: '«§-rdl«jm^l -ST ^T: THTf^ll 6 II
story of the Mahabharatam. It is so called MttPît irfdt ddicd^nyill

(Bharatam) from the fact of Krsna's espousing
h^lddmiphhl:ll <?ll
the. cause the Pardavas in battle, for relieving
Ambika became the mother of Dhrtarastra;
the earth of its weight of sin (Bhubhara). Ambalika, of Pandu; and Bhujisya of Vidura.
SHOT ?TpiJd)ini<nid:ll Dhrtarastra had a hundred sons by his wife
Tft'MWdl ^JJFdWlfddNl' xt
Gandhari such as Duryodhana, etc., while the
^31:11 ^11
five sons who were begotten on Kunti and
Brahma sprang out of the lotus navel of
Madri, the two wives of Pandu, were
Hari. The son of Brahma was Atri. The son of
Yudhisthira, Bhim, Arjuna, Nakala and
Atri was the Moon-God, and in the line that
Sahadeva.
sprang from him was born Purtra.
dfm^fdd ^Sîllfd^ld: îthT^sn^ {HI

TJT>:II
WSdl: ThJM^dl:ll ô ||
^RTfRTFI TRpfr: TpT: 3 II II
By a preordinance of fate there sprang up a
Pururava begot on the nymph UrvasI a son,
bitter animosit between the Kurus (sons of
named Ayu. Yayati, Bharata, Kuru, and
Dhrtarastra) and the Pandva (sons of Pandu).
Santanu were of the race of Ayu. The divinely
Duryodhana, a man of fickle temperament and
wise Bhls ma was the son of Santanu by his wife
unstable principles, was not slow to devise
Gang.
means for harrassing the Pandavas.
^J^rfwi:ir*SII
tjtft: ^ryiim<Hi:ii
Tl AldAll' Tr®rsjcFJ:ll He attempted to kill them by burning them
TFSTcf: T£T feprTf^rsfcjji mi down in a house of shellac.
This Santanu had two other sons named ddW^ch^5tii<4i' yi£JU|fd fd^vi'lll
Citrangada and Vicitravirya by his wife
Satyavati. This Citrangada was killed in battle
f%cT ^RTTgTOHJI ^||
by a Gandharva of the same name. The guileless Pandavas, saved through the
merit of their faith and innocence, sojourned to
3Rlt r^lAiddl^ls^rklVlttMfldmfd: 1
the village of Ekacakra, and took shelter in the
fdf^ddli4 '«5iimddd^dd'lS«ra?^|| ^|| house of a Brahmana. These mighty Pandavas
The second son Vicitravirya married stayed for a while in the house of that
Ambika and Ambalika, the daughters of the Brahmana, and while there, the redoubtable
king of Kasi. After the death of Vicitravirya, the Bhlmasena killed the monster Baka.
holy Vyasa begot sons on the wives of
Vicitravirya.
^T'^Vj.vchl'dl miu^cjl ygiffip II ^11
1
Thence they went to the country of Pancala and statecraft. In a fraudulent game of dice,
and married Draupadi, the princess of that Duryodhana managed to win all that belonged
country, whose hands had to be on by a to Yudhisthira, and, through the machination
competition in skilful archery, and by showing of the evil-souled Kama and SakunT, pursuaded
matchless proficiency in that art. him to continue the play, pledging a residence
incognito for one year out of an exile of twelve
as his stake.
TTcT: WdT II *UII
In the meantime, Dhrtarastra, who
had been 3m qqffar ^<£%tTT:II
prevailed upon by Bhlsma and Drona to grant TralmT sfltftflq rer ^Pd^lfa^cIT.-IRoll
them the sovereignty of half the kingdom called Yudhisthira lost this last stake, and went out
the Pandavas over to his capital, and installed as a voluntary exile in the company of his
them as kings in the city of Indraprastha. faithfuland devoted brothers -and their,
beloved Draupadi, Dhaumya and a concourse
: TTWri eRSTT ’STcToRTT: 1
of other holy sages.
q+jPjtldW Trfar!T:ll
'5^:11 ^mi
Then the self-controlled Pandavas caused a
splendid pavilion to be raised at Indraprastha, rTrfr -qraT: W >>
and there they celebrated the Rajasuya sacrifice. MîiiMH^tiîî 7^11 îi
At Dwaraka, Arjuna wedded his bride For one year they lived incongito in the
Subhadra, the sister of Krsna, and secured the house of the king of Virat, serving as cowherds
friendship of that great personage, who stood and menials in his household. After one year,
by him as his staunchest ally all through life. they declared themselves, and asked for their
Tsf fôqili^-^TTOÎI moiety of the country, or a proprietary right in
only five villages in its stead, which
Duryodhana, in an evil hour and through the
rTgll ^W
^HH.11^11 machination of his evilgrained courtiers,
From the Fire-God Arjuna obtained a car refused to grant.
named Nandlghosa, the invincible bow named
-iimct-d: <j«s^sôiviiR«ml:ll
Gandiva, the inexhaustible quiver, and a suit
of unpierceable armour. 3T ^ ûnRlf^°mfi WRT:
l r: qRqiRdl:ll
^qf9RTc[^:ll
^'r^Td^rl #afcTFtll ^'Sll

3uql^' TFJH ^qiPJRqftWÎI 3*11
^sr
The and ousted

five brothers, thus insulted
frpgT TcTRIT^FT ^ ^fll began to collect
of their legitimate birthright,
^fsifeira îiiîi troops and secure powerful allies. With an army
smfrmr ^ngfrr: qRdiR'd:ii of seven Aksauhinls of soldiers they met
f^THT TTranj^T VIRfITII Duryodhana at the head of eleven Aksauhinis
fmfo VT^tfrUll ^11 at the field of Kuruksetra. So there ensued a
cruel and dreadful war between the Kurus and
With Krsna as his second, and with the help
the Pandavas similar to the one that was waged
of this invincible bow, Arjuna was able to
appease the hunger of the Fire-God. In his by the gods against the demons of yore.
campaigns of worldconquest, Arjuna defeated ÎcTlI
many kings, and made over their treasures to musctml ^ d4li£*s THl
his brother Yudhisthira, the master of politics
v Fai^ i l
i m Fîyu' wivtRii 3Mi
Ach. Kh. Ch. 145 ]
Bhisma was the leader of Duryodhana's After that, Kama became the leader of the
forces just as the hostilities
commenced, while Kuru's forces, and picked out Arjuna as his
the armies of the Pandavas were led by opponent in battle. For two days the battle
6ikhandl. raged furious, and victory oscillated between
Sikhandl chose out Bhisma the commandant the banners of the Kurus and the Pandavas. At
of the Kaurava-forces as his opponent in battle, last, Kama, tossed about like a weed in the
which lasted for ten consecutive days, the seathing sea of Arjuna's arrows, breathed his
archers posted against archers, and swordsmen last and entered the region of the Sun-God.
and spearsmen picked against soldiers similarly cPT:

'
qfa fl in
equipped as themselves.
I?T: Viv’m) 11^? II
fyrmgsrsfwftgr yHvi^(^w:n After that, £alya, was elected commander

ytHiiiumicO^r sctcsct ^ ît of the Kuru's forces and fell
Yudhisthira at the middle of the day of battle.

at the hands of
^ c# ?\9||
’^zffspfrssr cfli4c||qj|
Bhisma, pierced through and through by the ^ VJ)IHI'deb<ilMlMtf:ll 3^11

arrows of Sikhandl and Arjuna, saw that the Then Duryodhana, mad with despair and
swun had just then entered the summer solstice, ignominy, club in hand, towards the
and having meditated upon the divine self of redoubtable Bhlmasena, like the God of Death
the macebearing Deity and discoursed on many bent on stifling out the life of Time and Space.
a topic of ethical and political philosophy,
3T8T sftipT iT^T fdRiUPdd :ll
propitiated his departed Manes with suitable
aiWdiUHi cftt frfyni 3311
oblations; and the spirit of that brave and
But the redoubtable Bhlmasena proved too
righteous soldier, who had never swerved from
much of a match for him and killed him quick
truth in his life, joyfully abandoned its earthly
with one stroke of his deadly club.
tenement and merged itself in that infinite joy,
knowledge and purity, which the wise men After that, Asvatthama, the son of Drona,
worship as the Supreme Brahma. determined to storm the Pandava's camp by

surprise atand to annihilate the
night,
Pandava-army while peacefully lulled in the
lap of sleep.
m% Tjf?r41qiHI FIT: ^TT^T TPTÎI
'Jteti'i fcjr|4yM jwqn
wfUBdclHj l
cfMcuqji 3*11
Then Drona the preceptor of the race of Bent on avenging the death of his father
Kuru, took up the command of the Kaurava's
Drona, he stealthily entered the Pandava's
army, and went out to fight the valiant Dhrst-
camp, and brooding over the death of his
adyumna, the commander of the Pandava's illustrious progenitor, he severed with his
troops. For five days the battle reged furious
sword the heads of Dhrstadyumna and the five
and undecided, and many gallant chiefs fell on
sons of Draupadl.
both the sides like sear leaves before the.winter
wind. Drona sadly dejected by the news of his #raf ^RH|iimVdr«JIH: f?RlMfalHII
son's death, fell an easy victim to the sword T$*ra>T$ui f^nr wrisi^d ^rm^n ^mi
thursts of Dhrstadyumna. Arjuna, maddened by the agonising wail-
ings of Draupadl, took the fugitive miscreant a
tTW: cRtrft 'spft q^l^dlll
and cut out of his (Asvatthama's ) head
captive,
thefamous gem with the means of his Aisika-
TPT; WT TT ~
4M<4iq n 30 H weapon.
Ach. Kh. Ch. 146
chfc^P4so p wf^cTT TIPJ% ^T:ll

FfTr^T fq^T8T ftdHWijl 3^11 ^t41ebR^ldll 'rfoll
Yudhisthira consoled the widows of the

Visnu will in carnated again as Kalki in
killed warriors and performed funeral
Sambhal village. He ride on a white horse and
obsequies in honour of his departed friends. will destroy the ill-doers.
relations and cognates.
fetlffill T^PHFI Efll
f^ra^PJiraRTTII ^11 ^frfrt »nnwi

TP^f trfH^Rf WZT ilKdHl' fdldlVId^ll He comes down on earth, at intervals of
1R 'HWWg'WfWII ?<£
centuries shape of man, to chastise
and in the
SJtSCT II
the wrong-doers and to set right the path of

Yudhistira, consoled and advised by Bhisma
truth and piety.
in his lastmoments, ascended the throne, and
ruled the kingdom according to the injunctions
of the Scriptures. He propitiated the God Visnu
by celebrating a Horse-Sacrifice, and having
heard of the annihilation of the race of Yadava
by that cursed club, made over the sovereignty wrafgTERinfsr sej^t wf
to his grandson Pariksita, and ascended to the In the twentieth Manvantara (age of the
region of Visnu in the company of his brother, twentieth Manu), he sprang out, in the guise of
while repeating the sacred named of that Deity. Dhanvantari, of the ocean of milk, as it was
WITRISIT churned by the gods and demons for the divine
•
<4 T ^3 : ^4^-' II
ambrosia, and taught the science of life
After that, for the furtherance of the divine (Medical Science) to Susruta, the son of
good, as well as for the punishment of the Visvamitra. He, who bears of the genesis
wicked and elevation of the righteous, the God (evolution) of this grand idealist and his abjunct
Vasudeva was incarnaed on earth. ideas, goes to heaven after death.
ii |frr sfrrret nfiyrut Tjshnri

=rm wifer dfl<'?irwiil$*zmi:ii v#mi
3TS5TRT: W / Chapter 146
y^-riRhcnî f^FT HfomPlI WTP^HTOWTII

fl4iPlPHHjf ^ T£3JrT <Tt^cT:I 1
WI Pm &frT f^TFf Thntrrf TT£tIT
l ^11
The five essential categories in respect of a

disease may be described as (Nidanam)
Dhanvantari said :
—
O Susruta, now I shall
pathology (lit., exciting factors), preliminary or
its
deal with the nosology pathology, pathogeny

incubative stage (Purvarupa), manifestation of
and symptomology of all the diseases as related
characteristic indications (Rupa), amelioration
by the holy Atreya to the sages of yore.
(UpaSaya), location (Samprapti), Diagnosis
fhT: anfiififefiid 3rm:ii (Vijnanam).
srrar: yp^r.- xpzifaciTf%pT:ii v\ fdfM^^WdHUcM4i<<aHehKu1 : II
The terms Roga, Papma, Jvara, Vyddhi, Vikara,

EKHMlfr T3TqxT eTÎI Yll
Dustam, Amaya, and Yaksmd are the synonyms
<lqRfV^WTHRlR3?f:ll
of disease.
fH^MEq^qc^ rga ni sn ^f cnrarnsr^n mi
^
Ach. Kh. Ch. 146 ]
Reason, cause pathogney, exciting factors of the disease, is called its Samprapti
are the synonyms of the term Nidanam. The (Pathogeny). The terms Agati, and Jati are the
stage in which an uncettain king of malaise is synonyms of Samprapti. The contrary of
complained of by the patient in the absence of amelioration is called aggravation, disease or
any particular characterestic triat of any given incongeniality.
disease, is called its incubative stage, which
points to the certain genesis of the disease but
does not furnish any clue to its name and w wk ôu
character Manifestation (Rupa) of a disease The mode of this pathogeny differs
indicated the stage in which its distinguishing, according to the nature of the prevailing season
and characteristic traits or symptoms become of the year and the number nature, strength,
patent. predominance, or neutrality of the different
'swr w wrfiR^rfasfoîi
morbific principle involved in the case.
genesis of the eight different types of fever
The
TRfSlFT TSTgR fvTf f%Tprtf?fW:II^H owing to the varied strength, and several or
The terms Samsthanam (fixity), Vinjam combined actions of the three morbific priciples
(distinctive traits), Lingam (differentiating of Vayu, Pittam and Kapham, may be cited as
features), and Laksanam (symptoms) are the an example of the foregoing dictum. The
synonyms or Rupam. number of types into which a disease may be
divided, or which is usually detected in
practice, is called its Sahkhya (number).
'Sll
Upasaya signifies the amelioration of the ^twrf w&mi PcWc^lyiiyic^Hm

morbific diatheses in a particular disease, WffîcmdAqi'crf vraRwif^vldn uu
effected with the help of drugs which are The pre-ponderance of any of the
relative
contrary in character to the esse of the disease, pathogenic principles involved in a disease, is
or are contrary in virtue to its exciting ctors, or
called its Vikalpa. The virulence or serious
are contrary both to the esse of the disease and
character of a disease is proportionate to the
its exciting factors, or are similar in character
combined or several actions of the morbific
to the esse of the disease (pathogenetic principles acting as its exciting factors. The
principle), or are similar in virtues to its exciting
relative virulence or strength of a disease
factors, or are similar both to the esse of the
should be ascertained with a due regard to its
disease and the elements that favour its genesis,
pathology, and the import of its indications, etc.
or with the help of proper diet and conduct.
^rc||fctehirt-^fqq^<sfcl|s«Vtrq!'ly>JIH ll
tt % **pT:ii
WRh ctrl cq [ fy <* Hi •qgpEft'IHJI
|
N
^11
I
II 6\\
Deliberations as to the aggravation or mani-
festation of a disease whether in day or night,
111 <?ll or whether before or after a meal, or during
The genesis or appearance of a disease in a summer or winter, etc., help the determination
particular part of the human body, either of its periodicity (Kala Nirupanam).
through the upward, downward, oblique, or .if**. _ .*V -
£ - N N N N
fRT UteWI TT
transverse movement of the morbific principles,
such as the deranged nerve force (Vayu), fPTPnf ^fcrar rht.-ii^îi
defective metabolism (Pittam), or disordered Thus we have briefly described the outlines
secretary or execretory process (Kapham) of pathogeny (Nidanam), etc., which shall be
concerned in the case and determining location more elaborately described later on.
q $ 1

Ach. Kh. Ch. 146
ddichluw <j vIcrt fcjfcfgTf^d^'dH ii i

of the System, a long sitting at one place, want
of sleep, day-sleep, and indigestion are the
aif^dffbifdsfr qpi^qiuir yf^ » p :ii qxn
factors, which tend to- enrage the Kapham,
A vareity of injudicious conduct tends to
which becomes spontaneously aggravated in
enrage the fundamental organic principles of
spring (Baisakha and Jyestha), in the forepart
Vayu, Pittam and Kapham.
of the day or night, and immediately after
eating or vomiting
:ll *mi
u i f afl uf 1 ôii
IPfWfrl TmkwT:ll^ll
Ingestion of a large quantity of hot, fq U I chq djc| Pn : II II
astringent acid, pungent, and parchifying

II
articles of fare, heavy meals, or voracious
eating, running, climbing, lifting, loud-talking,
yidl^l^ 3311
night keeping, vigorous and energetic action, Now shall I discourse on the combination
fright,mental and physical labour, and sexual of the deranged Vayu, Pittam and Kapham.
intercourse are the factors, which enrage or Ingestion of insufficient, indigestible, irregular
aggravate the bodily Vayu, which becomes and incompatible meals, use of stab wine, dried
spontaneously aggravated in summer and after potherbs, green radish, and fetid or dry fish,
meals, and at the close of the day or night. sudden change of food and drink, contrary or
unnatural seasons, exposure to the east wind,
sudden change of one's mode of living,
-gril partaking of raw, uncooked food accumulation
Ingestion of pungent, acid, sharp, hot, fetid, of phlegm in the body, malignant influence
or indigetible articles of food, and indulgence exerted by one's natal star, false dealings and
in irascible feelings are the factors which tend evil doings, nongratification of any mental or
to enrage the Pittam, which becomes bodily hankering.
spontaneously aggravated in Sarat (months of
Karika and Agrahayana according to the
fasqpflursq fqfqSTRqTqiW
Ayurvedic calender), at the middle part of the
day or night, as well as when the food TsfraTT RjaqlqWKd: II 3?ll
'
undergoes an acid reaction in the stomach after yPdtRlfqPd s§3[r fr l famflHpH rtl
digestion (Videha). TKPPT WSTT5J ^ PcPjicRR 3*11 l
PgTgPTH
'
3U
'
l Rq* H *1,4 P*pzi P^V H d vtl I

And the puerperal conditions of women are
the factors, which help the combination and
n^dii
concerted action of the deranged Vayu, Pittam
and Kapham. In each disease, the Vayu, Pittam
and Kapham produce chemical changes in the
Ingestion of sweet, acid, saline, demlucent, blood according to the nature of the disease
heavy and cold articles of fare,
(of digestion) they give rise to and their characterestic
as well as of those which increase the humidity symptoms.
ii ffir 9fhTR>t qgiîiu) Tpfcsprt imfeTnsft an quî^ TreffPr ftqpf

^ q^qwiR'vi^TltvWdqlssqTq: II Wll
1
Ach. Kh. Ch. 147 ]

3TSTR: * W / Chapter 147

amelioration are natural to all types of fever.
Indigestion with a non-relish for food.
fir TT^Tf^S^n
êrct <Vmfa ttror
: ^h^h ^<k ) .-ii
cT5r^r<?rw^
ptfssr Pinicbv^ ^rn
II *11
quimy etrj-1^
Dhanvantari said :
—Now I shall describe
ll^ll
the Nidanam of fever, with the help of which a cHMisiêhl ijjsiivfl ^tsIHJI
fever of whatsoever type may be correctly MN|U|f ^tJjTrTTII

diagnosed. The terms, the lord of diseases, the 1441 uf *r ^ »<HiPiv4wtimfMHiiimH ii van
sinful one, the lord of death, the devourer, and
Numbness of the body, lassitude, a burning
the finisher are the synonyms of fever.
sensation in the region of the heart, restlessness
rT<fRii q> *Wim<*iN'cm*l:H (the patient fording no relief in any position
whatsoever), non-evacuation of stool and other
ferfMNfafir: 3F#IRII
deranged princi-ples, salivation nausea, loss of
Sprung from the upper eye of the wrathful
appetite, tasteful moisture in the mouth, heat
and insulted Rudra in the sacrifice which was
and gloss of the skin, heaviness of the body,
celebrated by Daksa, this dreadful and sinful
constant urination, and natural fulness of the
disease attacks all species of animals, through
body, are the symptoms, which mark the type
their injudicious conduct. Unconsciousness
known as Ama-Jvara, (i.e., the stage in which
heat and delirium being its principal
the deranged humours have not been digested
characteristics.
or resolved).
3P(OTRflr ^piM'IUIl' ^KMI^HII

cUp^vW5: II
'<) W^Pd Kill
Rousing of the appetite, lightness of the
^(r dqgfl i
i
’
^rmin 311 limbs, abatement of the bodily temperature,
Manifest in the body of an elephant, it is and evacuation of the contents of the bowels
called Pakala. The type of fever which is after the eighthday of the attack, are the
peculiar to the horse, is called Abhitapa, In indications, which show that the deranged
dogs, it is called Alarka; in clouds, it is called humours have been digested or have under-
Indramada; in water, NIlika; in careals, Osadhi; gone resolution.
in soil, Usara.
fW Wllfc^ll
w TsrfePT wf sgrwfcftsfr ^tii
’WU: fy i <W^fa{ir^<re âi wy lqi»Pxtq4 ^:
'
;
i 1
3T% ^ WJIgglT: f^TS^TST '^VÎMI

The type due to the action of the deranged Symptoms, which are peculiar to the several
Kapham, is marked by nausea, vomiting, deranged humours combinedly mark the type
cough, numbress of the body, coldness of the of fever which is the product of their concerted
skin, and appearance of rashes or eruptions on
action. Headache, swooning, vomiting with a
the body.
burning sensation in the body and parchedness
WF5T TT^frnffisfrer WII of the throat, aching pain in the joints, insomnia,
yawning and delirium, are
fright, horrification,
I^qOrflMVlRRnil mi
the symptoms which characterise the type of
As birth, growth, and death are natural to
fever due to the combined action of the
all created beings, so aggravation and
deranged Vayu (nerve-force) and Pittam (meta- IgsraT UgfrlcifHii'iUtrt ^TII

bolism). '
F=UHK: SldlRw.-ll *\SII
Pain at the head, sides, joints and calves of
¥ft<Mlû(dflH'UfMd*s(l ^ o || the legs, vertigo, ringing in the ears, pain,
Small heat, with a non-relish for food, pain violent shivering or absence of shivering, sooty
in the joints and headache, low breathing, colour of the tongue which becomes as black
cough, and discolouring of the skin are the as charcoal and rough as that of a cow,
indications of the type due to the combined heaviness and looseness of the joints, vomiting
action of the deranged Vayu and Slesma of bloody or blood-streaked tile, rolling or
(Kapham). tossing about of the had, violent unquenchable

thirst, eruptions of warts or circular rushes on
Vfirl l?I3iT£l Wl-
the skin, pain at the heart, purging or scanty
evacutions of stool, glossiness of the face,
%W^l1^dfdcWIWdN prostration of strength, loss of voice, delirium,
II UH deep heavy somnolence, and a croaking or
Fitful shivering, numbness of the body, wheezing sound in the throat.
perspiration with a burning sensation of the
body, thirst, restlessness, vomiting of mucous
4w^'fef TP^T -grRT *ud<%*HHII
and bilious matter, stupefaction, drowsiness, flfHMMHfM-tlW rf gdl^WHIl
clamminess and a bitter taste in the mouth, are The type which is marked by the foregoing
the indications of the type due to the combined symptoms is called Abhinyasa Sannipata. It
action of the deranged Pittam and Kapham. destroys the principle of Ojas in the body
(protoplasmic cells).
TF&ft Hldte'lssrr ^^|:ll
-^FITUT f4?TII^|| SIT^T ftTrTtRT: Tjcftf3fit{||
W
^ddtfdglWlfa;:
f^r % 4* wii
Uîydrfd^ll *311
ezjqiRiîT^r Tfra^rreei yjmkn
ffa glRsbldcd ^11**11
TTT^nft T^f *$*% cjfvRTR^FlTtl
In the Sannipatika type of fever, the
3Tf^prft fafllêblMl4f^:Wf^t>*W:ll ^|| deranged Vayu produces the constriction of the
All the symptoms combinedly mark the type throat,and the deranged Pittam consumes the
which is due to the concerted action of the organism. The deranged
vital principle of the
deranged Vayu, Pittam, and Kapham in Pittam, on account of its expansive character,
addition to the following specific ones, viz., finds an outlet through, and tinges the
alternate fits of shivering and burning sensation conjunctival with its own characteristic colour
in the body vertigo, sleepy in the day, (yellow). Hence the yellowness of the eyes in a
sleeplessness in the night, constant sleepiness case of Sannipatika fever.
or complete insomnia, excess or absence of
perspiration, singing, dancing, laughing,
4% -fop* ^4 s'4 Tl4^\u[vi gP3T.-ll
stoppage of the natural functions of the organs, fv^pi^Wdli^yill J?o||
with sunk, redshot, watery eyes, and drooping A case of Sannipatika fever in which the
eyelids, accumulation of grity wax at the comer deranged Vayu, Pittam and Kapham, being
of the eyes. extremely aggravated, impair the digestive heat
WchI TRt 4 oRuff -qftyM % % WII and thereby help the full development of all its
characteristic symptoms, proves incurable..
xrftcfTSTT HTT -fall ’JF^WHWPSRtTII *qil
3F*nr Trfatrrater -m f*nf
cfclWHI ViJTcK-WHI <?i-f|ipil *$ll ctr f4c{yifd tjrtej; citii ** 11
Ach. Kh. Ch. 147 ]
In ail other events, a Sannipatika fever can of the organism, and produces pain, swelling
be made amenable to medicine only with the and discolouring of the skin. Anger, fright
greatest difficulty. There is a different type of bereavement, passion of love, exhalations of

Sannipataka fever in which the deranged poisonous drugs, dusts of flowers, narcotics
Pittam, separately enraged and aggravated, and the baneful influence cast by malignant
gives rise to a burning sensation in the skin and planets may engender types of fever, which
the stomach (lit., the abdominal cavity) the may be grouped under the traumatic head, and
burning sensation coming on either with the in which the patient laughs, weeps or raves like
commencement of with the abatement of the a maniac in succession. The type of fever caused
paroxysm, and being first experienced either by the odours or exhalations of any drug or
in the stomach or in the skin. cereal is marked by headache, vomiting, epilep-
tic fits and wasting, etc., while the one, due to
dagldchfr <l£lf<^dw4t: II
the effects of any poison, develops dysentery,
yiurofl tiar ^311
epilepetic fits, vertigo with a yellowish black
Similarly, the aggravated Vayu and colour of the skin, and a burning sensationin
Kapham produce rigor in Sannipatika fever, the body.
which being precedede by a burning sensation
indicates an unfavourable
sfit snfffi PI: fcuUy-ct wrpft wftaTStll R6U
in the body
prognosis and is more dangerous of the said
two types. Palsy and pain in the head are the
fq% ?TRtaS5r ^ HcffcJHJTT ^ WPfll symptoms, which mark the case of fever due
anger, while delirium and palsy characterise the
dîd'^ ^rftr: sFWtii^n
one due to the enjoint effects of fright and rage.
Somnolence, langour and vomiting manifest
Fever, which has its origin in the ungratified
themselves in succession at the close of the
sexual desire, develops such symptoms as loss
paroxysm, which is ushered in with a shivering
of consciousness or absent-mindedness, with
sensation.
somnolence, impatience, shyness, and a
3t|JM<fayMlfaNd¥IIMir^RTI: II
non-relish for food.
<(l^l^<f^yid^:ll^ll
fi?T:
ftfHM d^l I 'ShITi2f( WrTWit-imU
Fevers caused by the effects of a hurt or a
ehlmrchlMilM mi 7J WTTriraTTjfni
blow, or contracted through any foul contagion,
or engendered through the potency of any spell,
ufowren fr Tpftll 3°ll
magic, or incantation, as well as those which In fever due either to the influence of
are due to bums or scalds, are usually grouped malignant stars, or to the concerted action of
under the traumatic head of fevers and owe the three morbific principles of Vayu, Pittam
their origin to extrinsic causes. and Kapham (Sannipata) both the Vayu and the
Pittam of the organism are simultaneously
STOPse! rriWWT: Wit T3RT
enraged. The types of Sannipatika fever caused
TRwf •3SR*I II ^11
>
through the dynamics of a curse or an
IRÎI incantation, are simply unbearable in their
3TRi 9 tl ftli U| PWH <*, W I «£l UlM II intensity.
arWftTRF^ ijwf fyiiteflswj: gra ii ?*9ii
fdMI4jr^tfdRRg V^ra'dl dlg^4«:ll

Extreme fatigue or exhaustion brings on a TOF '^T:ll
type of fever in which the enraged and
aggravated Vayu affects the vascular process
In case of spell-origined fever the patient contrary character. In cases of Vahirlinga

should be basked in the glare of the sacrificial Sannipata all the symptoms are restricted to the
fire (Homagni) into which libations of clarifed external or superficial principles of the
butter should be cast by reciting the Abhichara- organism and therefore they become fully
The two last named types of fever are ushered patient.
in by the appearance of a large crop of bilious
TT ^:TrTQT TIRST
eruptions on the skin, great restlessness,
fainting fits, and the absence of any distinctive ^T^ll 3V9I1
knowledge regarding the different quarters of The organic Vayu becomes deranged during
the heaven. The patient tosses about in the bed the rainy season (Bhadra and Asvin), the Pittam
in intense agony, and the heat goes on in autumn (Kartika and Agrahayana), and
increasing day after day. Thus the premonitory Kapham in spring (Phalguna and Caitra) Hence
symptoms of the eight forms of fever have been a case of fever which is due to the deranged
briefly described. Vayu is said to be natural when it breaks out in

the rainy season. Similarly, case of Pitaja or
TTTTtft TTPTO:
Kaphaja fever breaking out in autmn or spring
Ulfidl %kT: TRKitSWSJT: TH# PUUH> : II 3311 are said to be natural.
All types of fever are either mental or
ftrf yrefe ttpt i
physical, superficial or affecting the deeper

and mild or virulent.
principles of the organism,
d'rti $ciii fgrrnfear m
Similarly they may be grouped under two
due to the action of the deranged
In fever
Pittam and which breaks out in autum, the
broad subdivisions such as mature or
immature, and Epidemic or sporadic.
Kapham lies subserient to the deranged Pittam.
Accordingly the patient may be safely advised
wrft cTrefr Trcftr to fast in the case of fever which is due to the
s^ll^ll concerted action of the deranged Pittam and
I*!?: tp.-ll
Kapham.
A paroxysm of bodily fever first affects the '<srmRid
body, whereas it first invades the mind in a case

of the mental type. In cases of fever due to the In spring, the deranged and aggravated
action of the deranged Kapham (cold or Kepham, in conjunction with the deranged
catarrhal fever), deranged Vayu, in
the Vayu and Pittam, gives rise to a type of fever
conjunction the deranged Kapham,
with in which the two last named morbific principles
produces rigor and horripilation, whereas the of the doby remain subordinate to the enraged
combination of the deranged Pittam in such Kapham.
cases in witnessed as the burning sensation in -
TT^srr wpttsjt 3^rfrT:ii

the body.
^'WKftaprrf nîfMiJjsMiu xoii
^gfoffctcjr TTcTOf: II V* U
*r Mtnf -sf ^mîf,R r:n
TtFTfsfcr W W Wfk(T:ll Tgwrr tott: twt ii n
mnit: wfff: mmtiimn
Contrary symptoms such as hyperperaxia
with loose motions of the bowels are manifest
in a case of Sannipatika fever only on account
A paroxysm of fever unattented with any
supervening or dereadful symptoms and
of the simultaneous derangement of the
appearing in a person of unimpaired strength
different morbific principles of the body of a
readily proves amenable to medicine, while the
1
Ach. Kh. Ch. 147 ]

one which accompanied with grave symp-

is and Kapham, enraged and aggravated by their
toms, and evinces the concerted derangement own enraging and aggravating factors, lie
of all the three morbifice principles of the body stuffing the ducts which carry the feces, urine,
often finds a fatal termination. The only sages and sweat, etc., and invade as well the
of your have thus opined on the subject. The fundamental organic principles of the body and
presence of a large concourse of distressing give rise to heat and pyrexia. The disease (fever)
symptoms together with a sense of constant affects the lymphchyle (blood or the vascular
malaise and aching pain in the limbs, constant system) and grows in strength and intensity
micturition, intene heat of the body, loss of without knowing any remission or abatement.
appetite, non desire for food, and impairment wfchu <m4h t sptrjii
of the digestive function mark a case of iw 1
immature fever (Amajvara or the stage of fever

before the resolution of the different morbific
qtf frftcTFT TJjf<T:ir<f<£n
principles which lie at its root). Heat, hyper-
peraxia, waterbrash, delirium, motions of the fgipTT WRl W 'W dc(Ulctilc(Vn Mil
bowels, vertigo, and rapid breathing indicate thf Tfr^Fi iar ansnrar
that the fever is approaching its crisis (lit., is
being matured). Rich meal should be prohibited

epVIMI oqify^cktHl’ II
and a light diet should be enjoined in its stead

It is simply unbearable in The
its virulence.
for seven days in cases where there would be
disease runs its course in seven, ten or tweh e
reasons to apprehend the immature (un-
days according to the predominance of the
resolved) state of the deranged organic
deranged Vayu, Pittam or Kapham, on which
principles in fever.
days the morbific deaseses are either fully
trcTC: xfafara':
resolved and eliminated (Malapak) the us
UTERT:
bringing on an unfavourable crisis; or the
The holy sages have classified the
fundamental principles of the body are dried
Sannipatika fever into five different kinds
up through the agency of fever-heat and predict
according to the nature of the morbific
a fatal termination. This is the opinion of the
principles which serve as its exciting factors,
holy Agnivesa. But according to HarTta, the
its periodicity or time of attack, and the strength
critical days in a case of Sannipata-fever are the
or weakness of the patient (the line may be
seventh, the ninth, the eleventh, and the
likewise interpreted to mean according to the
on any of
fourteenth. The patient either dies
virulence or mildness of an attack).
these days, or passes into a state of
convalescence. The course of the disease is
TTT cAllfMHJ T4HT:IW#II shorter or longer according as the affected

fundamental principles of the body are purified
srfvpfr TmffcraT:ir«mi and brought back to their normal state, sooner
of later.
TTrRT faster T&.-Wlll
rct #sr $ro3rTW:ir>îi SJFTlsfq eMHJI
These five types of fever are respectively TT UfETifaft fWT II m II
named as Santata (remittent), Satata

(intermittent),Anyedyuska (appearing on
every alternate day), Trtiyaka (tertian) and
w# cfqi •^•êftimîi
Caturthaka (quotodian). The morbific

^TT: -4}^# 4441 vftaftllV3ll
principles such as the deranged Vayu, Pittam
352 THE GARUDA MAHAPURANAM l Ach. Kh. Ch. 147
Even a small quantity of morbific diatheses rTfWRTTE^T dTSV ^c^rsl' <J#q[%II V3II
present in the organism of a weak or emaciated
augmented by,
W) fa rl I fa Rd RET RErfarT:ll
person of unholesome living, is
TTJMRnfRTRRETT %3RTfRTT: T^cT:im<ill
and gains in intensity from, the cumulative
In the Trtlyaka-type (Tertian), the vessels
strength of the other morbid matter continuing
containing fat and carrying the essential
therein, and thus leads to a gradual wasting of
principle of flesh are contaminated. In this fever
the body. Thus by causing the general wasting
the patient suffers from an excruciating
of the body, it brings on a type of fever which
headache through the action of the deranged
baffles all medical skill. The fever thus
Vayu arid Pittam, from an aching pain in the
aggravated leads to a general break down of
sacrum (extending to the coccyx) through the
the constitution. On the other hand, the disease,
action of the deranged Kapham and Pittam, and
if checked by any king of medicine, soon suffers
from a pain along the spinal column through
an abatement, the small residue of fever still
the action of the deranged Vayu and Kapham.
remaining being absorbed in the lymph chyle.
With the absorption of fever in the lymph chyle, fr«ET:ll
cachexia, sallowness of complexion and
TRrnrsr tht ^ptt.-
lethargy also vanish.
The type called 'Caturthaka, fever results
^srrftr teii from the contamination of either the fat,
marrow, or any other secretion of the body by
any of the morbific liatheses. Moreover the
In the meantime, owing to the dilation of
quotodian-fever which is confined to the
the vessels that carry the lymph chyle, the
marrow, makes itself manifest twice a day.
morbific diathesis is and eliminated
set free,
through the natural outlests of the body without TT TJcf fÊTHfacTEJII
being able to spread through the whole f: II ô||

organism. In the first-named type, the paroxysm is
3TT?J *1 'STTOÎI ushered in with a numbed pain in the knee

and calves
TRET: TEETTcTT MtA IWzfaETJI VaII
joints
excruciating headache
of the legs, while
makes the advent of the
an
The type of fever,which continues without

last-named one. The type known as the
remission for a certain number of days, is called
Caturthaka-Viparyaya, has its set in the bone
Santata (remittent). The type in which there are
and the marrow.
periods of distinct intermission or abatement
is called Satata (intermittent). RTOT 3^ Êffa f^TiETRJ TprfcTII
fwniw: tt ^ t-t h
sIHT «J#T dimuim^4ew^TTîi ^ II
TRUSTS: VET: RfrtrT tret ^sthii II

ERII d'qfcEElRl I rHkHM'y vM)r[ll
3TflTrSTS TRff TMrrH^<-4^|f|TcT:l| ^TT: TRRTTTTcTgrRtf’TTSJ ddldd lll53ll
The type known as Visama has no definite

any fixed term of continuance,
periodicity, nor
and its attacks are usually nocturnal. Any The paroxysm comes on the first day and
morbific diathesis taking lodgment in the blood, continues for days in succession,
three
produces Santata-type of fever. In the type completely going down on the fourth. Owing
known an Anyedyuska, the paroxysm comes to the virulence of the morbific diatheses
once within twenty-four hours at the juncture through injudicious diet and conduct of the
of the day and night. patient, the deranged morbific principles are
Ach. Kh. Ch. 147 ]
not eliminated in well-digested condition, take shape and manifest themselves in the form
hence arises the necessity of foregoing rice-meal of a particular disease.
and observing a light diet for seven days in this ^rf *tvTqil
ftp* 4|g<IVIil
type of fever. The mind and physicall acts of
y$U4rq CiWci
| ^nH^f^cTSTTII ^<?ll
the patient are eqully affected; and in
invading deeper
tret ^TT; 4tdd!<'M:ll
consequence of its the
principles of the organism and the concerted As an extraneous imbibed poison carried
action of the deranged Vayu, Pittam and

down into the stomach, gains in strength from
its own aggravating factors and produces its
Kapham therein and their equality in virulence
and intensity, a case of the Caturthaka-type of harmful due course of time, so the
effects in
different types of Satata- and Santa ta-fever are
fever soon runs into an incurable one.
originated in the human body.
TqrtTifoPfrl -q^ll^ll
34<>i|cB> TRTTT: ^11
The morbific diatheses go on accumulating
in the remote and minute bloodvessels of the
The symptoms, which mark the type of
body, in consequence whereof the body does
ferver restricted to the organic principle of
not suffer any attenuation, though the patient
lymph chyle, are water brash, nausea, a feeling
complains of a little heat and an uncertain kind
of heaviness in the limbs, dejection, aching pain
of malaise. The disease, not checked with
in the limbs and yawning, together with
proper medicines at this stage of its incubation,
vomiting, diffcult breathing and a marked
manifests itself in nightly paroxysms of pyrexia,
non-relish for food. The following symptoms
and other serious symptoms.
are developed in the type in which the fever
mfn 3OT wnri#5*rrtera:ii invades the circulatory system (blood), viz.,
spitting of red (arterial) blood, thirst, and

feppfr faro : ^MIcETvn^lRrfcfFpil
appearance of crops of dry, hot eruptions on
the skin, together with a redness of the skin,
SWtrlT TT^M^Tf^mWfll Wl vertigo, delirium, a sense of intoxication and
The fever slowly infiltrates into the burning sensation of the body.
successive fundamental principles of the
<liHI«l {cWqTsPt II
organism in proportion to the diminution of the
¥*TRPT:I|\9ÎI
bodily strength of the patient; and a short while
after, the angry morbific diathesis incascerated TTirfM^fr fwru
in the organism begins to work mischief and c|m cfhfezj W II it
brings on its own peculiar cachexia. Thirst, lassitude, emission of semen, an

internal burning sensation in body, vertigo,
dd^diHlfri Turret twKTwwdsarrn
jerky movements of the limbs, and fetour of the
xTIIÎI
skin are the symptoms which characterise the
^ff iTSTrf ^Tvt: ftpR % WlSTHII type in which the fever invades the flesh.
3Tcfrra #3f
-JTStT q^rraTllîll Perspiration with an unquenchable thirst,
and impatience
vomiting, fetid smell of the skin
As a seed sown an a congenial and
are the symptoms which mark the type in which
well-watered soil does not wait long to sprout,
the fever affects the fat.
so the morbific diatheses, the seeds of diseases,
incarcerated in a disordered human organism
and nourished by their own exciting or '9'KII
aggravating factors, do not take a long time to 3r# srfjc: ygmr % tpîi
Ach. Kh. Ch. 147
The type which the fever invades the

in and feces of the patient become yellow. It is fatal
organic principle of marrow, manifests such as death itself.
symptoms as evacuation of elimination of the

morbific matter from the system, sleeplessness,
dyspnoea, convulsive movements of the limbs,
W f^T TT^t TrfTjfr ^:ll doll
together with difficult respiration and a In the type known as Ratrijvara, both the
sensation of heat in the inside, and cold on the deranged Vayu and Kapham of the patient's
the body.
temperament become equally dominant owing
surface of,
to the Pittam being considerably reduced. There
is but little pyrexia in the day which is increased
sprain in the night with the aggravation of the

Vanishings of sight, severance or disunion paroxysm.
of the Marmas (vulnerable bone joints or venal,
neural or arterial anestomoses), numbness of
the male organ of generation, and non-emission
of semen are the symptoms which are exhibited The deranged Kapham (phlegm) in the
which the lever attacks the patient's body is naturally dried up by the rays
in the type in
of the sun as well as by the heat originated
principle of semen.
through the movements of his body during the
day. Hence the small rise of the bodily
yftfuifHd TrrrrftiT ’ftp'll wii temperature during day in this type of fever,
^11 which persists as a remnant of the night's
paroxysm only through the action of the
Each of these five types of fever are respec-
deranged Vayu.
tively more diffcult to cure than the one
immediately preceding it in the order of
enumeration. A case of seminal fever usually
an w fr -gra: •ftsptn
ends in death. The types in which the fever

When the Kapham continues in the patient's
affects the marrow or the semen are absolutely
stomach, which is its natural seat, and the
incurable. The type known as Pralepaka is
deranged Pittam in the abdomen, the upper
marked by rigour, delirium, a comparatively
part of the body remains cole, while its lower
lower temperature of the body, and heaviness
part is felt hot to the touch during a paroxysm
of the limbs.
fever.
cRT^ ftlrf VcW rTRl 11
T3WFT: \9<£ll
On the contrary, when the deranged

Kapham is located in the extremities, and the
The patient whole organism
feels as if his deranged Pittam is incarcerated in the trunk of
has been plastered with a coat of phlegm. In the body, the hands and feet are felt hot. and
the Angabalasaka-type there is small heat with the latter cold.
numbness of the limbs, parchedness of the skin, {Wffrisro: Fisrot tiro i^Viasr ^.-n
and rigour. The patient feels as if his whole
F*ft£<nni:ll <£*11
body has been stuffed with phlegm (mucous).
The fever is persisient in its character and may The fever, which invades the principle of
be cured only with the greatest difficulty. In the lymph chyle, blood, flesh or fat, is easily
curable, while the one, which affects the bone
Haridrabha-type (yellow fever), the skin, urine
Ach. Kh. Ch. 148 ]
or marrow, and is detected from the atrophy

and discolouring of the locality affected, can
be made amenable to medicine only with the
greatest difficulty.
^jf^r f^r*nr ^TeT^rnr^ni
TFT5RiT«nr: w ^r^safri
Subsidence
of sorties
of. heat and pain, appearance
on the teeth or of herpetic eruptions
This type of fever is further characterised by on the lips, perspiration, with a desire for food
unconscious or subcomatose of the patient, and an unruffled state of the mind, and healthy
hyperpyrexia, frequent loose motions of warm functions of the organs of sense-perceptions are
mucobillious matter and an angry look of the the symptoms which indicate that the fever has
eyes. perfectly gone down.
it ffir nîîul wrfcmst

^ W3o*lR¥l£TP¥ldd^SBlTO:ll
3TSZTO: / Chapter 148
from the spleen, liver, bloodvessels, and the

receptacle of blood.
3?5rnfr f^pf radimgH. il
fgTfoftHMbfa Tll^l
(^<*4 %HT: ^vPTMimi
4^:11
^ fgFÎI
fqrf 311
Dhanvantari said —
Now I shall discourse
:
T<W^lR^Rde|ufdl WHÎKMI
aldvilfga 41 ami d'JlfHIMfd^’cHi^ll
on the Aetiology and symptoms of Raktapittam
(Haemorrhage). The bodily Pittam deranged ^qic(yfii4 iT^grfpq^lfdfcqfd ll^ll
through such factors as excessive in gestion of Heaviness of the head with a non-relish for
Kodrava and Uddalaka (grains) or extremely food, desire for cold things and cool contracts,
hot, bitter, acid, or saline things, or of those vertigo, darkness of vision, nausea, vomiting
which are followed by an acid re-action in the with a belching sensation, cough, laboured or
stomach, or through the agency of those which difficult breathing (dyspnoea) with a sensation
accelerate the process of metabolism and of fatigue or exhaustion, a fishy smell in the
increase the metabolic heat in the organism, mouth, redness of the face, redness, blueness
deranges, in its turn, the liquid bile which by or yellowness of the conjunctiva, inability to
gradually contaminating the blood, courses distinguish a red colour from the yellow or blue,
with it throughout the system. dreams of insanity in sleep and an absence of
fever are the symptoms which mark the
premonitary stage of Raktapittam.
filrHcMHI fsrfPfc 4l«qf<(NU||d[ftn3ll
TcRH eqqf^v^^ ll
TffoW TPT T^TTOrarf^llill
^fRTST TT.-IWII
There is haemorrhage either from any of the
Owing to a similarity which exists between super-clavicular cavities of the body, such as
the blood and the bile, in colour, smell, origin
the ears, the nose or the eyes, or from any of
and morbific effect, this bile-charged blood in the downward passages such as the anus, penis
haemorrhage is called blood in the parlance of or vagina. Sometimes the deranged blood flows
the Ayurveda. The blood in Haemorrhage rises
out in jets through the pores of the skin.
Trrszi 3TO|f
qglqmft f*rarq % qftwinsn q % wfen Pcufwg âr yPdH)P*rd:ii
qret -sre <nr d^nfif Êgf»n ii

A little of any of the drugs which help the
elimination of the deranded of the body, since
Haemorrhage from any of the supercla-
the administration of emetics is the only
vicular passages of the body, readily yields to
treatment admissible. The patient in such a case
medicine inasmuch as the deranged Kapham
should be looked upon as a person whose days
which serves as the exciting factor of the disease
are numbered. A little of any of the drugs which
in these cases, may be easily curbed with the
help the elimination of the deranged Pittam,
help of purgatives. In such cases, a medicine
and a little other medicine to subdue the
which helps the purging or the deranged Pittam
concomitant symptoms may be given to a
(bile) is remedy than that which
a far better
Raktapitta patient of unimpaired strength and
arrests its secretion, more so because the
of not much disordered Pittam. Sweet and
deranged Kapham which invariably acts in
astringent substances are good for patients of
concert with the disordered Pittam in such
the foregoing type. Cure is almost hopeless in
cases, gets the chance of being eliminated from
the case of a patient in whom both the derenged
the system.
Vayu and Kapham act in concert with the
•^rerar: pSIKfift -Erer 1%cTT: II ^ 0)1 deranged Pittam and serve as the exciting
factors of the disease.
3T?ft qpzfS d ifrlfg qgtfwm I ^11 yTteR yfdcftqa
Drugs of a sweet or astringent taste, as well

as those which generate Kapham in the system, TTcfaTT %rhpil
or increase glandular secretins of the organism,
or are bitter or pungent, should be deemed
rRT wr fviqnq fq hîi îi
aygqisr fqfifq TufiJcTTil
beneficial in these cases.
A case of Raktapittam,
in which
Palliation is remedy possible
the only in
Haemorrhage occurs from both the upward
cases where Haemorrhage occurs from any of
and downward passages of the body, baffles
the downward passages of the body, since the
all medicine since purgatives and emetics are
adminstration of emetics is the only treatment
the only two remedies which can be given with
admissible.The patient in such a case should
benefit in this disease. In short, emetics may be
be looked upon as a person whose days are
given with advantage even in a case of
numbered.
Raktapittam where the morbific principles act
fofrfq wr dMiftttmi n in concert. It is needless to say that the last-
appg fei oft qpq viinifiTtHwi ^rnîi named type of the disease is fatal as a spear-dart
of the God Siva, since many a distressing and
fe'a ffl fq WJ7T %qHHll supervene
unfavourable symtoms are found to
from the outset.
it sfhmit Rfi’jqut TOUWIHSl

:ll **<ill
1

357
/ Chapter 149
The patient complains of a bruised pain at
Wf: TT the sides, attended with a violent headache,
and
W dd^l: RJrTT ^11
an aching pain about the region of the heart.
Aphonia, hurried breathing and swooning may
I shall first deal with
:
be also present, and a sort of dry spasmodic

the aetiology of cough, inasmuch as this disease
fast affects the entire
cough constantly harrasses the patient who
organism, and speedily
finds a
little relief only by hawking a
king of
runs its course The disease admits of being
grouped under five sub-heads according as it dry mucous out of the throat, which of ten
is brought about through the
causes horripilation. These are the symptoms
deranged action
of Vayu, Pittam, or Kapham, or as the outcome
which mark the type due to the action of the
of con sumption, or ulcerative Endocarditis. disordered Vayu (Nervous, spasmodic cough).
a^l^fgTrlT: xf frlc+rllWvT ^HT.-II
^f »'U$U^ch :U ^11
fWRpwr rpri ej'ftiuf W?:ll'ail
Any
of these five types of cough, being A bitter taste in the mouth accompained
neglected at the outset, may run into a case of with fever, vertigo, billious vomitting, and
Pthisis, arid each of them is successively more yellowness of the conjunctiva, as well as
virulent than the one immediately preceding it bloodspitting, thirst, aphonia, darkness of
in the order of enumeration. An itching,
tickling
vision, etc., mark the bilious type, and the
sensation in the throat, and a non-relish for food patient see bright rings of fire floating before
are the symptoms, which mark the premonitory his eyes during a fit of cough.
stage of every type of cough.
TTcTcf xf ^rdNlfiw -gffhH M
^tebehUlfWehUdcr^ cfSIUlf^d'UfdvT: 1
fwhid Tpnuii
TFpT: ^ 311
ftuiwWfa THJsf TTcfl i II
y-ilWu *v|Chuu^J V^rfdîmil
In the type due to the action of the deranged
Parchedness of the throat and mouth, and a Kapham, the patient complains of a slight dull
sensation of druness in the cavity of the ear are pain in the chest, and a heavy numbness in the
the symptoms which characterise the type due head and cardiac region, and feels as if the
to the action to the
deranged Vayu. The wind, throat has been plastered with a coat of sticky
which courses through the lower parts of the mucous, which cannot be scraped out with
body, violently rushes upward and presses efforts. Vomiting, and horrifibation, attended
upon the larynx and the bronchi. The agitated with a fluent coryza secreting a thick glossy
wind fills the vessels causing the sides to heave mucous, and a non-relish for food are the
up in spasms, and the eyes seem as if starting symptoms, which further characterise this type
out of their sockets. The voice becomes weak of cough.
and a sound resembling that of a broken
belmetal gong is perceived in the mouth and
larynx. ^FJ: ftr-rHlj/ldl c|#||ô||
Surfer Tlqjhui oERT R$>ilfu|dHU
?]yP%afr>TT3 1 Ifl ^ f^ mil l

RlW V<4 i<4^ ufSRT ^rfhd
offll ^||
<
*d'lfd ^«*behl«-a TR'gl^lfcvillfeHUII The local Vayu enraged through such
factors as inordinate and overfatiguing physical
sTÎI ^ ||
exercise, lifting of heavy loads, etc., which give
becomes united with

rise to ulcers in the chest, puslike, mucous; and complains of diverse kind
the aggravated Pittam, and produces a type of of pain even in bed.
cough in which the patient coughs out bloody Tjtztfr Tjotf fet wi Write 'srii
or bloodstreaked mucous, or spits out a sort of argiPvTte *JH8jnr:ii van

brown, yellowish, dry, knotty, or angry-looking
mucous.
BdUW$»*KMlRn Wdludlf44df=rl 5sT II II
aprarar: a^terRf ^divR; 11
TTTTzft T5TT ^ rfrll W\

The patient feels pain in the throat at the being boiled; and
The heart seems as if it is
time of coughing, and complains of heat and any ostensible reason,
the patient, without
an aching, piercing pain in the heart while complains of heat; and evinces a desire for cool
spitting, or hawking out the phlegm. things and heavy meals. Prostration goes on
5:1a wfa increasing; the eyes, teeth, and face of the
patient assume a glossy peaceful look; and all
the specific symptoms of wasting supervene.
mticja cEitew ^11
A case of consuimpion (Raja Yaksma) or
xrfcRrapraofsj iffctell ^ II
Ulcerative Endocarditis (Urah-ksata) may be
^fhlTFT %|W4«<*,feWI arrested, it not radically cured, under a
mûMRt: Tr3pwptrr:n judicious medical treatment resorted to at the
very commencement of the disease.
Fever with thirst, shivering, and dyspnoea,
faUlRlIMffr mwmtrff! gqrft TJ8R^R;I1
and hoarseness with a breaking pain in the
joints, supervene; the voice becomes small, f*T«TT qrotar $ T«rteTFf "ETII ôll
weak and resembles the cooing of a dove; the 7teT:ll
sides ache; the digestion is impaired; and palour '3tef!1IWI

and weakness go on increasing every day. In
Both these diseases in a strong and young
this stage all the specific symptoms of Pthisis
patient, may be expected to be cured, if
are developed. There is extreme prostration
wellcared for from the outset. All those forms
with bloody micturition, dyspnoea and a
of ailment which admit only of a palliative
catching pain at the back and sacrum.
treatment, as well as the maladies of old age
cftepR <RT:I may bring on dyspnoea, cough, consumption,
vomiting. Aphonia and a host of other
^Pd 44) ttt 4te
distempers, not well-cared for, at the outset.
A pthisis patient generally coughs out a if
greenish, bloody, or blood-streaked, fetid, Thus ends the Aetiology of Cough.
i ffa sftnre i 3imk*iu§ ehiwr^Ri" n W-Wy wiw; n Wii
3TSZTTO: / Chapter 150
of the body may likewise give rise to this

diseased condition.
3TSmT: Vdiwtew RrH
3nmfd4msm«j,rdntii^ tetrfmi
^4 <4 4lq<4l*i4:ii ^ 11
Dhanvantari said :
—Now I shall discourse
on the Nidanam of Dyspnoea. Svasa. A case of WJ^ST WR:II
chronic or agravated cough may run into one te«e( TrrR«nT:ii 311
of Dyspnoea, or the enraged morbific principles
Ach. Kh. Ch. 150 ]
Difficult breathing may also mark the sequel EFiftfa VTOTtamfwin

of Amatisara (mucous dysentery), vomiting, ^rof imi
chlorosis, fever, or poisoning, or may be
PlM'UOl;
produced as the effect of an exposure to dust
storm, smoke, cold wind, or of a blow on any
of the vulnerable amestomoses of nerves, The aggravated Vayu increases the
arteries, etc., (Marmas), Dyspnoea may be difficulty of breathing, and the patient is seized
divided into five different kinds such as with a violent fit of cough, feeling a little relief
Ksudraka, Tamaka, Chinna, Malian, and Urdha when a little mucous is coughed, or belched out.
Svasa. He is obliged to sit up, as a liying or recumbent
posture tends to aggravate the pain and
i m n fri«rranftP ynwi l urfft i ^jTOtii
difficulty of breath. The eyes are turned upward
3T:W *11 and beads of perspiration break out on the
The Vayu (nerve-force), that courses all forehead of the patient, testifying to the intense
through the organsim, affects the channels of agony be suffers from in this form of disease.
food-carrying, water carrying and breath
carrying ducts in the event of its own vessels
TO: TT^rll
ita(upn<IUH4ll&: yfr q &yv fasr#ll*o||
being obstructed by the deranged Kapham
i
(mucous deposits); and remains incarcerated

The lining membrane of the cavity of the
in the cardiac region, producing dyspncea from

mouth and parched up by constant
gets dry
the lower end of the stomach. drawing in of the breath-wind, and the patient
evinces a strong desire for hot drinks or food.
vn£r rTFT vnnfirefaam Winter, rain, east wind, and partaking of
3THT$: l?T^?Sr mi phlegmgenerating food, are set down as the
An aching pain about the heart and the aggravating factors of Asthma.
sides, contrary direction of the breath-wind,
TT HIWIWMtto: TTTWft ’TTFT
long drawn breaths, pain at the temporal bones,
TTrll^n
and tympanites are the premonitory symptoms
The type known as Tamaka Svasa is curable
of this disease.
only in a strong patient, but the paroxysm does
TSTsf TT TTOH tP5rfll not speedily abate in the event of there being
f^TTT WT: ^|| fever, epiliptic fits, rigour, etc., in its company.
The Vayu, enraged and aggravated by the
toils of overeating, and over fatiguing physical
WTO* ^11
labour, obstructs the vessels by enraging and
In this type both cough and dyspnoea are
aggravating the deranged Kapham, coursing
marked by their virulence. The patient becomes
through them in a contrary direction, and
emaciated, and complains of a cutting pain at
produces the form of difficult breathing known
the chest and the Marinas. Perspiration, fainting
as K$udra Ssvasa.
its, and tympanites with a burning sensation
in the bladder are its further characteristics.

?im ^pT*iii V9ii
The enraged Vayu, by exciting the deranged VH l fa^dd :ll ^11

iKld)
Kapham, lies catching at the head, neck and The eyes become red, swollen, and glossy,
cardiac region, and produces and aching pain and are turned downward. The patient
at the sides. A wheezing sound is heard in the complains of a dryness in the throat, and drops
throat, and catarrh with fits of fainting and a
down unconscious, moaning in. a slow; piteous
nonrelish for food supervene. voice.
1 1

Ach. Kh. Ch. 151
UPdTOpTT IRfHfrT WTÎI and the temples. All chance of recovery should
be given up if the patient is found to continue
3'^qR : TRSjt TfrT^^r ^cdPiVIHJil ^Yll
in the state for a while.
In the type known as Maha-Swasa (Carebral
dyspnoea) the patient breathes very hard and })<Plmi<
3 Hyisr 9Tfa: 1
upward (with upturned nose) like an infuriated Trot# ^mf^-qfrcT: *v9 ii

bull.
In this type the mouth and ears of the patient
f^rRR^RFPT:ll are found to be stuffed with mucous, and the
eyes under the influence of the agravated Vayu,
are found to roll about in their sockets or are
The breathing is hard, rapid and hurried
fixed in an upward state. The heart seems as if
and the patient Eyes senseless and almost
being torn asunder, and the patient moans for
speachless with is turned upward and stool and
a while and then lies speechless in death.
urine, are entirely suppressed.
•gfr T xf gyiT^' ^ f SI : 11 35 ,
II
: isqeFTT: UIUTP 'T 5pp*ll *611
The throat is dry and parched, respiration Medical treatmentmay be useful in this type
becomes hard and rapid, drops of perspiration of dyspnoea until the preceding symptoms
appear on the forehead, and the patient appear, in which case the physician should
complains of an excruciating pain at the head think it prudent to retire.
it ^fcT sftoret mitjmft 3 ir«nre>Tr& vawPctfHi*

rtr 1 ôit
37SqmT: W / Chapter 151

partaking of sharp, unwholesome and
Ifr^HVl l PcqR g
'
^ TJSJcT!
Hrq3T Tfen T^frWSPiril ?

11
II
parchifying substances and such like causes,
produces a king of hiccough which is never
loud, and which abates with the eating of the
Dhanvantari said : —Now I shall discourse evening meal.
on the Nidanam of Hiccough. Hiccough and
tto* TRarnTOFfr -zrr ¥*nfcT 5-r ttfr^tii
dyspnoea result from similar causes, and its
preliminary symptoms, as well as the number afKWWWH: ff: V^ÎKII
of types in which it is ordinarily divided by This type of hiccough is called
pathologists, are same those mentioned under Vaksyodbhava or Annaja. The low and mild
dyspnoea. hiccough, which is caused by the wind enraged
by fatiguing physical exercises, is called
fpRFT ZHTcTT TTpfHrT *711
Ksudra.
TmrhT 5* rtttTt
5Re$M:irii
The several types of hiccough are named as
Tr^rnsRft % tttii
Vaksyodbhava, Ksodra, Yamala, Mahati, and

Gambhira. It rises from the root of the throat, becomes
aggravated through labour, and abates with the
partaking of food.
^hfci ygRTT: tfs$\ s*f ^rynHii 311
fpRVT Tnrarf^ll
The wind in the stomach, enraged and
agravated by hasty and injudicious eating, uRuim-^tl qfwnAij wfriii^n
Ach. Kh. Ch. 152 ]
The type in which hiccoughs rise in couples, accompanied by a-loud report and an
and which, though mild at the outset becomes excruciating pain. Yawning and spasmodic
violent in course of time and in which the head jerks of the limbs, are its characteristics. This
and the neck are simultaneously shaken is type of hiccough proceeds only from fatal and
called Yamala. deep-seated organic disorders, and the
remedies administered to subdue the same,
f?lft Tltaf rTf
must be likewise deep-acting in their potency.
ifl WK^ s| f4 k^jd jj'fi-^TrTT II V9||
<T5JTT TTT Tr^^fiqiITnTTOTfUlH.11

fJRHI f%0fc«T MRuimeldl xf TTTII
nwfthJT TmrkT g ^11
sjsmiiii
Delirium, vomiting, dysentery, yawning, 31T& & 4Pl4lHJil
and distortion of the eyes are the symptoms that TRfFT HraTf^:ll %?\\
are found to supervene with the advancement The two last-named types should be
of this type of hiccough. In the Mahahicca-type abandoned as incurable, while the one, which
the eye brows droop down, the temples are is not ordinarily fatal, should be regarded as
such, consciousness vanishes, a peculiar pain indicating an unfavourable prognosis as soon
is felt in all the sense-organs the spinal bone is as it develops all the aforesaid grave symptoms.
arched down, and an aching pain is felt about Any of the the types of hiccough, afflicting an
the heart. old man, or one of impsired digestion, or one
Tfj STFST TpjfrT *j«l#ll

that is extremely run down from sexual
'
excesses, may have a fatal termination.
<335# upfaiurfq vtfa gyq qn v\
snffcrfiT;
ttstsfttii *<hi
TTtsffr TftTT WTO ^ vniWilftUf : II S*ll
Ti ^wiyw
'
i êf ’irW 44^1 vgrf^ll Ull

tfr % ^rtjehlvl ejidlHifl II ^kll
Any whatsoever type and
disease of
This kind of hiccough violently rises from denomination, may prove
fatal, but the only
the bottom of the abdomen or from the region
two maladies, that portene an impending
of the umbilicus, in quick succession and danger, are hiccough and dyspnoea.
ii. fftr sfbtrei 7«rafvrra& simimhiu^ ft«w>i(?fHi» 11 n
smm: W / Chapter 152
IRRlfaSWI (king of maladies) are all synonymous terms.

The Moon God, the King of the Brahmanas
arorat n yii '<R»l i «d<*iuj*4U
and Asterisms, had-an-attack of pulmonary
wWiMiyitft «4d |
i«iii
| w:iiîi consumption in days of yore, and as it first
Dhanvantari said :
—Now I shall discourse appeared in that King (Raja) of Heavens, it has
on the Nidanam of Raja Yaksma (pulmonary since been honoured with the proud designa-
consumption). tion of King of Maladies. The disease may
<M3tpir 8jT?X: ihmfsfd ebWl^ll appear as a sequel to any other disease, and
•sr^nrrtnf wtssjsrctf ^tiiîi certainly runs as the harbinger of many. The
,disease is called Ksaya from the fact of its
TT5ET TF3TT xj ^Brr TTJnT^lT cTcfr ^:ll
causing a general wasting of the body, as well
^WrHWWIWf TTrll^ll
as from the incapacity of any medicine in
The terms Raja Yaksma, wasting (Ksaya), arresting that waste.
Sofia (atrophy, lit. withering up) and Rogaraj
w r f^vitq q iT ^f r 'flmiDsRi TTsranii and soles of the feet as well as of the armpits,
Tn^rf ^TTRta: Yll

and expectoration of thick mucous even
without bathing are the symptoms which mark
It is called Sosa (Atrophy) from the fact of
the premonitory stage of this disease.
its up the fundamental organic
withering
principles oflymph chyle, blood, flesh, fat, ST|gh
1
Mfllejl "fagraT: ^ o ||
bone, marrow, and semen in succession.
The patient experiences a pain in the tongue

frhÛlUfirhffrrf '«isf TT^rT: II mi and arms, learns to abhor his body, becomes
unreasonably fond of wine and women or
VlOmf^MI^Vy W: f?RT: ulMl'^ll
loathes their sight, and suffers from giddiness.
^laiPi -errii
^ g^^qqf^s^Tgq gl T q^d^<(:ll
Wi vfîrat ^fq^T:ll'SII
Rash feats of strength, over-fatiguing
physical exercise, loss of semen, albumen or any Hairs, and nails of toes or, fingers become
other albuminous principle of the organism, marked by their, rapid and excessive growth,
voluntary suppression of any natural and sleep become chequered with fearful
propulsion of the body, and irregular or dreams. The patient dreams of lizards, serpents,
insufficient food may be set down as the monkeys, or of savage birds or beasts darting
exciting factors of Raja Yaksma. The VAyu, upon his head, or as if he is climbing a hill of
enraged by any of the preceding causes, affects ashes, hairs, paddy husks, or a withered tree.
the process of metabolism all through the
organism, and hence the unutilised products
of the body (Kapham or Vyartham), which
'vWflRlf «T 'HÎhglHJI ^11
becomes increased in consequence, are carried
into the of bodily members and
unions awt>4Pi;wwtfvl>m<ni *Ejf^ysr *Rteftii
appendages (such as amestomoses of veins and He sees deserted hamlets and homesteads
arteries) and dilate or contract the orfices of the in his sleep, or dreams of burning forests,and
principal ducts of the body, giving rise to pain dry and empty river-beds. Catarrh, dyspnoea,
in regions above, below, about and across the cough, headache, loss of voice, a non-relish for
heart. food, updrawn breath, emaciation, vomiting,
fever, and pain at the sides, chest and joints are
UTTOt *
p p n«jwf TITcN
the eleven specific symptoms of the disease
Hill
under discussion.
*rafrr^rr:ii
pvfnr -5fFr$p7:ii<?ii
Wqto qg '
jT: MlcdW <M«iH%qm :ii *mi

Salivation with fever, hyperperaxia and a
sweet taste in the mouth, dulness of appetite, a
gluttonous desire for food and drink, a thought The distressing symptoms, which are
of uncleanness in things clean and pure, a invariably found to supervene, are a breaking
feeling as if his food and drink have been pain in the throat, yawning, aching pain in the
studded with bits of hair of flees' wings, nausea, limbs, spitting of blood, impaired digestion, and
vomiting, a non-relish for food, extreme a foulsmell in the mouth. Of these, headache,
whiteness of theyes, chest, palms of the hands aching pain at the sides, and in the limbs.
Ach. Kh. Ch. 152 ]
constriction of the throat, hoarseness, and day. A

prudent physician should not take in
kindred symptoms should be attributed to the hand a pthisis patient whose sense-organs have
action of the deranged Vayu, while to the been affected even before the development of
deranged Pittam should be ascribed the most of the specific symptoms of the disease.
burning sensation in the shoulders and
TTft UFt H THHTH HTHTO ^ HHJI
extremities dysentery, blood-spitting, foul-
smell in the mouth, fever, and the gemeral
3wai: fm-ditî tor -ar#
excited condition of the body.
hh q rmfqgT
'
: msfcjvra Twwfoq n
widAm : wm- The disease occurring in a strong and young
patient and well cared for from the outset, may
not develop more unfavourable symptoms, and
aKghifrwH Ji UH may ultimately prove amenable to medicine.
TRfaT: #TH: 75TR: THTîTMHl^Hril Once its specific symptoms have been fully
developed, the disease should be regarded as
II ^^11
past all cure.
Vomiting cough, feeling of heaviness in one
half of the body, waterbash, catarrh, dyspnoea, TtHTT: II
and impaired digestion with a nonrelish for qatfrer tht:ii 3*11

food are the symptoms, which owe their origin The voice becomes weak or rough in this
to the action of the deranged Kapham in Raja
disease owing to the loss of the organic
Yaksma. The enraged morbific diatheses, such principle of fat. In the type due to the action of
as, the Vayu, Pittam and the Kapham, produce
the deranged Vayu, the body loses its gloss and
a general anasarca in these cases only on
heat, and the patient feels as if his throat has
account of the impairment of digestive capacity. been studded with the bristles of Suka Simvl
The burning sensation in the cardiac region, leaves.
which is usually experienced in these cases, is
only for the diminution which the fundamental
principles of lymph chyle, and blood, suffer on W: HHfrT TRTHH.II 3MI
account of the obstructed orfices of the vessels The gradual wasting of the body, and the
of the vascular system. burning sensation in the throat and palate, in
these cases, should be ascribed to the action of
^11
the deranged Pittam.
ffcrajnjt
-tfm
fJ*??HT;llêll
T^fîi
fan#!*
part
HRfo: HJTO ^^ R^
T II
HHrt.ll Wl
yi4tiW 5RWFTR# Aypf ypi'jsdilll 3^11
The sensation of a sticky moucous, together
The food undergoes a sort of acid reaction with the specific wheezing sound, in the throat
in the stomach, for which reason the food is due to the action of the deranged Kapham.
ingested by a pthisis patient cannot contribute Vertigo, darkness of vision and symptoms
to the formation of a healthy lymph chyle, and
peculiar to the deranged Kapham are invaribly
hence cannot make good the waste which present.
incessantly goes on in the body. Accordingly, a
pthisis patient may be described as- living by
drawing upon the reserve capital of life, and frEgHTCHT : gnirgTH H^H.111 HV9II
his body, in the absence of healthy nutrition and Wasting of the body is accelerated by an
assimilation, becomes emaciated from day to unwholesome diet and injudicious and
intemperate living in Raja Yaksma. This disease abandon the patient just as its specific
is seldom curable, and a wise physician should symptoms would be but partially developed.
n sftnrsi vsnjinft tohivii«jI airarnsrtri u
3TS3FT: / Chapter 153
spRPrtll
3wN<*>Pkih^ ^^frrapTii 3ldlcWt4UlRMpeM4JI ^11

In the Vayu-origined type of this disease
Dhanvantarl said : —Now hear me, O there are loud eructations, and painful and
violent vomitings after that, bringing cough,
SuSruta, discourse on the Nidanam of
parchedness of the mouth, and hoarseness in
Arocakam (Non-relish for food). The several
their train.
morbific diatheses Vayu, Pittam, and
of
Kapham, by finding lodgment in the tongue
and the heart, given rise to three different froms
of Arocakam. In the Pittaja type, the patient, vomits a kind
•
flfoinrR W: TRfrfa *T xnS^T: II
of greenish, or yellowish, blood-streaked acid
faf wîrii matter of a bitter and astringent taste,

resembling alkaline water-thirst, fainting, and
The fourth king owes its origin to their
a burning sensation in the body being its further
concerted action, while the fifth is usually
characteristics.
brought about through a perturbed condition
of the mind. W r frR'SI TfftT
WflKrt:
yitawtaifci'i
Tjsuiwl^r^gr
w tpT:n
XTETTT:II ^11
ttsjt Hîf vi)ti($4uiHiuii
In the type due to the action of the deranged
The patient complains of an astringent taste Kapham, there is expectoration of thick glossy,
in the mouth in the Vayu-origined, of a bitter yellowish, ropy mucous of a sweetish saline
taste, attended with a copious salivation, and
taste in the Pittaja,and of a sweet taste in the
horlipilation.
Kaphaja type. In the type due to grief, fright, or
anxiety, all things seem vapid and tasteless.
TP«ff(hWrdll WfrT TRNt II II
Symptoms such as, swelling of the mouth,

The vital Udana Vayu flings up the morbific somnolence, cough, and nausea with a sweetish
principles from the bottom of the stomach and taste in themouth, are found to supervene. In
thus carried up into the cavity of the mouth, the type due to the concerted action of all the
the give rise to waterbrash with a saline taste three morbific principles of Vayu, Pittam and
in the mouth, annihilate all desires for food, and Kapham, the patient finds no pleasure even in
bring a host of other discomforsts in their train. the most, congenial topics, which, according to
Visnu, ought to be discussed in a gentle
'’TTf^nj^r âiivj, rniTT^rîi
assembly.
cTHt Tûmi
The patient suddenly feels a pain at the back
and about the umbilicus, and the ingested food errarf^r ttîi
is thrown up in the side of his stomach, causing ^4t^llôll

him to belch out a scanty frothy, and astringent All sights and sounds are hateful to him. The
chylous matter. disease is aggravated with the aggravation of
1
Ach. Kh. Ch. 154 ]

nay of the abovesaid morbific principles in the or unwholesome food, manifests colic,
body. The type due to the presence of worms shivering, and nusea, etc., as its specific
in the intestines, or to, the ingestion of any stale indications.
II SfhTTtrt RisTjrPit HTR f3'Tîyi^fltVlddMl5£EJTIf:ll ^H^ll
3TSHZT: / Chapter 154
Kapham, are a sensation of numbness in the

heart, impairment of digestive faculty, distaste
IShrrf^B % ^sraT^Trii
TPT: w^
Dhanvantari said :-0 SuSruta, now I shall
'55jmr:ll?ll
in the mouth, cough, pain in the bones,
expectoration of mucous, somnolence, and
fever with a non relish for food.'
discourse on the Nidanam of Hrdroga which
admits of being grouped under five sub-heads
according as the deranged Vayu, Pittam and tTO: TfW: ebTF»<^fa:|| ^11
Kapham, either severally or concertedly lie at The type, which is due to the concerted
the root of the disease, or as any parasitic action of the deranged Vayu, Pittam and
growth in the heart serves as its exciting factor. Kapham, exhibits symtoms which are peculiar
to the form which are respectively brought
about by each of these morbific principle. A
f*TS% TrRKT l^T V^dl Will ^11 blackish (dull) yellow colour (brownish) of the
In the type due to the action of the deranged conjunctiva accompanied by vertigo, nausea,
Vayu, the patient complains of a vacuum in his waterbrash, oedema, expectoration of mucous,
heart, which seems dry, numbed, and as it being and an itching sensation in the limbs form the
broken or turn asunder. specific indications of the type of Hrdroga
3T<?TWI$ddl 'Vftehl !?l<SîW(^WJ dlll which is of a parasitic orign.
)
f^f Wdd didnsl'ta

He cannot bear the least sound or noise, and
is frightened, or feels dejected, or indulges in The patient feels as if his heart is being
grief without any apparent reason. Insomnia sawed with a sharp toothed saw. The medical
becomes markedly patent, and the patient treatment of a case of any of these types of
suffers from difficult breathing, shivers, and Hrdroga should be commenced almost
lapses into fits of unconsciousness. simultaneously with the manifestation of any
fWtJTOTT SPTt sK*T:ll
of its specific indications, inasmuch as it is often
found to run into one of the incurable types,
^Rahf^dd)! ^T: I ran
and speedily runs its course, terminating fatally
The bilious type develops such symptoms
in most instances.
as thirst, fatigue with a burning sensation in
the body, perspiration, acid eructations, dlniRmiiwîTjwii 'MRdMIdl^cd^RI: 1
vomiting of acid or bilious matter, fever and «3F»I"4. U 1

| ill
4-JJ
darkness of vision. The form or type of Hrdroga is found

sixth
Triw ^rrfrsF to result as a supervening symptom of any other
pre existing distemper in which any of the vital

principles of the organism, such as, blood,
The symptoms, which manifest themselves
lymphchyle, albumen, etc., has suffered ar
in the type due of the action of the deranged
abnormal loss or diminution.
burning sensation in the body, dryness of, and

a feeling as if fumes are escaping through, the
II ^11
skin, and fainting are the symptoms which
In almost all the types of Hrdroga, there
should be specifically attributed to the action
occurs a loss of any of the abovesaid vital
to the deranged Pittam in the present disease.
principle of the body in consequence of which
In the Ksayaja type the aggravated Kapha
both the Vayu and Pittam are enraged.
chokes up the passages of Vayu in the heart,
faRTril and the sticky mucous accumulated in those
Tmter ûiTr iw
fimwH5yuiH.ii *°n vessels absorbs heat, like thickened slime.
Hence an abnormal derangement of the TTcT: M
Vayu and Pittam, causing spasmodic jerks in
all the limbs, rigour, palpitation of, and a
Tjfcffanfara: fast ii *mi
burning sensation in, the heart, and fits of Somnolence, and a sensation as if the lining
unconscious, should be looked for in all the memberane of the throat has been studded with
types described above. The water-carrying the bristles of a Suka insect together with a
which traverse the throat, palate, lungs
vessels,
sweetish taste in the mouth, are the symptoms
and the root of the tougue become dry and which should be attributed to the action of the
parched up, giving rise to a short of deranged Kapham in this disease.
unquenchable thirst which is common to all the 3?TWR WSSf
forms of Hjrdroga.
TT T3T<wJ'<?H(PJT:ll ^11
wasre:ii A sensation of heaviness and numbness in
Pfwuft WT: II the head, vomiting, lassitude, indigestion with
An un quenchable thirst attended with a nonrelish for food, and tympanites, are the
dryness of the mouth (the patient craving for symptoms, which should be attributed to the
more water each time), loss of voice, roughness concerted action of the deranged Vayu, Pittam
of the throat, lips and palate, difficulty in and Kapham in a case of Hrdroga.
protruding the tongue, delirium, mental 3Ti*iV;fi$re* totw tftonsrafawii
aberrations and loud erutations, are the further
charateristics of this disease.
wiisw-dw Trprr Tffamft ^tspt^tii w \\
Owing to the obstructed course of blood and

generation of mucous
in the system in this
#ar$( # ,
farcl'w. ii ^11 disease, both the deranged Vayu and Pittam
Prostration, dejection of spirit and vertigo are inordinately aggravated, and for this the
with a breaking pain in the temples, loss of patient, thoqgh suffering from an intense heat
smell, dulness of hearing, and insomnia with a in the body, is suddenly seized with a rigour
vapid taste in the moyth, are the symptoms which shakes him to the very bones.
which are developed through the action of the
rr?T; Tfttz farT^r WII
deranged Vayu in Hrdroga.
The type of Hfdroga, which is caused by the

Pittam being obstructed in the thorax through
TfPRf TfNt the agency of thirst, should be regarded as of a
bilious origin. Similarly, a kind of aching pain
in the heart through drinking large
A little increase of reactionary acidity in the is felt
stomach after digestion accompanied by a bitter quantities of water inasmuch as heavy drinks
taste in the mouth, redness of the eyes, a
naturally dissolve the albuminous constituents
Ach. Kh. Ch. 155 ]
of the body and help their digestion in the usual

way.
The kind of thirst which follows from the
vTCFfaT ^nfi»ra5TII loss of lymph-chyle (any vital organic principle)
The kind of thirst, which is generated is but an indication of wasting or consumption.
through taking acid, saline or emolient things, The thirst, which is experienced during a
should be regarded as caused by the deranged paroxysm of fever of in consumption, should
Kapham. be regarded as a mere supervening symptom.
it y«wfyius& 3Imk«bpt^
3TS7FT: W / Chapter 155
tjfelehC'Mgnl TJsfar^f^TJrZl&ll
MmftW Efti W3T tMiwft ^:imn

HdlrW^Sr frsppf ^ffillfodHn
It is only the fools of fortune that find
vTp * II
pleasures in cups. A drunkard, even if he
Dhanvantari said : —Now I shall discourse
happens be a king, cannot maintain the
to
on the Nidanam of Madatyayam (diseases dignity of his position, and only cares for drink
which result from the abuse of wines and in this world.
spirits) as formerly described by the holy Rsis
of yore.
^rrîraiFrf
A drunkard king like a fanged and uncaged
ri)l$ui)<qi g f<o^<Wif^rlMMlfa’Tt 7pTT:ll 311 serpent, is capable of committing any mischief
TTSlFPRl Mnffcspfoffor II
in the world.
TTeRt^f sqrRrnfaT: ^4( 4

Wine is sharp, acid (gives rise to an acid
digestion), dry, parchifying, light, fatiguing and
ftlre: Undldyl^ ^15^ ^ feKT: 11^9 II
Wine is the progenitor of filthy speeches,
its potency at once pervades the minutest and the only royal to wretchedness and misery.
capillaries of the organism, and tends to vitiate
In the third stage of drinking there comes
the fat of the body. All the preceding properties unconsciousness.
of wine such as sharpness, etc., tend to produce
a disturbed state of the mind, and clouden the
intellect. Excessive drinking may even prove BTqftnf TJST <£:T3T mHHSf fedlfedHU 411
fatal. 1 ^ yfa (^>) %Tftro^T:ll
VII°hMl^l4
TOfct îfsCTHII
n'l^K'*JMi|TjwNf IIIHW: y'd?M«T:ll 311
A drunkard suffers more than death pangs
in life, and loses all distinction of virtue and
The primpary property of wine is to
vice, honour and dishonour, or pleasure and
injuriously affect the ten organs of senseper-
pain. He indulges in fits of grief or senseless
ception of a man; and wine, though heatmaking
laughter at intervals, or falls down unconscious
and stimulating in primary action,
its
in conclusive spasms.
deteriorates the strength of the organism in its
reaction. The use of the first two kinds of wine RlfrT HifciPd •sifcd-i:
3ifll 6 id *ifcWil:ll
<
yidlfiMdUthWW^^s! 1 ^ M^ldlil: II \ o II
is always injurious.
A strong man after a hearty meal may bear leastsound with a distracted state of the mind
his wine well. The deranged Vayu, Pittam and and shooting pain in the limbs diseases of the
Kapha may also serve as the exciting factors of heart and larynx, epileptic fits, dyspnoea, thirst,
the disease known as madatyayam. vomiting and fever are the supervening
hlhMviS-Frf ifaf vlnlfil IcPToJran

symptoms of the type of Madatyayam, owes
its origin to the disordered Vayu. The
vrnr 'i<Hifa*4tbbfe<ii u\\ self-con trolled person, who intelligently
^TTT: WFIT:II foregoes the pleasures of wine, defies all
II II diseases whether of the body or of mind.

Intoxication, pain at the heart, loose motions Intoxication, Epilepsy, and Palsy (cores), are the
of bowels, thirst, unstablity of gait, fever with three which result from the
diseases
a nonrelish for food, vanishings of sight, cough, derangement of the vascular and lymphatic
dyspnoea, insomnia, excessive perspiration, systems and are usually found to afflict a person
oedema, and tympanites are the general of injudicious diet and living and of an irascible
symptoms of the disease. or lymphatic temperament of mind. Each of
these diseases is respectively stronger than the
T Tf W^rTII
fartlsflsMt: ^ ftcT rT fwr: ^11 II

one immediately following
enumeration.
it in the order of
TT^fvTfrSf ^TcStf TO* TT:II ^11

f^'tSTFcJ, TTlteft farlWI if^ffÎII S^ll
TOPT ^|^dt aTO » Vl)rHU 1
" '
TTfef l l
$>ll(UiiHW:ll
The patient in such a case remains in a
TR!T ; ||^n
drowsy state, and talks garrulously even
This kind of Madatyayam has its origin in
without being spoken to. Fever with a burning
the impure blood, or results from the presence
sensation in the body, perspiration, distraction
of wine (alcohol) in the system, or from any
of the mond, and fits of fainting are the
other idiopathic causes such as aggravation of
symptoms, which mark the bilious type of
any of the morbific principles of the body. In
Madatyayam, while vomiting, nausea
the Vataja type of Madatyayam tile complexion
somnolence, and tympanites are developed in
becomes pale or sallow on account of the
the one which owes its origin to the deranged
anaemic condition of the body, or assumes a
Kapham. All the above said symptoms are
dry, reddish, or brownish hue, and the patient
exhibited in the Sannipatika type of
is tormented with a kind of listlessness, and
Madatyayam. Nothing can be distasteful or
takes recourse to acts of low cunning. In the
disagreeable to the person who indulges in cups
Pittaja type, the skin of the body assumes a
even with a full knowledge of its baneful
reddish yellow colour, and the patient becomes
consequences. Such a person only courts mental
irritable and querulous. Somnolence, delirium
imbecility and wilfully kills his mind and
or loose talks mark the type which owes it origin
intellect. A Mahatyaya-patient cannot tell the
to the deranged Kapham. All the abovesaid
difference between a chip of wood and an
symptoms are exhibited in the Sannipatika type
article of fare in respect of taste.
ofMadatyayam.
«T%rlT? mhdit»*>'xil<£ci-u*<4 fd^qd:ll ^qil
Knar ^,Udy|)N)ifdfa s'rf||| -
^#fR^HtegT:ll^'?ll
'dfrscldfd^^ % ^Td6diJI Wl The specific symptoms of the deranged
Expectoration of mucous, dryness of the
Pittam are usually found to be present in almost
throat, somnolence, incapability of bearing the
all the types of Madatyayam. The patient fails
Ach. Kh. Ch. 155 ]
to recognise even the most familiar voices, and patient suffers from nausea and salivation after
palsy, somnolence, and above all, a feeling of being restored to his senses.
exhaustion (prostration) gradually supervene.
TIcfajT
fe'd: II Ôll
A languid circulation, or obstruction of the ^)n
blood in certain parts of the body, and partial Owing to the sensation of numbness and
paralysis of the limbs may be witnessed in the heaviness in the limbs, the patient falls down
Sannipatika type. all on a heap like a goat. All the aforesaid
symptoms are combinedly exhibited in the
Sannipatika type of Madatyayam.
fq#t tcHMldC»T: Welgfirarll W II
In the Vataja type of Madatyayam the ^TOT:II

patient beholds the sky as envelued in a blue,
red, or black colour, and faints away, regaining Moreover, the patient suffers from epileptic
consciousness very soon after. fits in this Sannipatika type, and falls down
unconscilous through the aggravated condition
chiWigyRml % TT:II
of the morbific principles of his body, even in
the absence of any frightening or anaesthetic
Shivering, vertigo, cough with a pain about
agent.
the cardiac region, epileptic fits, and a brownish
or reddish colour of the skin during the fit are -<fTdY^ ^fFTTT.U
the further characteristics of this type. ?o||
The fit passes off spontaneously as soon as
fMdfeHMHiaN FRT^TdTII
the dynamics of the morbific diathesis spends
itself in the body, and the patient regains his
In the Pittaja type the patient faints away consciousness even without the help of any
seeing the sky wrapped in red or blue, and sense restoring medicine. The functions of the
regains consciousness oppressed with thirst, mind as well as of the sense organs, and the
perspiration and a buring sensation in the body. faculty of speech are jeopardised in this disease,
and the patient, though otherwise of an
unstable and impaired mind, acquires a kind
3reroi dlHfrujf 'arr ^ti
of increased physical strength through the
The complexion becomes blue or yellow
disorder of the nervous system.
during the paroxysm of fainting, the eyes
become red or yellow, and the patient
complains of a breaking pain in his body and wsrtf yToirai aw srahii 3311
talks incoherently. srafnl Yt tjw: TJrfrW:!
'T¥SpqR)ll 3311
aRRT; V^|cUt>UUT^RI iffSgfai HlbdlWfk U RHII

A
sudden derangement of the respiratory
system brings on a swoon iii Madatyayam,
M’TTSRf Tftrf ^T-W:
which may terminate fatally, and in which the
farap^r ar patient lies stiff and rigid, like a log of wood,
In the Kaphaja type of Madatyayam the with a bluish, shrunken/ cadaverous counten-
patient sees the welkin enshrouded with a ance. A little delay in calling in medical help in
cloud like pall, and falls down unconscious. these cases is often followed by a fatal
Consciousness returns late in this type, and the consiequence.
3FTT$ fgprfû Vices described before should be considered

wine improperly taken or
as appertaining to
tfut£ faPwmref Prarfîi 3311
used. "Wine paves the road to hell" is a
It is morally obligatory on a physician to prohibitory aphorism, which should be
rescue a man from drowning in the ocean of
interpreted as interdicting the abuse or
Madatyayam, which, like any other ocean injudicious use of wine.
abounding in dreadful sea-monsters, is full of
qiiraRTfo i TO yfrftragaregrai wfcr?n
many serious symptoms. There is a dictum in
ftraftr fwpjrni v*u
the Vedas to the effect that a drunkard feels
merry or irritated at intervals. Wine properly and judiciously taken is same
as the divine ambrosia. It gives health, strength
•q gqrefltftft q U^rTf^r<fdWd:ll and beauty to persons using it, and ultimately
rs • N ..
xf TFT *y«W «|S:«W H M£H 113*11 leads to their salvation.
ii sfoirei qgrffnit uginfg mfl 3rraw<*.ml »i<irM-Mif^PiîH'

i
3TSJIFT: W / Chapter 156

widths and a half in length, and haemorrhoids
are found to appear within the length of three
fd^FT oUllamHllPM ^ST II
fingers' widths and a half from the external
TF&T UlPuHI T# ^11 ^11 orfice of the anus.
Dhanvantarl said : —O SuSruta, I shall now
•tllvdUellfÛll (e|^Pii'i)ll
discourse on the Nidanam of Haemorrhoids.
Fleshy condylomatous growths are found to rTPir wftrîmu
frequently crop up on the body. Polypi, that Bleeding occurs from the veins which run
appear in the region of the rectum obstructing through these internal piles or haemorrhoids,
its orfice, are called Arsas (Haemorrhoids). while the external ones are found to be situated
in the region of the anus within the length of a
3T?Tff%T <MHiPu'|yHlftn
JJ>
finger's width of its external orfice.
fefcmfotfld ll 311
ffapnnr <!W: Will
tim ^»<iHWR
i i «j)
^ t*JT
<n^j:ii
WWW: II 311
m KgterBf 4l4l<jfpaan i5ii
The enraged and aggravated morbific

M d l l P^W lTd .-n
principles of the body such as, the deranged Jjqdl’ll Ueh)*) % 4dPdMldfi< ilMld:ll 'flu
Vayu, Pittam, etc., give rise to these growths of Another kind of polypi crop up in the region
diverse shape in the anal region by- vitiating about a forger and a half distant from the anus,
the local skin, fat (adipose tissue) and flesh, around the outskirt of which the hairs grow.
which the learned call Haemorrhoids. These
The congenital haemorrhoids are attributed
growths may be divided into two classes such
to injudicious conducts of its parents during the
as, the congenital and post-natal ones.
period of gestation and the bodily discomfort
of the child during its The
inter-uterine life.
ii -sh Sannipatika form of haemorrhoids owes its

They are either dry, bleeding or jaged, and origin to the concerted action of the deranged
are situated in the region of the rectum. The morbific principles of the body, and to the curse
passage of the rectum measures five, fingers'

of gods as well.
)
Ach. Kh. Ch. 156 ]

3THTsqT Tit TftT: ^#^1:11 rubbing of those with fingers, or with

localities
any other hard substance, or through the
fig lP
'
l i Pivtûi t^^vhi'Pi rjimi

agency of a small cough, or choking cough
Congential any other congenital
piles, like
during a drink. Constant contact of extremely
disease, are incurable, and they are dry,
cold water, long and frequent rides, voluntary
uglylooking, pointing inward, of a pale
repression of any urging toward micturition or
(yellowish) colour,and are attended with all
defecation, violent straining at the time of
the dreadful supervening symptoms.
bearing down the stook or of passing water,
3RT$3Tft dlhUltqgcnfcri rTIl
daily ingestion of loathsome food, lienteric
'HI diarrhoea, fasting, pulls that involve a heavy
Haemorrhoids may be divided into six strainon the muscles, acts that involve a heavy
different forms, viz., those which are severally strainon the female organs of generation, and
due to the action of the deranged Vayu. Pittam, miscarriage are factors which tend to enrage
or Kapham, of Vayu and Pittam, of Vayu and the Apana Vayu (Genito-urinary and illiac
Kapham, of Pittam and Kapham, and of Vayu, nerve force) of the organism. The feces lie
Pittam, and Kapham combined. incarcerated in the grooves (flexus) of the
rectum owing to the disordered condition of
gjtcKiffri ftm-n
this angry Apana, giving rise to a sort of
WJ#**TTRTftftll 5>oll
congestion in those localities which help the
The polypi, which are due to the action of vegetation of haemorrhoids.
the deranged Vayu and Kapham, are dry, while
ddj4 vT^TOT
those which owe their origin to the concerted
action of the Vayu and Pittam, are moist and ftersff Tirftroft ftfas( ^ HR: II ^ II
exuding. WF&ZtSV 3T W:ll
3tHV u&aftftfeft tj'tspt ( ft RRkT: Tjftt TJS: VT# ^V3U
imn The symptoms, which mark the preliminary

stage of this disease, are impared digestive
The factors, which tend to aggravate the
capacity, loss of appetite, distension of the
morbific principles of the body in this disease,
abdomen, aching pain in the loins and valves
have been described before, and likewise,
of the legs, vertigo, a burning sensation in the
impaired digestion, accumulation of feces in the
eyes, oedema, and loose motions, or consti-
intestines, and sexual excesses may be set down
pation, of the bowels. The wind incarcerated
as conditions which help the growth of these
about and below the umbilicus, is passed with
polypi.
the greatest difficulty, and attended with loud
reports and bleeding.
jprpft adiftawunnii ^11
THTET: HTFtll
2)lRd\ llf'HfMm Ull

<
^jUdldlfluAd Wft
3iiM<i4yydd <<i^ft( gyTg’ iRis

i
i !
n^n
l^ftlTt^crfÎPf: #Tli
3n?ifr w# *tii ^011
Similar vegetations of polypous growths

ftbl Tf qi HT HI# ft ^\\
may appear in the throat, eyes, bladder, uterus,
The aggravated Vayu, by producing a
lips, etc., through a pressure, or friction, or
parched condition of the intestines, gali.and
urinary bladers, gives rise to all kinds of

haemorrhoid growths. The patient gradually r.-uôii
becomes thinner and more djected.
r: ^fyfd4Î^W :ll
TT^s^mrtFirîi They are found to be rough, uneven, sharp-

rWT Vitalii ^11 pointed, hard, and of a reddish or brownish
TTrT: Tm yt^ViUVlthll colour, with their external, ends, cracked and

- severed, resembling a Vimba, Karkandu,
ijyr irfllWRSfr ^nfrssr f^5nT:ii
Kharjura, or Karpasa seed in shape. Some of
fgPTcT^rat '3P^r?T ^TT: II
them grow shape of Kadamba flowers,
in the
^>^*J*WlS^:ll r*ll while others are found to resemble mustard
The complexion becomes pale and sallow; seeds in size and shape.
the strength of thebody is markedly dimini-
f?pr: *RSraT:ll^ll
shed; and the whole organism becomes sapless
as a worm-eaten tree. The pain in the regions
of the Marinas specifically described under
Yaksma is found to supervene with cough,
thirst, dyspnoea, lassitude, vomiting, oedema, fr<^dfWi^ a i rcH<£^M%îi33ii
fever, deafness, and a disagreeable taste in the
An excruciating pain in the head, sides,
mouth.
shoulders, thighs and inguinal regions,
cTOT II salivation, eructation, distension of the
it ^?mi abdomen, cough, dyspnoea, vertigo, noise, in

the ears, impaired digestion with a catching
e^«M| 1
facH Vlc&ru'ft ifl f^d : II

pain in the heart, and an extreme nonrelish for
ajmt sqra*j|: ^lcPi0y*1n wi food are the symptoms, which mark the
m a fftgrpmft ^ i^ ^pn yên^ i i
Vriyu-origined type of haemorrhoids. The
w^ttt fw R raî^N ^Tqii ^vsu
•g
i patient in this type passes hard, knotty, slimy,
An aching pain in the limbs, anus, groins, stool with loud flatus and much, straining.
umbilicus, and the region of the heart may be 3rra%u
also present. The and
patient- constantly spits
evinces no desire for food, and remains drowsy
^ f?IIV*ll
The skin, nails, feces, urine, eyes and face of
all day long. A kind of bilious discharge,
the patient assumes a black (deep blue) hue,
resembling washing of meat, is secreted from
the rectum.
and splenic dropsy, internal glands (Gulma)
and mucous tumours make their appearance
f^jrapr ^ydiu wtpt yMtinUHj i
with the progress of the disease.
iR&icw' yly^v^ ii w\ IMtiItHI 'TRPpTT : II
ctgftvrr: ^^lI^fct'MlPcldl:ll
*vraT:ir$mi
TrPSlT'faW: W*TOTT:imil In the Pittaja type, the heads of the polypi
In some cases the vegetations remain dry, assume a blackish, bluish, or yellowish are
while in others they are found to suppurate and colour. They are felt soft to the touch, emit a
burst. In the type due to the action of the fleshy smell, and secrete a this bloody discharge
deranged Pittam, they become yellow from their elongated ends.
suppurate, spontaneously burst, and bleed. In
the type due to the action of the enraged Vayu,
the polypi are marked by their small growth II 35 II
and absence of any secretion. Some of them are either like the tongues of
parrots or resembles the mouths of leeches in vomiting, catarrh, repugnance for food,
shape, or are shape like the liver. A burning strangury, heaviness of the head, rigour fever, ti
sensation of the body together with increased sexual disire, mucous dysentery,
suppurationof the growths, persipiration for dulness of appetite, and urethral and urinary
food are the symptoms which are found to disorders are the symptoms which are likewise
supervene. found to supervene. In this type the patient
passes stool in large quantities with much
straining. The stool is found to be largely
3\9||
charged with thick, lard-lake mucous, and the
The patient passes a kind of hard undigested
polypi are marked by the absence of bleeding
faces which are coloured green, yellow, or
or of any king of slimy discharge. They look
blovdy at intervals. The polypi are thich at the
grey and glossy, and do not burst or crack even
middle like barley corns, and the skin, nails,
under the pressure of hard feces. The type of
faces, urine, eyes, etc., of the patient assume a
haemorrhoids, which owes its origin to the
yellow colour in this type of the disease.
concerted action of the deranged Vayu, Pittam,
and Kapham, exhibits symptoms which are
respectively peculiar to the three kinds
frfeHT: fwfatll: *FT^nt: ^tr^d'IAII: yt¥?dfuq i:ll
described above.
3^11
In the £lesmaja type, the haemorrhoid
growths are thick and flat at their base and are Haemorrhoids, which result from a
found to vegetate over a considerable area cotaminatd (lit: enraged) condition of the blood,
around the anus. They are white, slightly resemble Gunja berries, or coral or Vata sprouts
painful, glossy, unyielding, firm, smooth, inshape and colour, and are attended with all
globular in shape, and are felt soft to the touch. symptoms specifically described under the
An itching sensation is invariably experienced Pittaja type.
in the affected region and the patient feels an
irresistible
HdPd TTP7T T^rT rTFT ^ 11 : II
desire to constantly handle the
growths, which seem heavy.and as if tftelft c£:T|: *mi
enshrouded with a wet compress, resembling The polypi, under the pressure of hard stool,
either the Kantaki seeds, violently bleed in this type,and in consequence
bamboo sprouts, or
the teats of a cow in shape. of such copious haemorrhages the complexion
of the patient becomes pale and yellowish like
^ruiHilgd: ^T^ffdHlBrfcIdjcidl: 1
the skin of a yellow frog, not to speak of hosts
>fo|| of other distempers which result from the loss
of blood. The patient gets thinner and feebler
e^|omP^Mi4d^dd1WKlf<fdcbUÎ:ll every day. The complexion becomes pale and

*^ll
sallow, the organs fall to perform their proper
functrions, and the spirit becomes gloomy and
1 btoPd ftrSRfr xfP3| iH J yrc| J ll<^:ll
W J
i
IfH^dlrH 4 H^niIT:ll
dejected.
ÎdqufsivtlrHl^l jtrfi'Jii: cby^Ps;<4:ll

tekilcûii chldi: >tldlîId 4tMpc|dI:ll *311
îchl Ct Mloij < end <. xi U I ebl fc(pT:
11*5,11
The patient complains of a catching, binding
pain in the inguinal regions, and of a drawing
pain either in the bladder, rectum, or in the wiWift hIhiTw Trcrssmr.- *\9ii
umbilical region. Cough, dyspnoea, nausea. The Vayu enraged and aggravated through
Ach. Kh. Ch. 156
the ingestion of gram, rriudga, bamboo sprouts as the one inwhich the polypi are found to
and such stuff, takes lodgment in the region of vegetate upon the inner groove of the rectum
the rectum, and obstructs the downward soon becomes incurable.

passage of the body by absorbing moisture from
the urine and stool, which becomes extremely <Hnfc T ^vfrll mil
hard in consequence. Thus incarcerated in the
3 r
ftarfnPr di-nmîPi mîn^c-nf^.-ii

system they give rise to an excruciating pain in
gFgsnPr Padimqf îi vsn
the sides, abdomen, back, and sacral and
cardiac regions, bringing on tympanitis, ascited, Palliation is the only treatment possible in
salivation, colic in the urinary bladder, these cases in the event of the digestive faculty
odematous swelling of the cheeks, and an of the patient beingsound and unimpaired. A
obstinate constipation of the bowels with the case of haemorrhoids in which the polypi
progress of the disease. vegetate on the second groove of the rectum
may lapse into an incurable one in the event of
their not being remedies within the first year
tpt Twir eb1 w 4 <*j&qT#ir sr^tji
of their growth or appearance.
3U&MM*£<£ f^MT &vHIUMR<*T<ftll
dl'Wf: ’’ET II
STR# Tpri 7J# qirs?^q^f*ra:ll^'?ll

happens to take an
ct rgrrer rj greft îdi^<*>dl4MmiPi "srn mu
The deranged Vayu, if
3TvrffrT ârnwprrfr "et Patl^fnebiPi ^th

upward direction in the system, in this disease,
produces vomiting, repugnance for food, fever, wrer "Trf^rTfr Tjnmii
palpitation of the heart and kindred complaints, A case of haemorrhoids in which the polypi
diarrhoea, dysentery, suppression of urine, are of recent growth and are found to vegetate
deafness, dyspnoea, cough, coxyza, fecal on the outer or external groove of the rectum,
disorders, thirst, internal glands (gulmas), and in which only a single morbific principle
cephalagia and a violent obstinate headache, of the body serves as the exciting factor, may
ete.,which are usually attributed to its
yield tomedical treatment. Polypi, which are
aggravation and disturbance. found to crop up on the generative organs
(condylomatous growths), or on the region of
the umbilicus, are slimy and felt soft to the
im°u
touch like the mouth of an earthworm.
Asthma or any other form of dyspnoea, and
TStnfftT fqfaHifa ’Em
entire suppression of the stool and urine with
tympanitis are the distressing symptoms, which
are usually found to supervene, causing death chl vfora ftssrrsr rrfgû
of the patient in unfavourable instances.
gpta Mlb <4 fMdl<fWdd$*>dTII mil
The deranged Vyana Vayu of the system,
RH^chKâ3lwrMTl^c4l<<l^ : II mil by forcing out the deranged Kapham through
Even in the absence of foregoing exciting the skin, gives rise to a kind of pappilatous
factors, rectal haemorrhoids may grow from growths on the surface of the body which are
quite idiopthic causes whose
in persons called Carmakilas which are firm and rough to
abdominal chamber has ben invaded by the the touch.
deranged and incarcerated Vayu of the body.
t-t cnRTJtT tPtt ^¥i«k>'tit:ii
II mil rTEmyj % M «n( w m v
The congenital form of the disease, as well

Ach. Kh. Ch. 157 ]
In the Vataja type of Carmakllas, a piercing skin. An intelligent person should resort to
pain is felt in the growths; in the Pittaja type good medical treatment from the very first
they are found to be black capped, while in the appear ante of this disease in his organism, in
Kaphaja type they become glossy, concurrent, as much as a little delay or neglect might bring
and of the same colour with the surrounding in a host of other rectal disorders and ascitis.
3TS3TO: W / Chapter 157
^ 'im^cD -RcTu^nmi
TJSpTII OTuinMfiimd,ar <nrei#T f^panrtpii
arc^fvq fare( ^ n 5n
Dhanvantarl said :
—Hear me now, O ^
wA
TnfeTOcg TT TJ?f TJgjfg:ll
Susruta, discourse on the Nidanam
(dysentery) and Grahini (Lienteric diarrhoea)
of Atisara
ftfesvi trft^rRppu m
The three morbific principles of the body such
breaking pain in the rectum, abdomen
and cardiac region, together with a sense of
as the Vayu, Pittam, and Kapham, as well as
and constipation of the bowels are the
lassitude
their combinations and fright and grief may be
premonitory symptoms of Atisara. Distension
set down as the exciting factors of Atisara,
of the abdomen, together with indigestion,
which admits of being divided into six different
scanty ejection of the contents of the stomach
types.
without any sound or report, frothy turbid
3pfhnT; ^ TJiPIT
stool, or constant passing of knotty, slimy feces,
fc| yjWh (rfH iRMfd fcs d c|i ; 1 1 ^|| and a burning, cutting pain about the anus mark
Drinking of large quantities of water, the Vataja-type of Atisara.
ingestion of dry food, or of inordinate quantities
of lard, oil, butter, or cakes, and excessive
indulgence in cups may be likewise set down tfcmftra irfrsf y n aHU *rqn <ni
as the exciting causes of the disease. WddMPdÛl rjU^jW^l^dl^ll
^ViHMI^-diymebellotfÛlUII wpil^ll
Fever is absent in this type of Atisara. The
The bodily Vayu (nerve force), disturbed on anus is constricted, or the patient suffers from
account of either day-sleep, keeping of late prolapsus ani together with dyspnoea and
hours, presence of worms in the intestines, and horripilation. Constant passing of yellow, black,
voluntary repression of any natural urging of yellowish, greenish or bloodcoloured, fetid
the body, etc., takes lodgment in the intestines smelling stool, together with thirst, epileptic fits,
and impairs the digestive function, causing a and a burning sensation in the body mark the
rush of blood to the nether regions of the body. Pittajatype.
pctwn-nriiylcud vrhmj i
rrePffl HMvtllvq TTHqiP^H H
II *11 TlfhT inf: , ^«lfFd(] <lc(l.‘ll ?o||
>
vfil-PJT df«M *hfci*i:ll •fichui^d^# TT^fcRT 'FRfH$PJT:U

The Vayu by continuing
with the feces and ingested food, serves to
in the intestines sffd^rH( W )f^ll ^11
An aching, burning pain in the region of the
liquify the stool and give rise to the disease anus, together with constant passings of thick,
which is called Atisara. slimy, scanty stool, characterises the Kaphaja-
d

Ach. Kh. Ch. 157
type of Atisara. All the above said symptoms

together with nausea, vomiting, a sense of ? II
heaviness about the anus and in the abdomen,

TT rlrptf RfHMIdlwil TfPJÎI ^V9||
and horripilation are the characteristics of the
Incarceration of undigested food in the
Sannipatika-type. The patient loses all
stomach is sure to be followed by an atack of
consciousness in this type, and thinks what he
Atisara of the Sama-type. The disease is so
has done as undone.
named from the fact of one's passing large (Ati)
The bodily Vayu enraged through the effect
quantities of stool during its attack. This disease
of fright upon the mind liquifies the stool which
naturally and invariably proves fatal. A case of
is immediately passed out in hot or warm jets.
Amatisara usually follows from indigestion and
pfcUtifa s^' VWHII
on account of the incarceratrion of a digested
-3RffiT% TTJTfHf^rTg^- #3*1:11^11 fecal matter in the intestines. A case of old and
In the Vata-Paittika-type symptoms respec- persistent Atisara runs into one of Grahini
tively described under the Vataja and Pittaja- which may be divided into four different types
types of Atisara are combinedly exhibited. The such. Vataja-Grahini. Pitaja-Grahini, Kaphaja-
specific symptoms of Atisara brought about Grahini. and Sannipatika-Grahini.
through the action of grief are identical with
P=Hldldd3TF<T^:ll
those described under the fright-bom type.
TWTffr TTTOt Pui*Hi :ll
ftK P-STffi tRsiPl) rftwsres Tprfrf? II
3ira( 1 ).£Udl chUîq^-vdcb^ll
j
^T.ll **ll
II ^11
The disease admits of being -further eMMlc^: It
grouped under two hroad subdivision such as, d^l fdHI l ^ Pn fcdf*K ^FTaf^; T<5R:Ro||
cfl? !
the Sama (with mucous) and Nirama (without

mucous). In the first named type (Sama) the
**ll
stool emits a very fetid smell, and nausea with=
A sense of lassitude in the limbs and
distension of the abdomen, and suppression of
constant emission of flatus together with
urine are also present,
salivativa. and a distaste in the mouth thirst,
fctmtlci) It
vertigo,repugnance for food, colic, vomiting,
^rrfcT aihcii^ yûn^K.-n îi and buzzing in the ears are the general indica-
tions of Grahini. Weakness and emaciation of
TTPT i)HNPdw4& ll *hll the body, hot eructations, dyspepia fever,

epiliptic fits, a sensation of numbness in the
A case exhibiting symptoms other than the
foregoing ones should be included within the
head and cardiac region, edematous swelling
of the extremities, drowsiness, parchedness of
Nirama group. A marked predominence of the
the palate, darkness of vision, noise in the ears,
deranged Kapham in the body during the term
pain (crams) in the neck, thighs, sides and
of Atisara leads to death. A case of Atisara
inguinal regions, and cholera are the symptoms,
neglected at the outset may run into one of
Grahini (Lienteric diarrhoea). Ingestion of a
which are found to supervene. All these
large quantity of articles, that impair the
symptoms are aggravated in a weak patient,
digestive function, brings about either Ama or thirst and hunger being specially and
oppressively increased.
Nirama type of fever.
WSRPT *J2RT TTCÎI
'•ftoT Me»d ’sTIIÎI ^Ml^sft'h'Jîyf: k^£4R^VTf|>Tfl:ll **ll
Ach. Kh. Ch. 158 ]
the heart and throat, repugnence for food, and

^T: 'JfT: Ml^r^cj|^|ob|flc|i^|| 3311 an upuenchable thirst are the further
The abdomen gets distended close upon the characteristics of this type of Grahini.
completion of digestion, and the patient finds ( '3r?f: Udr{tlH)l

)
a little immediately after eating.
relief
3^?RRlftT tief'jl Tr4<vfdH,n ^911
Palpitation of the heart, with pain in the cardiac
Painful motions of the bowels, difficulty of
region and kindred complaints, internal glands
digestion, vomiting, reprugnance for food,
(gulmas) rectal haemorrhoids, splenic enlarge-
burning sensation in the mouth, salivation,
ment, Chlorosis and loss of consciousness
cough, nausea, catarrh, distension and
should be regarded as the distressing and
heaviness of the abdomen, sweet eructations,
supervening troubles in a case of Vataja-
lassitude, and horripilation are the specific
GrahinT.
features of the Kaphaja type.
'tfl'dHlHi'tf 'farm -ger^n
^ y)4dt faRIRIgHdd) TTFTT: II
r*ll
Tipn<lMl : cflKUlH Il II
M^rl The patient passes thick stool charged with

3^11 mucous All the abovesaid symptoms are
The stool is frequent, and either loose, hard exhibited in the Sannipatika type.
or frothy and is passed with loud report,
causing pain about the anus as well as cough
and dyspnoea. In the Pittaja-type, the stool is
3T?lff%r upft R^ltlMI: TjcJRRT:ll 3<?ll
either yellowish, or bluish yellow. Epilepsy, stone in the bladder. Leprosy,

Gonorrhoea, Ascites, fistula in ano,
R-dPMd 7JSII haemorrhoids, and Grahini should be regarded
as great malades (Maha Roga) and cures in
Acid eructions, with a burining sensation in these cases are extremely difficult.
II Slbil*!^ lyi^VKyidrlM) sssira: ll small
3TSJFT: WC / Chapter 158

(neck) hung downward and is filled with the
help of the two ureters which open obliquely
3FTRTt TJjltlldWfHdH
at the base of its fundus.
"5T II ^ ||
Dhanvantari said Now, hear me, O ): FRRI ^HHdH

'
Il
Susruta, discourse on the Aetiology and 4lt||^4Pd Pd'yifrlHJI 311
symptoms of Mutraghata (suppressed or scanty The morbific principles of the body such as,
urination) and Mutrakrccha (strangury). The the deranged Vayu, Pittam and Kapham, may
urinary bladder, with its. neck or region of enter the minute nerve vessels that transverse
outlet, as well as the penis), the hip, the testes this memberanous sac of the body, and may
and the rectum are covered with one and the give rise to twenty different forms of disorder.
same peritonium, and are situated within the TJdldld: TIRTSTÎI
pelvic cavity.
TT<*iRdf5dl: #5RTT T^lP^facHl granr.-ll Both Prameha and Mutraghata attack the
374hpffsftT crf^rff TJ5Rnf|%TT*pt:tRII Marma or the vulnervable part of the pelivs
The ruinary bladder is placed with its cervix where the penis (urethra), inguinal ligaments,
and ligaments of the pelvic bones meet one bladder with an excruciating pain in regions
another, and in both these diseases, the patient around that organ is the premonitary symptom
constantly passes a very small quantity of urine of a case of stone in the bladderaccumulation
with pain in the aforementioned localities. of urine in that membraneous sac, difficult and
repugnance for
painful micturition, fever with a
q^l|iK4|cud'i **£43 'Tfcf
food, and a pain about the umbilicus, bladder
tpt p chiK'iit mi and the perineal suture, and headache being
In the Vataja forth ofMutraghata the urine its general characteristics. These urinary
is scanty and is constantly emitted with the concretions obstruct the external orfice of the
greatest pain. In the Pittaja form the patient bladder, and the patient passes a clear, crystal
passes a high coloured or bloody urine at coloured urine with extreme pain and difficulty
tended with a burning sensation and pain at
the external orfice of the urethra. In the Kaphaja
type the patient complains of swelling and tnr gMifVqrerr!? nigfg Mimi
heaviness in the urinary bladder and the A long retention of the urine in the bladder
urethra (lit: -penis). in these cases may produce local congestion
followed by bleeding and a pain in the urethra.
'
flPq -dji nPih 4

'
~5T Tit: Heftfqap TT&U

In the Vataja-type, the patient gnashes his teeth
qftyftqppii
violently, and shakes.
The face of the patient assumes as a
xlfg grf*r
withered, bluish aspect in the case where the
deranged and aggravated bodily Vayu serves wftH pprfg f*R[?r:iiîi
as the exciting factor of this disease The incarcerated urine in this type of Asmari
(Mutraghata). The preponderance of the produces an excruciating pain about the
deranged Vayu, Pittam, and Kapham in a given umbilicus, and the patient passes a sort of hot,
case of Mutraghata is marked by the scanty frothy stool accompained by emission of flatus,
emission of urine charged with sperm, bile and the ruine is dribbled out in drops with pain.
matter, or mucous. xiT pg TurfsEraT ebird&frgn
TJ5T TTfarf TRFPF P rf^T jfOTrlll ftrfPr gp* *rffcT: WTOFT $d)arqrTI|
qmmlteyqft forr fpERTiivsu ^vHldeblP^q'WdT IM tftrTT RldUWIU
The deranged Pittam in a case of the Pittaja
fg ^bquu
'
(SlRdPt^tei d yftd vTt pjT>:ll **11

type of Mutraghata may generate urinary
In the Vataja type the urinary concretions
caicun or concretions to the size and colour of become rough, and of a tawny-brown colour,
Gorocana (hard biliary concretions occasionally and are found to be studded with thorns
obtained from the gall bladder of an ox). the patient
(crystaline.) In the Pittaja-type,
complains of a burning pain in the urinafy
oTÎTStTFr <T dlMd&Tt % bladder, and the concretions are found to
resemble the stones of Bhallataka fruit, or
The deranged and aggravated Kapham
should be regarded as underlying all case of
become of a red, yellow, or white colour. In the
Kaphaja type of urinary calculi, an excruciating
urinary concretions (lit:-stone in the bladder).
pain is experienced in the blader, and the
concretions are felt to be cold and heavy.
3iyqrct tpfr *vr$oTT w fpm

TTrTT sraRd ffarifa rJ ^TOPpil Wl
Tsnz Tgs ?oii
Urinary calculi found in the bladders of
A distended condition of the urinary infants, usually become, small, heavy, white or
Ach. Kh. Ch. 158 ]
honeycoloured. These calculi should be gradually permeates the peritonium of the

extracted from the bladder before they can abdomen, causing it to be distended and
grow in size, or attain their fullest development. producing painful spasms in its inside, as well
as tympanites.
^T9cT ^sKSUCtnitlll ^11 cETtft W( Fc[I! II

VjftlVHfl
A stream of semen, anywise obstructed in f^TST ^ 'SREffr TfH%%ll ^^11
its emission, may give rise to the genesis of The enraged and aggravated bodily Vayu
dreadful seminal concretions. The deranged by taking lodgment in the urinary bladder
and aggravated Vayu of the locality dries up causes the urine to flow out in drops. The urine
the drops of semen, thus disloged from its is invariably emitted in broken or obstructed
proper receptacle, and keeps them ensconced jets.
in the shape of hard crystals within the

spermatic chords in the scrotum.
fgrfto: Wftsfell^ll
WTS^fTR^f <3T The disease, thus engendered, is called
^\9II Vatavastl. This disease is extremely hard to
The concretions are called Sukrasmaris, cure, and becomes much more difficult when
it is associated with the deranged Vayu.
which produce a painful swelling of the blader
and difficulty in passing urine. ¥i$um4 gi ^sr yr^w*Trftra:ii
anktensr vr Trfer ( *i ) vPpmqii
%6\\ eUdmlvlI ct wit ^ fcT ) TPffRTII
The formation of semen in a man is at once i^JOT: dld'<^«ftfTvT:ll ^11

arrested immediately upon the formation of The deranged and aggravated bodily Vayu
seminal concretions in his spermatic chords. taking lodgment in that part of the perineum
which lies between the rectum and the urinary
bladder may give rise to a king of thick, knotty,
3^fr c[t grr^rr f^rr tit ^R-M~ijyilh ITii
round, raised concretions which is called
An attack of fever, or an obstinate cough Vatasthila. It brings on profuse mucturition and
may tend to transform these urinary
copious evacuations of the bowels.
concretions into gravels or sarkaras. These
calculi, being split and crushed by the force of
3TraKI TJ* URfcT Wd^îU<=RJI
the aggravated bodily Vayu in the locality, may TT^RfRlII 3^11
pass of with the urine in its normal course. The enraged bodily Vayu is coiled up, and
fSftfcT W ftrtratftn
produces an excruciating pain, in the urinary
bladder without in any way interfering with
the flow of urine, but giving rise to vertigo, a
Taking a contrary or upward direction they sensation of numbness and heaviness in the
lie incarcerated in the urinary bladder, limbs, and nausea.
producing a kind of irritation in its cervix,
eUdejwifdebriN tHJI
which impedes the free emission of urine, and
15^11 ^^311
causes it to dribble out.
The type which is known as
of disease,
'Tf3W:ll
Vatakundalika, and which is but an offspring
TTsSTSI ^tffdkidiqn ^ II
of enforced continence or voluntary suppres-
The deranged Vayu, thus agravated, fulls sion of semen, is characterised by a scanty
up the cavity of the bladder, and thence it though constant urination. The urine suppres-
sed in these cases produces a slight pain at the

external orfice of the urethra.
didKi^rffd ^11 fFSPFSf Wlfgyid dm^vX' 1
nil vmi
frfa RcWiliRn The enraged Vayu, by bringing down fecal
II Wl matter into the urinary channel of a weak,
emaciated patient of parched temperament,
causes the disease which isMutra
called
Vighata. The disease is by loose
characterised
motions of the bowles with tympanites, and
3i*h4Rn Tpr dWJil f^TTSeq Tf^TtT q^ll $^ll emission of urine in dorps, smelling like fecal
The suppressed flow (of urine), forced to matter. The bodily Vayu, enraged through the
recoil back upon itself through the obstruction agency of the agravated Pittam.
of the enragedVayu, tends to distend the
abdomen from below the umbilicus, and gives
TJ5T dffqA tjcf TTT^f fewAd ^TIIÎI
rise to a kind of intolerable pain in the locality
accompanied by tympanites and loose motions
of the bowels. The enraged Vayu, in this <*fku*A 1WTT5 tft ll ^\9II
disease, tends to send up the urine higher up Inordinate physical exercise, excessive
in the abdominal cavity, whence results the ingestion of sharp and acid substances, and
scantiness of that fluid. The said enraged Vayu retention of urine in the bladder, causes a
finds lodgment either in the intestines, urinary diesase, called Usna Vata, its specific symptoms
bladder, or in the umbilical region, giving rise being an extreme burning sensation in the
to a constant, and, sometimes slightly painful, bladder, scanty urination followed by emission
mucturition. The urine is emitted in gusts (lit.
of hot bloody urine, or hematuria.
in unbroken jets) and the residue of the fluid
lies pent up in the scrotum, producing a W<TS WlrTf fl'HlgilHU
sensation of heaviness in the scrotal sac. fw WFt irafw ^11 S6 U

Sometimes, the urine, accumulated and pent up qtdisw %rf TPT TJÎI
by little in the bladder; gives rise to a king
little
A^hivits -ûfciuf
l «r^5ET Wctll ^^11
of local nodular growths; which somewhat
The deranged Pittam and Vayu finding
resemble urinary calculi in shape, and are called
lodgment in the urinary bladder of a person of
Mutragranthis.
exhausted and parched up constitution, give
3T!Wl rjvWflfrqfo flEq : H <T5ER*|| rise to a disease which is called Mutraksaya,
TjprerPT fenf âân ii 3311 characterised by scanty, painful, buring
urination.
wwciuf sn TJjTOK rRII

A sexsual intercourse in these urinary ffw fdWHd: ftrrr âydRfdidiôii
diseases, enrages the local Vayu, which may When the local Vayu is affected by the
tend to dislodge and drow up the spermatic
deranged Pittma and Kapham, it produces a
fluid from its receptacle. The semen, under the disease which is called Mutrasada. The urine
circumstance, is found to be emitted either
is either red, yellow, or white and thick,
before, or with the flow of urine, resembling
attended with burning, or resembles the colour
washings of ashes. The disease is called Mutra of oxbile, or powdered conch-shell. The urine
§ukra (a type of spermatorrhoea).
Ach. Kh. Ch. 159 ]
may be entirely absent in some cases, or may diseases affecting the flow of urine have ben
assume any of the aforesaid colours. Thus all described in detail.
ii ffri sfbrret Tjcfenri ywrwftsi 3n«m«wu^ Tprei i ri^ ^rdPH

i
II îll
3TSJTR: W / Chapter 159
pass urine, but passes a copious flow whenever

The urine in Hasti-Meha is copious
urinating.
y%pnf *fxrj ii
and found to be largely charged with slimy
yir^T *3«ruit ftrarr.-u
mucous.
AdlMêhiWc|^l:ll
Tfsjt^t Wl?t TT %aT II
Dhanvantari said
ffTsTHf^nr
:
—
Now hear, me O
iFifîi
^ 1^11^11
Susruta, discourse on the causes and symptoms

of Pramehas. âiiajyif
Twenty different forms of Prameha are

A Madhu-Meha patient passes urine which
resembles honey. The obstruction of the
recognised in practice. Of these, ten are due to
channels of the bodily Vayu (nerves) by the
the action of the deranged Kapham,six are
deranged Pittam and Kapham in an organism,
caused through the agency of the deranged
which as suffered a considerable loss in its
Pittam, and four have their origin in the
aggravated condition of the bodily Vayu. The
fundamental, vital principles, may be likewise
set down as the exciting factor of Madhu-Meha.
semen, fat, and urine, surcharged with
The morbic principles, which usher in the
Kapham, should be looked upon as the
disease in a given case, soon exhibit their
immediate exciting factors of the several types
specific symptoms.
of Prameha. A patient suffering from
Haridra-Meha passes hot stool and urine, A case of Prameha spontaneously exhibits
having the colour of turmeric. symptoms of amelioration
or aggravation
without any apparent reason, and soon runs
into one of the most difficult and obstinate type.
fitful UHe|U| WTO T3EI^S<T:II3II
Traf UTOlfrT R yted l
MJ I
qsj? ^T5=r Wit Trigger Tf^frlUII
A person attacked with Manjlstha-Meha
All types of Prameha, neglected at the
passes urine like the solution of Manjlstha
(yellowish red). The urine in a case of
outset, may run into Madu-Meha in course of
Rakta-Meha is either pure blood, or hot, bloody time. The urine in Madhu-Meha becomes sweet
like honey.
and saline, while that in Vasa-Meha is either a
jet of fat, or is found to be coloured like lard. % TTEJ^NstH Tn fiqN-r <rH?T:II
crsvim arr n^ '
g! ^^:ii mi 3TfcWlchlihr^ TO: TTri)W:ll ^11

FRft rtt tniaafctdH U %rri wfsttrpiii
TTvmlar faa^ y^faimu All cases of Prameha in which the bodily
excretions of the patient acquire a sweetish
A person suffering from Majja-Meha passes
taste, should be regarded as cases of Madhu-
urine,which resembles, or is charged with,
marrow. A patient in this disease, like a wild meha. Indigestion, with a non-relish for food,
vomiting, somnolence, cough, and catarrh are
and infuriated elephant, does not constantly
the distessing symptoms, which are found to
supervene in a case of Meha due to the action Use of newly harvested rice, new wine,
of the deranged Kapham. meat-soup, meat, sugarcane, treacle and milk
in excessive quantities, and sharing the same
tybchlcûf •33Pr : || $o||
bed or cushion with a Pramehapatient may be
set down as.the exciting factors of this disease.
The deranged Kapha located in the urinary
A pricking pain in the urinary bladder and bladder liquefies the fat and myosin of the body
urethra, bursting of the scortum, fever with a like excrementitious discharge. The aggravated
burning sensation of the body, epilepsy, thirst, Vayu, on the subsidence of the action of the
sour risings, and loose motions of the bowels deranged Kapham, augments the action of the
are the distressing symptoms, which supervene Pittam, and brings on congestion of blood in
in a case of Meha due to the action of the the urinary blader, thus producing the disease,
deranged Pittam. Suppression of stool, flatus, which is called Prameha.
and urine, shivering, a catching pain about the •î*iim«ia<faqra r: ii
heart, with a desire for (pungent, bitter or

ywfqrfr gnft
'
food, insomnia, cough, TWfKTT $<£ii

astringent) colic,
dyspnoea, and wasting are the distressing TTPTRT H^prRtar THJjnRlHl^rTm

symptoms, which mark a Vataja-type of fqMsfa dw4lhf^Td:ll mi
Prameha. The prognosis in a case of Prameha should
be determined in consideration of the nature
TlhT: T^TTT:
of the morbific diatheses undenying the attack.
VHlfctchl ch^PMchl ag ifcpft f^diwfl ll $311
-
r
A continuance of the Vayu, Pittam, and
Kapham in their normal state (in the patient's
•fegfalrfrr faiRM: ^Tli ^11 body) points to a happy prognosis, while the
The ten kinds of carbuncles, or abscesses, reverse is indicated when their natural
which mark the sequel of Prameha are called equilibrium is any way disturbed. The
in
Saravika, Kacchapika, JvalinT, Vinata, Alaji, patient, in each type of Prameha, passes a
Masurika, Sursapika, Pur trim, and Vidarika. copious, turbid urine, which should be
regarded as one of the general characteristics
WrRp^ll
of the disease.
U$*ll
STF^T fit UH] I
tj.eh^H i mgfd Wt $hll

As a variety of colours may be produced
The ingested food in combination with the
through a combination of those that are white,
deranged Kapham of the system usually ushers
yellow, black or red, so the deranged Vayu,
in an attack of Prameha, and the deranged
Pittam and Kapham, is combination with the
Kapha, in most cases, may be set down as the
different organic principles of fat, flesh, etc.,
primary and exciting factor of the disease. The
tray serve to give a variety of colours to the
urine in every type of Prameha becomes slimy,
urine in this disease.
acid, sweet or saline, heavy (in respect of its
specific gravity) oily and cold. P* fad fa fWWHI I
StfecTO rfa cT yi^Tt£fa'd: ^F:ll

•psft THRrdl rq gf Wg
In the type known as Udaka-Meha (poluria),
the patient passes a copious, transparent,
ftrf <4rmRi#rT ehChl'^t JJTR«TSPCpil water-like or slightly turbid, slimy, cold, and
SIT^ SlRiJTnPq ’*TnETrT: II $^9ll odourless urine. In a case of Iksu-Meha, the
patient passes a sweet, vinegar-like urine.
Ach. Kh. Ch. 159 ]
THE GARUDA MAHAPURANAIvI 383
%fwil arteries, etc., (Marmasthanam). Of these, the

TtT^T
type of abscess known as Saravika, is raised or
elevated at its margin and dipped in it scentre,
fM#*r ftre^gojH RidH.il
by the absence of any pain or
characterised
TSJsFTO ^labfasf HT y^fdll discharge, and resembles a saucer in shape. An
In Sandra-Meha (Chyluria), the patient abscess appearing about the seat of the body,
passes a thick urine, which resembles stale and characterised by an intolerable, burning
riceboilings. In Pista-Meha, the patient passes sensation in its inside, and resembling a tortoise
urine like a solution of pasted rice attended with in shape, is called Kacchapika.
horripilation. In Sura-Meha, the patient passes
MSdl fW&KT^ftHT fcHdl HW TTT T*j<TTH
urine like wine, which is transparent in its
-urn# chw^RpftiRHii
surface but leaves a sediment at its bottom. In
Sukra (Spermatorrhoea), the patient passes
An which is of a considerably large
abscess,
size and assumes a bluish colour, is called
urine highly charged with semen, or resembling
Vinata. An abscess, which develops a kind of
semen in coluur.
intolerable burning sensation in the skin during
r«*dl*rihlit TTHTH.il
called Jvalinl.
ist stage of incubation, is
qqg yft TT^r TjH9ftrTHH.ll T*ll

TStTT ftpTT WtefHTTT <IA'OTT HTHHt TT#H.II
7#: TT^T# TPH M*r{«AgRni MTjtlfrfd TTTSTPTT fg#rnr TTT$fHFTII ôll
In Sikata-Meha, the urine be comes turbid,
TT^TtWWHT RtgmichH^'reHTII
and found to leave a sediment resembling
is
Tjfaqft tT I HTT TftJffTT ffrfeHST ^HHTII 3^11
hard grains of sand. The urine becomes cold,
sweet, and copious in Vata-Meha, while it
An abscess of the present type becomes
extremely painful. An abscess, which is tinged
dribbles out or is emitted in successive and
either red or white, studded with belbs or
is
broken jets in Sanair-Meha.
blisters, and is characterised by a sort of burning
HF vTTHT^H fafWHHM HHII
sensation, is called Alaji. Postules to the size of
^nÔT 8TUdldc|ri.U lentil seeds are called Masurika, while those
In Lala-Meha, the urine becomes slimy and that crop up like small mustard seeds on the
shreddy like saliva, while in Ksara-Meha, it tongue in the latter stage if Prameha, attended
assumes an alkaline character, or resembles an with an extreme pain and local suppuration,
alkaline solution in taste, touch, smell and are called Sarsapika. Abscesses, that crop up.
appearance. covering a considerable extensive area, marked
by a comparatively smaller elevation, are called
dlnftgH TftHnr htth^ tthIRihhii 3^11
Putrinl.
In NIla-Meha, the patient passes a bluish
urine, while in Kala Meha, the urine becomes fcl<Hl<*i*<<T'i§TTT eh foil H Rl<*lRehl II
black as ink. faffite t qpftforetT
An
^ h
hard and round
tttii 3^11
TtRsitTtRj HTTP#' ^ STTOTJH abscess, which is like
the root of a Vidarika, is called Vidarika. An

3PtT#rTT TTWlPt^ H'SII
abscess, which is marked by features peculiar
VHNUHH^HI faf^ST Wlx^tlfg^TII
to erysipelas, is called Vidradhika.
HHTfT Tilled II
TjfsPlft H RKlO H «I
4^TT:II
A case of Prameha, neglected at the outset,
may be followed by the appearance of one of
m- fiÛllHicRTT : 33 1|
Of these, the types known as Putrini and

the ten aforesaid types of abscess at a fleshy
Vidari are characterised by an excessive deposit
part of the patient's body, or about any of his
of veins. of fat, and a kind of intolerable pain.
bone joints, or about any anastomosis
and ears, growth, and thickness, of the ends of

y^ûr and hairs, fondness for cool things
-3ipp% ^gfr<p :ii 3*11 finger-nails
Other kinds of abscesses may mark the and cooling measures, and dryness of the
sequel of a case of Prameha, marked by an with a sweet taste in the mouth and
palate,
extremely aggravated condition of the burning sensation in the extremities are the
deranged Pittam. symptoms, which mark the premonitory stage
of Prameha.
diqxjc* ziraguf-y
Frfrgf T^crauf grr %7rqtraf^?rîuhii IjpjTT *TSJT yfaW
-R&mSf FTTfprerr four?: ii
TTnjrrjTigr ^rcRTwrar:
^GclfqHIdl*) gril 3411
^Tdly'dl %?Htyif^^fe|| 3^ It
Ti Hdic^vilyl
mmil fifiTcRmfiJ qrciT:
*rfgwid) iîviw wi
wsqteffcr ifft ^
^TrfeT f^zrpi 3<?||
Ants are found to infest the urine of a patient
^sfir qicfPd fyylfcdebig n 3^11 during this stage of Prameha, and thirst, and
The deranged Vayu, Pittam and Kapham in sweetness of the urine, etc., are the symptoms,
connection with a case of Prameha give rise to which are developed with the progress of the
abscesses peculiar to their respective disease. The body having been permeated with
aggravated conditions in the body of a person deranged Kapha, the bodily Vayu gets the
of vitiated fat, even without an attack of upper hand of the other morbific diathesis in
Prameha, but their specific natures can not be the body, and produces the Vataja type of
ascertained till their characterestic colours are Prameha. Types of Prameha, due to the action
developed. A case in which a person passes an of the deranged Pittam of Kapham, fully exhibit
extremely high-coloured urine, like washings their charateristic symptoms, while those,
of turmeric or blood, without the specific which are due to any impure contact, take time
features of urine in Prameha as described to develop all their specific features, and are
before, should be diagnosed as a case of contaminated from one person to another.
Raktapittam (urethral haemorrhage) Perspi- Types of Prameha, due the action of the
ration, with a bad smell in the body, lassitude deranged Pittam, may be checked, if not cured.
of the body with a kind of gone feeling in the A case of Prameha may be expected to be cured
limbs, inclination to sleep, eating, and repose, only before the specific symptoms are fully
a burning sensation in the heart, eyes, tongue developed.
it sfbTrsi H£i(piut Tjchsmt tre m fyi i ^ 3Tran^nrt ?^Ph<h°

3TKJTST: / Chapter 160
Gulmas (internal glands). Ingestion of stale,
*yaj
dry, parchifying, or extremely hot food may be
ppp! II
set down as the primary cause of Vidradhis and
y^(MdlriiW|V^^^f^r^hT:ll *11 Galmas.
Dhanvantari said .—Hear me, O Susruta,
now discourse on the aetiology and sympto- 1^^Vl^lf^^^lf^^tllV 1=lltJeW<Jilil'l:ll
mology etc., of abscesses, (Vidradhi) and t*ildt 1 SPT: 1 1 *||
Ach. Kh. Ch. 160 ]
-
•ST: ITteft qf l gjyft q%re^ :ll TSRRTimfTET:
«JtT: ^W f^ldl Tt*T: TT II ^ II f^TtelPiytllifcV^ TTFTf: efcihiqn c II
The blood vitiated through such factors as Loss of consciousness, vertigo, tympanites
gratification of carnal propensities by unnatural with suppression of the stool and urine, and
means, use of hard and uneven beds etc., bleeding, attended with a kind of indistinct
vitiates, in its, turn, the skin, flesh, fat, and bones report, are the distressing symtoms which are
of the body, and takes refuge in the abdominal found to supervene.
cavity, causing a round or extended swelling
to appear either in the inside or on the surface
TicEtof: Trf^RTrT: II % II
of the body, attended with an excruciating,
aching pain, which is called a Vidracthi. WtSWlNscJU WT^TrTTvTîr^ll
ô||
Tarfo tstii
An abscess originated through the action of
m rTTPt TTfa cite^cT:l|-*ll
the action of the deranged Pittam assumes
The morbific principles of the body, such as either a red, copper, or black colour, and is
the deranged Vayu, Pittam and Kapham, either attended with fainting, fever and a burning
severally or combinedly, may give rise to an
sensation. The abscess is rapid in its growth,
abscess, which may likewise occur is any part and suppuration sets in early in the Pittaja type.
of the body, which has been profusely bled. An
An abscess of the Kaphaja type is tinged grey,
external abscess appearing at any part of the
and is attended with an itching sensation, and
body as an outcome of profuse blood-letting is shivering. Numbness of the affected part,
found to have a knotty formation. yawning, and heaviness of the limbs, with a
non-relish for food are the symptoms which
Mc41<*cicHt£cHieft -giPHni-ty# ^rraftimn

further characterise this Kaphaja type. An
internal abscess of the Sannipata type, like an
An internal tumour, on the other hand, is
external one of the same kind, is slow in growth
always found to be deep-swated, compact as
and suppuration. It assumes a black colour,
an internal gland (Gulma) and chequered with
becomes studded over with belbs, and is
orfices, like an ant-hill, through which secre-
attended with an intolerable burning pain, with
tions are exuded. The patient complains of
fever and loose motions of the bowels.
impaired digestion in this internal type of
Vidradhi, which proves fatal in many instances. fM'dTvPiUî srrgft riaii-dt^n
Oqchuuii{M a an
The external abscesses have all their origin
r[ Viai'rraifrrdTaêfSJI ^11
in the deranged condition of the Pitttam. There
The spleen, liver, lungs, heart, urinary
is another kind of external abscess which is
bladder, intercostal, and inguinal regions;
peculiar to women. The blood, enraged by a
principally form the seats of these internal
blow or hurt, may give rise to another kind of
abscesses. A heavy palpitation of the heart, .
Vidradhi.
enhancing the pain, is experienced when an
abscess occurs in that locality. smfceft faro: TT W: fy-dMlfiiT.il
ydlMlbUllftHWîcbl fa«(M*iR*M:ll
fiidi^Mam gel 411 a^n
The blood in any part of the body, that has
been wounded, becomes agitated through the
The abscess assumes either a blackish or
action of the local Vayu (nerve force). The
bluish red colour, is slow in its growth and enraged blood, failing to find out an outlet,
suppuration, and regular in its, formation.
mixes with the deranged Pittam, and produces
a kind of abscess, which is attended with all
the symptoms peculiar to the deranged Pittam ejrsrl fd l f^HW fgsrtf flfHmd'4:ll 3411
and vitiated blood. xra# ^rii
mchVÎ-d : T: II 33H
•sfirsft It srpt tjtrsirhi 3311 An internal abscess, occurring in the rectum,
Different symptoms are exhibited according or the umbilicus, and exuding its (peculiar)
to the variation in the seat of an abscess in the secretion, should be regarded as indicating a
body, as for example, an internal abscess, painful prognosis. An internal abscess of the
occurring about the region of the umbilicus, Sannipata type appearing in any of the
brings on an obstinate tympanites, while the aforesaid localities in the body produces an
one, which appears in the urinary bladder, alteration in the composition of the local tissues,
produces painful micturition. while an external one, occurring about the

umbilicus, or in or above the urinary bladder,
runs to suppuration and bursts, an internal
eMlfR WlrWdl'jlUfi'jil ffgll 3*11 abscess, fully developed, is always found to
An abscess of the spleen brings on dyspncea, suppurate, while the one, that is not well
and an unpuenchable thirst. An abscess in the developed, gives rise to may a supervenig,
lungs produces constriction of the larynx, while distressing symptom in its immature stage.
the one in the heart produoes a pain all over

the body.
3 twê^t^.-iiôii
rfSJTII
A peculiar kind of abscess in found to occur
in the ute s of wicked women, who are adicted
An abscess, occurring inside the I inter- to the sinfu practice of effecting miscarrige of
coastal region, produces vertigo, fainting, a their pregnancy. The swellings in the uterus,
digging pain in the heart, and the peculiar form caused by frequent abortions, become compact
of dyspnoea known as Svasa (described before). and condensed, and are thus transformed into
abscesses. A mammary abscess should be
xm chfe4«s4t:ll
regarded as an external one to all intents and
cZTOT xfizft tjcRFT 3«UI purposes.
And abscess, occurring inside the inguinal
regions, about joint of the thighs, or about the
Hiflurf 1
union of the back and waist (sacrum), produces
the incarceration of the wind and kind of
An internal abscess can never occur in any
of the reproductive organs of a girl, owing to
intolerable pain.
the comparatively greater thinness of blood that
arrawrfercFsner ftar yN'4gifg?ttiu courses in the female economy, during
it ^\sn childhood.
The non-suppurated, suppurating, and fFTT:ll

suppurated stages of an abscess should be WZT ihH*)mft!4lfgdXll 3311
ascertained in the manner of any other swelling. and obstructed Vayu
Ii is the aggravated
An internal abscess, occurring in the region
(nerve force) that should be regarded as the
above the umbilicus, with its head pointing
primary cause of all swellings.
upward, bursts out in the stomach, and
evacuates its contents through the passage of
the anus. ghft ifgrg, rnfTR* TTffig: WSTT TTg:ll 3311
Ach. Kh. Ch. 160 ]
The local Vayu, any wise aggravated, urine. The patient leads a sort of quiscient life,
courses down from the region of union between and does not evince any desire for any thing in
the penis and the scrotum, finds lodgment in special. The swelling becomes distended with
the spermatic chord of the testes, presses upon serious accumulations, and suffers a perceptible
the local vessls, and produces a swelling of the diminution in size, if its fluid contents are in
crotum by The
vitiating the fat of the locality. any way evacuated.
disease is called Vrddhi Roga, which admits of
being divided into seven different types.
STtfaft: ZT^TII 3<?||
rrani Cold ablutions and use of articles of fare,

isnctrsEr 11
that tend to aggravate the bodily Vayu, are the
A preponderance of the deranged V ayu in factors which produce a kind of ring-like

a Vidradhi Roga of this type, whether external swelling at the bottom of the scrotum, produc-
or internal, is followed by copious micturitions. ing painful micturition.
In the Vataja type of this Vrddhi Roga, the Wfr Silfuid ^pfcfll
swelling (scrotal tumour) becomes inflated, imp?: V^^Wfll ô||

parched and rough to the touch, marked by a The Vayu aggravated by voluntary repres-
burning sensation in its inside. sion of natural urgings of the body to urination
or defecation, or by violent physical exercise
or straining of the lower limbs in any unnatural
cb'+'ldlfll fWET: ^11
posture, or suck like aggravating factors, tends
In the Pittaja type, the swelling assumes a
to produce a determination of blood to the
vermilion tint like that of a ripe Audumabara
lower limbs and inguinal regions,
fruit (Ficus Indica), and is attended with heat,
instantaneously causing the appearance of a
burning, and suppuration. In the Kaphaja type,
ringlike glandular swelling (hernea) in the
the swelling becomes, cold, heavy, glossy, and
groin.
slightly painful, attended with an itiching
sensation.
fofsTOTSJ TpTT: II
fiWT: wfepfcT: fWt cfftgfvFTSJ TtFW:II
Vt'MI let
In the Raktaja type (Hematocele) (due to the

wimtfw Tpgr Tjfsfll ^ II
Neglected at the outset, a case of this type

action of the contaminated blood), the swelling
of Vrddhi Roga may run one of Guhna,
into
becomes compact, and is covered with a crop
attended with tympanites, pain, and hosts of
of belbous eruptions on its surface, its other
other distempers. Firmaly pressed, the ring-like,
features being one with those described under
protuberant, swelling rises upward, making a
the head of Pittaja type of Vrddhi. The swelling
distinctly audible report.
type originated through the actior of the
in the
yidqr«s;qmf>rd:ii
deranged fat and Kapham becomes soft and
rounded like a palm fruit. -*U|fqd'|c|l8THrrpi 3^11
The type (Rakta Vrddhi) is incurable, while

the swelling a case of Vataja Vrddhi continues
3FFffa: wfcT ^11 in the same size, traversed by a network of dry,
bluish red veins. The aforesaid diseases may
cHltichUiifruigA: ^TfadYqicHllg'hll ^<£11 be divided into eight different type according
The type knownMutraja Vrddhi
as as the morbific principles of the deranged Vayu,
(Hydrocele), usually appears in those who are Pittam, and Kapha severally or combinedly act
in the habit of voluntarily suppressing their as their exciting and underlying factors.
Ach. Kh. Ch. 160
’*TW:II or obstruction of the channels of the body, finds

lodgment in the abdominal cavity, and dries
OTrpTFT xf ^nrrfaTT *TR&rc*T:ll 3^11
up, in virtue of its own parchifying property,
The eighth kind of abscess (Vidradhi) is that,
the feces and mucous accumulated therein in
which occurs in any of the generative organs
the shape of a hard lump, which is called Gulma.
(ovary or uterus, etc.,) of women of impaired
WII
'
menstrual functions: ehÛ||TcHibf^ ll4lr>MHE!l|cl4Ul^
eimiHsr ^cJTSTSf: ^$^Tn^RTOFTrT:ll ^^11
cfif$i# a<HcUjqi1 <T Yfarrrfsj

fddÎ : WST$ RTT«I$II
TJ: ftNcAIHIHlfa W^dkiliHlf^F^ II

rTET: PlUê^c^l tTII '(Soil
The deranged Vayu continuing in its own

44^^11 ^11
locations acts independently, while located in
?Ttw ii
the seat of any other morbific pinciple of the
yjcftl w 4m i i <=ii ii $*Ui body (such and Kapha) it acts
as the Pittam
Even a strong patient (during an attack) is subservient to that principle. The consolidated
with fever, dysentery, vomiting, rigor,
afflicted lump of Kapham, solidified in combination
and hunger, and gets emaciated. A Vidradhi- with mucous, and which is found to occupy the
patient, who partakes of boiled rice, or drinks region either about the umbilicus, sides, or
copiously, or bathes, or fasts, during an attack, thoracic or abdominal cavity, is called a Gulma.
is soon overwhelmed with fits of fainting.
Diaphoretic or emolient measures should not
e)|d*r$ fyTT: Yfjrr*3TC X* II
be resorted to in a case of Vidradhi, and
expedients calculated to promote a free and mm:
healthy circulation of blood should be at once TJTt Tpl YTfST: ilPdRRi 3*11*311
tried, no matter whether the morbific principles ^TII
have been eliminated from the body of the ,
aiPd^PidfiWdt f^f$*n^nr$EEran *i iiîi >

patient with the help of suitable purgatives, or
RltfHvIchlÊnxrf J*
not.
ciM^qrrerre 'ctrt: % %s«jt m\

In the Vataja type of
4^<<j ^
'
Gulma, fever with an

TT:ll **ll
Treff TERTSjjfr ej l dl^Hlfil^fn RTTT.-ll 3V9H

excruciating headache, enlarged spleen, a
In a case of Vataja Vidradhi, the wind and rumbling or croaking sound in the intestines,
the filthy matter are either combinedly emitted
loose motions of the bowels, a pricking pain in
from the abscess, or they may be separately the limbs,and difficult or painful urination are
emitted at different times. The aggravated the symptoms, which are invariably exhibited.
Vayu, coursing through the capillaries,
The patient suffers from an oedematous
sometimes gives rise to bloody discharge from swelling of the face of extremities, or from a
a Vataja abscess, while obstructing the upward
general anasarca. The ball-like tumour rolls
and downward passages of the body it brings
about, or shifts from one place to another, in
on a violent aching pain. the region of its location, the skin of the patient
yjyf $11 becomes parched and dark, the pupils of the

wifacTsi uPer Ed^Pnuvq n eyes are dilated, and the sight is perceptibly
impaired. The patient complains of a creeping
A Guhna (internal gland) is tangible (can be
sensation in the Gulma, as if hosts of ants are
caught hold of with the hand) like a stone, hot,
traversing its inside, and the ball-like tumour
and glandular in shape. The Vayu, aggravated
is perceived to be shifting from place to place.
through fasting, supression of stool or urine.
Ach. Kh. Ch. 160 ]
any kind of uterine or vaginal disease, tends to

#9^ *#*T W8JH rTII *mi augment and aggravate the Vayu in her system.
In the Pittaja type, symptoms such The Kikuyu, thus aggravated, obstructs the
as
Epilepsy, acid eructations with loose motions menstrual duct, and the blood
orfice of the
of the bowels and a burning sensation accumulated, each month, in her abdominal
in the
body, cavity, produces all the symptoms of
perspiration, thirst, chlorosis, and
anasarca are found to be mainfest. pregnancy.
fyrrfrr n
TT^TOT ?f
;
'ôFH«j»tU|r«2|Z|lf<rII II ^||
Nausea, appearance of milk in the mamme,
lei'll
and a fretful mood are the symptoms,
which
IZIWFtWT ST^M’dfdd IT^TsT T7TT^T:lt WII charaterise this disease in which the patient
In the Kaphaja-type, the Gulma becomes becomes fastidious in her taste, and evinces her
hard, heavy, and fixed attended with insomnia,
desires for various kinds of food, as in true
or fretful sleep at irregular hours, obesity,
pregnancy.
nausea, white or dark colour of the skin,
heaviness of the head, and a sensation, as if the grah w*Tffojxf gH^rj
body has been packed with a wet compress, wfi tTPir grafcrfilcw^vHiîi w n
with a non-relish for food are also present. The deranged Pittam, in contact with the
aggravated Vayu, leads to the accumulation of
T: Wj fedi^dl: II
blood in the uterus, and the Gulma, generated
Tfonrefr ggta?T:ll *£11
in consequence thereof, manifests symptoms
The deranged Kaphaha in the system is
which are peculiar to both of them (Vayu and
aggravated or suffers a diminution at times Pittam).
without any apparent reason, scorching its ’
Tr*rf9rdr xT ^trt
specific seats in the organism. The distressful
concomitants in this desease such as,
haemorrhage etc., soon manifest themselves The accumulated blood in the uterus
through the deranged condition of the specific produces an intolerable aching pain in that
organs they are found to attack, thus bringing viscus, attended with pain in the vagina,
on a complication which invariably proves and a fetid, waterlike, vaginal discharge, or
fatal. leucorrhoea.
%
Rd<<i TTcT
spirit g% cR ^PlOPlun ^11

The type known as Rakta-gulma (ovarian
II 'HtfteAui W Tfrmwp5rT:ll
fg^flr: tpdivsii
The gulma in this type sometimes develops
tumour) which occurs in women are found to all other symptoms of pregnancy. All these
be hard, raised and compact. The type should types of Gulma should be regarded as having
be attributed to the concerted action of the their origin in excessive or unnatural
deranged Vayu, Pittam and Kapha, etc., and is gratification of sexual propensities.
marked by an exeruciating pain and rapid
TlllYWcHSif
suppuration.
3TcT: Tjfcf f^rfcicll (&>[%*: TtfafiroPTcllI i<mi
ttac! eilPtvilSr n41<ui: || The food long remains undigested in the
stomach of a Guhna-patient, and the growth
A long exposure to the wind by a woman, and progress of an abscess are arrested as soon
during her menses, or by one suffering from as a Gulma makes its appearance in the body
Ach. Kh. Ch. 161
of the patient.
rpiRRTSI^
A Vradhi (abscess)
from the fact of its soon running to suppuration.
s|ftdc(l?3 k'fl^dlll
is so called
zzvefoft
When in
dffiflfrr «
combination with the preceding
flatus or
Will
irwhmîi
rising of
symptoms, emission of
eructations are stopped the diseases is called
A Gulma, occurring in the abdominal cavity, Anaha.
ismarked by a burning sensation in the pelvic
cavity, and a pain in the inside of the Gulma
d^lfi: II Villi
like that, which is experienced in an enlarged
spleen. The complexion of the patient becomes A thick, raised, knotty, and stone-like gland,
pale and sallow, the strength of the body is appearing in a case of Gulma, is called Asthld.
When the Vayu incarcerated in tire stomach
diminished, the digestion is impaired, and the
stool and urine are suppressed. gives ise to an excruciating pain, accompanied
by all the foregoing symptoms, the disease is
'eT
called Pmteyasthild.
cfT cFirfr <afebtfddifaebHim\9H
External symptoms develop themselves,
and the patient complains of a pain in his limbs Bulging out of the abdomen, suppression of
and abdomen, or about the umbilicus, while the dulness of the senses with a rumbling
stool,
reverse is the case (i.e., in cases where the
sound in the intestines, tympanites.
preceding symptoms are not exhibited). Cough,
palour, bulging out of the abdomen, rumbling
sound in the intestine, tympanites, and an *r3r5sr f^rnii u
excruciating pain in the abdomen are the And distension of the abdomen are the
symptoms, which are found to supervene. symptoms, which mark all types of Gulma.
ii ffrr sfbmrt ng i ^tiq) ijdiaut wmi'vii^ 3imu=mu^ w^rR?raTTR)«zmi:ii i^°ii
3TSSFT: ^ / Chapter 161

y|U|MMMI4l<jJ>M <$^WI**4i'*wP*4 J li*tn
'3'«|tnf Pd<fHfd cT5fc?XTj||

OTstnwr ^ ^ *M:ii 311
TTnT : r[ll \ II
Hear me, O Stigma,
:
cldlrff: yj^hciivql'dl: -Hc?Mic^cr>-Oc,'U; II Ull
now discourse on the Nidanam of Udaram si Hi^rtT: fidywa cpgnT.-ii
(Ascites), All diseases are but the offspring of ffW: T*cTCTT îPddUl^ vTwpn hll
impaired digestion, and it is but superfluous The Prana Vayu (nerve-force of the respila-
to add that Udaram has its origin in the tory centre) brings about the derangement of
deranged condition of the digestive function. the Apana Vayu (pneumogastric nerveforce),
and keeps them incarcerated in the union of the
skin and flesh (faces), thus giving rise to a
gFrat oi4i<£difau<4ifM)?n 3 h
distended condition of the abdomen, which is
An accumulation of feces in the intestines
called Udara Roga (Ascites).
may give rise to indigestion or to any other form
and the deranged The disease admits of being divided into
of dyspepsia or disease,
upcoursing and down-coursing Vayus of the eight types according as it is engendered
system, being obstructed in their course, make through the several, or concerted action of the
the intestines (Pravahim) inoperative. morbific principles of the deranged Vayu,
Ach. Kh. Ch. 161 ]
Pittam, and Kapham, or through the enlarge- A case of Ascites invariably ends in death,
ment of the spleen, or abdominal glands, etc., and it is futile on the part of the patient's
or produced as the outcome of a wound in
is relations to mourn his death under the circum-
the abdomen, or is ushered in through an stance. A rumbling sound is heard in the
accumulation of serous fluid in the abdominal and the surface of the abdome
intestines,
cavity. Dryness of the lips and palate, distension chequered with a network of veins.
of the abdomen, diminution of strength and
appetite, incapacity for all kinds of work,
'dlPdMId HTFT faTTt ^sRII ^11
bulging out of the abdomen, and a cadaverous
The and the region of the
intestines
look are the premonitory symptoms of Ascites.
umbilicus becomes stuffed (with wind) in this
âi¥iUhkjctrH4 TT5q%l| disease, and an urging towards defecation
-Eft ^ vHHiPd TTtatrezr 511 vanishes as soon as it is experienced.
Loss of appetite with a non-relish for food,
W( -airdfi) #ST: ^ lPu»MI^^»fir^ll
which if retained in the stomach, gives rise to
an acid reaction are the futher characteristics
II un
of ascites during its period of incubation. He,
who does not experience a proper digestion of V'yiHIhUMlP^ TTIolP^H III ^11
his ingested food, should do well to live on a In this Vataja-type, the patient experiences
wholesome diet. a pain in the groins, heart, and other parts of
the body, as well as about the waist, anus, and
umbilicus. Flatus is often emitted with a loud
vn^vflMtc^ sftr *rn vsu
report, and urine becomes scanty. All desire for
The strength of the patient is diminished, food vanishes in this type of the disease, and
every day, and he feels tired after the least the patient complains of a bad taste in his
exertion. He becomes incapable of fixing his
mouth.
attention to any definite subject, and the least
thinking distresses his mind.
Tniiîi
m<h
WMOuiT ^4^dt<lPlU |:IUII
The limbs becomes emaciated, and the
fivifi} ^ 'hfin.ii
chichiwdin îi
Oedematous swelling of the face, abdomen,
patient feels despondent and complains of a
and extremities, a breaking pain in the
breaking pain in the pelvis, even after the
abdomen, or about the waist, sides, back, or
scantiest meal.
other parts of the body, dry cough, pain in the
pTcT^'d^lHfldl RHM»iU<rM4Pgdl ll limbs, heaviness of the nether regions of the
HfvIcWMÎi <?ll body, suppression of stool, varied taste in the
Somnolence, lassitude, loose motions of the mouth, and a reddish or blackish colour of the
bowels, fondness for seclusion, impaired skin are the further a breaking, piercing, pain
digestion with a burning sensation in the body, is likewise experienced in the abdomen in this
anasarca, and tympanites are the symptoms, type, and the surface of the abdomen becomes
which indicate the accumulation of water covered over with a fret-work of blue or black
(serous fluid) in the abdomen. veins. The abdomen gets distended, and a
variety of sound heard within its cavity. The
TT^r rTtef Tlfuf y i Wn rnr fiHhHH .ll
is
deranged bodily Vayu, which courses all

TraT^fiwtHivihdi ô 11
through the organism, gives rise to various
d P^MÎgJ
l -fw^T epfcfr TPTTy^Pd ll
sounds and diverse kinds of pain in the
^dldlP^MIHeûr^dl: II HU different parts of the body.
1
OTtfrTHIT: 'EftrRBf rdMI^Fj^f All the morbific principles of the body, in

combination with the vitiated blood and
flddiyPymfî
accumulated fecal matter, find lodgment in the
Fever, epileptic fits, a bitter taste in the
cavity of the abdomen giving rise to vertigo,
mouth, and a burning sensation in the body,
Epilepsy,and emaciation in a form of Ascites
vertigo, dysenteric stools, yellowness of the
in which symptoms peculiar to the three
skin, and greenness of the skin of the distended
morbific diathises of Vayu, Pittam, and
abdomen are the symptoms, which mark the
Kapham are combinedly developed; and
Pittaja type of Ascites.
suppuration sets in early in the distended
qqraft abdomen. The disease shows signs of
TRpT 1 ^1 1 aggravation in cold and windy day, and is
Yellow or copper-coloured veins appear on extremely hard to cure.

the skin of the patient, who imagines as if fumes -^dîdl
are escaping out of his body, and complains of
V l tfu T dlH TRT^qt Unpgfr ^gsraTÎI T*ll
constant vanishings of sight. Perspiration
The spleen, which is situated in the left side
becomes copious which does not relieve the
The of the abdominal cavity, is disloged (hangs
intolerable burning sensation in the body.
abdomen is felt soft to the touch and speedily down) from its seat through the ingestion of
inordinate quantities of food, mental anxiety,
supperates in this (Pittaja) type of Ascites.
or excessive riding or drinking, or through the
pl$2T Milc^dill
abuse of emetics (excessive emisis).
fafor fpFST H nn
Lassitude of the boby, perspiration,
oedematous swelling of the limbs, heaviness of
3RPJT eyiVifdmg^ll Wl
the body, somnolence with a non-relish for
food, dyspnoea, cough and whiteness of the
skin and conjunctivae are the features, which may
In the alternative, the spleen increase
mark the Kaphaja type of Ascites. The skin of in bulk through the accumulation of fat or
the protruded abdomen becomes glossy, and engorgement of blood in its body. It becomes
fretted with messes of black or white veins, and
hard and raised like the back of a tortoise,
characteristics of the Vataja type of Ascites. the abdominal
gradually fills a greater part of
cavity, bringing on dyspnoea, cough, thirst,
fst^lqehly*) II 'Roll fever with a bad taste in the mouth, distension
of the abdomen, yellowness of the skin, .
On the excessive accumulation of water

epileptic fits, vomiting, fainting, and a burning
(serous fluid) in the abdominal cavity, the
sensation in the body in its train.
abdomen becomes hard, heavy, immoveable,
and cold to the touch. In the Tridosaja type the srcnnm farfsnrrtf
symptoms peculiar to each of the three II 3^11
aforesaid types manifest themselves in unison.
In abdominal dropsy due to enlargement of
'
FletÛl^g f Sr TRcRIT wHykH TFTT:II the splelen, nets of red, blue, or yellow veins
are found to appear on the skin of the abdomen,
VOUMI*. tjûiqn and tympanites with suppression of stool and

flatus, vertigo, and fever with a burning,
tfEEr -garf vndetidydvû^îi
sensation in the region of the heart are found
3T ^MVHr^T to suppervene.
Ach. Kh. Ch. 161 ]
i et I O fy«»> lld^lefy dI WU sbM dj I I of a cow's tail transvesely above the umbilicus,

t ^dûiidji#^^[afr<fM xzpîi W\ marked by crow-feet marks.
^ •ZTfrfcT ^ w ^gXTpfr *j£ll 3TW TôT dcibc'HivM: ?13 >&M:II
TT Tsnl&«J>dJl4lsfir faffed: lftdcdlf(jd:ll

Similarly, the liver, which is situated in the *t3? crt.-ii
upper part of the right side of the abdominal "dliltlVj, "^frT ^cdlWdlH,ll ?mi
cavity, is pressed down from its natural position
The visceras of abdominal civity
the
either through a voluntary and constant
supparate in the event of any bone or foreign
repression of any natural urging of the body,
matter being pricked into the cavity of the
or through the heavinessof any of the
abdomen.
surrounding appendages, or through eating
without any relish for food, or in reason of its
own indurated condition, gives rise, like the ^tpRiiîi
qRwicftfd
spleen, to a peculiarform of abdominal dropsy, The abdominal dropsy engendered in
which is called Yakrtodaram (lit. Dropsy of the consequence thereof is called Chidrodara or
enlarged liver). The feces remain obstructed in Parisrdvyodara (Peritonites) according to others.
the rectum of the patients as soon as the process
TnTPn’WrRfaFT:ll
of suppuration is established in the liver,
producing dyspnoea, tympanites, etc. c{l?llUK4lfd<£j¥IW "5TII ^\3II
The Vayu and Kapham in the system of an

emaciated person, or of one of impaired
3TOFft WSk Tfa ^TF3RB?:II 3®|| digestive function or addicted to the habit of
'
^li?IVellÛ^^H %
{lt>afiir*lMlv4be^ll drinking large quantities of water, become
enraged through such injudicrous conduct, and
*tHHPlbbf4 TRrWI«»d:ll^ll
arrest the discharged of the arid secretions of
The enraged and aggravated Vayu, in this
the stomach, giving rise to an accumulation of
disease, arrests the secretion of bile, and those
water in the abdomen.
of the glands, of the intestines, thus obstructing
the expulsion of the feces. The Apana Vayu, Tug: TWHlf<Plvl: ^vPjfejd : II
thus incarcerated in the abdominal cavity, ^ TTMiill(s^lfvid:IU<ill

brings on fever attended with cough, dyspnoea,
"îHJÎdtwIlPeWHIt
a gone feeling in the thighs, headache, an aching
WlVdl-Hbr^^d ’TFU'dOlffVKIdd^ II 3<?||
pain at the sides, in the limbs, or about the
umbilicus, constipation of the bowels, vomiting
and a nonrelish for food. The enraged bodily sr^f Rstf fFFsf Hiilm^di ^tîi xoii
Vayu should be regarded as the principle agent Thirst, prolapsusani, pain, cough, and
in engendering this, as well as every other, form dyspnoea with a non-relish for food, are the
of abdominal dropsy. symptoms which are exhibited during the
covered over with a net work of veins. The
^nfcrfrr
aiwifdViHM#
vt ^ %rd i <frPd *iraîiîi
wmii
abdomen is found to fluctuate under pressure,
and is felt
abdomen
soft to the touch. In
is felt to be firm and glossy
some cases the
like the
abdomen and the disease is found
of a heron,
Tran* w<tR:imn
to invade the intestines. The patient suffers from
Blue or red veins are found to appear
alternate fits of heat and rigor. In all types of
permanently on the skin of the dropsical
Dropsy, neglect at the outset leads of the further
abdomen, and the dropsy extends in the form
liquefication of the serous accumulations of the
Ach. Kh. Ch. 162
abdomen, which are diffused all through the surface of the bulged out abdomen is oblite-
organism, causing cedamatous swelling of the rated, should be regarded as of a Sannipatika
face, joints etc., and facilitating the accumula- origin.
tion of serous fluid inthe vessels of the body.
T2POTRT qfl'€nf?RtT:ll ll’SUII
TTPST
-
g#<graf: W II
On the different types of dropsy such as, the
^ ^^d'lSRTtfWTT: II Vataja, Pittaja, Kaphaja, Plihaja (Dropsy of the
d^ctl«Mlî4 ^zrf^TWÎIÎI enlarged spleen) and Sannipatika (due to the
rj^cff frsm ^praiw^r ^ concerted action of the deranged Vayu Pittam,
and Kapham), and Dakodara (Ascited), each
fiTOi rWT 'Sfrf TTS5IT VJVl'U TPTfcTIIÎI
preceding one should be regarded as more
An obstruction of the ducts of the body that
difficult to cure than the one immediately
carry perspiration may help the accumulation
following it in the order of enumeration.
of water in the abdomen. Purging or loose
motions of the bowels precede an attack of this
type of Ascites. The dropsy becomes firm, TTef vra: ej^VW WJJl'tfMI
heavy, and spherical, and does not give the
All types of Dropsy, attended with the
characteristic sound under percussion, the
symptoms of obstructed (flow), become
patient gets weaker, every day, and the disease
incurable after a fortnight from the date of their
becomes incurable as soon as it invades the
attack. A case of congenital Ascites invariably
internal vessels of the abdomen. A case of
proves fatal.
Ascites, in which the apearance of veins on the
it sfbmrl Rgryiul Tj<ft§rtri wvfeirasfr 3q-€rrcgiiui 11 wn

3TSSTRT: W / Chapter 162
epjTf^Tjsâwîi 3 11
*fJJ tjstct! 'arf%R %n
The deranged Pittam vitiates the Kapham,
filrtUSUMI: iffadT et,1n^4<i41:ll ^ II
blood, skin, and flesh of the body, imparting a
rMlPl<?M dlvHI lîkiifî'n R^ldHIl
varied hue to its skin.
yqdT4vi4i: UPZT otJTOjcfqacKcdl rPjqiRII
fpt -grfrgf ^nflre>n »
Dhanvantari said :
—Hear me, O Susruta, W^TT: Tf TPTRPT ito^llXII
now discourse on the Nidanam of chlorosis
As the colour of the skin largely becomes
(Pandu), Oedema and Anasarca (Sotha). The
yellow (Pandu) like turmeric in this disease, it
morbific principles of Vayu and Kapha, in
is called Pandu Roga (Jaundice).
combination with the Pittam extremely aggra-
vated through their respective aggravating URJHf TT?f$fS!JvWlT3TSJ TpT$T3:ll
upward in the region of the

factors, are acrried THT: W^fr^f^T:ll Ml
heart, the deranged and aggravated Vayu In the amaja type of Jaundice, the funda-
supplies the motive power in these instances, mental principles of the body become lighter
and the aggravated Pittam, through the and considerably lose their consistency. The
channels of the ten Dhamanls (nerves) which patient suffers from a marked anaemia, the
branch out from that locality, spreads all functions of the sense organs are impaired, the
through the organism. limbs become loose and flabby, the quantity of
Ach. Kh. Ch. 162 ]
fat is diminished in the body, and the bones symptoms which further characterise this type
are deprived of their substance. of the disease.
vH4mu1Rcu|^ g^rir 'srn ijRaf qTt m : fSnrcrf^; ^tttw:ii

Trffei cHT cTTcTOTII ^11
The limbs get thinner and thinner every day, In the Pittaja type the veins become either
a clammy perspiration is felt in the region of yellow or greenish coloured, and fever with
the heart, a burning and aching sensation is thirst, fainting, vanish ings of sight, heat, and
experienced both in the conjunctiva and sockets emaciation of the body with a bitter taste in the
of the eyes, and the mouth becomes filled with mouth and longing for cold things are found to
saliva. supervene.
<raniJftii\9ii cPgT Ttastf: W8jTO:ll^ll

Thirst is conspicuously absent. The patient
cannot bear the least cold, and abhors all cold Tr*p- : ^F:ll ^11
things, and a persistent fever of equal intensity,
Diarrhoea, acid risings, a burning sensation
attended with dyspnoea earache, vertigo,
clamminess of the cardiac region,
in the body,
vanishings of sight, impaired digestion and
somnolence, a saline taste in the mouth, cough,
horripilation on the skin of the head are found
and vomiting are the which mark the
features
to supervene.
Kaphaja type of Jaundice, which is very
IT W9T distressing in its effect. The expectorated
mucous in this disease acquires a pungent or
sweetish taste either through, a preponderance
3TTrf%T: II
of the deranged Vayu or Pittam.

m3TP^^Trw?[Tll ^ll
KMlfoHlrf:*
The disease admits of being grouped under
five subheads according as it is engendered Tiara ^ Tjpfejn **11
through the several, or concerted action of the The deranged phlegm vitiates the
morbific priciples of the body. A peculiar type fundamental principles of fat etc., of the body,
of chlorosis is caused by eating earth, and the and produces a condition of parchedness in the
premonitory stage of all types of Jaundice organism which results in haemorrage. The
develops such symptoms as, perspiration about deranged Kapha, as before described, obstructs
the region of the heart, dryness of the skin with the internal vessels of the body, and thereby
a repugnance for food, yellowness and produces its general emaciation.
scantyness of urine, or absence of perspiration.
The Vataja type of Chlorosis is marked by
lassitude of the body, a stupour like that of a
tjfW TITO eb'blP^dqjl Wl
In Jaundice, the face of the patient gets
drunkard, and an excruciating pain in the limbs.
thinner, the scrotum and the muscles of the
fTOTjgpiT «^wfvUHtsr fdU^^<n il calves and abdomen are withered up, and the
T: MIV4»JE#!TIIô|| patient passes stool which is mixed with blood
The veins, finger-nails, feces, urine, and and mucous, and contains hosts of little
conjunctive assume a black colour, or look dry intestinal worms.

and coloured like vermilion, and oedematous WFH
T(: PmtuVR TtaRT -farTH <*>iq<tfqil
swelling of the limbs and dryness of the feces
e^WVIItshÎri •Rnf S^ll
and of the mouth and the nostrils are the
An injudicious use of extremely Pitta

generating food by Jaundice-patient is followed Tjsrftert:
by an attack Kamala (Chlorosis). The
of
The disease may be divided into nine
deranged and aggravated Pittam, in this
different types according to the difference of
disease, coming out of its seat in the abdominal
the morbific principle acting as. its exciting
vacity, scorches up the flesh and the blood.
w STfwmi
factor, inclusive
extraneous origin,
sexual passion.
of which are of
those
or are caused by ardent
The urine, eyes, skin, face and feces of the rdtef

cavient assume a yellow colour, and thirst, and
^^diuuPatc P4yl ^ sj
l fterr f^:ii 9^11
indigestion with a burning sensation in the
The last named kinds of Gotham extends all
body are found to supervene. The patient lies
over the body. The swellings may be divided
like a bloated toad, weak in all his limbs and
into three classes according as they are
organs.
extended raised and pointed, or knotty and
Titer: «TII
concurrent in shape.
•3ft5TOT ^ gft gnSH :
^PÊPTv TF :!! ^11
yflgfHl II
The unassimilated Pittam, in this disease
gives rise to a kind of general anasarca, which,
^nftr.-cjiiiT t d 1 « 1 qqf?r ^mi
being neglected, may run into a case of Kumbha The several action of the deranged Vayu,
Kamala. Pittam and Kapham may be set down as the
exciting casues of all fortes of swellings, and
they are often found to invade persons
emaciated with disease, over work, or fasting.
3-lfrtHtW
The undigested produces greenness of

bile
ftefr
complexion, the deranged Vayu and Pittam
give rise to vertigo and and a low fever
thirst, TOl TTPtem qT^T qTIR'ail
with fondness for female company, somno- 5'qi'HehiîfflWKiîT 3
;
BTV^T5qTT:ll
lence, extreme lassitude, and impaired diges-
tion are the symptoms which mark the
qTcft '<# 4 Pd TTSqnT:ll
premonitory stage of Halimaka.
Traf>T>T: TPteTd: V<qTrqi) Pd q^mq.-IRSII
TTteT: TTSTPT: qtffcRT: TT pHI£P)ll
Ingestion of inordinate quantities of pot
^ZP8I%:ftRT:)l^ll
herbs, or of extremely cooling, saline, acid or
%qT <51 trq s;h i mw I
alkaline articles of fare, drinking of large
•aster tess Titer w^Ptemidd : imn quantities of water, and excessive sleep or
have already, told you, O Susruta, that
I wakefulness may likewise serve to bring on an
$otha is one of the most dreadful diseases, now attack of Sotha. Suppression of any natural
hear me discourse on the Nidanam of that urging of body, ingestion of dry meat, or of
disease. The deranged Vayu, by driving the heavy and indigestible articles of fare, or
deranged Kapham (phlegm), Pittam and blood excessive riding are the factors which tend to
to the external vessels of the body, make them obstruct the orfices of the vessels of the body,
incarcerated in the local skin and flesh, giving thus causing the appearance of an oedema tous
rise to a raised and compact swelling which is swelling about the locality of obstruction,
called a Sotha. dyspnoea, cough, dysentery, haemorhoids.
Ach. Kh. Ch. 162 ]
ascites, leucorrhoea, fever, tympanites, burning sensation of the body indicates its
vomiting and hiccough may be manifest as advent.

supervening, distressing, symptoms in a case
of oedema. The morbific principles of the
WfaHhft TTfi^ TRT: ^5:11
deranged Vayu, Pittam and Kapham, finding
Fever with thirstand a burning sensation
lodgment in the upper, middle, or lower part
in the skin, perspiration, vertigo, stupor, and
of the body, or in the urinary bladder, may give
loose motions of the bowels are its distressing
rise to an oedematous swelling about the seat
concomitants. The swelling emits a peculiar
of their lodgment, while spreading all through
fetid smell, yields of pressure, and is felt soft to
the organism they tray give rise to a general
the touch.
anasarca. An increased temperature of the
body, heaviness of the limbs, and a kind of ehU^MI^liuÔm ^cHjPcH: itfrleTt TpT:ll
breaking, expanding pain in the veins are the fare: *Fra?JT: ffc3T: TFJcft
symptoms which mark the premonitory stage
of oedema.
In the Kaphaja type, the swelling assumes a
grey colour and becomes cold, glossy, firm and
hardskinned. An itching sensation is
experienced in its inside, and somnolence,

y^Rddlll
aching pain and impaired digestion are the
q tftdH : vHUHHiWinRrf OTII ^11
symptoms which manifest themselves with the
i
In the Vataja (nervous) type of oedema, the

progress of this type of the disease.
swelling is found to be shifting in its character.
It assumes a blackish or reddish colour, and is

felt rough to the touch. The hairs about the base T^:ll 3^H
of the swelling become rough, and the patient An oedematous swelling may appear as the
complains of a breaking pain about the effect of a stroke, blow, cut, or wound, or as the
temporal bones or in the urinary bladder, pelvis outcome of an exposure to cold winds, or
and the intestines, and suffers badly from seebreezes, or that of being rubbed with a
insominia. The swelling is speedy in its growth Kapikacchu berry or with the juice of Bhallataka.
and even in its formation, and perceptively
T$: «W¥lN*i=W«£: WlfeU'Jdl^ll
yields to pressure, entirely, disappearing after
wfoqT HlP^Ti mH: WT: farltf^.-ll ^VSII
It may also appear in the body of a person

f^T W^ll
after a long pedestrean journey. All these kinds
of swelling are marked by extreme heat, and
After the application of a mustard plaster exhibit symptoms peculiar to the Pittaia type.
to it, a sort of tingling sensation is experienced
II
inside the swelling, which increases in size
^<^11
during the night and markedly subsides during II
the day. It
' ll^ll
MldtThPH dTWff:
Tfhf 3311 Similarly, the touch of a venomous reptile,
In the Pittaja type, the swelling assumes a or that of its excretions, or a bite by a venomous
black, red or yellow colour, and is marked by a animal, or an exposure to a breeze blowing over
burning sensation in its inside; the swelling poisonous trees, smelling of dusts and pollens
does not readily subside, and an intolerable of poisonous flowers are the factors which may
11
likewise produce swellings of the body. These A swelling of recent origin, unattended with
swellings are soft and shifting, and usually any of the distressing symptoms, tray be easily
appear about the lower part of the body. cured, while one of the onnosite kind should
be regarded as incurable.
"ST VHul
TITSitSTITST: ^Pt'd.-ll *011
it ffrt sfrrrcrt strenrsmri
3J&m: W / Chapter 163
ar^ffftwEr their locations in the superficial principles of

the body. An unappeased thirst, or a voluntary
repression of any natural orging of the body,
Fn%mf UtyidiTj yft gVdj *i n under the circumstance, again throws them up
Dhanvantari said :
—Hear me, O Susruta, to the surface of the skin, bringing on an attack
now discourse on the Nidanam of Visarpa of external erysipelas.
(Erysipelas). To some extent, oedema (Sotha)
?nr yidirH
Erysipelas may be attributed, same
to the
causes; and a wound, in no small number of nmi
cases, has been known to bring about an attack ftTitt&fl'ifd: 1
of this disease. '•WhRdjU^d: f^PST:

3TfhgRw ?f Tn^srffr m *ron^n?tii In the Vataja type of erysipelas,
peculiar to the Vattika fever manifest them-
symptoms
sraYfrcy -zmi^rarîi 311
selves, a throbbing sensation is experienced in
Erysipelas usually attacks those parts of the
the belbs, and an aching, picreing pain is felt in
body which have been already described as the
the swelling, attended with horripilation. In the
peculiar seats of oedematous swelling; and
Pittaja type, the erysipelas shifts from one place
fright and exhaustion, like the voluntary
to another, and the patches assume an extreme-
suppression on any natural urging of the body,
ly red colour, attended with fever. In the
may be enumerated as the exciting factors of
Kaphaja type of erysipelas, an itching sensation
cases of External Erysipelas.
is felt in the affected parts, which assume a
¥aEta%: v^Pddi fq ytfrn ffemfeffrnn glossy aspect, and symptoms peculiar to
Kaphaja (cattarrhal) fever exhibit themselves.
^tvuf^4)9i^Mi'ii fwirscr HfHmdfUidillSr ^PvhmHPddl : 1
3TT5J ÊnfiWT^nclrfr II TTt: W>ld6Ml8T?R:ll

Of the several (Vataja, Pittaja, Kaphaja,
Sannipataja) types of Erysipelas, each In the Sannipatika type of erysipelas,
preceding type is more difficult to cure than symptoms peculiar to the there above said
the one immediately following it in the order
types manifest themselves in unison, and the
The morbific principles of the
of enumeration.
belbs are characterised by diverse kinds of pain.
deranged Vayu, Pittam, and Kapham, aggra-
vated through their respective aggravating
factors and specially through the ingestion of PdfHddM^ltl^^^d ; Hill
articles of fare which are followed by a In the type due to the concerted action of
reactionary acidity after digestion in the the deranged Vayu and Pittam (Agni Visarpa)
stomach, penetrate deep into the organism from fever, vomiting, fainting, diarrhoea, (or
1
Ach. Kh. Ch, 163 ]

dysentery), thirst, and vertigo soon develop erysipelas by vitiating the blood, skin, veins,
themselves. ligaments, and blood (in the flesh) of a man of
sanguinous (temperament) in combination with
HKTtfrT TPfiqpr t{ltdl^me)eh)ufd^ll
the aggravated Vayu of his system. The
44 ^4 f^pfsr iWffw *r4c*rer:ir?u
erysipelas, thus generated is called Granthi
VllAII^-KlR-ldl T# ^T5J xj
Visarpa. Fever, dyspnoea, cough, dysentery,
3TP'H3»8T Wl&: VlhPi^T<*&d TTÎIôll parchedness of the mouth, hiccough, vomiting,
MUfHj^llO 4)^4: Fill{*lnUfd«IH4<td:ll vertigo, drowsiness, epileptic fits, dullness of
complexion, pain in the limbs), and impaired
fdsTST Fra4ft4r[linil
digestive faculty are the symptoms, which mark
this type of Erysipelas, which is due to the
action of the deranged Vayu and Kapham.
%2r*rnw; ml^yyiêiiîi
^ftrrTF^T: rF5T fylfot! II
^ysilul^y^rl Pisfl I-iUPdeflutf Htz44i ^$11
A breaking pain is experienced in the joints, The type of Erysipelas, known as Kardarm
the digestion is inpaired, all desires for food
(sloughing) Visarpa. which, is due to the action
are gone, and the patient suffers from vanish-
of thederanged Kapham and Pittam, develops
ings of sight, and feels as if his whole body had
such symptoms as numbness of the body,
been covered with live charcoal. The erysipelas
excessive sleep or somnolence, headache, weak-
swiftly shifts from one part of the body to
ness, jerk, movements of the limbs, delirium,
another, leaving blue or black, bum-like, stains
vertigo,repugnance for food, epileptic fits,
at its former seats. The disease gradually
impaired digestion, a breaking pain in the
invades the vital principles of the body (such
bones, thirst, dullness of the senses, passing of
as themarrow etc.,) giving rise to an aching pain
undigested fecal matter, and deposit of mucous
in the limbs; and unconsciousness, insomnia,
in the internal ducts of the body.
dyspnoea, and hic-cough add to the trouble of
the patient. The patient finds no relief in any
posture whatsoever, and vainly tosses about on 3TFTltf%Ff TT xj TTtffdllUII
the ground in quest of relieving coolness. The stomach is the seat of the Kapham and
Stupor or unconsciousness gradually creeps Pittam, hence, the disease (Erysipelas), first
over his mind, out of which the patient can be originating in the stomach, spreads and
hardly roused up, until death comes and confines itself to any particular part of the body.
relieves him of his trouble. This disease is called
y|i)uimiyi4 H infdfrch ll
Agni Visarpa.
II ^11
eh4>l TujJ: Ucidl f4r3T 4 eb<+> qj|
A pain characterises this kind of
slight
T9RT "3T II
Erysipelas (kardama) which becomes studded
over with red, yellow, or grey coloured pus-
ii All'll Mlvll HfeWI ?kll tules.
^qitiehi4llfd^H'WVnMf^ct«bleifH^:ll hR'II: 1
TFtfhvrcb: Ul4)u|pjg : fdvraty^#ll ô||
f?q4 TrfAT^Pf; chibHIhd t4PT3T:II Wl The Erysipelas assumes a glossy, black,
The deranged Kapham, obstructed by the blackish, or variegated colour. It becomes hot
aggravated Vayu, is divided into many parts, and heavy, marked by much swelling which
and gives rise to a kind of round, extensive, exudes a slimy secretion, and suppuration take
painful, thick, rough and confluent patches of place in its deeper strata.
Wtl- yqrayiiPhflHj l
TPW) TIÊ*r5RWfr l:lt I^Tg^S^ rlRÎI

w4 The
vfapft: Tl3:
^TPf:
Erysipelas,
eEj^l^yiPrl TTÎI
when bursts, emits

W II
an
3TBTSqT: firT
THSTOT
Tit W>RWtfoT:ll
Vnutwi^HIMWI: faHHlff VI*PKKI :Hr*ll
extremely offensive smell, attended with This kind of erysipeals is called Ksataja
sloughing of flesh which exposes the veins and Visarpa, and is characterised by fever with a
ligaments in its inside. This kind of erysipelas pain and burning sensation in its inside. The
(Kardama Visarpa) is so called from the fact of blood in this type assumes a blackish red colour.
its secreting a copious slimy discharge which A case of Erysipelas, originating through the
emits cadaverous smell. action of any of the several morbific principles
Wtt: vN^th^Kiîdy g rfl&al :

of the deranged Vayu, Pittam and Kapham, is
curable; cases at the root of which two such
TR^rT
morbific principles lie as their exciting factors,
RRkT: f&cPTII T T II
and which are without any complication may
The Vayu, enraged by a blow or hurt, yield to medical treatment, while thosewhich
vitiates the blood and Pittam in the incidental
are of a Sannipatika origin and emit a
wound, and produces a kind of Erysipelas cadaverous smell, are situated at any of the
about its locality which becomes studded with Marma, and are attended with sloughing,
crops of belbous eruptions, resembling laying bare the internal veins and ligaments,
Kulattha pulse.
should be regarded as incurable.
ii fftr sfbropi arrarront T:ll*<^ll
3TSJTTO: / Chapter 164

gradually invading the fundamental principles
of the organism, whether external or internal.
ftumguftftftui fayftrrr foflftHl ll
WWIrtlq ^TC5TTd TTgiJ:ll
n*n
thto qi fwgnnf ; wifoij inn
xrrtqf^r: tto: TrraFcr%: tftfrr im-.u
The affected parts become
contracted, and
ftrrr tpth i^ddif^KwiiEiMH iRii are characterised by the absence, or discharge,
Dhanvantari said : —
The principles of the of a clammy perspiration. Later on parasites are
deranged Vayu, Pittam, and Kapham, aggra- found to germinate in those localities, which
vated through the agency of injudicious diet gradually attack the skin, hairs, and vessels of
and conduct, or through the dynamics of sinful the part. In the type known as Maya (external)
acts, of Karma, are sent coursing through the Kustham, the body, of the patient appears as if
vessels of the body, which thereby vitiating the it has been dusted with ashes.
blood, fat, flesh, and skin of the locality, are kept

IJS(Mia<lhU||^||
incarcerated in the surface of the skin, bringing
about a discolouring of the skin.
Wl^l(c(e|c=J.itirjil^
TmPzr ftst-dWdl s#:||
cjreifd TTVrar c^: TJ8Pg%: TTOFIr):ll^||
etainf f?TCT: vfW^ PddM H 3
l II
The disease (Kustham) admits of being
These diseases are called Kustham
divided into seven kinds according to the
(cutaneous affections). Neglected at the outset,
several, duplicate, or concerted actions of the
these Kustham spread all over the body.
morbific principles of the deranged Vayu,
Ach. Kh. Ch. 164 ]
Pittam, and Kaphah, such as the Vataja, Pittaja,

Khapaja, Vata-Pittaja, Vata-Slesmaja,
WT TTÎl^^ll
Pitta-Slemaja and Sannipatika types. In each
type of Kustham the deranged Vayu, Pittam
An itching, burning sensation in the skin,
attended with complete anaesthesia and con-
and Kapham are found to act in unison, though
traction of the spots, marks the premonitory
the action of any of them may predominate
stage of this desease, and the patient suffers
therein.
from vanishings of sight. A large number of
ulcers of patches arefound to appear at a time
in this disease, which become permament
(refuse to be healed), and an aching pain is
HeT&h'ffiS faÎHuRwif^hT: II 6 II constantly experienced in their inside. The

*<»l«HfiiTU$$yifllh k ftll patches, just after their appearance, are felt
rpitek tot <ranmi rough to the touch, and the deranged Vayu,
Pittam and Kapha in these spots are extremely
The type of Kustham, which is due to the
aggravated even at a slight exciting cause.
action of the deranged Vayu, is called Kapala;
Thinness or poverty of blood, and hofflipilation
that which is due to the deranged Pittam is
are the premonitory symptoms of all types of
called Audumabara; and that which has its
Kustham. The forehead of the patient, during
origin in the deranged Kapham is called
this stage, becomes blackish, or reddish, then
Mandala. Besides these the types known as
dry and rough.
Vicarcika and Rsyajihva originate through the
action of th deranged Vayu and Pittam, the
types known as Carmakustha (Prurigo), KItima gged dR^S fwi T^dHIIÎI
cHIM lvl
f d i
'
(Keloid tumour), Alasa and Vipadika owe their

The disease which extensive patches
origin to the deranged Vayu and Slesma, while
covered over with hairs, and attended with an
the types known as Dadru (Ring worm), Sataru
excruciating pain, are found to appear in certain
Pundarlka, Visphota, Pama Sidhma (Leuco-
parts of the body, is called Kapala Kustham,
derma) and Carmadala Impertigo) are brought
which should be considered as one of the most
about through the action of the deranged Pittam
dreadful types of leprosy.
and Kapham.
THNT: cf»|«KUf l|4R|it> H«hleb'JIH,H
^ *4^ 1 <JII*o||
«4d«k^«W ^Tf **||fljcMin^ll
Of al these types of Kustham Dadru and In the type known as Audumbara, the
Kakana Kustham should be regarded as most ulcerated patches assume the colour of a ripe
common (Prathama).The seven types such as Audumbara (ficus Indica). They become
the Pundarlka etc., are called Maha Kustham rounded in size, attended, with pain and
(Leprosy). burning, and exude a copious discharge.
cTTg: aBXT^jRgrf^r 'chl

'
^ftre»W :ll w II fWT RtflPcMHlII Wl

The affected patches in this disease become They appear in detached patches and never
soft and rough. Perspiration may be entirely burst, although parasites are found to
absent, or a kind of clammy perspiration may germinate in their midst. The ulcerated patches,
be felt in these localities. in this disease, become thick, firm (non-shifting)
amHTufsre ; vAultyfrif^ffsifa: n and glossy, and are found to exude a red and
white discharge.
Ach. Kh. Ch. 164
are marked with red marks, being thin at their

' upper ends, and characterised by an extremely
WT^NldmifH^d
itching sensation, and which appear usally at
In the type known as Mandala Kustham
the hands and legs are called Vipadika.
(Erythema) the pitches are found to be raised,
confluent, soft and yellowish marked by an #3Tfrf fl l dchUip WlflfMfe^lfarTq il
itching sensation and the germination of

'
d d cff
I d 41 $ tjh ^ Pd'
II39II
parasites in their inside. An excruciating pain and an in tolerable
^cbU^lMdchi T^rrarr Tra^gT ^ itching sensationmark the several types of
TO TPpRTHH % 6 \\
Kustham which become studded with red
pustules and spread like the roots of Durva
The type of Kustham which crops of
in
grass, tinged with a colour like that of an Atasi
black, itching, excuding postules are found to
flower.
appear on the skin is called Vicarcika. These
patches become of a twaney brown colour, and
are felt a little raised and rough to the touch. T^njyT <<*d«T3
WT: ^T||
gffdrttjlsKWl Wlfei ^W£3Ptll^ll

In the type known an Dadru (Ring worm),
The type in which lepirous patches,
the patches are found to be a little elevated
resembling the tongue of a (Rsya) deep in
distributed in ring-like grooves and are
colour and shape, are found to appear on the
attended with an itching sensation. In the type
skin of the body, is called Rsyajihva, marked
due to the concerted action of the deranged
by the germination of large number of parasites
Vayu, Pittam and Kapham, the patches are
in their inside. The type in which the skin of
found to be thick at the base, marked by bleed-
the patient becomes dry and rough like that of
ing and a burning sensation in the incidental
an elephant is called Carmakhyam.
ulcers, which break out in large numbers. Grey,
31 p3fgg[ fqrfgR ^T:ll or red coloured, circular patches, attended with
pain and burning appear on the skin of the
The type in which the patches becomes hard patient in this type of Leprosy.
and shining like the scales of a fish, dry, itching, T3cT: c^Muffqctl^ftT: ||
flame coloured, can not bear the least touch, TjUgflch '
f^Trf Wtt: Rldl'h'ul II ^||
and is marked by the absence of perspiration, The typewhich in raised, reddish, patches,
is called Kitima (keloid tumour). studded over with white or
like dried leaves,
3FffT T^T crff: fVt'Emtttfw: T3T: foftrjll redcoloured vesicles, appear on the skin, is
called Pundarikam.
-pT^f ?rg fFFSf ^* II
In the Sidhma-type, the ulcers become rough WIT ehU^^^lficfrUll

in their inside and glossy on the surface. A kind Tja-qr gqmifru ^rr wi:
'i r ^vsii
of dust-like efflorescences is obtained by In the type known as Nina the patches are
rubbing these patches which are found to be marked by a pain and itching sensation, and
extremely thin and transarent, and are felt assume a reddish or dusky hue, covered over
flower-like soft to the touch, marked by the with dry, erysipilatous eruptions, and usually
absence of perspiration. appear about the elbow, hands, and the lumbar
4iu^tf?€raqjl region.
:
ebU^tdrtlfdcd^^ll
The form of Kustham in which the patches IddcfH Wtgvf '3VTWJT TfrorgHTTctiJI^ÎI
Ach. Kh. Ch. 164 ]
An excruciating pain and an intolerable only to the skin, while perspiration, heat, and
burning sensation mark the types known as swelling at and of the palms of hands and soles
Kakana, Carmadala etc. of feet, appearance of belbous ulcers about the
and an extreme pain are the symptoms
joints,
which become manifest in cases in which the

Tlf: TaiW=bHUldl
virus attacks the blood. The adipose tissues of
The colour of the patches in the Kakana type
the body seem as if being crushed, and suffer a
is at first red which changes into black, resembl-
marked deterioration through the virulence of
ing the washings of Triphala. The patches in
the deranged Vayu, Pittam, and Kapham, in
all types of leprosy may subsequently assume
this disease.
a black hue through the agency of their
respective exciting factors. cfFFf RITwf
The voice becomes sunk and hollow, the eye

<*1^113011
sight is impaird and bones, fat and marrow are
The exciting factor in each case should be
destroyed with the progress of this dreadful
ascertained with regard to the colour of the
scourge, u
leprous patches and the symptoms, specifically
developed therein. xt Ithfafa: T3«KIMH14<|S£Ht{||
Traffur TjnTf^p^mi
The parasites destroy the organic principle
^TTET
of semen in the patient, disqualifying him to
curtly <3«M* ^|| discharge his conjugal duties. All the abovesaid
tiw <^f%r ftarff teiuitaiprii 3^11 forms of Kustham with their respective specific
^T;|| symptoms may attack even the lower animals.
qTfuimîf^r?TT; WteT: -^viirHpy ^ n
A
case of Kustam originated through the
action of any particular morbific principle The disease known as Svitram (Leuco-
should be abandoned as incurable, as soon as derma) as well as the dreadful Kilasa originate
its complication with the other two
of the from the same cause as Kustham. Both these
morbic principles of (Vayu, Pittam and forms of disease are non-bleeding, and involve
Kapham) would be detected. A cases of the concerted action of the three morbific
Kustham in which the virus is found to invade principles of the deranged Vayu, Pittam, and
the organic principles of bone, or semen, should Kapham.
be considered as extremely hard to cure. With
the help of suitable medicines, the disease may
ÎPT fbrTTrTO I
be suppressed, for the time being, in cases

where the virus affects the fat only, while a
redical cure may be expected in those in which
only the fish and bones are affected. Cases of In the Vataja type of Svitra the patches
Kustham, originated through the action of the become dry and vermil-coloured, while in the
deranged Vayu and Kapham, should be Pittajatype they are found to be copper-
regarded as incurable, like those which ate coloured like lotus leaves. A burning sensation
confined only to the skin, and do not secrete ispresent in these patches, and the virus attacks
any discharge or cast any sediment. the hairs of the affected parts, causing their
Discolouring and dryness of the skin are entire destruction (them to
fall off) in this type.
all
that characterise a case of Kustham confined In the Kaphaja type of Svitra the patches
:

Ach. Kh. Ch. 165
become thick and white, attended with an

itching sensation. The virus gradually and
successively attack is the organic principles of
Cases of Kilasa even of recent origin, in
blood, flesh, and fat in both these diseases,
which the spots (patches) are found to appear
which become more and more difficult to cure
on the lips, or on the palms of hand, or on the
as it invades these successive principles. Both
soles of feet, or about the anus, should be
Svitraand Kilasa (Psoriasis) originate from the
specially given up as incurable
same sause, and the patches in similar types of
both of them are found to assume the same
colour.
fiwtWill
All diseases, and cataneous affections in
3TTf^«r3f Turn faanr <Mq<T $araTii3S»
t
special, are contagious; and are contaminated
Cases of recent origin in which the patches from one person to another through the use of
are not confluent, and the local hairs have not
the same bed, seat, unguent, apparels etc., with
become white, and which are not the results of a diseased person.
burns or scalds, may be expected to be cured,
the rest should be given up as incurable.
T:IH*'*ll
ii sfhTrci Mgiyuft
* V* / Chapter 165
Although of extremely attenuated size, they
are provided with a large number of tiny legs,
fgyT TfteRlT Yukas and Likhyas being the represen tatives
of these species. Two of these species should
Dhanvantari said Bodily parasites may be regarded as the cause of two different
be divided into two classes according as they diseases such as Urticaria (Kotha) and Itches
are external or internal in their origin. The (Kandu).
external parasites of the body, again, may be
divided in their turn into four species according
H'SH
as they germinate from mucous secretions,
All types of cutaneous affections Kustham)
bodily excrements, fecal matter, or blood of the
should be atributed to the presence of parasites
body.
in the skin.The external parasites originate
w# Rtyi Rffasn au gireBr from the mucous discharges or secretions of the
ftfcW I'Wnf cbsWMtlSPTTMRII body.
Twenty varides of parasites, each with a
^TTcTT f^T: TPfRrT TP&T: II
corresponding epithet of its own, have been
enumerated (in the Ayurveda).
The deranged Kapha in the system,
The external bodily parasites are but the
augmented through ingestion of incompatible
offspring of the excrementitious matter of the
articles of fare as treacle, sweet rice, milk, milk-
bodyvermin of the shape and colour of sesame
curd, fish or newly harvested rice, give rise to
seeds that usually infest the hairs and wearing
the germination of a kind of worms, which,
apparels of persons of uncleanly habits.
when, fully developed, spread therefrom all
w<T:ii through the organism.

fgsiT rt cbltdlMfecfiT: cbU^ni^Wf 4i)ll 3 II
i 1
Ach. Kh. Ch. 166 ]

II Six of these species, which have been named

as Kesddd (hair-eater), Roma-vidhvansa (destro-
yer of bodily hairs) Udambard (figcoloured),
Roma dvlpa, Saurasa, and Mdtri should be
^WTT: ^ ^^ll'SII regarded as the primary cause of Leprosy and
Some them are circular in shape like the
of
of cutaneous affections ingeneral.
solar disc, some of them are shaped like
common earth worm, some are long and trans-
parent, while others are like newly sprouting % ^1^1^4)^1:11^11
paddy. Some of them are white and striated in The worms, which grow out of the feces in
shape, while others are copper-coloured. There the intestines, usually travel in a downward
are seven varieties of internal worms which are direction to the anus, but when fully developed
respectively nemed as the Antrada (Gnawer of they ascend into the stomach, imparting a smell
the intestines), Udaravesta (encompasser of the like feces to breaths, and eructations.
abdomen), Hrdaydda (eater of the heart),
Mahaguda (the great rectal one) Cyura Darbha
flcti *4) i h Pt srraf srrf4r: 1
Kusurna (Darbha flower) and Sugandha, Y4I4Mldf4rllRldl:ll ^11

Odoriferous one). Some of these varieties are elongated in
shape, some are round, some are extremely
attenuated in size, some are white, some black,
some yellow, and some brown.
The presence of any of these kinds of
parasites in the human system is marked by % W1TRT istoMu: cb4>bchH4>t>«t>i:ll
nausea, water brash, indigestion, swoonings,
TT?Jyn^'^fcTfT^FRlf%f|'ll^^l|
vomiting, fever, tympanites with supression of
They are respectively known as Kakerukas,
the stool, flatus and urine, emaciation of the
Makerukas, Sansuradas, Kasulakhyas and
body, purging and running at the nose.
Lalehas.
The extremely small parasites, which are »j;dehU^MH{4H:ll^ll

found in the blood or blood-carrying vessels, Travelling in contrary directions, these
are round, copper coloured, and are devoid of intestinal worms produce purging, colic,
legs.Several varieties of these parasites are so tympanites, emaciation of the body with dark
small as to be invisible to the naked eyes. rings round the eyes, palour, horripilation,
%7!Tc[T
impaired digestion, and an itching sensation
Plqglm 3^*«HI:II
^ chcbMfui: T^#TTWmT:llô||
about the anus.
it sfrrrcrt frfihiPiîH ^nr m tcjy th h h) ssitht: ii s^mi
3TSJTFT: ^ / Chapter 166

KRI-dRbdM of the nervous system (Vata Vyadhi). A
W îPyPddH' % ^ T[9jcT TTEôrjn
disturbance of the normal equilibrium
the different fundamental principles of the
among
TTcfsjRsidM f4cr Tier x( eJiRUmjl ^ II
orgnism is the root of all bodily distempers.
Dhanvantari said :
—Here me, O Susruta, 3T^^M4d¥l(Ri|f4¥)Nd: II
now discourse on the Nidanam of the diseases

Tf fasntf faVdldtl V^Rfd :IRII
1
srrar fa’yWwj: The deranged Vayu chokes up the orifices

the vessels and keeps them stuffed. The
rTg^rf W
'3#T ijfcidWrl: TT^TIIÎI of
vessels, thus stuffed up with the morbific
The bodily Vayu, deranged through any
principles of the body, send the deranged Vayu
unknown or invisible factor, makes the body
to its surface, which, in its turn, chokes up the
inert and inoperative. A man should always
pores of the skin, causing colic, tympanites,
endeavour to keep his body in heallth in
rumbling in the intestines, suppression of the
conjunction with the efforts of ViSvakarma, (the
stool, loss of voice, and obstruction of sight,
architect of the universe), Visvarupa (the shaper
with a catching pain at the waist and back as
of the universe), Prajapati (the lord of created
precursors to more dreadful diseases.
beings) Srasta (creator), Vibhu (lord), Visnu (the
all pervading one). Saihharta (destroyer) and Vdta Vyadhi located in (diseases of the nerves
Mrtyu (Dealth) to that end. of) the stomch gives rise to vomiting, dyspnoea,
dTqlefr) ^ yi<hd^dHjl
cough, violent purging, itching sensations and
diverse kinds of diseases above the region of
TPrmomrmt ’^nixn
the umbilicus.
Urilch M’ojyi 41 <)
riU jlPflWHif sr
i <gf%r
f^TFpT TTvTJSrtnîmil
dldh'jHVcUUmtyyfaeluftfr: 11*011
A correct knowledge of physiological and
pathological (Prakrta and Vaikrta) processes is
necessary for a correct diagnosis of a disease.
The combined and several actions of the morbi-
Similarly, the deranged Vayu, located in the
fic principles should be taken into consideration
internal ducts (Srotras)x of the body, produces
in arriving at a correct diagnosis. Nidanam
cracking and dryness of the skin, excruciting
(Aetology) premonitory symptoms, specific
pain, sallowness of complexion, symptoms of
features, spontaneous aggravation or ameliora-
poisoning, tympanites with a non-relish for
tion, and the exciting causes are the five factors
food, emaciation of the body, vertigo, glandular
which are included within the Prakrta Karma
growths, and roughness of the skin.
(physiological cogitations).
ysrm
I shall now discourse on the causes and The body seems heavy and painful as if it
symptoms of Vat a Vyadhi (diseases of the has been violently beaten with a cudgel, and
nervous system) in the light of this Prakrta an aching pain is felt the in bones, and
Karma. vertebraes. The pain in the bones and vertebrae
-
becomes so intense as to leave no repose to the
y T^ra fegf rTcTiH
patient, who sits up waking in the night.
Wt -gT^: VglHt tWI âUqj Han
l
One should at once abjure the use of articles

any fundamental principle
that tend to destroy
'
w T^rrHii
WII*3I1
of the organism whenever there may be The emission of semen becomes rapid or
symptoms to indicate that the bodily Vayu has involuntary when the nerves (Vayu) of the
been agitated or affected by their use. genitourinary tracts are affected in this desease,
which in a pregnant woman leads to an abor-
tion or miscarriage, and brings on constipation
of the bowels with an excruciating head-ache
3^1 V 1 41 e4 I -Hch m fc< tjjMcHT : 1
in both the sexes.
407
lies unconscious, moaninng, indistinctly like a

rRT W«j#^dl4n^|| pigeon. This disease is called Apatantraka and
Swelling and inflammation are found to set is one of the most difficult of difficult diseases
in about the place where the enraged Vayu to cure the patient sometimes feels a little
lies
incarcerated, first determining the locality of respite when the enraged Vayu with the esse of
Vata Vyadhi, and causing an intense pain to the the disease descends into his heart and left
patient. nostril and feels troubles at other times.
A case of paralysis, which is the outcome of

ablow or fall, should be regarded as indicating
an unfavourable prognosis, or almost beyond
The body appears like a full water-drum,
the pale or medicine.
and the enraged Vayu, by entering into the
joints of the body, produces local atrophy. ctpi ^fvadd^4<fl ii
TcTWRT^tprf 135PH; TTf ^SHcfrUHH It

VTCTtfcT ^ qq Tjq;||^||
"4 J
*1^: lfd«T xX %qqhl|
1 Traf: II
Wf^sjtarTT: T^W:IIHII TTcjq qVHHf

Lying stuffed through the whole organism, The enraged Vayu, taking lodgment in the
the enraged Vayu produces an aching pain, internal vital principles of
organism, the
throbbing, breaking of skin and bones, numb- produces suppression of locomotion, obstruc-
ness of the body, convulsive movements of the tion of the sight, yawning, dirty deposits on the
limbs, somnolence, and palsy. When the teeth, and loss of energy.
enraged Vayu courses through the nerve of the viv44)4<di qnpf Fd4<dPm1u$H n
body it produces constant convulsions of the
qfaWIM Tjqjqt f9TT:IR^||
limbs and the disease, thus generated, is called
Aksepaka (convulsions).
qq iqpqr -qr qirq?r cTqTH
xx 4qu4 qiqq:iR-*n
3TST: y fried) qqr tJT:ll This disease is found to further develop the
WZVH xX qji^ll^ll symptoms of numbed pain at the external sides,
The enraged Vayu, any wise obstructed in catching pain about the cheek-bones, numbness
it downwardcourse, recoils back upon itself, of the back, headache, curvature or bending
of
and goes upward, pressing the heart and the the body on the posterior side, and sensation
templar bones, and the cranium. of heaviness at the backand cardiac region. The
TT 'ft^rqftcfr qnf ^ qr qncq qmîi patient constantly suffers from fits of vertigo,
the shoulders drop down, and the teeth and
Wfa f^HHdgq*{l|^|| face of the patient suffers discolouring.
Thereafter(Vayu) spreads through the
it
whole organism, causing the cheek bones of the SnPTqnr ^q^ qidt)p|uii(||
patient tohang down, numb and paralysed, ^nnjqq^pf qpzr wq4Uwfl<un : ?n^n
and producing distortion of the whole face. 3T|4|i*sPd dn^m: Tl4mm<Mtdd>Hj|
-ft.-Tfq: #qrH«h ;|t W3| qiq*q q^TINIM: TjqfigfrT: ^ II ||
^ âr ^TtRRqqf fîi^n A patient, suffering from numbness of the

jaws and external curvatare of the body, should
TrnsrtfrT xX T3 1W &TWIWqi^rtj
T l
be set down as suffering from at attack of Vata
3Tf^raiH-Htir«ISr ^PcMqdM) TRT:|| ô|| The enraged Vayu in this disease takes
vyadhi.
The eyes remain permanently open, and the
lodgment in the blood and excrements of the
patient suffer from difficulty of breathing, and
system, causing the morbific principles to
Ach. Kh. Ch. 166
of the
eyes, or through in judicious straining
surcharge the whole economy, and producing
eyes.
ulcers, exhaustion, and palour. In all forms
of
Vata Vyadhi the patient derives a little comfort

from massage.
ill^rt cTr^tl
fatdte : IlcbWT^ft' PihIviHHII
extremely hot food, and

of
Ingestion In this type of (faceal) paralysis, the tongue
excessive scraping of the tongue are the factors loses the faculty of speech, and the eyes
become
which tend enrage the local Vayu, which
to
numbed and motionless. Gnashing of the teeth,
produces paralysis of the cheek bones and loss of voice,impairment of hearing and sight,
mandibles, causing the closing of the mouth, loss of smell and memory, fright, anguish and
or keeping it fixedly open and gaping. dyspnoea are the distressing supervening
Wt'MfiWlfavft Wt 11 symptoms which are manifested in almost all
f^TTFIrarRW wjfliwilMHWII types of Vata Vyadhi; ptyalism, pain at the sides,

oRftfrr
incapacity of closing, the eye-lids with an
•grow:
excruciating pain in the upper part of the body
few* www^pRwmii and hemiphlegia being its further charac-
Chewing of extremely hard substances, and teristics.
constant speaking in overloud tone are the
factors, which, by enraging the local Vayu, and
causing it to be incarcerated in the nerves tcHUl feret rX f?HT: f?TTT:?ll
traversing the organs of speech, bring about a Several authorities call the first named
paralysis of the tongue, which ultimately disease as Arditmn (faceal paralysis) and the
spreads to the muscles of the cheekbones and last named one as Ekahga Vyadhi (Hemiphlegia)
mandibles. In cases of paralysis of the tongue,
•F^T: TTcPR: f^T:
digestation of food, drinking,and articulation
or almost rFJ Tffterr f¥HT:
of speech become seriously hampered
The enraged Vayu, by interfering with the
impossible.
flow of blood in the arteries, and specially in
those that traverse the head, produces a king
of hemicrania in which rough, black veins
appear on the regions of the temple. This type
of headache in incurable. The enraged Vayu,
by affecting the nerves and ligaments of the
Carrying of extremely heavy loads on the
head, loud laughters, loud talkings, resting of body, produces a kind of disease that strikes
head on a hard and uneven pillow, and down either half of the body.
chewing of extremely hard articles of fare are ini^n-qfR *r$rrara: tt ssj&ii
the factors that tend to enrage the local Vayu,
which takes lodgment in the upper part of the
The disease is called Paksa ghata in which
body.
the organs and members of the affected side
cJshldvTlfH become inert and inoperative, and lose all
cpsrr TJgf sensations.
Similarly, the face of a man may suffer

tichHItlM'df gFi^RwIT f^:ll
permanent distortion through loud laughing,
or looking suddenly with extremely dilated
Ach. Kh. Ch. 166 ]
This disease is also called Kaksa-roga by wtrw* ta^P-dd xr Tregfa n

several authorities. Similarly, the disease, in
which the enraged Vayu instead of striking
<T f^dd^
VSRHqjU'SII
The type of Mahd Vyadhi in which the patient
down either half of the body paralyses the
walks in a tottering gait and the joints of the
whole of it, is called Sarvanga Roga.
legs seem loose and unsteady is called Kaldya-
tt$T: TRT:I khanja.
9^%: II ^11
Cases of paralysis, which are due to the
action of only the enraged Vayu, are curable,
while those which are complicated with the
TT Wt XfWHhJ^PxtdH,H
gPdM^ iu^n
•
presence of two of the morbific principles (Dos 3Tf^T^rrr ?rftf
as), together with those in which all the The deranged Kapha in conjunction with the
characteristic symptoms are fully developed, fat getsaugmented through the ingestion of
should be regarded as incurable, as they extremely cold, hot, dry, fluid, heavy (indiges-
invariably prove fatal. table) or emulsive articles of fare, or through
excessive or extremely fatiguing physical
3W<^«s;i4H: WlPdd :ll
labour immediately before or after the digestion
snrrssr ttht % ^'%ûamdHd»:ii'>foii of a meal, or through the effect of a blow, hurt
The which the course of the
-disease, in or mental anguish, or through excessive night
Vayu, acting in concert with the deranged keeping, and the deranged Kapha tends to
Kapham, is obstructed by mucous, and which is defile the other fundamental principles of the
characterised by the loss of sensation, is called organism as well.
Dan dapatanaka.
y^Pd: y&HiUH TrrfMfa rTr^ll
%TT: TRPT: il
aqrfwff ^dUlwtl •gfrd Pd^d 4IIWI1 l
The deranged Kapha, by being stuffed about

The which the enraged Vayu
disease, in thigh bones, produces numbness in the locality,
contracts up up from
the muscles that start which results in looseness of the thighs, which
behind the shoulder blades and in which all are felt cold to the touch.
movements of the arms are lost, it called
Avavdhuka (Ebb's paralysis).
V<f I M H 1 M < I ^ PH ^
4 6 Px< *4 : ||
dFT WISTT W|4 gd '
:ll
The complexion assumes a dull twany
arr^l: ^frT #5BR*IIÎI brown hue; the patient feels as if he has been
The disease in which the enraged Vayu packed in a wet blanket, and fever, somolence,
paralyses the Kandara, that runs down the back epileptic fits with a non relish for food
of the arms, extending to the tips of the fingers, supervene. This disease is ealled Uru-stambha,
is called ViSvaci. while several authorities designate it as Bahya
Vt.ium.
^T*J: dxRllftnT: *tr3T!m!f^|ilSlc(!ll
-
qgwa .-ii
The disease in whcih the enraged Vayu,

taking lodgment in the region of the waist, An extremely painful swelling occurring
draws up the 'great sacral muscles, producing about the locality between the thigh and the
lameness, is called Khanja. The disease in which knee joint is called Rrostuka Sirsa
both the knees are deprived of their strength STRTgr ^11

and become inoperative is called Pangu.
d4l4dld*U<i*^|| Vo ||
A false step made at the time of walking, or The disease in which the deranged Vayu
a long pedestrian journey may give rise to an and Kapha produce a complete anaesthesia in
excruciating aching pain in the insteps which the lower limbs, which become insensible to
is called Maha Kantakam. This disease is due to pinches and are chracterised by constant
an aggravated condition of the deranged Vayu horripilation, is called Pddaharsa.
of the locality.
MKdlg WWf^pil^ll
TnfrT^xf PpjSlPa rtf rastfmm n
An extremely aching pain produced by the The disease in which through the agency of
deranged bodily Vayu in the toes, in the sides
the deranged Vayu and Pittam being combined
with blood, the patient complains of an
of thighs, and about the regions of throat and
intolerable burning sensation in the lower
umbilicus is called Grdhrasi (sciatica).
limbs, which is little alleviated on locomotion,
is called Pddadaha.
TIRfftf : TT f^T: ^‘TrJRrr^tT'Sfrim^ll
it TffrT sfhtrei RgiyTot trawnsf 34i*m«biui *iM«iif4iPi<ti>( hw 1:11 <WII
3TS5TTJf: / Chapter 167

blood and the bodily Vayu of a person, enraged
edrUcHPd<R % ^ TJSJrT rfSEJTJjll

and aggravated through ingestion of incom-
patible articles of fare, or through indulgence
in day sleep or extreme irascibility, or through
excessive night keeping, produces the disease
"Ellftf eHdvitfuidH.ll 3 II known as Vata Raktam, Persons of soft or
delicate physical physical temperament, as well
atfRWdR5j^sr sjwnnî
as fat men and persons of luxurious living are
illdc'i: Vfld^l^: feRbldrll^H
extremely susceptible to an attack of Vata.
dhJ^dHJ'dl tHSg: TnWfe*
^ trecres WWWWf WB WTRII

w
I i
rrarr arrat tfhtf 'qidvftffaidqji'* ii

<srr Titfwy^nî
MVÎrH4d Siraftfll
^nrarrftr%.sflrar dd
udwiww vr^pnûmi
«rf^G5RT: i£*6m rWT Wt^RÎI
tf^4)>iiig>f?iy<ipii
ll^ll
w^4M«j&id<J:ll*3ll
uviimPd ijîlWdPd êruvsn

Tltf *u^dvld*wfcld :ll3ttll
*><iki^«4Ufa it
Tntflg': WI<1 Tjasf th^dlll
31Hsi)Ril «W«s|: l^rafftfll 6 II
r^^RTTT: ^PhTrTFf dd{4 'dl^lr) cTcT: II

TOIW: TJratf *J?TtElcrfll Wl
blow or an injury to any part of
Similarly, a
«hiHM>ui iiwftT «4yitjdihis{4dsii ,
?ii
the body, may lead to vitiation of blood, and
«hWllfc(tfi|dT«ll^ ^cWyV4UdHlfgdl:ll the bodily Vayu, deranged through ingestion
TT ^TÊnftWÎI ô|| of extremely cold, phlegmagogic articles of fare,
Dhanvantari said :
—Now hear me, O follows a wrong path; or on the other hand the
Susruta, discourse on the Nidanam of Vata. The Vayu obstructed in its course by the blood.
1
Ach. Kh. Ch. 167 ]

vitiated through aforesaid causes, first TjrftTrf: tP l I^ddl^ Mddl¥MI3IWlll

produces its own specific symptoms. *4=1 VJ,sbU « VlT^JdCy VI I r<eHI'«ri^ 113^11
•cKfr frith clhjhTTT 4jPid PH < M cd ¥ ft d<TT 1 wfflRIdd TtPT d^l^fiwft^:ll

^ WRfll W pH^re rgfer chiviTu vWftgiprdin w .dtîi
f^ ^
' ' '
^tJ i Pd d r vi ^ rrfg^fhrMr «rn
Pd<{|tM-r^^ IlddPMff ÎWÎI?V9I Pdif l P-TUR tf d^df PhmUlIdJ l W II
dldlilcHUf wit STfifc? WTÎI

PMdPcr$r<jft dl^w i l
7JH WWT:ll?0ll
wft TTST?q% wit Î^NvdH^:ll cbtf<^ÛKl«<4utfc«ctl5^nrteblMdlll
31cMI?tHlf^yidlT3y ^dft'WWtfhl^
I eft d I
tjjq WT WRFT^ll H^dlWR f(dlw v i d) l
*l'df ^ dWlfitll
^l^vcdlfit ^dl^Pd:!^!!
^TtrRTFT: RU^cdrPd II 33H

In the Vataja type of this disease the patient
f^r^S5^nft ’^ftrhim suffers from an extremely excruciating pain in

the affected parts, which become further
cHlf WW ¥»¥ ft ehfrifd Mel^m^ll
characterized by an aching, throbing pain. The
swelling is felt rough to the touch and assumes
a black or reddishbrown hue, spontaneously
tdMHIûfii'ind ^f*rt3^:IR^l increasing or decreasing at intervals. The body
,
THTT#
seems numbed and extremely painful, the joints
ehitptl4»lcdV r i^d'-rtl*Rt^ g ^faW:ll
and vessels of fingers become contracted, and
V|^fH ^c-H UftUdl <"4 i) I
-n^r^ I ^ I
the patient evinces for cold which fails to give

The disease is so named from the fact that
any relief whatsoever. The numbness of the
the bodily Vayu is first deranged. Profuse
body becomes prominent, and the patient
perspiration (in most cases), emaciation of the
suffers from rigor and a complete anaesthesia
body, anaesthesia, or an excruciating pain in a
in the affected parts.
pre-existing ulcer, looseness of the joints,
lassitude with a gone feeling in the limbs,
pustular eruptions with an aching, breaking, pf: ftpflfew gn f ^ wr wiîi
piercing, throbbing pain in the thighs, knee ilcdgFft fhsRF:ll 3*11
joints,and calves of legs, and about the sarrum
arcowm ft t*T:
and joints of the extremities, heaviness and loss
Twf 3H-6y5lf<^rgOTT tffcfHST WTIÎI
of sensation in the foregoing parts and
numbness of the body, itching sensation in the rj fWR tgr*rtJf »|Rt>ig^m il3mi
affected localities, heaviness of the limbs, pain VJcdS ift&WRgr qrfuiw

in (the affected which vanishes at
parts) ?rr£ ^ îPd^*fl ^ fwrftii3^n
¥^*>i<^ ^
intervals, discolouration of the skin and
W^>q Pl<jPd4c|fd f ^Bpqjl
appearance of circular patches on the skin are
^lUqf maiH wftjwp)
r «TÎI3\9II
the symptoms which mark the premonitory
stage of Vata Raktam. fawrtssr wwn nP<$ dPd '
ii
3TOT% ^<|4-d^llM d l l Rldl i ^ :ll

WRWJ W:II3£H ^
In the type marked by predominant action
and vitiated blood, the swelling

of the enraged the Vataja, Pittaja and Kaphaja types of
is marked by
a greater aching pain, and Vata-Raktam.
becomes copper coloured. The disease does not
Ttfsfa favifafatf fy«IK{|cHU|£j -jkjii
yield to emulsive or parchifying measures (such '
as fomentation and is marked by a tingling

etc.,)
gfayqm ; 1 1 >S<S II
sensation. The patient feels an irresistible isftt -tgmmg u uWimh

i ii
tendency to scratch the patches which exude a

slimy discharge. In the Pittaja type of Vata-
33#IT
The
^ Wt sFW^T.-ll^ll
virus, like the poison of a mouse, first
perspiratin with a burning sensation in the affects the lower parts of the legs, or is seen to
body, vertigo, epileptic fits, thirst and invade the extremities of hands in certain
distraction of the mind are the symptoms which instances, and thenceforth spreads over the
manifest themselves. The swelling can not bear whole organism.
the least touch, becomes red and hot, and is
fdtJKUH fa9Ti)rH4MlcHU*||' ftm^ll
ultimately found to supurate.
clldHI 3T cb4onîmo||
Uluil^Hia Wdi' fim.-H
fcltfli) ^^ yRtfljfih) II
re^sii ii
TJSSf TT3TT WI 3*Pf?tirtfo II
3TvvT^c(c|^dl qstiwf vT^rurl^lîm^ll
M: ^1^:11
sFPfi T|^mV|y^
TPTPT 5PStTtrrf%:
TRTPT: TTf^T:ll^ll
^711
fcIVlMIÎPcId
wfPtt:
W 33PT1 ÎH^5q%||
ww* 3T im^n
A case of Vata-Raktam, which has extended
T-Sil'cj'RjSWIMHil cT«rr TllHIi^lHHj l
upward to the thighs, and in which the skin of
y l<^rl TTHTf the affected part breaks and exudes a discharge,
and in which the patient suffers from loss of
strength and flesh, or which is complicated with
a host of other distressing symptoms, should
aiwufuuiivigr vf* Trafftaw’u5:ii
be regarded as incurable, while palliation is the
T^y gP d ^1*^11^11 lrer I
only .treatment in a case of more, than a year's
ymi^^«ii4l s3T Twifhi’di ^wr^q iiwii standing.
In the
heaviness, coldness,
Kaphaja type
and anaesthesia of the
of Vata-Raktam, SfPfrTT qr«Wbaidl WT W TSTHf^rTTHI
yWd^Mlfa I^RTSZIT «qîj c|f'|l|s(etl:im'KI|
affected parts become manifest. The swelling >
looks glossy, is marked by a slight pain and an

itching sensation, and seems as if it has been W^M^cii^MNIMIcjdHI^^TirTIIHHIl
tied with a wet compress. Types of Vata pR[H ttut anfriW wflRaH H
!
Raktam, which are connected with the action

of any two of the Dosas (morbific principle of
w4<Vifd^cbiii TrraT^: y^ im^n
Vayu, Pittam and Kapha), exhibit symptoms
Tret f^rrr ^ ^Rrfii
which are respectively peculiar to types
brought about through their several actions, Trsqhr RfihHI wftr w4RyUH l ftHR l
while the type, which is due to the concerted ffiiqcll imdll

action of all the combinedly
three
develop the symptoms, severally belonging to
Dosas,
WNO (itoMpH : ^3) 3FTTII
ft foil ftwrairaHj iwi

Ach. Kh. Ch. 168 ]
Similarly, cases of Vata-Raktam marked by with a few concomitants admit only of

palliative treatment.
such supervening distresses as, insomnia with
of
a non-relish for food, dyspnoea, sloughing
vertigo, pain, mfaHT nMemMcfcMyifa mnôii
flesh hemicrania, epileptic, fits,
thirst, fever, loss of consciousness, rigour, tj^faRTsr ^srrvrrn yc*ri y Pa ni<;<*»:ii
hiccough, maimedness of gait, erysipelas, ctfeffiT ^VTrTFf ctf
suppuration (of the afected parts), langour,
curvature of the fingers, crops of pustular Cases of Vata- originated through the action
eruptions with a burning sensation in the body, of a single Dosa (morbific principle) are curable,
and tumours with a catching pain at any of the while those of recent origin, and at the root of
nerve-unions, boneunions, or vein-unions, as which only two Dosas lie, admit of palliative
well as the one which is accompanied by treatment. Cases of Vata-Raktam of which are
epileptic fits alone, should be understood as three Dosas conjointly act as the exciting factors,
incurable. Cases of Vata-Raktam, uncompli- as well as those which are connected with a host
cated with any distressing, superven-ing of other complications, should be regarded as
symptoms, are curable, while those attended incurable.
II sflnret Rg i yu ft >45! wl TJTiiim’¥IIS& 3tMI<«#>T&i cutH<*iPl 0 II
II WHIMRII
3TSETRT: ^6 / Chapter 168
Tltsfr fdrf %fjpT:imil
Similarly, ingestion of hot, acid, saline,
alkaline, pungent and indigestable articles of

Dhanvantari said hear me, O Now exposure to heat, and indul-
fare in general,
Suruta, discourse on recipes of medicinal
the gence in cups and anger are the factors, which
compounds of infallible efficacy, which shall
tend to aggravate the Pittam, which is
I
shortly enumerate for the good of all creatures.

spontaneously aggravated during the process
of digestion, in summer and autumn, and at
the middle part of the day or night.
yTwMMilrWRrwEr eb 44lJiifd«*> 4 uiniii

II ^11
ofT^; Tjfrmhr 3H
Ingestion of astrungent, pungent, bitter, acid
or parchifying articles of fare, anxiety, sexual chihuqftft y^fcnisii
excesses, physical fatigue, fright, grief, late Ingestion of sweet, acid, saline, emulsive,
hours, loud talking, carrying of inordinately cold, or heavy (of digestion) articles of fare, use
heavy weights, undue application to any kind
of newly harvested rice, or of the flesh of
of work and fasting are the factors, which tend animals that live in pools or in marshy places,
to aggravate the bodily Vayu, which is naturally want of physical exercise, day sleep, and
aggravated during the rainy season, after the sedentary habits in general are the factors,
and at the close of day.
digestion of food, which tend to aggravate the Kapha, which is
am UvT
•
i
HdU||t(IHcb<ieM'4Ptf^^lrpil spontaneously aggravated in the morning, just
after eating and in the spring time.
[
among them is called health, while an increase

<TOT xT TJiddlOu flJfd^HI^NUIÎUII or decrease of any of them is called disease.
yqiUcdUffPciy^MqHUiqmcl^Hq n ^w i) | yj*i pu i grRfgr.-n
dl-MlR^-iPi rl<|cw ftu cfldld-W g^|| % cUdfMnohmi

|| f5rt»^l€II^BR ;
fr; T^dTHI^mi
Roughness of the skin, contraction of the Blood, fat, flesh, myosin, bones, marrow and
limbs, an aching sensation, tympanites, semen arre called Dhatus; the deranged Vayu,
anaesthesia, horripilation, atrophy or numbness Pittam and Kapha are called Dops, while stool,
of any part of the body, loosensess of the limbs urine, etc., are called Malas.
with a twany brown complexion, increase of
physical strength, or extreme prostration are the TJ$*T: WdlvD fesrf) ^ft||
specific traits of the deranged and aggravated fknHKiehctU|^||i|êMl TtWTtrp^ll^n
Vayu, as well as of diseases due to its agency. ftro)
vraxrr: yÛ)|R|fi|Ry^;n
,
Traft 3rRT:ii
The Vayu (nerve energy) is cold, light,
subtle, parchifying and mobile; the Pittam (bile)
ô||
is acid, pungent and hot, and brings
on
'$Rdcd9 fi|TtfH#lPe|ri4t.-|| suppuration in diseases of the albumen and
1^^ycc(R|^f^lehlRrc|<i|^dl^ II ^ II Glycogen; Kapha (mucous) is sweet, heavy,
Heat with a burning sensation in the body, slimy, shiny and emulsive.
redness and inflammation of the (affected part),
-gpj: finf tra3TVPJf?SJ?r*lll ^V9l|
exhalation of an acid, pungent, or cadaverous
smell from the body, perspiration, thirst,
^WÎMI VW WFT eR TJf&PSTO: II
vertigo, and epileptic fits, as well as jaundice

The Vayu is principally located in the
or chlorosis form the specific features of the rectum and pelvis; the Pittam, in the digestive
deranged Pittam. apparatus; and the Kapha, in the stomach and
head and about the bones (synovia).
TÔlril^rkl^flrlVIl^grvnHH^
'
I ltel
^ l
=bcfn cm <*,*11*419 TRktn^ll ^||

H$PJT '<W>*|«|erqi| ^||
ebc^^CTqumftrrf pgr<JMJlHe|UTI: ^^l|
Gloss of skin with a sweet taste in the mouth,
a sense of being packed in wet sheet, oedema, ^ f^q«4wr: Tmi^Tsrf roX^dT.-ii
,,
i
coldness, heaviness, itching, somnolence, and ^nwu 9I^T5WT%^^rlW;ll?'?l|

a delayed crisis are the symptoms, which Things of pungent, bitter or astringent
indicate the action of the deranged Kapha. flavour aggravated the deranged Vayu; saline,
acid and pungent things aggravate the
deranged Pittam, while sweet, saline and hot
fsrfcTf WfsNlRw{n S3 1|
things aggravate the deranged Kapha. Proper
The presence of the combined symptoms of
antidotes to these, administered in diseases,
any two of these Dosas in a disease points to its
lead to their subsidence, while they contribute
Bidosaja origin, while a combination of all the
to keep, the normale equilibrium among
three Dosas in a disease indicates it Sannipatika the
fundamental organic principles in health
origin.
xr^NMiriRtfisnf ^ Tsmn
'tpftpi *rcrr ûdqNdHj Roii
TWtdmtW ^r^^|RJqiifq ; || ^xil
A sweet taste improves the eyesight and
The human body is the receptacle of Dog
increases the quantity of Dhatus and lymph
as,Dhatus (fundamental organic principles)
chyle, while an acid taste is digestant,
and Malas (excreta). A normal equlibrium
appetising and relishing.
Ach. Kh. Ch. 168 ]
%?T: WnmT: <||t||W:
fadeft #sFT ehHl4l fllfevifrru!: II? 3 11 TO 3TT TOZtfhRÎI

A country, which partakes of the physical
trais ofboth these kinds, is called a Sadharana
^whuîi
country. Infancy extends to the sixteenth year
vfldVf cTaftrf cd^ qgf yiRMRspIU of a person, youth extends thence forward to
THHT fgfasi: xrra?Jt T&gC: ^ni ^^11 the seventieth year, and after that is the old age.
A saline taste is purgative, emetic, digestant, chifrPq-dlPTHh Wft qyi*Mi£$Rai:lt
and liquefacient. A pungent taste is digestant, UctdRl %^T:IR\SU
%HlPd¥K3{fg3T
appetising, anti-toxic, anti-corpulent, and
The Kapha predominates in infancy; the
exciting. A bitter taste is a febrifuge, and is
Pittam, in youth; and the Vayu, in old age.
appetising, laxative, and refrigerant. An astrun-
Surgical operations should be done with the
gent taste is liquefacient, choleric, aperient and
help of cauterisation of both kinds (fire and
absorbant. A durg is the receptacle of taste,
alkali) on infants and old men.
potency, and digestive transformation. The
potency of a drug is either cooling or thermo- cftfPFT cRFzf W
genic. Digestive transformation (reaction Tam TTszreRrsnsi tot:ir<sii
undergone in the stomach by a thing after An emaciated frame should be tried to be
digestion) is either sweet or pungent. made stout; a corpulent body should be tried
to be reduced in bulk.
P^PchcHIfrT fo T=l<dlR PcWldHifUfffr lir<ll *4gJ I m mthll ^ effect! iRTOt
A physician, patient, nursing attendent and 3Tf^RTf) TT:II ^11

medicine form the four legs of a medical An active, muscular frame is all that is
treatment, and an absence of any of these makes be desired in life. The strength of a person
it abortive or impossible. should be inferred from his sustaining power,
physical work and cheerfulness of mind. A
healthy man is possessed of an indomitable
enegy and courage.
The season of the year, the place (of
MHigKTggft farcer: ygirErfini
residence), age, digestive capacity, physical
EESTSRtllôll
temperament of the patient, as well as the state
of his body and its strength, things he is
Even food and drink, which are ordinarily
calculated as unwholesome, should be regard-
accustomed to, and the nature of the disease
ed as congenial to persons in whom they fail to
and to the curative drug to be employed should
produce any distressing symptons.
be taken into consideration before commencing
a medical treatment. nfifTHTT: tt.-ii
( <*>ihHlhdchlMÎÎI WvT: ryd^WgWRMI^dlVRIitll ^ II
Vayu-generating. Pitta-generating, or
'et tewPMTiJic{>Trr:iiîi)
Kapha-generating food, exclusively taken by a
A well watered, well drained, hilly country, person, makes, his physical temperament
well shaded by forests, is called a Jangala
marked by a preponderance of Vayu, Pittam,
country in which haemorrhage is found to be
or Khapha, hence one should partake of a
the prevailing disease. A
marshy place, or a
mixed kind of diet.
swampy country, in which Vayu and Kapha are
naturally aggavated, is called an Anupa efj^Tt ul ^TC: R*ld: II
country. B^cui*q<d: curiy<^rdebl "^TT: II U

A man of Vattika temperament has a sinewy

frame and sparse hairs of a volatile disposition,
3PT0F TTT cfrdfd^dUlHn 'jSoII
and talks much in dreams. The hair of a man of
In the Amla form of indigestion, which is
Pittaja temperament becomes prematurely
marked by the non-emission of semen,
grey.
vertigo, swoonings, etc., the remedy con=
T^: U+441 diNdl «£ST:II sists in drinking cold water and inhaing
Tester fn-riy^fdhpMrl ll^^ll cold air.
fârrfJdRT: W: TJ8FT: UTFT: fPP?HJ^3T:ll W*PT fyittolsW UtKIN k4) tr[T^||
W’A^c^tVIHIHleb'l V<rlfcM «$fdebl It Rdi chi-tiilnyd fdci4dHii^^ n

He is irritable and fair-complexioned, easily
perspires and dreams of fire in sleep. A man of
(44m cfT Mldld
Kaphaja (phlegmatic) temperament is posses-
sed of a crown of glossy hair, is a somewhat
In the indigestion of undigested lymph
chyle (Rasa), which begests an aching pain in
sluggish disposition, and dreams of water in
sleep.
the limbs, with a numbed, confused feeling in
the head and a distaste for food, the patient
^rr: II
should be advised to forego all food and drink,
<lu*4dtR<£l4iUjf4cbl TfjfrT: Tqrrr:ll3hll and to take a sleep in the day. In the Vistambha
A man of a bi-humoural temperament is form of indigestion, which is marked by
possessed of mental and physical traits peculiar tympanites, colic, and suppression of stool and
to each of those humours. urine, diaphoretic measures should be employ-
ed, and solution of common salt should be
TRTdlgsrfrssq- IWT: TW^frT rIrjf4?lT: II
internally administered.
TTPPT UTPR TftfZf

'
41dfdit$ :ll ^ <*>*+) fa m ft <*): sbmdji
fa-dUd) 4>h1 qr^-y^qfgyftSRHll^vgn 3TlfcH«I '3T3T wt 11*311
The digestive capacity of a person is either Veil'd wMfafftHIVHHJI
sluggish, sharp, irregular, or normal; and of
3lfedl4 tPKlfyKftdld ?RTTc®r^H**ll
these four kinds the normal one is to be
The three forms of indigestion (Ama, Amla
preferred. In the irregular kind measures and
and Vistambha) should be regarded as
remedies calculated to subdue, the deranged
respectively due to the actions of the deranged
Vayu should be employed, while in sharp and
Kapha, Pittam, and Vayu. A prudent man,
sluggish forms. Pitta-subduing, and Kapha-
(suffering from indigestion), should plaster his
destroying remedies should be respectively
abdomen with a paste of Hingu, Tryusana, and
employed.
rock salt, and enjoy a siesta in the day; inasmuch
~
Tnre.- fi4tViiuiinûf wfaTyrrqn as these measures are found to be curative in

all forms of indigestion. Hosts of bodily
In digestion, is the parent of all diseases; and ailments result from the use of unwholesome
there are four forms of indigestion such as, the food, hence one should refrain from taking any
Ama, Amla, Rasa, and Vistambha. food that proves incongenial to one's system.
3Hqrfg[^f%ra5T ^ 4cuiiig| cUîlH xT mfticfa RTEPT ^T^cfll
cMIHdUldliH cHTW& VPT: f5TCTSq%ll*hll

In the Amaja form vomiting should be
induced with the administration of Vaca and
WW
.
.y ,
.. . .
.
urj*\
Tn^TITT MldcHI
,
u ,
rv , ,
||
„
salt.
ch^clIdH P^ll*^ll
Ach. Kh. Ch. 1681 THE GARUDA MAHAPURANAM 417
potions and clysters; that, which is over-cooked,

should be used as unguents, while that which
d l
'
dfafl ST ^S7 ofv%T:

is under-cooked should be used errhines. This
A potion of honey and warm water acts as is the usual practice.
a digestant, and milk is incompatible with
and milk-curd. The group of drugs, VffTOT fern 11
Karira, fish
which is known as the major Paca Mulam and
which consists of Bilva, Sonyaka, Gambharf, A cure denotes the restoration of the gross
Patala, and Ganikarika, is and appetising, body and its internal organs to their normal
subdues the deranged Vayu and Kapha. The condition or functions, and a patient, whose
group of drugs, which is known as minor Panca vital energy is not at its lowest ebb, should be
Mulam, and which consists of Salaparni, alone medicinally treated.
Prsniparni, Goks ura, Vrati and Kantakarl, is
restorative and subdues the deranged Vayu and
Pittam.
fad HI fag g^ll^ll
A patient, who becomes hostilely disposed
to his friends, elders, and physicians, and
gnrf ^ d-straf "et
fondly attached enemies, and the
to his
Theses two groups of drugs jointly what is functions of whose sense organs have become
calledDasa Mulam, which forms curative in perverted, should be looked upon as on the
Sannipatika forms of fever, cough, asthma, point of death.
aching pain at the sides, and somnolence.
'ET C( xTII
4>mi«ci^]ur xrranFsr
WA patient,
TO TT vjl^lrdfaHIcfîm^ll
who becomes hostilely disposed

rtrttM ^fiT ^5Mn;eb:ll to his friends, elders, and physicians, and
VRit TOdT VT% U^FTHII fondly attached enemies, and the
to his
functions of whose sense organs have become
mfswt TTT^sftr fjy*vC|iîmol!
perverted, should be looked upon as on the
Medicated oils and Ghrtas. cooked and
point of death.
prepared with the aforesaid Dasamalam, as
well as Dasamula and pastes cure
plasters fegT WT TO facblftufill
Sannipatika forms of diseases. Take water four TOITOJcff 7T <*^11^11

times as much as the drugs, boil it down to its
A patient, whose ankles,
the bones of
quarter part, add oil or Ghrta, four times as kneejoints, fore-head, jaws and cheeks have
much as this drugdecoction, and milk to the become loose and look hung down, would soon
weight of the oil or Ghrta, and drug-paste to a give up his ghost. A black tongue, sunk eyes
quarter weight of the latter, and cook it in the and nose, black hung down lips and a fetid
usual way. The medicated oil or Ghrtam of exhalation from the mouth are the symptoms,
Dasamulam, properly prepared (neither over
which indicate an approaching death.
nor under-cooked, should be employed as
II ffir yhiiet H£IM<lv| ijcStsnri g^myii^ 3tmH<*|u£

3TSJIFT: W / Chapter 169

SF^rTlTWxT intestinal glands, and subdues the Vayu and
Kapham.
I§aifeal44ehiq 3FÎMf4Rj ^-||
<«ktvnfci gHm^^rarrgvîi ^ n
Dhanvantari said :
—For the knowledge of tj^l ^ fi| rl gTrFT: ^Jfr.-ll^ll
what is good or evil,I shall now discourse on

Kusthaka is cooling, astringent febrifugin-
the rules of food and drink. The red species of ous and styptic; and Canaka (gram) generates
Bali paddy (rice) destroys the three Dosas, the Vayu, destroys the Pittam, Kapha and blood
allays thirst, and arrests perspiration. (sic), and diminishes virile potency.
USTWfa 1 7T ^Pm.- ^qRlTj^l ll tFEJTt trsjT: ?ftrT: TTOT# ^FfoWTII
Tftrff UlilVll >fUqfWeK:ll 311 frsrH4jj uu<*iar

>
cRHre ^âcH .-iuii
Mahasali is highly restorative, and Kalabha Masura (lentil) is sweet, cooling) in its
is anticholeric and phlegmagougic, while potency), astringent, and subdues the Kapham
Sastika is heavy (of digestion) and cooling, and and Pittam. Sathina pulse is extremely Vayu-
destroys the three Dosas. srra# eRCfiftiTiHl Tpfwfr -sr ttot
VÎhleb: yilMui) cUdcl: T^qtrfrTfTII ^TT ffl^l«f: ^RSnuf^dll <?ll

3TcRft fqr!<HT
rlgRy AFJH) cm*l t<£MI: Veb)[rfdl:ll $11 Adhaki destroys Kapham and Pittam,
Kapikaccha is highly spermatopoetic, Atasi is
^:ll
Pittagenerating; and Siddhartha, Kapha and V
^tTddlVHdmi ayudestroying.
6yamaka is parchifying, absorbant, anti-
«fHlwifilTl^rdd:ll
choleric, and phlegmagougic, and generated
Vayu in the organism. The species of food grain «I<HHI ^vlT: TftrirfgfW: '{KZMId<f:ll ô||
such as Priyaiigu, Nivara and Koradusnas, etc., Tila (seasame has a sweet and alkaline taste,
are possessed of the same properties as the and is emulsive, tonic, thermogenic and
latter (^yamaka), Nava (barley) is cooling, choleric. The rest of the seeds (lit. food grains)
anti-choleric,phlegmagougic and highly are parchifying or cooling in their potency and
Vayu-generating, while wheat (Godhuma) is serve to impair the strength of the organism.
constructive, cooling, palatable and Vayu-
destroying.
^c^rxltiJirdû^ldcEf^dBrviR4*T:ll ^ II
Tlf^vdl; WTfMdHI: f^lv&ll HU^cH.-ll

"RTTr <si§Gic'l) «J®T: fW?^RfETWf|T)^p»:IIHIl grdch'hvrft ^wTpffii^n
Mudga pulse is light, sweet, astringent, Citraka, Ingudi, Nalika, Pippali, Madhu-
anticholeric,phlegmagougic and alterative. Sigru, Caya, Nirgundl, TarkarT, Kasamarda and
Mahapulse is heavy (of digestion), aphrodisiac, Bilva are vermifuginous, appetising, light (of
extremely strengthening and engenders the digestion), anti-choleric and phlegma-gougic,
Pittam and Kapham. Varsabhu and Markara destroy the Vayu, and
Vayu and Kapham in combination.
<$v»dsl: V'ÎW^d«hl^ccH>+>^lPlHIM^:ll ^11 ftfddtR- îli*Rl4)
The species known as Rajamasa is TT^fcr: Tr4<l<KH ll 3311 s
nonaphrodisiac and destroys the three Dosas. rTg^r xf TI&TeW ^TBIMtIHI II
Kulattha pulse cures dyspnoea, hic-cough and

'WfilTiH: ^11
Ach. Kh. Ch. 169 ]
appetising and tend to destroy (the deranged)

TT^TT: HcfdlMHl xarpFrJ-fc) f^R: •qfTill^MI
Kapham and Vayu. Masa destroys the Vayu
dU^Hl and Pittam, while its rind is emolient,
mH^llST rWFÎI
heat-making and Vayu-destroying.
TJj^T ft<FT yM<*><+>IM$HJIÎI
Eranda is bitter and laxative, Kakamaci
destroys the three Dosas, Cahgeri destroys the
Vayu and Kapham, while Sarsapa, like Amalakam is sweet, relishing, constructive
Kausumbha, aggravates all the Dosas. Rajika and aphrodisac; Haritakis relishing, appetising
engenders the Vayu and Pittam, Nadlca and favourably compares with the divine
destroys the Kapha and Pittam, Cuccu is sweet ambrosia.
and cooling, Padmapatram destroys the Dosas, Wldl eb^hqttttn)
Tripatam is extremely Vayu-generating,
Kaksara destroys all the Dosas, Vastuka is
WLike Aksa phalam,
cSPR T=RR fdPdilLbHHÎRÎI
it is liquifacient and
extremely relishing, Tandullya, like Palankya
laxative, and tends to destroy all the Dosas.
and Coudrika, is antitoxic, raw Mulakam
Tintidlphalam (tamarind) is liquefacient,
generates the Dosas and Mucous in the
laxative, acid (in and subdues the
its flavour)
intestines, while cooked it destroys Vayu and
deranged Vayu and Kapham.
Kapham.
H<$>W
cbtftn' 7I?CraRftrEE^!|
H=UTjfer> Mild 5>V9t|

Lakucam is sweet and pathogenic,
Vakulam, is Vayu and Kapha-subduing, and
far us BIjapurakam is antispasmodic, proving efficaci-
Mature Karkotakam, like Vartakam, Patolm ous in intestinal glands, cough, bronchitis and
and Karabillam, destroys the three Dos as, is diseases of the deranged Vayu and Kapha.
delicious, and improves the voice; Kus mandam Wf? XTcRT Tî fqqiqîpu
is diuretic and relishing, destroys all the Dosas,
^TrfxTrRvf BlleWlûf ^qil
and proves curative in cutaneous affections,
Kapittham (horse-apple) is astringent,
urinary complaints, fever, cough, asthma and
antitoxic, and anti-pathogenic, ripe Kapittham
diseases of the Kapham and Pittam.
is heavy of digestion.
ftrRrfyHl' dmcfciRuHlI
3<£tfte|fb^> efTH fc|ilcmut|| ^|| dldM <>>+> f^rTR Ulf? Idtsifi*? 'dllqqqjl ^ ||
'4>*+>qidU i r
'^n^T ebW>euci^qH Immature Amram (mango) generates the
wsi ^FTTWef 7p>IRo|| Kapham and Pittam, raw-mango aggravates
XTTfJcjfT X3T cbmqm^ll the Pittam, while ripe mango subdues the
deranged Vayu, and is tonic, cosmetic and
spermatopoetic. Jamboline fruit is astringent,
Kalinga Alavuni is anti-choleric and
takes time to be digested, engenders the Vayu
Vayugenerating, Trapusa and Ervaruka are
and destroys the deranged Kapham and Pittam.
anticholeric and generate the Vayu and
Kapham, Vrksamlam destroys the Kapham and eb'+iciiclt'l 3l'dfMrl£dJI
Vayu, and Jamvlra destroys the Kapham and fgrafwT gRH fgqiH WdlM^H .11
Vayu. Dadima (pomegranate) is astringent and Tinduka Kapha and Vayu destroying,
is
Vayu-destroying; Nagaranga phalam is heavy Badaram destroys the Vayu and Pittam, Bilvam
of digestion, while Kesara and Matuluhga are engenders the Vayu, and continues long
undigested in the stomach, while Piyalam Romaka Salt is heavy, relishing and Vayu-
subdues the deranged Vayu. and leaves a slimy deposit in the vessels of the.
w w Ttrhsf diR&wsrqn
Wl£fVPM^«foT 16riR4ll
body. Yavaksara (impure Nitrate of Potash)
improves the digestive faculty, and proves
curative in Jaundice in Jaundice and diseases
Talam, Rajadanam, Mocam, Panasam and of the heart and throat.
Narikelam (cocoanut) are sweet, emolient,
heavy (of digestion) tonic, and spermato.poetic.
mw mfi: w
Sarjiksara (barilla) is sharp, caustic,
M rnsft wit wit^ti appetising, and isused in bursting absceses.
Draksa, Kharjuram
Madhuka, and Atmospheric water is light, refreshing,
Kunkunni pacifies the enraged blood and Vayu, anti-toxic and Dosa-destroying.
while ripe Magadhis are sweet, laxative and
cfTrTvf cTÎI
curative of bronchitis and diseases of the
deranged Pittam. Tim wf rfrspf ^mvf
River water is parchifying (in its effect) and
3TTsN» Ttw epzf mrnnrasnii
Vayu-generating; tank-water, sweet and light;
«*><+* enaPiidl TfflTsllôll
Vapiwater Kapha and Vayu-subding; and
appetising and
Ardrakam is relishing,
subdues the deranged Kapha and Vayu, while
SunthI, Marica and Pippali conquer the
deranged Kapham and Vayu.
flTiqmRwT
Rrfmr
152? ^
Tadaga water, Vayu-generating.
vHJ
Rithivuhji^'sii
3Tî ttR-st Rie»R(Ri êjddWdqn
Marica is anti aphrodisiac, though several Fountain water is palatable, digestant,

authorities attribute a contrary virtue to it. phlegmagougic, light and parchifying (produ-
Hingu (asafoetida) conquers Kapham and ces a condition of parchedness in the organism);
proves curative in colic, intestinal glands, and well water generates the Pittam and is appetis-
tympanites. ing; water that springs up from beneath the soil
is Pittasubduing;, water thatis kept exposed to
the sun, whole day, and is cooled by the moon

beam, all night, acquires virtues identical with
Yavani (Ptychotis), Dhanyakam (corriander those of atmospheirc water.
seeds and Ajaji (cumin seeds) are highly Vayu
and Kapha-destroying Saindhavam (Rock salt)
is aphrodisiac, improves the eye-sight, and *J?f yfldRldlMtd^Rm TT5ET dltfHqH 3*? II
destroys the three Dosas. Hot (boiled water) is beneficial in fever,

bronchitis, and corpulency, and subdues the
Vayu and Kapham. Water, which is boiled and
3 m subsequently cooled down, destroys the three
Saubarcal salt is heat making in its potency
Dops, while that, which is collected over night,
and cures tympanites and angina pectoris.
generates or aggravates them (Dogs) in the
Vidsalt is sharp and heat making, anti-
system.
spasmodic and Vayu subding.
ffacFT dldvt fp3R d<r)<d
Tfrajlf didpira m fpmif ^ tuiwjii
noqm»pmf fprreif mfstf df&dWHHii ôii
~
^?cnq^TvK^ i H 3rarî04nHii»i:iiû
Ach. Kh. Ch. 169 ]
T5FT TrfqfrlfJKH Old Ghrtam proves curative in hysteria,

»TÊf xT ^ra^TJII ^ ||
insanity, and epileptic fits. Ghrtam made out
Cow's milk is heavy, emulsive, rejuvenat- of goat's butter, or of any other butter should
ing, and Vayu and Pitta-subduing: that of a be regarded as possessing identical virtues with
she-buffalo is heavier and more emulsive than that milk. Urine is an antitoxic vermifuge and
the former, and impairs the digestive faculty subdues the deranged Kapham and Vayu.
that of a she-goat proves curative in blood-
dysentery, cough bronchitis, asthma
and
retest' Ifcf ftT vftc&dH itysii
diseases of the deranged Kapham. Woman's
(breast) milk has a saline taste
Sesame improves the growth of
oil is tonic,
and proves
subdues the deranged Vayu and Kapham,
hair,
beneficial in haemorrhage and diseases of the
eyes.
and proves beneficial in Jaundice, Ascitis,
cutaneous affections, haemorhoids, oedema,
intestinal glands and urinary complaints.
tRTifnRJ
Milk-curd it tonic, and aphrodisiac; it
destroys the Vayu and generate the Pittam and fiTT)^ldHIVHH,ll^ll
Kapham in the system. Cream, churned out of Mustard oil is anti-corpulent, vermi-
curdled milk, destroys the Dosas and cleanses fuginous, and phlegmagougic and cures
the ducts of the body (Srotovisodhanam). Jaundice and the deranged Vayu. Linseed oil
impairs digestion, and destroys the Vayu and
Pittam.
fêFrrrar fovirerar
TTSJ Vtarf dldd^j TrafHrfcTÛ II
Newly made butter cures lienteric diarrhoea Oil expressed out of Aksa seeds is anti-
(Graham), haemorrhoids, and faceal, paralysis, choleric, and phlegmagoguic, it improves the
while preparations of stale butter are heavy of growth of hair and soothes the skin and the
digestion and beget Keloid tumours and other eyes.
cutaneous affections. Takram (a kind of whey),

whose creamy substance has beenremoved,
teKifMTUKii srvqTfsqn': cRtpy^T:imo||
subdues the three Dosas and cures lienteric
Honey destroys the three Dosas, and
diarrhoea, oedema, haemorrhoids Jaundice,
generats Vayu in the system, and proves
dysentery and effects of any slow poison
curative in hiccough, bronchitis, vomiting,
retained in the system.
urinary complaints, thirst, intestinal worms and
TTSjT «r4dfdrMd*>bN$HN effects of poisoning. Sugarcane is tonicand
constructive, generates the Kapharn, and cures
Clarified butter (Ghrtam) is sweet, haemorrhage, hymoptisis, etc.
constructive, nerve-tonic, anticholeric and wftirt ft™ rftw H^:ll

phlegmagougic; Ghrtam made out of cow titter
y Us cfBj cTSTT fppsj ••
improves the intellect and eye-sight, while a
Phanitam (boiled sugarcane juice) is sharp
properly prepared and medicated Ghrtam
and Pitta-generating, while Matsyandika
serves to destroy the three Dosas.
(surface layer of treacle) is white and light, and
TTTfTrf tppjn Khanda (a kind of unrefined sugar) is emoilent,
31'fliql'Uî 44 MTRi constructive,and sweet, and proves curative
in haemorrhages and disorders of the Vayu.
H

Ach. Kh. Ch. 169
dRr^ft 1*# dld^d:

cl l
Jusa (unsalted soup) made with Amalaka
and pomegranate improves digestion, destroys
TT ftTrT^T: TIT: TO:
the Vayu and Pittam; made with Mulaka it
Treacle is constructive, Kaphah-generating
proves efficacious in cough, bronchitis, catarrh
and Vayu and Pitta-subduing. Old treacle is
and diseases of the deranged Kapham.
extremely wholesome, subdues the Pittam and
«hu<3yUPtc UM§:ll
r
soothes the blood.

TTTSt V<rl^rMdfadl?R:ll^°ll
iddRixtiTT cprr wraftm
Jusa of barley, Kola and Kulattha pulse is
fldfMffahT
beneficial to the voice and subdues the
Treacle-sugar is constructive and cures deranged Vayu. Juice made with Amalaka and
haemorrhage, hymoptisis, etc. All kinds of Mudgapulse is astringent and conquers the
urine generate the Pittam, which, through its
deranged Kapha and Pittam.
acid taste, conquers the Kapham and Vayu.
'
tjdquil^P ddh rfJ Tjgf ^ 11**11
^hPT; xrsqt HUS: THIRST rPTfPT: »<Of Milk-curd with treacle is Vayu-destroying.
Wines of the Sauvlra species are sharp and fried barley-powder (Saktu) is parchifying and
aggravate blood and the Pitta. Manda made of Vayu generating. Suskalis (something like
fried rice is appetising and digestant. Kacauries) prepared with Ghrtam are aphro-
disiac and heavy (of digestion), and improve
cJMl-JHlh'4 'far
the digestive faculty.
Tj??crr
^fjWTT: HlfW %THrfqt2T ^ T^rlT:ll
^PtiHIWlilffgRTS f3ftT:ll^ll
tfpm: cEih^c^l : f^TTT ^RRrfîm^ll
Articles of fare made with cooked meat are
Peya (gruel) is light, diuretic and restores
constructive and tissue building; cakes are
the deranged Vayu to its normal condition.
heavy of digestion, those, which are baked with
Peyas made with whey, pomegranate, and
oil, impair the eye sight, while those which are
Vyosa, or with treacle, Amala and Pippall prove
boiled with water are extremely hard to digest.
curative in cough, bronchitis and diarrhoea.
Payasa is tonic and phlegmagoguic, Krcchra, 3H*JOTTT MU^cfcT: trszjT: yfidvlT *Rr:ll
is Vayu-destroying. 3T5qFTS VHfa 5PTgwrif3RI?Fr^ll^ll
Tjsftw: TTCp: fFPSJ': ^shroft II

Warm Mandakas are extremely wholesome;
cold they take a long time to be digested. Drinks
Hlfspff TfPTt Tj^:IIV3ll
and after potions (Anupinas) are refrigerant,
Soup being cooked in combination with and those, who follow the proper rules as
bulbs, roots, fruit or Ghrtam becomes heavy
regards drinks and Anupanas, know no disease
and constructive. and enjoy a sort of immunity from poisoning.
T£T: ^Wlfad:ll 3tHMHlfcRT T8TT ^FJlT#n^MfT:ll
fF-FR ?TT#f|W îR^dq imdll 3^mT: rvindch0^ 1^#g1^rtrff^ll^ll
A Supa (salted soup), well-cOoked and taken The taste or touch of a cold poison, resembl-
lukewarm, forms a light diet. Sakas, wellcooked ing the neck of a peacock in colour, produces
and with their watery parts squeezed out, and mental anguish and discolouring of the
seasoned with any oily or fatty substance, forms complexion of a patient anywise handling it.
a uholesome dish.
wwvhuiwlsn w*RlsraTii
nfau^lll 3TOTUJ TllûVl : Tzn^rszrsr fw^-; II
^<t:iiv*ii Wif^q^dTj HgnJTHJIWI

Ach. Kh. Ch. 170 ]
The smell of such a poison produces ing, etc., which baffle the skill of even the best
obstinate occular affections, yawning, shiver- of physicians.
ii ff<T sftnrei 3*ran?Krof

II ^<?ll
^V9o / Chapter 170

ETcRrftWcT
tWI«l<jdi<|ch F^ld : 1 1
H, 1
A decoction of Mahausadha, Amrta, Musta,

^
Dhanvantari said
<illfrM>4IW^<Vllt<^ ll^ll
:
—There are eight forms
Candana, Usira, and Dhanyakam, adminis-
tered with the addition of sugar and honey,
cures tertian ague.
of fever, in consideration of their Dosa-born or
traumatic nature, as well as of cases in which 3PimH^<£|cf>*i| W^R T:II
the deranged Vayu, Pittam, and Kapha act in

couples or in entire concert. Water cooked with
Clusters of Aparmarga flowers tied with
Musta, Parpata, Usira, Candana, Udici and
seven strings of red thread round the waist of a
Nagara and subsequently cooled down should patient on a Sunday, cures tertian ague
be given to a fever-patient for the alleviation of (Trtiyakam).
heat and
WTf
thirst.
m-t|l4> <^dl£±IHU
TTfraT ^ appfrlRflt
d^fdHl^ch <«ll^^chl^chl ^T:II<SII
<€JldlMH<* ^RrlHl ^(IMftHJR
TJef II
A febrifuge decoction of Nagaram, Deva- A recitation of the Mantra, "a sonless ascetic
died on the north bank of the Ganges, I offer
daru, Dhanyakam, Vrhati and Kantakari
libations of water with sesame seeds unto him,"
should be given to a fever patient.
proves curative in Aikahika form of intermitent
fever.
-errEFT; ^Rd :ll^ll
TJ^ZIT: WraOTW RWvIMUldhW xT||
A decoction (Pacanam) of the Aragvadha,
Musta, Tikta, and Granthika proves efficacious
^rrw frnsr T^r^R^ :|| <?||
during the immatuse stage of fever attended A

Ghrtam properly cooked with the
with colic. expressed juice and paste of GuducI, Triphala,
Vrsa, Mrdvika and Vala acts as a good
: W:ll febrifuge. . x:ll
<jwifdiîy'4(ly drills it
H4^lt Mch :ll
'
TOlRraie(,U||e|(^cWm:
A compound of Madhuka pith, Sindhutha,
Vaca, Usana, and Kana taken in equal parts and ^{|fdfU^<UH4M^£r Ue|c;iun!| ||ô||
pounded together should be given as an errhine Kana

Similarly, a decoction of Dhatri, Siva,
for rousing up the patient from an unconscious and Vanhi cures all forms of fever. Now hear
state. me discourse on the drug-compounds, which
prove remedial to Jvaratisara (fever with
f^feyirprTfîbHi*«d*KJii $ : ^.-u
dysentery).
RÎTl ^T: cRITO: fcf: H^lIMgilimi
A purgative decoction of Trivsda, Visala,
Triphala, Katuka and Aragvadha, saturated *fcTT: 1
with an alkali, proves curative in all types of •
ar^raq'dlKH TW^W.-imil
fever. A decoction of PrsnI-parnI, Vala, Vilva,
1
424 THE GARUDA MAHAPURANAM [Ach. Kh. Ch. 170
Nagaram, Utpalam, Dhanyakam, Patha, ascites, splenic enlargement, colic and

Indrayava, Bhunimba, Musta, Parpata and haemorrhoids.
Mahaus adham cures fever with mucous Transfer wu
dysentery.
to xr^cTOnror d^dnîi
The five kinds of salt such as the Sauvarcala,
TRNlTgT: TOW: II ^11 Saindhavam, Vidanga, Audbhidam, and
A decoction of Nagaram Ativisa, Musta, Samudram should be added to the foregoing
Bhunimva, and Vatsaka proves curative in all medicine.
forms of fever and dysentery.
TO II
TO
¥IIHMU|f ehUaehlRcKm^ll Medicines, surgical operations, and poten-
tial and actual cauteries are the four remedies
to be resorted to for the purposes of curing piles.
fed Re|ffrl«lRuilH,ll^ll
Newly made Takram (a kind of whey) proves
Water boiled and cooked with Musta,
remedial to piles.
Parpataka, Udicya, and $rhgavera, and subse-
quently cooled down, may be advantageously f ^mftTBTÎI
give as a drink in all forms of dysentery. x?on
Similarly, Salaparn I, Prsnlparn I, the two kinds Pippali taken with treacle, Harltakls fried
of Vrhati, Kantakarika, Vala, 6vadans tra, Bilva, with clarirfied butter, or Trivrt with acid Lonika
Patha, and Dhanyakam may be
Nagara, may be used with advantage in piles.
administered with diet in all forms of the same
disease.
TOftW RsiÛ|HS!|inq^||^^||
A compound of sugar-cane juice and sesame
3TRfHR fftlT ^q||
and cutaneous
proves beneficial in piles
Bela fruits or the inner pulps of mango- affections. A decoction of the Mcakola
group
stones, taken with treacle or honey, or Kutaja of drugs with Marica and Tryusanam improves
bark taken with Kana proves beneficial in the digestive faculty.
dysentery.
ifhraft TOwrurr Rpftnr Tjt*r wtii
WcTO'lfd pTOlfw %l *U I r q I TO : 1
arrfxr
V*^&IRV[cHT3& WlMlIÎI Haritakis, taken with Nagaram, treacle
A decoction of Vatsaka, Ativisa, Vilva, Kana or rocksalt, are extremely appetising and
and Ksayaka cures dysentery with bloody stomachic.
mucous stool, attended with an extreme griping
pain.
' TOW: ReBm vtq il ^311
fafah rBW llgUdltfl ^ fiPil Vidl
' T l ll
A decoction of Triphala, Amrta, Vasa, Tikta,
fWTOTTOTOTOTTO *J<T ifoll
Bhunimba, and Nimbaja taken with honey
cures Jaundice and Chlorosis.
Now hear me discourse on the therapeutics
fVfsw farron tort frroft to^t rxjii
of GrahinI (lienteric diarrhoea) GrahinI results
from the impairment of the digestive faculty. : II r*n
A medicated Ghrtam cooked with the paste and A confection prepared with Trivrt, Triphala.
decoctiong of Citrakam is appetising, and Syama, Pippali, sugar and honey cures
proves curative in intestinal glands, oedema. haemoptisis and Sannipatika forms of fever.
Ach. Kh. Ch. 170 ]
take BhargI and Viva through the medium of

warm water.
3Hdêh«Jslchmail|eW18r: W^:U
«h W ft W W Tp
:
'
f»i(
'
fl fîa ÛT : 1 1 ?^ll to fquifaeh ^dd q ^rff

i i •qni 33 11
As long as there exists a Vasa plant in this A person suffering from hoarseness, should
word, why should a haemoptisis, bronchitis, keep catechu soaked in oil or powdered Pippali
cough or pthisis patient despair of his life. A and Pathya, or Pathya and Nagaram in his
decoction of Atarusaka, Mrdvika, and Pathya mouth.
taken with sugar and honey proves remedial
fagfffiPWdrepy tffcfe-q iipl -Hfii
to cough, bronchitis, and haemoptisis.
3mMWJebNiq
quinyw i tfftrrssr Tffftm ji A powdered compound of Vidanga,
Triphala and Vi£va taken with honey arrests
vomiting, or a decoction of Amra or Jambu may
srfasr 'nmwrf ^q^foidciKu i H n 3011
The expressed juice of Vasa, taken with be taken with Maksikam for that end.
sugar and honey arrests haemorrhage. The ^ TTSrf WpfrT (jHf|fê)|Mcht?fd ll

expressed juice of Sallaki, Vadari, Jambu,
Priyala,Amra, Arjunam, and Dhava, severally
fipTiviT vpsfpfhir w qaprfa gniîi
The last named compound allays thirst and
taken with honey and alkali, execises a styptic
arrests vomiting, Triphala taken with honey or
virtue.
milk conquers vertigo, epileptic fits, etc.
Ppjusyi:
i%cT qHKWKi^lfc^dll
ftngf'tftagT fttqffiwHti '<ta4<iii3£U
A patient suffering from ulcerative
Potions ofPancagavyam are remedial to
endocarditis, by taking a Ghrtam, cooked and
hysteriaand diseases due to the influences of
medicated with the expressed juice of the bark
malignant planets. Ghrtam medicated with the
and leaves of Nirgundi, gets rid of the disease
expressed juice of Kusmanda and Yasthikam
and acquires a godly health.
possesses die same efficacy.
afldfrl WRT trfNr 'qidqHH Jt
« 1 i’m ri 1 wvi
eblflH) \\W II
A confection made of Haritaki, Kana, hunt

hi, Marica and treacle, removes cough, thirst
and a distaste for food.
Old Ghrtam medicated with the addition of
t&ii
Vaca, Kustham, 6ankhapuspi, and the
VW ^?f W5ET ebl«^[f^<imH,IIÔll expressed juice of Brahml cures insanity and
A Prastha measure of Ghrtam cooked with the nervous diseases known as Grahapsmara.
a thirty Pala weight each of the expressed juice A medicinal Ghrtam cooked with the expressed
of Kantakari and Guduci cures cough and juice of ASvagandha and four times as much
improves the digestives faculty. milk is constructive, aphrodisiac, and remedial
epnT unft to nervous diseases and sterility.
ftrar
fferenreuft ufavejiûNiRuun ^n
A decoction of Krsna, Dhatri, Sid and Rwrtwisj fqsnsfcr *m<«m
Sunthi, taken with honey, cures hic-cough, Powders of Nili and Mundarika taken with
whereas a patient suffering from asthma should honey and clarfied butter, as well as the
1 ' 1 1
decoction of Chinna creeper proves curative in Katuka and Aragvadha should be given with
the worst type of Vataraktam. honey for the alleviation of colic, or of a burning
w vmg ^WT^rmTlT^TT: II
sensation in the body.
^4,41 fcUH' *3 1 ^3 cITH ^^11 PubdlM ; MRu||MlWdlYHI:ll
Five Haritakls taken with treacle cure PhhHIûfq'^dHÎI

nervous diseases and cutaneous affections; the 7JH pT^qsRIUdll
paste, powder, or decoction of Guduci Triphala-water taken with Yasthikam cures
possesses the same efficacy. the type of colic known as Parinama hula. A
dldtcMRiaF II
lambative made of iron-rust purified with cow's
urine and Triphalapowder, honey, and clarified
^dUl l PdY FH l *jdHI'*l T^SRP(ir*o||
types of Sula
butter proves curative in all
A
medicinal Ghrtam cooked with the
(Gastralgiay.
expressed juice of Kala, Guduci and milk cures
cutaneous affections, heat in the body and
diseases of the deranged Vayu. TtjfecRT fgrifgraF«FR[FT?T:U'<J ,?ll
A pill consisting of two parts of Trivrt, four

parts of Krsna, and five parts of Haritaki, taken
^hfd^fcHIVHq 'llÛ! tX TJ^rpr.-IUÎI
with an equal quantity of treacle, removes
Triphala taken with Guggula cures epilepsy
constipation of the bowels.
and Vataraktam; Guggulu taken with cow's
urine conquers that form of nervous disease ^dthlqdflHpMUlcdlfa^dWf l II
which is known as Urustambha. T^tepifpRc; ^qiJdlc|TiRldIYHH,imoll

yâl^^chcwi gr: uwdMiP^Y^dji A compound consisting of powdered
<yi hh i m i irs^n Haritaki, Yavaksara, Pippall and Trivrt taken
with butter proves curative in
Wfr ifnT MsUY'hsi m1y^^d:ll clarified
Udavarta (tympanites with suppression of the
gj 1 Pl^ra^l YH: 1 1
stool and urine).
Pd<jcafldd?>dlMI : «rTf^RfT:U
<*>1^^ ^frR:ll'>fSII
dfd'dil t^MldlWI: ^STgidI^far<fiT: II h? II
fi Wlim ilWdlY^dlRt1^^ê||Pc|d :ll

'
Pills consisting of Trivrt, powders of

cRRST til O g^d TTRT sifted 7^11^11 Harltaka and Syama soaked with the expressed
oTcTT juice of Snuhl and then dried in the sun
(Bhavita), and taken with cow's urine, forms
A decoction of Dasamtila, Goksura, 6unthi, the best purgative and cures even the worst
Eranda, Rasna and Nagara proves curative in cases, of Anaha.
Rheumatism and an acting pain in the limbs. A

decoction of Vala, Punarnava, Eranda, Vrlhatl,
Kantakarl and Goksura, taken with castoroil,
subdues even the most vilurent cases of
A medicinal Ghrtam, prepared with a paste
of Tryusnam, Triphala, Dhanya, Vidanga,
nervous disorders. A solution of common salt,
Cavya and Citrakam, and taken with alkali,
taken with asafoetida, proves curative in
proves curative in the Vataja form of Gulma.
flatulent coilc.
TJH HPRqrfcf W*llWÎI
fcMVHltW’ireteK thdehlHSlt: *JcTRII
wntersp fJrsr cfi^YiyiWiîiwii

- %gPIM fcT ftîm^ll
Roots of Nagavala taken with milk, as well
An infusion of Triphala, Nimba, Yastika,
Ach. Kh. Ch. 170 ]
as Sauvarcala salt taken with half as much of

Ssiva-Ghrtam should be regarded as a potent
<lRc4cfcj sFiroilfayq^Hn^ll
cure for all forms of diseases of the heart.
'^l^vq^^lRuilll
'Sfrgfrnm'ill
3WIMH TWTS W PM^V dj^rt Nôll
I
TRTSETjftT^ o!T^T %^ft^HI tlvi1 '
:ll
A compound consisting of powdered Kana,
Pasanabheda. Ela and Silajatu taken with Wgtt TT3RTW: tfar TRf^TnT:ll^ll
treacle and washings of rice is a potent remedy Wishing to be stout a person should
for all forms of strangury. renounce late hours, sexual congress, physical
exercise, and anxiety. Food into the composition
3TqdHPPflsU sO 41 fcpRl ifdcbUAchlHÛ
of which barley or $yamaka grains largely
uPd^lHtPllT?: Tt?]# T^fT^qiillVUI enter, as well as sweet drinks contribute to the
A decoction of Amrta, Nagara, Dhatri, stoutness of the body. Hot food or hot Manilas,
Vajigandha and Trikantakam may be given or fried barleypowder taken with honey, or
with advantage to patients suffering from compounds made of Cavya, Rraka, Vyosa,
strangury, colic, or any disease of the deranged Hirigu, Sauvarcala salt and Amala are
Vayu. anti-corpulent in their effects.
rUdlrJc-4! «4<j7^(He(HU|:|| ^ Tjt frj^^lPui ^11
fag TpT TTW fa^ll^ll

Yavaksara (impure carbonate of potash) A medicinal Ghrtam duly cooked with four
taken with an equal quantity of sugar is almost times as much water, twice as much Citrakam
a specific for all forms of strangury, in which and Utpalam, and cow's urine should be
the expressed juice of Nidigedhika maybe also internally administered to an Ascites patient.
advantageously taken in combination with
ShM<3«£yi c^lisiPi $wfcT3FT f^-inll
honey.
Ten Haritakis, successively increased, each

day, and taken for ten days with milk, prove
Triphala-paste taken with rock salt removes curative in Ascites.
the suppression of urine in which disease a stick
of camphor may be introduced into the urethra
for inducing the flow.
^!{W<£UJ T Ffts>5nf4qi¥HHj lV*ll
<
-
Use of such a thousand Haritakis while
fsnpjHPsr: ch\miiivmPmMd :ii
living on milk, Yasthika, or rice diet prove
9rraT TFT: ^1^11^ :11 curative in dropsy due to splenic enlargement.
HreHlgreiB Fa^ giW i q :
S
'
^JT -^?Tim<ill They are extremely constructive and life

Decoctions of fsigru-roots administered like prolonging in their efficacy.
warm lead to the disintegration and falling off <^4^^181 chc4>: ’fogf TFTtaST ’^^11
of stones
concretions.
in the bladder, or
The expressed juice of Dhatri and
of, urinary
W T&m q4hPc|dl II
Nina taken with honey is almost a specific ‘JS'l ^T»raf r^v^l W '
remedy for all forms of urinary complaints A medicinal Ghrtam cooked with the
(Mehas). A decoction of Triphala, Daru, and admixture of the expressed juice of Punarnava
Avja taken with honey proves beneficial in all should be regarded as a potent cure for oedema
types of Meha. and anasarca.
washing all cuts, ulcers or Sadya Vranas

attended with an aching pain.
An oedema or anasarca-patient should do PdbP^wld

well to take Pippali through the vehicle of milk
or cow's urine; or Abhyaya and treacle. Plasters of Yasthimadhu mixed with warm
?: WtTTl^^:U clarified butter would prove efficacious in all
forms of traumatic ulcers.
Castor oil, taken with a decoction of Vala

cures hernia, attended with distension of the
abdomen and an aching pain. Oil of black HPâTO: RtrT: dhlWfq Wldi^^ll
Uravaka cooked with the paste of Pathya and
T#T ^TIIV9mi
taken with Krsna and rock salt proves
In all traumatic ulcers (cults, wounds, etc.)
efficacious in Vrddhi Roga.
cooling measures should be at once resorted to
<iugmdf ftnwfini for alleviating the heat of the enraged blood and
deranged Pittam of the locality, for which
The expressed juice of Nirgundl roots used purpose the part may be washed with a
as an errhine cures Scrofula; fomentations with decoction of Bamboobark, Eranda and
decoctions of Snuhi and Gambhirika leads to Svadanstra, mixed with honey; a solution of
the resolution of tumours. Hingu with rock salt, or a decoction of Nava,
Kola, and Kulatha pulse without the addition
of Ghrttam, internally administered, lets out the
ll^ll
blood incarcerated in any of the wounded
V#I: VHl>4< P^^MPd^l'tTOiqU Kostas (chambers) or viscera of the body.
PdslfildTVTTÎI'Soll
~<WPgn W
Plasters of pasted Hasti-Karna and Palana
prove curative in scrofula; plasters composed
Arista (medicated wine) of Karanja, or the
of Dhatusra, Eranda, Nirgundl, Varsabhu,
expressed juice of Nirgundl proves curative in
Sigru and Sarsapa pasted together are known
ulcers and worms in the intestines.
to cure cases of long-standing Elephantiasis.
Plasters of Hingu, Sobhanjana and Sindhuttha
cure Vidradhis (abcesses). tstjt sRThm.-ii's'sii
Pills made of powdered Triphala and
Guggulu remove constipation of the bowels

and cure ulcers.
Sarpunkha made with honey
Plasters of
bring about the healing of an ulcer; plasters of rTH ^Tll
•
Nimba leaves its asepcision. <l 4fr^Tg
'
3ic%T TfSTFT dU|<)qTJ|l{||\S,ill
PlMhcHI dUIVn«H:ll A medicated cooked with the expressed

oil
TTST: ^Trf W ^T: TT?JH juice of Durva grass, Kampilla, and the paste
of Darvitvaca is one of the most potent healing
A wise physician should employ a decoction
remedies in ulcer cases.
of Triphala, IQiadira, DarvI, and Nyagrodha for
II <[f*T gfri re t WMl'VIPs*) 3tl*m*iu£ ^KlP^r^lP^MUl

•tTR «qic4d<¥ldd4lSSqTO:ll ^VSoll
Ach. Kh. Ch. 171 ]
3TSTFT: W / Chapter 171
Burn down Triphala to ashes in an iron pan,

charred Triphala with honey to
applied
spyhilitic sores brings about their healing
’Trsf fimiy Rrstor amcffra>yiii \ ii
almost that very day.
Dhanvantari said :
—Now hear me, O
Susruta, discourseon the nature of the medical far<P?n fweR$Ksi ifcjfa: it
treatment to be adopted in cases of sinus. 2Ec%: erai^fl

Sinuses should be first opened with the knife, A medicated Ghrtam cooked with the
after which remedial measures mentioned in admixtur of a decoction or paste of Triphala,
connection with ulcers should be employed. Nimba, Bhunimba, Karana, and Khadira proves
curative in syphilis and in diseases of syphilitic
origin.
A medicated Ghrtam cooked with the 3TT^ 3TR fefetE i l

^ iW$*tfldHI<frl l II
admixture of Guggula, Triphala, Vyosa and srr it '^yiificTdîi <? it
Mansa cures sinus,, fistula in ano, bad or In a case of fracture of the bone, the seat of
malignant sores, as well as coilc. the fracture should be first ascertained, which
should be first washed with cold water then
imwii <r xrRT«T^M:ii?ii
'
ti
'
plastered with mire and bound with blades of
A medicated oil cooked with the admixture Kusa grass.'
of the expressed juice of Nirgundl cures sinuses,

and malignant ulcers; used both internally and f?trf 'wraifef ôii
externally this oil proves efficacious in Pima.
Milk, clarified butter meat-essence, meat-
soap of sesame seeds should form the diet of a
igjfeC Tft ) ysr fprrimi fracturepatient.
Pills consisting of three parts of Guggulu,

TmV^d lll
five parts of Triphala, and one part of Krsna
prove curative in oedema, intestinal glands,
haemorrhoids and fistula in ano.
A patient suffering from the dislocation,
fracture, or crushing of any bone would do well
fvruai^ to live on a regimen of garlic and fried paddy,
TTrast T8?T: Tra#T% ^ÊTdFiTl ff TT.-IIMI mixed with honey and sugar.
In cutting of the vein of the penis, as well as
3T?Wlf^tf|c4lMI: Wfl^ :ll
in syphilis, suppuration of the sore is to be
primarily guarded against in as much as
suppuration in these cases may ultimately lead Take equal parts of Asvattha, Triphala and
to the sloughing off of the organ.
Vyosa, and Guggulu equal to their combined
wieght, and mix. This compound has the virtue
of setting broken bones.
A decoction of GuducI, Maraca, Nimba and wf êr TEKEwl'fftnrn
Patola leaves may be advantageously given H ^11

with catechu and dellilium in Syphilis. Bleeding, and use of emetics and purgatives
are recommended in all forms of cutaneous
affections. A decoction of Vaca, Vasa, Patola,
grorqûvsn
and Nimba, or Phalinibark taken with honey.
Ach. Kh. Ch. 171
subdues the deranged Vayu, and is a good and Sunhl pasted together with Sauvlra wine
constructive remedy. may be advantageously used in rubbing the
patches in cases of Ring-worm.
UfilctrlSJ ^>511 31KMM44I iraifa i ^T^ll

Purgings should be induced with the ( ST ) ffcf ffr&qHfrel xni w 1
administration of a compund of Trivrt, Danti Plasters composed of Aragavadha leaves

and Triphala. pasted with Aranalam proves curative in
ringworms; keloid tumours, and psoriasis.
''ftrTT xT
A medicated oil cooked with, the admixture

of realgar and black pepper proves efficacious
in all forms of cutaneous affections, and plasters
^27T:
A
W Wtt 'ElSPTr:
compound to Tilam,
cEtfaiftu T: II
Triphala, Vyosa,
^11
composed of these two drugs may be used in Bhallataka, sugar, honey and clarified butter
all forms of Kustha (skin disease) with taken in equal parts, is highly possessed of
advantage in which the patient should take constructive and aphrodisiac properties, which
every day five Myrobalans in combination with may be given with benefit to patients, suffering
treacle. from any form of cutaneous affections.
cps •ntrjtuT ¥#TfT:ll

•
<jPir41lVg r N TT XT Tfcr i ^311
Plasters composed and
of Karanja, Tagara, A lambative consisting of Vidanga, Tri-
Kustham pasted together with cow's urine, and phala, and Krsna pounded and pasted together
rubbing of the affected part with Karavlra after with honey covers urinary complaints (mehas),
anointing it, prove curative in cutaneous skin diseases, intestinal worms, sinuses, and
affections. fistula in ano within the range of its therapeutic
TRTO TTFTT TJ^^TWSTTII application.

iftST
anrrarar: gsrw #r: ^tthiîi
TPT:T TT ’’T Tf?ni:ll^ll
He who takes Abhayaristam (urine of
Similarly, plasters composed of Haridra, Myrobalan), or Amalaka and Nisa for a month,
Malaym, Rasna, GuducI, Tagara, Aragbadha is sure toget rid of all kinds of skin deseases.
and Karanja, or of realgar, Vidanga, Vaguji, Bum to ashes the sprouts of Amra and Khadira
Karaja and Sarsapa, pasted together with cow's trees in an iron pot.
urine, destroys cutaneous affections as the sun 3<pvrRT^rf: 7srf^Tf^T:ll
destroys darkness.
TriFiîRmi
Ashes thus prepared together with powders
of Aksa, taken through the medium of honey
smft Tphi and the expressed juice of Dhatri, proves

curative in all forms of cutaneous affections.
ffofofiref 'f W{IRo||
This medicine is also posessed of a good
A plaster composed of Vidanga, Airagaja,
rejuvenating efficacy.
Kustha, Nisa and Sindhuttha pasted together
with cow's urine cures Ring-worm. Plasters cR*pj -qtar
composed of Prapunnat-seeds, Dhatri, Sarjjrasa trfcf Ijpf *1^1*4:11 ^^11

Ach. Kh. Ch. 171 ]
A decoction of Dhatri and Khadira taken qxdfdft. Haled xT (d-dieÎ gT: fUdPJd:ll
with Valguja speedily cures even the most xfcft ^{xWÎmrMdf^ll 3*11
obestinate type of leucoderma. A decoction to Triphala, Patolam, and Tikta,
4) <31 '*TT«RTS^nf^T ^T^TT: II taken with sugar and Yastimadhu cures fever,
TsTlf^f Wfr TTRT^: vomiting and acidity.
Oil of Bhallataka taken for a month cures cUmtjd Pdddtjd ^11

allforms of leprosy; solution of catechu taken u4ldd<4 Wll^hll
every day with food or drink cures all forms of Visa-Ghrtam, Tikta-Ghrtam, Pippali-
skindiseases. Ghrtam and Guda-Kusmandam should be
mfdd tilmi'fltac'i ^11 employed in Amlapitam.
•serf sn^Hciuft fo^rpii^dii fquTcft aikdfadfftHlIVPftll
ifar ter trst xr 3ft iil^mnfsrani ll^^ll
î 1
^ PtmHi Mclvi^r «tH^ =bHJi 3 îi <
Pippall taken with honey cures acidity a
confection made of Pathya, and treacle
conquers impaired digestion and disases of the
cCZZF d<^cfg VMcmffui ^ftcrfftllôll
deranged Kapham.
A medicated Ghrtam cooked with a
decoction and paste of VW, Guduci, Triphala, P^dN R T ff WRIEST tjd»W PdMlxlftrlll
Patolam, Karanjakam, Nimba, Asanam, and <hihflH hPi^T

l ^?pil^V9ll
Krsna Vetaram proves curative in all forms of Cook a Ghrtam in the usual way with a paste
skin diseases, and enables its users to live up and and Dhanyakam, This Ghrtam
of Ajali,
to a hundred years. This Ghrtam is called cures impate digestion with a non-relish for
Vajrakam Ghrtam. and diseases of the
food, as well as vomiting
rerftq xi ^ctfaT: xrft33 xiî]trripii deranged Pittam and Kapham.

ch^xirxtaT qror 'rysfrniû II ^MpMflPxlRgrqill
Take the expressed juice of Durva grass and {MU4e^»jd^fdMc|lf|chlRtgi|# : II
four times as much oil, cook it in the usual

yfctiRtdft : ârrat RiPhldiRS^q^: » 11
officinial method; external applications of this
oil cures itches, Pama. etc. fwtFHTT^rprf uP^R^dd! WII
HdUllPf xT tjwiii
yqftorezt d1«4^*WR ft ll3Sll
l
A decoction of Pippali, Amrta, Bhunimba,

Vasaka, Arista. Parpata and Khadira proves
( 3t«mdrMTtrxjfaî ) curative in carbuncles with fever. Clarified
5T fxiwiii butter in admixture with the expressed juice
dmi^dN4fi«hll^M^dM*ir^:( ft: )ll (Rasa) of Triphala and Trivrt should be given
fay»H $H<ft :
I ^#521l*dfV^?TII^ÎI as a purgative in Erysipelas with fever.
An oil duly cooked and prepared in tsllf<<lf^ciiR«M<ilvti«jridl^ft>: II
combination with Druma-bark, Tvak, Trka, dc||S!|lakdebHs4l «ldfrl tlMlTdchM*|R'»ilHII'# 0 ll
Kunt ham, rock salt, Gamblrika, and cow's A decoction of Khadira, Triphala Arista,
urine proves curative in ulcers and skin Patolam, Amrta, and Vasaka, proves curative
diseases. A decoction composed of Vasa,
in measles and small pox.
Amrta, Parpatakam, Nimba, Bhonimba,
^WcftfjiffdW^dehU^ctdldl fddld«b:ll
Markara, Triphala, and Kulattha pulse, taken
with honey, cures Amlapittam (acidity). H^dH $ I xpiRq tpff TW«Fm?R:IIYÎI
432 THE GARUDA MAHAPURANAM [Ach. Kh.Ch.171
Dusting of the affected part with garlic- Honey saturated with powders of Lodhra,
powder proves beneficial in carbuncles. Triphala, and Citrakam, held in the mouth,
Erysipelas, itches, Masaka and other cutaneous cures diseases of the throat and the teeth.
affections. Gargles consisting of a decoction of the five
astringent leaves viz.. Leaves of Patola, Nimba,
Jamvlra, Amra, and Malati, should be regarded
as the best in diseases of the mouth.
In Carmakflas. Jarumanis, Masaka
(described before) the affected part should be HIVÎs^llJUII* Mlhedf TJcTOTST ^11
first scarified and then cauterised with fire or
alkali. The expressed juice of Lacuna, Ardrakam,
Mdlefilc'flehi: ) TfifsrrhTJffJI
6igru, Parula, Mulakam or Kadali, adminis-
tered luke worm, forms the best ear-drop in
rTFT <JII
Otalgia.
) ^rhUI^WdldoMiryrcidlVHHLIIÎi
Plasters composed of Nili, and Patola leaves
cures Pashana-Gardhava (parotitis) oil cooked ^SHRPJsf 1^r*luJ|| #q ^|c(^ftfdH
-
II ho H
with Gunja berries and the expressed juice of In acute Otitis, attended with noise in the
Bhrhgaraja cures the from of cutaneous ears and a shiny discharge, the expressed juice
affection known as Kapala Kustham. of Snuhl should be poured into the tympanum,
after dusting it with powdered rocksalt.
ifcicRpr
A compound consisting of the inner pulps -OTttT chlaJW
of mango stones, Triphala, Nila, Bhrngaja, Oil cooled with the expressed juice of
Kandupaka and iron dust mixed with Kahjika Jatipatram, as well as 6unthi-oil, or warm
imparts a black gloss to grey hair. mustard oil proves most efficacious in relieving
qsjcbldlirlll
earache.
TO ti-rpi crfvRIPIF^ll'iJhll *Jrf Sjftf TdlfiwMeb^fldcblll

Cook a Kudava measure of oil with two
Prastha measures of the expressed juice of Milk cooked in combination with the drugs
Parna leaves, milk, 19 and Arka. The oil thus of the Pancamula group, as well as a compound
prepared removes the greyness of hairs even of Citraka, Haritaki, and Sadanga
treacle, or a
of old men. soup (yusa) proves curative in cases of catarrh.
Tjartft cj fd«hdHiu4wf)smuii{ii aTf^ftsTOr TPnT; II
witm wi ^rrfcr cTOiîmîi

Gargles of Triphala-decoction, or of one
By taking a light diet (lit. fasting) for five
consisting ofchamber soot, nitrate of potash, days in succession a man can get rid of the
Patha, Byosa, and Rasanjanam should be held
disorders of digestion, catarrh, fever, ulcer and
in the mouth in stomatitis and affections of the
inflammatory diseases of the eyes.
mouth.
qralTHMM ^?T: ^FhT T jynn<t »
(51 ipciioiiv «jfuld*i)l
Trapfe: $iuej) ^lfh fviij c(lcn{Rl^dH llh'^ll
> v
Drops of the expressed juice of Dhatri,

faMMIilMWdlTOetfdl:ll poured into the eyes, allay the local inflam-
wtetfd*: $r<3: ef>Ni4l Tprarra%ir*dii mation, and the same result may be obtained
1
and excessive sleep during the rains should be Kapham. In cases, which indicate the predomi-
avoided. nance of the deranged Pittam, purgings should
Tmrft Tirpmt •smfar: sraftra ran be induced with the help of Trivrt.
f$rpîui)w«niiîi Itersf hptt faspjii
fltHlPi rT ITprT %|| qlûi feHHq n^n
fifii^wyAî'sr ww ^wrftitlfwi: 113*11 A compound consisting to Trivrt, Nagaram,
Mudga pulse, rain water and
Sail rice, and rock salt pounded together and taken with
boiled water are always wholesome. Oil sugar and honey, or that composed of HarltakI
expressed otu of Nimba, Atasi, Kusumbha, or and Vidahga pounded together and adminis-
Sigru seeds, as well as mustard oil, and tered through the vehicle of cow's urine acts as
Jyotismati prove efficious in cases of
oil a purgative.
intestinal worms, cutaneous affections, urinary
iûsrlci f^riieWM# fgîrRmrii
and kidney complants and the type of
Cephalagia due to the action of the deranged
Eranda oil in combination with a decoction
Vayu and Kapham.
of Triphala, twice as much as the former, asts
as a good purgative. In diseases indicating an
^ 3mndcfich[y4yefitîi n extreme predominance of the deranged Vayu,
fcrHcHWfHHHifd HTII the patient should be first fed and then caused
to belch out the ingested food.
simpkar Tr^sorr ^rafttcpftii

1
F^ -qcÂicft ^hitiiîi cbcb'^cictfWc* 'qRdf.TiMVIlWll'KÛ
Dadima, Amalaki, Kola, Karmarda, Hollow bamboo, stems, to the lengths of six,
Piyalakam. Jamblra, Nagaram, Amratakam, eight, and twelve fingers respectively, and with
and Kapittham generate the Pittam, destroy the apertures to the girth of a Karkandu fruit,
Vayu and produce diseases, which are caused should be eut out and used for the purpose of
through the agency of the deranged Kapham. applying enematas; the patient to be thus
Kala Jimuta, Iksvaku, Kutaja, Krtabadhanam, treated should be laid on his back during the
and Dhamargava combinedly form one of the application.
most potent of emetic compounds, and should
TWf2[HSTH mfsRWq 1
be always used for the purpose of inducing

3T5^fslM<t|c^ HraT cT^RSRihTTT: ÊHTÎI *3
vomiting. A compound consisting, of Vaca,
II
This rule should be likewise observed in

Indrayava and Madana may be used for emetic
applying enematas of the Niruha class. The full,
purposes in the morning.
middle, and small doses of clysters (fluid to be
syringed into the rectum) must not exceed six,
*T*znT: Êllf^ftfrl fg^rRiqjl^ || three, and a half Pala weights respectively.
Easy (loose) motions of the bowels should
be attributed to the action of the (deranged)
ii
Pittam, normal motions of the bowels indicate
One part of Pathya, two parts of Aksa, and
a state of normal equilibrium among the
four parts of Dhatri pounded together and
fundamental principles of the organism, while
treated with the expressed juice of Satavari
and
constipation of the bowels is brought about
Bhrngaraja in the manner of a Bhabana cure all
through the agency of the deranged Vayu and
distempers of the body,
ii sftnnrt R?i(£<iu) tjcfevi
HR fgRV^TU¥Md4l$SZTR:ll ^||
arrarasmi t ^ i iP^PcîP^h
Ach. Kh. Ch. 173
3T«JTO: W / Chapter 173

These acid fruits generate the Vayu in the
system, give rise to an increased secretion of

aomfiiT the mucous membranes of the body, take a long
frf THt Tmil^ll time to be digested, and are, possessed of
q-JSTT considerable constructive properties. The acid
taste exclusively partaken of produces
"^htu 3 n tooth-
Trmftft xfps^rf #3f 'jr^nr
HlReb^l^lHPjpIT fytuc4<4>4H edge, looseness of the limbs a burning sensation
in the heart and epiastrium, and establishes
Tf?JcFr dld*^ TTSjft Tm:\\V\
suppuration in excised or incised wounds, like
Dhanvantari said :— The group of drugs
a living fire.
known as Madhuradi Gang, which are
H!SPJT:I|
possessed of disease-killing properties, consists Hdui rfr
of Sali, Yasthika, wheat, milk, clarified butter, TTEFT:
honey, marrow, Srngatakam, barley corn, Mljdfrrfl
xrft%f^PcT:ll
Erbaru, Goksuram, Gambhari, lotus seeds,
raisins, dates, Vala, cocoanut, Atmagupa,
Vidari, Piyalakam, Madhukam, Tala, and 34do|Tri fM-rtteW WH
Kusmandam. ^<lh y <5.to«^*ill
UtEliTSSf f-i^rr.-llYII cbiiKt YTt# ^.tdcbU^cbMiWfRÎI

T^cyiHWfsbRffT: !^s*»i)<lRl^*R:ll
yvtl^qiRl ehlt^lcttl hll 'ôqRPf:
They alleviate epilepticand a burning

fits The different kinds of salt, Yavaksara
sensation in the body, soothe the six organs, and (nitrate of potash) and barilla etc., form
the
being partaken of in exclusion of all other saline group, which acts as a laxative,
things, generate the Kapham, and worms in the liquefacient and digestant agent, and gives rise
intestines, and bring on cough, dyspnoea, with to increased mucous secretion, and its
potency
a sweet taste in the mough, hoarseness, readily expands through the whole organism.
tumours, goitres, and elephantiasis, etc. The saline taste exclusively partaken of tends
to obsturct the vessels of the body, brings on
resolution of tumours, and begets urticaria,
y W& fdRdiHVRJIÎI
oedema, erythematous, eruptions, discolouring
^fST rraf ehif^> y tHFIHII
of complexion, Rakta-Vatam, Pitta-Raktam,
3TRTf yRtlT: xrrspfr T^T: >1 V31I
impotency and diverse kinds of pain in
pfttTT:
virile
Dadima, Amalakma, Amram, Kapittha, the body. Vyosa, Sigru, Melaka, Devadaru,
Katmarda, Matulunga, Amratakam, Vadaram, Kustakam, Laguna, Valguja-phala, Musta,
Tintidi, milk curd, whey Kanjikam, Lakucam, Guggulu, and Langali, are pungent, appetising,
Amla-Vetasam. and Amla-lona form the acid cleanse the system of the morbific diatheses
group. The last named one, taken with 6unthi, (6odhI, it may also mean laxative) and conquer
acts as a good digestant, and stomachic. itches, skindisease and the deranged Kapham.
These things, exclusively taken, reduce
corpulency, bring on physical lassitude, act as
good vermifuginous agents, reduce the
quantity of fat and semenin the system, and
T:ll<?ll
produce a burning sensation in the body.
Ach. Kh. Ch. 173 ]
^rchifur
r cmTIl
Wlênuceh^îfui
U^fl sJd-tll xj fÛÛÎI TPTCdt ctldldl^fM-nJUdSTTlRÎI
W^cJ|Tlf«êhTcn<eb|e|lf|ebl:ll ^l\|| Haridra, Kugbam,
salt, Mesasrngi, the two
Tf%# kinds of Vala Kacchura, âllaki, Punarnava,

xf •gjcfclil ^ 'î|P^cf,T||
£atavari, Agnimantha, Brahmadandl,
4}qiqilt>u|cf> fHXgft '*4lfdbMrft tjspfcrn ^||
6vadanstra, Eranda, Yava, Kola, Kulattha,
f^ddl T3T TSJTsjNpfl' '^hTTCTSITII
KarsasI, and Dasamulam, these drugs, whether
vfttill’ti ^'fJUJIlHi TJ^lehUdl^lfdrdttll^ll severally or in combination, destroy the
Krtamala, Karira, Haridra, Indrayava, the deranged Vayu and subdue the deranged
sweet Kantakam, the sweet Vetram, the two Pittam and Kapham.
kind's of Brhati, Sankhinl, GuducI, Dravanti,
fcîO ^TeTchlvn^^d^H
Trivrt,
Karavira,
Mandukaparru, Karavellakam, Vartaku,
Vasaka, Rohini, $ahkhapuspi,
'bdvtl
ftPhcTl
"^dlcd
^ TTFvPfft W II 9^11
Karkota, Jayantika, Jati, Varunakam, Nimba.
Jyotismati, and Punamava, are bitter in flavour, ^Xll
tend to set flow the arrested serum (free the
venal circulation), are relishing, refrigerant, and
*mi
laxative,improve the digestive capacity, and The group consisting of such drugs as
conquer fever, epileptic fits and itching sensa- Satavarl, Vidari,Valakam, Usira, Candanam,
tions. Durva, Vata, Pippali, Vadarl, Sallaki, Kadall,
Utpatam, Padma, Audumbara and Patolakam
îzf TT xT irf3Kf:lt
acts as good phlegmagogue, Haridra,
<3 |Prff$>K <sl UH <£>dj | ^ 1 1
with Kus thakam, §atapuspl, Jati, Vyosa,
treacle
These drugs, exclusively taken, dry up the

Aragvadha, and Langali are possessed of the
excrementitous matter of the organism, and
same virtue as the foregning ones; clarified
prove remedial in cases of wryneck, convulsion,
butter, oil, myosin and marrow are the best of
cephalagia and ucler.
all lardaceous substance.
31TWd<4i|êM{JI W ÎFtrT ’frPJII
fd^cr. ef^TH ?nvf
^ II ^frr% HeiuiiPcJdHÎI^ÎI
The group consisting of Triphala, SallakI,
Jambu, Amratakam, Vata and its kindred
species, Tindukam, Vakulam, Salam, Persons desiring toe improve their memory,
Palankam, Mudga, and Cillakam are astringent,
intelligence and disgestive capacity should
and absorbant, arrest local secretions, and
regularly take clarified butter; Ghrram unmixed
produce granulations in ulcers.
with any thing should be given in diseases of
the deranged Pittam, in combination with salts
in diseases of thederanged Vayu, and in
admixture with Vyosa or alkalis in glandular
affections, sinuses, worms in the intestines, and
Exclusively taken, these drugs beget pain
diseases brought about through the agency of
at the chest, fever, parchedness of the mouth,
the deranged Vayu, or thorugh the predo-
distension of the abdomen, and wry neck.
minance of the deranged Kapham.
g:Rsil^>WvtctU|*
wryeic(i<gyf4i
*^<1 ^wtchl TJ13T xpfcU WdOlRÎI Wd frIMI W) oAJ I i| m 1 1 ^ ||
Oil which imparts lightness and firmness to of whom oil may be prescribed. A man feeling
the body, should be internally administered to himself thirsty after taking any kind of Ghrtam
patients suffering from extreme constipation of or oil should drink hot water.
the bowels, to those whose fundamental
organic principles have suffered a diminution
through sexual excesses, carrying of inordi-
Measures calculated to restore the deranged
nately heavy loads, excessive physical labour,
Vayu to its normal condition should be resorted
and exposure to wind and water.
to with the help of any emulsivesubstance in
respect of patients of good diges five capacity.
3Tsj 4lPrani n Diaphoretic measures should be employed in
It should be used in vaginal enema tas, after respect of person of extremely parched tempe-
cauterising a vein, in obstruction of the vessels rament, while parchifying measures should be
of the body, for removing a parched condition adapted in cases of over-dose of an oil or
of the organism, after fatiguing physical labour, Ghrtam.
and for making up any loss in the system. »4IW|cHchî«Hd*|t|U4llcH<W3P T:ll
w yAmft i ^ ^ *rr
hwi
connection with emulsive medicinal
In A compound of Samaka, Koradusa, or
decoctions the full does of oil should be boiled rice, or Pinyakam, pasted with whey and
understood as a Palam weight; three Aksa made warm, should be used in fomenting the
weight is the middling dose, and a half Palam body of the patient, in diseases of the deranged
weight is the smallest (Jaghanyam) .dose. Vayu and Kapham, or in those of the deranged
Vayu, or in those of the deranged Kapham.
vflWynf rtvl
^ TTFIrfll Extremely corpulent, or weak patients, as well
^ gwTprf
Hot water should be given with Ghrtam,
tcii hii
as those of parched temperament, or suffering
form epileptic fits should not be fomented at
while it should be separately given to a patients all.
it ffir sftnret muynft wawfinra& 3 <wk«mw% 4Pi«wRf»»H : II *19*11
3TSm^T: / Chapter 174

saka and VagucI, in combination with a Prastha
measure of the expressed juice of Kantakari and
the same quantity of milk.
tltfityfetHIIWI
swanr xi
i^RTET^RlIRlI
P«M(cH«cb:ll
Dhanvantari said : —Hear me, O Susruta, yrfaT ^ Trararhmi
who art well conversent with the nature of
This Ghrtam is called Brahml Ghrtam. It
diseases, discourse on the preparations and
and Ghrtas. improves the intellect and memory. Cook a
efficacies of different medicinal oils
Ghrtam with Triphala, Citrakam, Vala,
Cook a Prastha measure of clarified butter with
Nirgundi, Nimba, Vasaka, Punamava, GuducI,
an Aksa measure of each of the following
the two kinds of Vrhatl and âtavarl, or with
drugs, viz., Sankhapuspi, Vaca, Soma, Brahml,
as many of them as are available.
Brahma, Suvarcala, Abhaya, GuducI, Ataru-
Ach. Kh. Ch. 174 ]
qq IcHUTT TT^ftTTfgxr^n^ll disappointment during the middle part of an

' '
SJOTVIflebMIA) T| ^FTRngfe^ TT^rJII act of sexual congress, persons suffering from

the imbecilities, of old age, or from tympanites
Iimi
or dryness of the mouth, or from diseases
affecting the skin, veins and ligaments have got
a splendid remedy in this Narayana Pailam, the
This Ghrtam may be used with benefit in killer of all diseases, the recipe of which was
all forms of disease. Cook half an Adakam of formerly disclosed by Visnu himself.
oil with a decoction of a hundred Valas and a
^mwuiftd frn fawj Tmfoq u
paste of Madhukam, Manjx$tha, Candana,
Utpalam, Padmakam, Suk$maila, Pippali,
Kustham, Tvak, Ela, Aguru, Kesara, ASva- *\t?n ^«ldl(<irk:ll
gandha, and drugs of the Jivaniya group, cook ^rTWTT: WdfcUdebliid TWf^f^T:ll ^'Xtl
it over a gentle fire, and keep it in a silver
pitcher after cooking.

«I§WI
Oils or Ghrtas may be separately cookes in
admixture with each of the following drugs, viz.
Satavari, Guduci, Citrakam, Vyo£a, Nimba, the
yrdralhKUtf/ rf&T ^11 dll expressed juice of Nirgundl, Prarini, or
Kantakarl, Varsabhu, Vala, Vasaka, Phala-
TTcPJHT 'WFITII
trikam, Brahml, Eranda, Yasthika, Bhrngaraja,
el’dH rPlf
Musal, DaSamulam, Khadira and Vata.
This Ghrtam, which is named as
Rajaballabham, proves highly efficacious in all ^PJ#T q<llf%fa :H
diseases of the deranged Vayu, no matter what
fundamental principle of the organism it might
arfe: tau^^5i(ctf^r:ii
have affected, as well as in diseases of the
deranged Kapham. Cook a Prastha measure of
csmtfr; WIW g- fPl^ll ^V9H
clarified butter with a Prashtha measure of the ftwwdfliqfiifo y2n%wraîi

expressed juice of $atavarl and a Prastha
measure of milk, as well as with the addition TP-fr? rlcT sfrfr fWEr^H
of the paste of a Karsa of each of the followings
tvf *pr îfr^K> u^n
drugs, viz., Devadaru,
Satapuspa, Mimi,
Saileyakam, Vale, Vala and Tagaram.
Confection, pills, or pulverised compounds
of the foregoing drugs, taken with honey, sugar,
and clarified butter, or with water, prove
curative in all diseases. The
intelligent one
WfTT ^HilldlUlf if xf Tf^Cf^T -^11 should cook a medicinal oil in combination with
Citrakam, Trivrt, Patha, Malapum, Haya-
marakam, Sudha, Vaca, Langalakim, Sapta-
WHMigTfa if ^rar %TTFir3»Tfrrsr 3ru
parnam, Suvarcika, and Jyotismali. This oil is
TT«»fWRl?TdWI!|ll flH >
PlM<$HMehHII^|| called Syandanam Tailam and should be
Hanchbacks, dwarfs, maimed persons, deaf employed for the purpose of asepsising and
ones, or those suffering from Vyanga or healing ulcers, and especially in fistula in ano.
Kustham, as well as those who suffer from
^Ttspf Ttorf ’cter
distortions of limbs in consequence of the
enargement of the bodily Vayu, or meet fgyeKISI îlqUVrf^RJRoll
r^rrg^n tr^qsfg Tôf ^cf Pl¥ll«J'&III

kRk*
SjTHgpr TTT(?T?) vft^TqiRq il ftqnf Tj^rra xf ^#n¥r cbn^ftnû
WIJI This Tailam should be cooked over a gentle
TrflT: TPftpiT *itfa?[*limil fire and with the admixture of cow-milk. The
which is
oil of great efficacy, oilthus cooked and prepared is called Ajamoda
The medicinal
called Citrakadyam Tailam, cures all diseases; Tailam, which proves highly efficacious in
scrofula and scrofulous sores. It induces
cook mustard oil in combination with Ajamoda,
satisfactory suppuration in indurated or
Sindura, Haritalam, the two kinds of Nisa, the
partially suppurated sores, and cleanse the
two kinds of Ksara, Phena, Ardrakam, Sarala,
Indra-Varuni, Apamarga, Kadala and Kandala suppurating ones. Healing, granulation and
taken in equal parts with the addition of the softening of ulcers may be brought .about with
the help of this Ajamoda oil, one of
which is
usual quantity of goat's urine.
the most efficacious of medicinal oils, and cures
•jSpnil t4*s,d4JI
a host of bodily distempers.
3T3TOt^ri^»
ii sfhrrgt Maiynft wwyrre&i aMuwt
3T22TPT: W / Chapter 175

and hear that, a decoction of SunthI, Parpata,
TTsI WST
Musta, Valaka, Usira and Candana proves
?ii
remedial in the same type.
3ft: ^t^ranr dWI’Ml<ll^l4dl\ll^ll
T^TTvW:ll
w«r: <J
Rudra said Thus the holy Dhanvantari,
TTSTMeF; ««H<fe:imil
who is an incarnation of Visnu, discoursed on
many a medicinal compound of infallible
A decoction of the Sunthi and Duralabha
taken with ghrtam proves curative in the
potency, which (Hari) formerly disclosed to
Kaphaja type or fever. A decoction of sunthi,
Hara.
Valakam and Prapatam proves curative in all
*RbcjR forms of fever.
WT Hf^ll
xT jm Pi4d£cHHIRII
Hari said —
O Sankra, in all types of fever
:
A decoction of Takta, Eranda, Guduci,
the patient should bemade to fast and kept in a Sunthi, and Mustaka cures Pittaja fever; now
room protected from the wind. Boiled water hear me enumerate the other medicinal
should be given to him for drink. compounds of infallible efficacy.
,
snHehlvnurrdifiT: «*>u«i*lR*<iW^ :ll
didn't:
-!
arii?ii aqTifsg f*T: cwisawarT ^ ^«i-buii nvsn
Dry formenatitons prove efficacious in all A decoction of Valaka, Usira, Patha, Kanta-
forms of fever; a decoction of Musta and Guduci kari, Mustaka, and Devadaru acts as a good
proves antidotal to the Vataja type. febrifuge remedy.
^TcT^N ^rf ^[11 tU-q|ehP|U^WHl’ WJ: TT rjj ?IfUI
A decoction of Duralabha cures Pittaja fever. O Sankara, decoction of Dhanyakam,

Ach. Kh. Ch. 176 ]
taken with honey, or a soup should be given to a fever patient for the
Nimba and Musta
decoction of Triphala, GuducI, and Potola subsidence of fever.
leaves, internally administered. WF edd'-rcR ^ ’^THIJBTT RmlRl'f II
wft
xjpf-gr «rqr) <his»n>m^:n wm-. wiaifcr^ wi
OTiRTeRr -^STT -T* W^llôll Water boiled with Visva, Parpatakam,
Acts as an appetising, Vayu-subding, and Usira,and Candanam, and subsequently cooled
febrifuge Powders of Harltaki,
medicine. down, should be given for the alleviation of
Pippall, Amala and Citrakam taken with a fever thirst and vomiting. A decoction of the
decoction of Dhanyakam, Usira and Parpatam, drugs of the Pahcamulam group proves
or a decoction of Amalaki, Gudcl, and remedial to Vataja fever.
Candanam taken with honey proves curative
in all forms of fever.
FT tfETrsfr c^T: VllPd<FT: hT:ll^ll
A decoction of Pippall-mulam, GuducI, and
ll^ll Visva-bhesajam conquers Vataja fever.
cRUFT TPT^tvf
fq-d^K-gT TFFJ: ^TST: trtfeRrtg^:ll
:
No hear me, discourse on the medicinal

f^sn% f^hrpfrsfb -strt wt ^fiîi *»ii
compounds, which have the efficacy of
subduing the Sannipatika forms of fever. A
A decoction of Nimba and Parpatakam,
taken with honey, proves curative in Pittaja
decoction of Haridra, Nimba, Triphala,
fever.
Mustakam, Devadaru, Katurohini and Patola
leaves destroys Sannipatika fever.
cWRld 'STvFlIIÎI fdddlhl cST PdVirHT iWvTT fofUII

<J
TFTTW ^TII ^T: y4^f3#£PT:ll UH

The forehead and soles of the feet of a fever
Nagavala, taken with a patient, who can not be restored to conscious-

Powders of
ness even with the employment of ordinary
decoction of GuducI, Puskara, Nagaram and
restorative measures, should be cauterised with
Kantakari subdues cough, asthma, etc. Hot
water should be given for the alleviation of
an iron rod. A purgative decoction consisting
of Tikta, Patha, Parpata, Visala, Triphala, and
thirst in fever due to the action of the deranged
Trivrt, taken with boiled milk, proves curative
Vayi and Kapham. Cooked Sali rice reduced to
Mudga in all forms of fever.
the consistency of a soup, rice gruel, or
sfhlHit Ijehsiui WRT5TT®* Miniduld

II
=nF M««Mddid<VWd4l4qra:ll WII
3TSZtTO: ^ / Chapter 176

goat's milk and applied seven days in
for
succession, contribute to the growth of beards

qidlNIdl'diq-rl tavdli'^T^TEIT: ^TT:II
and mustachios.
H *11
•ciffuffrr TnfsRTîi
The Deity said Plasters of the ashes of
^ni^n
elephant's tusks and Rasanjanam pasted with
Bhrngaraja, steel-powders, dissolved in Kanjika
#cft
make a good hair-dye.
prnqpv?r m^jmpiiisii
Oil, cooked with its quarter part of the
expressed juice of Bhrngaraja and Gunja helps arawn fti* ftrgwr
i nil
the growth of hair. For the cure of baldness
(alopacea), first rub the scalp with a paste of
Plasters of Cakramards-seeds, Kustham and
Eranda-roots pasted with warm Kanjikam and
Ela, Mansi, Kustham, and Mura, and then apply
applied to the scalp.prove curative in all
a plaster of pasted Gunja berries over it. .
diseases of the head (cephalagia).

%7tt; Tjpr mil
mtortf rmw
11X11
$nr$mr ij
marf%#n
VHI <9yf: f^TOT: ^dfcCldPd mimil
Applications of plasters of the powdered
ÛmtUUîichufvjyl am m^nîi
pulps of mongo stones impart a thickness and ^np#ensrr«rf maf*Hr»mfârii
silky gloss to the hairs and prevent their falling moNt: TjfrlW: mu
off. A medicinal oil cooked with its quarter part
of cow's urine and with the addition of rock
W: mu îi
salt, Vaca, Hingu, Kustham, NageSvaram, Sata-
and Devadaru, poured into the ears, relieves
f^S«|i||(^tl^4i<jchlfc41SMI: Spmmfclll earache. Similarly, ear-drops composed of rock
Wxjjif ^g#Rm^mîi\sii saltand lamb's urine prove beneficial in otalgia
Anointment of the head with a medicinal with a fetid discharge, and germination of
oil cooked with Vidanga, Gandh-pasana, and parasites in the tympanum.

Manah-$ila and with the admixuture of cow's mvEfrjmcpTOt tsPt snmrwii
urine, four times its own weight, destroys lice
and dandruff. O thou bull-riding
xptm ijwmt fir^yqfri n^mi
deity,
applications of freshly burnt conch-shell Pourings of the expressed juice of the Malati
powders mixed with rubbings of lead and leaves,and cow's urine arrest fetid discharges
water to the scalf impart a raven like blackness from the ears.
to the hair.
mmnwtmfa tpt? firmHl n
mm: TrTÔTT HSI$WH *Tcrf5?r ^nT«ZRII amrapifjmimr m fiKHufam uqn

spinm vils’ejuf r=*M->c-ii ^mjrmiidii Rubbings of a plaster composed of Kustha,
m mrcftr m wi ^rrqû
Masa, Maricam, Tagaram, Pippall, Apamarga,
Asvagandha, the two kinds of Vrhati, and
i
rfvRTi%‘ frnrnft e£3fc#mm#w{iisii
mustard,
A dye composed of Bhrngaraja,
hair
irondusts, Triphala, VIjapurakani, NUT and m il m mfchhlgTH ^rqril
fcdHI :
Karaviram boiled with an equal quantity of fvTnrn^FrRRT m [41 cr>u cj I
treacle make the grey hairs of old men black ^'crlld* itiHdlf^MÎI *\9||
again.
mm#: ftrm^nîi
3Traifwq^l imFcTT # m( ) vft m *PT tMtfcqH Yava, and Tilam pasted with honey and
rocksalt remove the numbness of the penis and
Pulps of mango-stones, Triphala, NIlI, the arms. Mustard oil cooked with the
Ach. Kh. Ch. 177 ]
admixture of Bhallatakam, the two kinds of should be prescribed for the purpose of getting
Vrhati, and the fruit and barks of Dadima trees the male reproductive organ elongated.
II ffit sfhnut TJehsmi
3TSJIPT: ^V9VS / Chapter 177
with water and applied along the eyes in the

manner of a collyrium cures loss of sight,
fg
-
tTÎI Patalam and agglutination of the eyes with

slimy mucous (Picchitam).
Hari said :
—The expressed juice of the
t fell
leaves of Sobharijariam mixed with honey, and
poured into the eyes, undoubtedly relieves all
fq^T TRftnrfrs fefiKifefiM vMHj idii
i i
forms of occular affections.

A plaster composed to Trikatu, Triphala,
Karadja seeds, the two kinds of RajanI, and rock
ai yftfftftWtpgnfftT qnprrsr ^ni salt pasted with the expressed juice of
i fn *«u ci i dH oil d* «4 <*> H.1 1 311 Bhrhgaraja and applied in the manner of a
ei<ff ?pr|granfiqi i ii collyrium cures loss of vision, etc
*T^T W*rr 3 II a na* < w qgf

> rj nrffluchifinaito 311
Make a pill with the flowers of black sesame,
Jati Usa, Nimba, Amala, Sunthi,
flowers, Atarusaka roots pasted with Kannjikam and
Pippall, and Tandullyakam pasted together thickly plastered over the eyelids relieve aching
with ricewashings and dried in the shade. Rub sensations in the eyes.
this pill with honey and reduce it to a paste,
Traaf tftrf tpf^pzrof g^tll
apply this paste to the eyes in the manner of a
collyrium. It cures blindness (Timira).
TfTdrlH W 3WWPfcq tfyich^llôll
cTUPfl'iH T[ $FT «ni
arinqfot Decoctions of Satadkram, and Vadari roots

<jht fcrftnf ttsct wii internally administrated relieve pain in the
vftsiw TR:%HTimn eyes. An

Arijanam composed of mustard oil,
rock-saltand Apamarga roots pasted together
Take BibhutakI, 3arikha, Manah-Sila, black
with milk and Karijikam and prepared in a
pepper and Nimba leaves, reduce them to a
copper vessel, and applied to the eyes in the
paste with the addition of goat's urine. It cures
Timira, Patalam and night-blindness.
manner of a collyrium, removes, O Sankara, the
agglutination of the eyelids with mucous.
Itercf rTc&jH
<j
ciRrtw* h^whôiîi
&>
3-o ^3
sEf
ITT
3:
sbl
-5:
^
sb)
TTT
3:
ft
3:11
TTZH WPrT r* T#Wfll
fcTfrrf
% dVlRNlPd TTÔTP H
^ cRT WHlPi *ni\9H
3TTUT
This Anjanam (eye-salve)
l
applied by
Take four parts of powdered conch-shell, reciting the Mantra, Om, Dadru Sara, Krim,
two parts of realgar and one part of rock-salt, Hrim, Than, Than, Dadru Sara, Harim, Hrim,
reduce them to a paste with the addition of cold Om, Um, Um, Sara, Kram, Krim, Thah, Thah,
water, make them into pills, and dry them in brings the Adaya under the control of the
the shade. A pill, thus prepared, and pasted applier at all.
lUdetJ 1*^1 'cTII of Harltaki, Alaktakam, Durva and Dadima-

ar^rf^rfmûi -^qffw frifmifoi ffnû pasted with their own expressed juice cure
nasal polypi and Vataraktam.
The application of eye-salve composed of
Pilavam, and Nfli-roots pasted together with 3Tfipffcir -3|||c4l ^<£)vT ^rsaRii
water instantly cures the loss of vision. MfMIUHlISdV^d MIVlIV l I ilvtvfl^d lR^ II
SFZcFr ( PMUlcfl ) cPTT I'RglMHcb ^STTII O Thou blue and red bodied one, O Thou
3T^rflAi(tl 1 l^ll ^11
bull-riding deity, errhines composed of Jingali-
<af^<i(M«c((Ttar
pasted with their own expressed juice lead of
A stick made of Pippali, Tagaram, Haridra,
the falling off of nasal polypi.
Amalakam, Vacera and Khadira pasted
together with water and applied to the eyes,
proves curative in occular affections. SJTJTeF fffteF Xj Tit: H fâfacW^HLIRÎI
l
sftfrT •qtsftspjftll
A medicinal oil prepared
with the
admixture of Siktham saturated with the
-^Msr pfr!T Tlf: TfSq^ll^HII
expressed juice of Dhuturam and Dhanyakam,
Dash cold water over the eyes while holding and mixed with Sarjarasa, Gairikam, rock-salt
water in the mouth at morning, each day. "his
and Ghrtam made out of cow butter proves
measure cures many an occular affection.
remedial in ulcers, as well as in sloughing and
T?#T Uplift g wr^dH,H splintering of the lips.
TIclH wrgkfU l wai ^Pd^dl^ ll
Formentations of the eyes with vapours of

warm goat's milk cooked in combination with
Wrfhrsf Tt ^fcfceri f^spf
Jatipatram unmixed with Ghrtam should be
faflT ^ IRÎI
the roots and leaves of white Eranda prove chewed by one, for the alleviation of the
curative in the Vataja form of eye-diseases. diseases of one's mouth; chewing of Kosa-seeds
^ <lrl chill imparts a firmness even to loose teeth.
qcTvf ^ )tef ^vsn T: Tp-facTT: fiSHT.-ll
WPjt cf^ll 'ÊsilcHI rT -ilRdch T7 ^cUHchH,ll ?*ll
('I’^fliytjquilii’ ^'Fd^Vd'VIcdlcIrtllll ?dll

A compound ofCandanam, Saindhava, Chewing of a compound consiting of
Vrddha, Palasa, HaritakI, Patola flowers, and Mustakam, Kustham, Ela, Yastikam, Valakam,
Cakrika pasted together with water, or Gunja- Dhanyakam and honey removes fetour in the
pasted with goat's urine and applied to the eyes mouth.
in the manner of a collyrium removes blindness ^^T^'g^^mr WcWVIIchW 'M^PhTTIIÎI
(Timram).
Tipi l$W<HleAJ|flHiyHi{M -ûllPl Traffui $PT rTIRSHI

MlMIM-iciMMiycl MldchlMeHI^HHÎIÛ Daily ingestions of bitter, pungent, or
Lubrication of the body of a Chlorosis- astringent Sakas fried with oil remove the bad
patient with clarified butter containing rubb- smell from the mouth and prove beneficial in
ings of gold, silver and copper rods tends to
cases of ulcerated gums.
bring about a cure. Smelling or eating of chllêhvy M*J^Mcbc(vU tefrirll
Ghosaphalam proves curative in chlorosis. dl*<s{yl-eiul^y*<< ei||[y^ri*Je( ! IR\ 9 ||
<Jc({dirsM^cM 31 vi <*<1 eh g (In «hlll Gargles of Kanjikam mixed with oil, as well
=imr!?Nrciiiw^wi^ ffiRoii as those containing ashes of burnt betel lives
prove curative in affections of the mouth.
Errhines composed of a soluble compound
Ach. Kh. Ch. 177 ]
Jyotismati fruits pasted with water alone should

be applied to them for three weeks in succession
m^KHi^ g lf rr ftareftuwi
or the pith (marrow) of white myrbalans pasted
y eil^T tTSJT with water should be applied for removing the
îhiR-MiKH'^ «rôf <icn5j,f«oîH^» black or yellow colour (tan or tartar) of the teeth.
HI«lIVui'W«hMts(V^^ra>T II Ûûtf^tdlH^chlvI^chlPd 'STII
ttt: ft i flMdm r tf iRsraragiS^siiôu

'T^T RWch^HÎI A cosmetic composed of Lodhra, Kumkum,
Manjistha, Loha, Kaleyakam, barley, rice, and
mvrVtt foR^cffw HwmûM«t3'<nR[ii^îi
Yasthimadhu pasted together with water
Chewing of 6unthi, as well as eating of a should be used by ladies for beautifying their
compound Matulugaof leaves, Ela,
complexion.
Yastimadhu, Pippali and Jatipatram pounded
dlP r^4q3vPT : WTtnt T?Tft4dysf*?KTII
together, leads to the secretion of mucous from
i
Chewing of the clustered sprouts r£ -HlRldHJU ^V3||

the mouth. ftr*TFT
0ata) of Sephalika proves curative in Goitre; O l4d^^dMl^WIHI^Vm ch^d^’JT oTTII
Sankara, errhines of the expressed juice of fltdl^l^tsIchlPd^dll^^ll

Jihvika arrest haemorrhage from the nose or the
Cook oil with two
a Prastha measure of
brain. A
medicinal oil cooked with the
Karp each of the
parts of goat's milk and a of
admixture of the expressed juice of Sirisa
following drugs, viz., Rakta-Candanam,
seeds, and Haridra, four times as much as
Manjistha, Laksa, Yastimadhu, and Kumkum.
that juice, should be employed as errhines
This Tailam is highly possessed of cosmetic
for the extinction of diseases of the head and
properties; a week's application will impart a
throat.
beautiful tint to one's complexion.
frdcbURR
•
iyr: ^4uiirtu
'
chi | ch^'et 1 4^1 •<) Hi <h H fft H^cuf?*(d:ll33ll

I
Trftrgr
-
wfr ifor xufH
grefa ci fn ii
cfjfip»Tn?TO^ Rfi®l II
A decoction of Sunthi, powdered Pippali,
Chewing Gunja-roots leads to the
of GuducI, and Kantakarika, acts as a good
extinction of worms in the teeth. A decoction
digestant and stomachic remedy, and tends to
and sweetened
of Kaka-Jangha, Snuhi, allaviate, O Thou, the lord of benighted spirits,
Nil!,
with the addition of honey, kills worms that the aching (rheumatic) pain brought about
might have originated in, or invaded the teeth. through the agency of the deranged Vayu.
Tpf ch«&Ml^M>fa frgT Wf^TrTqjll^^ll
anri?Eyi ara ehdfa w^tmi
rH^lîllPldK'rfr: cp2|: %ll eh^l^'aftllôll
-
fHScft chchVm^d^d^ dr gr set ftreu?tfii
Rubbing of the teeth with a Ghrtam cooked finf TjEBf H

in combination with milk and the expressed
A decoction of Karanja, Karkata, Usiram, the
juice of Karkata-pada prevent their gnashing
two kinds of Vrhati, Katu-Rohini, and
(destroys the tendency of gnashing the teeth).
Goksuram, internally administered, tends to
IdWflTg ^T: fafcilfa -4lFdtLIPlT: *Hlfa % II relieve the sense of exhaustion or fatigue, and
proves curative in Pthisis, consumption.
Epileptic fits and Pittaja fever with a burning
As an alternative, O Siva, a paste of Karkata-
sensation in the body.
pada alone should be applied to the teeth, or
cfctfaa' the burning sensation of the body which

Tftrf
characterises fever of contaminated blood
(fever induced through bloodpoisoning or
Milk cooked with powdered Pippali and
Septecimia).
taken in combination with honey, sugar and
clarified butter cures cough, heart disease, and
chronic intermittent fever. VlWgd <*T WTO# 'iTIWII
^11 TfhTTjRFf «wftldcUfi. ^TII
Tf^TsaFSTIIIÎI tftcf dldfcH VHMj moll

I
A
Karsa measure of the combined drugs A decoction of Sali, Saivala Agnimantha,
should be taken in preparing all kinds of Sunthi, Pasana-Bhedakam, janam, Gok$uram,
drugdecoction; O thou bull-riding one, the does Sobhanjanam roots, or Varuna and Channam
of such decoctions should be determined in taken with Yavaksara and Hingu, proves
consideration of the age of the patient under antidotal to diseases of the deranged Vayu.
treatment.
rraT ^<rdldef> fyieni
xftcf
^ TfgoRf Tfojftarto îi enr^: cparfsutf xftw
O Siva, a decoction of Pippali, Pippali-

The expressed juice of Kaka-Jangha, as well mulam, and Bhallatakam, internally adminis-
as the serous fluid extrected from cow-dung, tered, proves curative in coilc and convulsions.
taken with warm milk, proves curative in
rf ftnST cj<Ht|eh^fri chill
chronic, intermittent fever.
irfrar uyiwfd iimn
Tiyjfe -ssarrp^ctii
External applications of a plaster composed
of the earth of an ant-hill cooked in combination
Milk cooked with Sunthi acts as a good with Asvagandha, Mulakam and water
composed of Yastimadhu,
febrifuge. Errhines form of rheumatism known as
alleviate the
Musta, Brhatiphalam and rock salt pounded Urustambha.
together is possessed of highly soporific ’
$ TJyf H fipZtpfod xf\[

properties.
pisr m gmw
v srii
Decoctions of Vrhatl root internally
administered cure Sanghata-Vatam.
Similarly, errhines composed of Maraca
rfsfrlT TJyf 3Tf^=£T IPTTFf ^11
pasted with honey, O Siva, are possessed of the
virtue of inducing sleep.
The expressed juice of the roots of Ardrakam
and Tagaram, taken with whey, cures the front
of neuresthesnia whose specific trait is a
tingling sensation, O Siva, as the thunder bolt
of Indra cleaves a tree.
O Siva, Kaka-Jungha roots are possessed of w yirddH.il

good soporific properties, and a medicinal oil xftcf TlffflfldlPq
cooked combination with Kanjlkam and
in
The expressed juice Asthi-SamhArakam
of
Sarjarasa, applied with the admixture of cold
taken with a single meal, each day, or with meat
water, instantly allays heat and burning
soup cures nervous diseases and brings about
sensation, and shold be employed in alluviating the setting of broken bones.
Ach. Kh. Ch. 177 ]
^rrfvTW WpF ^ Wl#T 3TT¥ TJyR^T WOTRI:

( rTFCT )
Wjf*rT:ll
^THT W^:im^ll ^tWrT VlMUmf grf Pd-M

Powders of fried barley com reduced to a Sword cuts and arrow wounds, filled with
expressed of Amra-roots, are
paste with the addition of goat's milk and the juice
clarified butter, and applied to the soles of the adhesioned and united by the first instance
feet, tend to ally the burning sensation of those without producing any pain, pus, or
localities. inflammation. Similarly, sprays of clarified
butter poured into freshly made swordcuts or
wounds bring about their adhesion and
asepsision.
gFT^#T fcTOT -t fafRF# UcURlcI: II
tot
yp^gr
<jfrt<hHsllfdd : tfR: ThT:
Plasters composed of honey clarified butter,

Cuts and wounds are healed by applying
rock salt, treacle, Gairikam, Guggulu and Sarja Casa
plasters of Sarapunkha, Lajjaluka, Patha,
rasa prove beneficial in cases of cracked soles
(the Bengal edition reads Vasa) and Mulakam
of women and children O
thou bull-riding
pasted with water.
deity, clayeasten soles of feet should be
lubricated with mustard oil and heated over a tjh w yftfwr:ii
smokeless fire.
The expressed juice of Kakajangha, poured

four three nights in succession in a granulating
infr^p«rstmpTîi n
ulcer, brings about it asepsision and alleviates
Amedicinal Ghrtam, cooked with the
the inflammation, and prevents the production
admixture of Sarjarasa, Siktham, Jlrakam and
of of Pus in its cavity.
Haritaki, and applied to scalds or burns
alleviates the incidental pain. Tf^Rd favifrcd W 3tnmi»fw TJH3FHJI
rTc^jdT Wnffedr^dTIIÎI
(n vi rid
3WTT TJ||
H3pftrT W ^y^fcdPrfdlft ^11 g sflqfa

i wt yrefa u^vsn
Rubbing body with water and the
of the
gw expressed juice of Apamarga instantly
ch^Heq<lW «rf WT: FHI
alleviates the bruised pain caused by thrashing.
Vidddold TTfrlll O Sankara, a compound of Abhaya, SunthI, and
xng> W '^dT TTPJ^roST3Tll^ll rock salt pasted with water and internally
Sesamum-oil saturated with the ashes of administered cures all forms of indigestion.
burnt barely com proves remedial to belbs, gjfesngj *T^r[ll
blisters caused by a burn or scald. Plasters of
Tilam, and Bhallatam pasted with milk and
ymiqid <^PmP^^^K w )îi 5411
mixed with buffalo butter, prove beneficial in

ulcer cases; applied over the chest, or employed
as errhines they alleviate angina pectoris and
cardiac colic. O Sankara, bruises caused by Nimba round the waist relieves
roots tied
blows of one's enemies are remedied by an aching pain dry Haridra, white
in the eyes;
bandaging the spots with strips of clean linen Sarsapa, Mulakam and Matulunga seeds,
saturated with cow-butter and powdered pounded together, should be used in cleansing
camphor. the skin of all its impurities, a week's use of
this compound imparts a brighter hue to the that nest in the fire of a blazing funeral pile.
colour of the skin. The ashes of this burnt crow's nest cast on the
head of a person makes him distracted and
comples him to abandon his hearth and home.
O Sankara, hear me enumerate such other
cpmseîiîi measures of black migic.
Errhines composed of the expressed juice,
rrataftRHii
white Aparajita leaves and Nimba leaves
should be employed for the purpose of
delivering patients from the influences Dakinis, TFf^jPrsng t
Matrikas and other malignant spirit O thou TSF^r -yFT -TR yfHR
bull-ensigned deity, errhines of Madhuka pltha Let a man cast the excreta of his enemy on
are possessed of the same efficacy. the skin of a wild rat and tie that skin round his
TJH TRI&RU waist, thereby he will be able to cause a
suppression of his stool. A man or woman
apm wfecFT ^ 9T^glh9*ll
Cull the roots of white Jayanti, or white
whose name is written on a mango-leaf with
the blood of a raven .and is cast amidst heaps
of filthy substances is sure to be devoured by
Aparajita, Arka, Chitrakam or Mulakam under crows.
the influence of the asterism Pusya, reduce
them with the addition of water and
to a paste «Jcre$ RZRS^ cfcfr FT 111
divide the mass into pills, A pills thus prepared TT tFTFPt cJHcfcc^qfO tp*r in* xj |(W9||
and applied as a Tilaka mark on the forehead VI«titihMv>il^tf frTvPft^T^ TRÎI
of a man has the magical virtue of enthralling
TT ’3'^lfidfag FT ! IIV94II
the hearts of young maidens.
O Hara, a compound consisting of goat's
*T|| milk, Tilam, Goksuram sugar and honey taken
TRifa ii^rii in equal parts and internally administered,
proves curative in cases of loss of manhood and
trttf srqm reRH it
virile impotency:
dHdl4l
^333 flcf TT^yyAil'^
dcjch<ji«J|chl ch'W f^cRRTST TTpT^JrRII
yîT: ^ ^11
Learn, O Rudra, that powders of " killed
rRhfsir TTF^f TT?R:ll^9 <ill
Smalakam, rocksalt, sugar

iron, Pippall 6unthi, A hundred Bilva twigs soaked with the
and honey, taken in equal parts, pasted blood of a raven and an owl and cast in the fire
together, and made into pills, to the seize of an by uttering the names of two different persons
Audmabara, should be taken for seven days in are sure to create a bitter animosity between
succession by a man, desiring a healthful life them.
of a hundred years. RfsR McWW ftfgrHR tTII
The Mantra, Om, Tha, Tha, Tha, should be

employed in connection with all acts of
W TTRTfSjrT flH T^PJgll
cK-jjgetH WfJ »T^?qp:llô||
charming.
A medicinal oil cooked with the addition of
tpjft facTO ygtÊT <rgii the flesh of a Jhasa and Rohita, treated with the
1%TdFRt TTR rTE0^rf %TfPf TlfTIIÎI milk of a she-bear in the manner of a Bhavana,
cow from a tree, burn
Collect the nest of a may be prescribed for anointing the body of the
patient in any kind of disease. Solutions of
451
Candanam, employed as errhines, facilitate the

Sudarsana roots culled under the influence
re-appearance of hairs. of the asterism Pusya and kept in a chamber
<*>!«»>•<{ drive the serpents from its inside and bar
their
?rttT î^Mot^rdiiîi reoccupation of the same site.
He, who holds a Langalika bulb in his hand,
or smears his body with a paste of that plant,
is
sure to break the arrogance of the strongbodied UCWI cj WttPlffgdlfvHllI <5.^ ||
ones even in his old age. Torches made of linen soaked with the
expressed juice of Arka plants and lighted to
Trsrft fvTHn
illumine a road way serve to drive away
all
<| ’pTfHf fawWHWMlVeHIIÎI snakes from that road side.
O Thou blissful one, peacock's blood is fatal
even to snakes residing in their holes. Bum farar ffrdid tt
down to ashes the dead body of an Ajagar (Boa WnjÎT TTfPvPTl- TjfTOTÎIilSIl
constrictor) in the fire of a cremation ground. Smear body of a rat with Haritalam
the
^TST TPfWHMJKW %ll soaked in the serum of a cat's excrta and pasted
f^f ôrf with goat's urine. The sight of such a rat is sure
to scare away all its kindreds from that
By casting these ashes before one's enemies house.
one is sure to confound them, almost HIT fgrafRRTii
instantaneously.
6611
rrf^n?f frrit:||
vtt^t Tnfrrrlra' fg^Târ
^ ii
TT^cRTOT RVTdblUlf
trrllff 'TTf^fdi^niiîi
For the extinction of mosquitos in a
The Mantra, which should be recited on the chamber, fumigate it with the vapours of a
occasion, runs as Om, Tha, Tha, Tha, Cahi, compound consisting of Triphala, Arjuna,
Cahlhi, Svaha, Om, Udaram, Pahi Pahi Svaha. Bhallatakam, Sirisham, Vidanga, shellac, resin,
^f'Trar tth ^ 3 TTR rgLdH.it and bdellium pounded together and cast in a
ijpr^ 3 *£3PTT ^4|Pd smokeless fire.
ii sJbrr&i w
Tt fy ifei) arrancFrut fr mmifcpifamif
i
Tnt ^(d«Mr^TUVIddH')S8ZTPT:ll ^V9V9||
W / Chapter 178
The man to whom such a betel is given
becomes the slave of its beautiful giver. After
fswwRie^vHHn
giving it (betel)let the woman recite the Mantra,
ûiTtii^HwêH T#nf ipîir tTgv i H .ii
Om, Hari, Hari, Svaha.
TTTfM T^TWTII ^ II
Hari said :
—Let a woman
administer a
TPjeRr ii
compound of Brahmadandl, Vaca, Kustham, HRT fvft R ctvft ^H.11

and Nagakesaram, with a prepared betel leaf â«cfaP~ r h^ <1^1^ rTfgdlVI^jdll^ll
to a man she loves by repeating the Mantra,
Om The man on whose head is cast powders of
NarayanI Svaha.
dried crow's tongue and Godanta Haritalam is
TB|H TT ^vft RHdjM-dd :H sure to be under the influence of their giver.
fR': ifT: T^T^TII ^11 This influence is neutralised by keeping a
garland of white mustard seeds hung in the sSo to: tctotii
chamber of such a hypnotised man. TO (jlf «KVI'«WT rdRdlfdsUI II
afio TOTT: WTO WSTII

TO ^ ^qjl'tfll TOT? fcISPJ TÛdlRufl II
By Sakotaka and Vaibhataka

placing R*<d4H ôll
branches with their leaves unstripped off at the The Mantra to be recited in connection with
door of one's house you can create dissensions, this charm reads as follows Om obeisance to
:
O Rudra, among its inmates. the Commander in Chief of the Yaksas who
wields a sword and a thunder bolt in his hands.
Om Rudram, Hram, Hrim, the science of
Tvarita, the repository of all spiritual and occult
Powders of dried Khanjarita's (a kind of
power. Am, may the Matris stupefy you all.
bird) flesh pasted with honey should be applied
Maha- root tied round the waist arrests the
as a plaster to her own re-productive organ
emission of semen.
during the menstrual period by a woman,
desiring to enslave her love. So TO TO:
f^rfsgf cfS TOTSTII
Tji^r qRRlTO rj
By fumigating one's body with the vapours tsflunuft «ttoto w TOf stîiuh
of a compound consisting of Aguru, Guggulu, Karavlra flowers seven times enchanted
Nilotpalam and treacle one can become a with the recitation of the Mantra, Namah Om
favourite in a royal court. SarvaSattavebhyo Namah, Siddhim Kuru Kuru
Svaha. These flowers whirled round before a
#TOT tl fcWHjyt f*P*T T^TOT
woman are sure to hypnotise her.
^ M^frltf'^3 cn?ft
toit TO tt^TT to
With a Tilak mark, on his forehead
composed of white Aparajita roots pasted with 3fn#nro dfddl TO*T Wlfiwfdll^ll
Gorocana a man is sure to domineer the mind A compound Brahmadandl, Vaca and
of
of the person he sees in a royal court. Patram pasted together with honey, and
applied, as a plaster to one's reproductive organ
chichi craT cps Pitaitrw
during an act of coitus will enthral the affections
ai ldHcMWf TOft TOfrf TnTOII<SII
of the woman to such an extent that she will
A totem on the forehead composed, of desire no other husband.
Kakajangha, Vaca, Kusnham, Nimba leaves
iaûillVren f§ror yjsbw w*rroii
and Kumkum pasted together with one's own
blood gives one a gift of fascination. rjyf TOTOT eTsIvWi <*•)<=!£ A 'TOTOHII^ÎI
Clumps of Brahmadandl kept in the mouth
fsrsMPT ^rf«rr
arrests the emission of semen. JayantI root kept
bsfH'ft cn'AitH TTcT:
man in respect
in the mouth imparts victory to a
mdilAKiq^tir of an act of sexual congress.
Take a few drops of the blood of a wild cat,
mix it with Karanja Tailam in the method of a
Bhabana. Prepare a collyrium therewith on a
Bhrhgaraja roots pasted with semen and
lotus leat over the fire of a burning funeral pile
applied along the eye-lids in the manner of a
(Rudragni). By applying this collyrium to the
eyes one can remain invisible to others. collyrium exercises a fascinating influence.
453
goddess, Laksmi, grant me all good fortune and

^FTT ) <&iwq ^vf)eh<U|^Tii|qj| 5>mi the power to fascinate the three worlds.
Aparajita clumps given with Nilotpalam to
{rftgTOT: ppppu
a man. through the medium of a prepared betel
leaf serve to exercise of good
«jqrsr HgmibM^|^4) :||^||
fascinating
(hypnotising) effect. Smearing of the body with a paste of
Sugandha, Harida, and Kumkum, O Rudra,
3Tfj£ as
tre* 7p% rrsrrn well as its fumigation with the vapours
^
xt ^ =bu& % $ ii
xf TjfS^ ’Sl'êhdl: f%ST?fT: II
of
burning Sugandhi flowers gives one the power
of fascinating other people.
T#7IT fER) ^8mrôirq;|| cfsrr yrtnOii
^T*mt ^rorfit Xl s*>Ml££ sOlRÎI ^V9|| TftjcRT ^?:||^||
Toes, legs, calves of legs, knee-joints, thighs, By applying a plaster of Duralabha, Vaca,
umbilicus, breasts, sides of the abdomen Kustham, Kumkum, Satavarl, pasted together
(groins), arm-pits, neck, cheeks-lips,
eyes, with sesamem-oil, to her vaginal canal
a
forehead, and head are the regions where
the woman is sure to enthral the affection
of her
Candrakala (erotic centres) are located in the lover.
organism. They are located in the right side
of
a male body and in the left side of a female one. ^7111 WlcHlfd TTg’ trfri<TMl *rfîZ|ftT|| ||
By exciting these centres by tickling, etc., one
By fumigating her private part with the
can rouse up erotic propulsions. The different vapours of burning Nimba wood, a woman
is
centres from the head downward should be enabled to become a favourite with her
respectively excited on the different days
of a husband, and to captivate his affection for good.
light fortnight, whereas the centres
from the Tfrfpr epii-y
toes upward should be respectively n
excited on
the different, days in a black one.
^r'qrftr
wsrr ûdchiRcM ii
chcil: UlcHl: efcWyilftl
Similarly, a plaster composed of Yasti-
3TTfc=nT^ranr ^nrhrrf ^rnrbJTf ^?fi^FnT:ii madhu and Kustham pasted together with
Sixty-four measures of fascination have buffalo-butter and applied to the same
organ
been enumerated in the Kama Sastra (Erotic brings good luck to a girl.
Science). Virgins of maidens may be fascinated TTtrhouPt cHRuin
by an embrace.
T^PTTTO^rrftJT fjpgpjixf fytp|cf ;|| Taka Yasthimadhu, Goksuram, and
$,ehH '=K'l 4<4
frlH^W ^FTiSÎI Kantakarika
<
(I equal parts and boil them with

in
A totem composed of Rocana, Gandha- water. This decoction boiled down to its
quarter
puspa, Nimba leaves, Priyangu, Kumkum part should be taken by a woman
and desiring
Candana pasted together with water and put concep-tion inasmuch as it is one of the
most
on the forehead is potent enough to potent remedies that accelerate pregnancy
fascinate in a
the whole world. woman.
JFf
^ ft ^ TJ=|c|VUf< $||
ritdW vhe) Tpf
sfrsrrft afftur ^
^TRzjf fgrsnrroTru ^ n
The Mantra to be recited in connection with Soak Matulunga seeds in milk, by drinking
this chaim runs as, Om Hrfm, O mdk a woman is sure to conceive.
this
Thou, Goddess
Gourl, grantme good fortune Rlqûw TJcHl'il'tuêbfq ^TII
and secure me
the obedience of sons, Om, Ham, O thou
A woman desiring the birth of male child Milk cooked in combination with a decoc-
should take Eranda-roots and Matulunga seeds tion of Asvagandha (acts an an agent) that leads
in combination with clarified butter. to the conception of a male-child. A woman,

desiring to menstruation and
get rid of
pregnancy, should take Palasa-seeds pasted
with honey, during the period of her monthly
tî^vi r ^terr TqrejWRtffWîi Wi flow.
3tMKcbl u «g§i£ti |«r9ft4l «W!fuidM)Se*«4!M:ll ^196 II

ii ffti ^ft’iRi"^
3TSSTTET: W / Chapter 179

expressed juice of Kapittha, and employed as
$RtlC||Ti|
vaginal enemetas, arrests leucorrhic discharges.
^Rdigf icWd'dHH.n
VJbcfciiHVjUd'tT ^Tlft
^nfM^JeToF eIT8(rf <44r3I AMriJII ^ II
y i d^trn ttT tw^HHii

TJRTRT ^TO#T^ctll
TRttT: ^FT: T&TC:IRII
Hari said Take Haritalam, Yavaksara,
%
'
TRt $:H
Patranga, Rakta-Candanam, Jati-flowers,
Hihgulakam, and Laksa; pound them together fRmVj, wi'iuOSf ^ «Vi^:II^H

and reduce the compund to the consistency of oRuWt: i^rqqm: ^twîi
paste with the addition of boiled oil. First rinse
A compound of the ashes of dry Millakam
the teeth, O
Rudra, with a decoction of Haritaki,
and Sunthi, Hingu, Mahausadham, Satapuspa,
and after that, apply this plaster to the teeth
Vaca, Kustham, Daru, Sigru, Rasayanam,
whereby they would be tinged red. Sauvarcalam, Yavaksara, Sarjakam,
TjyicFr fearer m<p'4 tr ttpi «4J*taiii Saindhavam, Granthi, Vidam, Mustatakam,
cRTjfcjt: 4<'J|I%: T fqH^dRtll^ll with four times as much honey, as well as a
medicinal cooked in combination with the
oil
Scorch a Mulakam slow fire, and
in a
expressed juice of Matulunga and Kadali,
squeeze out its juice. This juice poured into their
undoubtedly arrests all kinds of discharge.
cavities tends to arrest the discharge from the
Pourings of mustard oil into the ears tend to
ears.
destroy the local parasites.
srefrnr Tjffarr rj m^h 4 dm^^Mi '
mRîRi «ni^h
gft g r fdMUdiffrr fqu-iHdt
•
Tjr^trif Rm^ldlUII
[quflgg cbulvjcd
Take Arka leaves, and warm them over a

far^ms wi
4l^CTT xT fqffR rJ c<Rchl it! it
gentle fire. The juice squeezed out of these Arka
leaves, being poured into the ears, cures
earache. O Hara, take Haridra Nimba-leaves,
Pippali, Visvabhesajam, Maricam, Vidanga,
fwprjSRT 45T
Bhadram and Musta, pound them together,
Mf^reST #SJvTT$rTf*T:
reduce them to the consistency of a paste with
vtirm <mr the addition of cow's urine, and divide the mass
A medicinal oil cooked in combination with into pills. One pill of this compound is potent
Yastimadhu, DhatakI, Utpalam-
Priyangu, enough to cure indigestion, two of these pills
leaves, Manjistha, Lohram, Laksa and the cure cholera.

1 1
Patola-roga; taken with cow's urine they prove

X^rr ^frf: TT^TW xr^TII ^ ^ li
beneficial in tumours. External applications of
these pills, which are called Sankari Vartis,
Taken with honey these pills destroy prove curative in all forms of occular affections.
it ?frf *n<n«a iy,x iut wnfyiu#i TTcf^HlvnrMfi|cJ,VMdHt5SZTRT: II Wll
3TS^: \6o / Chapter 180
together with honey and clarified butter may
xspsit xrrot w
Iwp- wifuRt
xp u&whj
xif'^n
i
he applied by a woman to her own private parts
before sharing the bed of a man.
^ *T: xr^TRlf ^TTTf Trfqbqfdil
3#T 17t4: \ ||
Hari said Take Vaca, Mansi, Bilvam,

Tagaram, Padmakesaram, Nigapuspam and XTT^T fwp.-||
Priyangu, in equal parts, pound them together, injynRr wfw grRmrstta xfrîi\9ii
and make this compound int sticks with the The man, who will known her thus, will
addition of water. never visit any other woman is his life. A plaster
composed of Saiikhapuspi, Vaca, Mansi,
Somaraji, and Phalgukam pasted together with
ciyilchiqfRteiy f^FTII ^||
buffalo butter imparts a firmness to vaginal
muscles and removes the flabbiness of the
^T*IP?N c»N*j •fcftrj pfcP^TT: 1 organ. Padmas, culled with their stems, should
Slifeiytl TTl 'Sfrirf 'Jpq ^hMfq^jfdll^ll be pasted with milk and clarified butter and
A man, who fumigates his body with a divided into pills.
burning fumigating stick of this kind, is sure to
U^ ehl vrifadl' fK^T ^TPft iftelT V^VI^dj l
roam, about in this world as Eros incarnate. A s^rraTT xnjdifii ^T: g^rr srRnzrfHiiîi
composed of Devadaru-powders and
plaster
A
dry pill, thus prepared and inserted into
camphor pasted with honey and applied to the the maternal passage of a mother of ten
male re-productive organ is sure to fascinate a children, will again make her as a virgin.
woman during an act of sexual congress. W^MlST ^TT tti'cHlPt ^11
3Tf TSFfWIûi 3TXjgFT ^nhlHd STrJT TWP<H:II'?II
3TH*T 3Tf ff rpr,,
f(
JR TRT xT TT^Til 3TÎFT 'Sr^lTfbT XTc^t|dct,rct^-4)|| ^ o ||
xfrO«HtWA(rH Uîmi A fumigation with the vapours of a

"Om, Rakta Candike, bring such and such compound consisting of Sarsapa, Vaca,
a person under my control." O Sankara, by Madana-phalam, cat's excreta. Dhusram and a
puting a totem composed of Gorocana, (ox-gall) woman's hair proves antidotal to fever due to
own blood on one's forehead
pasted with one's the malignant influence of DakinTs. Vapours of
and by ten thousand times reciting the a compound consisting of Arjuna flowers,
foregoing Mantra, one is sure to fascinate the Bhallataka, Vitatiga,
whole world. tflvll ^ TT^TTf Til eTltfni Ml fd«TT 1
xterar ejhxunciur’ 'ffNlt xTrfufMriehqn Tnl<|chml^r*|U[[ iiyiehdiVH:iiîi

Vala Sarjarasa, and Sarsapa, pasted together
wlun’ rCc^Î^MHrcfJII H II
A with Sauviram and burnt in a room, destroys

plaster composed of Saindhava, Krsna
Lavanam, snakes, mosquitos, flees, and lice.
galls of fishes, and sugar paster
TEW: Wl^PiÛIIÎI to or introduced into, the reproductive organ

5SJ#T
Tfr #R# -JM ^pq%||^ll of a
walls.
woman, produce a paralysis of the vaginal
Plasters of powdered Earth-warms applied
it ffiisfhmrt 3iranR=FPit 3iyfldifti<*>¥MdiihsiJTO:ii ûoii
3TSZTTET: W / Chapter 181

^ Vl^n ^ WT
Ffrwer 8|ftfor TT^clTII
7mnw%ll 'ebllehiHW *jJ«WHUm:ll^ll

dl^Hfl ^rf TOcfUT
TOT W^l! Sunthi powders taken with sugar and honey
IPTif^WII instantaneously make one's voice sweet and

5<Vd«h) ^xlT cjito oilln
clear.
ehifl xT fgeKhl^l fcifclidsftsf ^dk^d^ll 311
Hari said :
—The expressed juice of betel iftrTTvf 9Tfi£>f ^Ht^mWTTII
leaf, clarified butter, honey, salt and milk xftgT*f
rubbed in a copper vessel relieve aching pain
A compound of Haritalam, and conch-shell
in the eyes. Vibhitaka seeds, Haritalam, and
powders, and the ashes of the plantain bark
Manah-sila pasted together with goat's milk
pasted together with acts as a good hair-
remove all kinds of occular affections. A
dilapidator.
collyrium made of Malati flowers applied to
the eyes instan-taneously cures the form of vPTOT SPidKTa ^ftSRTTSJ WTpT xTII
eyedisease known as Puspanasa. A lambative HlMVIldd^qjIAII

consisting of Haritakl, Vaca, Kustham, Hingu Rock-salt, Haritalam, and powdered
and Manah-sila pasted together with aclarified Tumbi-fruit pasted together with the solution
butter and taken through the medium of honey of Laksa forms a good hair-dilapidator.
proves efficacious in cough, hiccough and
TJSJT xT gflfilcTU TpT:%vTT II
asthma.
fiTUHviinPhH-ûf 'R^TT v)^H{:ll teNto fa$?tii<?ii
TfaRT: ^HTT: STTTT2J <dHdfH:ll3ll Take Sudha, Haritalam, ashes of conch-

A pulverised compound of Pippali and shells, Manah-sila and rock-salt, pound them
Triphala taken with honey relieves cough, together and reduce them to the consistency of
catarrh and acute brounchitis and asthma. a paste with the addition of goat's urine.
'
TûflgTfdl^d Hlmdld ^T TJWIII

t^ttt ehiyy l^ckhia -q^TT?T i run
trar «irawr: xr iiôii
O thou bull-ensigned deity, Pippali
The paste thus prepared as an acts
powders, and the ashes of Citrakam burnt with
powders
instantaneous hair-dilapidator. Paste
its roots, taken with honey, proves curative in
of conch-shells. Amalakam Patram and Dhataki
asthma, cough, and hiccough.
flowers together with milk.
iterfcqH xT traoF w^ll
IxrgT ddHffl TTT^f
l WTf STR^tll
The expressed juice of Nllopalam taken with fFWT: %tTTST fanny W: ^11 II
sugar, or Madhukam and Padma taken in equal A weel's keeping of this compound in the
parts and administered through the vehicle of mouth imparts a pearly lustre and whiteness
rice-washings, arrests haemorrhage (lit. affec- to one's teeth.
tion of blood).
II $fi*ll6t nglijtiu) 7«hu»iks<)

3TSTR: W / Chapter 182

calam and Sunthi boiled together with water
cures indigestion and the type of Gastralgia
^ftr qfgflq ii
known as Parinama Sulam.
Hari said :
—The use of milk curd is
STRreff T1F ^PTJI
forbidden in autumn, summer, and spring -m •SRPEff fqyRU|II|\9||
(computed according to the Ayurvedic Make a paste by adding milk to powdered
calendar), whereas its use is recommended in Dhataki; by taking this medicine an emaciated
fore-winter (Hemanta), winter and the rainy person is sure to gain flesh and to be stout again.
season.
’l#l fHÎI
r[ TrahT TftrTT ^P^d
'
lt
TJ5FT ^ ^TOTfH A strong person should lick a lambative

TSftTTSW TtTT^qr^^di IT! IR1I composed of butter, sugar and honey; and
Butter and sugar, taken after a meal, tend person suffering from any kind of wasting
to improve the intellect. O Hara, by taking a disease should take a goodly quantity of milk
Palam of common treacle, each day, for a year, whereby his health and intellect would be
a man is enabled to visit a thousand women improved.
and to acquire an enormous bodily strength. STqfPPffi ll
TTSjfbfa STerflrfeh ifclcpjll<?||
tHit^FTT ^TII
By taking kuslham powders, each night, at vfoirft ?HHqict)c( ^THT ô 11
bed time, in combination with Ghrtam and

honey, a person is enabled to withstand the
TfRftW TTT ijff -flcnW <PT ^T^ll
ravages of time such as grey hair and a TFtW^T ^11
shrivelled, wrinkled skin of the body. Powders of crab-shells taken with milk
prove curative in Pthisis or consumption. A
medicinal oil cooked in combination with
Tinjjf fÎ$prr:ll
Bhallatakam, Vidanga, Yavaksara, Saindhava,
f%rBf Tl^T: ! Il'tfll Manah-sila, and powdered conch-shells acts as
The intelligent man, who rubs his body with an infallible hair-dilapidator. Paste leeches with
a cosmetic compound composed of Atasi, Masa the expressed juice of Malura; by applying this
and Godhitma pounded together and mixed paste to the palms of one's hands one is enabled
with clarified butter, walks about charmingly, to hold fire in his hands.
O Sankara, like an incarnation of Cupid.
T3T»j% ftsrro ^qji
Wf&WU SPRIT ^ TffToft WIT Tfeqjl 3T^Prrcft flPdfrtvqqijriqHjl^ll
qftrg Tf%raf wm trcwft cwuft Take the expressed juice of Salamali mixed
composed of Yava, Tilam, ASvagandha,
Pills with the urine of an ass; this compound; cast in
Musali, Sarala and Gudam act as splendid the fire acts as a potent fire-extinguisher.
rejuvenating and constructive remedies.
^RTFIT ^T TJfT HU^ch^fiqi TTfll
A decoction composed of Hingu, Sauvar-

Take the belly of a female crow, reduce it to
powder, and then into a paste with the addition Brahmadandi administered through his
of frog's blood. Beat this mass into pills. food or drink to a person under the auspecies
of the asterism Pusya brings him under the
srar Trirci tbit Bzrru
control of the giver. A Palam of Yastimadhu
•srf^sd few gsfr feqiptf fettryi
taken with warm water, relieves, O thou the
By chewing compound consisting
a of supreme deity, constipation of the bowels, as
Munditakam, Vaca, Mustam Maricam or well as an aching pain in the chest. Recitations
Tagaram, a person is able to lick the flame of a of the Mantra, which runs as Om, Hrum, Jah,
fire with his tongue. destroy all kinds of scorpion poison.
rihl'cHT ^pnrsf -cjufT^ca win ftruTcft id-to 5? &WHJI
l^snwRT:
3Tf 3lPdW*H
Wlûril^f TTSiril
^>11 Wl
tTftr-T ^ tn% f^TEf
and Mar-team
Pippall, Srngavera, rock salt,
TÎRÎI
By casting these pills in the fire, while mixed with butter and milk curd and employed
repeating the Mantra, Om, Agnistambhanam, as a potion on an errhine act as a potent anti-
Kuru Kuru (paralyse this fire), the intelligent toxic remedy.
one is sure to neutralise (lit. benumb) its heat.
Sff
TTrRcrPTT #rr5BT PdM'diyf) ! IR?II
r r ^ %eF: ^rrenru
Decoctions of Triphala, Adrakam, Kustham
'flH R'ici ! Il^ll and Candana taken with clarified butter, or
Rain may be arrested by reciting the mystic these drugs applied as plasters with the
formula, which runs as, Om
Namo Bhagavate addition of the same substance tend to
Jalam Stambhaya, Stambhaya, Sam, Sam, Sam, neutralise the effects of poison.
Keka, Keka, Cara Cara.
HUIdfl gT VgWftfbT gftdlrt TtPT:f?TvlTII
'
!
jjsnrftsnr ’Mifeiiy <raT etii

?fer |*(V*UiJIT#ll
TT:IIÎI
A compound of Haritalam, Manah-sila and
By burying a cow-bone, vulture's bone and pigeons's eyes destroys the effects of a poison
Nirmalyam undeneath the threshhold of one's as Garuda destroys the serpents.
enemy, one is enabled to bring about his death.
ri^HcWlPi TjanfOT i^MIrMI TOTFPfclll
fetf ^TS5T3T ! IRmi
^feg^r nm^cwnwtcwnMPirdH.11 it
O thou bull-ensigned deity, a plaster
Fm«<cU fTERTElT: «t^«RH:ll
tjefar
^ TBT composed of Saindhava and Tryusanam pasted
! Pdvlchl ra qyiUu il^ll with milk-curd and applied to the seat of the
A Tilak-mark composed, of five red flowers bite with the addition of honey and calarified
Kumkum, and one Palam
of different species; butter, proves curative in a case of scorpion-
of Rocana pasted together with his or her own bite.
blood, and put on his or her forehead by a man

xjtif
or woman, exercises a fascinating influence.
! 'jpmfd ^ irîi
Trikatu-powders taken through the vehicle
?Tfe ft$?URoll Brahma dan4i prove
of a decoction of Tilam and
PdHlflq^.T ^ pfefa Tlt«T ! II remedial to Gulmas and tend to set flow the
blood incarcerated or accumulated in any part
3T)r
f ^T: II
TR^ft5?r ferniiRSii or organ of the body.

Ach. Kh. Ch. 183 ]
the purpose of effecting a speedy and painless

•qfeu gtlX I"
*to HifH r #rû parturition.
nrft hr faûuniR'sn TRâfrif nterr au^tfdiRumi

Tp§r
fcMltdUKVTOH IR<ill
Milk taken with honey tends to arrest !
haemorrhage. Apply a plaster of paster O thou, bull-riding celestial, washings of

Alan7sakam roots to the pelvis; umbilicus and rice, taken with honey and sugar, prove
exterior re-productive organ of a woman for curative in blood-dysentery.
u gftnnrt mîîuI wmivihs^ syi?nîriiR4chvmd9lJ?2nH:ii h?ii
Chapter 183
'
S fttreft ht^hhii
Hfter *pT$f ht rii

hhth^wj^h 3RpmhR hh*h.ii
RSRHT HT HRl^ll ^ II
xiFirser upft ! n^ll

A of Haritaki, Srngaveram,
decoction
Hari said : —
O thou moon-crested deity, a Devadaru, Candana, and Apamarga-root
decoction of Maricam, Srhgaveram, Kutaja, and
boiled together with goat's milk, and taken for
Tvacam, internally administered, cures lienteric
a week, undoubtedly alleviates a rheumatic
diarrhoea (Grahini).
aching pain in the thighs, and proves curative
ftnrjcft pMUlHlli HfTcT HHT H^TII in Urustambha as well.
HT3T W 3rrt
si^r u4)j|ui fTfirnirt
W=i
faHSHfau
HiTOvlRfH.il ^11
Y'F
HPJ:
^ W * R
aiP-TOra nr •uyi^tH'3 "
n
Reduce to powder Ananta and

fine
A compound consisting of Pippali, Pippali $rrigavram, and add to it equal parts of treacle
mulam, Maricam. Tagaram, Vaca, and Patha,
and bdellium. Beat it up into a mass and divide
pasted together with milk and the expressed
the mass into pills. These pills alleviate, stiffness
Devadaru, proves curative in cases of
juice of
and aching of the ligaments, and improve the
An Arijanam composed of Maricam
dysentery.
digestive capacity.
and sesame flowers pasted together and
applied to the eyes cures chlorosis. Vlf^H Wl <^f*cCTqU
tforaft WJST TOpr w HtfHHTII

TnjHT tWl^H 3RTOTff
Cull a Sankhapuspi creeper with its leaves,
TR! wHcf H XRTOrimi
roots and flowers. Reduce it to a paste with the
O Rudra, treacle and Haritaki, taken inequal addition of goat's milk; by taking it one is
parts and given in combination with honey, act relieved of hysteric fits.
as a good purgative remedy. r^

3^ yef Tpq 3i*%H TTO
fwvTT fare; ftnf w teHPl^ PcH^ HR HETTOf fHRTTRTO % II
fH^HHUMI Take equal parts of Abhaya and Asva-

A compound of Triphala, Citrakam, Citram, gandha through the medium of water, and rest
and KaR-Rohinl boiled together with water assured of a redical cure of haemorrhage
and internally administered forms a good (Raktapittam).
purgative, and relieves the form of Rheumatism ^RTT 3TOH R

known as Urustambha. yfhf ylrdiH hi%t Tt^5f^fHHrnnHii^ 0 ii
Take a mouthful of a pulverised compound dried, proves curative, O Rudra, in all froms of
of HaritakI and Kustham, and gulp it down fever, and in quotidian ague in special.
with water for the cure of vomiting.
Hcjui' <5*3^11
Tj%OT tn^cT rf^ll
TTTOT f^nJÎ -ftdumfflpcs; wfo^llt>qil

3*f t TO II mi A medicinal oil cooked in combination with
A decoction of Guduci Padmaka, Aristham, Karavira, Bhmga-leaves, rock salt, Kustham.
Dhanyakam and Rakta Candanam proves Karkatam, and cow's urine, four times, as much
curative in the Pittaja type of fever, attended as its (oil's) actual weight, proves remedial to
with thirst, vomiting and a burning sensation ulcers and Pama, Vicarcika and other kindred
in the body. diseases of the skin.
3ff -grffapft TafMt -tftrg ^ttt t<%T 3% rTSJT ^l^cHId ll^l!

3: 3: TJefasmfr^ ffan^n O Rudra, Pippalis taken with honey, or the
^HfcdVld *rca[T efr^r T^ll use of Surana and other sweet articles of diet
^rflfefchl 3% 3T^ itQ Û lfrWH ^11
'
I
would prove beneficial in cases of splenic
SankhapuspI, maystically dynamised with enlargement.
the recitation of the Mantra, Om, Hum, Namah, ftuic-fta ifwsr Trhjtrrr timPcmihm
and round the ear of a fever-patient, acts
tied
3T?rfRT fgRrgirîiîi
as a sure febrifuge remedy. O Rudra, put into
the hands of a fever-patient eight hundred
A compound of Pippali and Haridra pasted
together with cow's urine and inserted into the
flowers, each consecrated with the maystic
rectum leads to the falling off of rectal
formula, Om JambhinI, Stambhim (destroying
haemorrhoids (piles).
and paralysing goddess), Mohaya (make spell
bound) Sarva Vyadhin (all diseases) Me (or VdlglftfHIVMHU
mine), Vajrena Thah Thah Sarva Vyadhin
^ TPfqniiuii
Vajrena (dissipate with the thunder, like mystic 5
TJnt ^ ii)qû |et êr^n
potency of "Tha" Mantra the morbi-fic energies
of all diseases), Phat (obeisance), and touch the
dvvlHiRi*<awR('ii wr 11^11
Goat's milk admixtured with the expressed
tips of his finger-nails. All forms of fever and
specially quotidian ague may be destroyed by juice of Ardrakam should be prescribed for the
practising this fever-charm. cure of splenic enlargement. Plasters of Nimba
leaves pasted with cow's urine, or of those
sfrsr w hji composed of Saindhavam, Vidanga, Somayaji
ttii**ii Sarsapa, Visam and the two kinds of Rajani
Fumigation of the body of the patient with Haridra and Daru-Haridra) pasted together
the vapours of a burning febrifuge-stick with cow’s urine, and applied to the skin, prove
composed of Jainboline fruits, Haridra and the highly beneficial in all forms of cutaneous
cast off skirt of a snake, pasted together and affections.
n fftT sfhmsi niMiitiul ^tsiu<s 3rra reairu| giyfl^^c6VM tiai ^sgm;ii

1 a
Ach. Kh. Ch. 184 ]

3TS2TTO: %6>i / Chapter 184

IdHciH MM! ejw'it r|
fhSM^RT?H:ll
fftar w sragii'sn
Plasters of burnt barley corn pasted with
epaTq trszrroFis^ ?rarm
'
seasam oil relieve the burning sensation in cases

dWftqfrR TftfhT ehPdViHf^ HIVHÎI \ II
of scald or burn. Plasters of Lajjalu and
Hari said :
—Plasters of RajanI and the ashes Sarapunkha pasted together with clarified
of plantain bark pasted together with water, or bum.
butter relieve the heat in cases of scald or
one part of Kusjham and two parts of Pathya
taken with hot water relieve an aching pain
about the waist and sacrum. 3&> -rot s s fofer
3WIT wfo ng vmfM W*T 1 ^Tlldll
trni^ffff TstrsEf oRi^rf fq^Ktuiuîi Pidgin XJjFT
Abhaya taken with water, or Pippall taken These plasters should be applied by reciting
with sugar, cures rectal haemorrhoids. the mystic formula running as, Namo Om
Bhagavate, Tba, Tha, Chidhni Chindhi
3iid^n'«trltrr Tjgfar xn^n
Jvalanam Prajvalitam Nasaya Kenya, Hrum
i&tfrsxf 3T9frhr?T: RT:ll^ll
Fut, Nirgundltied round the wrist destroy fever.
Cook Ghritam with powders, and the
a
jjyiir xpetr ddiwdU3cbHii<?ii
expressed juice, of Afarusakam leaves. Plasters
of this Ghrtam are highly beneficial in cases of arsgr ^ YI#53T 3T?lf^ ^ #1; 1
rectal haemorrhoids. A root of white Gunja divided into seven

piecesand tied round the arms of a patient
undoubtedly cures rectal haemorrhoids.
3t?tp3t1' *f^rnr gsjr Rimiwîikii
Potions of Triphala-decoctions taken with
Guggulu will bring about the cure in a case of
fistula in ano, The cream (surface layer) of milk
curd cooked in combination with Ajaji and Smearing of the body with a plaster
Srngaveram and taken with salt removes composed of Visnukranta pasted with goat's
strangury. urine gives an immunity from the attacks of
thieves and tigers. All magical acts may be
practised with the help of a Brahmadandl —
of Yava-Ksaram
sugar and root. Triphala taken with clarified butter relieve
Solutions
(impure carbonate of potash) prove remedial all forms of cutaneous affections.
in strangury and suppression of urine.
ftra i fr f; tifaftggj f^TW T rt\\ ydw*rcfr xfcr xr&ptn % ? i
Powders of Pynamava. Bilva and Pippall

1T$; pounded together and taken with clarified
Make a collyrium with the excreta of a butter remove cough, hiccough and asthma;
Khahjana, Sobhanjanan, and the foam of a administered to women they facilitate concep-
horse's mouth over the fire of a cremation tion.
ground, By applying this colyrium to his eyes,

a person remains invisible to the celestials, not
qd¥ <& *ti
'
l XJSRT
to speak of purblind human beings.
The foregoing drugs, cooked in combination clarified butter arrests the advent of premature
with milk or clarified butter and taken with the old age.
same adjuncts, acquire a splendid spermato-
poetic property.
^fTSET ^ctufehiuf *JTJJI|^||
fc^n irejap ttmt Trrcflr ttotu Copper, burnt in combination with honey,
clarified butter, treacle and the expressed juice
Take Vidanga, Madhukam, Pate, Mansi, of Karavella, is soon converted into silver. Now
Sarjarasam, Haridra, Triphala, Apamarga, hear me describe the method of converting a
Manahsila. base metal into gold.
Tftfi fern
yirt<#g
^
Audumbara, and Dhatakl. Pound them
%vfcr#T
qmi Tqfera firer: n
xft?f
HHlfH^m
A Palam
-
W^
STtJTTJBT^ #«d'eK^
weight of lead burnt in

’'Tvf TRTH.II
11
together and reduce this pulverised compound combination with a Palam weight of yellow
to the consistency of a paste with the addition Dhatora flower and twigs of Langalika is easily
of sesame oil. By plastering their own converted into pure gold.
reproductive organs with this paste, a man and
a woman became extremely enamoured of each
other.
By burning Dhastura oil in a lamp while
e(T$r<l
seated inSamadhi Yoga, a Yogin can remain
•
fetch ftH tFT
4iPHfcPTf3
^
ct#T 7PF? T?r^Wfra:ll^^ll
ffrTII invisible even
-ipnjta
to the sky-scaling divinities.
•Ppjuîi
The lubrication of the organs should be TF^fwtl
¥fcMI4^%*ffft «JJT -5T
followed by the recitation of mystic formula
running as, Namaste
Vardaya AkarsinI, Isa
pqw4 ^ ws.-imn
VikarsinI Mugdha svaha (obeisance to the god
A clay figure of a bull, moulded in the
who is the grantor of boons, obeisance to the

attitude of killing a frog, O Sankara, will
goddess who attracts draws and fascinates

commence to bellow as a living one, on being
fumigated with the vapours of the aforesaid
every creature).
Dhustura oil.
â rPj ctT cjerf eh^^îhuftn A
TT3T
__
W f
tllqil
A
nvT
*
chK
V
ei
.
... . , ,
sfclt îPdthWI T#T

rPqf for U^fHd ) 33 11
fOT TjSEpf TFT

Mustard oil burned in a lamp tends to
ejnj etvflmfvi
'
dmvnHj i uh destroy fire-flies. Fire-flies and mustard oil

Such enamoured pairs shall rub the palms burnt together ina lamp will produce a glaring
hands with a compound of the seeds of
of their light like a conflagration.
Punarnava, Amrta, Durva, Kanakam, and
IndravarunI, pasted together with the
expressed juice of Jatika. The killing of Rasa srf^
(mercury) consists in rubbing the mineral with

the seeds of the foregoiong drugs pasted Bum down the powders of the cropse of a
together with the expressed juice of Jati as deat rat; any part of the body with this
plaster
described in the preceding line, and then in burnt powder, and it will be found to be burnt
boiling it in closed crucible. in its turn, which may be alleviated with
Milk taken in combination with honey and plasters or potions of pasted sandal wood.
Ach. Kh. Ch. 184 ]
tTSt^Jcn^rnftlJH dlRMld fwfed^ll

^d^ranijcTOT ^rrsr
O £iva, by personally applying a collyrium Roots of Indra-Varuni taken with water

the roots of
to the eyes of an infuriated elephant, a man is exercise an antitoxic virtue;
sure to win a victory in battle and turn out a Surabhika prove remedial to diseases of the
valorous hero. nervoeus system.
VlRtRlCW TPSTf^ll
cfRT TJ# TnpET ^ f$rfcin
SfHT ^lPd3Ht ?I^TT M^R*£dTIIÎI
fere% xt ^vtrtr| u
Plasters Gunja-powders pasted with
of
By retaining the skin of a Dundubha snake
Kanjikam and applied to the scalp prove
in his mouth, a person can stay under water as
remedial to diseases of the head (cephalagia).
canfortably as on land.
By a taking a compound (decoction) of Vala,
cprfrFfa^rrgr srwtft TtfsTT wn Ativala, and Yas ti, sweetaned with the addition
Sugar and honey, even a sterile woman is
3tr*tr ^ p^p^hiiû
of
sure to conceive.
By smearing his body with a compound of
the teeth, bones and eyes of a crocodile pasted ^dlMtlf^dl^vl PM U1 Hi Vjju d dil^d^l I 3* 1
with the blood and fat of that animal, a person A plaster composed of white Aparajita roots,
may comfortably stay under water. Pippali and $unthi, pasted together with water
xtu and applied to the scalp, proves curative m
fyiV^HHdW ttoti Cephalagia (head-ache).
^fgf cR ^gr cHTTTSftPr
Hftpcpa: PVK'lvtRP^JTiViHpHIVId^ll
fd*îl8fT
body with a compound f?nif xftc^r Tprgi^lgw^puîi

By smearing his
consisting of the eyes of a crocodile, the heart O thou blissful one, Gunja-roots pasted with
Kanjikam and applied to the scalp, relieve
of a tortoise and the bones of a rat pasted
and that of a tortoise, a headache, Aratnika roots boiled with water
together with rat's lard
man can stay under water as easily as in a impart a pleasant colour to the palate. Decoc-
tions of clustered sprouts of Nirgundika prove
chamber of his own house.
curative in scrofula:
cdlÊgrf dshMld STÎI
^.ddftqira arrf
Mil
?R)jfIT w Pwmîn II
<*Hrtlfd£i\fld
Ashes of burnt Ketaki leaves taken with
Powders of iron taken with whey prove
treacle, orSarapunkhas taken with whey, cure
curative in jaundice. Roots to Tanduliyakam
splenic enlargement.
and Goksuram, pasted together and
RUPddHJI
administered through the medium of milk, cure
mouth.
dldPld'dVpHlfd iRrT ^ MM<lVl'd:ll
chlorosis and affections of the
'
vd l dhjyt dsb«fid di'leBJcH

Exudations of Matuluga taken with treacle
opTOvf Hdn'Zt WII and clarified butter relieve the type of colic
(Gastralia ) due to the actions of the deranged
roots or Kola roots, taken with whey,
Jati Vayu, and Pittam. Decoctions of 6unthi taken
reileve indigestion. Kusa roots or Vakuci roots with Sauvarcala and Hingu prove antidotal to
taken with Kanjikam relieve diseases of the diseases of the heart.
teeth.
sfluK i t n^ryrit 3rran^nrt x4c(tvnryR<chVlddR)5GlPI:U ^*11
ii
3TS5TRT: ^ / Chapter 185

appended with a Visarga, each morning, by
psychically projecting and locating it in the
3Tf Wlrrit ffcT 3T^T
forehead of a woman, is sure to bring her under
T! PWfr4<ftqâiUfl4|ch :|| 311 his control.
Hari said :
—Om, Ayam Ganapataye Svaha
(obesiance to the lord of the Ganas) Weil Hill I
fd^RUiriPsil
f^f crt.-ii
By psychically projecting and locating the
oiidÂ WwTTnf 'jflMI-jUJi* fwiRII same Mantram in the reproductive organ of a
By eight thousand times repeating this woman, one can make her made with amorous
Mantram; and by tying up the tuft of hair on propulsions.
one's crown in a knot subsequent to that, one is
sure to come victorious out of a royal court of
justice and to be a favourite with kings. rTPT etVdHIdlPd ytfq?f:ll<ill
He, who in a pure and
tranquil mind casts
ten thousand libations of clarified butter in fire
TEST 3V'dRdfaft$:ll3ll by repeating this Mantram, is sure to bring a
O Rudra, a thousand and eight libations of woman under his control at the first sight.
clarified butter containing black sesame should
*PT:
be cast in the with the recitation of this
fire
opulencegiving (Ganapati) Mantra for acquring ^Firf T^rêT ldd^> lftfy<T:ll3ll
a mastery over the minds of kings and ladies. A Tilaka mark composed of realgar, saffron,
ox-gall and Patrakam pasted together and put
on his forehead by a man enables him to
(u ci <u*u
fascinate the members of the softer sex.
34 M l^n n :
l
rTST
xt cTZIT 7^'dHUlPHdl II
Having and worshipped the lord of
fasted,
fdHcf. 3^11 30
impediments under the auspices of the eighth 1|
or the fourteenth day of a lunar month, one A Tilaka mark composed of white Aparajita,
should cast a thousand and eight oblations of Bhrngaraja, Vaca and Sahadeva, pasted
sesame and white mustard seeds in fire, together and put on his forehead by a man
whereby oen would be invincible in battle, and enables him to charm the three worlds.
all the inmates of the world would be brought ntrNprr #TfqrTF«nw
under one's control. y: ytffeR'rar
'SrrETHpgRJ
^SctT TTiTcpf
%ll TT WtfcT ^ tvftW 3TT
A Tilaka mark composed of fishes gall and
TT?m:ll33tl
II
Having tied up the tuft of hair on his crown ox gall pasted together and put on his forehead
into a knot after eight thousand and eight by a man with the tip of his left small finger,
hundred times repeating the Mantram sacred enables him to fascinate the three worlds.
to this divinity, a man would return victorious
yrttenr ! snpitfarnTOTfîi
from a royal court or tribunal.
T$^frlH<*> TTT df 4
TrfsRfe lf:ll
ci?ôirff nyr graft cspsft fêmwn 33 ii
Wltin' HHlS A Tilaka mark composed of ox-gall treated

The man, who repeats the Hrmkara Mantra with her catamenial blood in the manner of a
Ach. Kh. Ch. 185 ]
Bhavana and impressed on her forehead by a

woman enables her to fascinate a man at the
first sight. .
WT dg*d^dd l xl l ftu||4j l^ll

Kakajangha roots taken with milk prove
curative in pulmonary consumption. By
O thou supreme deity, a fumigation of the regularly taking a compound of Asvagandha.
body with the vapours of a (burning) fumigat- Masa pulse and treacle, an old man may be
ing compound composed of Nagesvaram, young over again.
Saileyam, Tvak, Patram, Haritaki, Candanam,
eJT||
Kustham, red 6ali and small Ela pounded
together gives a man the power of fascination. iT^dT ô||
wti^.n O Rudra, powders of Triphala and iron,

taken with honey, relieve the type of Gastralgia
drictiivl m‘4dllyy î^rii
known as Parinama 6ula.
fwjsK 5 551511
r.-firaiiwi cWr«ldl<<hMH*5 ^P^^TTSFT <mril
O thou supreme deity, O thou beloved of TfT T|oH!^'^ fmPddH.ll

Parvati, let a man, during an act of sexual iftcT q%==rr?TSBT
congress, take his own seed, and smear the left Use of boiled water containing alkalis made
leg of the woman therewith with his left hand, of burnt Sambuka (a species of mollusc) shells,
whereby he is sure to bring her under his
or of the ashes of a burnt stag-horn through the
control.
vehicle of clarified butter, proves efficacious,
11511 O Siva, in cases of aching (neuralgic) pain at
fvPt ^|| the chest and back.

fafvfrcT 5
O thou supreme deity, the application of a f&| <jqscra tT^qEP{ ||?u
plaster composed of pigeon's dung and
eRrffetcf ^rfr Tftrf ^11
rock-salt pasted together with honey by a man,
before an act of coitus, to his own reproductive O
thou bull-ensigned deity, water boiled
with Hingu, Sauvarcalam SunthI, and
organ, enables him to bring the woman under
his control.
Mahausadham relieves and forms of cloic.
5«iifui R^RewiPt ^11 3TWTFfel ^ TJcT W^HdUllPddHj l
Iwp fa^B?fl»lfl:ll 3TT^rR(dR'dlu[p>J Emf&M jdHJ IÎI

3#T fefca#^=Er dU^H)d*MfUd :ll
Take five red flowers of different species, iftd: KddihdlttH $P7 d*lfd 7lfUR>fll
and Priyangu, equal in weight with these
ftp? II
flowers and paste them together. The plastering
of his reproductive organ with this paste, before WdfdiftuyûiT Tft?f ^tfd ^dtrinmi
an act of sexual union, given a man the power Apamarga roots taken with sea-brine cures
of fascinating the woman. allforms of indigestion and colic. O Rudra, O
xt Tr fgrer •qror m^mH -srii
thou blissful one, sprouts of a Vata tree rubbed
with the washings of rice should be
f^RTT: frail ^6 II
administered for the purpose of curing any
A plaster composed of Asvagandha.
form of dysentery. A half Karsa measure of
Manjistha, Malati-flowers and white Sarsapa
Ankata roots taken with the washings of rice
pasted together and applied as the preceding
relieves all forms of dysentery.
one makes its applier endeared of women.
1
Take Trikatu, Triphala, Alaktam, sesame oil.

^TrR^JDrf Tftcf HûnotllflldlVHHJ RÎI Realgar, Nimba leaves, Jatl flowers, goat's milk,
Sankha-nabhi, Candana, and goat's urine, mix
A compound consisting of Maricam, Sunthi,
twice as much as Maricam, and Kutaja twice
them together and make the mass into a stick.
as much as Sunthi, taken with treacle, tends to

An application of this stick, pasted with water,
allevite all froms of dysentery.
to the eyes in the manner of a collyrium, cures
loss of vision, cataract, and kindred occular
gR&IKfo<WdU^HI :H affections.
gfsw ^TWII
Vpm fflfm i RchH Il
W5r:IRV9|| finffacRTO $ gqmd yHH Uîii
O Siva, composed of Haridra,

pills
Tandulam Apamarga, Trikatu, and the roots of
II ?tf||
white Aparajita pasted together with Siktham,
undoubtedly alleviate all forms of cholera. Powders of Vibhfaka seeds taken with
honey relieve all forms of asthma; a compound
of Triphala, Pippall and rock-salt pounded
together and taken with honey proves
beneficial in all forms of fever, cough, catarrh,
aTâftryrsxfraFr
asthma (brounchites) and Pthisis.
fdtfdtf rni
TPT: ftl^fij tTH XTcTqJ! ^^11 i^rftsr ^ smirûi »rraîi
rTTWS tencfft: >>flnfrdd :ll
tfaf T^nw' ViH^^dJ Iôll

A compound consisting of Trikatu, Triphala, Soak Devadaru .powders with goat's urine,
Silajatu, and Haritaki pounded together and and dry them in shade, to this twenty-one times
in succession; the application of this medicine
taken with honey, proves curative, Sankara, O
in all forms of urinary complaints (Meha). Take
to the eyes in the manner of a collyrium proves,
one Palam of Manah-sila, one Palam of curative in night-blindness, loss of vision, and
falling off of the eye-lashes.
Maricam, and one Palam of Sinduram; pound
them together and keep them soaked in a
Prastha measure of sesame oil and the milky
^ ffrgmcd<» ^TTII
qqfft fru
l TT^l hr^dlTtd :ll^^ll
exudations of Arka plants in a copper vessel. O Rudra, a compound consisting of Pippall,
Dry this compound in shade; this compound, Ketakam, Haridra. Amlakam and Vaca
as well as rocksalt taken with the milky pounded together and applied to the eyes with
exudations of a Snuhl plant, would be found to the addition of milk proves beneficial in all
be highly efficacious in relieving all forms of forms of occular affections.
(and neuralgic pain as well).
colic
IdcdcW d$d «n|

•^ w^yif^l^ tj#* fyicrn
PFT:fyTPTT '<511 cfl

m4 |; 1 ||
O Siva, roots of Sigru and Kakajangha kept
^ffrdd :ii in the mougth or chewed together tend of
eh^l ^'Rll
relieve all diseases of the teeth.
it sfrnrc-f wnymsf 3Tiyn*iu^ Rdid*dâ«4l« *npgflwfli¥ ddM) sgqm:ii

i umi
Ach. Kh. Ch. 186 ]
3TQITC: / Chapter 186

Phalam and Karavira roots pasted together
would remove virile impotency.
withester
tfhr: wit •^fsarrsr
liTsT xt feWEF 7TW vN-ildH
iter itsTfeT ^nj?f s it
ftdxftft
WWW iftTf -gîwp^ll
ftwgrer a^ftref 7if?n
w fe*hi
Hari said : —
The expressed juice, or
$11311
RI^Klft*! ft^fariqjl
wfr -drai WRrf ftwwnii 3 n
sulphate of, Guduci, taken with honey, cures
A plaster composed of Danti roots, Haridra,
all forms of Meha (urethral or urinary
and Citrakam pasted together should be
complaints). A decoction of Gohalika roots and
employed for the cure of fistula in ano. In
sesame, taken through the vehicle of milkcurd
treating a case of fistula in ano, first apply
and clarified butter, tends to set flow the
leeches to the affected part, then wash it with a
suppressed urine. The same docoction taken
solution of Triphala, and then apply a plaster
with Sauvarcala salt
of pasted cat's bone to it, whereby the discharge
fw tTII of blood from the locality would be undoubted-
ihf W&1H11911 ly arrested.
Roots of Goraksa and Karkati pasted with WftrTT II
Vasya water and taken for three days in -

^ft eKT ^TfftiT iyira
succession relieves caries of the teeth and
uftnbH wffer win ^ on
Danta-Sarkara.
O thou bull-ensigned diety, soak Haridra
ftpêR $ wg ihjgr r wnf^wii with the milky exudations of Snuhl plants and
wfwr
'
'
tf H i' epihf xffw vi«hirrfsrdqji dry them in shade, do this may times in
succession. Applications of plasters of such
Haridras pasted with water to the polypi prove
Malati roots (called in summer) and pasted,
curative in cases of rectal haemorrhoids. A
with goat's milk should be administered for
plaster composed of Haridra and Ghost-
inducing urination, as well as for the cure of
phalam pasted together proves highly, efficaci-
Chlorosis and urinary concretions.
ous in removing rectal haemor rhoids.
ijoqrw Wftd TffcT MHIt(IUe||Ru||||
J|03Wc4l jAcvIMKWWI ftipta fsrai^BF 3T9Tfftr STT^fiSWimH
Plasters of Brahmadandi pasted with
O thou blissful one, Trikalukam taken with
ricewashings should be applied to scrotal
thrice as much ashes or Alkali treated with
tumours, scrofulous glands, and goitres.
clarified butter and dissolved in water speedily
TW3R rl$sr (p'BWflH leads to the falling off of rectal polypi.
wfrflffrat ettisftara •gKPztf
This plaster mixed with the powders of

ftrmmi inui few w cpsf
HaritakI and Rasanjanam should be applied Pulps of burnt Bilva fruits prove highly
tothe genitals in cases of loss of manhood, or of efficatious in cases of bleeding piles. Black
virile impotency. sesame taken with butter proves efficacious in
*TII
the same disease.
O Rudra, a plaster composed of Puga 3Tpdo|f»S wftcftq TjrnWEPrTII ^11

468 THE GARUDA MAHAPURA.NAM [ Ach. Kh. Ch. 187
O thou bull-ensigned deity, a lambative Citrakam, Pippali and Haritaki, taken with
composed of Yavaksara, 6unthi powders and rocksalt, proves as a good digestant and
treacle, taken in equal parts and pasted stomachic remedy.
together, and licked, each morning, improves
xftcf wfrr^TT^TÎI
the digestive capacity.
^ ^nfftq pnfr tnj
'
i qmi
'^r gsrfsarer ^rrfr %r *n#r Powders of the foregoing drugs taken with
i&rem ^5 fwHluû water, as well as bacon cooked with clarified
O Rudra, decoctions of 6unthl, or of butter tends to give an acute appetite.
it ffrr sftnrei xifpjrprt <j4tsiu£ wflwtey danl ssqm

i : ii
3TSSIR: W / Chapter 187

thunder-like hardness to the muscles; taken
with the expressed juice of Kesaraji, they enable
•q-
gfWihufMHIVIW snrfoT? ^pfifcS[T||
their users to live for a thousand years.
i-rsgr ^rf uf^raHiimi
dviPMdddlP^dmi
By using these powders through the
O Thou dissipator of woes, take Hastikarna medium of Kanjikam, a man is enabled to live
roots, and reduce them to powder. O Thou
for a century without anywise suffering form
one, a hundred Palam weight of
blissful
the ravages of time.
powdered Hastikarna roots, taken with milk in
the course of a week, will make its user a wn fsrecTOT ^*RT ^frfcT ^ril\9ll
prodigy of memory and enable him to cope 3T«T: TTpq^gt c[ ^r^nrrrc^n

with a lion in prowess and swiftness of motion. Taken with Triphala, they tend to improve
the eye-sight; by taking them through the
M4HHIUdlcHyi *JcRt gtVIVldl^qi ll
vehicle of clarified butter even blind persons
Ml^VIKI^fd TTS TPPT ^rg#5Td|^||^n
may regain their sight.
Taken with milk, for sixteen days in succes-
sion, these powders will impart a rubylike glow
to the complexion of their user and enable him y vdiew %9ir ^mseraii
to live for a thousand-years. ^#f ^vOTPcdddlVHH.11^11
A plaster of thesepowders pasted with
d'^’T ^T^TT TTHif buffalo milk and applied to the head, imparts
Ugfb4vtHJI'#lt
Taken with honey and clarified butter, they
a sable colour to the hair. O thou bull-ensigned
tend to increase the duration of life; taken only
powders with oil to
deity, applications of these
in combination with honey, these powers make

thehead remove baldness and help a luxurious
their users extremly endearing to woman and
growth of hair.
enable them to live up for another ten thousand
years.
^ o II
cptf-K 5jf?raf TOfMddvH'ffqil Rubbing of the body with these powders
pasted with oil removes wrinkles of the skin
fTcT '‘TftiTrRJ ^11 mi and premature greyness of the hair, and grants
a sort of immunity from disease. These powders
Taken with milk curd they impart a
pasted with goat's milk and applied to the eyes.
Ach. Kh. Ch. 188 ]
in the manner of a collyrium, for a month, ^ TJyT ^ wpr«i.ii

improve the eye-sight. fasrm rfFT -^tif ^
uR Tyrre 4)riR i srrarff faîfui ^ni
Cull Bhrnga-raja roots under the auspices
tj^t futf par of the asterism Pusya. Take a Vioapadam
^JT f%rT mjq.ll weight of this root with barley-wine for thirty
days in succession.
dvflMftfcMpiid: IRPII TRTwrairatTfTir
Gather Palasa seeds in the month of ?ldlfd
Sravana. Reduce these seeds of powder, with xnzr#
their capsules off, and take this powder for six o
months, living on a rice and milk regimen, and
Thereby a man will be able to live for five
hundred years in the possession of an
abjuring the use of water. By taking this powder
elephantlike strength of the body and free from
in the way as prescribed, a man is enabled to
disease and premature decay, and a prodigy
live for a thousand years, free from disease and
of memory.
decay.
it ffir sfbrrei msiq’ciuf intent ttziwr^ OTxnwui
3TSTRT: *66 / Chapter 188

ffrwxT roots and Mesasrhgl roots pasted together with
water will bring about the healing of sinuses.
f=T^tJT; PMId^'tOdi WTt frPifhT:ll
waf <*il sid'd
3Tqmr<ifq ^ ijyf g*dimijg l
~
fe*lf% dq.tl
^ ^rf drildUliq^lUII
rf5#T WITW tddblMl ^ 4iuild.ll ^ II
A sinus may
be healed by dusting it with
Hari said :
—
A cut, or a lacerated wound, powders of Kanku-roots; the patient shall be
with melted butter, will-heal up at the first
filled
enjoined to live on curdled buffalo milk and
instance without producing any pus or
cooked Kodrava grain during the period of
inflammation. The juice of Apamaga, squeezed
treatment.
out with finger and poured into the cavity of a
favd dlRuil vlf9 dH.ll
cut or wound will at once arrest the bleeding.
*Sf H l fffvWiqcH t-TII

^ WjrcrPd
Brahmadandi seeds pasted with
Plasters of
^ TryT9:limi
^T dUjtftsI fd*d ?iv«4 'f^T:44<lri flUlldJI

water prove remedial to skin diseases due to
qpfoT yrfHRii the vitiated condition of the blood.
O Rudra, a plaster of Hijjala roots and TWHPrriN xTII
Langalika roots pasted together and applied to
«rr^f sRRaiîiîi
the mouth of a wound will spontaneously expel -
any foreign substance, through the passage of «êbHIHfM rrfvtTO f^rsfaf w^rf^ll
its penetration, that might have been lodged Take ashes of burnt barley corn, Vidahga,
no matter how long
therein, it might have Gandhapasanam and 6unthl; pound them
remained thus imbedded. together, and soak this pulverised compound
with lizard's (Krkalasa) blood and dry it in the
9lRvififdq.il
sun in the manner of a Bhavana saturation.
fvPrf Wrf ^trf •TT^nT: UVIWfdlRU Apply this plaster, O diva, to abscesses and
Applications of plasters composed of Vana carbuncles and wonder at the result.
Ach. Kh. Ch. 189
wii'sn Errhines of the expressed juice of Agastya
TraftRRTTpr ti^tii
flowers, saturated with the powders of black
TTf^ToF
pepper, relieve colic pain. O diva, plasters of
^11 ill
snake-skins, Hingu, Nimba-leaves, Yava, and
Take Sobanjanam roots, burnt linseed, and
white Sarsapa pasted together have the virtue
white mustard seeds; pound them together, O
of exercising ghosts.
Sankara, and reduce the compound to the
consistency of a paste with the addition of •ntrtaFtr nftenfr fauivft INft ttîi
whey, which is not acid in its flavour. Plasters 3T5FT •qiT^T: FTT^PPsT f?EJIIUII
of this pasted compound prove curative in Anjanams composed to Gorocana, Marlcam,
Granthikam. Pippall and rock salt, pasted together with
^rTTtRTftpTT^ fw dU^H^tRomi honey have the virtue of warding off the

influnces of malignant stars and spirit.
fPT HWU^HIcWl^-f^ f^:ll <
?ll
For the exorcism of a maligant spirit, an

errhine composed, of white Aparajita roots
iiîi
pasted with rice-washings should be given to For relieving quotidian ague and warding
the possessed person. of the influences of maliganant, planets, the
patient should be wrapped with a black cloth
3Plfcq^«4d44 ^ II
and fumigated with the vapours of a compound
fwif H5JT iraT:ll consisting of Guggulu, and owl's feathers
Tihrr^T trftl: ^rTWT: ftreuôii pounded together.
it sfbrrci Tîijiiui T g fa r rS t
T wq >nt£ i wf%r- n \w y Hoqtoy i^Rfsarm: 1 1 *^11
3TSJTTET: / Chapter 189
idrwrsr parts, while observing a fast, durign er flow, a

woman may get rid to th pain of Gulma.
TJTtThl
rth w^raifri tht ^Rzrf fWuu im \ II

'
Hari said —
The expressed juice of the white
: ^ Heidi tl'^qclll'KII
Aparajita flowers dropped into the eyes tend O thou bull-ensigned deity by wearing a
to destroy the eye disease known as Patola- white Arka flower consecrate with the aforesaid
raga. Mantra round her waist during an act of sexual
congress, after the suppression of her monthly
clfcjrcil ’ll Hell f?Trfll
flow, a woman is sure to conceive a male child.
cErTehldoUSIT
O thou blue end red bodied one,

IRII
O thou,
•
gKTtiK g TH F
TFI T 3TW*fFT W fill
the destroyer of the demon of darkness, by

chewing Goksura roots, a man may destroy the O Hara, Palasa-roots or Apamarga roots,
parasties lodged in his teeth and may get rid of tied round the wrist of a patient, act as good
frebrifuge remedies and tend toward off the evil
tooth-ache in consequence.
influences of malignant ghosts.
-
dll) iftfen
qft ^WJyT-8 TJRT: qipdl^dlll
qr^Tiiîi
By applying a plaster composed of white
Arka roots pasted with cow-milk to her private
O thou supreme divinity, Vrscika roots
pasted with water collected over night and
given to a fever-patient instantaneously allay, The expressed juice of white Kokilaksa roots
the heat, and burning sensation in his body. taken with goat's milk for three days in succes-
sion tends to cure Pthisis. Cocoanut flowers
taken in combination (pasted) with goat's milk
tflrf
prove remedial to the three types of Vata
JTPT H^lcfrKl’qgf «T W^dUIll
Raktam.
W5* TT elf Wlfcl Tn?PT: II C II
-Rlc#T TjlPTn^rRlI
fqgr Trrsnjyf rt-.u
TPf for foi¥^ Ml* dhlglf foa Pm il^ll

'
i
aicitf i pirqT ij^rf Tjgfoar ^ru

The same roots tied with the tuft of hair on
the crown of a patient proves curative in daily
intermittent fever; taken with Kanjikam they A garland of Sudarsana roots tied round the
prove efficacious in fever and in the type of neck proves curative in tertian ague and tends
Kutham, due to the vitiated condition of blood. toward off the influences of malignent Ghosts
Taken with Vasyam water they exercise an and planets. Roots of white Guhja plants culled
antitoxic virtue. A bitter animosity is created under the auspices of the asterism Pusya, and
between him and one, whether male or female, kept in the mouth, act as a good prophylaxis
to whom he administers Lajjaluka roots pasted against a variety of poisons.
with his own seed. By taking Patha roots pasted
with melted cow-butter one is relived of all
clr] c[V 4ll <*>[<: «««& TTRT^rhpil
effects of a poison. i
Tjyf PvkIupm
7TPFT
w rrani
WIT^TII
P^lRVdl^l^rd
Tied around the wrist or the neck, the same
MlHvllfgTlIl^mi
roots tend to ward off the influences of

malignant planets. O thod red and blue bodied
Sirisa roots taken in combination with one, these roots tied round his waistby a man
Vasyam water act as good antitoxic remedies.
under the auspices of the fourteenth day of the
The expressed juice of the roots of red moon's wane grant an immunity from attacks
Chitrakam poured into the ears (of patient)
by lions and other wild beasts.
proves curative in Clorosis.
f^BDrp^TPjjr^ anrîi
8FJH WfajffoT T^rqil
O
thou supreme deity, Visnukranta roots,
Hiftehfrw $ wr^fftoT #5^11 tied round the ears by a person act as
falser T^frairfr fowRrii^H prophylasis against attacks by crocodiles.
n ?frt sforei qg ipu> i qwmrasl 3Trem
'
aF>T U% ^4Hq<qfl4»¥IHd^ SE3Pr:ll WII
3TSqm: / Chapter 190

TTftwsr O Rudra, Indra-varuri roots taken with cold
arqriftmrqT tjfrb •nhjt'n wiffoiHi 1
water, as well as errhines of solutions of Eranda,
Jingani and Suka Slmbl pasted together tend
ITr^r qugmvf l 1 WT:IIÎI
to alleviate the pain in the neck and the arms.
Hari said :
—
Pasted Aparajita roots taken
with cow's urine cure scrofula. denlaa aparRir f'mvftn w
^_rr ^cggq t&Vrcfcre HT wfadH ii^n
'
fofori q)d41wil
fciPluû^cft ^fvusqT qqfoaq n An application of a plaster composed of
Asvagandha or Pippall, or of Vaca and Kustam.
1
4^1 drag serf ^folRII
pasted together with buffalo butter, alleviates proves efficacious in all forms of cutaneous
pain in the mammae and the urethral canal. affections.
dcHldUnR<4dHU fjiiMWHiwrai wig4 %aru

deleft
A plaster Kustham and
composed of One part of Triphala and two parts of
Nagavala pasted together with butter and Somaraja seeds taken in combination with
applied to the breast acts as a good breast- powdered Pathya cure ring-worms.
developer and. imparts a graceful contour to 3TRT?TsF eRtfsiW cHdnnNrPÎI
the breasts of youthful maidens. chfcqspgf f§T
URf ^PRT ^TrT:ll A plaster composed Kharam rubbed in a

vessel of Indian bell metal, pasted with cow's
fdf%ima fo rest tift ^%r fdg?^fd
mi ii
urine, cooked in combination with rock-salt and

The patient, by mentioning whose name an
acid whey (Takram), prove curative in all forms
IndravarunI root is thrown from a distance, is
of cutaneous affections.
sure to be relieved of his splenic enlargement.
iftST gRdld ff
VjeKdWl TJyf dU^cddlRum
'
tjpfareiT ;
3TEf
A plaster
^
composed
TITOH XT hf crzrTll^ll
of Haridra, Haritalam,
Roots of white Punarnava taken pasted with Durva grass and rock-salt pasted together with
rice washings undoubtedly prove curative in cow's urine proves remedial in cases of Pama
abscess. and ring-worm.
uuiRid'Hii 4MlPt dd-Ad^dlRl xTII
Ashes of burnt plaintain barks administered dih i dmddl fa^mumiîi

through drinks relieve all forms of Ascites, ill Somaraja seeds taken in combination with
TJsNFir butter and honey prove curative in all forms of
leucoderma. O Rudra, the cure is almost certain
3tffcTdT wf«Tcf dll
through the administration of the foregoing
Plantain roots cooked in combination with
compound, but the patient must live on a whey
treacle and clarified butter over a gentle fire act
rice regimen during the period of treatment.
as good vermifuge remedies.
&TPITT fadl^H 'Srfrhf 31 Rail II
RicT ftmdcWfra -HJjfamHebw ^ni

d^Ml Tflnr^FT ¥J,<*d<$wRHIVH:ll^ll
rfFT cfG5 fcRyqfflimi composed of white Aparajita roots
Plasters,
compound of Nimba leaves
Daily use of a pasted with Sariva and applied to the affected
and Amlakam poimded together, in the morn- region, for a month, tend to cure all forms of
ing, undoubtedly cures Kustham (cutaneous leucoderma.
affection).
mfetr dddldm frr^r
•
g^Tc^fa giTg j
^TsT RpTTPfrr:ll xrraT fwarsTii^n
TJHTRt ^TfPt *T #W[II O thou bull-ensigned deity, applications of
plasters composed of Maricam and Sindaram
paster together with buffalo-butter would
A plaster composed of Haritaki, Vidanga,
certainly cure Pama and dyspnoea.
Haridra, white Sarsapa, Somaraja-seeds (roots
according to Benares Edition), Karaja seeds and f^j^nwfRpjyf '0^ s^rRor
Saindhavam, pasted together with cow's urine. feHT»i»<4) grn qmi
Ach. Kh. Ch. 190 ]
O thou supreme diety, dry Gambhari roots SjcRT xTII
cooked in combination with milk prove

antidotal to Sukla-Pittam.
Solutions of Lodhram saturated with the
tjHcbfq sftyifd 1PTT HPU&H "til powers of Kumkam form the most cooling and
fW7f% fomzp TisT f^Tfrril ^<2.11
TS agreeable paste for smearing the body in
Mulaka seeds pasted with the summer.

Plasters of
expressed juice of Apamarga and applied to the
affected part, prove, efficacious in Silhika. ehi<WMlgT^ inrnwf
Washing of the body with milk, in the
5?TT fafacT: It
morning, tends to remove the evils of perspira-
tion; rubbing of the body with pasted
! ttst: iwr finNcumn
Kakajangha acts as an agreeable cosmetic
O thou supreme deity, ashes of burnt plaster.
plantain bark and Apamarga twigs pasted
together with the expressed juice of Eranda and 7ra?rr ^ t*u4ej>w t# mju
-
applied to the affected patches prove curative

in Siddhma.
The expressed juice of Vasaka and Yasti-
TFTtrpff tTr^T:ll madhu, taken with honey and sugar, proves
^frsr xr frnsr *KH&rifciR«n curative in Jaundice, Chlorosis, Haemoptisis,
and Haemorrhage.
O thou supreme deity, O thou bullensigned
one, burn the ashes of a Kusmanda creeper, ToRTfarf dmdiWfft
iftdfcft R^ll
mixed with the bark of its stem pasted with dldMMIrMkU ÎPT
cow's urine, and Haridra pasted with water, in
Even a most acute attack of catarrh may be
a closed crucible luted and plastered with
cut short by taking cold water in the morning.
buffalo-dung.
mPûT tjftffrT frfear

xftrf
^ ^ PlOTv^tT:
^«TIR41I
3TPJT
O thou, supreme deity, a pulverised
compound of Pippali, rock salt and Vibhltakam
âP4di& : Wr^Nr: pounded together and taken with Kanjikam
By rubbing his body with this burnt removes hoarsness.
compound, a man is sure to acquire a brilliant
complexion. Rubbing of the body with a com-
pound consisting of Haridra, Daru-Haridra, TRif^TeTr 'STHPJyf dil'HW ^
and Kustham pasted together with water tends 5TrfrP7^ chlHMd rfSJT WfyMTII
to impart a brilliant glow to the complexion and
f^rr dpTl4<«i»4 11
a fragrant smell to the skin.

apenrPT 'Tr? ^psuf fanemwiiôii
^ctfari ew<Wyiqni
Amalakam-powder administered through
xni
u the vehicle of clarified butter, or a compound
«T dentil ^rpll 3^11 consisting of Manah-sila, Vala roots. Kola-
Plastering of the body with Durva, leaves and Guggulu pasted together, or
Kakajangha, leaves of Arjuna and Jambu and inhalation of the vapours of a fumigation stick,
Lodhram pasted together with water tends of composed of Jatipatram, Kola leaves and
remove the bad odours of the skin. Manah-sila pasted together and burnt in a fire
of Kola-wood charcoal would undoubtedly

relieve cough.
Mid ^TrcET NlqiST TJkt nqld flVId:ll
fdihcdiruidH^ ^rf^Tcf ^*{11
ftmw< )ft?f ffciii 3s ii The expressed juice of Bilva foots or a
Triphala and Pippall powders taken with decoction of GuducI taken with honey arrests
honey, before the midday meal, relieve thirst Durva pasted with
the three types of vomiting.
and fever. ricewashings proves antidotal to vomiting.
ii ffir sffrtrei Rsnjnui ij4iau^ ygwiyi i ^ 3irem«*iu^ 4:11 ôll
•
gflhclM ^ tjyT falx; dtthiTiiebi ^TII
’Jd-'icJlitl
^tfr tftrf
IJyrg- &T
443^4$
^ ^TRl^dqjl
WTT:imi
'4) ^|U||'
Plasters of
-stf ^ rTc^tfl
Mahakala
fw^ll^ll
roots pasted with
Hari said —
Serpents leave the house of
:
Kahjikam tend to neutralise the poison of
Dundubha or Bodra (Boa) snakes.
him, who takes Punarnava roots pasted with
water under the auspices of the asterism Pusya. ~gr ftp? ffU^HdlPtUI I II
W Minnj ^rH4f4mfui «TIIÎI

Tanduliyaka-roots taken pasted with rice=
O thou bull ensigned deity, he, who carries washings through the medium of clarified
an image of Garuda, made of bear's teeth, on butter (honey according to others) prove
his person, remains invisible to snakes all antidotal to all kinds of poison.
through his life. 'ftre BU^ddlRuilll

^ ^TfrUTTII 4ftrqhll4ll
'dR^HMIWdlVHI ’TPTT: TJfThr WELIIÎI Either Nlli roots, or Lajjaluka roots taken
O Rudra, snakes avoid the presence of one, pasted with rice-washings prove remedial to
who takes 3almali roots pasted with water Dansaka-poison.
under the auspices of the asterism Pusya. ^®noSchW r
T3T4T: W$5: ^Vlth < :ll
Tjst WTTÎI
c| 'MPT: 44%^ yq iVel <>1*^ ÎISII
^'Î'divviMdlcdfiHN Pd^mum mi The expressed juice of a Kusmanda creeper
By tying Lajjaluka roots his hands, or by taken with the admixture of treacle, sugar and
smearing them with pasted Lajjaluka, a man is milk tends to neutralise the poison of a Danska.
enabled to catch hold of snakes without
Tmr 44l?Td fT 4rg- ^rn
anywise imperiling his life.
^ xfhf
cMcfltlfif'd feqityimi
'W^lMI ET
<ror iftar rx ^Tgfrriiôii
1am%aT TJMebMl fgij

c||RU(: ÔdH'W eTIIIÎI
Roots of white Arka plants, taken pasted
with water, under the auspices of the asterism f^TRfrni
Pusya, prove antidotal to Dank" (a large kind frf ^ ETIIÎI
of mosquito) poison; Karavira roots similarly Yastimadhu taken with its own weight of
taken are found to exercise a similar antotoxic sugar through the medium of milk proves
virtue. antidotal to mole-poison. Gargles of cold water
Ach. Kh. Ch. 191 ]
attest salivation due to the irritation of the varam, Maricam, Sunthi, and Tagarpaduka
mucous membrane of the mouth through pasted together with water would prove
chewing beetal leaves. Clarifed butter taken antidotal to beestings, or the seat of the sting
with suger relieves the intoxication of wine. should be otherwise plastered with 6atapuspa
and rocksalt pasted together with clarified
butter.
O thou supreme deity, potions of black

Pvrftqrre ^ gfrsi ^ -fas sfûRfaqiiuii
Ankata roots boiled with water, or errhines of fwi.ll
decoctions of black Ankota roots prove ^fHdlPdclIRTl^d gn' fwfll^ll
remedial, within three days, to any slow poison Plasters composed of Sirisa seeds cooked
retained in the system. with milk would certainly destroy the poison,
O thou supreme deity, in cases of Durdura
(poisonous rats) bites.
^TT ^11
Warm clarified butter, taken with the SpUl^lh^MHd: II
admixture of rock salt, relieves, O thou supreme ^TT f4u fctdV^ vi^llcblPbdVltsKIRoll
deity, the pain of a scorpion-bite.
O
thou moon-crested one, the .,expressed
ofTjtf ^Rdlvf WftTvTni juice of Dhusturam administered with the
WST ftrfw ^ #KTIIWI ^ admixture of milk and treacle proves curative

in cases of bites by rabid dogs (Hydophobia).
O thou bissful one, a compound consisting
of Kusumbham, Kumkum, Haritalam, Manah-
Karanjam, and Arka roots pasted together, and
internally administered, proves antidotal to all
drP^l^tsl^Hf ^
Gargles of a decoction of Vata,
t rUM^'fllRÎI
Nimba and
kinds of poison.
gams barks relieve the pain in the mouth due
f^5T '^r
tTTT Ûlin^dll to the efiects.of a poison.
%^ll
^ ^ W*T:IIÎ1 TFfmt t frar Ftn
Drugs of oils found in burning oil-lamps, as
tfaifauûTuff imu
well as the expressed juice of Kharjoraka
Plasters of Devadaru and Gairikam pasted
undoubtedly neutralise the poison, O Siva, in
together with witer, or of Nagesvaram, Haridra,
cases of centipede (scolopendra) bites. O Rudra,
Daru-Haridra and Manjlstha pasted together
a fumigation of the seat of the bite with the
with water prove remidial to spider-poisons.
vapours of burning bdellium is sure to
neutralise the poison in a case of centipede-bite. cmsifu #3nf% dwiwcpta ^ru

f?THT2J TPfUT ^P44 t ^
WT:IR?II
TJÛf #1# fWfll ^11 ^4 fUlfonf ^ "5rf HH'clUl 1TII
Vl
'
dym #STW W*f W #*3^11 ftflrayrfhmf chu^%«fg^nî:iR'!{ii

Fumigations with the vapours of burning Plasters composed of Karanja seeds, Varuna
Ankota leaves would prove beneficial in cases bark, Tilab and Sarsapa pasted together would
of bites by rats. Plasters composed of Nages- undoubtedly destroy all kinds of poison
it ffrr afh i ret Mfti^tiui ^4<au£ 3Tiw$wf

3TSJTR: W / Chapter 192
fRbelM j'cqifijiPr xhzrrfw hiPt fMfnju
wii * u irraf Tfvpfefi' ^fNtii

^pg raf f 'rfttsj Tiiccjid rRtjhi
f^rHEf fl|a|cHll|ef fe^RT Mf^HHIl dvHlddKm^djiMi
•m m R<* w cTi'in?^î
Now me enumerate the names of
hear
fvi fa i
drugs, which are to be added to it in the form

fgTJ#T 7jl%f q>c*cfj|f% cETTÎRII
of pasted Kalka viz. 6atapuspa Devadaru, Vala,
Hari said :
—Take eight parts of Citrakam, PrsniparnI, Vaca, Aguru, Kustham, Mansi,
sixteen parts of Surana, four parts of Sunthi/ Saindhavam, and Punarnava, each weighing a
two parts of Maricam, three parts of Palam weight. Cook the oil in the usual
Pippalimulam, four of Vidanga, eight parts of officinial way. This oil should be employed as
Musalika, four parts of Triphala, and treacle, errhines or poflons for relieving pleurodynia
double the combined weight of these drugs, and Parsva Sulam) and cardiac colic.
prepare a confiction (Modaka) in the usual way.
RIY4yjHid dlVlRÎI
3TRWTT ^TrTTaRf MJERT# *o||

3Id)HHhgr H^lPd fddK^RHÎI
includes within the range of
It its curative
This Modaka covers within the range of its
and
efficacy Scrofula, Hysteria, Vataraktam,
therapeutic application such diseases as loss of manhood. By using even a this oil,
indigestion. Jaundice, Chlorosis, dysentery,
she-mule is sure to conceive, O Hara, what
splenic enlargement, and loss of appetite, wonder that a woman would be blessed with
fac-c»lPdH««r: VHfalefcMHHIMlRHs^ll progeny through its use.
TOTnHWF?TT rj cF,êfilR*m till TT^fq^rt fd^lfah tjduljtft fill
MTT ••fcnfdSIHI TTFTT ET fH-feill 3WHI gnWHHI* $SK1U 1 I fuff Ml
T3T¥: VIlRfcU Wf chfilcbêblll Rll <fai)ddlMldd°44 H^dldfatfdRuilHn ^ II
QJTf <VfMvtl''Mim'^m4cHfavUHC')ll It may be like wise employed with

cNf cfamjl fEfRMild.il Ml advantage in cases of lameness, arched back,
Take Bilvam, Agnimantha, Syonaka, Patala, and kindred nervous maladies of horses and
elephants.
Paribhadrakam, Prasarini, Asvagandha, the
two kinds of Vrhati, Kantikarl, Vala, Ativala, fW m4mh .ii
Rasna, Svadanstra Punarnava, Eranda, Parni,

1??!% frof ster wufvfH Mf i mH.11^11
GuducI, and Kapikacchuka, weighing ten tolas
Mustard cooked in combination with
oil
in weight, and make a decoction therewith in
Hingu, Tumburu and 6unthi may be used as
the usual way..
ear-drops in relieving otalgia.
3TTTT M 1|f^ TfoDT fftf ^rcfT *Tf$nHII
fffvlHPKH .ll
wff UdiR^d.n^li KSR gflof ifAI I ^H^df^MM^HH 33H

Take it down from the oven with its quarter
Mftpzf tprawgf effflf4hll
part, lift, and cook the same in a Patram full of
fSR7*TF?f cfaHMlfq MJMTTfll ^11
oil (four seers), add to it cow milk or goat's
milk, four times as much as the former, add Ashes of dry Mulakam and SunthI, Hingula
to it 6atavari and Saindhavam to the weight and Nagaram and Sukntam combination with
of oil. oil, four times as much, should be employed in
curing deafness, otalgia and germination of

Ach. Kh. Ch. 192 ]
THE GARUDA MAHAPURANAM 4 77
varmins in the ears, as well as for the purpose Saralam, Saptaparna, Laksa, Amaloki, and
of arresting fetid discharges from the ears. Padmakam. This oil is highly efficacious in
removing bed odour of perspiration from the
grift HHKHII
body and proves curative in itches and other
skin diseases. By using this oil, a man becomes
'^rar^rrf wpi tes wn a favourite with the fair sex, and is enabled to
ufteF tete ^ 7j<Ri ^Jornii ^ visit a hundred woman, each day. It is
A medicinal oil cooked with the admix- possessed of a great spermatopoetic virtue; by
ture of ashes of dry Mulakam and Sunthi, using this oil even a sterile woman is blessed
Hingulam, Nagaram, Satapuspa, Vaca, with the pleasured of motherhood.

Kustham, Daru, Sigru, Rasanjanam, Sauvar- site fete te =zjj5pof sftrsFT Troni
calam, Yavaksara Samudram and Saindhava
salt, Granthikam, Vida, Mustam, Madhu, and
Ttefrr tew PumnUjH TrfteqiR^n
Take a Prastha measure of melted cow-
Suktam, four times as much.
butter, cook it, in the usual way, with the
<*>$ciU4r «iii
admixture of eight Prasthas of water, Yamani,
Citrakam, Dhanyam, Tryusanam, Jirakam,
<arcte eR#n^g
zf ^rhitrii Sauvarcalam, Pippalimulam, Vidahga, and
Rajikam.
4ruii^ te* ten: tendril uni
And the expressed juice of Matuluhga and Trfa:
Kadali, should be employed, O Hara, for the

te ^TtfcT tlRhll
purpose of removing diseases of the ears, such
as deafness, noise in the ears, otalgia, fetid
ute fw^f ^5 iftef tpirtemi
discharges from the ears. t ^ ot^TH.IR^ll
telTvIT '*BTgftT 3 g
wt teviMimfci Tmiffitearii
inrrsr tet uii
gutted iW H<atfrwww CT Liissii
UT8I TeFT^vTPI xrtepn
The effect of this oil is almost instantaneous,
and O thou moon-crested deity, this is the ijte vfrprt% y ^gfte tetiiuii
t
foremost of all Ksaratailas (alkaline oils) in This medicinal Ghrtam acts as a good
respect of its efficacy, and instantly cleanses the appetiser and may be emloyed with advantage
teeth and the mouth of all impurities. in Piles, Anasarca and intestinal glands. Take a
wteteTii Prastha measure of mustard oil and cook it in
rjte nrrrt n^fr
the usual officinial way in an earthen or iron
nter n iroii
vessel, over a slow rife, with the admixture of
^ ihwjfi ijW ammterii eight Prasthas of cow's urine, Maricam, Trivrt,
nrfter finis* teiRU Kustam, Haritalam, Manah-sila, Devadaru, the
Cook an oil in combination with Candana, two kinds of Haridra Kustham, Mansi,
Kumkuma, Mansi, Karpura, Jatipatrika, Chandana, Visala Karabiram, milky juice of
Jatiphalam, Kakkolaphalam, Lavafigaphalam, Arka plants and cowdungserum, each weigh-
Aguru, Usira, Turya, Kustam, Tagarapaduka, ing a Karsa, and half a Palam of Vrsam.
Gorocana, Priyahgu, Vala, Nakhi. trrt KreRfa f *ni
wr nwf n Tngn mnite wru 3IwPt yuryte wîrîi
rwr nte ^n frtevi wterrjRîi vîte tenfar tete
nrrqû
tee H^PhT^ÎRoll
nter tern n?( n^mfr ^puiRîi
trfw vuRcn fq?mi eclipse, tends to make its user a profoundly

intelligent person.
'illdlViMlPiMM'if TTSjcF ^RiftlrT ^Rlll^ll
Used as an external application, this oil I^plsl ?Jrf ^FTR4I
cures Pama, Vicarcika, ring worms, malignant cuw^d m nivi^ctji h
sores, and even leucoderma of mature growth rdPhlicblTd Tmm TTT fq^KO|I||
W
^F3TEzrf
or of long origin. Cook a medicinal Ghrtam in ?RWT tfwf WRIUoll
combination.
TW^f Wf?THTII
r: Isrii v^P-d rutiiîi
gjTci f^rfirr trsvr
*rar Tfmt wfr n 33 Water boiled with Bhunimba, Nimba,

3TW m xt 3nZ*vWn$sft|| Triphala, Parpata, Patola, Mustakam, and
Vasaka immediately destroys Visphotas
113311
(carbuncles). Sticks (Vartis) made of Ketaku
cftcridiiwif Tmvri fruits, $arikha, Saindhava, Tryusanam, Vaca,
^jfdtlMleht RÎIVSII Phena, Rasanjanam, Vidanga and Manah-sila
With a decoction of Patola leaves, Krataka, pasted together with honey prove curative in
Manjistha, £>ariva, Jisa, Rid, £ami, Nimba leaves, cough, loss of vision and the type of eyedisease
and Madhukam. External applications of this known as Patola.
Ghrtam alleviate pain and arrest secretions of
uwgii trrcraFRT eFsqsrsr ^rqnwrqji
ulcers.
^qfrrryvlMlui ffcTOTST f^rTÎIÎI
3TfRR«it mm mm fipxiefj -q?j Cook two Prastha measures of a decoction
TPcRTay4t<lui foirficr of Masa pulse with a Drona Measure of water,
By taking a compound of Agnimantha, and take it down with its quarter part left.
Vaca, Vasa, and Pippall with honey and rock-

salt, seven days, a person
for enabled to sing
«ir«J*Wlêh cfrm WR
I l rl l fT
is
^fNt p^Wf ^clTIIÎI
as sweetly as a Kinnara.
vRTjf eEUdcElRcEI II
3RRpf: •g-
cHR -^ss VMIdtl II dfdlrMMI^trilcl cFtrfejyT g^TWr^ll^ll
^nsT^STURT TTFR RRH Cook a Prastha Measure of
oil with the
farfaf^fr
By
^4 <y-«iitdyid
taking, for three days in succession, a
sr r ftuiH Uîi admixtue of this decoction in the usual way,
add to it an Adakam measure of Kanjikam and
a compound of Punarnava, Goksura, Sain-
compound Apamarga, GuducI, Kustham,
of
Satavari, Vaca, Sanakhapuspi,
dhavam, Tryusanam, Vaca, salt, Devadaru,
Abhaya, and
Manjistha, and Kantakarika. Internally admi-
Vidanga taken in equal parts and pounded
nistered, or employed as errhiness, this oil cures
together with the admixture of melted cow-
the most acute type of earache; used as an
butter, one is enabled to learn eight hundred
unguent, it removes deafness and proves
books by heart.
beneficial in hosts of other bodily distempers.
3Tf^f TRW^d T-TTTnteRJ TrfofrfTII
Rftraf irupii«cj Tiitsmi
mm mrnfcrt vt?t ^fd ^muiq^dtpn^^n
a chMxl chq il^mi
tftcT HvT^'ch' R^fcTdqil m cTcw^zf tr^rm;ii
ârr«nw^nif -^qNîyî^d -^113411 11^11
Taken with water or clarified butter, Vaca Take two Main weights of rock-salt, five
enables a person to learn a thing at the first Palas of each of Spunthi and Citrakam, five
hearing. One Palam weight of Vaca taken with Prasthas of Sauviram, and one Prastha of oil.
milk under the auspicies of a solar or lunar Cook it in the usual officinial way. This oil
Ach. Kh. Ch. 193 ]
proves curative in cases of splenic enlargement, A medicinal oil cooked in combination with
leucorrhoea, and all diseases of the nervous a decoction of Audumbara, Vata, Plaksa, the
system. two kinds Jumbu, Arjuna, Pippali, Kadamva,
Palasa, Lodhram, Tinduka, Madhukam,
Amram, Sarja, Vadaram, Padmakesaram, Sirisa
seeds and Kataka brings on graunlation even
v«%vtch»i
in old or long-standing sores, and facilitates
their speedy healing.
tvf ifnT dUiTc^Mir^fchlH^dHldlUdll
ii ff?r sfhrrei Hangul ramy i Msft OTymEnrf yi<T<TOlsGim:ii wn

3TS9TO: / Chapter 193
and Dhanyam; pound them together and rub
this pulverised compund with whey (Takram).
M H u 4,^1 i
I I -oTnYeffiTg |
%% rtenaRT -nra ^ -?ni

focHdvsjlra crgrof s n
WTT: ^ttflPd
5ti?fh^rffortT^r TrftW^raf^rqii
Rubbing of the body with this paste, or with
mixed with oil, destroys Pama, itches
this paste,
Hari said : —
A compound consisting of two and allied diseases of the skin.
kinds of RajanI, Path, Kustham, Asvagandha
Ajamodakam, Vaca, Trikatu and common salt wg( iNre fflft tiRtdii Haprf Rrgqii
pounded together and treated with the ebdcd^tMlI^ fd^r^< 9 |ch TTRTÎI
expressed juice of Brahml in the manner of a

Bhavana saturation, and taken for a week, tends Take Samudram salt, Saindhava salt, Ksara,
to highly improve the intellect. Rajika,common salt, Vid salt, Kate, iron rust,
•
f&gr gN? ^fT f||F wc3 cT^tf ttii Trivrt and Suranakam in equal parts. Cook
them over a gentle fire, with the addition of
Rl’O'i) ^11
milkcurd, cow's urine and water.
JllÛT^ yPIdHJI
«ltflPdd«|ch ^jpf yifpoTTII
Trarr #grN ffcn*imi
vdlof^ xif
^ MIPM PcPjd^Tmtpil^ll
31 H WH pel Ml 1 **ttPTiRj 1
This pulverised
l
compound, which is called

^Jcmrsj #rT THTgr^Sr %3RTÎIMI
Agnivala Curnam, instantaneously relieves all
Errhines, plasters, or pastes of Siddharthak,
form of whether intestinal, renal, or
colic,
Vaca, Hingu, Karanjam, Devadaru, Manjlstha,
splenic, orbrought about through the enlarge-
Triphala, Visvam, Sirisa, the two kinds of Raja,
ment of intestinal glands (gulma).
Priyangu, Nimba and Trikatu pounded
together and mixed with cow's urine prove dlRnPJcd tjdVjyf ê*T(<dj^«rg^r ycfll
curative in hysteria, poisoning, insantiy, 'ddfldcddlMd^ll

discolouring of the skin, and diseases due to
the influences of malignant ghosts. It should be taken through the vehical of
ftwr aps t TPfaar rmru warm water, and the patient should be advised
^c«H> ?TRT rT^trT wffdHIIÎI to take Masa pulse with melted butter after the
digestion of his ingested food. This is almost a
Take Nimba, Kustham, the two kinds of
specific for all forms of coilc, inclusive of the
Haridra, &igru, Sarsapa, Devadaru, Patolam
one known as Parinama £ula.
Ach. Kh. Ch. 194
TORT: II
^ A compound
wm cRm
Amalakam.
of Abhaya,
M u» Pd^lHflP^h TO gl
xrRT W TfCT vflftHdqn

II **11
Draksa, Pippall Kantakarika, £rngl, Punamava, SJtf WTOtUWI

and 6unthl boiled together with water, or l^dWlMMÎdlPl diPydlfd dMIMrlll
pounded together, may be given with advant- ^Pm^wMTOIÎI
fTOfa dT 3J TPnfST
age in all forms of Cough.
3lmsf TOdlPTOr TOJcTT TTOp£t|ll
j;
:
3rTOWHcf> sTW TO T tfa 5

midlsfad: R# '9#! dT? ERTOf f^TWTTII ^V9||
vidRror to ^sr wsf Flesh, blood, excrementitious matter (stool
Abhaya Amalakam, Draksa, Patha, Vibhi- and urine) of female tortoises, fishes, mares,
takam, and sugar, taken in equal parts and cow buffalos, cows, female monkeys, she-
internally administered, act as a good febrifuge ackals, female cats, female crows, female owls,
remedy. and she bears should be given for relieving fits
of fever and insanity. Fumigations with the
'
faHi cT T -STcTf sir^T ftpq# PAd5'<£<lU
vapours of burning hairs or feathers) of any of
these animals likewise prove beneficial in the
Triphala, Vadarm Draksa and Pippall foregoing maladies. The god Visnu, meditated
combinedly exercise a purgative virtue, Abhaya upon by a person at the time of -taking a
taken with salt and warm water acts as a good medicine, undoubtedly relieves him of the
purgative. trouble.
II ffir sfbrrcrt Ugl^fiu) WMIVIIIsZt 3tldH<M>r£ pHddtl^|ebVlddRtSSqm:ll WII
3TSqTO: W / Chapter 194

irresistible prowess to the dissipator of all woes
and misfortunes.
twraf totet
fdUJJMfMUd: TOJ T^nj TfTOT.-ll
^T T^JT fidT yrwrtt^TT^PPPT: ^TTII?II
faff dHl^ddmi
Hari said : —O thou self-begotten one, now May Visnu protect me in the front, and
hear me discourse on the prophylatic formula
Krsna, at the back. Hari saves head and heart
known Kavacam, which grants a
as Vaisnava
by Janardana.
certain immunity from attacks of maladies.
TO* ’TO faff TgPJ %TO:II
toto ^dnlvii-Rfa Pdcumm-yqji
TOJ dl4$E»: Sift Tlf#ff fa5:limi
Iroj ôitlPiHMAilEiqiRII
May Hrsikesa protect my intellect; and
Having made obeisance unto the birthless,
Kesava, my tongue. May Vasudeva protect my
changeless, undecaying and all-powerful
eyes, and may Sankarsana guard my ears.
reality, having bowed down unto the
all-pervading Visnu, the god of gods, the urapT: Tf yiuinPtb^«j to? wn
overlord of the celestials, I shall describe the cHMIvfl MdWR Sfaraft T^raTTOMIÎI
prophylaxis presently referred to.
May Pradyumna protect my nose; and
TOtTOg yPdW HMPJidJ Aniruddha, my skin. May Vanamali protect the
Tr%:yPdc(R'lTq;il^ll inside of my throat; and $rivatsa, the down-
^Fluvorpm TP=f
ward portion of my body.
I make obeisance to. the eternal spirit of
Ach. Kh. Ch. 194 ]
wf xaijj ^ xtt qm ^cmPicikuihji May the all-pervading Visnu always expel

gf^qpg trt W3rf'^ft«a[iRuftii'9ii
sins from my body; may the swan, fish and
tortoise manifestations of Visnu protect me in
May the discus-wielding divinity guard my
all the quarters of the heaven.
sides. I consign my left side to the protection of
the destroyer of demons and my right side to DffasMug ^ -^r: Tr4qprifd g^rgn
that of the divine club
about the annihilation of the Asuras.
weapon, that has brought rTOT
May
dHiqui)
he,
^
whose
qTeWdf -qqil^ll
prowess brooks no
obstruction in the three regions, dissipate all
^scf ^•q^:ii<sn my inequities.

May the divine Musala weapon protect my Tfq)' % Pi4c4 d>ftrd?IPBT9iq^ll
belly, may the divine plough guard my back. WIIÎI
cf^cngtcij dl?iqdl ^vqqq?fuf
May the divine bow protect the upper part of
my body, may Nandaka protect my knee joints.
q^sif qrq ^ gf&r
mwfl T$nj ?Tfsr qqf ^ rmirr^û May Narayana protect my intellect, may
#cBl cq f «f qig qf W: Mesa grant me that pure knowledge which
May the divine conch-shell protect my disples all ignorance, may the god whose
insteps, may the divine lotus flower protect my mouth is the submarine, volcnic fire, cleanse
feet. May the divine Garuda protect me in all my spirit of all sin I have committed in the past
concerns of my life. with my hands, feet, and mouth. May
fqq^tj ^ qm:ll Dattatreya grant me increase of friends,

T8-EJ ^TvT
progeny and domestic nimals.
3T2T5qf 'd{f«§Sr TT^FT: trig %?Rr:ll?oll
May the boar manifestation of Visnu protect Trafafr-dlVIdg TTR: WjdT TRII
me in waters, may the dwarf manifestaton of 'qig fdrq II ^VSII
the supreme god protect me on undulating and May Rama destroy with his battle-axe all my
impassable grounds. May Nrsimha guard my adversaries. May the mighty armed Rama, the
person in wilderness; may Kesava shield me destroyer of Raksasas, always guard my body.
everywhere.
fpwpjf «rq enf^puif tt
TiiisMi«ii24fg cbfqHl arignr*4 ^ 11^11 cpirw •qt wnrra: tt cbiqiniq^gn n

May Hiranyagarbha give me gold, may the May Rama, the delight of the race of
divine Kapila, the author of the SaOskhya Yadavas, kill my enemise with his invincible
system of philosophy, help me to maintain a ploughshare. May juvinility of Krsna, the
normal equilibrium among the different vita destroyer of Pralamba, Kesin, Canura, Putana
principles of my organism. and Kansa, grant me all my heart disires.
v&rgtqf qqcqq:ii 3T^RKHd4)yV gTPq ^wlfq^cdH 'll
q^qrfq nqfiqw: qiw*qf4qrqqîiiîi

May the birthless one that preside over the
ctdlSf} ?k9| TRT:II
white isle (6vetadvlpa) lead me to that land;
for? •q^T ^PWf^R .-llôll
may the destroyer of the demons Madhu and
Dismayed with fear, utterly terrorstrocken,
Kaitabha destroy my enemies.
I see a noose-holding male figure of a blackish,
*(<ieh^g fc(<*ggr fqjfvcfq ttr fqygiqji yellow colour, more sable than the primordial
^ RepERdSir ^4 : xng -qf R^cflf^Tqj 1^11 darkness and more dreadful to look at than the
1
god of death, hence do I consign myself to the diseasespirits, at times when attacks by thieves
protection of the lotuseyes one that suffers no and acts of incendiarism are apprehended
decay. O my soul, I need not fear since the

TRt ^ fdHÎÎI
woe-dissipating lord is mint. I am now indeed
an adorable Self.
tpgf MÎUH wif HIFÎI
WW HKNUl'
3Trf *HlcTcft
fWTO Tpf -H^MifcjyuHVMHJI

T^KJTcT gvETEf
Having meditated upon the divine

farHlfa Mffo#llR^H
self of
W l dlfoPdPdtfrrf ÎRPIFT
on the happening
TTIcflRÎI
In thunder, in lightning,
Narayana, who guards against all evils and
of reasonable causes of terror one should recite
calamities that best human life, I roam about in
this Bhagavatam Mantrama, most sacred of all
this world, bearing this Vaisnava prophylaxis
other Mantras. This renowned Bhagavatam
on my person.
Kavacam, which extinguishes all sin, is the most
secret of al secret mantras. I make obeisance to
fararit Tf*m^srar:ii 3311 the lotusnaveled one, the seed of the universe,
Since my mind perpetually dwells upon the the self without end or origin that lies inacessi-
almighty self of Visnu, melignant spirits dar not ble within the cycles (Kalpas) of evolution, the
assail me. I am a veritable moving pantheon, emanations of his own Maya.

full of energies of all the divinites. 3PTTSRT ! MP gfa
I ! WTTO ! d«rfyfc| %ll
cftTrim WITH 3rf WITH

gf
Trtqf
-erf
MN^zFrf
w wsufir ^r^rn
^rftiR^n
3Tt
3Tf
3rf wire with

WIT II 3Tf <^W|^M|il
a& wrgwm
WITH
with
May success attend me in this life sinee I 3&> ywnq with 3^ with
have duly recited this (Vaisnavam) Mantram. 3&> wfa WITH 3& WITH
May Visnu strike the eye-sight of those
sin-perverted beings, that might chance to
a-b wf n
behold me with their wicked eyes, or whom I frffe frrfarfe fsrfM? with
might happen to behold.
<41^*4 W IFT ^ WT: II
%% m9l**) W
ff>«eWrfJR'iill
"
May the discus of Vasudeva, as well as the ic( d -"dHI I I Pfdi
halo (lit. spokes) that shines round that weapon,

sever my sins and strike those that wish me evil. -dTfrfrf rfrffr w xtskt trf cpr vgz vgz vgz
TT^5 ehl^KIZc^ *TH TWte WFZ fdthidW a& 1 1
faW$ ^TIRhll t P<d<fr<^Wh l HW I T ?ft ^TET TTfsWffr T$T
WTO yiuiTivi^ll 3S> frffrf frffw vrfhrTWTOWvTOiT -RiTofrfrfvT
TT^mPrawtiR^H -tdtdl tst 3 & Met farfvT firfcr frffvT wfi
Happening to fall among monsters, and wfe Tfrfhnwrf fwrtfgwfwrf
Pisacas, while crossing a lonely waste or a weird
WIT c(P^trpfr T^r TO tRfET
wilderness,
travelling
in quarrels, in
on the kind's high way, in moments
contests, while
W Tt[r w w farsrsr ifa?t
of crisis and on apprehension of imminent peril fr^TTTIIfRWIIrfT Pîq-

of life, while swiming across a river or to ward d^HtPtsid faiRj ^rorfrartfai^-
off the influences of malignant planets and yfa rffcT
i T?W:II
^
Ach. Kh. Ch. 196 ]

c(i^d^4uiy^Hi&liPib«£d,: II obeisance to Candarupa, Om, obesance to

f4wjph'i?roft ffhll^ll Pracanda, Om, obeisance to Pracandarusa. Om,
obeisance to Sarva. Om, obeisance to Sarva-
Om, Time (obeisance) Svaha, Om, to the
to
rupa. These are the tedts of disease and poison-
spirit of Time obeisance (Svaha). Om, to Krsna
incantations. May Visnu, may Narayana, may
obeisance (Svaha). Om, to the figure of Krsna Aniruddha, may Sankarsana, may Vasudeva
obeisance. Om, obeisance to Canda, Om destroy my all kinds of fever.
it sfb i rsi ngipfl WTfyrn^r simrîu^ tir d m) sstrl i

i h*ii
3TS2JFT: / Chapter 195
universe.
fatuf WTTtrrr TFT ?pjll jppflf wfpr ajpaff TTfr % sTpu) Th:ll
trptJ'gt di*£did sfaftiiû ^FT TjyTpfT T UHl^Psf-Mmd: II
Hari said : —Now hear me enumerate the HRIUl^qumi

oiijTRJc^
Mantra, which repeated for seven nights in I make obeisance to Brahma from whom all
succession by a person enables him to witness this has come into being, in whom lies this all
the realisation of all his wished-for objects. I and from whom many other eternities will
make obeisance to the Bhagavan. I meditate originate. Thou supportest this terrestrial globe,
upon the self of Vasudeva. I make obeisance to thee. I make obeisance to
Him whom the mind, life and the senseorgans

y^ldlfdF&m "TO: TTfôrra ^11
cannot reach and who, like this ethereal
Tht fa-jFMMiara trrqPT^Jrf^lRII expanse, lies extended both in the inside and
I bow down into Aniruddha, Sankarsana outside of creatures.
and Pradyumna manifestations of Visnu.
3TWHIRTT yiFfTHT
c=iskMlf>J| TT •Hctlflll TTPir^ZF RTFt ’’TCT: II 3 II

fairar? wuiuPd^^tvi
Obeisance to the giver of perfect knowledge,
srapr PdsimtHf f^r%rrtsr fsrarai iiîi
obeisance to the embodied self of pure joy.
Om, obeisance to the Lord, the great Purusa,
fftft4n> T T£F TT# W^WtJrftll the Supreme Lord of the Mahabhutas
dPfhP-K W ^dpTUdrilil sftr RTERFimi (primordial matter) whose lotus feet are
Obeisance to the one that delighteth in the Citraketu was lifted to the status of a
soul, obeisance to the embodied quiesism, Vidyadhara surrouned by the polens of virtues
obeisance to the one who observeth no duality of heirarchies of beings of Sattva qualities. I
in the universe. This universe is thy image, make obeisance to the final goal of all. By dint
hence do I make obeisance to thee. Obisance to of this knowledge, Citrakatu was lifted to the
Hrs ikesa, the great spirit reflected in the status of a Vidyadhara.
II ^frT SfrnTTi Hsuytiul Wrf?TT^ 3fWU*|U^ II mil
3TSJJTO: W / Chapter 196

Hari said —O thou, supreme deity, shall
fftwar : I
3T3TPT T<qr fdUJJ^MRsflfdadlll

now enumerate the Visnu-Dharma-vidya, by
qdfo^PdPqpiRd cTT^T ^ M^WIIÎI

reciting which, Indra was enabled to kill all his
Ach. Kh. Ch. 196
adversaries, and was ultimately installed on the worldly concerns of my life; may Dattatreya
throne of heaven. preserve my yoga.
Pt# IfrrlW: epift MefRteMIrtJI
The Mantras such as Om, etc., should be HHI : *M¥lllWlll

psychically located by the reciter in his brain,
face, heart, belly, thighs, knee-joints and legs May Hayagriva, among the celestials, and
respectively. He should then meditate upon Makaradhvaja, among the celestial youths,
these Mantras located as directed in the preserve me May Narada protect me from
preceding line. worshipping any other god. May the tortoise
-miijuiiAjfd famiifumuifa *rn manifestation of Visnu preserve me in the south
west; may Dhanvantari protect me from the evil
ebt'iilft cRT: II 3 II
effects of unwholesome food. May Naga protect
me from failings of anger and passion May
3tef ^ ijfH WfrflBH jlttll
Yajna preserve me from the combined energy
of diseases, may Vyasa preserve me from
Si fsjrar^ ffa ignorance.
3Tn*TFf TO ^5: MINU^WHIfffevch) y^TOTITII
TOT T$rf ifT: <HI f^roj: wnfrirofrîi^n
As an alternative, the Mantra running as ^ TOST T$nj TrTTOT:ll
Namo Narayanaya should be located, as above
directed, in the limbs in the inverse order of
May Buddha preserve me from the
enumeration. Then the rite of Kara-nyasa concourse of heretics (Pasnadas), may Kalki
should be performed with the twelve-lettered preserveme from sin and sinful propensities.
Mantra sacred to the deity (Om Namo May Visnu protect me at non; Narayana, in the
Bhagavate Vasudevaya). The votary should morning; the destroyer of demon Madhu, at
recite the Mantra running as Om, obeisance to
afternoon; and Madhava, in the evening.May
Visnu, and consider himself as identical with Hrslkesa protect me at the dawn of day; may
the Sera manifestation of that divinity, attended
Janardana protect me at night-fall.
with the six fold energy. May Hari protect me;
may the fish manifestation of Visnu shield my
person in water.
May Srldhara protect me at mid-night, may
wf Tgjcj •5n*R:ii the lotus-raveled deity preserve me during the
3TH-HJT TTRt T$RJ TTÎIVSII small hours of the night.
May Trivikrama, who excercises absolute 7R3T: TOT xj TTfGJ: TTlf ^ *HuWWM t
power in the three regions, protect me in the

skies;may the dwarf manifestation of Visnu May the discus, club(KaumadakT) and
preserve me on land. May the mighty Nrsimha arrows of Visnu my enemies and the
kill
protect me in wilderness; may Rama preserve Raksasa. May the lotus and conch shell of Visnu
me on the mountain. preserve me from enemies, may the celestial
T$RJ cfRIgl oijjft) ^rnTTOfts^HII Garuda, and the divine bow end ornaments of
Visnu preserve my life, mind, and intellect.
yrta: to<j toîi
May the boar manifestation of Visnu
preserve me on the earth-surface Narayana
preserve me inth air. May Kapila protect the May $esa and Sarva-rupa preserve me
Ach. Kh. Ch. 197 ]
everywhere. May Narasiihha preserve me in He, who eyes a person with this Kavacam
all on his person, is sure be fascinated, and such
a person enjoys a kind of immuntiy from
TT -sr?Tt yq fgm aiT
i ^ ^1^11 ^ II
disease.
n ?fcr sfbirei xjsnjnrot Tsramrefr witmehmS nuui*iri4fi4eHviddHtsszn^T: n îi
3TSEirsr: w / Chapter 197

siTjrsrf '^TarwKi' tldûif^
ttrt? r ÎRhhîi
TRj ^nddHJi
nwira TjfaifaT iire^:ii?ii
Dhanvantari said : —Now
enumerate I shall -fftcimsqetlJ^MU^HHÎI ^ II
to you the Garudam, as disclosed by Sumitra First imagine a yellow coloured quadrangle
to Kasyapa. This Garudi Vidya tends to as symbolical of the Earth, of which Indra is
neutralise the effected of all kinds of poison. the presiding deity. At the centre of this
quadrangle should be contemplated the ring of
"5TII
Varuna, at the centre of which is the mystic,
translucent lotus upon which the half moon
sheds its cool, turquoise-blue beams.
Richluf wR-d4><£eKl '"diciiHiC'Udc'i
The five fundamental material principles of
ffoHI3HPWr3iH TeRfrf f5F^jfo?rqj|ô||
earth water, light (heat), air and ether are
represented by the different letters of the
alphabet as their symbols, which should be tvnw-4 trîiîi
regarded as the presiding deities of the occult Around this should be imagined as
diagram to be meditated upon at the time of transcribed the trianglar Mandalam of fire,
Dhyanam. The deities reside in these five crossed by a Svastika mark (cross) and burning
fundamental material principles.. with the effulgence of primordial fire. Around
HN^: fyiW: fcfWigT f^RIT tnmqU this should be imagined the circle of Vayu, sable
coloured like the inside of a cut bar of black
antimony, and impressed with the mark of the
eBfcHelf^t sfrsf^T: II
occult Bindu. Encircling this ring of Vayu
tow T^numi should be imagined the Vyoma-Mandalam,
WTTf¥^FTTSJ ffT?fT:ll dreadful in its infinite vastness, lying effulgent
wcfcr wro ^zihmrfgftTiiîi and motionless like the ocean of milk (Ksira),
R'lfbTrTFt ^FTtfrT WTII or like a sea of molten crystal.
STCTrj; Tr4frrfig: W5Ej4aSWW[^l|\SII dl^fdi: WRleTST

The and Tha are symboilcal
letters Sa, Sa,
WTPT# WEPtf) # '«wR*ld1ll^ll
of the energy of Siva (ether). The rite of Nyasa
3TF^% xUft(
should be duly performed, and the Caturvaktra
Mantram should be psychically located by the
votary inside the palms of his hands, in the soles The celestial serpents Vasuki and
of his feet, as well as in the cavities of his heart £ankhapala, should be imagined as residing in
and ears. By meditating in this fashion a votary the quadrangle of the earth; Karkata and Padma
may achieve all kinds of success. Nabha, in the ring of Varuna; Kulika in the Man
1
dalam of fire; and Takpka and Mahabjaka, in The votary shall again perform the rite of
the ring of air. Karanyasa with the help of the vowel letters,
SHjtdl T<ch Pd S3 1
and the rite of £ariranayas thereafter. He shall
contemplate his vital energy (Prima) as an
^ ^TPTT ÎT ^ f^SraT rfSTTII ^Xll
unflickering light steadily burning within his
heart, and consuming the impurities of his
chPUdT^r rj eh<<il4^^1l qmi
'
organism, and the BIja Mantra as showering

The material principles of earth, water etc.,
divine ambrosia wherewith his system is being
should be imagined by the votary as located in saturated.
his fingers, starting with the thumb and ending
with the small finger, both in the usual and HÎKPH xd<iH:ll^||
inverse order of enumeration. Likewise, the

Jaya and Vijaya Mantras should be located in
the bone-joints; the 3iva-Ganga Mantram in the Thus surcharging his system with the
cavity of the mouth; and Hrd Mantra in the nectarine flow of the BIja Mantra, the votary
arms and the tuft of hair on the crown of the shall contemplate his self as located in his brain;
head, and the Vyapakam, in the phalanges of and the earth teeming with thousands of cities
forgers. and abodes of men, and guarded by the
odlMch-4 WRTcf^PÎI Lokapalas (protectors of world) and shining
flW 'fRlfa: xTIIÎI with the effulgence of molten gold as located

in his lower extermities.
UUMlfcbiUgRt xT TWp<*d:ll
fttfer: WT’Pprhi^n qrrf WRTf Tjsf fa^&{^:ll

The rite of Bhutanyasa should be performed VillMctufqq' «TÎRÎI
with the Sivanga Mantras preceded by "Om" «4ltf IMIHI'ejltf' t{)'<1HI'agJ'»j ctl|êhHvll
>
and followed by "Namah." This rule should be

H Pû1dl-d>
l fr&Wi TTOTScT T%:lir*ll
followed in respect of establishing and
The principle of water, clear and smooth,
worshipping all forms of Mantra.
he shall contemplate as occupying the region
OTUTSTT rFTFTSr trfT^frfcT: II
between his heart and navel, shining with a blue
31WTT dPiyRM TRT: Tnfosq3JTRR:l) * 6 \\ light, and occupying a space, twice as much as
The first letters of the names of these celestial that of the earth. The Ravi Mandalam, the seat
serpents are the Mantras respectively sacred to of heat and light, should be imagined as a
each of them, which being duly recited by a triangle occupying the thoracic cavity and
votary enables him to draw' any of them to his resting on an imaginary line across the
side. umbilicus as its base, and extending from the
32b t3t?t sctttsNt sphere of Bhuvanas (worlds) to Brahma.
T 4 ch4yW ^:l^ll
'
TTT r f^lSHpH^rbhTT PdPsItf ZZfTTZT fl'feld^ll

The Mantras composed of the names of the
five fundamental physical principles coupled
PyinVuR -Rsarar
with "Om" and "Namah" should be then
3IUMItl|M^|oMlMo4||M«+i xn^t'TRÎRÎI
recited, whereby the celestial Garuda would
appear into the votary in The Vayu Mandalam, in which is ensconced
all his glory and
the image of Self, as permeating the universal
prowess.
space and coloured (deep blue) like broken,
Wtk TJd^&fll black antimony. Over the crown of his head the
'•"dcW (x|niild<l9|q|(i|f|'vj n£{<*H'hM
)
IR 0
s
ll votary shall contemplate the Divya Mandalam
shining with the effulgence of clear, cut crystal,
3
Ach. Kh. Ch. 197 ]

and permeating the boundless expancse of First the three fundamental principles of
ether, and enshrouding, and enlivening all with Tritattvas should be contemplated, and after
divine ambrosia. that the, principle of bliss should be meditated
upon as located above them.
1
vrehTn^T rjiRsn ^TTf tfn

$|c«stW TTfft êlldd) ^ II II
PgdlilWUP*-'*FT ^ TJp^ll
rTFS Kf^wfrgqf '
3>4<K I ^ f^HfipiRdll yfirnPd -^Paiî-qscr TjfH ÔT FRÎI s

* II
First the rite of Bhotanyasa should be The rite of Deha-nyasa should be performed
performed, after that, the one in respect of the by the votary, both in the usual and inverse
celestial serpents, by reciting the BIjas order, in his limbs as well as in the imaginary
commencing with the letters "La" and coupled figures of the deities meditated upon. The bulb,
with the nasal sign of Bindu, to which the BIjas, stem, etc., of the occult lotus, as well as the
sacred to Siva, should be moreover appended. principles of virtueand wisdom should be
After this, the votary should meditate upon the worshipped by composed of
reciting the BIjas
Mandalam described before. The intelligent one the final letters of the different Vargas
should meditate upon the Mandalas respec- appended with the second vowel. The Mantra;
tively coloured as aforesaid at the time of "Ksaum" should be imagined as located in the
practising this incantation. polens of the occult lotus.
3^T2TTwrr smf:
ssrrfrrm t fat W1^T3PTÎR<?II
rTT5?f
The feet, pinions, and bills of Garuda should

## T
-
ffd fost rrauRmi

The groups of letters, which are called A,
be contemplated as ornamented with rings of Ka, Ca, Ta, Ta, Pa, Ya and 6a Vargas, should be
black snakes. This figure of Tarksa (Garuda) imagined as impressed on the eastern petals of
should be invariably meditated upon in cases this mystic flower, the vowels should be
of poisoning with any animal or vegetable
likewise imagined as impressed on the polens
poison.
of the lotus, two in each, wherein the gods Ka
etc., should be worshipped.
^Pc^Psi r l
The figures of malignent spirits, planets,

groiUT: VI<Wi|;
Dakirus, Yaksas, and Raksasa should the votary
The goddesses Varna etc., should be consi-
likewiseimagine as located in his limbs,
dered as the energies of the Rudras worshipped
ornamented with black serpents, by an act of
in these polens, after which the votery shall
Nyasa.
invoke the three fundamental material prin-
fprr nmwl hhihi 9£Kt:ii ciples (Tritattvas).
TTeT ^ sKRRIII
Nyasa
II
ai cll^Tftft
l Ttffcr CRT: tR^ll
Twofold is the rite of in this
cfcfirfcSFTT FTFT HT ^T.-TmTII
incantation; one is in respect of the fundamental
The principle of ether he should psychically
material principles and the other is in respect
invoke and locate within his head.
of the serpents. Having thus contemplated the
principles of soul etc., in due succession. The TjfSKft Tit 3TnT#WwTwrr:ll
votary should
ptdrci' usnr
commence practising the charm.
cCrETr traiW rRT: RTÎ
xit ^ TprîR<iii
1TOT ^ rWT ^ ShJvfNf Ticftjll^ll

^W
d^Ml^dHMHdl*lf^<*
TRJ a& gfcfWa 'HpHfct.ll
IPp^llôU
HHIMI HTVFTrafa
TTTSff ’TOIW TOSft W
W <
f^VT: TOTHTJ TTf^RTT: ll'tf ?ll
(?|e||$i(d TO: WOTW totwit w •apus efiuamf^TT^n

3TF%^zrf %r fyipniN^nû
tt*j ^f^tVTTWN iviTfflftT farf%RTîmo||
He should worship the principle of earth in WfvwdvngT^T'W VTlf^fBcd'tlifei w II
the western petal of the lotus; the principle of Wcqf fvra W^TrTT^f ^pITOTTOnqilM II
water, in its northern leaf; the principle of fire

For the destruction of snakes he should
(Tejas) in its southern-leaf and the principle of
contemplate the image of Garuda, dreadful to
air, in its eastern one.
look at, the tips of his mighty pinions touching
ndir«l fyti<£i <^4ilg|4|et||' chd’d" the ends of the welkin, the regions of Patala
located in his feet, the seven celestial regions
3m^ w<if ^wr^d^dwrftsaRîiîi
lying ensconced in his bosom, the entire
toH* <*,rufd»H)
3 afNift
universe nestling round his neck, and all the
aH-dlfyfrcdlfl’dl 3T ^ '
d»HlR«ldl :in^ll Rudras, from the first to Ha, who is the last in
^FTeNt^T W II
the list of that class of deities, as located within
^qîjssraîiîi
his head, Garuda, who is but another
tot ’’Nt
manifesation of 3iva, is the lord of the universe,
O i Hiî ^TTTOg$ II
the gretatest of all the great divinities.
3TOTO f%RT^TOT TOTO\tr H%<H. 1I

to iro w tos iroffcniFH.il ^ h
•Hldd-d vdJIrH^ '4iIU«‘jJH«bl<chMJIÎI His body is made of the energy of the
''x|*H4HHTO^f^l4tb$»d 3IN5Ji*j ettinteh*tsll (
Mantras (mystic formulas); and the votary shall
wii contemplate his in all acts of incantation as
<?vr«ri
4 ^rfffcKf vi5dmruidH.11
effulgent like the fire of universal dissolution
d«|ebtlcHMdill’ wf9T9tiaTH.il
and bent on devouring the poisonous snakes.
$TTO| TO¥ TOfTOftjll^ll He, whom the votary may contemplate in his
The Tanmatras (essential material mind after performing the rite of Nyasa as
principles) and Mahabhutas (gross matter) above described, shall come under his control
should be worshipped outside the occult and influence.
diagram. This procedure should be adapted in
all rites of Nitya and Naimittika worship. The
TOWifNffcq w fTO ^r 4 dK4(j,
pr
'
ii
votary should contemplate his Self as an TO tottoR tewfctjiîi

i
expanse of beautifully tinted light, pervading rTrT^T trifcfyptf ’TTt $ Hb^ldrill

all through the universe-its creator, preserver ?fcTT ^rTTRTOT *T$T TOTT W?TT8TTOII
and destroyer-and living the infinite expanse ^VfHTTlW ^WTfrT II V*|)
of ether with its own ambrosial energy.
By performing this Nyasa, a votary becomes
Likewise, he should meditate upon Bhairava
himself a Garuda, ghosts, demons, monsters,
in the company of the Siddhas and the celestial
PHacas and the different kinds of fever such
Garuda in all acts of incantation-the moon as, quotodian ague, etc., fly the presence of him
crested Bhairava, who is possessed of ten arms
who prectises this incantation.
and four faces and three eyes, burning with a
kind of lurid effulgence, with his diabolical
teeth exposed in a dreadful grimace and a
weird light emanating from his flame-coloured TO TO¥
TT TO: eftVWITf Wll
eyes. wtrwft wfftrf to fsraf ctwt immi

Ach. Kh. Ch. 198 ]
Dhanvantari said this GarudI Vidya which which was disclosed by Mahesvara to the
was first promulgated by Garuda himself to the goddess Gauri.

holy Kasyapa; now hear me discourse on that
ii ^fcT sfbirci n^ r y rol TOWrnpt 3U*m«wu& u hîi
3TSJTO: W / Chapter 198

Tjif chtH<c\MN stfhaPTO Ûdl4| TOT sTipP^fll
tofet
TO<TO ^ TO:
PicuPcM^ i TOt Btjtt
afc $F >taich<uiH,n
Wfa ra wNrqf ^ otwîi 3ii
3Tf $F tfrlfVft TO: TOT II

TOT iT%ir WTO 't TO: II
-rtmr&i rtmv to: troîiîi
t* ij zi &[ *rr ûAw n $F toi
The deities such as Kamarupa, Asitariga,
i fawn TOTfrT
should be worshipped in the East, the
etc.,
Ol^ldHlRi TOI goddess Brahman! and the deity. Visma-nirma
^rofrr sifrdmTO ^ lyrîi should be worshipped in the South.
3Ttr
$ rt % rt f*TO rtf TO: II The deities such as Ruru-Bhairava, Kumari,
^ f^TT$ TO:ll3Tf tT%TO?R 3Tf Mahesvari and Candi should be worshipped
$F $F TOtrTTÎI in the west, the deities such as Ulka, Krodha,
^ 'ST
and Vaisnavi should be worshipped in the

3 $F ^ tf&TO.II
north.
3ff wto rtf afcpro ^ tottfto
TO $F TOT arP^c^ct 3hj)n4)4tT<îeii^Pi •gpr#u
TO: II 3TTCT ^ ^T
f$TT: TOT fÛSTT^ WTÎI Tgrofrft TTTTO TOTlfvft $tto wîmi
^ $ rtf 3TOFT UTÎIÎI The Bhairava, Aghora should be invoked
Bhairava said : —Now I shall expound the and worshipped in south-east corner of the
Mandalam; Unmatta Bhairava in its north-west
Tripurl Vidya (Science of Tripura) which is
chamber, the goddesses Mahendri Kulantika,
known as the Nityakllnna Mantra, which,
and Vilina in the south-west chamber
properly practised, imparts salvation and
creature comforts to its votary. Om, Hrim, come qrgeKfrft ^tctotto ^rrowFgTîi
O thou, goddess, Om obeisance to Kledeni, the j»ich>ui% crg^ro daugUmKig mi
same to the excitress of erotic passions. Am, The god Jalandhara with his accompanying
Hrim, Hrim, obeisance to Narayana. Similarly,
energies of Bhisana and Camunda should be
the deities Vegavati, Maha-pretasana, etc,
worshipped in the north-east chamber of the
should be worshipped. Om, Hram, Hrim, mystic diagram. In the umbilical region of the
Kraim, Naim, Kraim, obeisance to Madadrava; imaged goddess should be worshipped the god
Aim, Hrim, obeisance to Tripura. Om, Hrim, of death and Candi as well as the presiding
Krim, obeisance to PaSimavaktra. Om, Aim, deities of attachment, pleasure and love.
Hrim, obeisance to Uttaravaktra; Aim, Hrim,
obeisance to Daksina Vaktra, to Parvavaktra,
{PdUTddTOfo|44^|U|t^TO II
and to Urdhvavaktra. Krim, obeisance, to the ffrsgj Tpfernîi
noose of the deity, obeisance of the mace of the The god of love with his five arrows should
deity, Aim, obeisance to the skull which the god be likewise worshipped by reciting the Mantra
bears in his hand. The rite of Nyasa should be running as Om, Hrim, Hrim, Hram, £ah,
performed by reciting the Mantra Adyam, obeisance. Hum, obeisance to Gana, Aksas and
Bhayam, Aim, etc. Ksetrapalas.
1
f^roEir t* f^r ^nftr Now hear me discourse on' the process of
^W
i
TO: ^*ITIP9|| worship known as Jvakamukhi-Krama. The

Thus meditated upon and propitiated with goddess JvalamukhI should be worshipped at
libations of clarified butter cast in the fire in the centre of the mystic lotus-diagram and her
her honour, the goddess Tripura grants the attendent goddesses such as Nitya, Aruna,
fulfilment of all desires to her votary and bides Madanatura, Mada, Moha, Prakrti, Kalana, Sri,
under his control. The eternal Tripura, Bharati, AkarsinI MahendranI, Brahman!,
worshipped in the manner known as Mahesi, Kaumari, Baisnavl, Varah!, Mahendri,
Jvalamukhl-Krama, dissipates all diseases, Camunda, Aparajita, Vijaya, Ajita, Mohani, and
ftruibuii tr^rgrr usmlgi Tvarita should be worshipped in the adjacent
xt cKcTirâfi miuii chambers within the diagram. The goddess

Stambhinl, Jrmbhani, and Kalika should be
ehl mi(1 ?remi
^TTT^ ^ ^ -
tTT S I ^ MT
I l Rdctl ll ^ II
worshipped outside the diagram. By worshipp-
ing the goddess in this manner, a votary is
fqvn«4 i nlirijdl ^PST Mllgil rtiRcii rRJTII
enabled to neutralise the effects of all kinds of
Tjrsqj cfillrletil xnsr$TT?T?T: 1
poison.
3T g 4 gwflt»v Hrinlm
'
n ffrr sfbrmi nsryiiil wuftamfr i' i <t :ii ^<jii
3TSimT: W / Chapter 199

^ WET presages though about metals and gain.
3TS5T ^rqfbf <5T$r TpTTSipTfa ^pSTÎI
r-» ^
-ntrf
fsp
TJjrST
g MtoNt: ii û
T3WT mtjttEFTJTr 3T2f^T WW5RTrT:ll Lion seen in the chamber of the banner
Presages acquisition of wealth and gain. Dog,
ejt s^jn^ntn^gîRii
seen in the chamber of the banner, presages
Now I shall discourse on Cudamani for the
thought female slave and the advent of
ascertainment of auspicious or inauspicious
happiness.
auguries. Having made obeisance of Gana,
Soma, and the goddess, the sooth-sayer should fgT Tsn^f%Ri Hrogîi
obliquely put down three lines on the paper, a ^srr^:wg£wf<<*> °q%ii h n
sgareanft Tsif
stream of cow's urine. Bull seen in the chamber of the banner
presages thought about, and acquisition of,
landed property. Ass seen in- the chamber of
sgfarsr sFzrit ## hpt 'drH^ct 3 u ii
the banner presages misery and sorrow.
Then the different symbols of calculation
such as the banner; camel, lion, dog, bull and TT3T c[gT W-rfy-dM^lf^chUN
the ass should be put down in the different ^3TT2TT% <TOT K# '«
^pE|-dl £R^T:IP3II
chambers. The crow should be regarded as the Elephant seen in the chamber of the banner
eighth symbol in the diagram. presages victory and acquisition of place by the
«ZT3TTSn% ScTW TT^fibdWlPcfoHj l
enquirer. Crow seen in the chamber of the
banner presages loss of wealth, and though
fern! sjsfr "sr vrmfKtimi
about pain or misery.
Banner seen in the chamber of the banner
presages thoughts about a kingdom or wealth, sjsrg tjcf SRÎI
haumra (camel) seen in the chamber of the finer <raT <jgr <iii
Ach. Kh. Ch. 199 ]
Similarly, banner seen chamber of the

in the lion augurs the lordship of the enquirer over
camel, presages pain followed by pleasure. his own native village.
Camel seen in the chamber of the camel 7T3T ^gT 3TRt^:
presages misery due to evil propensities of the
enquirer.
ffigw t g# gj r^jnjtn r fôh
qj i qmi
Elephant seen in the chamber of the lion
presages good health, joy and longevity to the
ssnf ^gT 'JidHi'iufci'ett *1^11^11 enquirer. Crow seen in the chamber of the lion
Lion seen in the chamber of the camel predicts the acquisition of a wife, food grain
an anxiety about, and acquisition of,
foretells and wealth.
wealth by the enquirer. Dog seen in the chamber ^r.-wr gen* ^gr
of the camel predicts victory and wealth.
Banner seen in the chamber of the dog

i3f fgr TsqrftrsTf^ indicates the thought about a place and
Bull seen in the chamber of the camel presages the advent of joy and pleasure. Camel
predicats the acquisition of cattle and wives by seen in the chamber of the dog predicts quarrel
the enquirer. Ass seen in the chamber of the and failure in business.
camel presages disease and loss of wealth.

7J*: WH «*il<4fang*ffifsqftll
ffcuft *T$PZlf*ll ^V9II

3J*:
Lion seen in the chamber of the dog predicts
Elephant seen in the chamber of the camel the success of an undertaking. Dog seen in the
augurs the acquisition of wealth and kingdom chamber of the dog presages loss of wealth.
by the enquirer. Crow seen in the chamber of fgT fTht

the camel presages loss of wealth and kingdom.
WT% T3T fgT ^r^ll UH
Sep* ^gT TP«lHPnfi[ chamber of the dog predicts
Bull seen in the
fo
’
swt flan* ^lu M^nffr^nwi

i
the recovery of a patient from a disease. Ass
seen in the chamber of the dog predicts quarrel
Banner seen chamber of the lion
in the
and danger.
predicts the gain of wealth and kingdom; camel
seen in the chamber of the lion presages the $$*: T8JT% TT* ^gT
acqusition of a bride and wealth by the JgRSTPr^rf^
enquirer. Elephant seen in the chamber of the dog
fwt frft IwraPTOrll foretells the meeting of the enquirer with his
wife and children. Crow seen in the chamber
of the dog augurs disease and loss of bodily
Lion seen in the chamber of the lion predicts
strength
victory and arrival of friends. Dog seen in the
chamber of the lion predicts the gain of a village sir* ^gT Tr*^pnf**^n
by the enquirer and the fact that he is thinking •5f**srr% TT3npnf**îRoii
about a woman. Banner, seen in the chamber of the bull
fw cpr cjgr predicts the honouring of the enquirer by kings.

Camel seen in the chamber of the bull predicts
?r* ^gr *tii**ii
royal favour and pleasure to the enquirer.
Bull seen in thechamber of the lion foretells
the acquisition of a field, house and money by vjqw* f&fr ft# Tfonw
the enquirer. Ass seen in the chamber of the
Lion seen in the chamber of the bull augurs Banner seen chamber of the elephant
in the
happiness and prosperity to the enquirer. Dog foretells joy and birth of sons. Camel seen in
seen in the chamber of the lion predicts beauty, the chamber of the elephant predicts acquisition
strength and gain of creature-comforts to the of wealth and food grain by the enquirer.
enquirer.
TRTCSnA ffcA
feA Tjqft TRW A 3THW ^ II
T3T cfgT UFIcTmTf^SFT Lion seen in the chamber of the elephant

chamber of the bull augurs
Bull seen in the augurs success and victory. Dog seen in the
fame, contentment, pleasure. Ass seen in the chamber of the elephant predicts happiness,
chamber of the bull predicts great joy and gain prosperity and recovery from disease.
for the enquirer.
^mwA ^ ^gr TTwranTfî
<MWA
•
m ^ 1*3 rm: ^1^11 ô||

Bull seen in the chamber of the elephant
Elephant seen in the chamber of the bull presages royal favour and wealth. Ass seen in
augurs the aquisition of wives and elephants. the chamber of the elephant presages the
Crow seen in the chamber of the bull presages advent of misery to be followed by days of
the gain of place and honour by the enquirer. prospertiy.
w**iA enf ^gT T#sro$ft^nfîii

ftsA £ rR^rof^nr *A<iiir*ii
sj
TRiTWA ftsA qW?WqFnT:ll^^ll
Banner seen in the chamber of the ass augurs Elephant seen in the chamber of the elephant
sorrow and disease. Camel seen in the chamber predicts joy and acquisition of fields and food
of the ass presages terror from thieves and grain by the enquirer. Crow seen in the chamber
robbers in respect of the enquirer. of the elephant presages the acquisition of
T3R1-Sn% RÂ wealth and food frain by the enquirer.
f&A XSITWr^r TRTTWRmÎR'All *zri$resrA ^gT gfipzfen yft ufamfci ii

Lion seen in the chamber of the ass presages sarf^rwA ? iflimPd ii33H
honour, prosperity and :victory to the enquirer. Banner seen in the chamber of the crow
Dog seen in the Chamber of the ass presages augurs the failure of an undertaking. Camel
loss of wealth and anguish. seen in the chamber of the crow presages misery
'TSRWA ffT Tpf ftafliWPCII from gratification of wicked inclinations.
T3TWA T3T ^fT ftf$?A l) ^ II sanrsrwA ftsA foiA i*3*m wn
Bull seen in the chamber of the ass presages flsA ??rA 3311
happiness and meeting with dear ones. Ass Lion seen in the chamber of the crow
seen in the chamber of the ass predicts pain and predicts quarrel and mental unrest. Dog seen
disease.
in the chamber of the crow augurs terror and
TSm3IT% TTST ^gT ^Ppi ffofc
'
*A<lll family dissensions.
T3WT A feA serf# WtA

Elephant seen in the chamber of the ass
^rn ^vsn sarr^rwrA ^ ^gr wrw^nf^Fxpii
serfgrcsrA "m ^gr er îyiwfÂ van ii
and birth of sons. Crow seen in the

predicts joy
chamber of the crow presags
Bull seen in the
chamber of the ass augurs quarrel and disease.
terror and loss of place or home. Ass seen in
jiwA inf ^gr the chamber of the crow presages loss of wealth
h^*g|A f*sA &Ht|RHUIHIM :ll 3411 and defeat.

P
Ach. Kh. Ch. 200 ]

augurs the advent of fortune and fame. Crow

sarf^R«n% ftsnt tz# ft^TWTTfc^H^H seen in the chamber of the crow predicts a
sojourn to a foreign country.
Elephant seen in the chamber of the crow
II 5ftT SfUlltil MiS I ^Wit T

ffisrr t W*tf¥ RS>
l 3TI Wqi »r& ^rawl^yrd?W> Sggra:
I II WII
3TSHTO: ôo / Chapter 200

and flows out along the passage of
of the sun,
themoon, all good qualities of the breather are
sr repra %fe wm -snrf^rajHii supposed to increase; contrary is the result if
d r<2i h>*ihvrW'®i 4*ihhi^^«x14|ih ii ? u > the breath-wind follows a contrary direction.
Bhairava said :
—Now hear me, O goddess, KshlfH : WPtllHIl
on the day of Pratipada (first day of a light or
discourse on the science of the conquest of the
vital air, a knowledge where of enables a person
to predict victory or defeat. The four vital airs, O thou beautiful-faced one, sixteen are the
which are respectively called Agni, water, changing periods of the direction of the
3akra, etc., respectively flow through either of breathwind in the course of an entire day and
the nostrils. night. Impairment of health is brought about
when this changing period falls at the close of
«tîi
each two hours and a quarter,
writ vîrii c^nf) xf tj£
The breath, which courses in an upward
direction through the nostril, is called Agni
(fire); that which courses in a down ward
ZTlife WT *jfe?hin
direction through the nostril, is called Varuna. flr<j;4gfa tT^TST: ^rTFET #*TC:ll<ill
Pertaking of a meal, and sexual intercourse

^ ^PPT:II are good when the breath-wind flows through
g wm fo ^ptft
•
r wtfaipijRii the right nostril,and victory in battle attends

the man, who enters into it, while his
The breath, that courses in a middling breathwind flows out through the right nostril.
(neither upward nor downward) direction, is A man may safely start on a journey, or
called Mahendra. In the light fortninght the undertake any other auspicious act when the
breath-wind courses through the left nostril, breath-wind flows out through his left nostril.
while during the dark fortnight it courses
through the right. For the period of three days, FUgmen S ^ imt
' '
offer:
the breath wind follows the same course after
No evil strikes a man when his breath-wind
taking a definite direction, changing its course
flows out in directions called Mahendra and
completely dark fortnight).
Varuna. Men through their right
breathe
3^T: qgfalfru zjfeimi nostrils during a season of drought, while
breath flows out of their left nostrils during the
rains.
If the breath-wind rises following the course
it ?fcr TnsrcphJT fpfervi tow¥tp8& a rwuaKiul f£v driM) ssqra:ii ?°oii

i
Ach. Kh. Ch. 201
3TSJTPT: / Chapter 201

purposes, Saralam, Nimba-leaves; bdellium,
mustard seeds, sesame Vaca, asafaetida,
ft wfofaqpirnii
saturated with clarified butter, should be tied
«hiehrjus: <3^l^SilW|rtic^ch:ll^ll round the neck of a horse.
FTt# $T<?nTSJ ^
5nrTPT3: •<**£&
f^<'«âb:ll
fg^ft eft'll ^ II
3TFRfjf FIT f^rFW^TCfll'SIl
nn<4l=t> qirl'Jl*^ ¥<’1'**'*! f|jymebMH?ll
flFflU'CHcft cyiyi‘*T: II '
l^dl^tfqi dl^^ddl^ll 6 II
ZTTT^fr Tn#t: ««f^>eH:ll3n Ulers, which horses are found to be afflicted
Dhanvantari said :
—Now I shall expound with, may, be divided into two classes as
the Ayurveda which deals with the diseases of Agantuja (traumatic, or of extraneous origin)
horses, and the means of keeping them in sound and Sariraja (idiopathic). Ulcers marked by a
health.Horses that are crow-lipped, black late suppuration should be regarded as of a
tongued, bearfaced, as well as those that are Vataja origin; suppuration speedily sets in
hot-palated or fierce-toothes, or are possessed ulcers, due to the action of the deranged
of a greater or smaller number of teeth than Kapham while those, due to the deranged
what they naturally possess, or born with only Pittam, are marked by a burning sensation in
one testicle, or afflicted with scrotal tumours, their in side.
or possessed of deformed backs or bifurcated
hoofs or teats, or footed like cats, or striped like
3FRJ3RJ TTTFêFnrrf^n^TÎ
tigers, or coloured like patches of cutaneous
affections, or abscessed, as well as those which tttPt T^rsf zrrfa tfftcwlVûifadHii
are extremely diminutive in size, or are eyed i
like cats ormonkeys, should be regarded as

P-rwnre^d ftprs FrrwtF!f)FTîi ôii
inauspicious and unfit for use.
T&m f5nFT5rw ftt ^tii
lid <1 Ml
FFT: WF^ST 'drftw fagfrfd>:imi Thick discharges from ulcers should be

3TTT£HT ^ -
5T otTST g^ctfU|fW$er ‘STII attributed to the action of the deranged Kaphah;
^rarvimt: ^nfliT^llddiiihii while those, which are of a Sannipatika origin,
The best or first-class horses measure exhibit symptoms peculiar to each of the three
upward of four cubits in length, the second or aggravated Dops. A plaster composed of DantI
middling measure half a cubit
class of horses roots, the two kinds of Haridra, Citrakam.
less than first class horses in length. The last Visvabhesajam, Rasonam, and rock salt pasted
class of horses measure three cubits and a half together with whey or Kanjikam (a kind of
in length. Horses, that are long-limbed, fermented rice or barley grauel) or pastes of
shorteared, mouse coloured and long-lived, are sesame, fried barley grain etc, mixed with
the best. powdered rock salt and milk curd, or pastes of
Nimba-leaves, applied to ulcers in horses, bring
fjTsnil'jHIdJI
about their purification and healing. A
TfTH id^Mdllui TjTTjH TTT^fdH? II ^ It
medicinal oil cooked in combination with
frRT#r F=rf fFj wtargrfMt TFhi Karavira; Kadali, Arka, Snuhi, Kutaja, Citraka
The rite of protection should be done unto and Bhallataka brings about the healing of
horses by worshipping the god, Revanta, and sinuses in horses. As an alternative, such a sinus
by feeding Brahmanas. For prophylactic should, be washed with a medicinal Ghrtam
Ach. Kh. Ch. 201 ]
cooked in combination with a paste of the five
astringent barks. A compound consisting of the o fq% ^ fWeTP^T: ^ II II
two kinds of Haridra, Vidanga, the five kinds deranged and aggravated
In diseases of the
of salt, Patolam and Nimba-leaves, Vaca,
Vayu, the medicine should be administered
Citrakam, Pippall, and 3rngavera pounded
through the medium of oil, or in combination
together and adminis-tered through the
with sugar, clarified butter of water. It should
medium of water brings about the expulsion be given through the vehicle of mustard oil
of worms from the intestines of horses, and
saturated with Vyosa (Trikatu) powders in
remove their deranged Kapham and diseases of the deranged Kapham, and through
somnolence. a solution, or decoction of Triphala in those of
the deranged Pittam.
Enam M dtera fHwn '
wiiîi
A decoction of Nimba-leaves, Patolam,
Triphala, and Khadira should be successively A horse, that lives on milk, Sali and £astika
given for three days to a horse, after bleeding grain, is not to be condemned, as well as the
it, for the cure of any cutaneous affection.
one, that is of the colour of a ripe Jamboline
fruit, is not to be rejected.
sHjtAd
rj
UdldoiJ
T#T3f fe viHJI
II ^11 34^3^ ^ M WT^PgPTHII
FTrlRoll
vl^nf^WTSr MM^d^VIRPUl^ll Bdellium should be given to a horse, after it
Application of mustard oil proves beneficial has been in any way hurt or injured, and milk
should be administered to it for the purpose of
in cutaneous affections of horses attended with
speedily allaying the agitation.
ulcers. A decoction of garlic should be given to
a horse for the alleviation of diseases of the cPFTj- #31% frsf YTTcSFT '#TII
deranged Vayu. db^qf HT^ :
•
ftl% ^^11411^^:11^^11
RUM TPT#T efTII due to the action of the deranged
In diseases
tt# ypy T[PRjt:iiwi and aggravated Vayu, milk and boiled rice
should be given to a horse as food, while in
In disorders of digestion, the expressed juice
those of Pittaja (bilious) origin, its diet should
of Matulunga, or of Mansi should be
meat soup mixed
consist of a Karsa weight of
administered as errhines.
with honey, Mudga soup and clarified butter.
dldf^d 4«JlIfdMHI^yi«#Tli)ll^ll
l Pl
One Palam weight of this compound should

sflf q # -<zrr fsr% ut% ^ 11
In diseases deranged Kapham,

of the
be administered on the first day, and its dose
Mudga or Kulattha-soup mixed with butter or
should be daily increased by a Palam weight
pungent drugs, should be given to a horse,
until it reaches eighteen Palas.
while in cases of deafness, nervous affections,
-pjgcjcfrTII or in deseases of Sannipatika origin, bdellium
^ T| ^T#tll^|| should be freely given to it.
The smallest does of this medicine is eight yr&ifctf ppffpt VH

Palam, and its middling dose is fourteen Palas tr^tr^raFnîR?ii^
weight. Errhines should not be given of horses Palam weight of Durva
In all diseases a
in summer or autumn. should be given to a horse on the first day, and
the does should be increased by a Karsa

measure, each day, till five Palam is reached.
^ ffonyw? cTOif^ytct.iRoH
r* xfa 3Ci>flfrFlH<» Wfll A mortal epidemic is presaged when all the
Êighty Palam is
'^wiRviwsi
the highest does. Sixty
horses in a stud are found to assume one colour.
Palam is the middling and forty Palam is the YIR4l<wi yilPd: WIÔ<WlRebvMd:ll^ll
lowest dose.
The visitation may be warded off by the
sPrT performance of proper prophylactic rites, and
xt w ijfor ^RtHH, ^11
ll
Homas, as well as by feeding the pious and
learned Brahmanas. The medicine known as
In ulcers, cutaneous affections, and
lameness, the food of a horse should be made HarltakIKalpa may be given with benefit to
horses under these circumstances.
saturated with a decoction of Triphala whereas
inimpaired digestion, and oedema (dropsical tfhwft W HdUUpcMl H
swelling) it should be given saturated with
cow's urine.
w uraf: tpar <^^yi Tjpfyraraftrn
TfTPT XT yiw q fe><3 ^TlR^ll

[
cUdfarl grfr oqr*ft This medicine (Harltakl-Kalpa) consists in

ct? figTH I xT 35H giving five Haritakis, each day, to a horse,
In diseases due to the actions of the pasted together with rock-salt and cow's urine.
deranged Vayu and Pittam, as well as in The dose of the medicine should be increased
ulcercases, the food of a horse should be given by five Haritakis, each successive day, until it
mixed with Goksura and clarified butter, while goes up to a hundred Haritakis. The full dose
a goodly quantity of Masa puls should be given (of this medicine) is a hundred; and the
to it whenever a general plumpness of its limbs middling, eighty, the smallest dose being sixty
is desired. Haritakis.
TjftneraT: yq raoii xrc#srîi qg n qfoWHIWft 35rTT: cFpqT *1% %TT: 11

*1$ xltyjuil
twrI ywffrgRf yr^Jlul tt qifiwmj t
Five Palam weight of GuducI should be Now I shall expound that branch of tire
given to a horse, each morning, in summer and Ayurveda, which deals with the medical
treatment of the diseases of elephants.
autumn, through the vehicle of rice-paste
treated with clarified butter.
Quardruple of a horse's dose is the dose of a
medicine for an elephant.
tr) wNrofarr wri ît

<hd<=q ^TêfrlR 81 llfi| '^TIRÎI
This food imparts a greater strength and
Medicines enumerated in connection with
vigour to a horse and acts as a general
prophylaxis against disease.
diseases of horses may be employed with
advantage in those that are found to afflict
I)h ^ rdr^<4vet< i ^4j ;ii elephants. The prophylactic, or curative
•g religious rites, in respect of the, alleviation of
renfi iftfw Trarer tthiRt ftu 3s n
GuducI may be likewise given of a horse diseases of elephants, consist in making gifts
with benefit through the medium of milk. For of jewel-decked Kapila kine to Brahmanas, after
similar purposes, one, three or four Palam worshipping the celestials and Brahmanas.
weights of powdered £atavari and Asvagandha
may be given to a horse with GuducI paste.
r few i4 £ 4 r w m n smi
Ach. Kh. Ch. 202 ]
A physician, while observing a fast, shall tie Mantras shall be given to an elephant, and the
round the tusks of an elephant a consecrated sacred rite of prophylaxis against the influences
garland of white mustard seeds. The sun-god, of malignant spirits serves to grant it an
Siva and the goddesses Druga and Sri, duly immunity from injury.
worshipped, protect elephants from attacks of
diseases.
VMIetil TET fWcn H4>Rfr^<hl :ll36ll
'
Decoctions of parchifying drugs, as well as

those of Triphala, Pancakola, Dasamulam,
Offerings should be made to the malignant Vidanga, Satavari, GuducI, Nimba, Vasaka, anti
spirits at the close of the worship, and the body Kinsuka should be given for the cure of diseases
of the elephant should be rubbed with ashes of elephants.
and then washed with four pitcher-fuls of
TSU'Pl&Hiyiht fNt TTOFI3F>:II
water.
3n^?V4g4l«WHI*i«W’
StfaPT Tf<rT Thus I have briefly expounded the nature
^rr^rr 35m wir Taj^^rn?»n of medical treatment to be employed for the
Food consecrated by reciting the proper cure of diseases of elephants.
11 sftrrrei Hfti^tiul ysiwnst arwu«biu^

^lft<*lfll<+)f^VMdMl58qR: II ?o^||
3TSSTRT: ^ / Chapter 202

supreme deity, ingestions of Paka cooked with
clarified butter relieve an aching pain in the
TTcfT m fmn female reproductive organs. Platers of
TTT& 4lPlId: f^PT cRT^r ^raf ^<^11 Karavella roots pasted with water tend to
oETSrf 1^.11*11 replace a protruded vagina in its natural
Hari Said :
—A single moist, Punamava root, position.
or Apamarga root, or the expressed juice of
ThrtTTtvPJHrfT TTFTTfT favMiRmi imii
either of these roots, introduced into the vagina,
relieves the local plain of young wives or 9f
fqtdl^Nf Whit t ^
HmfotRlfrt ll
I
Plasters of Nlli, and Patola roots, pasted

Parturient woman.
together with a solution of Tila and applied
with the admixture of clarified butter, prove
WrfTW WlfsOuH '^«nfTTTqjRII curative in JvalaGardhava.
The roots of Bhumi Kusmanda taken pasted Tranjyf Tftif fine T’jfrsnfhJiriiîi
with rice-washings tend to improve the
secretion of milk in parturient women.
MPItlMsti W55T $WMH
'
TI ||
ttoj y hw Tfihw cht\9ii
ttrtPtri TRntrfT^frf f?rarii

"ET II 3 II
tjJdr^HII TsT cTT^rr TtcTT ^
*rf8TrTT W fcHIVl^dll
O Rudra, Patha roots taken pasted with rice-
ilc^fqdr f^PpfdllUII washings, as well as Kustha-roots administered
TtfT: yc|yihi<4lfd TIT T5Tsrf Rt^KUltll in the same way relieve Papa-rogam. Solutions
Plasters of pasted Indra VarunI roots, O of Vasyam taken with honey alleviate the
Siva, relieve the breast pain in females. O thou internal burning sensation in cases of
Paparogam. O Rudra, clarified butter taken Kustam sweetened

Potions of solutions of-
with as much quantity of Laksa through the with sugar, and impressment of Tilak marks
vehicle of milk cures leucorrhoea. on the foreheads of infants act as a general
W irr^ fpf ^FFztf f^TTTrrrrn

prophylasix against the influence of malignant
planets, ghosts, and diseases.
fdHcRT ^ T #5^rf TdrFptf f^TT ITII yT|=nfa cpejt ^3 cil^m srrrof
rTPrM H^TIIôll TSTTcfTT
O thou blissful one, powders of Dvijayasti An infant should be made to wear on its
and Trikantakam taken with a decoction of person, O Rudra, Sarikha Nabhi, Vaca,
sesame prove curative in Rakta Gulmas of Kustham and bits of iron for prophylactic
women, and act as a good emanagogue remedy. purposes.
tflrf wnuf •'TT
Ugl^T 3TTT-MtUWfM?T:IRo||
-
ifcRj ckiP^ yipjfsniiîi Powders of Palasa seeds, or powdered

-yfcr wfuri V'^fd^n Amalakam and Vidanga with the
taken
Bulbs of Raktotpalam, taken with sugar or admixture of honey and melted cow-butter
with cold water, relieve menorrhagia. A tend to improve the intellect. Its effect is almost
decoction of Sarapunkha taken with KanjTkam, instantanecous;by taking this compound for a
Hihgu and rock salt tends to bring about a month, O thou, supreme deity, a person is
speedy parturition. enabled to conquer death and decay,
^ T
F* MvtiyidW <riqd fdvT-TTtctPdd HM4JI
^ -rnfcn^r^ TRW TPT TsrfrT TTSÎIÎI

TJnT: '^cTTlI ^*11 Powders of Palasa seeds and Tilam, taken
AMatulunga root, if it can be culled out for a weak, through the vehicle of honey and
entire, by mentioning the name of an ancient clarified butter, would undoubtedly remove, O
presages the birth of a male child, if otherwise Rudra, the effects of old age.
(pulled out split or served) it predicts the birth
^ ^dlP^dqil
of a female one.
TfnT -^T Hn-oct TTf
3icrmpf-.pi cf HiftuTT fyrrfsr frazil month, O Rudra, powders
By taking, for a
Tr'4y|vf f^r cprsrf fiwiftumumi of Amalakam in combination with honey and
oil, a person would verily become a lord of
TffRT Wlfrflqi -^qr: f^- Tj-T^TH ^11 speech.
An Apamarga root inserted into the PVMlUvT cfi rjrif ^ TRSflT ^TII
chignonon of a pregnant woman, O thou
sFTTf?
blissful one, or Karpura, Madanaphalam and
Water containing powders of $iva and
Madhuka pounded together and introduced
Amalakam, sweetened with honey and drunk
even into the reproductive organ of an old
through the nostrils, each morning, would act
woman, produces happy results, not to speak
as the best strength-giving medicine.
of it being used by young maidens.
Tirsq -tpj yrd^szrr
^TRT Hid Hi PlHd-i: fvTf
?rf TT II
By taking Kustham-powders, each morning

WTvPE: f?PTII ^V9I|
i
Ach. Kh. Ch. 203 ]

with the admixtrue of honey and clarified night. Mercury is purfied by rubbing it with
butter, aman would be able to witness a sulphur and castor oil.
thousand summers in the full possession of all

his faculties in a healthy and fragnant-smelling
frame. ^311
TTPTFT
A dose of such purified mercury taken with
facftfl-tld fulfill
water, thrice a day, acts as a good tonic
TTTOT WfUcffPl tlRmi medicine.
r-gr chm^ ii
farjtrafgr f?irar41^2j
TTcf TW^rlR^ll
awnmlw fi#r tfhr
By regularly consuming huskless Masa
pulse, soaked with clarified butter in the By taking milk, that has been cooked with
manner of a Bhavana. or cooked with milk, in huskless Masa-pulse and £imbl seeds, in
combination with honey and milk, a man combination with Apamarga oil, one would be
would be able to visit a hundred women, each able to visit a hundred women, each day.
II ?fcT sfl'iiti^ WHjnvt mrajtyirfetl 3TW|{eb|u^

T: II ?o?||
3TSETFT: ^ / Chapter 203

sPn^r Ararat: cram
JJT <TFIT TTOrll Trsnpra ^ ttr Tfi-T|fgT ^îiîiqii
vratfa wn'^cw <rc*ir firat ûrii O Rudra, pourings of the expressed juice of
Hari said : —
To a cow, that shuns, or turns Jaya would bring about the healing of ulcers in
hostile to, her own calf, should be given her quadrupeds. The urine of a she-elephant
milk, duly milched and salted. Whereby she internally administered would remove the
would fondly take to her offspring. bodily ailments of horned cattle.
wi^gf % qftwif w! cram Trmjr xftcf
Tfjfosrrar racrafa ttovt ^ Tr^ra.-iRii Tfr-qr^^ci ifr:

cTsfctfr
rpr# $ II
Bits of dog's bones tied round the neck of a Lentil seeds and Bali rice pasted with whey
cow or a cow-buffalo lead to the expulsion of (Takram) and administered through the
vermins from her body medium of cow or buffalo-milk would prove
nY^THlfilMM: Wl^^mjylW TiairancfiRii beneficial to bullocks.
Gunja roots internally administered would TR1 TRiJfTOT T^rf TTvraW %mi
bring about the castings of horns in homed
cattle.
mRw>V ^hm Ownin’ fsramîi^n
'«
'
^cfi^qifliMAcI f Trarajtrf
fyrau
cJja'^qv^H Tf9ra:llill
^Rmic-i ftMicuht imi
External applications
Sarapunkha leaves given with salt would
of the juice of
Varuna-phalas, aqueezed out with the hand, cure the belbous eruptions (Vari-sphotam) in
horses and bullocks, Ghrtakumari leaves given
would bring about the expulsion of vermins, O
Siva, from the bodies of biped and quadruped
with salt would relieve itches in horses and
bullocks.
animals.
11 ?fct sfbtrat 'RfjPjTprt Traim'viusil arrairajrat
'^-H^r^lddlilJStfra.-llô^ll
3TSqT®r: 3 o'* / Chapter 204
TJTT W5T JJ<^PTa{f S^RTfT tnwrff Hgiti^lll
TTcT SFeRff?: W ^pjdRT ^ elileRHJI

tert
^
<u*4l4«fctf?raTii
ebftk'ft IIV9II
3T2T dlMl td ^ÎTfiT 3TPF#TT TWTTTtT:IUII
MudgaparnI (Phaseous
Sata said : —Dhanvantari thus narrated the Ksudra-Saha is
Trilobus), while Masaparnl is called Mafia-saha

science of Ayurveda to SuSruta. New I shall
(Teramuns Labialis, Grangea Madraspatna).
briefly enumerate the different names of the
Nyagrodha is Vata (Banyan tree); Kapila is the
Ayurvedic drugs.
name of Asvattha (Ficus Religioasa).
figRT r^ b t r- q T^r viMMu^wltm
TcTCjftssr T^STPr^: WIcMclJil xl ^tftTR:ll
VtlMCl) kdill II
TTRfarJ fa^S*j'RTOftT:lldll
Vidarigandha and AmSumatl are the
Sthira,
Parkati Gardhavada, and Kapitana are the
names of SalaparnI (Desmodium Gangeticum).
names names of Plaksa (Thaspesia Pahulnea). Partha,
Langall, Kalasi, and Krostu- are the of
Kukubha, and Dhanvl are the names of Arjuna
Guha (Mucuna Pruriens).
(Farminalia Arjuna).
LjH-?y[gr cT^hj: ehfcicÛ TRUTH
T=UWf y^MH«:ll^ll
SFSJcft %TT) «TeHTTTgi«l^:ll^ll
Varsabhu is called Punamava (Spreading
Prarohi, and Pustikari are the names of
hogneed, Boerhaaria Diffusa). Karavellah is
NandlVrksa (a species of figlatree). Vanjual is
another name of Katillaka (Hairy Momardica
Vetasa (calamus rotong), while Bhallataka is
Charantea). Eranaa (castor-oil plant. Riconus
called Aruskara (Semecarpus Anacardium).
Comamnis) Uruvaka, Amarda and Vardha-
manaka are synonymous. vTt?r: w<crait *lPtid: n
gj^dhcd r dlvEKcHI Wllôll

SFRT dHIMHT ^TT '?^'<i(5J| ’ffSjd' 1PT:II
Lodhra is called Saravaka, Dhrsta, or Tirita
^rt sftrr ^ftlUII
(Symplocas Racemosa). Bala-phala, and Vrhat-
Nagavala is called Jhasa (Sida Spinosa).
phala are the names of Maha-Jambu (Eugenia
Svadanstra is called Goksura (Tygophylleae
Jambolana).
Tribulus terestris). Satavari, Vara, Bhlru, Pivari,
Varl ,and Indivari (Asparagus Racemosus) are wi-iiWI TTT 5=T «hi(r(dlll
synonymous. ^XTTT ~ST MHlf^Pd ^11 II
TRpsraTII chf«<ni TF^TTRJyf ilf^leb t^nHJI

"5 «J6rtl f>®TT
srpHt eHugîiO fqi^r Ptf^Puî mi ii
Nadeyl and Trtlya are the names of
JalaYambQ (wild Jamboline), Kana, Krsna,
Vyaghrf, Vrhatl, Krsna, HanspadI,
Upakulya, 6aundi and MagadhI are the names
Madhusrava, DhamanI, Ksudra, Simhi and
of Pippall (Piper Longum), while its roots are
Nidigdhika are the names of Kantakari
called Granthikam (Piper offcinarum).
(Solanum Janthocarpum).
•5ûf tifTET
si|*jdl ehic-fl W^fîeblll
oqpT rdtllr^W TTwT T$t#U
Mohill cUrH<J 'rH et>l4<*>'cychl||5,||
i
Usanam is Maricam (Piper Nigrum), while

Vrscikali, Amrta, Kali, VisaghnI, Sarpa-
Visvam and Maahausadham are the names of
and Arseyi
danstrika, Markati, Atmagupta,
Sunthl (dry gingiber), Vyosam is the name of
and the names of Kapikacchuka (Mucuna
Trikatu, (6unthl, Pippalt and Maricam) which
Pruriens).
is also called Tryusanam.
dHicil £ HH 'fipHeft'll ^ || Katuka and Tikta are the names of Katu-

OTOTHW TJH5T T^JOTII (Blach Hellibore) Tagaram, Natam, Cakram,
Cocam, and Tvacam are the names of
HtlfWtsft HfafPiF^lfah^ll *•* |l
Varangakam, (Cinnamon Bark) Hriveram
LangalT, Halim and £reyasl are the names
(Pavonia Odorata) is synony mous with
of Gajapippall (Potties officinalis), Trayamana
Udicyam, and Valakam, and terms signifying
is called- TrayantI (Thalicturm Fdliolosum),
water, are also used to denote this plant.
and Utsa Vahuvaha. Vanhi, SikhI, and terms
is
signifying fire, are the names of Citrakam tnnr htwî^hPi^vk' hottIii

(Plumbgo Zeylanica). ^^g'HHiomd HOT OTIv4)t«tlf|;*ni| ^ ||
hot tnr t%ht twftPr oti Hemabha, and terms denoting elephant, are
the names of Nagakesara (Mesua ferrea). Asrik,
Kasmlra, and Bahlikam are the names of
HOT HfalPf H^^ll
Kumkum (saffron).
iltl'tim OTIt4>l*d) ^^frojOTIIÎI
Sadgrantha, Ugra, Sveta and Heimavati are
3^ Hltsf TPjfipH ^fH#K%HTHf^T:ll
the names of Vaca (Sweet Flag). Vrkska, Sukra, Tjj fHUR#OT^T: HeTfOTIIÎI
Vastsaka and Girimallika are the' names of Compounds signifying Iron denote
Kutaja (Wrightia and
Anti-dysenterica), Ayuguru. Yavista, Pracina, Kalika, SusabT,
Aristam, Indrayava and Kalinga are the names Tosanasa and Rambha are the names of Kadali
of Kutaja-seeds. KuntI, Harenuka, and terms (Plantain). Puram, Kutannat, Mahisaksa and
denoting. Cloud, are the names of Mustaka Palartkasa are the names of Kutannat.
(Mariscus cyuprus).
c^hO cbemetl $OT afhPTff 'gfHrfcTTII
QviT ^ gtHHT ^ hot n ^levtcb) HH^^^ q^^'gT^fi’’^H:ll?>JII

,
hot ot^ hot ott# $ot n^vsn Kasmarl and 6riparni and the names of
TJfrf ffiHOTrfcOTOTTII
Katphala (Myrica Sapidaj, Patri, Sarabhl, Srava
and Garbhaksya are the names of SallakI (Bos
OTT£JclllH<fcl: || ||
Wellia Serrata).
isfiWl^: OTrgmd ffrpOTÎI
SJTHtaTHFTcRf fOT*ftHOT:ll
3fM||Mt) vjfltch $lOT<*iKefl rf)q^.f3tehl
IIHII
Ela (cardemon) is called Vahula, the smaller
RZOTHOT fHÔT TJHHT "Hr Ftldcft) ll^mi
variety is Padma, Bharhgl, and
called Truti. Dhatri is the name of Amalakam (Emblic
Kanjl are called Brahmanas-Yastika (Cleroden- Myrobalans) Aksa is the name of Vibhltaka
dron Siphonanthus). TejinI, Tiktabalkala and (Terminalia Belirica). Pathya, Abhaya and
Madhurasa names of Murva (Sanse-
are the Putana are the names of Harltakl (Indian
vieria Zeylancia). Mahanimba, Vrksanimba, Myrobalans).
and Dipyakas are the names of JamanI f^WlT HOT
>r>viHdl«tdI HkT^HHÎI
(Ptychotis) Vidanga (seeds of Embelia Ribus)
HhPfH: OTTH^rfH OTtftfoll ;>? II
and , Hingu are called Amatham. Ajaji is the
name of Jirakan (cumin seeds), Karavi
"WOTgH HtHH HtJHfeOTTI I
is
Upakancika (Nigella Sativa or Indica). HTHOT) HTOTPrifrOTTrOTFTT HfHRT HOTIRHII
The group of drugs, known as Triphala or
OTHOTT fHHHT HOT OTHOTTHôftll
Phalatrikam, consists of Harltakl, Bibhltaka and
OTIT HI -id dsh OTHHTPTHiHII
I
'Roll Amlakam (with their stones removed. Udakiri,
OTHOT ntHH ^tT OT^HIHpH: II and DIrgha-Vrnta, are the names of Karanja
HHOT <H^lRT5JTTOT OTOTTTfOTÎRÎI (Karanji of the Raja-nighantam); and Yasti,
Yastahvayam, and Madhu-Yasti are synony-
mous with Madhukam (Liquorice-root; Mmiuri|<*bUR at |
Glycyrrhiza glabra). Tamraparni, Samanga and yuiiah': ÊgR^t TRRT:II
Kunjara are the names of Dhataki (Woodfordia

Floribondia).
^s5Ff^t TTSRJ8J: ^ ^STT TJSTII
Arista, ASva-smit and Katta-bhedaka are the

names of Pasana-bheda (Coleus amboinicus).
eblchl# ^ r
^TT ddW! ^l* ^(iiWSTII Ghantaka is known by the epithets of Lusaka,
chlWdiiRîi Vaca and Sucaka. Sagandha, ChatradI and
ehctJivj’ft
Chatra are the names of Kusumbha (Cathamul
Sitam, Malayajam, $itam and GoSirSam, are known by the
tenctarius), and Pitasala is
the terms which signify white sandal wood
epithets of Sarasa and BIjaka (Indian Kino tree,
(Santalam albam), while the red species is called
Pentaptera tomentosa). Vajravrksa, Mahavrksa,
Rakta Candanam. Vira, Vayasya, and
Sudha, Guda, and Sruk are the names of Snuhl
Arkapuspika are the names of Kakoli, while
(Uphorbia Neraifolia).
Srngi is known by the names Karkata-Srngl and
Mahaghosa (Rhus Succedanea).
wrt ^rsrateHrii
Sala (Shoria Robusta) tree is known by the
^ ?[r^T <m TftwfW rbtii 3 o 11
epithet of Yaksavrksa, while Anisa is called by

Tugaksiri, Subha and Vans! are the names
the name of Tinisa (Indian Jarula tree-Dalbergia
ofVamsalocana (Marina of the Bamboo), and
Oujeineisis). Upastha, and Surasa are the other
Grapes are called by the epithets of Draksa.
names of Tulasi (Holy basil). The second variety
Gostanika and Mrdvika (Vitis Vinifera).
of Tulasi is called Sid (Ocimum album).
rtfSTII
Another species of Tulasi is called Arjunaka,
TRW HgT^qWlttllWI Pami, Saugandhaparnika and Kutheruka
Lamajjka are called by the names of Usiram (Assimum Bajilicum).
and Mrnalam (Juncus Odoratus), and Saram, ^Tf^H
Gopi, and Gopavalll are the names of Bhadra
'îpyMuiflri grpRft aprstfo ^tii ^vsu
(Hemidesmus Indicus).
Nila, Nirgundi, Sugandhika, Sugandha-
cFrft xT <lhPw'lfB ^TH parini, Vasanti and Kulaja are the names of
TTPaRTT TfiffaiT ufsHlfM*! Sindhuvara (Vitex trifolium).
Danti and Katankeri are tie names of Daru- cfclHldcF MldWS W35F®T: ^T: T»JtT:ll
(Cascinium Fenestratum), and Rajani, Pitika, «*Kd TRT:I134II

r||<U yield
and terms signifying "Night," are the
Pita Kastham and Katakaks rya are the
synonymes of Haridra (turmeric).
names of Kaliyakam (Yellow Sandalwood);
RiHhp dlcddircH) TWCpTTII Khadira is called Gayatri (Acacia Catechu),
sCPg&S euf^H; ihlfiMcril TRT: II 33 II while the white variety is called Kandara
Vira-Vrksa is known by the epithets of (Kadara according to others).
Virataru and Varataru, while Rasa, Amrta, <j-e{|eK <jicih 4 tRI •tlcildiH t^riMJI
Nilavalli and Chinna-ruha are the epithes of
ehHVty’U rill 3^11
Vrksadam (Tinaspora Cordifolia). Kapota is
3T3ratnf ^lfa<fcufli¥c|chufcf;:l|
another name of Surya bhakta (Cleome Viscosa,
Polanisia Icosundra), while Katapam is called ^midcftW ^>8ZldllYo||
Kant habhalla or Kantha-sala, and Kampika, Indivaram, Kuvalayam, Saugandhikam,

Vasira and Vasukota are all synonymous. Satadalam, Kamalam and Avjam are the
Ach. Kh. Ch. 204 ]
synonuymes of Padma (Nelumbium specio- Vidali, Saspa Kalindl Masuri, Kantakaksya,

sum), while the blue variety is called Nilot- Maha-Syaya, VrksapadI, Vidya KuntI,
palam (Nymphaea Stellats). Vajikarna and Nikumbha, Tribhangi and Triputi are the
Asvakama are the names of Sarja (Indian names of Trivrt (Impomea tarpethum). Saptala
Saltree-Shoria Robusta), while its another is called Sankhini, Sukumari, TiktaksI and
variety is known by the epithets of Urja and Yavatikta (Kalmegh) and is also used to signify
Ajakarna (Beng Jhafijl Sal). Selu and Carma, or Carmaksa (Origaum Vulgaris).
Vahuvara are the synonymes of Slesmataka
(Cordia myxa, narrow leaved Sepistun).
^ ^gnf%I M)vfoH II
Kulangana, and Mrgccha are the synonymes of w# Ttwr PiRûfT Traif^Hl n^n
Alambusa. wifi tjctst ^rn
GavaksI, Amrlta and Girikarni are the

' names of Gavadani (Colocynth-Citrullus
oRTHRM: Vl ^tlfrfrl : II
Colocynthus), while Raktanga, Gunda, and

•«W«Mfl«l
Rocanaka are the synonymkes of Kampillaka
Sunandaka, Kukud, Bhadram and ChatrakI
(Kamila Melloctus Phillipinesis). The yellow
are the names of Chatra (Andropogon citratus)
species is called Hemaksirl (Gamboge thistle,
Kabari, Kumbhaka, Karila, Kamamana, and
while the black variety is called Kaladugdhika.
Dhanakrt are the synonyms of Krsnarjaka, Prac,
Bala Nadi, Kranta and Vayasi are the names of 1 IM 5IC1 I fciVlICil II
Kaka-Jangha (Leelahirta). ?ftvf *«DH«lulM yH^| ;

TWSHH.imoll
^TT TjfêHquff praWt w VHvtJpill: II
flRTjfes(fe|U|a VrWJHft 13# fm -qiJToFrim^l

While Dravanti is known by the epithets of Gangeruki is another name of Nagavala
Akhukarnika and Musika-karna (croton (Sida Spinosa), while ViSali is a synonym of
Polyandrum Kesamusti and Visamusti are the Indravaruru (colocynth) Rasahjanam (extract of
names of Dravanam (Melia Azendarach). Indian Barbary) is known by the epithets of
ehdch)'
Arjanam and Tarkasa-Sailam, while the extrect
II
of Salamali (Bombax Malabaricum) is called
3T?tiî «r f^srr mnvwiPm i^n Moca-rasa. PratyakpuspI is another name of
Kilihi is calledKatuka (black Hellebore)
Kara, while Mayurka is a synonyme of
while Amla-vetasa is called Dantaka (country
Apamarga (Achyranthis Aspera).
SorrelAcido Zeyfolia). Asvattha and (Bhu)
Amalaki are the names of Vahupatra (Phyllan-
thus niruri?). 'Îdehl ^dVIld.^ TTcff #l$IIV?ll
xnr ?Jcfr gjft# TT ^^MdH'H Vasaka (Adhatoda Vasaca) is by
also called
the epithets of Simhasya, Vrsa, and Ataruskam.
Rvaka, JIva Sakha and Karcara are the names
Arasukam, Partraûkam and Ksiri are the
of Satl (Curcoma Gedoaria).
names of Rajadanam (Mimonsops Hexenbra).
Dadimvam is called Mahapatram (pomegra-
nate) which is also called Karaka.
Tpq# PcKhIvpmi î frRpfti f^nrsqû
Mf vw^mi rtiM^R^mdi imîi
Somavriksha (Somavalka?), Agnigandha,
diUdchitsui ^Rhi-îi and Sugandhika are synonymous with
#raT cpft foepsiT faj# iîii Katphalam (Myrica Sapida), Satapuspa
*BdHI ildfdcWI ^ ^nf^frT nTIIWII (Dillseed-Aurthum gravey is) is also known by
Ach. Kh. Ch. 204
the epithets of Katanga, Misi and and Madhu- Sindhu, Saindhava, Sindhuttha and Mani-
rika. muntha are the synonymes of Rocksalt.
TJEcKT ^nf) 4MiiR#=r ^$nftsf*rsfoirtii
uretssr sFromsr ^rTvnTTti<v*ii TrftfoRT '{ifttcMgTCt %fta: yRchlPfid: II II
4i)Wsft > XT TThTolerfrtW *lf%TII Usara, Yavagra and Yavaksara are the terms
which denote a kind of impure carbonate of
qraf^: a.yura g ftrottimmi
potash lit ashes of burnt barley straw); Sarjika
Puskaram and Puskarahvayam are but the and Sarjkaksara are the names of barilla, fjikhi-
diferent names of Puskaramulam (root of
kanthabham Chitrakam. Tuttham etc., are the.
Alpotaxis auriculata). Tasa, Dhanvayasa and
terms which denote nitrate of Copper. Ka&sam,
Dusparsa are the synonymes of Duralabha Puspakaslsam and Netra bhesajam (lit
(Alhagimaurorun Fogoina Arabica) VagujI and
eye-cure) are the terms which signify greet
Somavalli are the names of SomarajI (Serratula
Sulphate of iron.
Anthelmintica). Markava and Kesaraja are the
synonymes of Bhrhgaraja (Wedelia Calendu- cMgfhrf yqcBiyifrf f^f
lacea).
TJTjft W: FTFJ: ehc-HIgl r| «tH4ilim^ll

Kaslsa and Dhatu-Kasisa are also the diffe-
TR^R:II
rent names of the foregoing substence. Tapyam
WlPdcMI*^PRr«If)ll<^9ll synonymous
and Tapyutha-sambhavam are
sranHfssr far^T: *lyirf4w«i Anfipftii with Maksika (iror pyrites).
IcWHffflVIKWW «t>d Ac(d4t#*H m^ll
'
$H<i)Pd xTII
W vd1»id*reaT xr
|^*|*T<i(dt
^ddl^*:ll
WIIVHI
f^TvIT
3TFf <4d4dlH*
?far
gfCdTvI fdPff^H ^* u11
ijgrT3^T TJSRTaft Naipall, Kulatl and gild are the different
Edagaja is another name off Cakramarda nemes of Manah-6ila (red sulphate of arsanic),
(cassiatora). Sarngi, Tagara, VayasI Vela, while the terms Alan and Manastalakam signify
Tandullya and Ghanastana are the names of Haritalam (tri-sulphide of arsenic) Gandha-
Mahakala. TiktatumbI and Tiktalavu are pasana is but another name of Gandhaka
synonymous with Iksaku (Bottle gourd, wild (sulphar while the term Rasa is used of signify
variety of Langaneri Vulgaris) Kosataki and Parada (Mercury lit. that which bears a person
Yaminy are but the different names of beyond death and disease).
Dhamargava (Laffu Aegyptiaca), Vidyut, TRJeFt i pummoft TFT: 3^11
which is another species of Dhamargava is also
called Krtabhedanam, Jimutaka, Khuddaka,
and Devatadaka. Grdhradana is another name
ditml^w ^ Pciai^*^ wii^mi
of Gidhranakhi, which is also called Kakadani ^ $3 tTSET F^ll *%ll

and Hingu (caparis Sepiaria). Audumbaram, Sulvam and Mleccha-
mukham are the different names of Tamram
copper), and the terms Adrsaram (lit essence .
f*FS[: ^g^^qruiMdii^d^llôll of rock; Ayas, and Tiksnam are used to denote

Asvari and Asvamaraka are but the diffe- iron (and steel. Kaksi, Panka-parpaii, and Mrtti
rent names of Karavira (sweet scented Kaksaram are the names of Saurastra Mrttika.
OleanderNerrium odorum). Tarasi and Kusaja Maksikam, Ksaudram and Pusparasam are the
are the names of Kapitthapatrl (Being Elvaluk). synonymes of Madhu (honey).
Ach. Kh. Ch. 204 ]
TTl^jr TOTOTO%TOiJ TOI^wl WGZ TOlf*# T^rTÎI

fTOT fadlTOI TOTOlt wfo TlfTTII Wl TOT TOrTSRTO aTOTOIIÎI
Fermented barley-boilings are called TOWM4I TTUldrft sfargr «nj*TS%ll
Sauvlrakam and Kanjikam. SIta, Sitopala,
Matsand! are synonym of Sarkara (sugar).
^FTT TOW #TO TOT* ll'sqil
Eight Palas make one Palam. Four Kudavas

fsHMcW{t| make one Prastha; four Prasthas make one
Wwr^jrfrrfirs^ll^ll Adakam or Kanspatrah Tour Adakas make one
A compound of Cinnamon, Cardemon, and Drona. A hundred Palas make one Tula weight.
leaves of Lourus Cassia, taken in equal parts, Twenty Palas make one Bhara.
is technically known as Trijatakam or
TOnter farsr vtro tots^J
TrisugandhI. This compound, with one part of
fs^pf Vf^PridHIIÎI
Naga-KeSaram added to it, constitutes what is
The erudite ones have laid down these
technically known as Catirkatam.
measures in respect of try weight, while in
tfprofi ^rsof%iwTrnt:ii respect of fluid weight these measures should
chlHîllll^ll be taken as double.
A compound consisting of equal parts of
*r3TO» ^r«wvj to> t*#tot5TO{ii
Pipalx, Pippalimulam, Cavya, Cutrakamulam
^tocttotosto to<{vhh >»û
and Nagar, and combindly weighing a
Kolakam (Onetolla) Valam is another name of Turaskakam,
is called Pancakolam.
Daru is another name of Devadaru (Pinus
Bhutrilaga, MahaSali, and Nivara are the
Deodara). Granthi is another name of
different species. Salika.
Sthauneyakam. Vasakam is also called
ftrspj: TOJTO #5r*:ll Bhumikam trinam. Kustham is also called
TOHIMl TO:IP9o|| Amayam, and Nala-dansanam is but another
Priyangu is another name of Kanguka name of Mansi.
(Panicum stalicum), and Kordusa is called
VJPWio: wft WT5Tt HJIOT: T^TT: II
Kodra (Paspalum Scrobicluatum). Kalapa,
fTOFaqfprr^ 7jnjcT:ll\9<ill
Langaka, and Puta are the names of Triputa
ûkti is also called 6uktinakha
und £ankha;
(Lathyrus Sativus).
Vyaghri is also called Vyaghra-nakha. Puram,
TRfWt %5STf*r ^njgrftr toOPt^ : n Palankagam and Mahishaksya are but the
ftrTvf WT# TOTIIÎI different names of Guggulu (bdellium).
Sauna, Vartula and Vena are the names of PTt TOIT# ’
TOf H-ll TO:

TOf: II
Satina (Pisum Sativum).
fini^' Lhfci'l) P1M iflTt TO#cT #«#l|\9<? II
rf«IT TOfa tjquf TOTHU^qH Rasa and Gandharasa are the different
TOI.<£ ^fcWfa^Prl TOP^qi«te»»lf^ft!llfc:?H nemes of Volam (Myrrh), while Sarja is called
A Suvarmam of Kavalagraham is equal to Sarjarasa (resin), Kurdarakam is also called
one Karsa is weight. A Suktim is equal to a half Kundam (Olibanum), and ûnistakam is also
Palam or eight Ma§akas in weight. called Davam (Gomeopal Sandazack).
qtf frorg •gte w# to) vgfw c^n

Priyangu is also known by the epithets of
PhalinI, Syama and Gaurikantl.
A Vilam, or Musti is equal to a Palam

TO# TTOTO: TTOjfrlTO^dTOTO?: 1
weight. Two Palas snake one Prasriti. Four TOT^ TOTOIH: #f%:llio||
Palas make one Ahjali or Kudavam. Artagala is also known by the epithets of
Arta, BhTsana and Vahukantaka. Sahcara and Know that Aragvadham is also called
Vana are the synonymes of Saireyakah, (Balaria Rajavrkta and Raivata (Cassia Fistula), Vastaka
and Cira-Vilvaka is Atitikta, KantakI is also called Vikankata
Crastata). Naktamala, Putika,
are the names of Karanja (Pongamia Glabra). (Flacourtia romontchi).
Sobanjana, Jvala and Mansa are the different TTOPsETm: II
epithets of 6igru (Horse radish tree Morin-

wxm m m fEsmr ftprewr mini
gaptery Gooperma).
^1T ^fw (l^dlMWJ'Sjll
-3TOT II
'Jpw: ehi«sfrt<W«h:IHimi
Nimba is also called Arista (Melio

Nirgundl are the names
Jaya, Jayant! Sarani.
Azadirachta). Vayastha, ViSva, Chinna,
of Sindhuvara. Morata is another name of
Chinnaruha, Vatsadani and Amrta are the
Pippall-parni, while Tundi is also called
names GuducI (Tinaspora Cordifolia).
of
Tundikerika.
Kirata-tikta, and Bhunimba are synonymous
wrat m with Kandatiktaka. (plant Agathotes Chiraytu).
ûileKt Wllfiiy Idlf^WaFi: II 6 ? II
Galava, Vodha, Ghota and Ghoti are the
different names of Madana tree (Randia 'ET ^ d-MHl' $TRT rTSITI
Denmetomm). Sampaka is known by the 3Trft ll^ll

names of Caturangula and Vyadhighataka These are the names, of vegetable drugs that
(Kamila).
are obtained in the forest. Now I shall deal with
Grammar, O 6aunaka, as formerly narrated by
cf# fq<*>^d:ii^^n Kumara.
ii ?fir sfhrpst nii^tivl u mim& 3IMI<cMU& :ll?o>fll
3TSqfP7: / Chapter 205

<JHlt dc||x| the subject of a sentence, to the object in the
passive voice, and are used in the case of
sra emûi chicum wfrt:II address, in Pratipadikam, and in cases where
fN^VKlId^Fra ^TFIE^^rfrlt^ll ^ II
the subjective sense is implied even in the
Kumara said :
—O Katyayana, I shall briefly absence of any A term, that
verb (Lihgartha).
expound the rules of Grammar which will expresses a complete sense even in the absence
enable infants tai easily comprehend that of a verb or any caseinflexion, is called a
subject and to understand the formation of Pratipadikam.
word.
3ImW i # %ftm ftfraft m myi
XTc( TJT: TTCT II
Tram TIT UlfrlMRctilctr^lRII HWlFyUFcjdlm Wlhfcpft <*)tK)RcHII

TTWfcft m PvWII^ EfiTfftTT mrfftll ^T mrof mmfrf TTrlimi Ef:
3T«I<rUlftdMfÊ*> m^flrERraf^mtll 3 II
"Am," "Au," and "$ah" are respectively the
Terms are either Sup (substantive) or Tiri singular, dual and plural inflexion-forms of the
(verb). A Sup has seven cases. The forms of objective case (Dvitlya). That which is done by
singular dual and plural inflexions of the the subject of a sentence is called its object
subjective case are respectively called Su, Au, (Karma). Dvitiya case-endings are used in the
Jas. The subjective case-endings are added to objective case, and are added to terms in
Ach. Kh. Ch. 205 ]
"Antara and added to terms which signify objects that are

association with the terms
"Antarena" Ta," "Bhis" are respectively the either coveted or disliked, as well as to those
singular, dual .and plural inflexionforms of the

used in combination with the prefixes Pari, Apa,
Trtlya (accusative cast). Trtiya inflexions are and Am, or in connection with the terms Itara
used in Karanam (accusative). The instrument (other)and those which denote the names of
The objective case
the quarters of the heaven.
of agency through which a subject pertorms an
act is called its Karanam (lit. instrument), and
endings are added to terms used in combing
tion with "Ena." as well as to the objects of a
he who performs an act is called its Karta (doer).
verb.
IcfrOT snrsift
3T^5 HP* ^
"Ne," "Bhyam," "Bhyah" are
and JifrwSRrrn
respectively the singular dual and plural
aroM % faroift t *h<4»4uw *»wi
inflexional forms of Sampradanam (Dative
Terms which are used in connection with
case). Dative caseendings are added to persons
the terms Saha (with), Hina (without) or are
to which something is intended to be given, or
coupled with the prefixed "Anu," "Pari,"
to which something is owed, or to whom
"Prati" always have the objective case-endings.
something appears likeable or delectable.
Likewise adverbs and terms denoting road are
xfertft' ^ always used with the objective inflexions.
Udlsftfa TO W:IIV9II Terms implying attempt at going or efforts of
"Nangsl," "Bhyam" and "Bhyah" are locomotion may have the objective or
either,
respectively the singular, dual and plural dative case-endings. The object of the verb
inflexionforms of Apadanam (Ablative case). "Mans," implying an act of light or
the dative
Ablative case endings are added to a term from disrespectful comparison, gets
which anything is meant to be fallen or dis- inflexion, if it denotes an inanimate object;

loged, or from which any fear is apprehended. denoting an animate object, or a sentient
creature, it retains its true objective inflexion.
TO: fftTOI
^ TPTOt ^11411
"Nah," "Us," and "Am" are respectively the
singluar, dual, and plural inflexion froms of the
im plies cFIrT «TT% TtTOft TOrafall
Sasthi (possessive case). Sasthi
possession, ownership relationship, or promi- Terms used in combination with Namah
(obeisance), "Svasti" (blessing- to), "Svadha
nence of one among many.
Svaha" "Vassat" (obeisance) and Alam
(capable) get the dative case endings. Used to
ffbpRT a sense like " for that reason," or "for
denote
that purpose" they are likewise used in the
fgdldl II ô II
dative case. Accusative case is used in
"Unga," "Usa," and "Sup" are respectively combination with the term Saha (denoting
the singular, dual, and plural inflexion-froms accompaniment), as well as in respect of objects
of the Adhikaranam (locative case). denoting the loss or defect of any bodily organ.
Adhikaranam implies the location of a thing in Terms denoting the progress or course of time
another substance, and its inflexions are added as well as the happening or contingency of an
to terms signifying that something is contained event are used in the locative case. Possessive
in them, or denoting agents under the protec- case endings may be as well used in respect of
tion of some body. Ablative caseendings are the foregoing terms.
:
508 THE GARUDA MAHAPURANAM [Ach. Kh. Ch. 204
TRf^FTT^RJ^:ll These forms are used*- only, in the

ffcsM t wt $flu4Mh iiwi Parasmai-Pada from. In the AtmanepadI from
T^**iru| W yf?TTrl%ll
they are respectively. Te, Ate, Ante; Se, Athe,
Dhve; and A, Vahe, and Mahe. "I" and its plural
fgmqNu y*frfr ~^r frfw cfi4lun 11^11 denote first person, "You" and its plural
Wtfsh4uil fnui4l : yifanif^n indicate second person, names other than these
%fesr yjfrfqfêh fJFT 3Tff4)d ^||^|| are third person. Bhu (to be) etc., are called
Both possessive and locative case-endings Dhatus.

may be added to terms coupled with "Svarm," TAH d)^
I tT sn^cT;ll
Adhipali "ISavara" (lords or master), "Dayada" SJ&HSTrpt Sn<J<T:imU
(heirs), and "Sutakas"). Either the locative or wu)
possessive case may be used where the
predominence of one object amongst many
(Nirdhara) is desired. Possessive case endings
Lat means the present tense. A verb having
the form of present tense signifies the import
are added to terms used with "Hetu" (for that
of a past tense if used in combination with
reason). Objects of the root Smr (to remember)
"Sma" Lan is past perfect tense. The tense Lin
always get the possessive inflexion. Similarly,
is used in conferring blessings or making
subjects of verbs formed by Krt, as well as
benediction. In cases of direction, permission,
substantives used in connection with verbs
advice, prayer, invitation, request, benediction
denoting the import of killing or envying, get
and asking of well being. Lot is the tense in
the possessive inflexion. Subjects do not get the
which a verb is generally used. Lit signifies the
possessive inflexion in connection with Nistha
past tense, and is used to denote events which
suffixes (such as Ta. etc.).
have happened in the absence of -the speaker
Wlvtf d»KI ^?T ^ T*pTT: I (lit., not under the eyes of the speaker, Paroksa).
yyvil traj: -h m tj
n Lun is the name of the tense which is used to
denote an event in the past which did not occur
wraff? wit w
There are two kinds of Pratipadikam, such
at the
future.
time of speaking. Lrt indicates simple
name (substantive) and Dhatu (root). A

as the
Dhatu or root may be declined in ten tenses or WMeicA -dS^fauird tj «!fJ?T:IR*ll
Dasa Lakaras. "Tip, Tas" "Anti" are the
inflexions of third person singular, third person
dual, and third person plural, in the present
gidRdtdfa ^ yrtffui yvfffril^qii
yytlddlyig' ^14^:11
tense (Lat). Sip, Thas, Tha are respectively the Lut is used
denote a future event which
to
forms of inflexion of the second person singular, will take place in the presence of the speaker.
dual and plural in the present tense; and "Mi" In case in which the occurrance of an ovent or
"Vas" and "Mas" are respectively the forms of the performance of an act is being completed,
inflexion of the first person singular, dual and the tense Lrn used. Sometimes the past tense
is
plural in the present tens.
(Lit) is used in the place of Lot and vice versa
34icîi?$<sifeHf5 Rrrsrrf^tii The Lrt affixes may be added to a root in either
of the three forms or voices, such as the active,
TrfR w?: xpnft STÎRoll
passive and neuter. Trn, Ghang, Aniya, Satri,
wtfr ytgRT WT: ^lU^R l
etc., are the affixes which are usually affixed to
^rrar smrar: yV-wr: rpr.-nîi the roots.
i?Rt sfbii*^ kjcLav^ yyiii’yiNsii 3tmk<*,iuâi swwuiPHeuuf
ii
y T:ll ôqii
509
Ach. Kh. Ch. 206 ]
3TSqTST: W / Chapter 206
TJW
flrer: ^wrrcrf
Suta said :—
^Now
ijtw TRTfiq^T: n*n
I shall enumerate the
Sugan and Atra make Sugannatra: Paean
and Atra make Pacannatra. Bhavan and
Cadayati Bhavan and Jhanatkar make Bhavan
illustrations of Sandhis (unions Of words) etc., Bhavan and Tarati make
Thanathara.
as are found to occur in the Samhitas.
Vipra
Bhavamstaratl. Sam and Smrtam combinedly
and Agram make Vipragram, "Sa" and Agata make Samsoritam.
make Sagata. "Vi" combined with "Idam"
makes Vidam, "Su" and "Uttamam"
Suttamam. HcUujK w*i4dHII^H
Bhavan and unitedly make
Lakhati
eTeRlft fosp" "ft* * MtaWW
Bhavamllikhati. Tan and Shete unitedly make
'ddvSETT JhUTpif yu«IfadlftlRII
Tamscchete. Bhavan, Sete Api, Ami and Idoam
Pitr and Rsabha make Pitrsabha, Langala
combinedly make Bhavang $ete[ua,idrsam.
and Isa make Langlisa, Mana and Pasya make Tvam and Karosi combinedly make Tvam-
"Masaya" "Gangs" and "Udakam" make karosi.
"Gangdakam." To and Lakara make Tavalkara.
Rna and Rnam make Rnamam, Prt and Amam
make Pramam.
vOdryf ar ddc^nr.- #5>rr fdrftni q> f?T3r iicu^^t OTtjrs ^ "^tii
epsymdH fhraaff ^ *ftfclii3ii jfiuiffl-iN «J3ffrT:ll ^11
and Arta make Sltara. Tau and likara

6lta
make Tavalkara. Sah and Indri make Sanidrl,
Sa and Okara make Saukara. Iti and Api
w wot ~dv)egyiT:
Tvan and TarasI make Tvanta rasl, Sat and

11 \ o 11
make Atyapi. Vadhu and Asanam make Arohanam make Sadar Ccanam, Kah and Ihatra
Vadhvaanam. Pitr and Artha make Pittartha, make Ka Matra. There are six forms of Samasas,
Li and Anabandha make Lanubandha. Naye such as (I) the Karma dharaya etc., of which
and Jayet make Nayejayet. the term Sadblja froms an illustrtuion. The term
Hiq eRt ^ratrf IIPSPRI "d rT f?3TT:ll TrivedI furnishes the example of Dvigu Samasa.
m 3? 3itff ?*ftimi Tatkrtasca, Tadarthascha, and Vrkabhlti, etc.,

are the illustrations of Tatpurusa Samasa,
Lu and Anam make Lavanam. Gau and Ava
whereas the terms Tattvajna, Jhana-dasksa, etc.,
make Gava. The united with Isvara ma Ta forms of Vahubrihl Samasa.
illustrate the
Igvara. Atham and Atra make Atho Atro. Sat
TTOTHT: TT %5t: <*,4^11^:11
united with Iman make Sat Iman.
Jims rTc^R:
3T*ft 3TF3T: <R dTU
dÂd^dRftfd rRTH
drctÎ cl^f^tWIKPftll^ll
Amih and Asvah make Ami Ashva, Sat and
ASya make Sadasya, Tat and Navak make V dUftl fa
l 1# %dWnH3I: II
Tannavak. Tat and Cart make Taccaret. Tat and rlfigrJT: fNt Wff ri <a$Jdidd:II^H
Lunati make Tallunati. Tat and Jalam make Examples of the Avyaylbhava Samasa
Tajjalam. Tat and Smasanakam make Tat always commence with the interjectional
£masanakam. prefixes of Adhi, etc., while the terms such as
DevarsI Manava, etc., furnish the instances of (rainy reason), Usnik (metre) and Sumanas
the Dvanda Samasa. The terms such as (flowers) belong to the feminine gender.
Pandavas, Saiva, Brahma, and Brahmata are the
illustrations of the applied Taddhita.
qttalciMI&T Tjf^ST Tmraft: T[4hll
^ l*
I P d « Psl R rq^cttl td
uvTwisr jt
1
4^NF3RTrg tfeinPm
jcT: tiffin I
i $*11
^Now qPTvHJ: ^Ttrf
I
TJtffit
shall narrate to
^f):IRo||
you the terms which
The terms Devagni, Sakhi, Pati, Amsu, are respectively included within the masculine,
Krastu, Svayambhu, Pita (Pitri), Nri (Na), feminine and neuter groups according to the
PrSasta (PraSastr) Ra, Gan, and Glau, though
nature of their imports, or the nature of the act
included within the group of Adajanta words they signify. Sukla (white), Kilala, Suci (pure)
belong to the masculine gender. Gramanl (the master of a village), Sudhi
(intelligent one) Vahu (arms), Kamalabhu (the
TRT lotus-sprung deity), Karta (master or doer),
3Tr?crr ^FCIT: 4*l4(Û|uf)| êftll^ll
Vahu (many).
^T5%err rWTII
'jpicHimsdl traniîi
wwjii 5# inr^raRT 4hiqi<iji
group of Halanta words
Similarly, the -gH) Tie6)-q|-iJdtlPui «ni^H
consisting of the terms Agra, Juk, Ksabhuk, Trlft %TR^: wfriST foififftll
Kravyad, Mrgabedha, Atman, Rajan, Yuvan, ^fcrr*TT#r
Pathin, Pusan, and Brahmahan, Saiin, Vedhas,
Usanas, Anudvan, Madhulit and Kasthatat
^«R<i{WTidiailR^tRleMdi|l4<hI: IRÎI
belongs to the masculine gender. The terms
Vanam (wood), Vari (water), Asthi bone) Vastu BZfT d>(rm4l ^ 4(44 TWl<c(dWt!llll
Cthing), Jagat (universe), Saman (the verses of ViunrMI€ll ^rfcTST •Sf^TfrrST ^mqfqiir*ll
that Veda), Ahan (day). Karma, (act) Sarpis ^Pd: TijdfdsNr Ôdfd SffiWdll
(clarified butter) Bapus (body) and Tejas
I»yf4 f^'Eftqfd PlHlqfdlRmi
(energy) belong to the neuter gender.
frhBPd wj*HlcH4d1 7ffi:ll
Tr4qf •£& tt4Rr 44 fe wqqfcwi iRqii

^nrar iiîi Tjarf# ^4wididIPfM^4 ffar.*U
*lffiT ''ST f^?T: II
ijjT
^Pds-*fl dlMHiûi
The terms Jaya (wife), Jara (old age), Nidi dhtrc4t«fi: f4fdtR«4)ÎRi9ll
(river), Laksmi (goddess of fortune), Sri Satya (truth), Madhutaksa and Dsrgha-pat
(beauty), Stri (woman) BhumI (land), Vadhu (belong to the masculine gender) The terms
(bride), Bhru (eye-brows), Pimarbhu (a Sarva (all) Viva (all), Ubha (both), Anya (other),
remarried widow), Dhenu (cow), Svasa (sister), Anyatara (other than that) are terms that are
Mata (mother) Nan (boat), Bak (speech), Srag used both in the masculine and feminine
(garland of flowers), Dik (quarter of the genders. Paurva, Apara, Uttara, Daksina
heaven), Krudh (anger), Yuvati (maiden) Apara, Antara, Tad, Yad, Idam, Asmad and
Kukubh, (quarters of the skies), Dyau Yusmad are the terms that are used in all the
(effulgence), Dhrti (comprehension), Pravis genders.
ii fPr sfhrrei Rgiîu) ijfcgvS qawfvii^ 3rraHoBfnt qm :ll 30^11

Ach. Kh. Ch. 208 ]
3TSETRT: ô\9 / Chapter 207

A vowel is Guru when it is followed by a
TjrT aen^r
consonant, Visarga, or a conjunct. A DIrgha
dlêC ’’Tcsrr W TTT^Thlll vowel is always Guru. A vowel which is
followed by Anusvara or which comes in the
Suta said :
—With an obeisance to Vasudeva, and is also Guru. It is of two Matras.
the preceptor Ganesa, give and Sarasvatl I shall -s
nfa usr vftjdifa ^qf^3prt:ii
tell the ignorant student about the metres
which
y<dl«*»-dldIfcfTijff Wiafafa^wfa^Timi
are classified according to matras or varnas.
When the order of Laghu and Guru varies,
-pftreft TtftfoET W: II
it is called Sloka. When there is pause,
it is called
Yati.
According to the position of Guru and TIRST ^zlWl^^TBTfqWrqîll

Laghu in the beginning, in the middle or in the ^rf fa MRS ^dfaebHIimi
end;there are eight Ganas namely, Ma-gana, When the
A quarter is called a Pada.
Nagana, Bhagana Yagana, Ja-ganal, Ra-gana, caled Sama. When the
quarters are equal, it is
and Ta-gana. Hence
called Visama.
-quarters are unequal, it is
e 4 $HI'"tft fa*Ulfaft i?yf II

itmetres are of three types — Sama, Ardha
same, and Visama.
h sftnret Misiyru t tjehsPii mgnfy rngl strarnt^nrt

K ki) tU ft* rwtssqm:
I'd II ?olS||
3TSqTO: / Chapter 208

Capala. When the first half is like Capala and
the second half like Arya or Pathya or Vipula,
3tl*4fcT$*T c5Tg‘ ’’WIT: TRfl: fa^ ^ %H it is called Mukha-Capala. When the first half
^ qfe f&nfaHhtll ^11 is like Arya and the second half like Capala, it
Suta said : —
Arya is of eight Ganas out of is called Sajaghana.
which the odds should not have Ja-gana. The 3Pttf itfa: WI^Hj*4H
sixth one mate be Ja-gana or Na-gana after the
34<nfar^dl4l^f<*nfa'i444l^^lvll'«ll
second Laghu.
When the first half and the second half both
OTfarT: Tit <TH:ll
half of Arya, it is called Giti.
are like the first
fd«!UH4lfer-3 WIT Tqifg^ylT 3 II When the first half and the second half both
The seventh Gana from the beginning are like the second half of Arya, it is called
consists of Laghu. In the second half of Arya, Upagiti. When the second half of Arya, it is
the foot ends with the fifth Gana, When the foot called Upagiti. When the first half is like the
ends with the first three Ganas in each half, it is second half of Arya and the second half is like
called Pathya. When the foot ends after the first the first half of Arya, it is called Udgiti.
three Ganas in each half, it is called Vipula.
7TT«T^ fgrjoft eiUcfl Ô'jecitfaîqHIII ’T favmhll mi

fSdfal«$ 311*4 ftfaf&ST HSîqn^ll When one more Guru is added after the first
When and the fourth ones are
the second half of Arya it is called Aryagiti. When there
Ja-ganas flanked by two Gurus, it is called are six Matras in the odds and eight Matras in
the eveirfeet and after each feet there is Ragana, the fourth syllable called Ma-vipula; if Ra-
it is
Laghu and Guru, it is called Vaitaliya. gana, Ra-vipula; if Na-gana; Na-vipula and if
Ta-gana, Ta-vipula.
TTRT wftirar 'T T# 7p5:ll
|| ^^ ||
When after each feet of Vaitaliya, there is

Ragana and Yagana, it is called Aupa- fc^vtlth: H<u^<^f^JU||£Hdlfad>lll ^11
chandasika.
When there are sixteen Laghus is each feet,
it is called Acala-dhrti. When the ninth syllable
RTTfkHt faU vT: IIV9II
is Laghu and one Guru, it is called
thelast
Matra-sama. If there is Ja-gana or Na-gana with
When Bha-gana is followed by two Gurus,
it iscalled Apatalika. When the second Matra
Laghu after the fourth Matra, it is called Vilsok.
is dependent and there Laghu
When there are four Laghus in feet, it is called
is in all the feet,
Vanavasika.
it is called Daksinantika.
-
Ulr^Pdfcl ^Mehll
^m-dl u^d4>Hjuu
Whenthe secodn is dependent is the odd When the fifth, the eight and the ninth Matra
in each foot is Laghu, it is called Citra of sixteen
feet, it is called Udlcyavrtti. When the fourth
and the fifth Matras are dependent in the even
Matras. A mixture of the metres of even Matras
is called Padakulaka.
feet, it is called Pracyavrtti. When both the
characteristics are there, it is called Pravrttka. ejrlRI-ll flRT gufcrf Wrf ^P4dl ll
'ftc? TnTTtnftfrT ftfS^rltJIIWI
ttof.-iiîi
When number of Vamas in deducted
the
When all the feet are even like the even feet from the number of Matras in the metre
total
or Pravrttaka it is called Ekapadika. When all

we get the number of Gurus. When the number
of Gurus is deducted from total number of
the feet are like the odd feet of Pravrttaka, it is
Matras in the metre, we get the number of
called Caruhasinl. The aforesaid metres one
under the category of Laghus. When the number of the Laghus is
Vaitaliya.
deducted from the total number of Matras in
^?Fi FRrlf ^5!lk<|urt the metre and the resultant is divided by two,
tjszncjsh f^RThTTf^RT8JTIIô|| we get the number of Gurus.
When-N-gana and Sa-gana do not come amfyyirddi trit vsmtfg<fh5%ii
after the first syllable,and Ya-gana comes after
fynsTT TPrTT TsT^lH^rilAllêlrlH ^11
the fourth syllable, it is called Vaktra. When
there Ja-gana after the fourth syllable in the
is
When there are twenty eight Laghus in the
even feet,it is called, Pathya-vaktra. If it is in first half and thirty Laghus in the second half,
the odd feet, it is called
it is called Sikha. The reverse of this is Khanja.
Viparita-pathya-vaktra.
ÛviH^-thUl TIT'SlBl'VI^Kil xT "FIT: II
*T3f 'olMHl vlîddlll
WdfdVlfrlcdT 7RTT Trf%TTT jj4hll^||
ftflslvl ^T' Til Wl When there are sixteen Gurus in the first half
When there is Na-gana after the fourth
syllabe in the off feet,
mid thirty-two Laghus in the second half, it is
it is called Capala-vaktra.
When the seventh syallable is Laghu in the odd called Ananga-krlda. When there are twenty-
feet, it is called
seven Laghus in both the halves, it is called
Vipula. In the opinion of Saitava,
Rucira.
it is so in all the feet. If there is Ma-gana after
Ach. Kh. Ch. 209 ]
MUfyi l ft rfteRTTft e<ufcjTl T pT ctf&T til UW Matras. Now I shall tell you about those based
Thus I have told about the metres based on on Varnas.
ii ffir sflmst Rfi yi t 3imu<*»ioI

7:11 T°4II
/ Chapter 209
ssrra HalamukhI has Ra-gana. Na-gana and

TJcT
Sagana. Sisubhrta has two Na-ganas and one
% TTC 33R^f8lT ^g^ll Magana-Brhati. Virajita has Sa-gana Ma-gana,
Jagana arid Guru.
Suta said : —When there is one Guru in each
Sri Uktha. When there are two Gurus
foot, it is
The metre
i^l^lH WTO tlt 717ft wftll^ll
in each foot, it is called Stri-Atyuktha.
Panava has Ma-na-ya-ganas and one Guru,
which the Ma-gana in each foot is called Nari;
MayurasarinI has ra -ja-ra-ja-ra-ganas and one
which has Ra-gana likewise is Mrgi-Maghyl.
guru. Rukmavatl has Bha-ma-sa-ganas and one
When Magana is followed by a Guru, it is called
Guru.
Kanya-pratistha
ufr ift trf^: Tjgfagr TPjerarar Tnft T*jdTii

TTrlT TTM^gfeKn Wn Tjt TpftTRTII
TTfÊS^: WMHitlld 'Jitidl Mia^R^dHH^H

WTZlf WfHfvTrTT i||€|j(f®^ TT? %ll?ll
Matte has Ma-bha-sa-galas and Guru,
When the same is followed by two Gurus, it Manorama has na-ra-ja-ganas and Guru.
is called Parikti-Supratistha. When there is one
Upasthita has Ja-gana, Sagana and Ta-gana
Tagana and one Ya-gana in each foot, it is called followed by a Guru. Pahkti has been told.
Tanumadhyfi. When there is one Na-gana and
one Yagana, it is called Balalalita-Gayatri. eft # mPd-acLa i fui^wn Tjqtjf^riidn
Indravajra has two Ta-ganas, Ja-gana, and
fJlfd ^:ll
two Gurus. Upendravajra has Ja-ta-ja-ganas
Tjt Tff 73W fafipiRrlT
'
rTTftll
^H and two Gurus.
In Madalekha, there is Ma-gang and W3T vPftll
dmidqU^lghdl : TJ7JI31
Sa-gana followed by Guru- Usnik. In Citrapada
7T7T7TT Tift 4l«|ep fillT^rfoCdt TJHdT Tpftll II
two Bhaganas are followed by two Gurus. In

Upajati begins or ends with any one of the
Vidyumala, two Ma-ganas are followed by two
above two metres (i.e. it is a mixture of
Gurus.
Indravajra and Upendravajra). SumukhI has
muic|c£> tutivhiI T^ft 7ft 5*1 <»d* t^nHIl Na-ja -ja-ganas and Laghu and Guru. Dodhaka
milfacfiT WIHT -3RHT 7T: yMiPJidvm has three Bhaganas and two Gurus. Salim had
3 m^ M^fgdPi
i |ft<T*iimi Ma-ja-to gangs and two Gurus.
In Manavaka, are Bha-gana, Ta-gana, Laghu RreNt cadtpft rttht Tpftu

and Guru. In Hamsaruta, there are Ma-gana, aft7f?ft WIT: IJtW wfTT: WII ô||
Na-gana and two Gurus. In Samanika there are Vatormi has ma-bha-ta-gangs and two
Ra-gana Ja-gana, Guru and Laghu. In Gurus and Yati and the
is after the fourth
Pramanika, there are Ja-gana, Ra-gana, Laghu seventh syllables. Sri has bha-ta-na-ganas and
and Guru. Vitana is dissimilar to these two. So two Gurus with yati on the fifth and the sixth
these are the Anustup-metres. syllables.
f^JTJrTT 7*%<J||
$e^[eRf T*ft ’spft tt Ritif^mqiimi TSTt^W 7ft TvPTT: TriPld T IW Tyiftll^ll

Bhramara-vilasita has ma-bha-na-ganasand VaisvadevI has ma-ma-ya-ya-gapas with

Laghuguru. Rathoddhata has ra-na-ra-ganas yati on fifth and seventh varnas. Jaladharamala
and Laghu-guru. Svagata has ra-na-bha-ganas has mabha-sa-ma-ganas with Yati on the fourth
and five Gurus. and eighth varnas.
^tTT W4 Tvft *T: 4 TT: «FTfrf T#4fcT:ll
T3RT v4 v4Pt«hi wi'"*wai4i Wffdft 4 m yr^lMrd:ll^ll

Dlbiiy-d: WHsiUd TTgTftHM IÎI Ksama has ma-ma-ya-ya-gangs and Guru
and two Gurus.
Vrtta has na-an-sa-ganas with yati onon the seventh and sixth varnas.
Smadrika (Bhadrika) has na-na-ganas and Prahars ini has ma-na -ja-ra-ganas and guru
Laghuguru. 6yenika has raja-ra-gangs and with yati on the third and tenth varnas.
Laghuguru. Sikhandita has ja-sa-ta-ganas and Tl4 4 44 ffl : 11
two Gurus. Thus Tristup-metra had been stated

by Mahatma Pihgala.
Wlff WIT: Tl44d<44(d :IRo|l
Rucira has ja-bha-sa -ja-ganas and guru with
t4 -mm ^srftii yati on the fourth and ninth varnas. matta-
mayura has ma-ta-ya-sa-gangs and Guru with
Yati on the fourth and ninth varnas.
Tilt: WmtsMIdl W TWUT

Candravartma has ra-na-bha-sa-ganas.
ic^r^n
ST^TIIÎI ^
fjdpddl TPrlTH Tpftll
T: TPcTfiTg T^4fd :ll

Manjubhasini has sa-ja-sa-sa-ganas and
Vamsastha has ja-ta -ja-ra-ganas. Indravamsa Guru. Sunandini has sa-ja-sa-ma-ganas and
has tata-ja-gangs. Totaka has four Sa-ganas. Guru. Candrika has na-na-ta-ta-ganas and
Drutavilambita had na-bha-bha-ra-ganas. Puta Guru with with Yati on the seventh and sixth
has na-na-ma-ya-ganas with yati after the varnas.
eighth and fourth syllables. Mudita Vadana has awwn*n urddui tt4 ^T ui 44td :ii
na-na-ra raganas. Kusuma-vicitrahasna-ya-na-
ganas.
TUT: 4vffJS: Tst: 4wqfff^dl lR^ll
Asambadha has ma-ta-na-sa gangs and two
TIT t| ^Jtrfgf^Rrr T$:ll gurus with yati on the fifth and ninth varnas.
^4 ^ trr^5 WII ^11 Aparajita has na-na-ra-sa-ganas and Laghu-
Jaloddhatagati has ja-sa-ja-sa-ganas (with guru.
Yati after every six syllable). Sragvini has
fourra-ganas.
3*hdftldchl fastewi *14^:113311
Praharana-kalika has na-nabha-na-ganas
and laghu-guru. Vasanta-tilaka (Sirhhonnata)
Bhujangaprayata has four ya-ganas. hasta bha -ja-ja-ganas and two Gurus.
Priyamvada has na-bha-ja-ra-ganas. Manimala

fr&wnj i
taya-ta-ganas.
TRT TvPTT: Tr4 «(dt||(^dl ll^ll
-flfogT vlfvTdi Wfnft *4ll Indu-vadana has bha -ja-sa-na-ganas and
irfhriT^RT srftu^vsi two Gurus, Sukesara has na-ra-na-ra-ganas and
Lalita has ta-bha-ja-ganas. Pramitaksara has Laghu-guru. Thus Sarkari (Sakvari?) has been
ssa-ja-sa-ganas. Ujjvala has na-na-bha-raganas. described.
^*4 4 ¥<4^4) Wr4si did44<tn TT^TH^WTET ^3T WTraRvIT TPTTII

Tr4 ^ £HmHlsfeiI^4fd *I^dJ I^ÎI
'
TBWTfrT: TPFRT 4fj,v1c4^rd^h U ll
!
^11
Ach. Kh. Ch. 209 ]
Sasikala has fourteen Laghus and one Guru. îRbHcbMrMfW: WSf ijec^dq il
If Yati is on and ninth vamas, it is called

sixth
Srak. If Yati is on the eighth and seventh vamas.
If the Yati is on the seventy, sixth and fourth
it is called Mani-guna-nikara.
Vamas, it is called Kokilaka. So for Atyasti.
Kusumitalata has Ma-ta-na-ya-ya-ya-gams
W5ET ^ %RT:
Malin! has na-na-ma-ya-ya-ganas with Yati
TOSÎRÎI with Yati on the fifth, sixth and seventh Vamas.
So for Dhrti.
on the eight and seventh Varnas. Prabhadraka ft 'fafWgftfdT pflll

has na-ja-bha-ja-ra-ganas.
Vn^cHfdshlfed IT: TTWTTTPfhl 3311
«144în^;»<r)<ait«Hi«*4>:ll Merhavisphurjita has Ya-ma-na-na-ra-
*rsr ^T^cEtenrfcr yrafthR'sii raganri and Guru with Yati on the sixth and
Ela has sa-ja-na-na-ya-ganas. Chitralekha seventh Varna. £ardulavi-krfdita has Ma
has mara-ma-ya-ay-ganas with Yati on the ja-ja-sa-ta-taga4ri and Guru with Yati on the
seventh and eighth Varnas. Thus Atisarkari has twelfth and seventh Varnas.
been described.
*n3TTdsf %FPTT îftll TTW5|^: g^TT sft -JPTvfT '*JT>:II 3*11

--Piwwi wftrnft Tf; ftt^#rrfertfTc!Tii^<iii So metre has been told. Now
far Atidhrti
Vrsabha-gaja-jrmbhita has bha-ra-na-na- will come Krti. Suvadana has Ma-ra-bha-na-ya-
ganas and Guru with Yati on the seventh and bhaganas and Laghu-Guru with Yati on
ninth varnas. Vanin! has na ja-bha -ja-ra-ganas seventh, seventh and sixth Varnas.
and Guru. Thus Asti has been defined by

Pingala.
TWTT W<V$> Pd^
fyiuRui) ^w •rhi ^puii Vrtta has Raja-raja-raja-gangs
Laghu. So far Krti. Sragdhara has Ma-ra-bha-
:
and Guru-
1
1 3HII
TJ seft Tp>:ll ^^11
Sikharin! has Ya-ma-na-sa-bha-ganas and nana-ya-ya-ya-gangs with Yati on the seventh,

Laghu-Guru with Yati on the sixth and eleventh seventh and seventh Varnas. So far Prakrti.
varnas. Prthv! has Ja-sa-ja-sa-ya-ganas and qft ^1 TOT Tfr qgll^fd : II
Laghu-Guru with Yati on the eighth and ninth

varnas.
TO c^RT ^nTvPTT *1^113511
Bhadraka, has Bha-ra-na-m-na-ra-na-ganas
vPffll and Guru with Yati on the tenth and twelfth
WIT TTTHT ^:llô|| Varnas So. far Akrti. Asvalalita has Na ja-bha
has Bha-ra-na-bha-
Vamsa-patra-patita ja-bha jabhagangs and Laghu-Guru with Yati
naganas and Laghu-Guru with Yati on the tenth on eleventh and twelfth Vamas.
and seventh Varnas. Harini has Na-sa-tna- Ws$3ÎW<tfIU|<*¥i^Mt d4ll
ra-sa-ganas and Laghu-Guru with Yati on the
dvfl 5JT>3T ^<jjfdhw4rlll ^VSII
sixth, fourth and seventh Varnas.
Mattakrida has Ma-ma-ta-na-na-ganas and
M'dlfhl-dltoH^d^li'iHIWdhl Laghu Gum with Yati on the eighth, eleventh
-T3W3T "si# Tfr ^rfd^r 5* 113*11 and seventh Vamas. So for Vikrti. Now Sankrti
is told.
Mandakranta has Ma-bha-na-ta-ta-gangs
and two Gurus with Yati on the fourth, sixth Wiyqpg sftft tRft WTT TWTT: II
and seventh varnas. Narttataka has Na ja-bha

tt^: ii $6 u
ja -jaganas and Laghu-Guru with Yati on the
Tanvl has Bha-ta-na-sa-bha-bha-na-ya-
seventh and the tenth Vamas.
gams with Yati on the fifth and seventh Varnas. •Wflqfayft g 3T Meilg llgref>
'
Tift: II
Rrauncapada has Bha-ma-sa-bha-na-na-na-

ganas and Guru with Yati on the fifth, fifth, Apavaha has Ma-na-na-na-na-na-sa ganas
eighth Varnas. and two Gurus withYati on 9, 6, 6, 5 Varnas.
^ TTfsfWfifrT: VtcRT ^rfifrRTSmil
infill
So far Atikrti metre has been told. Now
Candavnttiprapata has Na-na-ra-ra-ra-ra-
Utkrti being told. Bhujangavijrmbhita has
is
Ma-ma-ta-na-na-na-ra-sa ganas and Laghu-

ra-ganas. Many varieties of this Dandaka-
metre are formed by the addition of one
Guru with Yati on the eighth, eleventh and
Ra-gana in each of them.
seventh Varnas.
ii ffir sflnret m ypft tjjfcsmi

i TW«riyifa& arrareEuft
HPT T: II Ro^ll
3TS51FT: / Chapter 210

Tjjf Hsrrsr -ja-sa-ganas and Guru in odd feet and
Bha-ra-na-ganas and two Gurus in even feet.
wwrewi g
Tfir WTT:# £dHm i ^ *pfrll * II
AkhyanakI has Ta-ta -ja-ganas and two Gurus
in odd feet and ja-ta -ja-ganas and two Gurus
IT: HTc^ ^ 'HT TToft ^Tpftll 9 II in even feet.
Suta said :
and Laghu-Guru in odd

—Upacitraka has Sa-sa-sa-ganas
feet, and Bha-bha-
W fforft ^<T3ft Tpftll
'
Tfift^rflTrirTT: ffilg«H » mi
bhaganas and Guru-Guru even feet. Druta-in
The opposite to the same is Viparita-
madhya has bhabha-bha-ganas and two Gurus
khyanaka as illustrated by Pingala.
in odd feet and Na-ja - ja-ya-ganas in even feet,
faraft afrrarfr w ^T: TFft tpjt.-ii
f^r ^ ^ffeidT Tn tîi
tfsfr ft TT: TTtT TT# HT*fr TR>: II

tt*T h^ ttst Ih i hW %n
^d îq^9En^4 qia ^f^
' ~
wiiiîi
^^^dPcHid farair ^11311 i
Puspitagara has Na-na-ra-ya-ganas in odd

Thf! TT^ WIT T^SfWÎI
feet and Na-ja-ja-ra-ganas and Guru in even
# Hit Tpfr TTlf TTT$ *TrT3fT ^Bg TT
qj *11
l
feet, aparavaktra is called Vaitallya and
Vegavati has Sa-sa-sa-gams and Guru in Puspitagra is called Aupacchandasika.
odd feet and Bha-bha-bha-ganas and two •
Gurus in even feet. Bhadravirat has Ta-ja-ra- q i SiRtft T^RT TT: T»ftlP9ll
ganas and Guru in odd feet and Ma-sa -ja-ganas Vanmati has Ra-ja-ra-ya-ganas in odd feet
and two Gurus in even feet. Ketumatl has Sa and Ja-ra-ja-ra-ganas and Gurus in even feet.
II ffiT sfPTTHt nglîul TjhsPrt TTSPTWP^

HPT <VllTUPgV IcRPit ssztm:ll Rôll

is the first foot, 12 in the second, 16 in the third
TJjT <sejm
and 29 in the forurth.
TnTTRPHgpri %||
^rfhT: 1^?I^gg8NT:ll^ll
Suta said : —Padacaturardha has 8 Varnas 3TTtrte: TTo^vT: Vt^rT: TJafqT^RFTgTI: II ^ II
Ach. Kh. Ch. 212 ]
When in a Padacatururdhva all the Vamas Udgata. Similarly, Lalita has na-na-sa-ganas in
are Laghu except the last two which are Guru, the third feet, the rest being like Udgata.
it is called Apida.
IgdNotMl^T: tn^ %Tm4>I TOh53v«II TR W I TOfdli) wflcT TT:II
'fr I'jfl TTgTrjsf RlcT^J i^cefe^ll ^ ||

Tfr^riT -g^nrt^ Triwiisii Upasthitapracupita has Ma-sa-ja-bha-ganas
and two Gurus in the first foot, Sa-na-ja-ra-
11 ffw CTd^^li4«eh<U|H ll i ganas and Gum in the second, Na-na-sa-ganas
Kalika has 12, 8, 16 and 20 Vamas in each in the third and Na-na-na-ja-ya-ganas in the
foot respectively. Lavali has 12/ 16, 8 and 20 fourth.
Vamas in respective feet. Amrtadhara has 12, f^ftrsr ^fr TORfr tr^ r#ii\3ii
16, 20 and 8 Yarn as in its feet. Visesa has Na-na-sa-na-na-sa in the third
TTifr Tlvfr TT TOft dfMI fgd)i|cbll foot, the rest being like Upasthitapracupita.
WTWT2J Tig# TRTR wfhmi 3U^T 7TWT: Hlc( l|ccJcJ<(H
Udgata has Sa-ja-sa-ganas and Laghu in the

^ddiartr M m-
first foot, Na-saja-ganas and Gum in the second, II -^qffydy^Rldycbiuiîi
Bha-na -ja-ganas and Laghu-Gum in the third Similarly, Buddha virad, Arsabha had Ta-ja-
and Saja-sa -ja-ganas and Gum in the fourth. ra-ganas in the third foot and the rest like
Rfj- wfrll Upastitapracupita.
{ TT Ici c6H.il
' II ^11
II g^TdraefttuiH U
If there are old syllables or odd feet like five
Saurabhaka has Ra-na-ganas and Guru in or six in a metre, it is known as Gatha like
the third feet ano other feet are like those of 'Dasadharmam' (Mbh 5. 33.82)
ii ffw sftnret RSi 5<iu1 Ttw^ i uttl 3T rqK*wu£
^'^rîldifSVIÎddMlSEEmT: II ^Hll
TjjT ^rrar
3T«qTO: W / Chapter 212
Laugh should be added and then one should
again.
tout arrarfrssfr H: ||
TTCTS% H: fwT Tp>:|| % II

TTlgtT fg^g fg flfWHJ I
Suta said : —In Prastara first all Gums rTcQpUM fgg^J TRTfiT: ll^ll
should be noted down Then Laghu should be : Tft Tjjrf ^ tjuf Tfer : yWKdl «r^llXII
noted down below the first Guru arid the rest vFTWsHT fTIM -clTlIPJRTOt^W:ll
should be done as before. In Nasta Laghu
TPs^ fgr^chlHIt}^: HlOiHH)Rd:imil
should be written for even numbers and Guru
(The numbers in two holds, zero in zeros
should be written for odd numbers. The same
repeated by too. Half should multiplied by half
holds good about the half of numbers.
only. When full it is fall and called Prastona,
yfrltflHJJUl’ vfTSf T^t^lRII the number of hoghus, the mumber of metres
In Uddistaka upon each Varna numbers first gum and hoghu he upwards. The numbers
beginning from one should be written of Guru of high should be doubted. This is the
respectively multiplied by two. The number of essence of the chacken.
ii sfbirci Tjjhsrni giîlTufcyMrfHl ssqre:ii t*tii
3TSHFT: W / Chapter 213

The body and sense-organs of the pious,
effulgent with a kind of sanctified light, do not
adhere to sin, likewater drops to lotus leaves.
<rflÛllR«Miyrc % rRfT ^Rll^ll Of men of all the four orders virtue forms the
Suta said : —Now I you the
shall relate to main stay of existence.
rules of conduct to be observed by Brahmanas, frciWffglT epJTfar qrtfqirr: yw&fifclT: II
etc., which Brahma first learned from Hari and
WT il*Hd<it cT^n^||\9l|
expounded to the holy Vyasa. and proper
Truthfulness, performance of religious
performances where of grant all things to their
sacrifices and austerities (meditation), and
perfromers.
charity, are the cardinal duties of house-
SjfrRFIpft
3 aVcf eRtf W^cfll holders.
sftw ^ cigj the? twsrfcjjRii snr.-n
twmyigW : cewt TT^rErnf '3^r:ii fear Urt <3Ttf*raTii 6 ii

Is f^yiuif <b4<yRll$ll wrtf^gfrit^gr «mRci w#ii
A twice-born one, having learnt the Vedas
and the scriptural law, shall perform acts (rites) Learning (knowledge), opulence, practive of
enjoined to be performed in the Vedas; unable austerities, valour, noble parentage, and
to perform the Vedic rites, he shall perform absence of disease (sound health) are the factors
those mentioned in the law codes (Smrd). Even that lead to the elevation of a man in this world;
incapable of performing either class of these all these proceed from the practice of virtue.
acts, the intelligent one shall perform acts of From virtue proceed happiness and knowledge;
good conduct. The Sruti and the Smrti are the knowledge leads of the ultimate emancipation
eyes, as it were, of Brahmanas in resect of detect of one's own self.
of detecting the true virtue. Bereft of one of
*MRW:II
these eyes of 6ruti and Smrti, a Brahmana verily
becomes a moral oneeyed; bereft of both he 'SWPft 'SSEEhlSoll
becomes morally blind. Performances of religious sacrifices,
endowments for the public good, study of the

SfSjcET: TRift snf:
Vedas, and practice of charily in conformity
sref: tptrptt: imi with the injunctions of the Sastras may be
and Sastras and
Pieties described in the Sruti described as the eternal duties, commonly
the acts of good conduct performed by the pious obligatory on Brahmanas, Kstriyas and Vaisyas.
triply form the eternal virtues (duties eternally
obligatory on all).
qfrfirefM
^ vfcTt^:ll
«fc3crftrfa : ||^|||
Imparting lessons (teaching)to the pure and
the body, officiating as priests and the religious
Truthfulness, gift making (charity), absence sacrifices performed by the pure, and
of greed or avarice, knowledge, performances acceptance of gifts from persons not in any way
of religious sacrifices, divine worship, and impure or unholy are the three means of
selfcontrol, are the eight sacred constituents of earning livelihood, open to Brahmanas, in the
good conduct. opinion of the Munis.
#3Ttwf=r wftrnftPg^RnfriT ^ni yiRuu*jfleH TT^ft ^pRI^rttm^TÎI

^rfvnzi^ iiîi
Ach. Kh. Ch. 213 ]
Military professions and protection of the duties of a forestdwelling (Vanaprastha

creature from hurt or injury are the callings of hermit).
Ksatriya. Rearing of cattle, agriculture, and
fsrajppi
trade are the means by which Vaisyas shall earn
their living.
PtUfRiltifllisIg: TRcTT ^11
#er cnrzTtft sqidxiRdi i) ôii

Wiwu4l fl^lxURui: 11^311
Hr: ^FUrTT 'WlfadT UTUTlPrt^ H«lRr: II

^^RsRrAlN srejRriRû
Tritaa# ijcrgt ar 3*11
Abstention of all acts or undertakings, living
Service of the three twice-born classes, to be
on alms, residence under the trees, non-accep-
made preferentially in the order of enume-
tance of gifts, living in harmony with all and
ration, should be the vocations of Sudras.
sundry (lit. not in conflict with any), practising
Residence near the preceptor, service of the
of equality to all, maintaining equanimity under
consecrated fire, study of the Vedas, three
all painful or pleasurable circumstances, acqui-
ablutions; each day, ritualistic ablutions,
sition of mastery over pleasure and pain,
wearing of clotted hairs, carrying of staffs,
purification of both inside and out, practice of
wearing of Mekhalas, living off alms, residence
silence and meditation, drawing in of all the
near the preceptor till death, or a clearshaving
sense organs from the external world, practice
of the head are the duties which are obligatory
of constant meditation and attempt at being one
on Brahmacarins.
with the thought, and purification of ideas are
the duties which are obligatory on a Parivrajaka
tn&rsf TRifsfRT:iiîi to cultivate.
'^dl WrJiyftx) 8TRT ^TTII
dftfHi PhPihi ^cr muRi) spf

Perfomances of Agnihotra sacrifices, earn- Truthfulness, forbearance, compassion,
ing of livelihood by means proper to his order, purity, abstention of all killing propensities and
procreation of sons on his own married wife, sacred discourse are the bounden duties of all
and on days not interdicted as Parvas, making the four social orders.
offerings to the gods and to his departed manes,
ihtflddcWRui: Tit wfdd V7RT 7TfdHII
as well as feeding of all guests (Atithis) to his
3TT aftsilrWHd xT %I1 3311
house, and perusal of the true imports of Gratis
and Smrtis are the duties of a house-holdor. Those, who strictly conform of the aforesaid
laws and duly perform their respective duties,
come by a better fate. Now I shall relate to you
the duties of a house-holder from the time when
Ht.-ftr WUnftHT Il he leaves his bed to that when he goes to sleep
in the night.
Wearing of clotted hairs on the head,

performances of Agnihotra sacrifices, lying <*>l<*v)¥HSr ÊTII ^>£U
down on the bars ground, wearing of deer-skin, ¥lct«W IfTdtfNl: TRlf?d:ll
residence in the forest, living on roots, bulbs,
fl-Wll^wld «4cbIHMdRs{d:ll 3h II
fruit and Nivara grains, etc., abstention from
all forbidden acts, daily performance of three Brahama Muhurta (about half
Rising at the
ablutions, observance of vow, and propitiation an hour before the dawn) a house-holder shall
attend to the calls of nature, and then having
of the gods, Atithis and his departed manes are
carefully washed himself, at the close of the WTlt xT Jyvflxf ITETÎI

night, shall think of his own good both in this ttcft fvFt faqrelgn ^yni^n
world and the next. Then he shall bathe and
altend to the rite of his Sandhya meditation.
3 wtt -gfrr^r TJjwni^n
Now I shall describe the process of purifi-
cation, after voiding urine. One Mrttika should
Tpft xT W f^TIl be applied to the external orifice of the urethra;
three, to the anus; ten, to the plam.of the left
wiAiiyinî«i> err ttwV orr fg^*T:n ^\sii
hand; five, to the soles of feet; and seven of each
He perform the rite of his morning
shall
Sandhya after having washed his face and of the arms. The greatest quantity of Mrttika
cleansed his teeth. One should void stool and
(clay) which should be used in cleansing the
orifices of the external ducts of the body, under
urine, looking towards the north, in the day;
these circumstances, is half of what can be
and towards the south in the night. At the two
contained in the palm of one's hand,
junctions of the day and night, the rule laid
outstretched and hollowed.
down in respect of urination and defecation in
the day should be followed. fgtftai xt spfaf xt
W rj xTII
TT
dUpcH^ Wrf
WW
’T
*tlx4*q
fa^frTIIÎI
<J
In shade, in darkness in the day or night, as f^T ? ft xT W TT5q^f -qgr Wt fasfftr&ll 3X11
well as in times of danger to life or of illness, a The second is half of that of the former, and
Brahmana can void stool or urine, looking the third is half of that of the second. He, who
towards any quarter of the sides, best con- is incapable of voiding stool or urine in a sitting
venient. One shall not void urine on cowung, posture, shall perform half of these purifica-
charcoal, or an anthill, nor inclear pure water, tions, after urination or defecation. Half or a
or on the furrowns of a ploughed field. quarter part of the purifying measure, enjoined
to be performed in the day, shall be performed
in the night, after voiding stool or urine. Men
in health must unfailingly observe these rules
Similarly, urination near the road side, in
of purification; while sick folks shall observe
an assembly, or over writing materials are
them as far as they are capable of observing.
forbidden. Earth should not be taken from
beneath the water, from a temple, from an fdWFd qgflffoAMHf :
ant-hill, from about mouse-hole, or from a

cremation ground. giq$rl ^ftnf H^n'rll
'
qfalT ^flxd^nxiixet T|e( 'STTSTcTT dld xtflxf tmixAdJI^H

ydii fvFt efargnT l^yiuôii wof yftxiTi'tgn q i
The residue of earth with which one has yftxf wrgrqn^Rif cTsttu
purified oneself (cleaned one's person) should semen, bood, marrow, saliva, stool and
Fat,
be avoided. One Mrttika (half a Prasritiful and waxy deposits in the ears, as well as
urine,
Earth) should be used in rubbing the external mucous, tears, and perspiration are called the
orifice of the urethra, three Mrttikas should be excrements of the human body. A man shall
used in rubbing the anus, three Mrttikas in try to purify his person as long as he does not
rubbing the palm of the left hand, and a Half think himself pure; the extent of purification
Mrttika in rubbing the palms of both the hands, can not be precisely laid down for each
after voiding stool.
Ach. Kh. Ch. 213 ]
individual case. There are two kinds of sFTgîi

purification viz., external and internal, the first ^nH4ji^rvlM45ll^mi
consists in cleansing the body, with clay, water, The god Rudra is pleased by one touching
etc.; the second is the purification of one's by
one's head, while the Rsis are propitiated
thoughts and ideas. one touching the tuft of hair one one's crown,
at the time of performing an Acamanam. The
lord of death, Indra, Varuna, Kubera, the
Earth-goddess and the fire-god are pleased by
one touching one's anus, at the afore said time.
He shall feel die contact of Visnu and Indra by
3T5gRTfW«rf ^ ^ 5*11
: touching the soles of his feet and that of Visnu
5 ri#T ^ll'Xoll alone by touching his arms. O thou twice bom

First, thrice sip water in the manner of the one, the the celestial serpents Vasuki etc., are
rite of Acamanam, then twice rinse the mouth propitiated by the water that one might cast on
with water, and after that, thrice sip water with the ground at the time of performing
the ball of the thumb. Then repeatedly touch Acamanam, and the drops of water that he
your eyes and ears with the tips of the thumb mught cast around tend to propitiate the hosts
and the index finger joined together. The navel of spirits. The dities, Agni, Vayu, Sfrya and
should be touched with the tips of the thumb Indra are situated in the phalanges of one's
and the small finger joined together; and the fingers. The moon-god, with all the sacred pools
region of the heart, with the palm of the hand. and sanctuaries, are situated in the palm of
one's (right) hand; hence, the (right) hand is
always pure.
TTTOTfa fir: Mddflui^RIVt lW II
*T»iraT: «ft<Wd l
5 ^*3T: II
The head should be touched with all the
5 TT3TC* fRER ^ II
fingers united together, and the back of the
1
arms should be touched with the tips of fingers cRT: FP <^M|cHi{4«bHH

by rounding the hand. A Brahmana, shall thrice jpC Tre
ffi
rei ftrcf ht.-iiwii
sip water in the manner of Acamanam for The sacred streams and river such as, the
propitiating the three Vedas, viz., the Rk, the Ganges etc., are situated in the lines, that run
Yajus and the Saman. across the palm of one's (right) hand. At the
amqfftreft 5^: iwmara <1^*3511 approach of dawn, one shall attend to the calls
of nature, and cleanse his person; then having
waîiîi
cleansed his teeth with a twig, bitten down in
Similarly, by twice rubbing the lips he shall
'the shape of a tooth-brush, he shall take an
propitiate the Atharva Angirasa, as well as the
ablution.
Itihasas., Puranas, and Vedangas in succession.
Tof -315 Tjaf ^fr(^)f«^r:ii

u ianrf^ro zfr wmf *3$ t^îiîi
He shall touch the principle of either in his
mouth; the principle of air, in his nostrils; the
sun, in his sight; the quarters of the skies, in the A person remains impure, even after clean
chord of vitality in his umbilicus; and the sing his teeth, after the expiry of the previous
supreme Brahma, at his heart. hence one shall eat die tooth-twig bitten
night;
and smashed in the shape of a tooth-brush),
Tjstf UluTIrMSJ f¥T*3PJ#III
each morning. Twigs of Kadamba, Vilva,
Khadira, Karavlra, Vata, Arjuna, Yathi, Vrhad, m~«iTfd fcrew qR J i
Karnja, Arka, Atimukta, Jambu, Madhuka,

Jati,
y^wfWr xi
Apamarga, Sirisa, Audumbara, Asana,
The human body, extremely fully within
yyiwi and provided with nine apertures or external
ducts, day and night, exudes impure and
Ksirl, and Kantaki

trees and plants are unclean secretions, and a morning ablution is
recommended purpose of being used
for the the means of briniging about its purification,
as toothbrushes. Twigs of pungent, bitter, and each day. An ablution in the Ganges imparts a
astringent flavours, used for the purpose of cheerfulness to the mind, and health and a
cleansing the teeth, bring health and happiness beautiful complexion to the -body. It dissipates
to the cleanser. grief and misery. "For the extinction of the ten
classes of sin, severally committed by receiving
what has not been formally given, by doing
3TRRT xT --TOT W5T HdmfufiNaft imSIl forbidden acts, by huting or killing any
Then having washed the tooth-twig and creature, by carnally knowing another man's
cleansed his teeth, he shall wash his face, while wife, by using abusive language to, or hurting
seated in a pure site. Tooth-twigs should not the feelings of any, by speaking falsehood, by
be used of days, marked by the new moon, as practising niggardliness, by improper speaking,
well as on the first, sixth or ninth day of the by coveting other man's riches, by wishing evil
moon's wane to others. I take this ablution in the Ganges."
eT3?^TcFPS<j ensftll jmiihh yvrtaptti
Similarly,
wi rhcrr
the use of tooth-twigs is

W: TTR WiUWJ<Wq1 :imqil
House-holders and forest-dwelling hermits
prohibited on Sundays. In the absence of any (Vanaprasthas) are only competent to bathe
tooth-twig, as well as on days in which its use twice a day, viz., at morning and mid-day;
is prohibited, one shall gargle one's mouth with while Yatis are privileged to bathe three times,
twelve handfuls of water. each day. A Brahmacarin shall bathe only once
3PTT a day.
<$>4Td
7RT: T5FT WflEd fgrPîm^ll yfrfwyyuf wf THfry w^yiRui .-n

TT^T#fcT W:T rRt ^TOlfÊHII
s 3TT5TGT rftsftTIcIlg] ^ft^llôll
3raRPlfvFT: ehi«tl Tdfo6JsfHMPdd:ll V# II

ffor: fMtar tot wht.-ii
A morning ablution, either before or after wf^<jH.iiîi
the apperance of the sun on the horizon, is Having performed the rite of Acamanam,
recommended as wholesome; a pure-should, and invoked the sacred pools therein, one shall
and pure-bodied morning-bather becomes take a bath in the river. Thirty million is the
competent to practise all religious gets of Japa number of the malignant spirits, called
etc. Mandehas, who manifest a desire of devouring
'Wrily f^T TTift UTW5RH fajftgHHJ the sun at day break.
i
tTT: WT^SFH iftr Tpf TRZFETmr 'Thtifw 3 zr.-ii
d^dMHt4i|U||||^||
He, who does not attend to his Sandhya rite
at the meetings of the day and night, verily kills
^ptpt ^nrar w 3T^t <*Hefc<rHNHn
the sun, inasmuch as the libations of conse-
crated water (offered unto the sun-god in the
Ach. Kh. Ch. 213 ]
course of a Sandhya) tends to consume these on leaving his bed, is not attached to sin, as
monsters (Mandehas) like streams of liquid fire. water lies not attached to a lotus leaf.
StgklWT TT: Trfri: W TFSqT WRftftT *11 jfoET Hf cT3TII
PgH|D*3>l
3T8pj3r®rrr torwrit ^mii\soii
The unions or metings (Sandhya) of the day

The presiding deity of the Gayatri is
described as a white-complexioned goddess,

and the night, which are called Sandhyas, last
clad in silken raiments, seated on a full blown
for the period of two Nadikas till the sun or the
stars appear in the sky.
lotus-flower, and carrying a rosary of Ak§a
seeds in her hand.
*«ri frit risftriri ,
3*TW *Pjq#T frrfUtft fa risiPTH.-ll

ri^r srrririîi
pari iritis'
After the performance, of his Sandhya rite,
TJjUTJ: II ^ II
The goddess shold be invoked by reciting

a person shall personally do the Homa. The
the Yajus Mantra running as, thou art the light
merit of personally performing the Homa is
etc.
greater than that of getting it done by another.
wteFf^nrmfdii
The gods, wishing, of your, to see the

A Homa performed by one's Rttvik (priest) goddess residing in the Brahmaloka in the disc
son, preceptor, brother, or sister's son is of the sun, invoked her with the selfsame
regarded as one done by one's self. Mantra. The goddess should be bid adieu, after
the worship, with acts of obeisance.
: <§srrr: wrinîi Tjriu ^rifw $*wnri ^ Tj3jRH.11
The house-holder fire (GarhapatySgni) is 3 wit

identical, with Brahma, Daksinagni is same as The should be worshipped in the
deities
is no higher god than
forepart of the day, There
the three-eyed deity (Siva), Ahavanlya fire is
one with the deity Visnu while Truth is the god, the Supreme Vi§pu; hence, he should be
Kumara. constantly worshipped.
^rEIT *ri *WI<Krd

IIWII
'PTrilff Wri xT
fgfri TfPftTicTrq 3JNt TTW dVIlVit): II
After performing the Homa, one shall repeat
the Mantra, sacred to give (to the sun according
xpfH TTrri v^ftpvptyiwiii
of others. After that, self-controlled, he shall An intelligent person shall not think
recite the Pranava and the Savitri Mantras. Brahma, Visnu and Siva as different divinites,
but as all one and the same, Brahmanas, kine,
fire, gold, clarified butter, the sungod, water,
wf^rf w ^4. n king, the eighth in the list, are always auspicious
He; who daily recites the Savitri Mantra, in this world. Hence, one should constantly
coupled with the seven Vyahffis, as well as the view, worship and circumambulate these eight
Tripada, has no reason to be afraid of any thing holy ones.
in this world. tjtf riwiftwrcri to.-h
vj^P-qri 171*3:11 **pt -xri frotrit $<?i wnwt f* trsrwn ^ 11
feTtzri 3 tt md* wraftrainniriiwi ^^yr t fsn fPT mlyirenfri ^ri f*n

He, who recites the Gayatri every morning. qcrir ’garairfc t wan
The cultivation of Vedic knowledge consists «4tHieMi '^nfr urn- f^r.-n

in constantly studying their contents, in
srefai efiM4\n i ^K4
constantly committing them to memory, in
This earth in whose bowels all gems are
meditating upon the imports of the Vedic
inetted (land), food grains, animals and women
Mantras, and in giving lessons in the Vedas to
are called money (Artha), because they are
one's pupils He, who makes gifts of the Vedas,
invariably connected with the gratifications of
by getting them transcribed by paid writers,
desires (Arthas).
goes to the region of the Veda.
3T^ra ^rlHIMHlsÛi cTT TfT:l|
gPdgTOÎUl lPi ffrftraW U: WSfdll
:
w ^rtiwr MWRi fsvt ^^Nfd iumi -
A means of livehood, which is absolutely

He, who makes similar gifts of works on inhostile to others, or is slightly hostile to a
Itihasas, Puranas, etc., acquire twice as much (microscopic) minority; should be adapted by
merit as that of making Brahmadanam (making
a Brahmana in times of peace.
gifts of vedic texts).
farf^r ?i^rtFar t*ii
d iWT Wt
W fbHT TT3TT ^TT: TTOTftTdT:ll^ll
frof rRZT faWT:
There are three kinds of wealth, while,
TP<rer TJSTEfll II
amiKmtiUfdfci gTfrT: tftercruf a^di .-n brown, and black, which may be again divided
into seven classes.
«rprr T1W wfara^fll<io||
OT pFUTdrT Tfttef Tnqf W TTf WzfdTI
drW ^qgMMNqfmiîi 3rfqf^JT *cfqf q^nîi
The third part of the day should be devoted Possessions of all orders of soceity may be
to works connected with the maintenance of grouped under three heads such as —heriditary,
one's dependants (Posyas, lit, those who are to. obtained as presents of love or affection, and
be supported) One's own parents, preceptor obtained as dowry with a wife.
brother, poor dependants, Atithis; the sacred «pf wurpn
fire and guests form the list of one's Posyas
ii^dii
(Posya-vargas. Support of those whom it is
The three specific spurces of wealth, in the
one's duty to sustain, leads to heaven; hence,
case of a Brahmana, are fees obtained for
one should make his best endeavours to
teaching and officiating as a priest at religious
maintain one's Posyas, He, on whom many
sacrifices, as well as gifts received from the pure
depend for their subsistence, truly lives,
and the holy persons.
wglvIM «rîi
feIEI&l|<£3ll
SpSTsf PTffirarrjf ntnj wiiîi
He, who is concerned only with the
The three specific kinds of wealth (posses-
pampering of his own belly, is dead in life; even sions) in respect of a Ksetriya are money
dogs are found to secure their food and appease
obtained in the shape of revenue, fines realised
their appetite.
from persons convicted in law courts, and that
obtained by conquest.
fa^TT: tra# TT#«T ^rw:ll4^n iy ftrei

t ftraynn ji
From accumulated wealth and augmented <£>PîUi*ictiPui'*4 ||
opulence proceed all acts, as rivers spring up The three specific sources of wealth in
from elevated mountains. respect of a Vaiasya are cattle-rearing, agricul-
Ach. Kh. Ch. 213 ]
ture and trade. Favour obtained by service is mUT fyivur Htrf «o(T TftT^T 1«Wt®I: ^lMT:ll
the only source of income of a fsudra. g?T 41dd^dd:llôo||
UrdU^l(4ff l M VPfdfdi^dTII
ÎMP*&TT: TSimf: âjwftifdTII * o II
In time of danger, a Brahmana, by pursuing The gods, etc., thus propitiated, absolve the
agriculture, trade, or interest, does not commit sin incidental to the practice of usury. Learning,
any sin. art, service, cattle-rearing, trade, agriculture
and almstaking etc., are the ten means of
4fg4i drMlMIMl M«4lf4di:ll
livelihood. By accepting gifts a Brahmana shall
^hrr
acquire wealth, a Ksatriya shall acquire wealth
The Rsis have described a large concourse by conquest, a Vaisya shall acquire money by
of means of livelihood, but usury thrives; the
plying any lawful trade, whereas a 6udra shall
best of them all.
earn money by serving others.
iiwi 3m%4r fdymf sh^tT^hiiîi

Unnatural seasons of drought, political
ai^lPddlMM'^ rj -dlftfr MPdUÎI
disturbances, rats and other pests are the
impediments to the successful practice of 3?^ dfg^5c((^1WiT1êJ 0)44^11
agriculture, but usury is bereft of them all. A full-bodied river, 6akas (vegetables,
Samidha, Kusa-grass, fire, leaves and Omkara
ffSTT T3Rlf ^TII
are the best possessions of Brahmanas. There
irf opfft Tift W ^ isno demerit in accepting gifts, offered without
The thriving in usury does not cease in day asking or seeking, the gods call such articles
or in night, in dark or light fortnight, nor in (girfs) as ambrosia; hence, they should not be
summer, winter or rains. rejected.
TTcTFTT Rgdldmu4lM4irddlH.il
^>#af ?pfw? •5rr#ii'?mi Tlcfa: î Pmj^l^ *o*ll

The which artisans and traders of
profit, WSp: yPd^ HT ^W Wj# f^:ll
different gulids do by sojoumeying to foreign
climes, the money-lender does by remaining is
% PdH^Pdll ^11
his native country.
c^TFfvqT W fm?T %ummw :ll
^ TO Wqfgrf fg4 trl'M;ll ?P^ll

WWWH; Rl^yidSnpuTf tj^||
One seeking to propitiate the gods and
% <jtdiwq viMdf^r w Tfyreriii
Atithis may accept gifts from one’s servants and
Having made a good profit in the business preceptor. For these purposes one may accept
of money lending, one. should propitiate the gifts from any person whomsoever, but one
gods, Brahmanas and one's departed manes must not appropriate articles of such gifts of
with a portion thereof. one’s own use. A Brahmana, possessed of good
Wlft WPf MMI&dlfddRlI qualifications and having very little blemishes
in his conduct, is alone competent to receive
^tf dcdl^HMIdlPdM dVKHIHdird
l I WIIÎI
gifts; a bad or illiterate Brahmana degrades his
Waft V1HHJI
Self lowers by taking any gift. The foremost pf
'
Hl frdPFM fT HfereR Brahmanas, obliged to earn his livelihood by

3T«N IdcM^fMfa^lPddHIl penmanship, shall subsequently practise a
TTTg f4d44rljmil penance by way of expiation.
'snjsf ^ W*TFt TTRT«f ^11 any sacred Vedic Mantra, is called a Kriya
Snanam.
In the first quarter of the day, a Brahmana TraTWfalgffq UtjPrtfcH HRWIII
shall collect seasame, flowers, Kusa-grass, and ^ni *^11
earth for rubbing his body with, while bathing;
f^vETT TRÎI
a bath in a natural stream of water is recom-
mended.
WTOTSJ yuiyzifd ll
f^TrET ^fafrrah' (JbilUtf TTeTefTtfoTqn
* tWrWWfo (&*»# MHehttuiH mil
I> ,!!
A bath, taken for the purpose of removing

3TFTTfT^ TJUFngf the impurities of the body, and for no other
W.-Wr rt^f <J TrajKridH.il ô^ll object, is called a Makapkarsanam Snanam. An
Ablutions may be divided into six classes ablution in a sacred pool, or in a natural
such as, the Nityam (daily obligatory reservoir of water, when it forms in itself a
bath, nonperformance where of is sinful), religious rite, is called a Kriya Snanam, A mere
Naimittikam (specific or occasional), Kamyam touch of the water of a sacred pool leads to the
(that made for the fruition of any definite purification of the bodily limbs; religious merit
object), Kriyagam (which froms the part of, or is obtained by taking a bath therein. By rubbing
sequel to,any religious rite), Malakarsanam the body while reciting the Varuna Mantra one
(that made purpose of cleansing the
for the is immediately absolved of all sin.
body) and Kriya (bath which in itself forms a
religious rite). Without bathing a man does not
become competent to perform his daily rite of
Tiff; VWufttWiHJ iSWl
Homa, Japa, etc.; hence, he shall bathe early in wiUfa
the morning, each day. Tfafcrftr W; X1PT Tjcrcf
^ Ftfa-ii mu
ftp* w^vf r
q.n
In the absence of a sacred pool (Tirtha) all
FTNT#?<J
An
W
ablution,
FnfrT 'FTP!
which in made under specific
ablutions should be made in boiled water.
Water, that lies on the surface of the earth, is
more purifying than what has been collected
circumstances such as, the one made for the
and carried away; waters of springs or
purpose of purifying one's self, after touching
fountains are more purify ing than terrestrial
excreta or a Canciala or a woman inher menses,
waters. Like water is more purifying than
is called a Naimittika Snanam,
fountain-water; river-water is more purifying
than like-water; the water of a sacred pool is
rffiK i^nzf ’iranw wry ^ 11

more purifying than river-water, while the
Bathing under the influence of any auspici- water of the Ganges is the purest of the pure.
ous asterism such as, the Pusya etc., and made Ganges-water extinguishes the sin of a man
in accordance with the directions of astrologers,
which he might have committed from his birth
a called Kamya Snanam. He, who has not the to death,
is
fruition of any definite object in his heart, must TPf ^nrHTV|,

not bathe under such circum-stances. TOli
Of the waters that are to be found in the
sanctuaries atGaya or Kuruksetra, the Ganges
An ablution, made with the express object water is the most purifying of
them all. The
of worshipping any divinity, or of studying counsels or discourses of the erudite are more
Ach. Kh. Ch. 213 ]
purifying in their effect than ablutions in any qq fo q Pw^ct

j
dK?IIVf vtfrj; TT:II
sacred pool whatsoever; and in conferences of

virtueand religion most sanctifying is the
SfteRTO: Tf^T TTOT <$4TdmH^>'k:U
Brahmana, who lives in conformity with the
The mother, father, brother friend or
injunctions of the holy Vyasa.
preceptor of a bather, by mentioning whose
WPTP5 7TFPTT name he might dive into the water, takes,
ffireRffa -^5 <r«rr one-twelfth part of the merit of the ablution.
Baths on the occasion of the birth of one's The god Visnu becomes specially fond of
own son, or in the event of the sun passing over Amalakam (Embilc Myrobalans) under the
to another zodiacal sign, or under the auspicies auspices of the eleventh day of the moon's wane
of any blissful astral combination are or increase; hence, one, wishing personal
recom-mended in the night, if these events take beauty, shall bathe with Amalakas on his
place in the night. person.
TTjjtsr "FTR UVIW HRmTII

AJrHR*
Nocturnal baths, under the auspicies of dflflWW «rfrFT:
lunar eclipses, are also recommended, Bereavement, infamy, ill-health, etc., reside
otherwise baths in the night are prohibited. in the stone of an Amalakam. By anointing one's
person a man acquires health, beauty and all
hsimkwiu'I'iHU
things he might set his heart upon. The goddess
of fortune remains so long satisfied with a
A bath in the river, taken in early morning, vowiest, after he has got his hair clipped by a
each day, and just after the appearance of the barber, as he does not touch oil.
sun on the horizon, equals a Prajapatyam in
merit, and tends to extinguish the Mahapatakas.
TOT: TTOft d<IHl(rt
^ fezrerr tokt.-ii
3TT»T53RJ tT fror
TOTrRFft # TOITOPJÎI Having bathed in the manner above descri-
Uld:Fil4)
bed, one shall propitiate the gods and one's
By bathing, each morning for a year, with a
departed manes, as well as per form the rite of
devotional spirit, one acquires the same merit
Tarpanam unto the canonised men. Standing
which is ordinarily by practising the Praja in navel-deep water, he shall meditate upon the
patyam penance, for twelve years in succession. Selves of his deceased ancestors as sented in
He, who desires for the objects of enjoyment,
the air, and invoke their presence by saying,
and the moon, and wishes
effulgent as the sun "come, O my departed manes, pleased with the
to possess an absolutely sound health, shall libations of water I have just now offered unto
bathe, each morning, for the two months in
you"
year, viz., Magha (January, February) and
HSITII
Phalguna (February March). By living on
Havisya food and observing the vow of efftracrr whwi Tafofafffa iiS3°n
Sat-Tilam during the month of Magha, a PctHiwRtrof xrrl ^teftii
morning bather is absolved of all sin.
^ qf 4ic*i>gsEi
3 fwni^n
arfrftrpr mstoVt mui^ wuiUftin 3T9TRT XlfvR TOT
TOTT fw TOTC -qÔT cfcf TTo^T mfuHlll^ll
Ach. Kh. Ch. 213
'^cHl' ^ rt^ll
By reciting this invocationhe shall offer 1J: efTI)
libations of water unto each of them in the

southern quarter of the heaven. Then having
3t4st ViHljdH.il
put on dry clothes and seated on cushions of
Kusa blades, the performers of Tarpanas, duly 31l<|c|l4 V^TtRZT rET: ^gifg^WÎI ^ô||
conversant with the rules of offering libations Then having made obeisance to it, flowers
of water unto the gods and their departed should be offered of it by appending the term
manes, shall offer them on blades of Kusa grass, Namah to the names to the deity. The god
and never in any vessel. "May whatever is Visnu, who is not only full of the energies of all
impure in this water, may whatever is cruel or the divinities, but their grand refuge, as well as
unquiet in this water, may that all be removed." the sun god, should be worshipped, and
By reciting this Mantra and taking a libation of offerings of flowers and libations of water
water in his left hand, he shall cast that in the should be made to him by reciting the
south-west quarter of the sky for the purpose Purusyajna Sukta. The god Visnu may be
of warding off the advent of malignant spirits, worshipped by reciting the Mantra, which runs
during the performance of the rite. as, "By him all this visible universe the been
created and arranged in systems." or by reciting

any other Tantrik Mantra.
crf^RJ, W: rET: TjajrgfvT ^T^RihrllPf ^11
TfferTT xT spilta W<*>Kd :ll
HHM’d'jvl 'Ml4dMMd WOTIIÎI
3TT5rpTd*WzNf
"May Indra, Varuna and Brhaspati, Bhaga,
Savita and the Rsis such as Sanaka, etc., -Brarf ft?jm:iiîi
extinguish all the sin, which I might have First, the Arghya offering should be made
committed by eating forbidden food, or by to the deity then scented pastes such as sandal
accepting gifts from sinful and degraded should be offered, after that offerings of
etc.,
persons, as well as that which I might have flowers, shouldbe made, and lighted lamps
committed by word, thought or deeed. May all should be waived before the deity.
creatures from the lowest animalculum to the
highest Brahman be propitiated with this
FTP* W^R Trll
TivggrRidfijiilrl II 3** 3 II
libation of water."
^44J$'4d>!u|4U
3R2TTTR PHtjq^fd rnforqMII ^V«||
TJ,{|Ulw4d epqfapr tfld l MMdHfl ll^ll
WV WvlHlrll ^
Brahmanas, Ksatriyas and Vaisyas should
dR-vl|-{4^4: xT)l^\9|| bathe by reciting the Mantras, while Sudras
Saying one shall offer three libations
this, should silently bathe. The performance of a
of water. Thus I have briefly described the mode Brahma-yajna consists in teaching the Veda,
of performing Tarpanam. Bereft of pride and that of a Pitr-yajna consists in offering oblations
humble in spirit, one shall worship the gods, and libations of water to one's departed manes;
by reciting the Mantras sacred to Brahma, casting of oblations in the sacred fire (Homa) is
Visnu, Rudra, Savitri or Varuna, as the case may called Daiva-yajna; offering of oblations unto
be.Each deity should be worshipped by reciting the animals is called Bhuta-yajna, and the
the Mantras sacred to him. feeding of Atithis is called Atithi-yajna.
Ach. Kh. Ch. 213 ]
vidifa«Huîi unto ambrosia; that of a Ksatriya is like unto

milk; that of a Vaisya is a wholesome food, and
^mum'^^tii
that of a £udra is like unto blood. Beauty and
mW dchlAnurwf
l fspnj^rfMtll^ll
opulence reside in the person of him, who
The rite of Japa (mental recitation of a observes a fast on the day of the new moon.
Mantra) done in the house, bears ordinary
merit; trade on the banks of a river it gives
^ '
3TR^ xnytHUftsft !: TTrS:

rj
^
^fi(raT:ll^^ll
x( TJ^frll
double merit; made in a cowshed it bears fruit
ten times greater; made in a chamber of the yîniplW^ TT ÊRtll *V*ll
consecrated fire it bears fruit, a hundred times The Garhapatya fire is located in the belly
greater; made at a sanctuary or in a divine of a man; the Daksina fire, in his dorsal region;
temple it produces a thousand times greater the Ahavanlya fire, in his mouth; and the
merit; made near the image of Visnu it bears a Satyagni in his hear —He, who is cognisant of
hundred millions of times greater merit. the locations of these five fires in his body, is
called an Ahitagni one.

trgim fnsT ufd’Mwft wsfa.-u
TTftTRPT: TTfR 3ST faftf ^H^flll
f^cm^mi a if diVetoi ^"taftRîi^wii
Of the food prepared in a
five parts of
The body, the water, the albumen or the
household, each day, four should be respec-
fluid constituents of the body and the various
tively allotted to the use of the Pitris, Devas,
kinds of foodstuff are called Annam, while
then and the insects etc.
Prana, Agni (fire heat) and Aditya (the sun) a r e
<5(I£|u)«T: y<iqni IT:
one and the same enjoy the aforesaid Annam.
TT cWct TSn^FT^pf W^ll^ll 3ft x) ^ni
He, who takes his daily meals, after giving MqtUWT gTt ^sqil^ll
food (boiled rice) to his friends, relations and
Food contributes to the invigoration of the
Brahmanas, ascends to the regions of heaven
principles of earth, water, fire and air contained
after death, through the merit of making gifts
inmy body, and the essence of food, after being
of food.
properly digested, and assimilated in my
Tjcf âr xt*zt?t:ii organism, brings about a pleasurable condition
xrtM <rm**atT:ii wii of my ego.
Articles of sweet flavour should be eaten at
the fore part of a meal; things of acid and saline 3P?oi ^fdSIWI dR^qh^TOTf?d:ll^t^V9ll
tastes, at it its middle; and those of bitter,
Prepared betel leaves (Tambulas) should be
pungent and astringent flavours, at its close. smashed with the hands, and then chewed,
?net> tsT ajfJTOBTrtRT after eating.
Water shold be taken after eating a meal. (KT: TdTrgT ^ trfgqf ^RT:H ^^<g.||
One should never take elibles of a single taste After gating one's (midday) meal, one shal
in exclusion of those of all others. hear the narration of histories and Puranas
during the sixth and seventh parts of the day.
3TtpT SjrBpjpf Ttf: T*JcP-(ll
After that, one shall again bathe and attend to
the performance of one's Evening Sandhya.
amicutt) i^SPyRfrar erru wu Tjcfgr y)cH«t^H w fg^ni
m =rnr w*T:ii
arrarr xr.- f^r
Verily the boiled rice of a Brahmana is like
atMUiM^Vit % Tyfr fgsni w ii
—
O thou twice-born one, thus I have after death. The god Kesava is the narrator of
described the daily routine of acts to be these rules of purity, duty and virtue, and the
followed by householders. The erudite one, god Hari is the goal of all expiatory penances,
who hears these rules of conduct narrated, or and is the last refuge of the celestials and
follows them in earnest spirit, goes to heaven celestial regions.
n sftnrci feyma 4 ssgm:ii

l
3TS7FT: W / Chapter 214
<& 3im 3itarsr: trjii

r^RT %ST:I|V3 U
T: II
êrti *n
SlI^cWMcbl^vl FTRT^ff TRTrT: ^r:l| T f« I WW«l II 6 II Wf dW:
( tf ) Wrq^>fRI<n ffoftll 3 II
"Om ururh hi Varunaya
raja Varuno.
namah" he must propitiate the water and
:
—
Brahma said Now I shall explain the rules
circumambulate. With the Rk mantra "Om ye
and rites regarding bath since all other rites are
based on bath. The person who wishes to take
to satam —
svarkah svaha" he must whirl the
water all round. With the Rk "Om sumitriyaya
bath shall bring earth, cowdung, gingelly seeds,
na yanca vayamdvismah he shall two handfuls
Kusa grass and fragrant flowers at the time of
of water and scatter it to the north and he shall
bath. He must place all of them on the bank in
then wash his feet, calves and hipsthree times.
a secluded place along with the scented water.
fira i fssn ^3 ntatf xT wf^nmn

%«IT
W^ll
3rf&*ff&sr wfr ttotii 3 11
'agcfldl T WhHm W^d :ll
TJ^FTTft fcf fottTjfi fel (fEITII
ÎTEETTfÎÎ^ 3IfhlP|ftlcy'o||ll ô||
The earth and the cowdung should be

3&> 3TPTt 3TFTFWT:
divided into three parts. With water and earth % tjdM: ^dtjll
he should wash his hands and feet. With the fÎ % ftff gdÊd
sacred thread worn as usual (Upavltl) and the ^fcHUjd irfiTII UW
tuft tiedhe should perform Acamana silently He shall wash
hands and perform his
with the mantra Acamana and then bow to the water. With the
seven Vyahrti mantras he shall perform
3&> % TF3TT 'SRJtrTS^JTT
Acamana again. He shall then rub his limbs
Tjnjfa vtiHU^d wrii
with earth repeating the mantra "Idam Visnuh
. . parhsure. " Then he shall frace the sun and
^MU^hUlM! fWd'ldhUlfM xrr?T: II
.
take his dip repeating the mantra -"Om Apo

^rtotpi toiiîi asman matarah. ... suciraputaemi."
ddUel^M maifui Pt*h*iW<«t '$'?i%:||

^flrar: TJT?IT fgrarar H?F<T:II
’iMd fsrfcTwm ^qniû
3TU Tl fadld fcpju^fcj % 3-0 <R$ R
5^ WWTII STI^fa
*TT
TIT Rt 3T ^y1 Rg :ll
rt % «rifirfr-
ifai WEnfgirî r
Ach. Kh. Ch. 214 ]
Then he shall clean the vessels, dip and dip ffd xr ?Fit ffrifcqf mu
again himself slowly. Repeating the mantra
STItft tnWRT: W^rai"îtp^ll? ?H <
"Om rtes nastoke . . . sadasi tva havamahe" he

The nine Rks, viz. "Apo hi and the two
shall rub cowdung over the limbs.
following ones, "Devirapa" and the next, "Apo
WshRHJI deva," the Rk "Drupadadiva," the U "Sanno
Wit ^T«lf <WT TTrWT Wlfa w\\ II devi" the U "Apo dev!" the Rk "Apo dev!" the
3TPft xT -ST II
Rks called "Pavamanyah" — all these nine Rks
33b WOT ^TtfWOT xT
must be repeated.
ysawii WFJTTx?%|Rmi RswfthSfd ^T?I%: qjflSqWH TPIlilrT:ll
35b (TrST qTfa 9f51«TI flroworf ffcT ST qwm^pl«ll ORTMRoll

rRcTTWr V^dcM: qfeflfin ’ST VlRfd:l
3T^5RPTt wotf sil^Vi’WH 3TF£ TraHt: II dlhuqi W* W* 1 ’-
TTVFql^ct lRÎI
afib -cwft 3P% wjtpt Repeating the mantra 'Citpatirma" he shall
fc(g|^c|fq -^gt 3TWTfwt)MT:ll slowly plunge again. He shall then repeat the
other mantras of Varuna according to his
'
dfawi
'
blf^ rl*! : Ft^JWTt

ability.
33b TT TWTt 3P%Wt ^ft 3&>crRot osrffMwfwir "ST Trarfw: II
%f^t 3TFTT "3TOt o^t|| 3TRJW* 3Tfa^Wlsf>qqjR?ll

aTW^PHt wrf TTToft The first dip and the last dip should be
^tft^Stap 'd Trfsril accompanied by the repetition of Pranava, the
35o 31TOt ^kf«T f^P ^Ht TT I W tTcft seven Vyahrtis and the Gayatri.
WTOTt %pT ilcfljHWII ffd WotfcT OTcTOPTRWT^r ^ fwfaitll
vni 4& Wt WOT Tpil % 3TPP#T ofO'M'cl fa: xII ^T W
fuiqj RÎI i
33b a^rl'M wot wroratt The Marjana should be done inside water.
fwomsrarai arsnwRTf^ra^ The Aghamarsana mantra should be repeated
deJHHIPl 3Tf^cT% Pimil thrice.
fSÎ TTTOoqraiWORJT 1W.II

3T5t WPT f^jf^WTÎI 3Pqf|ra- TOT Tqfrr^ ^qil5d :IRXII l
3TW}«lPl€l fWT WT:II Other Mantras that he remembers correctly

3Telc^3ol«i>dl WPlTftT TTR WT$ can be repeated with great devotion and
fTtf ^wtnvOTgtll ^\\
ijOllTÎ concentration.
Then he water
shall dip himself into the
TTWjsfri pyurai -qrof -^r ^t^st.-ii
repeating the various Varuna mantras such as
arrtnfifei tpjpt tr^t
"Imam me satyamrtayah" "Tattva yami
. . . . .
pramosih," etc.
He can repeat Pranava and Gayatri as many
times as possible. Or he can remember Visnu
3Tf^rf®TST WTrRR the imperishable.
ôr iTraftM:iR\9ii
fWifrnwi TWT: îmfrlh^ IT ll
After plunging again and standing up he
shall drink the water from Kusa grass. cTF^T rld^dlWWId fRJ wRdHÎI
Apah (waters) constitute the residence of
frl^f^RwiMt 5l®Wdt:ll
Vipu.He is called Appati, hence Lord Vipu and
^cfmq ffa 31T0t^T ffd sfETT IR<HI the waters should be rememberd.
Ach..Kh. Ch. 214
TTFT % WfW3HT% xri^pjjTFT HWTO:

tmcft tropfr ^rar f^rant: hw o ipi win ?\su cpidx^yq. ?
W
II
TcfHvT 3fc rrf|®Tt: WR TR ^FT: II

w tciînyf ?Thfc 3mtaw*iR4ii f^fto xrgrraRTH.il ^^11
smrr *rr dw frw MwiRar

i ?
W% With the Mantra /Tad Visnoh' he should
take as many plunges as possible. Gayatri is the
'
farm 34IM>^f^fcm ^ 3Tr i^Rrefe ll

gf^HTH.%43Tgft 3P<4mr\ 3K^^:ll Mantra for the remembrance of Visnu. Various
mantras should be repeated in the course of the
'ÎlFTt 3TRT WFWT WSI 'aW^kT:
bath.
^gW^TTf^rPT: <T ^WTT
HRcN Wrmt 3Tf%TF% HfTSTTH
^
xTII
ûyiyyif^HNiilf^VHflHM: II
TrgraH xr ^Rjfesr Wc*r $ wu 3 ° 11
After the bath is over he should wear clean

dry cloth. He should wash his hands and feet
difaMdiystnw rn^-Mil^R^mii^H
with earth.
Weft 'er^cff ?FTt
3TTxTr% ymixd*l4ra|u| HH'Hi'jA II
TRT -WMlf^rf 3TPTTRTERJt TFT ij^j^fqqii
$£raf xT f^TTSR^ TTWT ^cUklWfuiqjl II
TF*IT«T:
WRTT HltflR <y$gffiH > W H: TTftlHvIT: II

He must perform Acamana repeatedly. Bath
^
I
and Meal are to be taken with mantras repeated.

m fw: #WRT: Drupada mantra should be repeated three
ftm Trprr: vfyûT Trargm n
times Aghamarsana Mantra is also to be
Hpcj -RT {cramp: tjtj «firamgT:ii repeated.
qMtrr iirU'î fyvyqr^^^.-ii
STTxTWPvTTW xudTM f^TTxTRT ?I%RjHII
3TR 3TPjfT WWTWTMhW 31^1 M pH Tjffcf Û4lf^dT$lfcT:l(^ll
WTW^W^^TTRJII
Acamana he should repeat the Asu
After
ITT ên r tf -qp^ WTT f^T:ll mantra. Then he should worship the sun with
HPHJ fy^m sprfy ! tjrtf? mil flower offerings above the head.
wfw%tJT TJ$% TIT ^P3T ^ cfelTTH
<r^cw terafamfcm
3F% sEwr sEfrjii •
dwrgfer ffir ^ w.- gfcwlijwffi 113311
y%
WT HTII WTH:
ftRRTR^nr
^y#T:ll
^ ^ 1^ 14
1 : Wf^Till
Mldipf xT TTW VlTt4(| dM^fedi) f^yToFTHII
qf^n fwEnfftrr: ii m xfiw tt mn After scattering water he should repeat the
T*rr*ZTT TlfyH:ll ttMtTT TT^T WU mantra Udutyam, Citram etc. Then he should
ji ffp^kiiii %c$-y|; -cpcft look at the sun and repeat the mantras
1
fWT:ll "Taccaksuh" etc. and "Hamsah Suciad" etc.
dum^: wri^yy Tymmmr <4Iuiihii and worship the sun with Gayatri.
fy'dlfdul ^TTr6|f%SstUT trfclÛT Tjaf-fy TjgRp tjftTT T3 xTII
Tftyf*T:! trfyjPJjPFT Wy5TO:ll PVNH^rOd 7m MU^HSI^wH xTIl^ll

^TCTog^f ^trfrf 3W Tfh Tjf?TsFtft- Idyi^THf BSIT xTT^: wfyrT:ll
TKVIVIH TTIclf ^T: fq?R^raFT:ll afMyjRg yrTfsT: TT^3imftTT%:ll ?^ll
ITT TT^RTT ^pr^fxtfÛ'l The Anuvaka "Vibhrat" etc. and Purusa
T£i4w <fVRf^T:ll SOW, Siva Sankalpa and Matdala Brahmana
Ach. Kh. Ch. 215 ]
should be repeated and Japayajna performed yJilMcftsr cHWt«WU|^wi:ll

duly.
d^cHcfotfHlHn'Soll
3TMiAifc(eji (eifljcivnitiisi '^rtrfrng^ 11
The wives of sages, the Virgins and the
Tfsti f^rr Bkmui f&nj
Kamyadevatas should be propitiated. He who
Tjfer trfTrftfû wishes for everything auspicious should
ytrrn*>Aid7 wscf trraT^r *ni3/n propitiate the goddess Sarvamarigala.
w f^nrr Tnf^f viPdite WrftzrfcET? sp^ll

T=rr?T Tcraf «jfw n rnfTTTHJOf^ ||
Adhyatmavidya should be practised for the

"May the whole universe beginning with
fulfilment of Japa. Sri, Medha, Dhrti, Ksiti, Vak
Brahma an ending with a blade of grass be
Vagisvara, Push, Tusti, Uma, ArundhatT, SacI,
propitiated," saying thus three handfuls of
the Matrs (mothers) Jaya, Vijaya Savitri, Santi,
water should be sprinkled. Tarpana is thus duly
Svaha, Svadha, Dhrti and Aditi shall be duly
performed.
worshipped.
it sfhiret Rgrîul Tjtfcjvi yqqfvu^ 3tteik^ u^ ytufafafatmif hto

i
dc(4vilTRfE{VldHiil56qiTT:ll
3TSm^: ^ / Chapter 215

32b fgâilfMd^mdm I 35o eEV4MÛJdl^l
cTtftrr
? ••
33b ^Pd^ktlH, I 33b q^l^l^juidl^ I
&> 3-b ^dtddfcjUJdl^ 32b %3Kjtqd Hj

33b 1 l
33b MdûldlHJ
33b ^3TT^RTPÎ 33o âifrjUt-dlHj 33b 3Tf%Û|dlHLI
33b fawftjURimj 33o 33b Tnrm^mdi^ it
33b 'Br^ffh VjUIntlHj ÎT^PrTT^ I

Brahma said :
— I Tarpana
shall explain
which propitiates the gods and the manes. Om,
33o TRIrR^fZTrTTÎ 33b
may the spirits Modas be propitiated, Om, may
Wl« 33b TI'clrmfc(mc»ciÛ|dlH.I Pramodas be propitiated. Om, may Sumukhas
33b ^ctlÛHdl^l 33b 3TOTTTTf2RlT^| be propitiated. Om, may Durmukhas be
33b ^pSRFr^ZRnttl 33b propitiated. Om, may Vighnas be propitiated.
33b 33b q4dl^jut^H(j
Om, may Vighnakartarah (those who hinder)
33b 33o
be propitiated. Om, may the metres be
Trfrripjsir i graRnTî
propitiated. Om, may the Vedas be propitiated.
33b ft|Vn«l(^ldlHJI 33o
Om, may the medicinal herbs be propitiated.
Om may the San atana (the Eternal) be
^TfcJutdlHJI 33b WVJûidlHJ propitiated. Om, may the other Acartas be
33b propitiated. Om, may the parts of the year be

! 33b S3o ^Û|dlH.I
propitiated. Om may the gods be propitiated.
33b fci^'c||fM^4Û4r1IHJ 33b T^dtÛtdlH.1
Om, may the celestial damsels be propitiated.
33b 'JtH^Pt^«<rUH,ll 33b ^fh<dtûJdlH,t Om, may the Devandhakas be propitiated. Om,
33b ^l^dûidlHJ 33b fcJlOr^qhjuidlHJ may the oceans the propitiated. Om, may the
33b -dlM«^Li|dlH,l 33b VddÛldhhl serpents be propitiated. Om, may the
32b ^pdÛldlH, Sib
mountains be propitiated. Om, may the rivers,
33b
men and Yaksas be propitiated. Om, may the
dRîMdlHJ 33b I
malignant spirits be propitiated. Om, may the yMldieHAi

Pisacas (the ghots) be propitiated. Om, may the 35o atfwrar:
Suparnas be propitiated. Om, may the Bhuta 33b fadH^dPÎ
be propitiated. Om, may the four kinds of living 33b pMdH<j
beings be propitiated. Om, may Daksa be
propitiated. Om, may Pracetas be propitiated.
TOFT TO:I OTUMR TO: I
Om, may Marici be propitiated. Om, may Atri 'TO I 3PTOTO TO: I
be propitiated. Om, may Angiras be ^TOTO* TO: II OTTFITO TO: II

propitiated. Om, may Pulastya be propitiated. SfTOTOTT TO: II TO: I
Om, may Pulaha be propitiated. Om, may Kratu TO: TO:

TO: I I I
be propitiated. Om, may Narada be propitiated.

to: ftraro to:ii
Om, may Bhrgu be propitiated. Om, may i
Visvamitra be propitiated. Om, may KaSyapa TO:imi

be propitiated. Om, may Jamadagni be Wearing the sacred thread over the right
propitiated. Om, may Visistha be propitiated. soulder and under the left arm (Praclnavltl).
Om, may Svayambhuva be propitiated. Om, Om, may the manes Aganisvattas be
may Svarocisa be propitiated. Om, may Tamasa .propitiated. Om, may the manes Somasthas
be propitiated. Om, may Raivata be propitiated. (Saumyasah) be propitiated. Om, may the
Om, may Caksus be propitiated. Om, may manes Barhisads be propitiated. O beisance to
Mahatejas be propitiated. Om, may Vaivasvata Yama. Obeisance to Dharmaraja. Obeisance to
be propitiated. Om, may Dhruva be propitiated. Mrtyu. Obeisance to Antaka. Obeisance to
Om, may Dhava be propitiated. Om, may Vaivasvata. Obeisance to Kala. Obeisance to the
Anila be propitiated. Om, may Prabhasa be slayer of all living beings. Obeisance to
propitiated.
Audumbara. Obeisance to Dadhna. Obeisance
ifeildl | to Nila. Obeisance to Paramesthin. Obeisance
35b a3b to Vrkodara (Brahman). Obeisance to Citra.

Obeisance to Citragupta.
3ub I
32b
33o i i
a5b TOOT TO: I

35b ftdlR^TO: TOOT
3-0
33b yflMl nftTO TOOT TO: 33b OTIJTO
33b H'KdÛldiqj 33o fHIdHfcjUWTHI TO: I
I
TOOT TO: 33b fildlM^lTO: TOOT TO: I

3So 35b 3il^R^<TO) I
35b 33b yRldra^ TO: TOOT TO:I 33b mdl^TO:

33b
35b 3HH^j»4dlHI TOOT TO: I

33b ynidHT&TO: TOOT TO: I
choye»|^4<jU4dlHJ
32b 33b iWÛldlHI 33b ^gTOIrTO^TO: TOOTTO: (JUldlfafr! I
^tTTOTOT TOITOOT: fTOT:

35b ^11
Wearing the sacred thread in the form of a fftm i H :ll 3PFpi |êhl3fcd?II^HVTO£-
—
garland (NivitI Om, may Sanaka be propi- fod<lg% H VTOT^rfcT: ftH:l
tiated. Om, may Sanandana be propitiated. Om, 33b 'Pmrirol 3T$TOfOTfajTO:°l
may Sanatana be propitiated. Om, may Kapila Tfaf TOTO 3Tftr «Tst
be propitiated. Om, may Asuri be propitiated.
ftTO: wnWiP-i'î'dl:
-5
TOPTI 33o anOT^ !:
Om, may Vodhu be propitiated. Om, may the
Kavyavahs of men be propitiated. Om, may arfTOOT^ TOW Tyrofr-
Soma be propitiated. Om, may Yama be %5OTTOTOPlll mi
propitiated. Om, may Aryama be propitiated. May the universe from Brahma to a blade
Ach. Kh. Ch. 216 ]
of grass be propitiated. Obeisance and Svadha great grandfathers)and Svadha. Obeisance to

to the manes. Obeisance and Svadha to the Vrddhapramatamahas (maternal great-great-
grandfathers. May our Pitts of gentle face, the gandfathers) and Svadha. Let the imperishable
Agnisvattas come unto this sacrifice through Pitamahas be Propitiated. These Pitrs
Pitts of
the paths of gods, elated with Svadha; let them within me
be propitiated. Then repeat the
protect us and speak within me. mantras "Pitarah Svadhadhvam" etc.
afib 3T*3? Tjw TTfqcTPTf?W$rH<HHJ 3-b cf: IwT
xrftsff wtt w tpfacr ^ ftîi TWT TOT 'ST ftRTT: ^JTOPI TOt iMdlt
3-0 WH*T:1 3&> focira& W WIT ^NTEr TOt ^ fW: WIPT: TOt -cf: TOt
WIT
'
s
rR:l 3i> HIT:I 3-b ar: frort afWr tot ar : ftmft TTâri
TWIT H^T.-I aSo WITT- TOt af fanrt jjsm froft ^tT.-i
WIT '=TCT: I a3s WIT TO I arfT w: frort got ag: ftraft aro.-i
ftrarasw i a&> ar^prrt amlnfrd fqrrct TOTOfRT i%T5rfvT°l TfcTT ll'SII
^WT: fw fq% Then Anjali (joined palms) be offered to
ftrartsfa dHdA)i‘sj ^wrftwrw wrier % great grand-father. Obeance unto ye, O Pitrs.
Obeisance to Rasa. Obeiance to ye, O
*rra%c[r: wnf^r Tjf??r npiWi Obeisance to Susma. Obeisance to ye O
Pitrs.
Pitrs.
WjcnrTT -SFirfPT^ STTPeT 1%FST^: I
Obeisance to jiva. Obeisance to ye O Pitrs.
Wh i ffle! Obeisance to Svadha. Obeisance to ye Pitrs.
TOM 'T: farTT TTPTT Obeisance to Manyu. Obeisance to ye Pitts. Our
^rprfrm^w^ 3trj Tjnff -qriwhM homes are your residence, O ye Pitrs. Three
Anjalis are offered to maternal grand-fathers.
«ra^ T:ll^ll -!
Then to mothers and others.

Om, repeating the mantra Urjam vahantih
etc. may the Pitrs be propitiated. Obeisance to if TOTOW "3TTHT 3PJ?T ifTfwT TJcTT:
W
II
Pitrs and Svadha. Obeisance to Pitamahas % rf

(grandfathers) and Svadha. Obeisance to Those who are bom in our family, those who
Matamahas (maternal grandfathers) and died issueless, let those be propitiated. I have
Svadha. Obeisance to Pramatamahas (maternal offered water by squeezing this cloth.
ii ?frr wîtfT Tjjfrsni toW 3TFEnwot

HPT VjNefVl\t1tf^V l ddti) ^sqT^:ll ?WI
3T«1TO: / Chapter 216

WW?I afc %en-A -h swt arT g^ totoii
tptoto HTTfhr tpz£$?t TJTO fcl^cll 3TWlt wfwt?T ôfTHT:
vfûilpM -gr totito WOT TOt TT TO3T TOTOjl ^ II
^HIHlfHfliT vitlrtci^l
Brahma said : — I shall explain the
charateristics of the Homa called Vaisvadeva.
TTHHÎI First repeat the mantra "Kravyadam Agnim,"
3-b xrrm: ^hthh etc after kindling the fire and performing
3WfhT^TH fTfT^jftw :
^rrf Paryuksana (Sprinkling of water) Om, O
Pavaka (fire god) Vaisvanara, here is seat unto
fwj efy^THT ^pHatlSIillfm
yousanctified by Aranlgarena".
Ach. Kh. Ch. 217
O Maha Brahman! I am wakening up ^fUilRhJÎ 35b 3ii'c4iu€lcmRtt|<;i^
Vaisvanara. Then repeat the mantra "Om 3tMIUdlHMfdde||iinwr:ll 311

Vaisvanarena" Om Svaha to Prajapati. Om Svaha to Soma.
35b witi 35o wImpi witi Om Svaha to Brhaspati. Om Svaha to Indra and
Agni. Om Svaha to Indra and Agni; Om Svaha
35o wm 35o win
to Earth and Heaven. Om Svaha to Indra, Om
ak I^tfr?TW Win 35b
Svaha to all Devas. Om Svaha to Brahman. Om
WITI 35b WITI 35b
Svaha to Devas. Om Svaha to Brahman. Om
win afib win 35b 'witi Svaha to waters, to herbs and plants, to the
35b 'WITI 35b JJIldl a£5b planets, to the deities, to Indra, to Indra's
ct^cwiw wm a-b win officers, to Yama to the officer of

beings roaming the firmament, to Vasudha Pitrs
Yama, to all
a& win a-b nmq win

I offer oblation to those beings which, in their
aSo aih^m win a&» n^«rt i
woe, ram in the mid-word and desire all round
R*dMlRw Win b eJ4J8|rRig«T: WITI 35 nourishment. May Pustipati grant me
3S0 if y^nPd xT Rifaiît nourishment. May he grant everthing even th
nsî jfczfr ^rfef ^fUehiRt ^tRt itRt Candalas and crows.
it 1% sfl'ivi nipjtnit ?«iMivins& aiMKoRTvt hpt or:l« 3?lll
3TSZIFT: W / Chapter 217

35o 3TRt -sqtS# 3Tp Wt^l
35b 4jlt|Vb)cmfc{ l
35o 3TPT: ^dlWllRfl
3T2T TEWRlRr P^ldlHI WIW:II
W wfaw a iRdy^cqi fe imi
'
3PTfel: TlRnft TEfrsfo W II ^ II

35b
35b 3TRTI <HIJêldTII

'
Brahma said : — I shall mention in brief, the

Blddl dTB TITTEW ickl l
^ tcfd d l BTiril
process of Sandhya for the twice-born. Whether sRiBrnrnw

he is pure or impure, whether he is in any plight ehRU'ScjgTT 7IPTTT
or not, whoever remembers the lotus-eyed Lord
Visnu is pure internally and externally.
3TWI
Om, the metre
^ isThe sage is
Gayatri.
^dvfanrftll^ll
iIW#50^' faVdlRldsteRiR'cHIrlll Visvamitra. It has three The ocean is its

feet.
wpiT: #«l4l belly. The moon and the sun are its eyes. The
fire is its mouth, Visnu is its heart, Brahma is
aiPdân i f?TT:i
its head. Rudra is its tuft. Its use is in the
%HT ! WPT% RlRl4Rl:l
investiture of sacred thread. Om Bhuh Nyasa
35b xn^l *J5T: lU^fcTl W 1^1 on the foot, Bhuvah on the kness, Svah on the
th: f^Trfrn -3R ftwaram wt: i ^ti head, Janah on the tuft, Tapah on the throat,
WT HHTih 35b fWET W:l 35b Satyam on the forehead. Om obeisance to the
heart. Om Bhuh Svaha to the head. Om Bhuvah
win 35b ffrsA
Om
Svah Hum to the Kavace.
35b T&-, ÊTFT II 35b 9£»Jcr: W Vausat to the tuft.
Om Om
Bhurbhuvah. Svaha Phat to the Astra.
3TWTT xp^ll 311
Bhiah Om Bhuvah Om Svah Om Mahah Om
35o 1J5T:
35b 35b TH: 35b Tapah Om Satyam. Then the three-footed
35b TPT: 35b wf ddPw^fl Gayatri Mantra "Apo Jyotlraso" Mrtam
1
Ach. Kh. Ch. 217 ]

Brahma Bhurbhuvasvah." Then then Mantra rfrf: mgftgofgTgflnTmmt

"Suryasca" in the morning "Apah punantu" 3PPRTI ÎddlPui fdgyfcydW
etc. in the midday and "Agnisca" etc. in the
faggi gyfti i
evening.
qnrr
fâf xi Tjfacff T^:ll^ll
The various mantras-"Om Apohistha" etc.
O you, the grantress of Boons, you are of
"Oiii Tasma aranga man avo" etc. "Om
white hue in the forenoon. You the great
goddess of Gayatri wearing white cloth. You
sumitriyana" etc. "Om Durpadadiva" etc "Om
rtanca satyanca" etc are to be repeted duly.
are seated on the shoulders of a bull. You hold
the excellent thrident. TfTSRSm famifad
3mrnj mgr TlfmTT ^HT ^
mrsrogriiiii afio >dld^d« %gg:ll
May the goodess of Gayatri of dark hue <J¥l fdVdiy
come at midday, like the flower of AtasI, •
a~b fsnr fofHi*j g<iig-fl<» -sf

) q fifcrre j
dhuum^ :i
Visnu's deity seated on Garuda, wearing aim wsrnjfadl mgfrgr sttot

yellow cloth and holding Sankha, Cakra, Gada
'dddfd^ti^tm afo d^^5«tfeu
and Padma.
^fr^RgscR^n
Mlddtdl 1
q^r mg: mi mg: mnpn

y^r cfirrf
l 11
mg: mrqi
She white hue, seated in the solar sphere
is
a&» fa^gmiggrgg famfopfr-
on a white lotus. She is decorated with white
flowers. May Sarasvatl the form of Gayatri in f«rmd> sail'd fdmdWMi^n
the evening, the goddess granting boons come TTSITfWrf
hither. dlrjjctgl dl^fdSHI<^Plnmt(Wd
fg mtaT: g^gll^ll
(g*<JI Tpqt ’’T ^*un g: II ^ o II The Mantras be repeated thereafter-Om,
to
the sage of Gayatri is Visvamitra; the metre is
R&ioirq '^JTh zft RilddMl
- - Gayatri. Savitr is the deity. Its use is in Japa "Om
TTf: I rTPT *(T^'cliS g: I gf TRcR : I
udu tyam." etc, "Om cittram devanam"

a&> hfit a[ram
faRTOI 3TPTI w i g:ll

devanam"
ViSvatascaksuh"
etc. "Om
etc.
taccaksuh
are to be repeated.
etc. "Om
aSo ^tfpr ra^n

•
^f4r?^rfrP ^
g 3Tpt afturn-.
tfe
-
W
afib
grft fmgt ^ SjRjf q^ddliMlt
grpm wipmi
mi fg?T:i aSb
p grffo Bom of the excellent summit, residing on
THTWl Rvll^ll TJjf the mountain on the surface of the Earth and
^TO:I1 ai5b gjtf -5T M permitted by Brahma O Goddess! be pleased
to depart according to convenience.
^TT ^HTTfll^m'dldd Heft I HgTSPEn
it gfg sfhrret Rin yftft wro?m^r arrarr^rot

pours it through the bent Kusa grass alongwith
tout! »i<£h$
xg§
^ Tnntii
flowers over the feet of the brahmin intended
to represent the Pitrs.
TTSf (JddMMdW 'FTnCT

Brahma said :
—O Vyasa, I shall explain the
procedure of Sraddha which yields worldly
Similarly, for maternal grandfather and
enjoyments and salvation to men. The
others. 'Here is the Acamanlya water, Svaha,
performer of Sraddha shall invite Brahmins
(unmarried Saying so it is poured into the hand of the
particularly Brahmacarins
brahmin. 'Here is Arghya,' saying so, the flower
students).
is handed to the brahmin.
33b 33b 9je|; 3-0 ^c(; 3-0

For the worship of devas, the sacred thread
33b 33b TO: aSo UrdfaPd
should be in the normal way and for the -3PT:
worship of Pitrs, the sacred thread should be m<1*H&PdPT:

in the Pracinavlta form (on the right right 3 xi { P^tjtd'Pq <j<sU^l4)uflM^VHH' H
shoulder and under the left arm), when the 3& wftfip zr tr^ TEfll
worship of feet is to be performed 'Sarhyoga'

To: ft W'ik Wrfft ffil fHÎI ^ II
mantra is to be used.
s3b 3ta Pw^yl
i aitffitifofrrd
33b fdPTd W:l
^retd4^fa^ dtj,chJÎUIIR^nqr{-
l
33b ^fdlhdRlfd 33b

PldlMSqfadWfRT il«lHIR7I»i«Tf
The householder asks-Om, you all have

come?" When they reply-"Om, well. Well, we
33b
33b fdv4^dHldl^f4«4l
w
have come" the house-holder says-"Om, To 3U6H*l4ciickl 33b PdVd^l:
Visvedevas (to all Devas), here is the water TT 3TTTO ÛJ,dm fR Wl.ll
offering and Arghya Svaha" offers the sacred 35b VIHpW
deity wter through the bent Kusa grass on the
p
feet of the brahmin intended to be (the
representative of) Visvedevas.
it
i|
SlPdPdg
3FtTfr^
l -3tT
V
PT
i?w
W
3HsUPc|K£l
s
i
ÛUffrrytd dl^dlrHl^cK-
rpfr -Elf
33b 3TtWT: W WTI
fiuftfd <ai^HMFd tM-MKUmPt I
Wit
3Sb qWP TT fagfrcpIT R$N<dT:ll
Fd4(VfadlP(«s<lp»T
4 m faffcar: werw %n
32b 3tq^dl^;t T Tartar 4PdM'<
The householder faces the south. He wears
the sacred thread in the opposite way and
repeats the names and Gotra of the person to The householder then says that in such and
whom he performs 6raddha and says "here is such a place, in such and such a month, in such
the offering of water to the feet and Arghya, and such transit of the sun, in such and such
Svadha." He takes the sacred Pitr water and Tithi (day of the lunar fortnight he is preparing
f
Ach. Kh. Ch. 218 ]

to perform the Vaisvadeva $raddha of his MAigm ^rmf

father, grandfather and great greandfather of fmf cTT (t^T) ftTFPr^r
such and such gotra and named such and such.
He asks the brahmins 'Is the seat ready?' 3i> 1PRT 3TPT: XPTOT
When they says 'Yes, it is ready' he begins Om

Bhuh, Om Bhuvah, Om Svah, Pm Mahah, Om ftrinramf ziRiniwh 3TPT:
Janah, Om Tapah, Pm Satyam-These are the «î
fW: ?r ^fit
seven Vyahrtis. With these he snakes the
'w ff?r wjji u rF^r srt
brahmin representing gods sit facing the east.
qiÔT m fct ^ g0 TTOTaf
Then he makes the other brahmin representing
the Pitrs sit facing the north. Then he goes round
<a i ûm ry4 i
them saying-"Obeisance, obeisance, always tpt: vsprmt 4Hc;^Tvi <$v?imR
obeisance to the deities, to the Pitrs of great TSTPPT I
Yogic power, obeisance to Svadha and Svaha" rT^qft ^VKR^ II V\

He repeats this thrice. Repeating the mantra 'Om sanno devlh' he
Again, he takes the Sankalpa as mentioned pours water in the vessel. Repeating the mantra
in the first paragraph of this section. Om Svaha 'Om yavosi' etc., he puts the yava grains.
unto the Visve Devas. I shall invoke the Visve Repeating the mntra 'Gandha Dvaram etc' he
Devas. When they give permission saying "Yes offers the scents.Repeating the mantra 'Om ya
Invoke," he repeats the Mantra 'OmVisve divya apah' etc., he offers water to the brahmin
devah srnuteman' etc. upto 'Rajanam paraya- and places the Sarhsrava and Pavitra near the
masi' and invokes. May the powerful Visve brahmin. Then pouring the Sarhsrava water in
Devas of noble dignity come. Those who are the former vessel he places it over the Kusa gras
engaged in this Sraddha shall be cautious. Om, upright and places a blade of Kusa over it also.
may the platform be free from Asuras and Rak- f^T^t TTrUft
sasas. After this, he scatters barley grains thrice. ”PT:I
a3b cycl'd: UHI$¥N:4g4 3TfTcSrfcT dirtily PddTitTÎI *°H

Here are these scents, flowers, incense,
lamp, a pair of garments and Sacred Thread to
3#r <j>¥ir^<n
the Visvedevas. Obeisance. Let this offer of
sents, etc., be unimpaired. The brahmins say
fgr^fcf vit trfejiMôTîidii 'Be it so':
The householder then says Om, I shall

:
Rl^RldlMÛ farim^Hf
TTcT:
prepare the Patra (the vessel) when they permit
v^ymdm^tj^yqidingRt
saying 'Yes do' he takes the blades of Kusa grass
srngqf ?fcr apyidyqji
and twists them in the form of Trivrt Pavitra
repeating the Mantras 'Pavitre stho vaisnavyau'
and 'Om Visnu Pute sthah' and places the avitra a&> fr<j«isjo f44<^tii
inside the viessel. Then he seeks permission saying 'Shall I
perform the Sraddha of Pitrs, grandfather, great

3tpt1 4fa4i
grandfather, maternal grandfather,maternal
great grandfather and maternal great great
qeft-Sfa ZTcf 4|eHldi(lfd grandfather?" When the brahmins say 'Yes, do,'
he repeats 'Om Devatabhyah' etc thrice.
540 THE GARUDA MAHAPURANAM f Ach. Kh. Ch. 218
3&> Tjdtll Hld)l: ftnpTSpfT:
ftrf«<dhRii ar^yMidPivfdH,!
ffrT W?J0WI^ 31RFT ^FTHJI 3?f fq<Jd|-
3Tt'i a#
avi-d^l fteft^Hd: TffaMkfe ll ^PHld (1 -y dl d I fd T^SfT
^9F5 7TW 31RF 3TtTÎI
stj^rj ^T: -Rrw: #mmV fpgrfc^m^zngil TTgfR^flTRsiTTJII

iPdtdldl: TTfsjf^^:| W°T5RR^ TTgf HldlUijlcOdl -
TtRF#-
sftFSJdJ ricinctwin. fPTf
3# SPTStTT TJTT T$rffo ^dlddMH TJ^tetT •g^pillqefldl

^frT fdHldfih<UH{U fa<3«t£IU|*t, a2b 3?^ chiume’l
^cjctshijui wfadMl^c^Hq n 3Tlf M^RT 3Tf
arf fdvfrsftr enoyqi^-iiq TSTTfT ffrT
nt^rat '^c(PiWd:ii 31TffclS?T %5Rn?mp%
UrtnPR: TJeRT: T^^lfq<J<rcHl<W- 3raif$i6riM ft^rgTsf TsimPiî aprrosf
q?^ uflfe T:
i
^11 -g-
'Prrl^^citjn ^>sn
Here is the seat and Svadha unto our, father, 'Om, may the worlds occupied by the Pitrs
grand-father, etc., of such and such names be sanctified. Thou art the seat of the Pitrs,' he
accompanied by their wives. Saying so, he touches the vessel face down. Thou art the ball
places the seat towerds the left of the brahmin. of rice soaked in ghi. He asks the Pitrbrahmin
Om, I invoke the Pitrs. The brhmin says 'yes 'Shall I on fire? then he says, 'Yes do'
place it
invoke.' He repeats the mantra 'Om ayantu nah Om Svaha unto Agni the bearer of Kavya and
pitarah,' etc., Thus the invocation. Then 'Om sprinkles two drops of ghi in the hands of Deva
may the Asuras and Rakssas clear away from brahmin and gives a portion of the ball of rice
the platform.' He scatters Tila grains. Repeating in his hand. A portion of the rice is kept forthe
the mantra 'Tilosi Somadaivatho' etc and hands ball of rice (pinda) and the remaining is put in
over Tila seeds to the Brahmin. the vessel of Pitrs and that of maternal
grandfather.
w fêzjfa
êb^civni^ TTMHld, !
3 ^ !
-
<i)dwfid : !
Tl? %S^zf: T^TTII "cnftrnaqnf xjrgf % xn^

wfad Tjgterr grawf ^prf îktr SlkfijyH WgTUIW: TJ# 3hpf
3lrfq^; T3TIT TH9 frt*hdU
l |
i{j
After giving scents and flowers to the js. f^nnjfshipB^ tsrr trî
brahmin he takes the Pitrpatra and repeats 'Ya thjsmw fgujft far T^r
divya' etc. Om. My
father of such and such
gotra and such and such a name accompained
He covers the vessel with Kusa grass and
by thy wife, here is Arghya and Svadha unto
lifts it with both the hands kept prone. Repeats
thee. The vessel with Pavitra is then placed on
the mantra 'Om Prthivi to patram' etc and
the left side of the Brahmin over the Kusa grass.
invokes the vessel. Repeating the mantra 'Idam
Repeating the Mantra 'Om Pitrbhyah sthana-
Visnuh' etc, the thumb of the Brahmin is placed
masi' he places the vessel face down.
in the middle of the rice.
Ach. Kh. Ch. 218 ]
ground. Here is the fodstuff with side dishes,

drinking water and ghi, devoid of forbidden
aSb fagfa TizifizttZ-
food, and Svadha unto my Pitrs, Pitamaha, etc.
WII
T8*tRt UlWlMWfT FTT W accompanies by their wives and named such
and such belonging to such Gotra. The Sankalpa
^r^TRTg ffir fyyjitffafawHii wi (contemplation) for the food is the mantra 'Om
Repeating the mantra 'Apa hata' he scatters Urjam Vahantih etc. He then pours a few drops
Nava grains thrice. Reaping the mantra 'Om of water facing the South.
Nihanmi' etc. he scatters the sum of money
intended.
a£o êf: w^fd<jcRu4
cBt 4 Rh)*hw^*4)<^ jr^t
firat xit R: afc
WHW -H4l^fcl dlR$yulUH^£^Hq i
M&jtUdT Rt^: WttfH:

a£o
y^)yyT4^HeWtj,dl^ i l
-q ^McM i Rfar Tsni
Om Svaha, here is the rice with ghi, pickles
gods named d: ftfiTT TTSpFfr bJWfa:
and drinking water to the
'Madhuvilocana' with water and KuSa the same dSRJ d;l
is contemplated as such. Om, may this rice be aTOrimU
?ftT
unimpaired. Om, may the contemplated be
Om, may this sraddha be unimpaired. Om,
realised.
may the contemplated be realised. Om Bhu
cTcft faRfldlRbflfa WZI5H WpRPT fanfc Bhuvah Svah, and after that to recites the
<sn$njpnt d^rR- mantra 'Om Madhu VA*,' etc.

dn*r aSb^fMt^tnsfffcni^TT 3TfnT«ri etHiiHi -
'ff
Tgrn ?fd
Xfnf ijglrdl afio
^ FûjflRrUHlMR
3 tTH Ri^VIÎI rf^cT-TIWiraT <?9TT% ifTT: Rlflll
afio 3TM^Rf Rlelf^RHTRRJ ^shd l ctd : 1TRT: TrrRr 'RTTRlRoU

OTJdidHbSTr
T: TTCrft%«T: TJddrT TTfd
wdfa Trar^f yfdfa^dftfd Tsrtrri

He shall then say:
—'Ye be pleased to take
3T=T UJfcvUJ afib 3T3? d^dflTlJd VK: food conveniently and refraining from speech:
cblHlcH xrR^rf rHf^RT Tt ftdTH) He shall then repeat the Pitr Stotra beginning
with 'Sapta Vyadhah' Seven hunters are in the
'
•sfauu^flyiRym^Hisn
Dasarna lands, the deer are in the mountain
Then wearing the sacred thread in the
Kalanjara. The Cakravaka birds are in the
opposite direction he places all foodstuffs,
Saradvspa and the Swans are in the Manasa
side-dishes, ghi etc in vessel in front of the
lake. Those brahmins of noble family and the
Pitrbrahmin and places a blade of grass half
extensive knowledge of the Vedas are in
covering the vessel and half over the ground.
Kuruksetra. You have started on a long journey
Then be lifts the vessel with his palms supine "
and are likely to be tired out by them.
repeating mantra 'Om Prthivi' etc.
the
Repeating the mantra 'Idam Visnoh' he places ddKfZRd
the thumb of the biahmin in supine position d l T
Ml dldt d<S^gVd:ll
over the foodstuff. Then he repeats the Mantra
aS> *ftaT
'Apahata' etc and scatters gingelly seeds. He
then kneels with his left knee touching the ^ 'RRii
Ach. Kh. Ch. 218
^
F^retf ^Hkjd fafaAdll 3^11
Tiff ^ftT ^ ?re
?PT:
^rarest
FreTffcrerf TTPiref
frerresrei
TFjgftft
Then he shall say 'Be satiated.' With the f cniaiPri^ l afio #npr:
sacred thread worn left-ways and facing south, tfi«renfafrl FTTJ?k[ 1FTRT3N
the mantra 'Om Agnidagdhah' etc shall be
repeated. "May the Pitrs who were duly
3TrefWrl:! 3PJ^Vl4T T
TT rll^ TTTft
cremated and those who were not, in our family
be pleased with what I offer on the Earth and
becoming satiated tray they attain the highest ret % Fftft fbljftpr^TÎI
goal." Saying so he shall place the rice soaked ftw3RN*re1»i<3 «?reT a& ftret
in ghi on the Kusa grass on the ground pouring
water over it. 3TR: ^Jeir X Riyw Utu lftd :
i
ret SlSlUjjfcihJl Trere re?: |ft rTT:ll ^>f»t
greT q4dcHodl4fd<*>l TTRTjft O my father! of this name, of this gotra,
TT ^lftfd^ rereT 3fib FfETrT

accompanied by shy wife, here is the seat for
the Pinda unto thee and Svadha. Similarly, for
grandfather too in the huddle of the line. Then
••^fydfiifa trret
3&> ^ Trafbrfd TT«T:I
Gayatrl with Vyahrtis is repeated and the
Mantra 'Marino Vata' etc is repeated thrice. The
TfF #3RÎ ball of rice soaked in ghi is placed on the blade
f'nr^tppof mtilcfltH of Kusa grass invoking father and grandfather
aS> FT ?fcT 11^:1 with respective names Gotra, etc, saying 'Here
is the Pinda unto Thee and Svadha. Then with
3&> gkTT: FT fftT fHfat 9jre«j$pjf
the Mantras as before, the pinda is scattered.
ft H ftfcRq Hj i l 3311
Near the Pinda 'Om may the Lepabhuks (thous
Then water is to be offered to the brahmins
who take lambatives) be pleased.' Then he
in order as the last mouthful. He then repeats
wipes his hand on the Kusa grass. With the
Gayatrl with the Vyahrtis and the mantra
water washing the pinda he repeats the mantra
'Madhuvata' etc. He then asks the Deva
and says "O my father (name Gotra, etc.)
brahmin 'The food appealed to you, I hope.'
When he says 'Yes very much,' he asks 'Om, — accompanied by shy wife, I am snaking this
water libation unto thee and to those that are
what shall I do with the remaining food?' The
after thee. Svadha unto thee." Thus the
brahmin replies 'Let it be partaken by you along
Pitrpinda is sprinkled. Then he places the
with your near and dear.' Then he asks the Pitr
Pindapatra face down. With hands joined
brahmin wearing the sacred thread left ways.
together he repeats the Mantra 'Pitar
—
'Om I hope you are satiated?' He replies 'Om
Madayadhvam' etc. Touching water he turns
we are satiated.' Thereafter the ground is
about on the left and faces the north. He then
sprinkled with water, a circle and a square are
takes Pranayama thrice and says obeisance unto
drawn and gingelly seeds are scattered.
the six seasons.
3fib 3T«£^lk! 3TWfW3:! 3T»ffft%<4cl¥K i
wire ipigHM n
Wfik ! TTrT% ftresred Freni
arsrregrrtesrc^ t vnTd^fe° i
fre fRrlTRIjre Frer &fd®M 'Rreift

f^JTFjrgr: aret -Rgre: fare*
R^pftft Frre fw eRreT
Tj#rit 3^gvRtw arrefrere arTjrets^H! i

rerr: fMtvfrfjrenpftf fireT a&> ret
whU in? frergft Farsm
W: fwf ret fft rer.-ll
1 —
Ach. Kh. Ch. 218 ]

ftmft ^rT ^frT

brahmins representing maternal grandfather
1J5T5T:
TrR5:
and others Acamana "Om, may the sprinkling
TTHT: TFR fTOTt %«*? ffa
be excellent." He sprinkles the water. "Om,
tot f^TSBjraf srtpnffr Rct%
ftTcrfr
Gods are stationed in the middle water.
TT: TTOT ?fw Everything founded in the water. May the
is
cfT^T tllfuHl 3<cf,M[5f 'JJft^TT 'Sw? cig-dU^d water placed in the hand of the brahmin be holy
"farotaft toetolirvii into us all' Then he hands over the water to the
spf 'To: f^nf^
brahmin, LaksmI is stationed in the lotus.
Turning again fower is handed
to the left a
and LaksmI stays in the cowshed always. Let there
over. May this rite be unimpaired
south be good will of thine for ever." He repeats the
unbothered. May merit accrue. Facing the
Mantra 'Somasya' etc. 'Whatever is progressive
he repeats the Mantra 'Ami madanta Pitarah'
palms and conducive to the welfare in the world shall
etc. Untying the upper cloth, and joining
be mine forever. Om, may this unimpaired and
he says. 'Obeisance unto ye, obeisance unto ye.
unbothered.' Then Yava grains are given.
O Pitrs, rice of the house is given." Saying this
he looks at the house (all round). "Here is your 3t^d)d'ldlUimtÎcMqrMdiHey PirtmsHI
cloth, O Gotra and Svadha." Then
Pits of this
the thread is given. He lifts the water pitcher Pd'dvKMRM
PMdlPddlflUlTOf
with the left hand. Repeating the Mantra 'Urjarh
srfrofw ^pii
vahantih' the water is poured over the pinda.
q.d^lldlM^KldR^PTOTfyr: I
32o 3#TT: ftJrTT: TRrJ ^ Rt -R^-TORTl

RTsfro^df ^T: R-dPdbT TO!
^rT 32o 3T^H4)Md-d$^ fiPTT 3TSJTO
3H5T Rf '*R %5fTOfrril
atfdlMd TOTfirot fror dfawTOtfh
lit ^tlpcig rt ^ftfrT 'Br#'T:IRÎI 3PTsr Rf ^ «r4^frra¥g vNfcrffii
<*«HI
the water pitcher placed before, the
From R l fadKiftT R: TOJ RT «T "RlfTOR
remaining water is taken and the pindas are irfR: TOITfTO: TOTJII 3<£ll
sprinkled. Invoking the pinch, scents etc are 'May the food and drink offered to my
given. Kusa grass and a leaf is placed over the father, grandfather and great grandfather with
pinda. Then he repeats the Mantra their wives, belonging to such and such gotra,
"Aksannami"- etc, three times. be everlasting.' He then hands over the gingelly
seeds. The brahmin say 'Be it so' 'May the
32b jm MldlM$lPc(«dl^HIHM«Hq i
benediction of. maternal grandfather and others

32o fTOT 1
be unending. Om, may the Pits be non cruel.

32b 3fqT TO) ftTO T^T: TI^TOJ MlcifodHJl May our donors
May our gotra flourish.
d gRTTO
l ^ 'TOR: fTOT 3THTT TO?J R:ll flourish. May Vedas and progeny flourish. May
much for us
f^raT 3TRT: FtPrdfa TOTJTOTP<t not our faith recede. May there be
t S3f3tI to give. May our foodstuffs increase. May we
cT$4l4ufd J
get guests. May there be mendicants flocking
H^4l4«fd TftRTOT
to us. Let us not beg of anyone. May these
blessings be given.
3TTO :?^'^'?n]f'9TT^T:
’^ l *
Tfarorrop
TJUx^TORT cd)4> rtTidFrj, TRJ TOII
Similarly, everything is performed for the

Tcrarr cjMRiu)-3ib crrsmf- Similarly, the Daksina is given to the Deva-

brahmana also.
HW: fausi: WhHI ffrnf?H:l
31^5 T^r«JT $cijek) Hw? ^tFTT ff<T fqxrt ^ftTHTTT
^Mct ftpr^rft grirsnri ^rr^m^n XJTiPjTTH
'May there be good will.' When the brahmin fvrHT HFJf HH HTfMt 4V
says — Be it so' in the place where pinch is given
he drops the Pavitra for the sake of Arghya. He
^ f^nr
3TTWH: fTO UIHHSH ^TT HTH
anpr ^H?nr:i
then takes up the Pavitra and Kusa and with it
hs touches the brahmin.
He asks
— 'Shall I recite the Svadha.' He
replies "Om, let it be recited! 'Om, let the 3TPTRTT ftrRT TTTrRT rTTOT
Svadha be announced to father, grandfather Tl*4tldJ
and greatgrandfather of such and such names ?fcT
along with their wives.' When the brahmin
says
—'Let the Svadha be presented' he shall afc arfirnKwifafa f^<a ipuiEw4dH »
i
repeat the Mantra 'Urjam Valiant" and pour fWrfHH.ll

water. T3ITf^| foxrsyfrlMKdfafd T?ta:ll^||
HIT: a£b fdêJI 3TfTJPH^ Then facing the Pitr Brahmin the question
isput 'Are the Pindas ready.' He replies 'Yes
very well.' He pours the milk over the Pinda.
<&> Vt’iRTlfhfrf 3jo ^<T'dl«T
Then the Pinda is moved to and fro. The guest
ffcT 014^11^011 brahmin keeps the Pinda Patra in supine
'Om. May
Visvedevas be pleased in this position. The Mantra 'Om Vaje' etc is repeated
Yajna' saying thus he placed Nava grains in the and Pinda is cast. Then the mantra
hand of the brahmin. When he says 'Om, let 'Amavajasya' etc is repeated and the Devas are
them be pleased' he shall repeat 'Om bid farewell to. With the Mantra 'Om,
devatabhyah' etc. three times. Abhiramyatam' the Pitr brahmin is bid farewell
to. The householder returns without the
arafrpr: 3tteph
brahmins following. The Pindas are then given
to cows, etc.
artjefi^cjviyu) wpinR mrTteTPT
3TH Stngfaf&T: TJfaH: trfsH; W(I¥M:II
3#T farfSlHT STT^f
^^ ^f^ll ^ II
Looking down he moves the Pinda Patras arcg ffrpnf 3*11

to and fro and performs Acamana. He wears This is the rule of procedure in a Sraddha.
the sacred thread in the normal way and faces If this is read it quells sins. Wherever Sraddha
the east 'Om, I offer unto thee of such and such is performed according to these rules the
gotra, named so and so, of brahmanical ancestors are every lastingly propitiateed.
The
clan and accompanied by thy wife, this silver performer is sure to attain heaven. Thus have
piece as Daksina for the fulfilment of this explained, the Parvana Sraddha which helps
Sraddha. Saying so the Daksina is handed over. the manes attain Bramaloka.
ii sfhmri: Htrnyrnft 3Ti«mtwu£ vrehJi grngch zre
:ll
Ach. Kh. Ch. 219 ]
3TGJTO: W / Chapter 219

says 'Oiii, today on, this joyous occasion, when
the Sraddha of our grandmother and mother
fdrSStngf ¥ST$qTfa ^^rTfg^WÎI of such and such Gotra and of such and such
32o 31»ieh<^|Uimwf^^rMdmgRf name has to be performed. 'I have first to
aiy;*?r4on «n^ perform the ^raddha of Visvedevas named
R-IÎ^H 4|®hk«^’ diRÎI Vasus and Satyas by means of cooked rice
offered to you.' Saying this he invites the Deva
3TTTFnf^RT7 WlfsV^^lfydf^dTÎI * II
brahimin. When he says 'Orb you shall perform
Brahma said :
— I shall explain the Nitya-
it' he proceeds to invite the other brahmin.
sraddha (the daily Sraddha). As the previous
one, this too has a special variety. TRT: 3T*JStff«$ 3T^NlÎ RrtlRtdlM§lT
my ernsf f&grcN
Om, I
father, grand-father
shall perform the Sraddha of
and great grandfather of
such and names, such and such Gotra and
w '
cH-^ gifqRt
'
uRidm^ -aigiuTr-
accompanied by their wives by means of cfrf^qrxjtfd ^Hldd WdTRpf^-

cooked rice offered to you.
The procedure of seating, etc has to be
Thereafter is the procedure of Nandi Mukha
followed (as before) except that of Visve devas.
^raddha of the greatgrandmother mentioning
S»T3? the name, Gotra etc., followed by the invitation
of the brahmin representing great grand-
mother, his formal permission, etc. Thereafter
*t{c4H)rii
the same
procedure for maternal great
I shall explain Vrddhisraddha (i.e. 6raddha
grandmother and the brahmin representing
on joyous occasions). As before
special
her.
everything is followed and its special variety
too. On the joyous occasions of seeing the new ^P4<j«c^cj<s(!SJU| m^g^nTiiT^nwii
born son's Vrddhi raddha has to be
face, etc, 3TTTf% 32b 3TFRT ypjcTTR
performed. The brahmins face the east while rf 32b ypj&q
sitting. The householder weares the sacred
I** ^ if 3^rrfT# ^ <JM£lRp*£l % 3#df^T
thread in the normal way. Yava seeds and
Badara fruits are used with Kusa grass.
3TTTrrarfFR#fa hiî
Devatirtha (holy water consecrated), Namas-
kara and the offering of Daksina everything as
usual. The items of seating the brahmins
3RaiW<l4Rij cb<3«dfl representing the principal deity, Pitrs and all
(
31
^ <i) i
MiJeh^cndlK^lVdirm'
mu iiRWflft rTTR ifl Pm d i m ift m rû-
cf,T?e^
Devas and the other usuall ancillary rite are
performed duly. He then repeats the Mantra
'Orh Visve Devah srnutema' etc. This is the
ct^HT SIT^f invocation of Visvedevas. Scents etc., are given.
Statements about the Sraddha being-
unimpaired.
32b cfcRwwIfd tldldd
îl'cJIUT^'cldl £1 U 1 1 iPd CJ | ^ II 311 3tfWslldyHUl

The householder touches his right kness and Rlcfiqp: qi^:l cHT: yfa'dWSUftdT
is also performed as before. I shall explain its

special variety, listen. First the invitation. Then
washing of the feet, seating. Today I shall
perform the Edoddis la Sraddha, the annually
W%r TfS^FT WgT TRpT yfdf<Gg[-
recurring one, of my father of such and such a
ffd 3THb£t*RHI name and of such and such a Gotra, by means
3& 3 ( êBTft ^
3
i TrfPTHTt# of cooked rice offered through you. Permission
is formally sought and given. Seat, scents etc,
differ ! TTrT^f TPR? Tlgfsr ^T*T: I
are given. The food is placed and contemplated.

Japas are performed with the sacred thread
Similar items concerning activities and
worn in the opposite direction. Facing the north
statements with regard to great grandmother,
he performs the Atithi 6raddha.
grandmother, mother, great grandfather great
ddfcjftd *itrt crfûriftrtpr
great maternal grandfather etc. Then food is
dmlncfldl srPdgssjr
placed and offered to the Devas named Vasus
and Satyas along with the side dishes, Badara ffrT 3F=tM^W^||
fruit, curd and devoid of forbidden foodstuffs. 3TH-
"Om, O Nandlmukhi, of such and such Gotra, ÛsT fdPT^rgJ Mlb^J dpfr
my grandmother, named so and so here is the wit
fr ffd I**) mR diRsnirgHHi
food unto you alongwith Badara fruit and curd.
Obeisance." Similarly for maternal grandfather
and great grandfather. He then enquires about their being satiated.
He faces the south with the sacred thread worn
tjftScTR dPgyW cd* *jtp
in the opposite direction. He stands near the
ysm Pmûi 3tttr*jii place where they had taken food and repeats
3M 3ITjgPTtjrpi the Mantra 'Agnidagdha' (duly cremated with
fire). Then the pindanna is scattered. 6 my
yfdbNcHRd^dMÎT^ Rligl^d '^bT-
father! of such and such a name, of such and
WT diRt^l 3TTFFT
such a Gotra, I offer this water libation to thee
’3THT fa^Ml Svadha unto
as well as to those that follow thee.
3rRTf^3t bblfdPgmEg IIV9II
thee. Water is poured over the line. All other
Ekoddista (The Sraddha for a single mane) things as before.
ii sfbmrt ng ryrof ijdtgui wbiyircft 1:11 wn

3TSSTO: / Chapter 220
slidWM
Pm d bit
i I ijiswfr-
IidgWd Tb:l cffbUViJ
Brahma said :
— I shall mention the rite of WR ^RH.1 aUdlgdHJ
Sapindlkarana (Joining the pinch of the recently PtdlM^yPMdlb^^yPMdlbe^yPMdft^ R f
dead father with that of the other ancestors) WrftcBRT Wr3[RnTRT STIcgdiTUn^-
which, if performed on the day of the first
*rFR ^TqRI^BfgWIKRÎRII
anniversary of the death, duly enables the
The Sapindlkarana has to be performed in
father to attain the Pitrloka (the region of the
The other, rites are the same as
the after noon.
manes).
before. The brahmins representing grandfather.
Ach. Kh. Ch. 220 ]
etc, are invited. Om, obeisance, here is the seat xrra^csntrr 33b -qT
unto the deities names Pururava and Adrava. f^fcr qpclfdl 33b 3Tippmr TiPdtdrqit
The seat is offered on the left side. Then the
3t^d,^dVl4-h 'Wril'di Trq % 3Te4: T^STTI
invocation is done. Permission is formally
PMdlU^dl^JUl^^ TdWlwifcf'ch'
sought for the performance of the fjraddha of
grandfather and great grandfather accom- fqXrgÊRTSf
panied by their wives. Three separate vessels fcrarr fMpifiuramqr^
are placed. Kusa grass is placed over the vessels.
They are covered with other vessels. All the
items are duly performed till the request for the
The Pavitra in the vessel is handed over to
Sraddha being unimpaired-. Then all these items
the brahmin representing Pith (father). With the
for the recently dead, father and mother
flower in the vessel, his head, hands and feet
mentioning names, etc, till the request its being
are worshipped. Water from another vessel is
unimpaired.
slightly poured into the hand of the Pitr
rWffcWTO fading ft dmg'^yfarrR§- brahmin. The vessel is then held in both the
sKtfrT mdlUll -^l<H ^fl- hands and the Mantra 'Ya divyah etc is
ak % TTRPfT: TPT TFT: ftRETT WPÎI repeated. Then he invokes the grandfather
along with his wife mentioning their name and
4>vhcuhJ 1
gotra and says here is Svadha and Arghya unto

3&)^TTORT:
you.' He then pours water from Pitr vessel for
%RT Sftrtftr W TTOT:II Arghya into the hand of the brahmin
t^d^jlg^d fMgm^qeri fiidl*l^yfMdl*l^m^ representing grandfather. Some water is taken
for sprinkling the Pinda. On the left side, the
placed prone on a Kusa grass the
qHd'* %^n 311
vessel
of
is
which is turned towards the South.

tip
He says
After concluding that, the covering vessels
'Thou are the seat of the Pitrs.'
are taken off. The three vessels representing
grandfather, great grand-father and great great pMrim^yPidm^^cfifyPtrim^^Tt T^nf^-
grandfather are slightly skaken in the due iJIW-fteMUlHJ ypMdlR^lP;m^
order.'Om, those that are similar and similar-
minded, the Pitrs in the region of Yama, to — hhi«4iIm Wptiiqi^f^q^xrrqi 3TrjqjpT%yR
them we offer Svadha and obeisance. Let this
Yajna be of the same efficacy as in the case of
PlCiPtdr('J| Slqdr'tH Mrlrl 3P-T TPpT
the Devas.' TTTFfhl yPdfa^Pifd $ xCTIT rSU
'Om, May the splendour of those living R-jqfV^ % Tar^T ffrTlimi

beings who are mine, similar to me and similar- Scents are offered to grandfather, great
minded among other living be
beings, grandfather and great great grandfather. Then
efficacious to me for a hundred years! Repeat- Agnikarana (offerings in the fire) is performed.
ing the above two Mantras, he pours the water The remaining cooked rice is put in the vessel
from the vessel of grandfather into that of great of grandfather. All other rites unto invoking the
grandfather and the water from both these Mantra of the vessel of grandfather are
vessels as well as Pavitra is kept in the vessel concluded. Then the vessel of Pitr (father) and
repesenting the recently- dead father. The the brahmin representing him are touched. The
vessel of great great grand-father is left off. thumb is placed over the food. Gingelly seeds
are scattered. 'Om, here is thy food with glu,
<RT: PM^hUUlga
drinking water and sidedishes devoid of
forbidden foodstuff, be same unto those that 'May the manes be non-firce! When the
follow thee. Svadha unto thee.' brahmin says 'be it so,' he says 'Shall I repeat
Svadha?' When the grandfather brahmin
replies'Om, let it be repeated: This is frequently
asked and permission is given.
a&
’
ftTETTRlT^' a r raiai a2° factrofr-
aSb Tarf^T ^dP^Rfd THpT:l wWaihj 3^3

23b argcCTfa qfoTCT: 3T^cR?TT^ TTOcfai firpignn fqâr.- Ta^qrnrfirirri
% ftprgt ^ 3&
TTT^ Tqugqrjl^toSt^ l
TTrT: TTfeT Rrfis^TBFf WEf facrq f^STT 33b fqy ^q r 3TfFP^ #qitilPMR!
% TWFTT: TpPFI ffrT qqgq MfcSrcTT

•
^cfM l glui^ 32b
pMHry^<j^yPqdi qgqi^ ft-rîi 3fio ffcT finfalldll

The mantra 'Urjam vahantih' is repeated.
yiîul fdPfdifdyvd:! flr^juimuMiHHj The householder face south and pours water,
'Om may Vi3ve Devas be satiated with this
^Pkidj^'Jl f^T
Yajna' Barley and water is given to the Deva
3TPT: TT^-'^yfadmSshftui WfflTFRt
brahmin. The Mantra 'Devatabhyah.' etc is
'dcdtfldHÎ Rrgwnpui?# repeated thrice.
qtqFn^RqiTCj
faqsmwrf&r warn
aqldWdlPMPd 5 II
^rurf cTcr:
Then food and water are offered to Deva
brahmin. If there is a guest as well, his Sraddha
finj WgmiRT 3R%qt ^ q^TOTT-
too is performed. But no grain
is scattered on
firen yft : nnfon i qfrPjpnfaqp^
this The householder then asks
occasion.
brahmin 'Om, is it tasted by your holiness?' qpjt qpl» arf^TRiMT
Pinda is then offered with necessary ancillary foqdigj ^ ll
questions and split into two. The two Mantras Pinda patras are stirred. Acamana is per-
'Ye samanah' are repeated. The Pinda is put in formed. Daksina is offered to the grandfather
the vessels of great great grandfather and brahmin. The Pitr brahmin is requested for
grand-father. Scents are offered to pings. Pinch blessings. Then he blesses the householder
is The Atithi Brahmin is asked
slightly stirred. repeating the mantra 'Dataro nobhivar-
'Is it by your holiness?' The brahmins
tasted dhantam' etc. The vessel is then placed supine.
are given Acamana water and betel leaf in due The brahmins are bid adieu with 'Vaja Vaje'
order. May the sprinkling be in order. May the Mantra. The Pitr brahmin is bid farewell to by
waters be holy and beneficent. Water is handed saying 'may you rejoice.'
to the brahmin representing great great
grandfather and others in due order. May the
gotra enjoy unending bliss. Water with gingelly smgf'Rpqj: qngqjqf tfh Singly fft: II ? o II
seeds is given to the Pitr brahmin saying, 'may O Vyasa I have thus explained you the to
this stay 'Sapindikaranasraddha.' The Sraddha, the

3iyWi: Hidt: performer of Sraddha and the fruit thereof is
TRJ 3!Rcqctjetrl '^SWTII
Hari Himself.
qrafauq ffw fyd qîîgiuri^Ndîiisii
i
u sftroi Miviytiul >j4yu^ Tram'yiitid swijwh’

to :ll qqoll
3TSUR: W / Chapter 221
-yfaFTI "'TCI: T3pfalfirT:IP9ll

Those, who are devoted to the performance
of Homas, Japas, Pujas and ablutions, and are
sjff «pf tft ^4 Tpa^mFler «ri
full of truthfulness, forbearance and compas-
TftoRt 'grfrT 4 ^pri ^11 sion, go to heaven.
Brahma said :
—Now hear me, O Sankara, ^ T
narrate a catechism of practised pities, which eK?5Rll
extinguishes all sin of, and grant enjoyment of ^:73rf^r -7T Tp3Tf*r -7TII t II
worldly pleasures and emancipation of salf to, None there who
dispenses happiness or
is
its listner. Grief robs a man of his pleasure, misery to a man; or removes them out of his
energy, fortitude, strength, virtues and own sweet will; man suffers misery or enjoys
erudition; hence, one should abandon all grief. happiness as the effects of what he has done.
cwiHtch'l: <f>4flMPt!HHiHi:|| SIRfsf siftfaw %T fn hwifiwEd %l!

WUffal iUd-dl? TJ53 -^3^:73^:11^11 TTÊer: Tn^FftfrT XFr?T%Êr
•=T
^ it
Acts of a man are the deities that mould his Those, who live for practising virtues, visit
destiny, acts are the factors that determine the their wives for the procreation of children, and
nature of his environment as well as the cast offerings to the deities for bringing about
character of the region of his birth, acts are his their satisfaction, tide over the evils of life.
true friends and relations, and
lead him
it is
to happiness or misery in this world.

his acts that
% TfrtsiH Tq^ McHHt^ n
'
% HhTTTT eRFzf Wqfd£bh<H .II3°ll

tnfr smf '<HlrUcf*tdlUhlll Who is he that cannot live contented on fares
c*Hirw»fsr Tpsry ^.-imi of fruits and bulbs? It is through company and
Charity is the highest of all virtues; through entering into relationship that, than dives into
the merit of practising charity a man may troubles.
acquire a kingdom or, work out his own vfhrnaitsr: Twsrfa wrfftn
salvation, and become an emancipated Self;
hence, a man shall practise charity and make
r -RTTff ^ TTFfr TR77T Tl^ ^^ II
gifts to the poor and the worthy.

Dreadful is the consequence of greed alone;
from greed proceeds wrath or anger; and from
TOilcKûiqii wrath, strife; out of greed comes delusion, from
7T*r*ftrPFT 3TfilH: WKÛiq umi delusion proceeds attachment, from attachment
One kind of charity is to make gifts with proceed pride and egotistic feelings.
proper Daksinas, another kind of charity
consists in seccoring the lives of the oppressed
7T: TT ?IRT: tnn T:ll^ll
and the tyrannised.
He, who lives in peace with himself,
undisturbed by counter calls of desire, wrath,
^ ^ fwnfiPT: 111*11 greed, pride delusion and falselhood, ascends
Those, who obstruct or destroy the piety, to the region of highest bliss, undefiled by the
which is acquired by practising penances of touch of any sin whatsoever.
Brahmacaryam, or by celebrating religious
Transit TpsR
sacrifices, or [by performing] ceremonial ablu-
snfUct, Tjyrq-dU
tions, go to hell.
O Hara, the gods, the celestial sages, the gifts; the gift of a cow, honestly obtained or
Nagas, the Gandharvas and Guhyakas adore purchased, succours the whole family of the
the pious and the truthful in this world, and giver. No gift can vie with the gift of food
not those who are rich and full of desires. (Annam) in point of merit; it is food that
sustains the whole world, whether mobile or
immobile.
3TFT Mr4wai mR^MIÎI
Neither by dint of valour or energy, nor by
r<R wn
wisdom or occult power a mortal can obtain
that which he is not fated to obtain hence there an<HW wiffir <*>hi tolq ii
is nothing to be deplored in that. As fishes Ijfa:

spring upon their prey in water, as wild beasts
The merit, which is acquired by making gifts
live upon their prey on land as birds eat their
of horses, elephants, chariots, gems, lands, or
prey in the sky, so the rich are devoured by
by performing Japas, or Vphotasrgs
of girls, or
designing persons, everywhere.
on the celebration of a
(letting loose of a bull
Sraddha ceremony), does not rank one
sixteenth part of that, which is acquired by
Compassion towards all creatures, control gifting food to the poor and the needy, in as
of all the senses, and a knowledge of the much as food sustains strength and life, and
transitory nature of all things are of the highest from food proceed sperm and comprehension.
bliss.
iwfHetithft ^^ TTR
*nf
"3RT
’irsrfc'iTjii
P-U^MJIWI Excavations of wells, or tanks for public

Like the teat-Pike excrescences on the neck purposes and laying out of fruit-gardens for the
of a she-goat, futile are the lives of those, who use of the public lead to the regeneration of
do not practise virtues, even with the sight of twenty one generations of the donor, who is
death ahead. also glorified for his piety in the region of Visnu,
after death.
^rnrr iTteT:
S|fiT xn^: TTP^Zi%II^V9||

-
3[#f xpq rftafefa faf&TOrhl
A patricide, a Brahmanicide, a defiler of his cET#T xPctfrT W: Wg^TPW:IR^H

preceptor's bed, a cow-killer, or a destroyer of The sight of the holy is more sanctifying than
a foetus in the womb may expiate his sin by a pilgrimage to a sanctuary; the menit of a
making the gift of a plot of land, possessed of pilgrimage takes time to bear fruit, the company
all the commendable features. of the holy' becomes fruitful on the same day.
WT SFTFferqil
•qr Tfrqfaififcff <^TT BTTgft cpTÎI ^1) ?Jpf WIVH:lir«ll

RbRiKRB fqSETH '
ill Truthfulness, self-control, practice of
37#t WTÎI^H austerities, purity, contentment, forbearance,

simplicity knowledge, compassion and
This is my opinion, O thou bull-ensigned
deity, that the gift of a cow is the highest of all charity-these are the eternal virtues.
II ffit sfbTTSt Mgl^tiu) >j4(sPr| aiMKcWii^ q*Rm<*iZR

Pgyrawft sgire:ii
Ach. Kh. Ch. 222 ]
3TSZTRT: 333 / Chapter 222

^MWPId dfqRVjkl TETFT dfol^d ll
3f*Hiyii(d<fd?iid'l fre& gK-q ^Rfriiîi
ViqfycPdlffr '
dT^qfaqjdq il
yiîdui wîdldi fdviVdqii

'mRhwi ly^Nl ^nrV *jfcr rffar îivr:ii
WPTr*RJ TJJFT Wqftll\9ll
MmM •'FJHS^Nt ^^dlfa ftRq?T:ll*ll
A Brahmanas, in whose house a Candala lies
Brahma said :
—Now I shall deal with the concealed without his knowledge, shall effect
mode of practising the expiatory penances,
his purification by practising a Paraka, or a
which tend to extinguish all sins for which the
Candrayana penance, whereas a Sudra
Self of a man is consigned to the pangs of hell.
householder, under the circumstances, shall
Flies, ants, drops of water, water that lies
practise a Prajapatyam.
accumulated on the surface of the earth, fire,
cats, and ichneumons, are always pure. SFrTT Vgfi MddH (RZf <m^ll
tqTRfcr -qt
^ fdqlhlft ndll
arstrnrtfawr
A twice-born
wone,
i
who,
*zN ^mEn mi
through
of a
He, who takes any cooked food in the house
low caste, shall practise a half Krccha
penance. He, who eats meals belonging to these
inadvertence, eats anything, which has been
harbourers of law-castes in their houses, shall
defiled by the touch of the residue of a Sudra's perform a quarter part of Krccha Vrata.
meal, shall fast for an entire day and night and
regain his purity by taking Pancagavyam.
TSTcFTHHi ^ UJt^ I
'qt fg-Mt^lHS'quf x^ll'?ll

A twice-born one having taken the food
cooked by a washer man, carpenter, cobbler,
A Brahmana, accidentally touched by or of one who manufactures articles of bamboo,
another Brahmans, who has not washed his or food belonging to any of these people, shall
mouth after eating, or happening to touch the practise a Candrayanam.
residue of the meal of another Brahmana, shall
bathe and recite the Mantras, and take his meal
3Wdl^rdJ^HHH
at the close of the day.
A Brahmana, having unknowingly drunk
water out of a Candala's well-cup, shall practise
i||pJld$ 3PJ<?q| Sirs'll 5T?T:ll'tfll a Santapanam. A Ksatriya and a Vaisya, under
A Brahmana, happening to partake of a the cricumstances, shall respectively practise a
meal containing a tip of hair or a flee, shall half and a quarter Santapanam.
regain his purity by vomiting out the ingested
food. He, who takes a meal, held in the hollow
qR dldcqq^HId^^V^rd ll
ViqfV^Tf f=p§TS§ ftlRMiichR-rMsdHIdl ll^^ll
of his palm, or on thetips of his fingers, or on
his arms, shall regain his purity by fasting for
A 5udra, under the same circumstances,
shall practise a quarter Candrayanam. Having
an entire day and night.
unknowingly taken any food in the house of
argkflu i ^ ^r^rfii one of a vile caste, a Brahmana shall regain his
TTSracTjmil purity by practising three Krccha Vratas, while
The residue of water, drunk with left-hand, a Sudra, under the circumstances, shall practise
is as impure as that which is contained in a a Parakam penance.
leatherbag, and hence, that should not be
drunk. '
TilBr gRHR UUrdl^d^^ll^ll
A Brahmana having partaken of the residue purity by practising a quarter Krccha Vratam,
of the meal of a member of vile caste shall regain and by getting himself reinitated with the holy
his purityby practising a Candrayanam, while thread.
having drunk water in the house of low caste if Utqq l wn fqyT
person a Brahmana shall fast for six nights (Six
Ratram.)
gnrsnfrT: iwf ^ frîfui qrfhr -et i îquiifd qill
^ld«hMf(c;W^R cjRtwl
TTeKfgr rj
WA *r$rq^ cfar 31*Ul}u|

Kstriya having unknowingly partaken of
^«rfflll^ll
Brahmanas, who having renounced the
vows of Pravrjyam or Agnihotram wish to
reenter the order of house-holders, shall regain
the food of a Candala shall practise a
their purity by practising three Krccha Vratas
santapanam, while a Vaisya and a Sudra, under
and three Candrayanas, and by again going
the circumstances shall respectively practise the
through the-rites of Jata Karma, etc. This is the
Sadratri and Triratri penances. A Brahmana
opinion of the holy Vasistha.
having unknowingly eaten a fruit, while seated
on a branch of the same tree with a Candala, fg#3Rnill
shall regain his purity by fasting for an entire qT%3T:IRo||
day and night.
qtfhq qnqotlq ^JEqfrTII
qf^ 'WpftrlJI etufq i ^ H
l TlPj g: ^ S^TIRÎI
c(T ?Trf
A woman having failed to completely
A Brahmana happening to touch a Candala, practise a Prajapatyam shall regain her purity
before washing his face, after eating a meal, by feeding Brahmanas. A Brahmana, with his
shall repeat eight thousand times the Gayatri, face unwashed after a naval, happening to be
or a hundred times the Drupada Mantra. touched by a 6udra, similarly circumstanced
as himself, or buy a dog, shall regain his purity
by fasting for a night, and by taking the
yiqfN Tf
'
fqrrar widHWW^wqtftii *mi

compound known as Pancagavyam. Touched
Having eaten the food of a Candala or
by members of other castes, while circum-
Svapaca, or that which has been defiled by the
stanced as above a Brahmana shall regain his
touch of excrets, a Brahmana shall practise a
puirty by fasting for five night.
Triratram penance, the expiation for the
members of other castes, under the circum- 3t^dl: TRTfrr qRT: II
stances, being the performance of a Parka

Vratam.
fepft flld l SN ^ T^RIRÎI
f^fqqiTq ^jf%r TsfalT 71^#: qrfcTW

3RETOT: ftarat 1M WPS: II
rT ^fil4dlel: ?qT: yqflpt ^jf%T:ll II
3inqîfd«^<rw ymfNrf q ferafriiwi Undefiled is a current stream of water; pure

Having wantonly visited a woman, a man ark the particles of dust blown about by the
shall practise a Parka penance by way of wind, women, infants, and old men are above
expiation. No expiation exists for one, sprung all pollution; constantly pure is the face of a
of a vile caste, under these circumstances. woman, pure are the fruits felled down by birds
•q^PT: fqqfd %3f:ll from their stems, pure is a calf after being
delivered of its mother's womb, pure is
^:WFRqpftJTTIIî
the mouth of a dog at the time of catching a
A Brahmana, having drunk water out of a game.
cup which contained wine, shall regain his
Ach. Kh. Ch. 222 ]
r| WH'if ^fell Kanjikam (fermented rice or barley grule)

^ 3TT5TRT: ^dlfadld ^||
Pure are the aquatic animals in water, pure
lt
milkeurd, milk, whey, meat, honey and Krsara,
may be accepted, without impunity, even from
a £udra.
are the land-animals on the surface of the earth,
pure is the person that perform an Acamanam nrST wtW WSejw IdUIKd: ^TT m^ll
by resting his feet is water.
TfT II
‘
T5R Fed W1 rill ftW: W9Trf *11*1*11: $fa*lW 5TII
Tjror f*r«f <M.- T3cj ^sqfiriRmi ?iw Tnwttrr tj?i%iiîi

Articles of Indian bell-metal, undefiled by A Brahmana, who takes any kind of
the touch of wine, are purified by robing them intoxicating liquor such as GaudI, PaistT, or
with ashes; defiled by the touch of wide or Madhvikam, shall expiate his sin by taking any
urine, they should be purfied by heating. flame-coloured wine, or by taking cow-dung
Jidiyidifd Ehiw and cow's urine.

i fH vfrflfUmifa 'anftr *ni
'5JHj^rT ^ ^RTIRÎI "PTWriFT

Articles of Indian bell-metal, smelled by ^ssrfrni^^ll
kind or defiled by the touch of the residue of a On the occasion of-a birth or death in his
Sudra's meal, or by the contact of a dog or a family, a Brahmana remains unclean for ten
crow, are purified by being rubbed with the ten days; a Ksatriya for twelve days; a Vaisya, for
kinds of ashes. fifteen days; and a Sudra, for a month.
SJ^Md'Mlddl *T: TRgPTSf fad: II Wf %g RfUI<^
I 55111
mRi^> -sr -m-. #ef v*n

Having partaken his meal out of the saucer Uncleanness, incidental to the death of one's
of a £udra, a Brahmana shall regain his purity relation in battle, in a foreign country, buring
by fasting for a day, and by taking Panca- the celebration of a religious sacrifice, or in
gavyam as well. execution of a capital sentence passed by the
aolfad: TSRSRdTÎI
king, as well as that which results from the
death of a cognate relation, below six months
irfariRdii
of age, expires with the very day of the
A Brahmana having touched a dog, a $udra, occurrence of the death.
or any other beast, or a woman in her menses,
before washing his face after a meal, shall regain arfarw <rar fg^fr *f^fararf%:ii
by fasting
his purity for a day, and by taking wicKti# *r?rysr fi rafifan ijmi
Pancagavyam. Uncleanness incidental of the death of an
unmarried girl, of a twice-born son not intiated
fWT ^KrfrTII
with the MaunjI, of a boy who has cut his teeth,
#ef TJ^T TTHTfSfl :H W II
or of a girl of three years of age, lasts for three
In a waterless place, or on a road infested
nights only.
by thieves or tigers, a person is not polluted by
voiding urine with an article of human use in itai TT*fen^ farrBrf^T:ii
his hand. He shall place it on the ground, and TJjTRf RRT^lT^r l^H IIIÎI
again take hold of the same, after having Uncleanness, incidental to the abortion or
cleansed his person. miscarriage of a fetus, lasts for the same number
as that of the months of pregnancy in
of' days
3TTRJH ^11
which the said abortion or miscarriage has
occurred
A woman in her menses happened to be

' touched by a dog, or a Candala or a Pukkasa
fwnsr i ^zrftr <Mu4TO fd gnii^n
shall fast till the day or her bath of purification,
Uncleanness in respect of the birth of a child,
when she shall regain her purity by bathing.
born before time, lasts for the same number of
Any household work done by her, under the
days as that of the months of gestation in which
circumstances, should be regarded as an
the birth has taken place. In times of famine or
unsanctified act, whereto sin is attached. A
scarcity, during civic disturbances, birth or
twice-born one happening to take his meal in a
death-uncleanness does not affect a person, nor
house under uncleanness shall practise a
does it affect those who are in the habit of
Triratram Vratam by way of expiation.
practising charities, every day, or those who are
Brahmanls, Ksatriyas and Vaisyas in their
being initiated, or are practising vow, or
menses, happening to touch one another, shall
penances, or are residing in any sanctuary.
respectively fast for three nights, two nights and
PdcU$ l «j> one night, while Sudras shall be clean again
cJifM wfNr only by taking ablutions. A Drona measure of
At the time of spiritual initiation, during the cooked food or articles of fare, happened to be
celebration of a marriage ceremony, at times defiled by the touch of a dog or crow, should
when Brahmanas are feasted in one's house, or not be cast aside as impure; only the superficial
while performing an act previously deter- stratum of such food should be rejected.
mined, a death or birth uncleanness does not
affect. xi Mcfeq n
3F^fr ^ m TrOTftll^ll
The mode
ejcf>[£rl: W{U'S'rfll
of purifying such food consists
31^ rTTjt
Similarly, a
^ fsHlÎ^rarfrl
Brahmana becomes unclean by

fjTiT.-ll'tfoH
in sprinkling waters, in which bits of gold have
been kept immersed, over its pile and in heating
it again on fire. A Brahmana, a Ksatriya, and a
touching his justly parturient wife. Birth
Vaisya happening to drink the water of a well
uncleanness does not affect a man in a place
in which the carcase of a dog, jackal, or monkey
where oblations are cast in the sacred fire, or
has been cast, shall regain their purity by
the Vedas are studied, or offerings are
respectively fasting for thee nights, two nights
constantly offered unto the Visvedevas. A
and one night.
Sudra, consecrated with the sacred Mantra,
regains his personal purity a fortnight after the
occurrence of a (birth) uncleanness. Brahmanas
in jeopardised conditions remain unclean for a In the event of a well being defiled by the
single day in connection with a birthunclean- casting of bones, hair, or other excrementitious
ness. A
performer of Agnihotra sacrifices, a matter in its water, it shall be purified by
vowist and a reciter of any sacred Mantra are dredging its bottom and casting Pancagavyam
not affected by birth-uncleanness. into it.
7T§pt srwrfs wlrrarii
fgrnra: ailw ^ ii
It the event of a pond or tank being defiled
^ ^tTTTTZf ^ by ashes, sixty pitcherfuls of water should be

baled out of its bed, and Pancagavyam should
be cast in its water.
Ach. Kh. Ch. 222 ]
TrfrRT R| t^l I
Thus he shall live on alms for twelve years,
3?lTWnWT Rî|)MW'»T^rT^||X'3ll where by he will be absolved of his sin. On the
other hand, he shall immolate his self in a
yj^^Kiyurrfgd: ^ftpr.-u
blazing or shall remounce his life for the
fire,
good Brahmana,
of a or shall dedicate all his
In the event of a tank being defiled by the possessions to use of a Brahmana. Similarly, a
washing of catamenila blood of a woman in its wine drinker shall immolate his self in a blazing
water, thiter, pitcherfuls, of its water should be fire. A gold stealer, falling under the category
baled out. Having visited a woman standing of a Steyin, shall expiate his sin by making gift
in interdicted relation to him, or used any of all his possessions to a Brahmana,
forbidden article of food and drink such as beef, well-versed in the Veda. He, who has defiled
wine, etc., a Brahmana, or a Ksatriya is purified the bed of his preceptor, shall purchase his
by practising a Prajapatyam penance; a Vaisya, absolution by making gifts of a thousand
by a Santapanam; and a 6udra, by a Panca- bullocks of Brahmnas.
ratram penance.
^rpwT.-ii
AhT1% WI^FI-dA VSI1
^^ -
'
jfl igrqf dlHkfsf eF

-q-
gimo i i tfragqre :
irfan
'
êfteTfiT ^ gTSfoll If a cow dies, while penned in a shed or an

After practising an expiatory penance, one enclosure, her owner shall practise a quarter
shall feed the worth Brahmanas and make gifts part of the Krccha pencance by way of
of kine to them. The use (wearing) of an where the cow dies with
expiation, in the case
indigo-dyed cloth by one in bed or at the time fastenings or halter round her neck, the
is not sinful, otherwise an
of visiting one's wife expiation is the practice of a half Krccha
indigo-dyed cloth should not be touched and penance, whereas in cases the cow is burnt
an indigodyer goes to hell, after death. down to death, or where the death occurs from
its being led astray in the wilderness, her owner
shall practise a full Krccha Vratam by way of
expiation. The practice of a quarter Krccha
penance is the expiation in the case where the
A Brahmanicide, a wine drinker, a stealer cow dies from the effects of injudicious
of gold of more than eighty Ratis weight, he fastenings of bells round her neck.
who defiles the bed of his own preceptor, as
sifispTSf irt *nmmi
well as the one who keeps company of thesep
mean, are absolved of their sin by paying visit
w tiranj*
Having accidentally broken the horn of a

to Setubandha. After return from his pilgri-
cow, or a bone in her body, or having broken
mage, any of these absolved sinners shall feed
her tail or injured her skin, one shall live, for a
the pious Brahmanas and make gifts of kine of
them.
fortnight, on Javakam.
-Annjjf îi
^TAÎTRTOlf^T jpft •gnuf f£iMit:II<V9ll
A member any of the three twice born
of
ort^f npi T[f ccaitscj ^gagqi fiimîi
orders, having unknowingly taken wine or any
A Brahmanicide shall live for twelve years excrementitious matter such as the stool or
in a cottage in the forest; and carrying a human urine, should be re-initiated with the holy
skull on his head he shall stroll out for alms. thread.
Take only warm water on the first three

days, only warm milk on the second three days,
fjJ'Jiltfltl* T^T:TiyfoH«b4fil| im^ll
Shaving of the head, carrying of staff, and only clarified butter on the third three days
wearing of the grass girdle (Mekhala), begging of the penance. This is called the sin-absolving
of alms and observance of vows should be

Tapta-Krccham-Vratam. The practice of a
omitted in the Paraka Vratam, which extinguishes all sin
rites of such second initiation of
consists in fasting for twelve days in succession
the twice-born.
OTWTT ipi <fe'lriUW4c|l:N

wfamgiii
TO: cfci^dquitai: yitrlûf

WIsfaf s^raTIl
xranTSRf urapmf i^RT5wtoi-ii %jjr rfiy cjuifiii îqii^gii
Raw meat, clarified butter, honey and 'nhjTOITOITO^' TftTOTO

seedoils, kept in the vessel of a man of vile cast, vtror 3^11
become pure as soon as they are taken out of it. nra<W: TOT WTO
The practice of a quarter-Krccha penance In this penance the penitent shall take one
consists in taking a night-meal on the first day,
morsel of food (Pinch) on the first day of the
in living on what is obtained without asking
light fortnight, and successively increase the
on the second day, and in fasting on the third number by one, each day till the day of the full
day of its term, while that of a half Krccha moon, and go decreasing it by one,
thereafter
Vratam is double of what is laid down in each day, tillday of the moon. The
the
connection with a quarter-K;ccham.
compound known as the Pancagavyam, the use
w4wd<4HI¥HHH of which fends to extinguish all sin, shall consist
of the milk of a goldencoloured cow, the dung
of a white cow, the urine of a copper-coloured
The practice of a Prajapatyam penance,
cow, the butter made out of the milk of a
which extinguishes all sin, consists in triply
blue-coloured cow, the curdled milk of a black
doing what is laid down in respect of a
cow, and the washings of the blades of
quarter-Krccham. A Krccham penance, practis-
Kusa-grass, in the following proportions viz.,
ed by fasting for seven days in succession, is
eight Mesas of cow's urine, four Masas of
called a Maha-Santapanam Vratam.
cowdung, twelve Masas of cowmilk, ten Masas
STjnjsJT sETâif trq ; of curdled cow-milk, and five M4 as of melted
cowbutter.
ii sftnrci Tfirpppft TOHivn'ti& stott vrafcsragjspf ff i WyirMflt^gviddMl sgqm : ii wii
W^rrsr
W / Chapter 223
rPf#T rX TTTOFTT ÊTII
TjftfaTOfTrfr TOf TOTOTOHTOtf^T:ll «rroi^ frojphtg>raWt^:inii
O
^ ^fRMr^KUIkill ^
Vyasa, the holy sages have devoutly
II
By performing Japas, Homas, and
Sandhyas, one acquires (is merged in) Vishnu,
practised the pieties I have narrated; those, who the granter of virtues, wealth, creature-comforts
propitiate the divine Visnu, live in comfort and and emancipation.
happiness.
Ach. Kh. Ch. 223 ]
spqf % nneHfcnujJ: 'JW TpftrrqU T^FcTf TTr c^VIVIrH^M: It
lt*T: iwM sqpT tiuun TT? ffo^R-g T; a?f=rar
The red-complexioned Hari was worship-

Visnu is virtue, Visnu is vow, Visnu is
worship; Visnu is Tarpanam. He is Homa, ped by the people of that age, and the duration
Sandhya, meditation and psychic trance. of human life was one thousand years.
Bhimaratha of Ksatriya extraction, who was an
TJcT <4dlM incarnation of Visnu, killed many Raksasas in
the Treta Yuga.
VFPI T^jporj yfln«hll
Tîmi *nf: Tfaranrsgt TRhi
Suta said :
—O 6aunaka, now hear for me cil«hi (gîti a) ôll
describe the dissolution of the universe In the cycle of Dvapara, when the
(Pralayam). A
thousand of each of the four yellowcomplexioned Acyuta was the protector
Yugas make one Kalpa, which in its turn, of virtues, the duration of human life was
constitutes one day of the lotus sprung deity. fourteen hundred years, and men bom of
Brahmana and Ksatriya parents peopled the
^ri^dismiiRfîrawr faailyi* u
^Now snfaggsrr^
hear
m?r
me narrate the
Trcft
rules of conduct
earth.
rHT
and life, etc., which respectively obtained in the

said four Yugas. Virtue reigned unimpaired fo i mHqq lldlMlH
i frll
with its four feet of truthfulness, charity, Trmtefsr îi

penance of mercy in the cycle of Satyam (truth). The god Visnu, incarnate in the shape of the
EpfarnT qrepgT ^r:ii holy Vyasa, considering the smallness of human
intellect (comparative dulness of human
^TTT $ t^Tll^ll
memory) at the time, divided, the Veda into
The protector of virtue was (Sveta)
four parts, and taught them to his own disciples
whitecomplexioned Hari. Men were contented
in the following order, viz, he taught the
and erudite in that age, and the duration of
Rgveda to Paila ; the Sama Veda, to Jaimini.
human life was four thousand years.
3T graN
farre* yRrtfi hn fm fg$:ii ^TPlf Tjwifa ^11
^ WETPT Sll^ll
At the close of Satya Yuga, Kstriyas of the
The Atharvan, to Sumanta; and the Yajur
twice bom order conquered the Brahmanas,
Veda, to Mahamuni. To Vaisampayana he
VaiSyas and Sudras; and the valarous Visnu of
taught the Puranam; and the eighteen Puranas,
mighty prowess killed many Rakshasas.
to Suta, by reading which one is enabled to
fsNI.^4: know the god Hari.
In the Treta Yuga, virtue was robbed of one

TPfsr vffrfpf g ^ ^rii
of its limbs, and was composed of the three

and compassion.
A Puranam, treats, of five topics such as, the
factors of truthfulness, charity
creation of theuniverse (Sarga), dissolution, of
Men were devoted to the performances of
the universe (Pratisarga), geneologies, of kings,
religious of religious sacrifices; and the earth
specific traits of the different cycles of time as
was peopled by men of Ksatriya extraction in
represented, by the different Lawgivers, and
that cycle of Treta.
the annals of royal progeny.
w TTra
^fsrtq^fR^Tir
WRrRTSmi
f?Tf WTf^ll ^11
Gandharva (Science of
(Science of Wealth),
Music) and Dhanurveda (Science of War)
these are the eighteen branches of knowledge.
srn
TTFR ^ra-eftqq^^Hjl groui^H -sr
«^Ji''s(HpJ WKTHIIÎI
The eighteen Maha (great) Puranas are At the close of the cycle of Dvaparam, the
the Brahmam. Padmam. Vaisnavam, 6aivam, god Hari removed the burden of the world by
Bhagavatam, Bhavisyam, Naradiyam, killing the evil-souled Ksatriyas. In the age of
Skandam, Laingam, Varahakam, Kali when the god Acyuta will assume a black
Markandeyam, Agneyam, Brahma-Vaivaitam, complexion, the virtue will suffer a great
Kaurmam, Matsyam, mutilation and make out a miserable existence,

Garudam, and
Brahmandam Puranas. standing on one leg only.
ijRtRt: grf&nnft r[ll

wnw ^r-cmmfa^Pd
'
xt •ft£ir:u
3TTST ^Rftr^qSSfHHHJI fRr tjott.-ii
The other minor Puranas, narrated by the pfwrfcr 3trpRtii 3311

holy sages, are the Santa-kumaram, Men be cruel miscreant in that Yuga
will
Narsimham Puranam. Sattva (priniciple of illumination or knowledge)
Rajas (principle of action) and Tamas (principle
of Nescience) are the three qualities that are
wreRfl fad»j iiîi
usualy found in men. Even these qualities, O
'
dR<lcWMd: VTqH Saunaka, vary in proportions in the self of a
man, augmented by the spirit of the age he lives
in. -
y^JIUS WTWWra' eKl(Hefj|îji)c| «TII
w&m rmr w**»4q wrfsfogwiii

trrmfPFPPrr prfNf w*f*ng«iHinoii
Skandam, as narrated, by the god Kumara, The age in which the quality of Sattva
Siva-Dharmaksam, directly narrated, by abounds in the mind, intellect, and sense organs
Nandlsa, the Puranam of wonderful incidents of men, and in which they feel an irresistable
narrated by the holy Durvasa, the one narrated inclination to practise charity and penances-
by the holy
Narada, the Kapilam, the known that age, O 6aunaka, to be the Satyam
Vamanam, the one related by the holy USana, Yuga.
theBrahmandam, the Varunam, the Kalika, the Y
.
fs P \
f*v
ar^r criw)^ ?irTf57i?np HliHiHji

Mahesvaram, the Sambam, the Sarvartha
Sancayam, the one narrated by Parasara, the
cT^T %rir T3l»jfttRfr< #wii ^11
Maricam, and the Bhargavam Puranas.
When men are found to energeticlly pursue
undertakings that lead to fame or bring about
~
spfsnww ^Tc*hhPh the fruitions of desires, and when the mind,
îra: 4Rror 3nî«fvu«*mi intellect and sense-organs of men abound in the
npspfsr farm mei^vi quality of Rajas, know then, O Saunaka, that
The Puranam, the Dharma Sastras (Codes the Treta Yuga (of triped virtue) has set in.
of Moral Laws), the Vedas with their six TRW: 1
kindred branches of study such as the Nyaya '

4i4uj|*jlPi! efJIWil {JPTT dgsrplM .-IIÛ
(Logic), Mimamsa (Exegetic philosophy)
The age in which men are found to
Ayurveda (Medical Science) Artha Ssastras
energetically follow pursuits of gain or desire.
Ach. Kh. Ch. 223 ]
and in which greed, discontent, pride, env y and ^T: g PaaPfgiPa cmiuwot: 119*11
egotistic feelings assail the minds of men, and '
dfe HI : TTf^rT xT ^TdT: PMVIMHÎl: M: II
in which the qualities of Tamas and Rajas suffer

<ddlfdf^«Jyrd^ll
an unhealthy augmentation in the tempera- -
ments of beings-know that, O f>aunaka, to be

chRmPd ^ xT pM^frffr qiq n
the age of Dvaparam (of biped virtue). ^hrrTsr irf ^mjTsr 3311
3udras, clad in the garbs of ascetics for a
liv ing, shall accept alms. The people, dismayed,
TT TJpT:ll *VSII
divested of all ornaments, and filthy as the
The age in which untruthfulness, sleep,
Pisacas, shall renounce all ceremonial ablutions
drowsiness (laziness), life-killing, grief,
and propitiations of the gods and Atithis, and
delusion, fright, misery, and Tamas rage cease to offer oblations and libations of water
rampant in the worldknown that to be the age unto their departed manes. O Saunaka, man
of Kali. will be Sudras in their lives and habit, and shall
be under the thumbs of their wives.
^T: MI«<u*|fir<*T:ll 3411 eRcft f^T: II
TFitHSr TT5Trf*T^T: fviVilc(^<l(^dl:ll %T: chU45Hxm 3TIW ijrWRcl *ric*RT:ll ^11

In the Kali-yuga men will be slaves to lust Women, mostly unhappy and unlucky, will
and low passions, and abusive of one another. conceive many children and will grudge the
Towns and villages will be infested with thieves behests of their lords by scratching their heads.
and robbers, vilifiers of virtue will vilify the
Vedas, kings will prey upon their subjects, and
Brahmanas will care only for the pampering of
their bellies and seek gratfications of their Man under the counsel of the unsancti-
carnal desires.
monius heretics will fall of from the path of
virtue and renounce the worship of Visnu
SPJHT ctdeibvfliU fasresr c^dfutd:ll 3*11
hSlsRT qfTESRfcjll
dMftdH) UlMellHf: **ilRhil II
l|2gWlrT) fcTWj idlin' ^CRT: mc-tHM 9^N

Impure and vowless will be the students
and youths, Bhiksa will contract various froms gltR- qRyarer faf eRvft d^R^MÎcIJI
of relationship and live with their ralations, %T: #TOII 9^»ll
Tapasvins (ascetics) will live in villages, and The only one great redeeming feature in the
Nyasins will covet riches. fact that they will be able to shake off the fetters
'
greresra T wra: T*j?rr: u 30 n of rebirth, by once singing the praise of Krsna.

The merit, which is acquired by meditation in
the Satyam Naga, by celebrating religious
Diminutive in size, gluttonous, thievish, and
sacrifices in the Treta, by serving the god in the
rashly in their conduct, men will walk in the
Dvapara, may be acquired in the Kali Yuga by
path of iniquity servants will desert their
singing the praise of Visnu. Therefore, O
masters, and Tapasas (ascetics) will renounce
Saunaka, the god Hari should be constantly
their vows.
worshipped and meditated upon.
ii ffir sfbrrei. nit!<4<i>Jt ijefatri ttstowttp) 3u«ik4>i'j &
1 favirM Rl II ^311
3TSETR: ^ / Chapter 224

Natural dissolation of the universe (Annihi-
TJjT W5T
lation of Nature).
'm-.w
Tjjif fted-KVIrl Tqrp[||
arci^fgar tsjterI 7nrarf$#ii 311
9pi ^£TPT Sll
^rfclgf^rT rlc^l lfo(T ftjfsr TT^T fc;ctieh<i:ll
% r| TTh^T
Suta said
^— TT?f VllqqTd -SPRqq^ll 311
After the expiry of a thousand
At the expiry of the full one hundred years
of Brahma, the God Hari, absorbed, in Yoga,
shall get the whole universe, with its progenitor
:
of such four Yugas, occurs the causal or Brahma, merged in his own Self.
periodical (Naimittika)
universe.
dissolution
At the close of each Kalpa, will follow
of the
% irar 5p: tstft %sftr wfcr m tû
a rainless period of a hundred years, during annpsrafoiqwr fgsni
which the seven suns will rise in the sky, which 7Rf yMfPui
by absorbing all water, will bum down the three 3T3Pf?fr rft^T f frsWUg *FRq%:ll
regions with a dreadful conflagration of fire.
fWtaeqftr 311
Those, who might have attained to the

feluyjM wt sjcenrft MMlvilfd ^11 region of Brahma at the time, shall reach the
Then will follow a period
final goal of existence.
of drought, with the fierce sun of dissolution
cr$% ^ 'ct^V'ld dHIdUlf TT?TW:II Yll
consuming every thing with its deadly heat
Inmates of the regions of Bhu, Bhuva, Sva
from the heaven of a dissolvin universe. After
and Maha will fly to the region of Jana, and the
that, primordeal clouds will pour down heavy
god Visnu, manifest in the shape of Rudra, shall
torrents of rain upon the universe, which, being
consume the Nether regions (Patalas, Clouds
filled with water in its inside, will finally burst
of shades of colour will originate from the
all
out.
mouth of this Rudra-form. Visnu, which will
incessantly pour down torrents of rain, for a Tier w yc for& u
hundred years. vfteRl cNt crpft Tvford ll 3«>ll
ta a sjjTRsfr (eiî^ tet
Thus at the completion of the life-duration

of Brahma, the earth-matter will be resolved
From the mouth of Visnu, winds, abnor-
into water; the water, into heat; heat, into air;
mally augmented and enraged, shall blow in
air, into ether; the ether, into essential matter
storms for a hundred years. On the annihilation
(Bhutadi), the essential matter, into the
and immobile, the
of all creatures, both mobile
principle of intellection; the principle of
god, Visnu, assuming, the shape of Brahma,
shall lie down on the one universal ocean of
intellection, into Prakrti (Nature); and Nature,
into Purusa (the eternal subjectivity).
undivided waters.
TTrTcpf ?ft: ffrtPlA tt
3T2T VTfrfcP??
Thus sleeping
^ WPT
for another
#TcRII
hundred
^11
years,
3TSrrFTf^Jâr
Thus for a
TZTFFbjjT
hundred years of
r R ^Tfq 33H
l
his
jll
own, the
the god, Visnu, will again, create the universe.
God Hari will repose in sleep, and after that,
he will create a fresh universe in the order of
Now hear me, O 6aunaka, describe the evolution, commencing from Nature to the
Ach. Kh. Ch. 225 ]
principle of intellection, from the principle of to heat, from heat to Water, and from water to
intellection to ether, from ether to air, from air earth.
ii ffr sfhirci JT(P<£<iu> Tjcfeni airarcKmi

f&¥IWd*fts«Tt»re:ll 3TSII
smut: Chapter 225

TJW ^PET oFcTvf <T?T: ^11
Wlc^ cTrf V9 II
yiHlrillrijfnich cTOÎIÎI
w a nnP i "'srii
arraf wfcr qoiffyan n

fardt ftarfar
t|TOT«if =! cffa: TÎ^TWTO Il 311
Suta said : —Knowing fully of the threefold ^srafopr: f^rc^r xi tt.- ^rraftii % n
misery such as, the mental, physical, and From hell or from heaven a man enters into
physiological, the wise, one, conversant with the womb of a woman. At first he becomes
the laws of the wheel of existence (Samsara manifest in the from of a bifurcated sperm; after
Cakra) and possessed of true knowledge and that, he assumes a forthy gelationous form, after
apathy to the concerns of life, seeks his psychic that, blood is produced in its body, which looks
annihilation (Atyantikam Layam). I shall like a lump of muscles of flesh, from which the
describe the wheal of existence from the limbs; fingers etc., are found to sprout up, and
moment a man comes into being, a knowledge the organs of smell, sight etc., are gradually
whereof leads him to merge his self in its developed. After the evolution of the sprout-
universal and eternal portotype. like limbs are developed nails of fingers, and
skin, and after that hair. The foetus lying with
its head downward in the womb is delivered
gKvnjfo wsr 311 in the tenth month of pregnancy.
A
man, after quitting his gross material
qrar
frame, assumes a subtler body in the higher
ethereal regions, whence he is carried by the wird rarer ^forr? dfcR ^gamPm i ^ on
emissaries of death to the mansion of their lord, tTi-T# TO TTTT ^tftfUdjlti TTm.-ll
in the course of aperiod of twelve days. irar TWTry'si55f^^ viiWddriu nn
From, the moment of his birth the illusion
^5ET fipTS of Visnu envelopes the soul of a men. Infancy,
«Wdl4» *11
youth, old age and death-there are the different
The offerings, and libations of water
stages of existence, and human life is repeatedly
containing sesame, which his friends offer unto
him, a deceased person takes in the mansion of
made through them as a sand glass
to pass is
repeatedly turned upside down.

death.
Tffisr xnuirw4 -qrftT WJTrqw:ll

^ îi
WPJÎTfrT -TOR f^HJI Ml
Through piety one goes to heaven, through
Liberated from hell, a human soul takes
sin one goes to hell.

birth in the womb of a low caste woman. O thou
from a degraded
TeP l
,
tx*M ’U«hlT*<Tfr : înf ^ WrOrfall

intelligent one, for taking girts
person, a person is punished with a birth in a
TRF&T f? tf^ll ^11 low class womb.
He, who obstructs the celebration of a

nuptial or sacrificial ceremony, or stands as an
<jl||i4i||A)o4(H|cft <| 3JT fg^ll ^11
impediment of one's practising charity, shall be
A twice-born one, who deceives his
re-born as a vile worm.
preceptor, is reborn as a dog.
yrpfft HfchtglPq ctPHT:
TT^mr tpwr
He, who eats or partakes of anything

He, who covets the wife or riches of his
to the gods, departed
without first offering it
preceptor, or insults or brings about the
manes and be re-born as a crow,
Atithis, shall
humiliation of his friend, is reborn as an ass.
after being liberated from hell. He, who insults
ftTrrfr xftef^rr rj his elder brother, shall be re-bom as a crane.
g rgpiff trcjt
He, who oppresses his parents in this life,
dWIRMeU^l a <hlgbrT: ebUcfft «f^ll 3311
i
shall be re-born as a tortoise in his next

A Sudra, who goes unto a Brahmana
incarnation.
woman, shall be reborn as a earth-worm,
Tttafa liUUMNsft ^Ffft TEJcT: (I whereas having procreated a progeny on her,
^WmiSTrf
He, who
^
eating the bread of a trustful
^fa:» Wl he shall be reborn as a white ant that eats into
the vitals of trees.
master, serves another in this life, will be f^TST: fifipF: yfe

re-born as a monkey in his next. He, who
3TW 'TT: 33T:II3?II
misappropriates any trust property, shall be
An ungrateful person shall be successively
re-bom as a vile worm in his next existence.
reborn as an insect, worm, scorpion and a fly.
Hteh|4jrbt ‘srafcT TT^Trll

fifa: feftdyichTlI ’ST
uwortn
^ tTfaPST 'TT.-II 3*11
The envious or malicious person,
self of a
A woman-killer or an infanticide will be re-
liberated from hell, shall taked birth as a Raks
born as a worm, a pilferer of food will be re
asa (monster) in this world. He, who commits
bom as a fly.
breach of trust, shall take birth as fish in his
next existence.
qcrapqift TTfrT ^TPT^ TJrT fPP *T ^FPFlr H^pnfw{|| ^||

A stealer of cooked rice will be re-born as a
cat; a sesame-stealer will be re-born as a rat. A
A stealer of paddy or barley com shall be stealer of clarified butter will be re-born as an
reborn as a mouse. A ravisher of other men's
ichneumon, a stealer of flesh will be re-born as
wives shall be reborn as a fearful wolf.
a crow.
cFffevTt 'Jll<4rl TTT:II
TCt 1 jjr lM4)Icieh:ll
3TTtff <$ ypilrUT TTORratll 3^11

He, who carnally knows his brother’s wife,
A stealer of honey will be re-bom as a gnat,
shall be reborn as a cuckoo. He, who defiles the
a stealer of cakes will be re-born as an ant. A
bed of his preceptor, or knows a woman
stealer of water, or a miscreant will be re-born
standing in the interdicted relation to him, shall
as a crow.
be re-bom as a hog.
fatrich-ril
# ySTB ^ ITffcT: tfWtRtll
^Hi[M<jfaqiqiF»rgT5T ^°n
Ach. Kh. Ch. 226 ]
A stealer of Indian bell-metal will be reborn A stealer of knowledge, after suffering the
as a Harita bird or a pigeon. A stealer of a pangs of many hells, shall be re-bom as a dumb
gold-vessel will be re-bom as worm. person. He, who casts oblations in a weak fire,
shall be re-bom as one suffering from, indiges-
tion.
TPjrt eprfoj ^T^ll ?6\\
A stealer of cotton will be reborn as a crane;

a fire-stealer will be re-bom as a heron. A stealer Pnjuurq# xrr^fhr^wiii
of pig=menu or vegetables will be re-born as a
^cTrllTT eF^RTÎI
pecock.
<9FSFT II
Wfrf TtF^R5P^T:I1
^1,11 HV\
^THÛII^Hl-m^TbHI dt chilli ^11
Scandalising, ingratitude, hurting other
A stealer of any red substance will be reborn
men's feelings, cruelty, shamelessness,
as a Cakora bird. A stealer of scents will be
adultery, stealing other men's goods, impurity
re-bom as a mole. A bamboo-stealer will be
or uncleanness, speaking ill of the gods,
reborn as a hare.
cheating and miserliness are the traits in the
WST: 'tiiBS.Tj'Jiehldquit
conduct of those who are just liberated from
TJHi <frd(^ tfrjqf^Rf5rT:|| ô||
hell.
A stealer of peacock-plumes will be reborn
'Hdl'd: Mtvileb: ¥f<T fctrMi II
as an eunuch, a woodstealer will be re-born as
an woodinsect. A flower-stealer will be re-bom TT^f r^dl^pTh H ÎMI ^faqU^ll
O
as an indigent man, a stealer of lac-dye shall

TTT^nw:ii
shall be re-born as a maimed or deformed
person.
^WrRJ»:ll 31KHl4)dfd^HldllH^l^pTf^? WTÎI ^\9II
Compassion towards all, asking good news

of all creatures, works for the purpose of
d*>cu
acquiring spiritual benefit, truthfulness, good
xrer iilÛlI^lfuiTPllI 3?ll
advice to all, judgment in the light of the Vedas
A stealer of edible leaves and plants will be and philosophies, performances of good
re-born as a Harita birds, a warer-stealer will deeeds, service of the gods, Rsis and Siddhas,
be reborn as a Cataka bird. A stealer of house, company of the good and friendliness to all are
after suffering thepangs of many a hell such as the traits in the conduct of those among men
the Raurava; etc., will be reborn as an insect, who have come down from the heaven. By
worm, shrub, creeper, or grass. The same fate practising Yoga with its eight component parts,
awaits those who steal gold, or kine. one is enabled to effect one's Atyantika Layam
faa MiTft
i tjoFT: •KehMSill (Non-existence of Self).
ffr WRt MFff fR: T3c$'3n^ll ^^11
II ffiT «fhiret Hg i
y uft U«WIVIT<S& 3llxJReFiat
=TR fgVWRl sqrira:ii ^mil
•m
3TSJTW: W / Chapter 226
Now I shall describe the mode of practising
_ ^ ^ the great Yoga, which absolves a man of all sin
hsiuhi ^jfrt^fmem m<H)I and grants him emancipations, and creature-
TT^RTWyTtR 'qÎFJ’TfsiT comforts in this life. This (narration), listened
to in a devout spirit, serves to extin-guish all Selves. O thou king of kings, whom do you find
sin. to be the principal one in ourselves?
TTirfo TJvf FT TTcrfrT ijtf: fttsfff gfajf: TRlftTS^t ^pTIR^:ll
1J^5frr TJTOTTTOTOT ^11 ill
The sense of "me" and "mine" are the root Does this self-conscious being, composed of
of all misery. This sense of Egoism does not the qualities, take birth again? O thou king, the
cease to exist. This is what the holy Dattatreya selfconscious egoand the self, though virtually
narrated to Alarka. one, appear, and are thought as two different
entities.
TITaTSJ RT c(HlfMMvHM :ll }ll <iiPH:ll

This which sprouts up from the feeling
tree, TfT ^Tbûii || Ml
of Egoism as its seed, has the sense of "me" and
It is knowledge that dispels this notion of
"mine" as its principle trunk, of which one's duality or separateness. The Yogins, on the
house and field are the branches, and sons and extinction of this sense of separateness, through
daughters are the leaves. Yoga, realise their oneness with the supreme
Brahma and their difference from the the hosts
'f^fsncR^pnPTRStsf "tfll
of qualities or attributes. Realisation of this
Riches and paddy (food-grains) are the

oneness is called Mukti or Emancipation.
principle leaves of this tree, virtue and vice are
its flowers, and happiness and misery are its
m toPt ti^M -sftcrfcrii
jTHWft '^Rl«llll ^ o ||
fruits.
That is house in which one lives, that is food
f&Xt f^raileâAui ft Tprr which sustains life, that is knowledge which
tost wrrw tftrf Mi leads to Mukti (emancipation). Any other kind
The great tree of non-knowledge exists for of knowledge is ignorance or delusion.
the relief and comfort of mortals. Those, who
ijUiWHmûijHi# TTifsfcni
tiredwith the fatigue of life's journey, repose
WoMHIî fftWHI ^RT^raRTTIIIWII ^11
under the shade of this mighty tree, labour
under the delusion of ignorance. By hewing
O king, by enjoying the fruits of virtue and
vice in this world, and by discharging all duties
down with the axe of knowledge,
this tree
which are obligatory on him, a man may
mortals merged in the supreme Brahma.
exhaust and extinguish his Karma and
TO: WT: ipPlffifrd ^11 annihilate his desires in consequence.
TF5F^ WZTÎI Ml
By drinking the sinless and soothing juice
of Brahma, men become endued with the
perfect knowledge; clamours of contending
3TfpiT
RRT: W
Cessation of
KdlUfrW
%RT:
ygnsiafaRtifl n
all killing
III
propensities, truth-
5^11
passions are silenced in their breasts, and fulness, non-stealing, continence, and
perfect happiness results from perfection of nonacceptence of gifts are the five Yamas or
knowledge. O
king, neither our forms, dimen-
Niyamas (rules of self-control). There are two
sions, and organs kinds of purity or cleanliness such as, the
constitute our real selves.
external or bodily and internal or mental.
t ^rrerr ^Rr.-^JT totii
TRTlTOTTOT VllPddf^dl4i ^T;||
=F> TOP4fil<fM|et4):ll VS||
Neither the Tanmatras (essential matter nor 3TTTFT TO^TOrF «|U|iq|li) W*jW:II ?^ll
speech and intellection constitute our true frfTO: Tftsfft tjt^rA^:II

Ach. Kh. Ch. 226 ]
Contentment, bilss won by practising Tapas, I: UIUU<l-m xrg- tT||
and worship of the god Vasudeva are called

Damas. The different seats or postures in Yoga
f?ppp wraiSfa tow
umiwwi yuuii ttt fqsflqftii
are called Padmaka, etc, while Pranyama
consists in checking or controlling the wind
breath. An act of Pranayama consists of three By withdrawing the mind, consciousness
parts such as Purakam (taking in of breath), and sense organs from their respective objects
Kumbhakam (arresting the process of breating) of perception and the external world, and by
and Recaka (letting out of the breath). keeping their functions thus in abeyance, a
Yogin shall practise the art of mental abstraction
cTÊff aspires p ttstoii v*ii
(Pratyahara) and control his breath in
HIPIWtW: TT '3ppT:ll Pranayama to the extent of ten or eight Matras.
These are called the two kinds of Dharana in
A light (laghu) Pyama consists of ten Matras; the parlance of Yoga.
one of intermediate form, of twenty and a full MIS'V*USUI £<4) '^TTT <Jd)p tST rratrftTII
Pranayama, of thity Matras. A pregnant of
Sagarbha Pranayama is that in which the votary
meditates upon any definite subject at the time
A Yogin shall concentrate his whole self
either in the region of his umbilicus, or in his
of practising it, while the contrary is called
mouth, or withing his heart, or in. the region of
Agarbha.
his throat, or at the tip of his nose, or in his eyes,
gssripT trsqipT st or at a point between the eye brows.
fcTOTeE % VdldKlqWd$f>MldU ^11 snTCTTT
At the first stage of the practice the practiser
STRUTT: TTP2I W^fST^RWTfTTÎI ^>11
shall conquer the soporific tendency, shivering
These are the ten places of Dharana or points
during its second or middle, and the
on which a Yogin shall concentrate his whole
augmented heat during its third stage, which
Self, by practising which he will suffer no decay.
isbrought forth through the aggravation of the
bodily Vayu. Hence, these defects should be srarfhRvft Trf^rt?RrmT?hT qTHWpfll
conquered in the order of their enumeration.
3TRPTFRJ ficSTT xt ¥OT3f ^11 3T5JTT2J HsjWrt PPT^RW[II

qrfufrGTT fcTPfquft P4S>fd<fcHWHU:ll ^\9H qrTlfeRTOPTt P^T: WWI*Wdm«l:ll r*ll
With the effulgent image of the Pranava
Mantra in his heart, and its mind fully
Pp|utt dlPpiwuai^RHi w ftsmrn
concentrated the reon, a Yogin shall practise

Yogam, sitting in a posture so as to press his
As fire is cast in the first, so by merging his
genitals with his legs.
Self in that of the supreme Brahma, a Yogin
T^TT rPTOt cffW TT#T T3RPRT57TII shall mentally recite the Omkara Mantra, which
fd$Ml ^jj^T f&d) 4l»ifqqJI ^£11 is sacred of the all sacred Mantras and is
One conversant with the practice of Yoga symbolical of the Self of Brahma. The term Om
shall suppress the Tamasa attributes of his mind is composed of three letters, Akara (A), Okara
with the Rajasika ones, and the latter with the (O), and Makara (M), and is the great exponent
Sattvika attributes of his mind, finally bringing, of the universal Self (Brahma).
about a state of mind in which it lies serene, 3TF ¥p tTT ^{cH^fdctPJdH Il
unruffed and devoid of all thoughts and
qf
impressions:
Ach. Kh. Ch. 226
Iam Brahma, the supreme light, devoid of I amBrahma, the Supreme light, pure
a gross, material body. I am Brahma, the and without a second.
intellect, infinite reality
supreme light, devoid of death and decay. I am the supreme Brahma, the embodiment of
perfect knowledge, an emancipated self.
3TiT
I
W
am
qT
Brahma, the supreme light,
Wi
divested
TJjT ^T5T
pqtCTfr qqr qfr ’a^FT 'gfqrT?: II
of the principle of earth-matter. I am Brahma,
supreme light, divested of the principles of PdcU^PMpTTq? qqT cTO Ulf5d-<r*«RT:IIÛ
the
air and ether. % TTTTrf ^ WCT mtWRTHU
3T^ slfT qf -ssfrirT:
pqiptft Pd^ddy^
wqppqqtfpT.-iiîi
3^ -qf •3^: wnwrf^f^wil Suta said :

—
O Saunaka, thus I have
Iam Brahma, the supreme light, devoid of described unto you the Science of Yoga with
its eight essential appendages, and a knowledge
a subtle body. I am Brahma the supreme light
which is neither bound by space or non space of this Yoga brings about the emancipation of
(non extension). one's Self. Those, who attain to (meet their

annihilation in) the Nityam and Naimittikam
3^ -isTST qf
dissolution, are not liberated from the fetters
of Nature (physical laws),and are subjected to
am Brahma, the supreme light, devoid of
I
the necessity of being born again and again in
the Tanmatra of smell. I am Brahma, the this world, but not so are those who merge
supreme light, devoid of the Tanmatra of sight. themselves in the Supreme Self.
I am Brahma, the supreme light, devoid of the
Tanmatra of sound. I am Brahma the supreme

light, devoid of speech and hands. I am Brahma, q qRft qr% q feTOrtuîi
the supreme light, devoid of ears and skin. They are emancipated; and thus emanci-
pated, they no longer die, or suffer from disease
3t?W^ ^rdWilUluiPdelPMlI or affection as they used to do under; the
3Ttf qf ^qtfrT: uiuuqHfWyrrqn 3°n
influence of Nescience before their libera-tion.
am Brahma, the Supreme light, devoid of
I
Thus sin affecteth not an emancipated Yogin
tongue and nose. I am Brahma, the Supreme
and ceases to exist for him for all eternity.
light, devoid of the currents of up-coursing and
THfctirt TT •% T?
downcoursing vital Vayus.
3Tf qf
He not bound by the chain of necessary
3P ?rp qr ^ II
is
rebirths, and is not consigned to suffer the

Brahma, the supreme light, devoid of the
I
pangs of inter-uterine existence. He is one with
vital Vayus of Vyana and Udana. I am Brahma,
the unchanging, undecayuing Narayana.
the supreme light, void of all Nescience.
Tjqrqr
3Ttf ^tp qf qrq qqqji
^^ d P4 d h
u u
i 1 1 II II
,
q^P¥^d¥j,P^<TqT Wm
I am Brahma, the supreme light, the By dint of such an unswerving faith and
devotion, one may attain the god Hari, the
receptacle of supreme bliss; my self is my own
grantor of emancipation and creature-comforts.
wife, and devoid of mind intellect, life. Egoism
and cognitive organs. The purification of the heart is effected by
means of meditation, worship, mental recita-
tions of Mantras, and psalms, and by practising
3Tf ?rp qf Pqijdd^ll^ll vows of charity and continence, and by
1
Ach. Kh. Ch. 227 ]

celebrating religious sacrifices, and from the bliss. Holy sages such as Narada etc., the
purification of heart proceeds knowledge. celestials such as Indra etc., the Gandhravas and
the Apsarsas, attained the region of highest bliss
by worshipping Visnu
TO TO 3RT:IIÎI
Twice-born ones, by reciting the Pranava VFrfT TO: 1
Mantra, have become emancipated selves. TRJefcET^ •nrorf TT3TTOB ^WT:IU0||

Dhruva by devoutly worshipping Visnu, The gods attained
their godhead; the sages,
attained the region of highest bliss, as well as their status ofMunis; the Gandharvas, the
the god Visnu. Pracetas, the creators of worlds, status of Gandharvas; and the kings, their
Kandiu and others, by worshipping the lord of kindoms through the merit of worshipping
lords, became pure in spirit and abtained the eternal Visnu. All these attained the
liberation. In the same way, and by the same celestial kingdom by worshipping the god
means, Uddhava attained the region of highest Janardana.
it sfhiret wnjrot qtfroi veraiyrrs& wyif*iu^wi4lii*i8R to 1:11 3^11
3TSIR: ^\9 / Chapter 227

froFsTO: from ^ $ii
wn wdwmhn
TOIT
He, who even without knowing the
^ ||
Pranava, or the commands of God (without any
Suta said : —Now I shall discourse on Visnu-
knowledge of religion or theological works),
Bhakti (loving devotion of Visnu) by means of
bows down before His all pervading presence,
which a man obtains all that he desires. Nothing
and humbly offers Him the homage of love and
is more pleasing to Hari than devotion.
and affection, is a true Vaisnava.
TT^tT: ijyf UTOT: T^TOTOhll
ypiPT ffH;i
TOTO at <^«J l 4l fg~ TT: II
-v iftffrdfrq TOT fsp5RT TTOTT ^:IRII
'awrater yl«wi
ff «raar ^cBaigrw 11311

% TO TO f
l T froft WIT TOt II 1311
faVeiiMebiUI* jrgcF&JJJJI
Contemplation of the god, Hari is the only
at fâjshrjft^Tiuii
palatable fruit of human life, the progenitor of
supreme and the root of the increase of
bliss,
He, whose love overflows to the servants of
one's animals and progeny. The term Bhakti
god he who readily approves of His worship,
he whose highest joy is in listening to discourses
(devotion) is derived from the root Bhaj to
serve; hence the wise shall serve the god, as
on His love and goodness, he whose voice
trembles and eye's look moist at hearing of His
service strengthens devotion to his Self. The
all-abiding love; he who has devoted his whole
devotees of the lord of the universe weep and
self to the allpervading divinity and looks upon
shed tears at time of singing his name and glory,
a Brahmanas as His prototype, is a superb
and the hairs of their bodies stand on their roots
servant of God (Maha Bhagavata). He, who
at the time. Verily they are the real Vaisnavas,
daily worships Visnu, and offers him cooked
the loving servants of God for all eternity, who
devote their lives to the daily excution of his rice, every day, in a spirit of true humility, is a
Bhagavata.
divine commands.
^JT ulfdtflrdiT rd«Jlir4^bcHMMll5!mi

There are eight forms of devotion, and even f^rroj tfpto-t: w *r Hm-itatufftin
a Mleccha may be true devotee of God. A truly 4<iP^4vuwi4tn^ :ii^^n
god loving Mleccha, a true devotee, is the May kind of pleasure which the
that
foremost of Brahmanas; he is a Muni (holy ignorant find in the things of the world, be mine
sage), a seer, and is an heir to the highest bliss.
on divine contemplation, and may a pleasure
cR$ ctf TETf W TT xf W of similar intensity not leave my heart, when I
meditate upon the Self of the all-pervading one
TRrT: TTUlPidl WT fg#fW:ll
(Visnu).
To him should be given, from him should R U4vd> ITtFTcT f^STR^TWÎI

be take (food), he is adorable as the God
Himself. O thou foremost of Brahmanas, a
godloving, devotional Candala, a true servant
true,
A
*rfvF ^
reader of
fgrarfr
all
#TTl4
the Vedas, a
opf «TÎI ^11
knower of all
of gods remembered, spoken to, or adored by the philosophies is but the worst of fools, if he
a Brahmana. sanctifies him to airy extent he is not devoted to Visnu. He, who has faith in
pleases.
Him and is devoted to His sarvice, has practised
^TT ^5 TJTO dcJIfMlId ^Jt ^rfll all pieties, even with out studying the Vedas or
celebrating any religious sacrifice.
To say I am throe to one who seeks slidtJtsiJHf 4<HI MHMI 3TRtH

protection, or to one who is oppressed or R rrf îPcT Trfrf *T3t!T W *jpnTrPCT: II II
tyranised, and to say dread not to all creatures

The foremost of the holy sages do not attain
are the vows sacred to-Hari.
to that elevated status by the study of all the
W44<5FWER:II Vedas, or by celebrating the most meritorious
fl4^<MPdc*h)Jill ^11 of religious sacrifices, as they do through the
merit of simple faith in, and unflinching
An expert in the Vedanta is greater than a
devotion to, Visnu.
thousand reciters of Mantras, a devotee of the
allpervading God is greater than a million of Tf: <*»R>^Wl4) faaqMI^3«Hl3T*ftll
such Vedantins. iprfrT W*Hl^sbl4l$''Wl'!iJ f<4 tf^rl: II
l
>
:
^ II
Even a man, who

'
tlcK l Pd d : TTEBrf=rT "PRTT is not true to the duties of
ITohT^d TPT1 Mt|i|Ul:ll^|| his social order, or misbehaves himself, if he
By dint of an unswering and all absorbing becomes a Vaisnava purifies all the regions, like
the full-risen, thousand rayed sun.
faith and devotion men attain to the region of
highest bliss. It is for this oneness of purpose
that god, though impartial and equally kind to •OT^T -qf wf dlt!i|U|Lmiruri:IRo||
all, is lovingly fond of these persons.
Even miscreants, who are addicted to vice
and wicked acts, come by the highest bliss, if
fa qrun fq ^cIFl Tjfinr.-iiîi they become devoted to Visnu.
Hence these devoted servants of Goda re fST 'iHItfo ^Pw4êUoyfi^|Run II
called Ekantins (single-purposed ones). He ^c(Pic4ui^cf>TII ^ II
whose devotion remains unflinching even in Pleasures of celestial life apear insignificant
moments of peril, is the most favourite, among and inglorious to one, who has a strong and
the favoured ones, with the god of gods.
Ach. Kh. Ch. 227 ]
loving faith in Janardana, inasmuch as such a O thou foremost of Brahmanas, one, who is
faith isbut the precursor to one's emancipation devoted to Visnu, soon becomes holy and
(Mukti). comes by the highest bliss; a devote of Visnu
UFtraf <ttt wcrrf never perisheth.
*PTfefcKm: (TFT TffirHdFl ^ fFTHTtl
^ ?pflrfrr ^rfe^T.-ii tjh ^tft FfarT: Jfitt ^fhi

TnrFT^rnrfrf
F HTt Ffaft ^rf « n faii> 4wl :ll?^ll

'
What does he care for (fruits of) virtue or

To persons, who wander about in this (objects of) desire and opulence whose mind is
dreadful valley of life, where each act spins out absorbed in the rootcause of the universe (Vis
a new destiny for man, the only thing, which nu)? His Salvation is in his own hands.
can be easily caught hold of with the hand, is jpmf

the faith-appeased Janardana.
hear of the glories of the discus-wielding deity,
He who does not ^ ^ TWIU-ti
Verily insurmountable
Rldlildl'
is
^wrrii
rPfrT %imil
the Nescience or
is really deaf and is a spiritual outcast.
illusion (Maya) of Visnu, which is composed
Tfaijfcft fsrHTTftter xpft ^rrarhi of the three qualities (Sattva, Rajas and Tamas);
wft <^^pinTtWIIR3U he, who is fondly devoted to him, alone sails
He, whose bodily hairs do not stand on their across this occean of phenomena.
roots in ecstacy while engaged in singing the
psalms of Janardana, is indeed a carcase. ’TtTÎ'RTFT^ ||
Of what good, is the celebration of a.
fafMsdmW ipnf Tn&TT

-
*3 firPT$rc:IR'*|!
religious sacrifice to a man, who performs,
O thous foremost of the twice-born ones, every monent, the sacrifilce of (contemplates)
what wonder that sins of a man will be Hari? It is faith and devotion alone by which a
extinguished by contemplating Visnu, when by man can attain to Visnu and by no other means.
such a contemplation he comes by emanci-
pation.
rfaAPd TTPftTFft W
Neither the various forms of
FtFTT FFr<fr:ll^ll
gifts, offered
dcjRi TUT: (TFT ehof»^|| in due form and worthy recipients, nor the
to
offerings of flowers and scents unto the god, so
much lead to his satisfaction, as the homage of
TgF-M-JU[| F $Hj|ifH|l{|| ^11 heart-felt love and devotion to him.
Yama, the lord of death, seeing his
emissaries ready to bind the Souls of Visnavas
with their nooses, says to them: "Leave them F^P^VI^ F»THT:IIÎI
alone, O my emissaries, have power over all
I This poison-tree of worldliness bears two
hlen except those who are devoted to Visnu." ambrosial fruits, one is the service of the Lord
and the other is the company of His servants.
3Tf*r tnxR^nrraîi
FT^fo F TRtFT: Fm<mdfad) % F:1R5H

Even if the worst of miscreant worships him
(Visnu) alone in exclusion of all other deities, fdidrl TFTrT:ll^^ll
he should be regarded as a holy person. Inspite of so many easily available offerings
%r Farfa sraforr f ftsIfii to god, such as water, flowers, fruits and

fMh? vfrrapftfl fgwpreRTt f r^fr
'
rii wu vegetable leaves, why should not a man strive
for the emancipation of his self by placing and communion, are fondly devoted to him
absolute confidence in the oldest of Beings, who shall overcome death and attain to the blissful
is attainable through love.and faith" region of Visnu.
TRhj 3IIP+>l<i4|Prl fijrfT: ITfrETPcV f^TcTTOlST: II qy^yy^¥i¥iâ*<wi yRwfrfcytH&f&ii

^Tfrf: IT T: U-dltfywilctll fwzmf HURT ! Tt
Ancestors rebound in joy, and grandfathers

dance in delight (in consideration of the fact Control, O Madhava, the horse of my mind,
that) "a Vaisnava is born in our line and he will
who, lashed with the stripes of worldly misery,
succour us all." madly dashes out in the path which is sen
3T?rf¥T: ITqfafgTtRTt through the apertures of my congnitive organs
•qrcrrftRtsftr rvi^MM^yltHisii: n (path of passion), by restraining them with, acid
fastening them to, thy conch-like white feet.
W: WUlMufa^dMIW: y>:
fcpojfe trf isrp Myfaf
The ignorant and proud souls, like îsupala TFT Mir^dl:ll^ 6 ll
and Suyodhana, who abused and looked down Visnu is same as the supreme Brahma, this
upon the foremost of the celestials, obtained is the conclusion which the Vedanta has arrived
their emancipation by once thinking of him and at with the help of incontrovertable proofs
were absolved of all sin what wonder is there (argument). This is what the ignorant do not
that men who are fondly devoted to him, will know. He, in whose heart dwells that eternal
be liberated from the trammels of rebirth? Purusa, becomes a favourite with the whole
universe. His whole heart, filled with the honey
wn»f w=rf %
of the love of the world, conveys its message of
<jt^nfdflrei ’mfcr ritwrsr triumph love back to it.
Even they, who, devoid of contemplation
n sftnrei uaiynA TOnr?u^ 3nyn'«Mu£
srsqra: ^6 / Chapter 228

I make obeisance to the lord, who, residing
in the hearts of beings, bears witness to all their
acts, whether good or evil.

iff ft4yft«h'W y?:ll * II
yrftr «ww»k y^^yamîi

Suta said :
—He, who for his own salvation ?[«& :
bows down unto the endless, originless, ûijmydfqi i^dchd % Thimi

birthless, changeless, deathless reality, becomes He, who being capable does not bow down
fit to be honoured by all the regions. unto Visnu, is not a man but a consumer of
earth's cereals.
Trefri Tnptii
yumiRi trt 3h
Humbly do I make obeisance unto the
allpervading, almighty Visnu who is pure qyit %
knowledge and highest joy and who resides in tot: yyyra qfii
-
-uiyfatj wyydimi
the hearts of beings.
Even a single act of obeisance unto Krsna,
beautifuly black as a pregnant rain cloud, the
y fywj
'
wfr¥ y<H,ii3ti immeasurable reality, the over-lord of all

Ach. Kh. Ch. 228 ]
regions, done with true love and humility, 3*q#nfa 'SFfrfsr dilPi# u4md%:ll
instantaneously serves to purify even a Candala qq : wii
tftt
(lit.: eater of dog's flesh).

artsT: wr qfqimn
yupq dMWjR'n qnr fqvid'liifq
q qf HldMctlOTrfrf H W Tjq : 8jq q#*q$T qqiqqftrqil

The elevated status, which a person attains W^TET: fqr ^TTq^lT
to by laying himself prostrate before Krsna can yq&ft# qrffcr ^d i j^ iiîi
not be acquired by performing even a hundred
By singing his name, a man, even
in a
horsesacrifices
moribund condition, is absolved of all sin, and
yywdrqu progresses of his journey to Mukti as a liberated
13^;: dRdKRMftlll^ll spirit, like an elephant liberated from the
Faith in, and devotion and obeisance to clutches of a lion.
Krsna succour those, who wander benighted qtT: dhMJ||T^dH-ddl(j,^r4 <lRdH'll )
in the wilderness of the world, or are drifted

%#cîPdr)P4vre % qqtjc q*j:iiv*n
about by the currents of the ocean of worldi-
Obeisance to Krsna, to Acyuta (eternal one),
ness.
or to Vasudeva; those, whoutter any of these
311#% qT 7iqi% 'qr fdMT, qT qq qq WII Mantras, are never carried to the mansion of
q% dKiquil4Rf M^cbVrt’oft q%^ll<£ll Yama.
Whether standing, scaled, or laid down in
bed.,one should recite the Mantra, Salutation

unto Narayana.
qq d i ehqwqqd ^dtiqiPd q $jqqn
dKiqalftT VKlif# dlMlf# q?Tqf^%ll qqsqf ^msqp f ^wiJ^d^dWHn nil
dq ifq "*JST: «Hd#frf RhH^dHJI "HI
q#q ^:ll
As long as there exists the Mantra "Saluta-
Narayana" in this world, and as long wrq4Tf^gfqq%|q#q^ n
tion unto
^30tf?r -itiaiTW -5^%- *T%ÎT: II nil
as one retains the faculty of speech, pity it is
that one should wilfully go to hell. -n *
qrcjtjgt qr qi c( ehlfeqqft
q^RT: q>ffq f^ps%qi:ll fqf# qr# -qqq %Tf#8-rTgq*{ll

q% qqHq qf #fqf q q#iqnq qsqnnii
i
A pure-souled man, if he be a four-mouthed

or a hundred mouthed one, will not be able to TqyF#-q%w^r qq
thousandth part of the
enumerate a ten q qy^HKiquiWldefcqmtqt q^ST:lRoll
countless attributes of Visnu. the sim or fire dissipates darkness so
As
qqrarar t# qjq%t does the singing of the names of Krsna dissipate
tricT^qiPHd^# q %ftûiqitiniii W II the sin of the singer. The term Krsna is an
ambrosial antidote to the venom of the serpent
The holy sages such as, Vyasa etc., stopped
of worldliness, those, who are bitten by this
short in their praise of the destroyer of Madhu
serpent, shall do well to recite it. He, on the tip
on account of their limited comprehension, and
of whose tongue lie the two sounds of Ha and
not on account of the limited nature of his
ri (Hari), is sure to sail across the ocean of life
attributes.
1

[
and to come by the highest bliss. A man, who sincerely seeks his reformation and becomes a
is conscious of the guilt of many wilful iniquties, devoted hearer of the glorise of Narayana.
shall not dream of a re-birth in this world, if he
HWIWlfilVlrtiTl<lS[VWd‘ilS6!mT:|| 33411
TJcT 4dm
3TSUR: m / Chapter 229
Yama, the lord of death, addresses a soul,
undergoing punishment in hell, as "way have
3T?hleftcb*f[«l TTTT ^mspf fhll
you not meditated upon the destroyer of KesI
(Visnu) in your life, why have you not
Suta said :
—
Only one substantial thing there worshipped the deity, in your life, that, being
is amidst the frivolties of life Every thing here
:
propitiated with libations of water in the
is but a show, a phantom, the only real thing is absence of any other articles of offering, grants
the contemplation of Hari. He who gives to his votary a residence in the region over
offerings of flowers of libations of water unto which he presides himself?
Hari by reciting the Purusa STiktam, is
supposed to worship and propitiate the
^ W^RtlPd TIT TTTcTT ^ fqHT ^3^:11
universal god. ?4I4>¥1: TRje: gngq fUd :ll^ll i
^nfsTRi'^Kddi ^bûi tnr: tjrtîi
f^FKrszjft tFarr ^R»WTt)ud»Kd?:ii\9ii
He, who does not worship Visnu, who

protects the universe like a mother,
the sin of Brahmanicide,
is guilty of 'UgltBIfft W
>HTjd :114ll
One's own parents or brothers do not do
~v
*iw: g^f^nfdNr tt4 Ph 4 what Vinu, propitiated with true faith, does for
<t #^ sznzrcr Rraj tt Rrcsrar ? 11
him. The only way of propitiating Visnu by a
From Visnu has emanated this universe, by man who is true to the duties of his own order
is to worship him with true faith. The offerings
him this universe exists, and in him it will be
merged (at the time of dissolution). He, who of flowers or perfumes are not more pleasing
does not mediate upon the self of such Visnu, to Janardana than true, unsophisticated faith.
shall be re-born as a worm in the excreta. TT'drMI ^ ERlfaTll
trKTRHfcj tr R^lPMrf .-ll fa^Vêbdl efW ^hll^ll

fditqqi "il fy till ^W: 3&VWI¥H:H>fll The godViisnu should be propitiated with
acts of obeisance, or with any other special
Tnj:ll
forms of worship.
ddiPi *dct> ei)d> TT tomi fSF'^T «hWn:limi
11 ffw sfhrR)% Rfnjntit whi'vii^ Wdit<*iu^ fasaj
HlAeblHlWvl^dtfilVWd 4l 5 Bltm:ll 333 |
/ Chapter 230
^r^TEr Suta said :
—Pondering over the imports of
all the Sastras we have come to the conclusion
3TT#eF5T TT4?TIT3nftT faEfFSlf 5
^T:l|
TJ ?: that, Narayana should be constantly meditated
TjfWpf S^Tf 'WdUT: TTE[ril?ll upon.
Ach. Kh. Ch. 230 ]
foFTfNf: rTRtf^T: fey II

;-n Janardana. This is the essence of Sastras:
dUiyvWFysffclRII
What is the good of saying much?
yf fay smyft c(y
Of what worth is the celebration of a scrifice, syfar mff yyf yf yy.-n
gift-making, pilgrimage or penance to one, syfary y? #er dwiiflnHyft yfaiii$oii

who, with a steady mind, meditates upon the Meditation is the highest of all virtues,
Self of Narayana? meditation is the greatest of all austerities,
meditation is the greatest of all purifications,

yfefiMuiJWlfe *ni
hence a man should always practise meditation.
•miyuiyuiimy cRHf yU?ffaii3U
The merit of sojoumeying to sixty-six yiftyfafa mf siry ?iyt hhvhtwîi
thousand holy pools or sanctuaries does not dWI«yXH*UlW dl^dW ftROTtyl Wl
rank a sixteenth part of what is acquired by No other worthier object of meditation three
making an obeisance to Narayan. exists than Visnu; no austerity is greater than
fasting; greater than these, than all is the
ywrwi«4*fefi»t (FT: MiPt ^11
contemplation of Vasudeva.
fafig ^ ^N
I Tyrf y^lhfll
Contemplation of Krisna is the greatest of y§?bi yf wy yyyt y^r yfaryii
austerities and most sanctifying of all vremy i fthf y«pjgy:iiîi
synfr
penitential rites. The destroyer of Madhu, meditated upon,
grants a status to his votary without solicitation,
<f»dMI^^<ferl^yFf VMIÎI
which is very hard to acquire and which the
U ilfy^TH ^
l
'
HtNt 1^: TTFimf y^HM mind cannot even dream of.

yf Wt|4l-1HiqumttPsJ(T:ll
UM ^ rSpfa’ ytf TT5q^tnsafo| y?pi
l I
dflroft: #j?f wfaw «pr:ii^n

For him who repents having committed a
Any defect in connection with the
sin, the contemplation of Hari is the one great
celebration of a religious sacrifice is remedied
atonement. He, who, even for a moment,
by the contemplation of Visnu by its celebrator.
meditates upon the self of Hari, goes towards
This is the dictum of the Sruti.
the region of Visnu, not to speak of those who
are constantly devoted to him. tyifa yrfty Tifar mycb«fai*{H
3rrnTfy^?jyf ytyyTyy?:ii^n
'dHlrWH^<^«L ^ ^H:ll
Nothing is more sin-absolving in its effect
yT ff^T: W y^^«TORlll\8ll than divine contemplation, the fire of Yoga
The mind which a Yogin feels in his
state of
bums down the elements which construct the
states of waking, dream and dreamles sleep, is
future births of man.
attached to Hari.
fefowHwife'Fii y,f«wyld yfafai
dfdMpfMrtfrWI yHMNfevffdenn
yiy*f yyy «VAftji4ii
The fire of Yoga destroys( lit., consumes) the
Whether standing, sitting, talking, entering
dynamics of the acts of a Yogin, who having
(a house), eating, sleeping or walking one brought about his Samadhi (psychic trance)
should contemplate Madhava. becomes a liberated Self, even is this life.
«hi}u<lfytd: snii^ll tWlP’HMldfjh l: ytfa* II
Tartrr VllWI^yi^fefl: fay44|*nfa&:ll^ll

Discharging their duties or doing their As a hearth-fire, aided by the wind, con-
proper works, man should repose their minds sumes a house, so the effulgent Visnu, located
in the heart of a Yogin, bums down all his sin. (golden age) to one who has Acyuta in his heart.
As gold, under the heat of

W fire,
’RcT:ll ^V9H
parts with
'jfrfer^
He,
faScT ^T: TT^T TT:IR'SII
who beholds Govinda in his front, and
dross and becomes pure, so the mind of a
its while moving or in rest, and whose
at his back,
man is shorn of all its evil propensities and mind tranquilly reposes in Govinda, has indeed
becomes pure in touch with the universal spirit. achieved the end of his existence.
TPTf TTPT ^q^m4dir^ n

TTATET 'ftvPT ^gflll^ll Trf£IT*d<l4l ^FgrdlRch xpÎRMI
The sin which a thousand ablutions in the O thou foremost of Brahmanas, he, whose
Ganges, or a million ablutions in the sacred pool mind never deviates [from the contemplation
at Puskara wash off,
fail to is extinguished by of Govinda at the time of performing a Japa or
one's recollecting the name of Visnu. a Homa comes by a nobler possession than the
TpdPT SfTHn lordship of heaven.
ft AIIM ^^fHIdlUlVdfdll^ll tT TIT ^gq Tf 5? tTgrPT; II

The sin, which required a thousand
ftnfrT qfcqf qTqf%?RrfihTOPro:IR^H
Pranayamas to be extinguished, is instantly
He, who has offered his whole soul to
destroyed by a contemplation of Visnu. It a
Kesava becomes able to snap the chord of
moment passes without divine contemplation.
universal illusion of Visnu, without the
VPTfprgHf rT8fr^rPt:ll necessity of renouncing his house and world.
T rTTET TTFT %9R:IRo||
^rf ^3^ *TH?TT:II
Evil advices, counsels of the agnostics and
Tfrfg^ ^vsn
sceptics, and the influences of Kali (evil
II
propensities) cannot assail the mind of him, in With Govinda in his heart, a man shows
whose heart resides the (god) Kesava (the spirit forbearance the angry, pities the ignorant, and
that broods over the universal ocean of takes delight in the discourses of the virtuous.
uncreated Nature).
TIT TT %T: TT "3T ^T^TT.n f^qw.-iRin

ttr far®nw *nr Trwszft In all acts of ablution, gift making, or
That day is real day, that night is real night, penance, one should meditate upon Narayana.
that phase of the moon is the real phase, that
ttwrW qnretaf WTrar.-n
astral combination is the real combination, that
moon is moon, under the auspices
the real
3qifiKld<¥*n4l qpTT^THRÎI
of
which a man meditates upon Hari. Their's is the victory their's is the profit in
whose
w igrPiWHM^r^s; w ^gfcrgtjchdi n
Janardana;
hearts
whence
dwelleth
shall
the
they
lotus-blue
dread
sroft ^TftT Wêii q discomfiture?
The moment a man lives without contem-
plating Vasudeva is a loss, a dumb moment of ^'qf^HIUIMia irft TPTFf^fnFITÎI
idiocy, a gap in the continuity of his existence. ditijlcrf ^Tq TTfrTSTftcT f^T ^#RT *piElll ô||
Even birds andinsects, that have offered
f>?T rTFT îfvTTfTFT ^tll
unto Hari, shall come by an
souls
% ‘JTFT ^RZT ^rlfw '’TTrZpT: II 33 II
their
elevated status (after death), not of speak of
A Krta Yuga is a Kali Yuga to one who does wise men.
not think of Govinda, a Kali Yuga is a Krta Yaga
Ach. Kh. Ch. 230 ]
Hlfd¥fldlfd<OT3Tll emancipation would not become rare in this

life. Yogins, who by dint of such comprehen-
TIT fowl T
sions merge thamselves in God, are able to
The shadow, which Vasudeva the tree of
annihilate the seeds of their future rebirths,
casts, is extremely cooling, it subdues heat and
even without renouncing their hearth and
obscures the gate to hell, wherefore should not
home.
a man sit under its shadow?
^ ôrfTfTr: WTt Tjjr êrrar
f%r% W iilcWJUl
O thou, foremost of Brahmanas, even the TT dRilfa ^TRtTFf <T§<T ^RdlufeUflJIÎI
imprecation of Durvasa's was not potent
Suta said :-When shall one make salutation
enough to destroy the kingdom of Indra, only unto except the man in whose heart is the
because he had the destructor of Madhu in his
devotion to Hari? He saves his self from the
heart.
ocean of misdeeds.
ukuuhu^h
rFÎFT m TltRn^ W HRSU ^ II
dm^Tf rt f%rerr fef

When the mid of a man is permanently
A knowledge that encompasseth Govinda,
attached to God even while he is outwardly
the true knowledge; a discourse that is about
is
busy with the works of life he is said to have
Govinda is the true discourse, an act, done for
realised his Dharana (comprehension),
his gratification, is the only true act-what is the
good of being prolific in its narration?
dUldUT :
W f*l<gr m 'tffeETrr
TTT^cT %c|cft yHl'gft ^ ^ II
fTT) fg<TlT|c{^d¥l^sb:ll ^^11 A tongue that hymnises the god Hari is the
The God Narayana of olden body, who is in only true tongue, a heart that dwells in Hari is
the dise of the sun, seat on a full-blown lotus- the only true heart, and those two are the only
flower, decorated with golden bracelets, commendable hands that are engaged in
earrings and necklace and who wields a discus making offerings unto him.
and conch-shall inhis arms, should be yuilMMlyPRl fVTTrWT
constantly meditated upon.
Pd^d^d MlPuiihH
^ % Ullfhfa TFpT yfadfag faUchl
TFT: «+>H dûlchUP^-rt-T
vcfM^ i^Tf^ mvt
^PcHJUR^fd TFHTÎIYoH
i
I do not wish to say much, enough it is to

The significance of one's head is that it is
say that contemplation of Hari tends to absolve
bowed down unto Hari in an act of obeisance,
one's all sin. There is nothing more purfying
the significance of the mind is that it is engaged
than divine contemplation in this world. Sin
in devising works for his gratification, and the
affecteth not the man who partakes of a significance of the tougue is that, O Govinda,
;
Candala's boifed race, meditating of Hari in his

it sings of or utters your glories.
heart.
TT%: TimQ
Trer f%rw ptm rTFT
'EFTfnT: It
PdV'dPdllXÛ
HHNuU'Ute* 'T Tp&T ®paFTr^ll?^ll
The accumulated iniquities of a man, even
A man constantly thinks of his worldly
if they have assumed dimensions as great as
affaris, if he thus thinks of his God,
those of mount Meru or the Mandara, are sure The king is the refuge of the kingdom, the
to vanish away at the touch of Kesava, like a father is the reguge of his sons, virtue is the
dreadful disease in the hand of a good refuge of all beings, and the god Hari is the
physician. refuge of all.
^5%^^ cfT|| 4 mm TFTRRH.il

ti4 <$4hPh t fcimfd imii ^ font tftgfc flTcF
O thou greatest of the holy sages, to those
inw cran^n who make obeisance to the eternal Vasudeva,

the parent of the universe, exists not a holier
By offering whatever acts he does, whether
sanctuary (place of pilgrimage) than a
good or evil, to god, a man is not bound by their
contemplation of the god.
effects. The whole universe with its inmates of
fourfold order of created beings, mobile and 3TTEfTFP£3fT5 *<$agf<*enwil**c| aril
immobile, from the smallest grass to the highest ail 41^ 44^4 KiraPlrtWdf^ d .-ll^ll
'
Brahma, sleeps under the influence of thy Without laziness one, should meditate upon
Nescience, O lord. Govinda, it is immaterial whether he fails of
TtnfcT ar4> TanrfaPr make any offering of gems, or to study any part
fMt anr tstt
of the Vedas.
^ T^nrar wii
^RriRrirr ufwdl argffcror fg^rrfa wm-4) ^ ^nfa ht:iu<hi
ÎrUotiii: ^4 A devotee of Visnu, whether he be a Nisada
or a Candala, equal to a Brahmana in respect
wfa ftvPi TOBfil ^tf4ft iiy*ii is
of purity, and the gate of hell is permanently

He, ~>y reposing mind in whom a man never
closed against him.
visits hell, he, to whom offering his Self a man
gets rid of impediments, he by reposing
all 3TT^T W Tcftfa TO tltewu
W
i
mind in whom a man does not go to hell he, in

the contemplation of whom lies, heaven, he, by
PelljlcH^ ^rrlff ^ <*SH I <tj mo II
If a suppliant is always found to fondly

locating whom
in his heart a man becomes supplicate a rich man for money, what wonder
liberated from the fetters of re-birth, when that a than, by supplicating Visnu, will be
meditated upon by the dull-witted, absolve liberated from the fetters of re-birth.
them all of son what wonder is there that a
:
man, by singing the praises of the undecaying,

one, will be absolved of his sin? He, who has flsaifasEi: ftsrat Tr4faFvemHJ l ^ »
purchesed the whole universe with his As a full blazed fire consumes even moist
accumulated pieties, becomes an awakened fuels, so the contemplation of the effulgent
spirit through the grace to Visnu. Visnu consumes all the sin of Yogins.
3TPh«*>h4 WJ: TTFT famftmfHSi f^ll

7FT5 <$*4# ar ?nr % ir#mi VTgtMIMlPT Traffoi -€(V||«tlTRri 'TTH.imTII
Those, who wish to sail across this ocean of As wilds beasts shun the mountain-summit
misery, shall perform Agnikaryas (Homas), that is on fire, so all kinds of sin leave the person
Japas, and rites of ceremonial ablutions, and who is addicted to the practice of Yoga.
worship Visnu.
WPf yiruf TRfT ftrerft ilMchfq aril <f,uj|T4| war: qfiqjq^ im^ll
The success achieved by a man (in matters
Ach. Kh. Ch. 231 ]
of psychic knowledge) is proportionate to the to come by better state, not to speak of those
extent of his faith in Visnu. who are devoted to him. So long a person
labours under the delusion of worshipping
Will
separate Godheads such as Brahma, Brhaspati,
ftp
or such and such holy sages, as long as he is
The glory of Sri Koreans is so much that even not favoured with the knowledge of
his abusers or vilifiers such as; Sisupala (who
worshipping the one and universal Hari.
was the son of Damaghosa) etc., were enabled
it fftt sfbircrt usmrsrns) 3rrairg>pi% Bfvi^TufeMdtilss^nr: n 330
3TSErnT: / Chapter 231

^JfT WET 3TWf<faSFf ^
{îcftew TfNraRT^mi
W^roTl: ^ \ 11
The manes of his neck stood up erect on their
ends. His dreadful teeth were illuminated with
iTSrfasjW: ^dl^RI^Mj l
the lurid light of his lightning tongue, which

WWfirail'ÎrHcf rfcjÎTfTfhTIRH
fearfully lolled out. His was a voice which
Suta said :
—
O 6aunaka, now I shall narrate resembled the roar of the seven oceans, agitated
the hymn Narasima, as composed by diva.
to
by the tornado of universal dissolution. He
The Matrkas of yore addressed the blissful one
pulled aside the comers of his lips with the tips
(Sankara) as follows :-we shall devour, O lord, of his finger-nails, which were hard as
all the demons and men, it you so permit us.
thunder-bolts. His eyes had a glow, which
The universe is from thee, O lord. resembled that of the summits of the mount
Mem reflecting back the splendour of the rising
sun.
wftfiT: TT3TT TTcrf T^jfhTT WRhll TrdWIdf %q&W»jfNdH II
th: ?fhf
SilftUjjlui ^R^rTT dd^d fWlfcldHII\9ll
Sankara said :
—O you goddesses, I think it
His body was like the summit of the
is rather incumbent on you to preserve the
Himalayas, illuminated with the reflected blaze
inmates of the universe; banish, O goddesses, of his diabolical teeth. The manes on his neck
these cruel intentions from your minds.
were burning, like the tongues of fire, with rage.
?fûft<W*HI<£rM rj rfgET:ll He wore a crown of gold on his head and
bracelets of gems round his wrists.
Suta said : -Even thus being addressed by

Sankara, the ferocious Matrkas paid no heed 3 *1 W 1 shl -flTI «a I « dl d t M U ^ M i^| 1 1
to his counsels and began to devour the composed of chains of gold

Girdles
universe with all its inmates, both mobileand decorated his waist, and the whole expanse of
immobile. universe was illumined with the glow of his
IvfleKl rj Ml^ i ui^ ^11 complexion, which was like the colour of a blue
lotus.
3TrdTj«dVllcblt; TRJdrT %ftaf*T:ll

The god Siva meditated upon the form of
Nrsimha while the Matrkas were engaged in
devouring the universe. The endless and Ringlets of hairs grew on his body, and he
originless Siva contemplated a form which wore a garland of beautiful and milti-coloured
inspired terror in the hearts of all creatures. flowers.
Ach. Kh. Ch. 231
tt simronfr mar thousands of Rudras, and looked up to by

sqmt «rf^T:ll^0|| thousands of Indras, and dost snap the chords
of thousands of rebirths and unfetter the chains
dl<j$'^'I wfaT ^R-nÔT i^drl:ll
of thousands of bondage; dreadful as thousands
ufahrei 3 c^r of winds thou dost compassion to thousands
The god, thus meditated upon by Sankara,
of Indras.
instantly appeared before him in this form, and
Sankara propitiated this dreadful Vision of Suta said : —
Having thus hymnised the
Nrsimha. Nrsimha-shaped Hari, the god Siva, devoutly
bent down, addressed him as follows :
rfcKT sgm 3Rr3vPT fcHIVlKI "ST TPST Mldtl TT9TII

HMfclitTd tajiFTO 3HI$dU TTgpsR *T^qîr; TT3TT: II ^<SII
ârr wet t n
Sankara said :-Salutation unto thee, the lord Tji| TfScff -SfiW <TOT EHIVWfafog^ ll
of the universe. Thou hast assumed the form Suta said : —The Matrkas, whom I had
on Narasimha and bearest the entrails of the created for the purpose of killing the demon,
demon king on thy finger-nails. Andhaka, are now devouring the inmates of the
universe without paying heed to my
wrr^mr yft^FTR wi^flii admonition. Invincible though I am, yet I do

|
not wish to kill them myself, as it is I who have
«hîî s»ft<Praf'q m4cblR'wa«ru^îi
brought them into being. How can I wish their
Obeisance to thee, the lotus-naveled one,
annihilation, when I am their creator?
whose complexion illumines the whole expanse
of the universe. Obeisance to thee, the beautiful TQ[epjeRT: TT H<W*«â;ll
one, effulgent as a million suns, and whose «^Hîr>fglillf1<l duM ^1T:H ô||
voice is like the roar of the universal occean of TTSTT ^H I UIIHte|fdfi stlM4l<j<l UUR< ^:
'
II
dissolution. TT5W WTZ: M lU# ^ft:IR*ll

Trfraf II: M^Nq^:ll
Kgbi&H<wOfi 'ug«wtnfiqg»n*'#n
^fwril Suta said :
—Having been thus addressed by
BgHbsR*IH cE ^hl<M^^dll^mi Rudra, the lord (Nrsimha) caused the Matrkas
to be merged in his person, and having
reestablished peace in this world, vanished in
The self-controlled votary, who reads
ctl^TTT^r WWfWII the
this
air.
hymn to Nrsimha, is enabled, like Rudra,

lf^l.11
to witness the realisation of his desires.
rdet^M^wro f7ra:ll^ll '
'
mi&jftrg dhmi dfof fadUffiT
'
l rf
make who art dreaded
obeisance to thee,
I
by thousands of the lords of death, who bearest

3Hllcji»gdl«dM3l ym mnAvi *Hldf fwnqiRÎI
the strength of thousand Indras in they limbs,
"I meditate upon Nrsimha, whose eyes are
whose riches exceed those of thousands of like the rising sun, and tongues of blazing fire
Kuberas, who art composed of the essence of are emitted from whose lotus-white mouth. I
thousands of Varunas, who art effulgent with meditate upon the endless, originless Nrsimha,
the original subjectivity, the most excellent lord
the effulgence of thousands of moons, who art
mightier than thousands of planets and of the universe and its final refuge."
thousands of Rudras, art hymnised by SUfrfW MljUtfacUVlMItflll

thousands of Brahmas and meditated upon by tfifffil Tp <13(1 TT^T frBSfrT rl
'
Wlfo ll 3*11
Ach. Kh. Ch. 232 ]
Recitation of this hymn by a person Tram rf tt (Ttsfccjt
dissipates his misery as the sun destroys the

3Tstiiîhiî^*iu)'Gi tht rni ^mi
dews. The Matrkas fly the presence of such a
The destroyer of Tripura (Siva) first
person, and the god Hara waits upon him to
pormulgated the worship of Nrsimha, the lord
do him a good turn.
of the gods, in this world, and was enabled to
protect its inmates from the depredatins of the
Matrikas, through his grace.
II ffir TTjjTtJTPlt 4^°^ TTyniViMsd 3tMRehlO^ ^^Rl'Vl^rl'tfsVWHMlSSqPT: II II
3TS2TRT: W / Chapter 232
TJcT <dc(|-o( of Jnanamrtam, which dissipates all misery and

dispels the fear of chains of rebirths.
^viT^d Trargsrfa Tcfrr ^rj iptoHcftriji
TfZ
-
: SfldH'^4 TR<|i| cWT *JtJJIIÎI

fOTTf^ ^rTTlTf rT^ÎI
Suta said :
—Now I shall narrate to you the ^raraf sfich 4 Tr^tcf to TOrmri^n
hymns of the knowledge of ambrosia as the god
Hara, interrogated by Narada first disclosed to tt PrarrfcT Trarf ^raûv9ii
him. He, through whose illusion all the inmates
of the universe, from the humblest animal-
^TTTa: ^JcTTST
culum to the four-faced Brahma, are enveloped
TPFrft W qKTO&tt: ynTT?pT:ll in a delusive sleep on Nescience; if through the
grace of such Visnu one quits his sleep
xftejiTR: TT ^4fW:IRII
Narada said : —He, who is bound by the
(delusion) and wakes the wakening, of perfect
by anger and passion, by good

pairs of opposite, knowledge, verily he liberates himself from the
and evil, by objects of the senses, is veritably chain of necessary rebirths, so difficult of
an evil-minded and tyrannised being. achievement even by the gods. In different to
cultivation of the knowledge of the Real, an
3PTT '«dê9^ffrraHKIclH individualised Self (man), introxicated with the
vdfit % fipjJPWIIÎI wine of power, pride and luxury, sinks down,
O thou destroyer of Tripura, do I wish to file a cow, in the oozy mire of worldliness.
learn from thee, the means of sailing across the
sea of existence.
-RrTT: TtUlH WET:ll<ill
cfra 'dgfepi STr^T
Tr4 T>eBFjf% WT tjffarf WHIT fcTII
WET rPjfrr ^T:imi
'MtciM’I Pisj WlfrT ^4 Id: oFt^TcETra^ll 4 II
Hearing this word of Narada, £ambhu, the
three-eyed deity, with his countenance beaming
rTTO '^f^T T TWfiT WcElfiyirUfqil
with joy, replied as follows :
d*Hi*-m^ h4qi êjin' '^crqcqiiiîi
^|Pc|d:|| ô||
TTt&cH ^TET Fondly attached to their sons, wives and
5THTTRT TR- TfTZnjfWrmil relations, men sink in the ocean of worldliness,
as old and worn out wild elephants are
*raw mi
drowned in one and the same ocean through
Mahesvara Hear me,
said :
—
thou O an unconquerable instinct of companionship. I
foremost of the Rsis, the, extremely secret hymn
do not find the emancipation of that foolish
Ach. Kh. Ch. 232
person, even in the course of a hundred millions from the shackles of life. He, who constantly
of rebirths, who, like a silk-worm, imprisons contemplates the eternal birthless, deathless,
his self in a cocoon of delusion. Hence, O decayless, fearless Visnu, that suffers no
Narada, constantly meditate upon the self of change, and has sprung from no seed is
Visnu, the undecaying god of the gods, the lord liberated from the trammels of life. He,, who
of the universe, and worship him with the constantly contemplates the great Vishnu, the
greatest selfcontrol. deathless spirit, the infinite joy whom sin
touches not and the senses cannot reach, in

liberated from the shackles of life.
ôf Wi trt
PdPcidhvM fTTWTTr PWTI pHtlM^ll
TTc^nwrtrfû euêt TT3[T ^11

3wtf f^srRTtr
STEJvf TT^rf fqwj TT^T MJ|pc(i£oqtlll^ll
He, who contemplates the birthless, wi fepnj TTcfT ^WPÛ^HSi'SII

originless, endless, omniscient, unmoving, TranoRRRSRtsPT II
allpervading spirit, contained within its own fqfOTj fdJHUPdPtdcfHJI

self, is liberated from the shackles of life. He,
flfHjj TR[T WtldPcjîfll ^11
who constantly contemplates the eternal Visnu,
unknowable, and which He, who constantly contemplates the great
the only reality that is
Visnu, devoid of good and evil, free from the
is without any parts (indivisible) and affections,
the dashings of the six kinds of waves (propulsions
lyingbeyond the sphere of mortality
and of the senses), the only knowable, sinless entity,
embodiment of sacrifice, the manifest
isliberated from the shackles of life. He, who
unmanifest, is liberated from the shackles of life.
with undisturbed mined contemplates Visnu,
He, who contemplates the eternal, blissful,
the embodiment of self, whose determination
occult, allseeitlg Visnu, the infinite reality,
(congitation) is truth, and whose seat is purity
devoid of all qualities, beyond all Nescience, is
is liberated from the shackles of life. He, who
liberated from the shackles of life. He, who
constantly contemplates the most excellent
constantly meditates upon the disembodied,
Visnu, the lord of the universe, the knower of
immoveable, omniscient, allpervading Vishnu,
past, present, and future, the witness to
the ordainer, the enjoyer of thoughts and
whatever takes place in the universe, and who
sentiments, becomes an emancipated self. He,
is beyond all speech (description), becomes an
who constantly contemplates the lord Visnu,
emancipated self. He, who constantly
who knows without the aid of sensations, who
contemplates. Visnu, that lies beyond the ken
is unmanifest and without any substitute, and
of knowledge, the undecaying, eternal
lies beyond the sphere of illusion, unaffected
subjectivity, is liberated from the shackles of
by disease or affection, the god Vasudeva, the
preceptor of all, is liberated from the shackles life. He, who
constantly contemplates Visnu,
the protector of the universe, the friend, the
of life. He, who constantly contemplates the
grantor of all desired objects, the spirit that
birthless Visnu,
the pure and perfect
occupies the three regions and is imaged in the
knowledge, which connot be known by the
universe, is liberated from the shackles of life.
senses, whom the mind comprehendeth not,
He, constantly contemplates Visnu, the
who
and the speech fails to describe, the one
dissipator of all misery, the misery, the grantor
unconquerable entity, is liberated from the
of all bliss the extinguisher of all sin, is liberated
shackles of life. He, who constantly
from the shackles of life. He, who constantly
contemplates Visnu, who
without any is
contemplates Visnu, who is always served by
limitation, mind, and sense of egoism, and is
the Devas, Gandharvas, Apsarasas, Siddhas,
not affected by the pairs of opposite, is liberated
Ach. Kh. Ch. 233 ]
Caranas, Munis, and Yogins, is from

liberated The merit of celebrating a thousand
the trammels of life. He, who wishing to be and a hundred Vajapeya Yajnas
horsesacrifices
liberated from the bond of existence constantly does not rank a sixteenth part of what is
contemplates Visnu by hymnising him in the acquired by meditating, for a moment, with
abovesaid way, becomes a liberated self.The undivided attention, on the eternal Self of
universe is established in Visnu, Visnu is Visnu.
established in the universe; he, who contantly
contemplates the birthless. Visnu the lord of the
universe, is liberated from the shackles of life.
TT W-SPIUIKT fp^ : M^qqiiddiqil ^311
The celestial Rsi (sage) having learnt from
TJjT Isvara (Siva) of the superiority of Visnu to all
TTT^T Tje TTcf TT the gods devoutly worshipped him and

attained to the region of Visnu.
m rTTOTT ^Tcf TOII
Suta said :
—The bull ensigned deity thus Picsel 'Wefl-dUHJI
addressed the holy Narada of yore. I have -qroftl cFT yui'jqfdll 9^11
narrated to you (the hymn) exactly as diva He, who recites this excellent hymn, or hears
narrated it to that holy sage. by others, stands absolved of sin,
recited
W
it
TO Trarf^4lfHc4il committed by him in the course of a million

S[cf rlrll ! yilV'ld MgH«|4|»tU ô|| rebirths.
O my child, by thus meditating upon the •feraft: wfq< fro? ctTif&m n

changeless, indivisible Brahma, you shall attain
yilHI€I: Tf 'JT^fdlRX II
his eternal Self.
He who, in a devout spirit, recites this hymn
ctMtkVMlfd TOI
of Visnu, narrated by Mahadeva, comes by
ehvtl dl^ldd immortailty.
ii ffw sfhmrt ng i
y pi ) îf^v ^dtfgyrddtil ^grm : ii 33311
i
3TSZTFT: 333 / Chapter 233

tjd ddM cjhh ^nfoH ii
WTOf 3* RfTOt ^Rtqfdll 311

have placed myself under the protection
I
TJcJ: ebRbqfdll * II
of the boar, dwarf and Nrsimha manifestations

Suta said :
— I shall narrate to you that hymn
of Visnu, I crave the mercy of Madhava, and of
of Visnu,which was,first sung by the holy
Janardana, what shall Death do unto me?
Markandeya. I lie prostrate before the
thousand-eyed, lotus-navelled Narayana, the Tptf Tgxi ^fTdirdH.11
original being who is also addressed as Hl^disf fSFTOT TJcJ: ^RsqlrllUII

Hrsikesa, what shall Death do unto me? I have surrendered myself to the mercy of
Vlg-nlpbSLH 3^ oqetd^lMOmoqqi^H the lord of the universe, the pure, eternal subject
that manifests itself as the Ego in self-conscious
3T«lbaT3T WHlfTR f^FTt chR^fdlRII
individuals, what shall Death do unto me?
I crave the protection of the wielder of discus
and conch shell, the deity manifest in the shape TrprfTOTT ^ *l<WI°41cM tHIdHHJI
of this visible universe, who may be perceived qgi4)j| uMHliRfM ferot Tjcj: ^RtziiRnimi
only with the inner sense; what shall Death do I have surrendered myself to the protection
unto me? of the thousand-headed, eternal reality, the
582 THE GARUDA MAHAPURANAM t
Ach. Kh. Ch. 234
great Yoga that is both manifest and xpr Tjcjpn?rorc ^jrhii

unmanifest; what shall Death do unto me? f
Mieh u^fea gtfa i tetct Rporprctrer ?imi
This death-dissolving hymn was first

chRumfd ll^ll narrated by Visnu to the holy Markandeya for
^c4 <1RdM|chu4 rTFT R£ldH:ll his benefit.
>
aiUd d h-Tdl l
'
Utnr^d.UVSU ji **: 'tTrrar fwvf fro ttRl n

I have resigned myself to the care of the cTFT WMtWl^d4d«:ll ô||
Supreme Self, the soul of all creatures, the one He, who recites this hymn, thrice every day,
manifest in the shape of the universe, the one, in a pure and devout spirit, suffers no
that without taking birth in any womb, is premature death-a devotee of the undecaying
incarnated through the merit of a religious one dies not an early death.
sacrifice; what shall Death do unto me'!
prera sfr duratif vii^dd^y^^n
ffrT sfthrRII
^rfRr ^vRnjiuii
The god of Death, hearing this hymn of the
P^ddRd ^cTll n II
Lord recited by Markandeya, hastily fled away Pondering withing the lotus of his heart the
chased by the emissaries of Visnu. Thus the holy god Narayana, the eternal, infinite, original
Markandeya conquered Death, nothing is rare subjectivity, more effulgent than the midday
to one with whom Nrsirhha is pleased, sun, the Rsi (Markandeya) was enabled to
impossibilities conqure death.
II ffct sfbiret RHI^TIU) 'TW aqf^!5 dTf^«OT>5«37rEr:

!
1 1 ???ll
3TSETRT: 33* / Chapter 234

who constantly hyminse the undecaying Visnu.
Such men are competent to confer all sorts of
i Tpf^ll happiness on their kindred.
wr HUcfiii -Efsrfgr^ 7m rthii s u
Suta said : —O 6aunaka, now here me Wtetra'
narrate the hymn to the decay less one (Acyuta), TcTfT 'Qcr^nfiT:cll^«IW '^fsRt^ll
which grants to its reciter all that he may wish
to obtain, and which Brahma being asked by ^ ifr TcjW:
Brahma said :-Hear me narrate, O holy sage,
vRRffcfll *11
Narada first related to him.

the hymn to Vasudeva, which grants
TRcf ^ctrer emancipation to its reciters, and which, being
sung at the time of worship by a votary, brings
fgrop Tdlrfc^l WII about the gratficatioii of the deity.
Î^dlcblvt 7% dd^M^RlIRII
<&> sPFd* w^yfa^rfrotll
Narada said :
—Be pleased to describe to me,
(
fai&s&g i q
)
qn
O loiu the undecaying, unchanging Visnu, the
grantor of all bliss who should be hymnised, to KcRjfoim to sfNroFrmfrtTtii
every day, at the time of divine worship. TO: M^TOlfeAll SJI
% % Tr4tjtau<i :ii
Om, Vasudeva, the
obeisance of the god,
absolver of all sin, obeisance to the pure bodied
'H'hci 4) 14 cl Tf^T^fTHII 3 II
one, the embodiment of pure knowledge,
Commendable and well-born are they, and
obeisance to the lord of all the gods, who wears
they have achieved the end of their existence.
Ach. Kh. Ch. 234 ]
the ringlets of hair on his breast known as the Obeisance to the supreme, secondless reality
3rivatsa.Obeisance to the wielder of sword and to the foremost subjectivity, to the creator,
buckle, who wears a garland of lotus flowers governor and final cause of the universe, to the
around his neck. fountain source of all knowledge, to the
TOfr favcjyfdwm -TO: MldlfeHIJJ TO supreme idealist whose idea has taken shape
in the form of the universe.
hhl STO)dTh||\9||
Obeisance to the mainstay of the universe

to the support of the heaven-to the dreadful TO# TO# TTTOnRFFII ^11
Nrsirhha (Man-lion) to the light that bums in TO# TO#
the heart, free from doubt and hesitation Obeisance to the destroyer of Madhu
(Vaikuntha). (amativeness), to the killer of Ravana, and to
TO: TO:
thegod who brought about the ruins of the
demons Kansa, Kesi and Kaitabha.
TO: WWHufil TOt TOHffVU^ IUII
Obeisance to the lotus-navelled thousand- TO# 7TTOTOT TO# TOg&cM M qmi
headed one, who lies on the serpent of eternity TO# TO# TOSTTOII
(Sesa) in the ocean of the milk of ambrosia Obeisance to the lotus-eyed one, to the
(Kslroda). Garuda ensigned divinity, to the destroyer of
Kalanerm, to the one that rides on the pinions
TO: TO:
of the celestial Garuda.
TO: TCcMU glfiidht to1hM :H^1I
Obeisance to the destroyer of the Ksatriya
TO# -to# clfwi-KHII *^11
race, who wields a battle-axe in his hand. TO# «feWun*W TO# f^FFTOII
Obeisance, over and again, to the adorable and Obeisance to the son of DevakI, to the joy of
the true-willed one. the race of Visnl, to the lord of RukminI, to the
son of Aditi.
TO# #9FFTTTO TOTSRBsTOTTSr TO
TO: (VHlit
TO# TO# #^rfTOIIÎI
TO*ldM :llôU
Obeisanye to the lord of the three regions,
TO TO #qlTOPuq il
to the discus-wielding divinity, to the subtlest,

Obeisance to the Gokula-abiding one to the
darling of Gokula, to Krsna, the darling of the
original, blissful principle.
milkmaids.
TOt TOFTTOFT '<dcd<l'"MIM^lRu)ll
TO #g^TOnr TO
TOt TOtTO:ll^ll
TO 'TO' ^ru{Hl¥HII
Obeisance to the dwarf shaped god, who
relieved Bali of the cares of a kingdom-to the
TO ^3# TO TO#TO#II ^||
spirit of the sacrifice, manifest in the shape of
TO TTO TOTOf^TO TOhfTTOÎI
the primordial boar. Om obeisance to Govinda. TO TO TF# -RTTOIRoll
Victory to the wielder of the mount
TO# WMI'K TO# Govardhana, to the killer of Vana, to the
TO# TO# WTOTTOTIIÎl destroyer of Canur and Kaliya; victory to the
Obeisance to the highest joy, to the perfect eternal truth, the eternal witness of the
knowledge of one who is eternal knowledge universal phenomena, to the fulfiller of all ends,
and original idea and from whom all know- to the all-giving Madhava known only by the
ledge proceeds. Vedantins.
TO# VOHjJd TO# TJTOtTOII TO TOfSTOTTO TO TT#T THTOII

to# to# #yTOFRii ^11 TO TO II
1 1
Tr^dtm TO f&gj: VPdTfrci R?TRTT:II

'
Victory to the unmanifest, occult, :
undecaying reality, that runs through all to ^jdlPi fejqdW % <qH«4cK)Ps(<4lfld 'EM H
perfect knowledge, to the undecaying, self of
supreme felicity.
c°T wto^n.-ll 3^11
Puivre* -m 7TRT THTcRII
m ^ n* & ^TT W IdT^Td: 1
w* dm 4»r^g( %n w n
rd Vrft Tcf >j<UiVl*r<4 Vticdll tyra <ET
Victory to the self of eternal peace that' is
without support (does not depend on anything)

Hra PH ; TT % Tf^PTT^f T^fSPJT:ll
adorable Visnu, the lord of the universe. cH ET «TgTT 9pH.ll V#ll

to the
Thou art the Adityas, Vasus, Rudras, Asvi,
Maruts, Devas, Danavas, Nagas, Yaksas, Raks
asas, and Khagas. Thou art the Gandharvas
Thou art the preceptor, the disciple, the Apsarasas, Siddhas, Pitrs, and the immortals.
initiation, and the mystic formula. Thou art the Thou art the universal matter, the senses, the
Nyasa (psychic location or projection), the rules, unmanifest one; thou art the mind, intellect,
postures and Mudras of Yoga; thou, are the egoism, objects of sense-perception, and the
implements of worship such as flowers, selfconscious ego, the god that resides in the
offerings, etc. hearts of all creatures.
remrsnr^ ifrtret cjjjftwf sm^npii r* WtdT iWRHW T5f SRT q^Trf^:ll

yj^HIcfiUW %
^PcJMUdHVIeRPblR'tfll
Thou art the supreme receptitivty, the Thou the sacrifice, the implements of
mystic tortoise, the emblem of the pendency of sacrifice, the sacrificial Mantras, the oblations,
the world; thou are the mystic lotus, the the priest, the scrificer the chanter of the Vedic
sacrificial platform and the dieties that preside Mantras, the burnt offering the priest that casts
over the mystic diagram (Mandalam) such as, the sacrifical animal in fire.
the energies of virtue, knowledge etc.
TTOt TJT: TT WRTcJ>:ll

wr^fl^rsrrHiiîi
<5T fj^TirahT4:IRmi Thou art the firmament with its suns and
SRT?TT:II starry constellations, the nether regions, the

rS(
ref Sft: Tmtri=r

^
<cf TTTvTT
-^11
cfo VHVdcf
^
l
11
11
universal expanse of ether, the region of Maha;
in short whatever is found to exist among men,
beast and Devas, all creation whether mobile
SftcRH:
or immobile are but the manifestations of thy
w w f<«wmwg rr
eternal Self, O Lord.
<ct flrsrmr tst m w gdivH: \\?6 u
rsf y } VI fr<4 pR n q |'n pd : 1
Tpf VSSIsf H'ycbir?MHU 3^911
HisudA) vf
Thou art Rama, the wielder of the plough-
efTpcf^ndlirr fcJMH II
share, the destroyer of £ambara; thou art the
Devas and the Brahmarsis, thou art the all
Who can behold thy eternal and universal
pervading god whose prowess is truth. image, O Lord, which can not be perceived by
which is invisible to the inimortals,
the senses,
OTfcfrtn TrgT arfyepfr w h^ml -
ii
and which only the Yogins behold in their
P 1
^TOT dlin^f n%r TT^RTT: TFThllôM psychic trance?

Ach. Kh. Ch. 234 ]
3Tgiq or at rest, my devotion is firmly attached to thy

feet, O lord, I do not care for my body.
ir4? -ft-ffuf ^J^FRTTjTT q-rq^l! w <qfq qpFt m Tfffircreifcraa qqu

4ten<\q «p ttrt i^NIrro^Tîiôii f4r q fvf qtf T«rh4l $rrf4 wsrhj i^n
Who can comprehend thy real, unmanifest, srfqq: Tl4qnqtPcTOÎI
birthless, deathless, changeless, undecaying, all rfsir q?: ?ra=rHcT Rrarapiii •* <? ii
pervading, perfect, secondless Self, which is

TrpT <J
*jT4d ’itSSI RTrfyhW dhli^J %ll
infinite reality perfect purity, pure knowledge,
qqT Thq^TfrRji
though devoid of qualities and full of supreme
felicity? Tcflf? IqqJJ qrqcFiimoii
4 <ils|
|
U|l'H q: wild ^leblvl II

3T3PcTTt*J -qT
VT V3rf^ MUTMIÎI
3t*qbfi| fqqd: ^jf%T: im'R II
I am quite indifferent to the performances
of religious rites, my sole delight in in thoe O
TTST fafUq<3$:ll lord of the universe. What has he not done for
cnr Traf f4^Hq:ir<îi the attain ment of heaven, or for selfemanci-
The shape which thou assumest in any pation, who has placed a firm faith in Visnu,
particular incarnation, any of them the Devas, the grantor of all desires? Who is there in the
in their limited capacity, meditate upon as a universe, who can worship or hymnise thee to
substitute for they real Self. O thou infinite the fullest extent? Be pleased to accept this
subjectivity how worship thy
shall I be able to humble and deficient worship which I have
real Self, which the mind comprehendeth not trade of thee, to-day.
and the senses do not perceive. Thus I have narrated to you, O sage, the
<Tq qR^ qfVdi WII hymn of the discus-wielding deity; sing his
glories in a spirit, if you wish to attain
devout
RTPPRf qrfrf q ^Fcf WII '<f*ll
the supreme He, who recites this hymn
bliss.
I have been ableworship with offerings
to
at the close of a worship of the universal
of flowers etc., only a few of thy attributes, O
preceptor, is able to work out his salvation in
lord, manifest in the shape of Sankarsana, etc.
no time, and becomes freed from the bonds of
q f44f ^prr re-births.
qqrqr m Tfqf flqqi urffH It

S4 -#4 ^ #sfq 'v4«fiiqqqr<ijqniU
TJjJTsff vrq% TjsftT q^FffitllMII

l^qT xT h-tqiqf TrafqTSIT^ II ^ It
Even in the Kali Yuga he, who recites this
3TqHT ! ^TOTqffqq^ qqil hymn, thrice, every day, in a pure spirit, obtains
qr ( in ) Trerr iftfcrf w qqff?4^ xTII WII all that he wishes to obtain. By reading
Be graciously pleased to pardon me for the this,hymn to Visnu, a sonless man obtains a son,
defects in my performances of Japas and a sick person gets rid of diseases, an indigent
Homas, as well as for any omission on my part man obtains wealth, a captive obtains his
in connection with thy divine worship I have liberty.
not been able to worship thee, O lord, as laid ffqrfgtjxqft TFft fq^qtsHHji
down in the astras, with due devotion, so be fqSJTSlf vT^T fq^lf *fT*q qftfrf xT fq^fcniVtfll
pleased to pardon my inefficiency. Day and
A seeker after erudition obtains erudition,
night, morning and evening, whether moving
a seeker after fame obtains renown, even the
remembrances of his past births recur to a man

who recites this hymn.
'dlld I make offerings of the flowers of sentiments,
TT ST^T: «4fadll*lfH of pure, pleasurable faith and love to the
He, who sings the glories of the absolute eternal, universal lord, the embodiment of self,
subjectivity is truly wise, is really pure and devoid of all qualities, the absolute purity; may
truthful in his speech. that all witnessing Self, the perfect knowledge,
reside in my heart.
TT Hctlciic»j^r«l<fru IT: Ldldl
3nmr % % iPTtarT WWWWil-dlldfAl WPJ fourth II
He is omniscient and acquires the merit of <TFTTfgf%R*T: TR^FERts# f^fat«hl^H

performing all the religious rites. ^xnr ttcîiîi
dlftd THfcphAJI
gtere-HKM' TftlOIMlfc(<*|cjuf fq'MH
II
H VJ«i{ 'ftUrl rTPT tFTt dltW <*<1:11^911

Those, who are not propelled to do any r vr wfaii^n
thing for the service of Hari (God), or are not Thushave narrated to you the hymn to
I
fondly moved towards him, are beyond the the endless; originless supreme Visnu. Let a
pale of all religion. man, whose mind is shorn of all desires,
constantly meditate upon his divine self, in as
much as he is the god. Where is the Yogin who
37RTSii fafferatsf if? Tr^tavidiH'imîi
contemplating the pure, original, secondless
W?ltfrT T?Hlii|gJdl|«f4|d TPHÎI subjectivity, effulgent as the sun, is not merged
^RPTlf^r $T^?TFT: T[?hPT:ll in his eternal essence?
3T^Tf^: RRJ HRITîm<?l|

No, purificatory rite can purify the mind or
JR TcTcf R: M
R^T
R^BJ:
dîld:WIRT;ll
speech of the miscreant, who has not an
TT «JjTmtqr f^ddU^:
unswerving faith in the all-pervading lord
(Visnu). By duly worshiping the god Hari, the WftT f^TTcf TJ?ft:ll **11
grantor of all comforts, a person obtains The self controlled person, who recites this
whatever he wishes to obtain in this life, I make hymn in a devotional spirit, becomes absolved
obeisance to the immorts, birthless, allpervad- of all sin, and enters the infinite region presided
ing god, who resides in the hearts of all over by Murari.
and whom the Asuras, Siddhas, and
creatures,
«rrf
erudite persons can not
comprehend in their
tstq&pt ^ftarqii
minds, whom only the holy sages know, and
who is the sole witness of 'the universal R rt xpnrtrf
phenomena. feroj vntif -û^n^mi

He, who prays for friendship of the god, a.
well as for liberation of self, and virtue and
frfwr ^frT R: wfallft n
object of desire, is freed from all the shackles of
HriUfw life, and attains Visnu, the adorable refuge of
WTTtlTTf^f tdWHH^MH.II^°ll all.
fi Hansel VI tHUUH 1%*$ tpj favwr

(MldfdRHfdVi-g «Tra^:l
Ach. Kh. Ch. 235 ]
TTf eu^ct fetnd UMH: absolute purity, the lord, the governor and
destroyer of the universe, is freed from the
TT MftyMIHVffl f^pd^ll^ll
shackles of life, and becomes commits sin.
He, who abjuring all company takes I an
emancipated self, recourse to Vasudeva, the
ii sfhirei nî^T'ft Tîsprt wmviusft 5TR 7: II ^*11
WST
3TSTTC: ^ / Chapter 235
the desire toknow the external objects such as
T$rT
thesound etc., proceed the senses of attachment
and repulsion, from these originate greed,
3Tf irf v4ifdr4«)j R^'a >
feRvx iiîi delusion, and anger etc., and coupled with these
5sr ÎPdl* fam a man commits sin.
WHfif: V ftfl Si ^ TfTTft' ^H^ll 3

l f
—
W II ^ddj,HMd TT fsrar: 'SFSK* )ll
Brahma said Now I shall discourse on the

:
HlfaPtT H H Wl 1^311
knowledge of Brahma as expounded by the He, whose hands, genitals, belly and speech
philosophical systems of the Sankhya and. are under control, is called a true Brahmans.
Vedanta. As light, triply divided, resides in the
'TrarpfteiTrft' nrg grar wfm
sky (as lightning), in and in the two great
fire,
luminaries (the sun and the moon) so the

m ^M'il^lldll
supreme light (Atman) runs through three The hands, which do not pilfer other men's
goods, which do not hurt or kill any creature,
different categories as I, Visnu, and the supreme
nor grapple dice, are said to be having
Brahma.
wellcontrolled hands. He, who does not look
ftifrf ^rf rTTOT TTgl^n^ll
upon another's wife with lustful eyes, is said
rTSJTfBTOTj: ?pfrtTgft *T ^FTffrT f%rf ^rnr^ll 3 II to be a man who has controlled his generative
ffeHIWdqr i^T: W&T: M<ft?d*:ll organs.
SfRvP^MdlHI cj d,4?Ud»iÎgrn^ll Mil sjelft' rTFT TTHdHIl
3n^dMiM<j^rrinf "stt ht TTHT fM?f MfMIgRdFM TFRTfTTII ^11
ji i ^rM^fd vKidi^ Bil t^ssr -sn^n mi

'
He, who ungreedily eats a moderate quanity
Hhft rftff: T7P7 WSÎI of food, is said to be a man who has controlled
his belly. He, who speaks only what is true,
ti^mmiiîi
beneficial, and only when necessary, is said to
As butter when it remains within the
be man who has controlled his tongue.
organisms of kine does not impart arty
7R7T MHdFftdlfft II
additional strength to them, but being prepared
in the usual process and administered to them, ^f^MdMlR^Mlulf ^ Tf^rilôll
it greatly contributes to their bodily strength, Of what use is the practice of austerities or
so Visnu, though located in the heart of every celebration of a religious sacrifice to one who
body, does not give him any special benefit has controlled these organs? The concentration
without being invoked and worshipped in a of themind, intellect and the senses (cognition)
special way. Karma (action) and Jnana (know- on the supreme lord of the universe is called
ledge) are the two means open to those who Dhyanam i.e.) meditation).
wish to ascend the tree of Yoga. After once Tr#3T cnfa fasifa’ UlHftddldi1RidH.il
having climbed the tree of Yoga let a Yogin take n: u s * n
recourse to knowledge and renunciation. From
•^MiuiiHMtft tftRt -gjuicif7«mii ii
He, who joins his intellect, focussed in a

point between the eye-browss, to thoughts of
TpTT: W W-WISI'I^ (jU|IWd:ll
^sTcbizi Trarzr ItiR'Hi
the external world, even after the cessation of
TTP^rraRFSnr ye^fdWd chfufeblll
the functions of the cognitive organs and before
the mind has assumed a state of perfect
«hP»fehl«4l PilSjH %IRo||
quisence, dreams many dreams both internal
and external. <f<3T v»i)c(l ^rfcT qldd T TT?Td: IR ^ II
The five Gunas are sound, touch, taste, smell

^ and sight; the Sattva, Rajas, and Tamas forming
ii ??n
a group of three qualities. These eight qualities
The individualised Self beholds many such,
are the leaves of the eight-leaved lotus (the
dreams even in the wakening state,this is the
opinion of the erudite ones.
emblem of evolution) of which Praknti
(Nature), representing the state of equilibrium
frsm: TT rFWT Mlfsdl -=T
among the three qualities of Sattva, Rajas, and
1RT WPJ c£?ft ^fidRfd Tamas is the Karnika (the seed-capsule). The
The state called Susupti (Dreamless sleep) deity (self), the embodiment of pure knowledge
occurs when the Jiva located in the heart and (psychic energy), is located in the Karnika of
enveloped in the quality of Tamas does not this mystic lotus within the human heart; when
remember 'where' 'when' and 'wherefrom'. the individualised self parts company with this
^TTOrTt 'JTFT % rP£T T T WRTOTII eight-leaved lotus and the Prakrti located
-itnifd ?T®3(rsffwira^ftnîi
therein, it becomes a liberated or emancipated
Self.
^ y^citl yiUimiMl UrillSItUsT SIRXJTTtl
wet TTfif?T wftr frsm: u SZTPT WrSPEPimil

MV-MciUrMpHI Pranayama (control of breath), Japa
f^rpTJcf fafwf cq|qct> (repetition of a Mantra), Pratyahara (abstraction
of the mind from objects of the senses) Dharana
(comprehension) and Dhyanam. (meditation)
The state called the Turiya beyond the
(lit.,
are the six principal auxiliaries of Yoga.
three states of existence) and which the
in
self-controlled individual is neither awake nor RFT8T^ y1ihRPs(«lR4|R:ll
asleep, neither utterly forgetful nor labouring
under delusion, and does not perceive the
Control of the senses is sin-absolving in its
objects of the senses, occurs when the
and brings on the satisfaction of the
effect,
individualised self, by withdrawing the mind
Devas. A Pranayama is called Sagarbha
with the cognitive organs from the objects of
(pregnant with a thought) when the practiser
perception, by merging the sense of egoism in
thinks of any definite deity or repeats any
the principle of intellection, by annihi. lating
particular Mantra at the time of practising it;
intellection with the Nature
principle of
otherwise it is called Agarbha (unimpregnated).
(Prakrti), and by annihilating Prakrti with the
energy of the psychic force (Cit Sakti) holds its
self within its own self, the self-illuminant, the J&etiK ftdd vii^ll 9^11
pure knowledge, the immortal purity, the
eternal bliss without action, and running
w Tmfcfrrii
( 3& ) WT^TST "dWll TUdftR

through all. This is what is called to be in the
3Tc(¥TT8jrfhRmi
Turiya state.
Ach. Kh. Ch. 235 ]
An act of Pranayama consisting of thirtysix which the mind is permanently and tranquilly
Matras is the best, that consisting, of twentyfour reposed in the object of meditation. The state
Matras is the intermediate, and that consisting of mind in which the contemplator sees the
of twelve Matras is the smallest. whole universe, both inside and out, filled with
the presence of the object meditated upon, is
7J
UcjKrffr ft s «TI1
called Samadhi. He, whose mind is without any
cogitation, and whose cognitive senses have
All the senses evince a strong attachment of been withdrawn from their respective objects
the objects of the external world, Pratyahara of perception, is said to exist in Samadhi
consists in withholding them from the object (psychic trance)
of the senses.
ot 'tfgjfar trH wrfsTTsr d<l«$ii
WOT Ifrfr ff TT:11
SHOT MtmdUW OTT l TO qtf*PT:lir<ll
TOT The Yogin, whose mind, dwelling upon the

He who withdraws mind and intellect
his supreme Brahma, reposes absolutely therein,
from the external world and withhold his is said to exist in the state of Samadhi.
senses from their respective object, is said to
T: TT
exist in Pratyahara (abstraction).
ferciw wPaffifagi wothvhi
Iwdr
vi i u 1 1 m ftaf 3?ifwf gftgKren
;
fpft Delusion, hallucination and a distracted

state of the mind are the defects which a Yogin
Dharana means the concentration of the must conquer and which are hostile to the
mind on the supreme Brahma for the period of successful practice of Yoga.
time necessary for prectising a Pranayama,
consisting of twelve Matras.
SOFT
rTC^ST ti'gpJIT TltatT *MK*d):ll
?OTT fgwvfhjrf TJOTT feHdf
(^<T fg^dt ^cRT: WTftT: ) g f^gr qwgrrg fdimii 3^11
gqpg wr TprtfWTFpfr ^JTPÎI ?<?ll For the purpose of bringing about the
iWOT «irm concentration (lit., undistracted state) of the
yiutldfeppr T*JdTII
mind, the Yogin shall meditate upon a gross or
WT TRt OT ^dAdl^qfdllôll
material object, at the outset, and thereafter
Dharrta comprehension of the
means the
concentrate his attention on the sun (solar
Brahma in an undistracted state of the mind, in
plexus), after the mind is perfectly settled.
the absence of any other factor, which produces
Nothing really exists in the universe except the
it distraction; Dhyanam (contemplation) means
Supreme Brahman.
the reposing of the mind in the object meditated
upon by one, who is oblivious of the existence fio a retf aWteftf tl fcppjfgn
of any other object. sfcefnf -trrq ^

gw q^rsf wnfrt UIHMdry<birfteqH
sip* ipft fgwprar wrfrr ^ u
It is
universe; he,
the supreme
who knows
self that is
this,
imaged
transcends
in this
all
delusion, Pranava Mantra (Omkara) is the

s Mfrd % TTcfg SETTrTT rPWgf TTd:ll^ll symbol of the supreme Self; he, who meditates
qygfa wrfsr: TTfsfMtaîi upon this Mantra, located in the cavity of his
TPT:
by an act of psychic projection, and as an
heart,
embodiment of the Self, that is without body
The great Munis, the foremost of the divine
or selfconsciousness, transcends all delusion.
contemplators, call that the great meditation in
wf mu ^ftoirn ^v\ of existence; an absolute concentration of the

FFf T3TFT2F Ft4 F^HpIdil sEFIcJII mind in Brahma is called Yoga.
fjwrcwfwf f1fpj*> 4 ôn

First let a man meditate upon the self in his
heart, which
is enveloped in the principle of The Yogin, who, illuminated with the light
Nature (Pradhanam), the latter in its turn being of pure knowledge reposes, in the supreme
successively encircled by the circles of Sattva, Brahma by conquering his mind and senses, is
Rajas and Tamas, which are respectively said to be an emancipated self.
coloured black, red and white, and wherein the FUUF’IHpcm'l F FtFFI FFTSRRT:ir>flSll
Purina, denominated as the individualised self pcIHtcl'jHcbl: F^ fFFTF: Fft cflpTidl .-ll
(Java), is located. The different kinds of seats and postures are

rTFTtafr JJulydAilhsjM*’ not the real auxiliaries of Yoga, the so-called
Fflh^HJI
rj ebfMdil rHT 1eJ?Ud %FF: FJcF:ir*^ II
essential paraphernalias are but so many
impediments to its successful practice.
Over that should be contemplated as located
PyiVJMIH: PwP.£mq
the eight-leaved mystic lotus of qualities and
attributes, of which knowledge forms the
FtFHFTF tlVilnilldiMMIdidni
petals; and science and philosophy, the pollens. Even the evil-souled Sisupala realised his
Self through the constant practice of meditating
'ddfc-dl ejuriejl ^tHT.-II
upon Hari; those, who are addicted to the
ebfllfebliu' f&IF rtiT f^ll^ll practice of Yoga, behold their selves within
KiT^rfF themselves.
rd^
'
i uil^lfd ^P'fd^Pdf^H.11^11 FIIWI

Apathy to worldly concerns forms the stem
of that mystic lotus, while the religion of Vishnu F •'ilHlfd FTt F^nmoll
forms its bulb. Let the votary meditate upon ? irEai>c(a^4vfldl f4fii
the Omkara, located in its pollens, with the F^-quif: f&F: FFf: <fvFT FTFlfF FFTFIÎIH? II
individualised self as its receptacle, whereby Compassionate to all creatures, and
by he would be able to work out his liberation. hostilely disposed to the evil-souled, the
He, who quits this life, meditating upon the
Yogins, who have conquered hunger and
mystic lotus in his heart as above described,
reproductive functions, become emancipted
ascends to the region of the supreme Brahma.
A Yogin, devoid of all sense-perceptions,
selves.
ffr ffihf *rfomreiii reposing in the Supreme Brahma, and existing
3ffiFHHI<*HI %f%TiF?FfF «FTCF3pr:ll'S'SII inert like a log of wood is said to be an
FR^TÛI 4^1*4 <JFlPH:ll
emancipated self. The intelligent one by
A Yogin, by meditating upon the god Hari, reducing to ashes all impureties done by him,
ensconced in the cavity of his heart, becomes incarnated as a female, or a member of any caste
an emancipated self. Some there are who whatsoever, with the fire of meditation,
behold the Self in their persons with the help becomes an emancipated self, and comes by the
of the sight of Yoga, others with the help of highest blicc
Sankhya knowledge, others with the aid of KIHlfiHI F Tfarrat FTRT FfcTF.ll
Yoga. F^Hl ^cll t *fT:im?l(
^pUeblVIch
FprFFftftFuF F FhT?FFFfrrF:tl
rltdiPd-ddldPlt FPT F?TF:II

FTfTFM FTTSrmPffF: II ^ II
As fire becomes manifest through churning,

—
Knowledge is that which makes the
so the God Hari shows himself through
Brahma visible, and which unfetters the bond
Ach. Kh. Ch. 236 ]
meditaion; the communion which conclusively The beholding of the Supreme Brahma, by
establishes the oneness of the Supreme and the Sahkhya or Vedanta knowledge, or by
dint of
individualised soul is the best of Yogas. practising the rules of Yoga, is called
fflfUI'H xT:ll emancipation. The universe is but a series of

appearances, of perceptions of the non-soul as
wrspRHt irr % tit
soul, and of the unreal as real.
3TWTWWWTTTl<T: ««**e\MdlllV*H
ti gffr nst T^srrt wm'vrusi) htr

:ll
3TSSFT: ^ / Chapter 236
^5? UTO: Wpil

STRTpfTFr 1K^
t UTCth:ll
TTtegWfifd TTt^PT TW: TRU fafftdfr ^11 ll
I am the knower, the embodiment of reality

3r|?r ddi ii % n
that transcends all illusion, am He; it is this
Brahma said :
—Hear me, O Narada, now knowledge which serves as the only road
I
to
discourse on knowledge of Self
the
Emancipation.
(Atma-JIvnam). There are two kinds of Yogas,
viz., the Advaita Yoga and the Sankhya Yoga, SIcPJT TPPT StTR tTPTHT TTTWlll
the absolute concentration of the mind being W^ll'aii
the essenial factor in both these forms. Practice of knowledge, meditation, hearing
of Sastras, celebration of sacrifice, practice of
3TdtaH88reFTTfif ^ Wffa TjftgRTrlRII

charity and penitential austerities, sojourns to
places of pilgrimage, and the study of the Vedas
Practisers of the Advaita Yoga become free
are of no avail as far as the working out of one's
from the shackles of existence. Past, present and
salvation is concerned.
future acts are destroyed through knowledge.
«fc^H<$<5|}ui i^3RTTTmWT:ll
fgfgsf op grtf Tzrtfirn<iii
vWt $WT ^TcTqTI ^ II
Some acquire knowledge through renun-
He, who hews down the tree of existence
ciation; celebrations of religious rites, or
with the axe of right discrimination and takes
performances of Pajas confer no real knowle-
an ablution in the sacred pool of knowledge and
dge. Two kinds of injunctions are found in the
apathy, comes by the bliss of Visnu.
Vedas on this subject, one is "do acts" (religious
^ UddHT&id
I ^T *TRT II rites), and the other is "renounce acts."
3TtgRPfrf TPf ÎIYII fetêKIIII fdbcbRHl fqtjettltlll

The three states of wakening dream, and
%oRimi
dreamless sleep are the three rods of
Several authorities assert that seekers after
Ne-science, all are included within this Maya;
Emancipation shall celebrate religious sacrifices
eternal is the secondless Brahma.
for the purpose of purifying their thoughts.
TPf rtrqrtr win They can not confer any other benefit.
MUT vfg«-dl^limi Trip t^TrfPpil

Without name, from and action is that
supreme Self; He created this infinite universe
Those, who meditate upon deities, can not
and established himself therein.
be liberated, even with the aid of right
1

Ach. Kh. Ch. 236
knowledge, in the course of one existence. every individual is inclined toward his or her
Unsuccessful Yogins are reborn as Brahmanas own self.
in the families of Yogins.

dl^traflR^Td dRTd£rf pH -dtH.il
oRifan dlildTIH ddT ^rf Rll^<£ll
3^TFT dddtSRdTII^ll
his acts that bind an animal, liberation
It is
ddT dRJPyifif df ddTIlHH
lies through knowledge; take recourse to the
It is the soul, not intellect, that passes
knowledge of self as otherwise Ne-science will
through the four states of consciousness. It is
assail thee.
the soul, not intellect that being omniscient
dp ferpzRl prt dR ^ knows past, present and future.
ddl^drdhlHlfd 'dicl-Ad d d?R:ll^l| dlltd Tf4dT %3id dRHJI

Undoubtedly a person comes by immor- dp d
d4?l: ^HIR°II
tality the moment the desires in his heart are
If there were no soul in the body of a person
annihilated.
he would not feel the thrill of pleasure nor the
drfd drfd dd TT drfd Pll pang of the pain in the different states of
3H-dRM 3T^lr?^rcf>l(d: ^d:ll^ll consciousness.
As the self is all-pervading, how can man dl% Hd: Wf^TR Pt dRlPd fd^fedHJI
go any where else, or where else shall he go, or TIR pdTddT 'RFd FIRM TJddiirRÎI
who is he that goes?
dTddPdpddTdp dlRRId-dd:
PtSRftd dRRF^d! cpT: 11
R^d dTd dip dRWRf^RRimil
triwnfrWfwfc! ( 1^)11
It is the soul, the witness of all activities
As the self is infmite, there is no space for it which is truth, intelligence, eternal principle,
to move in, as it is disembodied, how can it have not distince from intellect and which is bliss
any locomotion? As it is without a second, it itself.
has no separate existence; as it is pure

knowledge, how can it have any Ne-science?
PSdpdTdRPRTRfeHfdÎII
w* d4fodemdTHiR3ii
detent ddfridT p4 %ddd d^ll
PTORrtdT^ R WTJIT
Pd d^dhlVld dlldd RfS vT Pdp ^ l I 1 11
It is like the firmament and hence its
By knowing Brahman one knows every
movement is like the movement of the firma-
thing, just ason knowing a jar of clay on a
ment i.e. it is stationary. The tree states of
knows all the jars or on knowing gold one
waking, dreaming and slumbering are fancied
knows all that is made of gold.
through ignorance.
ddRIehHdIMUl T^: TTRgyT
cMWcf, drj
ddT TRTfldtW PTPT TTR3P cjyPlIRmi
ddT % fSRPTRT d: Tl4dT R TTSIT fiR: 1
1 ^ 1
ddjpprdqjl
The indivisible constituents of the
individual soul are the very constituents of the RtdTfpd TRRT^TRdTRr dPvRÎRÎI
universal soul. That is why each and every Just as in darkness on a cannot cognize the
individual is attracted to his or her own soul. rope, similarly through ignorance we cannot
dfSRpf ddT f%TW dtdT 5* ddT

perceive the soul. We super-impose a snake on
*T?Il!
what is in fact a rope, we superimpose the
Rfp TI^dFir TFpR R ^1^11 S'SII elements, ether, etc. and what is in reality the
O Narada, that is why the mind of each and soul.
Ach. Kh. Ch. 236 ]
Tnjfasr snrafrT tau'stf htw '^tsttii
°dldiPhii w^'Mill'iîJTr chR^^wyni 3^11 3TT^rar% ?mi

5((fetri: chK'ilW Wll The three Gunas multiplied by twenty-eight
jjqûJIlMdldlui^ftfl 'foTOfr cTOT WTr[H 3 £ll become eighty-four and these contribute to the
formation of bodies, male and female and the
Even the evident reality assumes a different
universe with all its parts, names, forms, and
form. The rope becomes a snake; the mother-of-
actions from beginningles time to the endless
pearls becomes silver. A deer cannot quench
one.
its mirage; similarly, a man cannot
thirst in the
satisfy his desire by indulging in the false K-d c|cKv<I=T ZFTRt
l ^ Trf=T tRHTSfa:ll
pleasures of the senses. tmiijtl ; T3TR TRTf ^ xf TP*m:ll^ll
a ftaiflPgSTt
i difa ^farrMI W ^ II
tmmr wPr diiicww^ % ) ^;ii 3^11

<
{Jgdl¥lldJ)Wfd'<sll&lUd M-drl 'JTSn'IR ?ll
RldlPdMTfl gTT îClijPufa TRPtll The existence of forms, names, etc is
mimiVUdJT: *RIÎI 3 °II assumed and not real just as the chariot, etc
So long a man has the sense of pleasure, he which exist in the state of dream are not real.
called a possessor. But when possession is Similarly, things or object which exist in the
is
remains his true self. The individual soul

lost he state of wakefulness do not exist in reality.
associated with Maya identifies himself with tJdfrardTT -ijrp wHdiudKg^n

the body but when maya withdraws he realizes
*MJHgi| M<**i^ll36ll
his reality as Brahman.
mq i’.pcj-etKfa^cc PdîAm Pdvft^n
3tmidtf^dl WpT d>vTTT chlHdP#-ftll ^^11
TdfrMdVld dq l m RIW HIVMOT faRTIIÎI
By his association with Maya bom of
Just as a noble person is not effected by the
ignorance, be dual, while
Brahma appears to
loss of possession, similarly, the withdrawal of
by the withdrawal of Maya through knowledge
Maya does not effect a person who has realized remains non-dual.
lie
Self.
TUT rP-ZTT ( cRTT JdWlfcRg P««ffilddZ| tfrUdlll
3HlPftg TW 'gr«rr TdWT dfc<H 3RPlll
^dlPt-dcd d^lPd^dldPWfdmrTdf rRT:IUo||
TTcF: TTFT rWT f^nÛT t|f TJ^TIIÎI
Reality and illusion are both eternal. But jTPT ddl^d-dl H: Tpmn*Pmi
Reality is an unassailable truth of his illusion is fdrd^ldl^ld'l^d<t><dK^dlW?'’ l,ll :
a mirage. <lHd
'
^z |
-v wjffiTTg djUlPfM TJdrl^ll'^ll
3T3Ttfq % TPfR^T TTMdlUlldlMId'dTII Thus the non-dual brahman is as the
WrTfrT: -JiMr^ll^^ll refulgent sun. Reality, Truth, Existence,

fg^TT TT tTrfr <yg
Though declared to be unborn he passes Knowledge. It is eternal, complete, inward bliss.
through a series of birth and death. Though one,
As external it is unborn, as nondoer it is nectar,
as the light of an earthen lamp, it is an inward
he becomes many in the form of husband, wife,
pleasure, universe, etc.
light.The realization that the individual soul is
identical with the Supreme Soul leads one to
-q^ll
relaease.
dHidt^'dlfr âriiv*n
it sfh iret 4dgprt iraramn^ 3iidi'tdT<r.| î^nwswifa' =mr

7 : 11^11
3TS!TRT: ^V 9 / Chapter 237

WdVfdtfytsil MVdAlldfMMIdtrdll
TftrlTOlf 3T^Hl 4ir<d ^TTII -q?T»|dlfd t|^|et,nj|V9 U

1
3mf4)*|i£cMl<i|| cTSTTI!
"fl4^c(l'dmHI:ll ^ II
3Tf?*THnT: 4 p) 4 W3 Wd^{jifc{cipjJfl:|| ^T^Pdl fd^ddl

Like images of objects reflected in a mirror,
The God said :

—
O thou, who art conversant the self witnesses the objects of sense-
perception, the five kinds of gross matter, the
with all - the Vedantas, who hast practised Yoga
mind, the intellect, and the sense of Egoism,
with all its eight essential components, now
hear me
discourse on the synopsis of the Gita
reflected in itself. When an individualised self
as formerly narrated to Arjuna. Realisation of

sees itself as universal and running through all,
it becomes emancipated.
self is the Suminum bonum of human life ; this
self is devoid of body form, egoism, mind and TfWlfaldîJ xTII
the senses such as, the eyes, etc. yfd«r«l rx mu^cjll^ll

fluffed: OTOT: % TnfctfTlI 3Tf3RTf 7TOT
TTfrfrf
^
T«fP3I Tjstf
xt UfnTraftTlI
si gi ft I -SGr&luSoll
Bereft of sensations; this receptacle of life O
thou son of Pandu, by merging all the
(self) appears to be in a state of dreamless sleep. senses in the mind; the mind, in the sense of
Egoism; the sense of Egoism, in the principle of
fepr -4hdlWtl<|td ( f^T ) ^Rd'RI'tll
intellection; the principle of intellection, in the
Prakrti (Nature); the Nature, in the Purusa
I am Self, not the combination of misery and and the Purusa, in the Atman (supreme
(self);
phenomena. The self, effulgent as a smokeless Self) that aman becomes emancipated and
fire, like a flash of lightning in the sky, burns
perceives his oneness with Brahma, the
itself in the cavity of the heart.
supreme light.
2ffar$lFd T tiyyfd
TTcfif# ^^WlPd ^fd llMI ^SrPmc; ^ irrETuii?
The senses such as, the ears etc., do not
Tnrr:^jftr:ii
perceive, it is the omniscient, all-seeing,
3T?yi)y^«lPu| ^M^VIdlfd *TII
selfconscious, individualised self (Ksetrajna)
that perceives through the means of senses.
^ yeblîcl filial c( 1 m) âf^TWII

The intelligent one, who rightly understands
the nature of his organism, provided with nine
^rrf ^fnT:ii^n apertures (external ducts of the body), three
When through the extinction of sin, the supports (the fundamental principles of Vata,
self is reflected on the mind, like a burning Pittam and Kapha), five witnesses (the
flame on a screen, the right knowlledge is cognitive organs) and lorded over by the self
originated. conscious Ego, is the true seer (Kavi).
ii ffrr sfbircri' Rgi^tiol yym'yii'isti tpt

:ll ^11
Ach. Kh. Ch. 238 ]
3mm: ^6 / Chapter 238

fgETT ^rRTaTTRTTTc^ll
fWT: tnsf 3TOFT WIWT:II -HcTltf

:
TJtsIvi^nrTÎ l<£ll
ssjpf Enr ol led Purification, which is either external or
The God said : —O Arjuna, O thou the son internal, may be effected either with the help
of Prtha, rules of self control, rules of penitence, of earth and water, or by purifying the thoughts
posture, Pranayama, abstraction of the of one's mind. Contentment is resting happy

mind
from the external world, meditation, compre- with whatsoever is easily obtained without
hension. solicitation.
'?ihT <idd) TFTW^sPIPnf xf TOt TPI.-II
TRTTT ^TETT TT^TIRII VlflwWi giftr ^)Tj^^|^'iqu||R'f^r;||^||

And Samadhi (psychic trance) are the eight
essential components of Yoga, which leads to
T3sri««4 yfr^r^niôii
liberation.
Tapas consists in concentrating the mind
fpnfsmWt qiff nfpiT wf Tpm.il and the senses to any particular object, or in
•ferftRrqr îrTidi nîi bringing about the emaciation or the body by
Cessation of all killing or hurtful inclinations practising Candrayanam, and Krccha
to all creatures and at all times is the highest Candrayanam penances. The inner purification
virtue; compassion spells as the highest bliss. of a person effected by reciting the Pranava,
An animal duly killed on the celebration of a Sata Rudrlya and Vedanta texts is called
religious sacrifice is not killed at all. Speak what Svadhyayam.
is true and pleasant
W 1 9 4yl
1
d I H eh
.--
I 4 fa : 1
WcM <5ji||fry4( 'ipjIrTlotlfyitmi 3TfH$>TslHI 'gfl ^fdd}<lycufa.dd4H

fin* "ET dTJcT Sj4: *RT?FT:imi 3TTCR Wfal4> rTSITIIÎI
Cease to communicate an unpleasant truth,
nor a pleasant untruth; this is the eternal virtue.
TO: -3ft cn^tl^lMwlHtlsHÎI
fa'SRdl'TOURtd <*11^11
sjo£flM£tui* '^fhzrfgm ®i#t ^tii
An undiviating faith in the god Hari, with
SRfalStdHHmi
performances of rites enumerated in the (Gratis
Acquisition of a thing by stealing or force is
and Smrtis, is called divine contemplation.
called Steyam, the contrary of this leads to
Svastikas cross Padmasanam, etc., are the
virtue.
different postures (Asanas) of Yoga; the Vayu
efi4un ippftt graT which courses in the organism of a person is
called Prana (life) and Pranayama consists in
Renuciation of sexual intercourse at all times checking the out-flow of breath.
and under all circumstances, whether in mind, fWT: VfaRt Tffe: VcTTfTCRJ WiSdll
speech or act, is called Brahmacaryam.
JJdfiJÎwrfERn
SfoqjuuqcqHicjnqiq^fq rf$ct$4j|||
UlMpfa Ffr 'iJrfipjTfaftr f%RTÎI
3RrRtlgf4cdI4'W TEra#T
Non-acceptance of gifts even in moments of
peril and a studious renunciation thereof is
called Aparigraha. “HhiwI ^Ml
Ach. Kh. Ch. 239
O Pandava, Pratyahara consists in Vyasa said :

—
The Rsis such as Saunaka, etc.,
restraining the mind and the senses from having drunk these ambrosial words, pertain-
wandering among the unreal objects of the ing to the glory of Vipu and encompassing the
external world. Meditation (Dhyanam) consists knowledge inculcated in all the Sastras, became
in meditating upon the self of Brahma, whether extremely happy. This sacred, purifying, sin-
embodied or disembodied. The embodied Self absolving Garuda Puranam should be
of Brahma should be meditated upon at the constantly recited, and by hearing it recited one
enabled to witness the fruition of desires.
outset of Yoga, while the disembodied Brahma is all
should be contemplated in its later stage, with The hearer of its narration shall make gifts of
the acquisition of increased psychic power. beddings, etc., as described before, otherwise
he will not acquire the merit of hearing it duly
quflrjjrZKl SJpzfrT cT^ll
narrated. The text of the Puranam should be
first worshipped; after that, the reciter shall be
ticKT cfiR : II ^ 11
propitiated with presents of land, gold, kine,
The knowledge that 1 am the supreme food and Daksina. Mortals, who recite this
Brahma represents the state of Samadhi, the sacred Puranam or hear it recited by others,
speech, the knowledge, the perception that 'I ascend to the eternal region absolved of all sin,
am Brahma' lead to emancipation. and freed from the pangs of existence.
ii ff?r sfbmrt ngiijtiu) gaiuryrr^ 3twi<<fcnr& ’ftflroir PwM

^HiîfVi'i^n<fs¥mfl9l'Sfci|d:ll 3^411
3TS5TTO: W / Chapter 239
The relationship between the two is like that
between the body and the soul.

sfgrntar
rTOT ^Torrq^T^TI^T
cdfedldM^t^
Brahma said : — I shall now tell you of
yrEiqTT
The sruti declares that denotatively the
Brahmaglta, knowledge of which will release
you from the bond of activities. The knowledge world aham refers to the personal self while
indicatively it refers to the nondual Brahman.
derived from the aupanisadic text I am Brahma
releases one from, the tangle (of the senses). qrtsptfgcr win
yiU||lMdlW5il Tf
^hlRII Indeclinable, blissful and unmanifested

consciousness is denotated by the word Brahma
The knowledge of aham and Brahma leads
while the personal self manifested in the body
to the knowledge of the meaning of aham and
Brahma and it leads to the knowledge of the is denotated by the word sham :
sentence aham Brahmasmi. The sense of the two tTTft^^rfl Wit

words: aham and Brahma is twofold: denota- wsrr yiuifitVifMchUuiiHîiû
tive and indicative.
Indicatively the word aham refers to
I: UcbUrfH:ll Brahma, while the word Brahma referes to the
TTOTfiTg raic^ -jpt ^ soul in the body. (The two are indentical).
The denotative sence of the sentence aham fror

Brahmasmi is not so clear as the indicative one. -511^911
Ach. Kh. Ch. 239 ]
-ftsitlFT ^TII
'
uralfi dlfo ^TlfT df*l4 dRWta 5?|| ^11
The body consists of feet, hands, etc is
known as the gross body. It originates from five

elements and functions as the base of all
activities.
The word aharii refers to the perceptible
entity (Tivatman) and the word Brahma refers tp# yinVram tt uiTuht' F^duIRdHJi
to the imperceptible (Brahma). By adopting the. Rrorff wnwrar wtr #=q% ^.-n û
Indicatory process (laksana) the person arrives
The body consisting of organs of action is
at themeaning of aham Brahma which leads him called gross but has its basis in the Supreme
to realize the nondual supreme Self. The
Self.
knowledge of the meaning of the Mahavakya
aham Brahmasmi removes ignorance, enlightens
the path and effects release. ^?4)£4):ii hii
The individual self pervades the subtle as
well as the gross body; as the Gratis declare,
Trefa w <TWIHsf MhddHd ddtydH:ll HI the very Brahma has entered the bodies.
ijadt gWIfrfrtTriÊTII vdH I 44d<^td^3 : yiunf^npn:ii

rfcT: «VKVf f*T 5-TII HU
et i chM fq M T d xrr^gpzjMwnzi sfff^rqû
i i
Like the Sun in the water, the higher self
f^gr WIT Wl?: II V$\\ reflected in the intellect is called JIva (the
UluflMH: TWHSJ oilman TTcf *TI| personal self) which sustains life and functions
as the witness of three states, viz, the state of
Lord Hari said :

—From the eternal Brahma wakefulness, of dream and sound sleep.
was originated the ether, from ether the fire,
from fire The subtle body consisting

the earth.
fde£IV4,^-5IW^«:U Hll
of seventeen parts came into being; viz the five
MiUldW tPT:ll
organs of action, viz, hands, feet, mouth, the
generating organ, the organ of evacuation, fire 3FrT: ef,{UKI$ *NrT: cMUWRsm.-U HU
organs of intellect, viz. ears, skin, eyes, tongue, The supreme self is not associated with
organ of smell, and fire winds Prana, Apana, attributes, is distinct from three states of
Smana, Vyana, and mind of which the nature conciousness, viz., the state of wakefulness,
is doubting and intellect of which the nature is dream and sound sleep. It is not divided in
ascertainment. parts, is non-dual, is of eternally pure nature.

Seated inside the body and characterize by
T37Tr^W^Md)HII
three states of consciousness, the individual self
d^l4fcWbHU *mi is no other than the higher self.
M’eJlebdifd ^dild ÎM’^n<îd^dd:ll
fd£>fd: TT3TII
snpre hu
This is the subtle creation. Hiranyagarbha
qrHf&qras 4) dtufl -ct <t m ^h hu i i
is an individual soul which is ascertainable only A person who is ever intent on three states,
by its actions. From the five subtle elements viz., the state of wakefulness, of dream and of
originated the five gross elements earth, water, sound sleep can never realize Brahma. I shall
fire, wind and ether, from the five gross now tell you Something about those activities
elements originated the universe. which are undertaken for the attainment of
fruits and about the three states of conscious- the indivisible Brahma
The earth as the
itself.
ness jagrat etc. substratum of alland living beings

stationary
has also a substratum in Brahma. There is no
fire without wind, no wind without ether, no
f^Wf^T:ll T*ll
ether without Brahma and no Brahma without
ÂHlTWrl ftRT:(Tr)ft8ra(frT):ll ether.
<»$J'Jl:^RUIldWI^f fwfrT: eWHeHIdtdlll 3MI
'^ryvwHidldmuwrgr: n
The knowledge of an object through the
yl<^yyf4d: y|idldt^d-yi^t«Mid:ll 3^11
organ of senses is called jagrat. The seeker for
the knowledge of an object goes in contact with Tfcgf mi y ^ r^dlychH
-
i 'ii
that very object through the medium of senses. rTr g T^l rft ggietMcft : II 3311
'
The same is repeated in dream (svapna). In In pure consciousness there is no awareness

sound sleep there is a total withdrawal of of the states jagrat svapna etc. and no sense of
senses. The mind and intellect are concentrated separateness. The personal soil loses its identity
in Brahman. and merges into the eternally pure, intelligent,
sbMd)sMM> Wfcfr T^HJcCrfct TT
awakened and non-dual Brahma. Then 'thou'
frill
and that' are dropped and what remains is pure
Brahma (indicated by asi).
qSSrrsrer
facdiMild^d'dm <^#4 ^vsit

^RTTST 3RSR-2J y^R>y«j< l
^ :ll
<
3 #||
Just as in Om, the syllables a, u, m, are
55T81T TJZt f^t TrfTd dfd»l4fd«ll l
merged, losing their identity, similarly all
Serially or non-serially, the individual soul appendages that create a feeling of separateness
passes through the three states. In the are merged into the Brahman. The expressions
preliminary state of meditation he is aware of Brahmahamasmi, aham Brahma serve merely to
the objective world. As soon as the desire for create confusion.
liberation is created in him he withdraws his
SRTRRqT tpr ^frfM£ldlMH<fril<* 1 ;||
senses from the outside world which being
emanted from the creator himself appears to ?H*Hd H -
rdMWild SJdlRdHIl 3hll

be distinct as the jar appears ditinct as the jar The self is the supreme
light, supreme
appears distinct from clay. consciousness, supreme joy, supreme truth,

eternal knowledge, expressed by the word
M'4l<ficuP< *jcuPi 31iT6flefj<i»jdri:ll
tvam. So declares the Sruti.
WfrT oMPdÛj fyrgT: ^11
^ fvRT ^PdRybd,^ 3TF ^rgnR*? «4 «ihu
!
48|«liyH' RhT ^TTf^cT RrT TlfpT ^ TRII II
#T <ST§rPl| "t vRT:ll 3^11

rp3TSJ Tlf^T ^TRJ #T fsRT T ffll
I am
Brahma, pure and simple. I am
dcj<rtûii xj Tf diffd '5?T f^TT «T 13^11 3^11
omniscient. That one. is seen in the orb of the
The universe constituted of the five-fold sun, that one I amk, eternally. The lord
elements is nothing but an aggreagate of five conveyed this essence of Gita to Arjuna who
subtle elements which again are nothing but realized the self.
ii sfbrrei r?i^<iu 1 yami’yiusA
:IR3SII
Ach. Kh. Ch. 240 ]
3TSJJFT: Wo / Chapter 240

Suta said : —
This Purana contains the
essence of knowledge and confers Dharma,
yPlf < 11 W* 5} ifteRT TUT TT3T rRII
all
Artha, Kama and Moksa.
Lord Hari said :

—
O Rudra, I have narrated
toyou the Garuda Purana, the essence of all
anrr: gj^rr <aîuiv4 tjtwt ttrts tjîi
knowledge. It brings joy to the listener and ^cf -g^Slf ^W3Hg[fT:insil
brings about his release. In olden days, Vyasa narrated to me this
Purana which he had heard from Brahma-
Vyasa who had divided a single Veda into
Vedas.
It confers learning, fame, glory, wealth,
victory and health. Rudra, he who reads or
'
tlf VTf ^ : 1
hears r[ HTTi^ vfi d^RhH,ll4ll

He divided the single Puna samhita into
inghteen sarhhitas. Suka, the son of Vyasa, has
ffcT oSTRT TP3T fqwft: •^TOf -gfSR^ Sj^ll
narrated tome this fact. And I have related to
Brhama said :
—O Vyasa, I have heard the you this Purana O Sauna ka.
Purana from the mouth of Visnu. It surely
Tffaf sjaefiTT
brings about liberation to the hearer.
q^'ojqiglfa gnqilgl TRfTpT:IHll
^TFT 441 a
T*fvntc#l^grftr ^11
4^]Uq TpfW[4T a pi 3 II qqfsff ÊTTsJqT^n^ll Ôll
^HKc^taMIcN w Sqiq^ff TRT.-II
Wfa <J«T Tjffa ^TTCrf ^FifarT hTÎUII cPTPE? 33 II
Vyasa said :
—
Thus Brahma who had heard Since you have asked me to narrate the
the Purana from the mouth of Visnu related it Purana to the sages. One who reads or hears or
to Daksa, the Purina becomes omniscient and hires the services of a Pandit to recite it to others,
goes to heaven. Narada and others including or writes it himself or hires the services of a
myself. scribe to write it out or keeps the Purana at
had gone to Visnu-loka with my mind set
I home, attains Dharma, Artha, Kama or Moksa,
on Brahman, I heard this Purana and later on, whatever may be the choice. He satiates his
imparted the same to Sara. Now you have desire by listening to this Puma.
heard the same from the mouth of Suta.
wfcwil »raT Tsrrara wt.-ii
On
TTTTrm WW
hearing the Purana the person attains
rRTiimil
srfrqt srfePTTarTftr
If he is a
*naRfte
Brahmana he attains the knowledge
^rn 3Tii
of the Vedas; if a Ksatriya he is conferred the

omniscience satiates his desire, reaps the fruits strength of protection.
in the form of realizing the self. This Purana,
the essence of all knowledge, Visnu related to
HI-4W «Tqnf % ^Tqaq il
Garuda tt J^Tftrr cFH%iRm4P^nciii?îi

None of the other classes (Vaisya or £udra)
tjjt Ferrer
is If, by mistake,
authorized to hear the Purana.
he narrates it to an unworthy person, he
5* filch yen yjc+d <llh4 fT4ll ^11 becomes the object of censure.
3pg*4 <»n uh Rrftg fû You swallowed Nisadas in large

the
proportion. When by mistake you swallowed
<ai 3iu i MR4 tt4: artcTscf Rgû w\\
a pious Brahmana, you vomited him alive,
But,he narrates the Purana from behind
if
immediately on knowing that he was a
the screen, then both the deserving and the
brahmana.
undeserving person become worthy to hear.
VIBT^TFI
TTRTjj
TTHIT f^FTT f^tT m WlfÎT: TTOlftsTcfTHRÎI
You broke the bough of a Banian tree spread
As Visnu is a celebrated deity, Garuda is a
over a hundred yojanas, regardless of the fact
venerable celebrity. In praising Garuda we
that it supported the Balakhilya.
praise Visnu. By singing praise for Garuda,
formerly King Vasu stated his desires. c^TT **n<f>cti fitoTT J
N«h^ All l
TRfrT: ifR^ffTritlRÎI
With mighty effort you seized the elephant
HMwrfM tsitR ^ftgr^lii and the tortoise, put them in the navel .of your
thumb, while they were fighting in the
King Vasu Said : —Homage to Garuda, of supportless sky.
irresistible
emblem
might, the Vehicle of Visnu, the
banner of Visnu and a
tSPTT f^trtT "PTf ^gT: ^ VIsh^/RlMMI
in the terror to
3TT5?f rT?jn #4 gff fddfm •cfclîjlR-SH
the Asuras.
You conquered the gods, together with their
PctddM’cfct^l leader Indra. O son of Kasyapa, you
TJT^PTRT f4^T i ^van extinguished the sacrificial fire and carried
Homage to you, the destroyer of the pride away the Soma forcibly.
of the Nagas, the nourisher of joy to his mother tptt tttw fg^r^ni
Vinata, possessed of beautiful wings, guileless,
gW ?n ?mi
fefuge of the piteous asures.
These were two poisonous serpents who
could inject poision by their very sight. You
Wl srraff Trg<fhiuii made them sightless by your magical skill.
[Now listen to a story]. Once Supra tika and 3Utr£iifM <ggr #4 4m4g t gRtcmi
Vibhavasu, the two brothers, cursed each other fgwfl #3rwpf etfgdtg wr wRtii wi
and as a result of curese they were born as the
Out of devotion for Visnu you brought Soma
elephant and tortoise.
from heaven. You did not partake of it yourself.
dffitgdfl 4l^dlRt 'ifhrlc^TjTiTPTB: II You therefore got a place of honour in the
^41^41^ dloRylV'4 ! ^|| banner of Visnu and became his vehicle.
T rfr ^ xrf^T?|| wm Rr.-f^ng #4 dmiyg giw: n

4R4lfgdflU ô|| wrr vtt #4 4
They had immense bodity height as well as You concealed Soma in the Darbha grass
breadth. In their struggle for superiority over and deceived the Nagas. You carried nector to
each other, you acted as a judge. You released the abode of Brahma and distributed the same
them from the accursed curse which they had among the gods.
inflicted upon each other.
snr fggr*mr: m-uimi f^Ttmi
fwr 4rfemr ^RatmujiRdii
fam<lyiwd> gefcBRraifa gT^nroggni^n O best of birds, by you the tongue of the
Ach. Kh. Ch. 240 ]
Nagas was split into two. You released your TTFS TFT IF* TFT {pTTTfr TT:II
mother from Kadru, the mother of the Nagas T: TjfaT W ^Kl Il^ll
I
who had made her a slave. He who possesses this Purana attains all that
TTopSTSIT: F fah'epjf: fTfa FFFllI is just. He who reads and hears this Purana
TJo^ Û^ll enjoys sensuous pleasure and gets also release
rgrcrr tfwRtt t$p$tt tjtt ftt:?ii from world.
^TEra^raRMf m^«iN dRreTii3°ii 4U||1% 3:H
tft tstft ii
7T3T TT3T -^qrtfffW TFT W=T FTÎIÎI -faUT# THT% iTFT TTraf THT% W{ll
They say that the horse Uccaihsravas is
VPTh MHTVJ,fis*T TF^qT^nîll
white in comlexion but I believe he dark (for is
By listening to this Purana he attains
his glory is diminished). In the interest of your
Dharma, Artha, Kama and Moksa. Desiring a
mother you had cut off his wings with the
son, he obtains son. Desiring an object he
stroke of Indra's thunderbolt. When god Indra
obtains the object. Desiring knowledge he
say your mighty deed he bhestowed upon you
obtains knowldge. Desiring Victory he obtains
the title of honour-Suparna.
Victory. If he has killed a brahmin he is
WIHUNlt^TV^^ FTM<SHFT«lll absolved of that sin.
•q%gT ÛJAIIsy?^ SjfeRT fiWtTc(|i>[W<UII^?ll
4J>
TSqTfa TJT TFTT f^T
By merely meditating on you, one destroys
^Tiqf FPlTTf 4)<mi»>jqi^ll^ <
?ll
the effect of posion of whatsoever gort. One
vr>T7l
who hears or reads the Purana gets sensuous A barren women obtains Son; a girl a good
pleasure and release. husband. Desiring welfare he obtains welfare.
Seeking pleassure he obtains plasure. 7
TjjT TTTF
M’qdiqf wnfr ^pTrsff ÛIVTl^TÎI
e»*Jt|*4l JII64 ^ $$cTT TT4M<4|ide(ITJI
ch eq i «fl TT
| TT FTTT# flKiU^qi TT IUoll
Desiring auspiciousness, he obtains
Suta said : —King Vasu heard the Garuda auspiciousness. Desiring merit, he receives
Purana and stiated his desire. The venerable he becomes a poet.
merit. Desiring to be a poet,
Garuda meditated on Vipu and obtained the Desiring to learn the secret of knowledge he
objects of his desire.
obtains the secret of knowledge.
T$T PTFTf vTOt *TTT «4WTHM4dqil

TT^qT TRT5 ijciui F: Mti—n.:ll ji £RT TF? Mh^Rd^ll^ll
iT^FFrarnzrm yi<4)lr wrf Tfrrqjivsii Desirous of knowledge, he obtains
Suta said : —
have narrated to you the
I knowledge that puts an end to his cycle of birth.
sacred treatise, viz, the Garuda Purana. He who This auspicious narrative of the Garuda Purana
reads this Purana achieves the objects of his narrated by Garuda himself is associated with
desire, and ultimately reaches the supreme bliss.
goal.
iiq>l6) TFT TFT ^>vileh^4> rj T: T^TTI
'
Vdl4»qi q* MP<y<d T w Trfwrqnft VHlcfe ^MdHKFT ^*11*311

%
l
ttst tft f4 Frf^nsmi By reading even a single verse one escapes

Byreciting even a quarter of verse, one an untimely death. If he reads half a verse he
destroys sins. He who keeps the treatise at home achieves the end of his wicked foes.
obtains everything in this world.
Saunaka heard the Purana from Suta. He

meditated upon Brahman identifying his self
3Tf sfgtfw I VS II
with the Supreme Self and got release.

At Naimisa, at the Sacrifice of sages,
n ffir sfhTTsi nîîut Tj^prt Tmt# 3twh<*hu^
n sfrrrei 3T irW3i i
ug TraroMi
:
Vol. II
Sanskrit Text with English Translation & Notes
C~ [l
Vol. II
English Translation by
M.N. Dutt
Text & Edited by

S. Jain
NEW BHARATIYA BOOK CORPORATION

DELHI (INDIA)
II SfapfrpiR TO: II
3TSETFT: * / Chapter 1
Suta said :
—Gentlemen, you. have put the
to! ?TTO?t W^PTII TORTOIIÎI right question. Now hear. To allay your doubts.
^<^>^T :y|U[yuMI^ :ll
I
^ II
ll'ail
One should begin the recital of Jaya (this I shall take recourse to a dialogue between
holy Purana) after bowing to Narayana, Nara Krsna and Garuda. I shall try to remove your
the most excellent among men. Goddess doubts thereby.
Sarasvatl and Vyasa. The renowned Visnu
shines victoriously like the wish-giving Kalpa
TO: epnro H T^T ^7^cnf^rrnr:ll
tree with Dharma (virtue) for its firmly fixed 3T#fd<Pd TTTORTFTT ^d<(lfae|ll4ll
roots, the Vedas for its main stem, the Puranas Obeisance to sage Krsna. They who take
for its branches, the sacrifice for its flames and recourse to him can easily cross the ocean of
salvation for its fruits. the world as it were a small river.
^fa%sfafa*T$t vfNsfiiai HlTOTf vffavTOJ^TII
TJcT TdRfldfadM^dTIRII
Naimisa forest, the solitary region, the
In
'mg* Titasr wtr ^ tot
Once upon a time, Garuda desired to go
<?n
sages Saunaka and others asked Suta who was

round the world. He started on journey,
sitting comfortably on his seat after going
wandered all over, muttering the the name
through his daily rites.
FT TOTTvf *(<? TTO? ^TTOTScTOT TOTTER: II
TJjT ^Hlfa WHTORpT:ll
rPT &TO;(fa ll 311
vi)d>^:<sHi fn^:T§t ^dcfeûoHMm^ll 3° II
O Suta, you possess perfect knowledge (of He wandered over the earth, in hell and
the Puranic lore) through sage Vyasa's favour. He returned
heaven but could not get peace.
Hence, you can clear off our doubts we have in Vaikuntha, more distressed by the sight of
our mind. people's sorrows.
zmr (fUMvfte&rd -mdMf&cT -gFvEFTII ^ ^ TO^ -TTR faf^Tcl^ll

^Hli^ld’jyiRd ehfr^Tcfa' flTII Yll mf Wffa Tlfdifa WrfallHH
There in Vaikuntha; neither Rajas exists, nor
w^gwwifai ct^far fro| wt TTfîmu Tamas, nor Sattva mixed, with either of these
Following the maxim of caterpillar, some two. Sattva alone exists there.
sages say that the soul attains another body
R mi TOTT T ^ Tm Vjd)i TOIT: II
after leaving the previous one. Others hold that
V-MIRIcHIdl: TJTFET: WT7fac%TOTT:ll ^11
the soul enters another body after going
through Yama's torture. What is true ?
Neither Maya nor destruction nor the evils
like anger, attachment etc. exist there.
TJcT <jcut^
to tott front- ii
TTrtJ^TtfPTPTT: ^T^rTf -cpr:U
faVPIdWI^HUii r.- 11*311
dlMMsld c'ftTOSf fa>H Tfe0TOlll^ll
There dwell glorious —Visnu's ganas dark
606 THE GARUDA MAHAPURANAM [ Preta Kh. Ch. 1
and fair, worshipped by

bright, lotus-eyed, out of his eyes he bowed to him with the feeling
deities and demons, clad in tawny robes and of love.
adorned with ornaments, bedecked with TRPT ^11
garlands of gold coins set up with jewels.
rrnnra ’rt Term-
^P^TT: cfrU^td’i l HlfoWKWH I
Wr'BIHII V*ll to Garuda who had cume to

Visnu spoke
Possessed of four arms and tufts of hair, see him and who had bowed to him; "O
wearing earrings and garland, they shone by Garuda, tell us how much of this earth you have
the rows of resplendent aerial cars. wandered over and within such a short time."
etltiHMH! UHIcjHk ra
Trera <raTar
sfrfo 'RT^t' tySr^fdll *hll
There LaksmI gladly adorns Lord Visnu's ara mmv&efrua tnraar TrarranrîRîi
feet by offering many precious gems. Herself Garuda said —
My Lord, by your grace, I
:
surrounded by the rows of beautiful damsels have visited the three worlds and seen all
and friendly associates she sits in a moving —
beings the movable and the immovable.
swing and praises Hari. wfacilfard Traf apn^srrarwrîi
ifr TTPrfcT cfcnrsr ’itw-Hfcifar: T^raqii if -gr anrra fapir n?*ii
<T3T «Mcf TffiSfdi From Bhuloka have visited
to Satyaloka, I
all regions, except the region of Yama, O my

sppqfd qRtlfddHJI
lord.
ll^ll
SJyifa?: TrafvfrapTf ^TEjT: Tra$3RJ$U
faflfeH ffrrar 34 n
Among all the worlds, the bhuloka is thickly
tftafy c
j K iar^f 4
'
w^mFrrîi populated by various kinds of creatures. This

37«nÔTHRmH dlf^T: Vlfrh'ftRliJHHH ?^ll
region is most auspicious of all inasmuch
the
^ WTT fTSTTII as it affords a place of enjoyment to all, and is
-SHRoll celebrated as the place where they can strive
for salvation,
Tg^WlTtrf dMlVdt fcHdl^d.’ll
dÎdl^K^dfdlnij II
3RT: *T ^ »j[ei«*wi(nU ?^ll
There he saw Hari All-powerful, Lord of A region better than this for those who
LaksmI, Lord of the good. Lord of the world, perform good actions has neither been before
lord of the sacrifices, surrounded by the nor will there ever be.
courtiers: Sunanda, Nanda, Prabalarhana, chief »iraRd ^T: fqwT jfrfTqiTfT
among them possessing a face delightful to the
^ ^TrrcnjftraFlii
servants, possessing big reddish eyes, bearing,
crest and ear-rings, being looked at the chest
fePfMra wnp^Nra
by LaksmI. Wearing yellow garment; possess- «par:
i
qprar: ^raraiRvsn
ing four arms, and.a delightful smiling face, seems that the gods sing songs to this
It
sitting on a costly seat surrounded by the purport. Those who live in this part of the world
powers. Pradhana, Purusa, Mahat, Ahama, the called Bharata are in fact blessed. In order to
eleven organs, the five elements and delighting enjoy the fruits of heaven and salvation they
in Self.Garuda was pleased to see the Lord. are born as human beings, casting off their
His hair thrilled with joy and with tears coming deityhood.
Preta Kh. Ch. 1 ]
-yir ^npi 3THI9 *1%: Til'll
3iî™iifrwr ^tf: xn^-gmztf ^grafenfriiîi

Why is the corpse tied to the bamboosticks ?
Hdeh
Why
l V^q PMtlî'VEl
should the meals, etc. be not taken

f^Tgf ^ TplT: II 35 II
Why are the five jewels kept in the mouth ? Why alongwith other persons after returning home?
is the grass placed beneath ? Why .are the feet Why do the sons give nine pindas.
kept southward ?
foiTsf xT xRxft cjrsf -qit TO% xT TJÎI
fejtTSf xliild:ll
ipnrsnsi inft xi^kiîiîi
fgprsf c(Ff %roiimn Why is the milk in an earthem pot placed
Why do the sons and grandsons walk on catvara? Why are the three wooden sticks
ahead? Why are the gifts given, including the tied together and placed on the cross-roads in
gift of a cow, O Kesava ? the night ?
3mm4fa ?t?ecthii pHviidi Ofotf «ij*i feWn
f^nnj xt cRnW c^rarof toth3°ii
fiwre ftg • '
< rgl d ^ fSpref xT xT ^l%: TTfll^ll

Why is a lamp placed every night for one
cR?f% t TOfinmii year ? Why should the water be offered in the
Why do the relatives; the friends, and even name of the deceased by the relatives and other
the foes forgive him. Why are the gingelly people ?
seeds, iron, gold, cotton, salt, seven types of

TPMHfir arnrsf to frosr: u<m&tu
grains, land (or house) and cow are given ? How
does a creature die ? Having died, where does wq pM<jmyxi TOrnii3S»
he go ? Why should the nine pindas be offered?
How is the gift to be given to the manes ? Why
3tftcu$?KlT xr sfst % is the call for the bearers of the corpse ?
ytcf
How does he take shelter in the body being

carried ? Why does the son carry the corpse on f3F fqtl^Pn^HRnTpiUoll
his shoulders and the grandson lights the fire ? When this is done, O lord! then why is the
rite of pinda repeated? What should be given
next after the gift of pinda is made ?
cîr f^FTcraf xr ^T: wIvi^t^hmîi
Why is the anointment done with the butter? arffcrowT #r yd*4>V <#gr xni
Wherefrom is the ekahuti-kriya? Why is cpT: TTH xlflg TuN% fg%ll~^ II
Vasundhard performed and wherefrom the Why are the bones collected? Why is the
lamentations from women ? earthen pot broken ? Why is a bath taken on
fe&nsf xr 4<lx^r f^yimîi the second day ? Why on the fourth day?
^yTir f^r mhhm tte^t^; wii
Why is the Yama-sukta recited? Why is water ^TMI^HlgrlW XT ^^11-dTII
carried to the north ? Why is the sun looked Why is it taken on the tenth day alongwith
through a cloth ? the other mourners ? Why the anointment with
Mimul P(«sm^<»jnll oil ?
cn==r wet ^
Why barley, mustard-seed, durva, the two
xITfiT ^vr-MHiyi^ll
<vi^4>^Pt <hPmu^' TTêrr rjir*3H
stones, the leaves of margosa? Why do men and
ehTMI^rHhlPd4°e?îtpil
women wear one lower and one upper
xg* grnffTT Tsf^wîi'd'dii
garment.
—
The pinda given on the tenth day is done so the year of death ? With whom is the union of
with meat, why ? Why is, the pinda on the the deceased sought and how ?
eleventh day given after releasing the bull ?
^'dlAMHIglPi foqfft4fcf EffZRtll
it ^rsnr ^ xrf?mT % ett sjfau n

$ll«SiPi 3T®5|
ETpl -Ml -MI Pi «JjlTpr STREET f^ll
wyirytbVId^HH
mftrfr it ^ ii fi^M .-imîi
ET dlnoq tRTFT
What does in the end happen to the people
Why are vessels, shoes, umbrella, clothes
who pass away, in conscious or unconscious
and ring given on the thirteenth day. Why the state, burnt or unbumt or who have been
sixteen sraddhas? Why are food, water, etc.
sinners or bad-charactered.
given everyday for three-hundred and sixty
days of the year ? Why is the food put in a vessel 3H Wtildl tighSI ^TM-feyq i Width : II
for satiating the deceased ? «hPlHli|l; fil^T^l tf: q aPf<t||*HHj mmi

eRTvl ^ fiT^ 3T^TT "RHclT: WhlWII «TRTT^^nj7 ett eet ttPiww
fesi I to ^nfir Efrer: tt ii w^nifr qrarf TPjitar ^r«rîmEii
hcyiPti ^cfTpr Tjf^rafjql EmÊIII O lord, what is the end of those who commit
^ snîdjiviAd Enroll suicide, murder a Brahmana, or happen to. be
O lord, the mortal man, dies at the appointed thieves or deceivers by nature ? What happens
time. do not see an outlet, then from where
I Sudra who drinks the milk of Kapila
to that
does the soul go away? From where do the —

cow, who reads the scriptures who wears the
elements-earth, water, mind, fire, air and sky sacred thread or wt possesses a brahmin wife ?
pass away; tell me, O lord ? tnforciFnwr ^ Errranrtu
WÎP^lPui ETI1 3F*T5=r PdVcIIrM-MMI ^^Pbdl HTTÎIÎI
0 lord, you tell me all this, for am terribly I
From where do the five organs of action, the afraid of the sinner. Hear something more, O
five organs of perception and the five vital airs "soul of the universe. While wandering with
away and how? curiosity,I saw the entire world.
Hi cblvvil chMrl! EPT!% pHielllu^clH.II
'ZTTf^rT ydl^dimoll nai'*iiPi EpH^litll pFP'dd: llh^ll

From wher do the five thieves of the body
greed affection, desire, love and pride go away
and how?
After seeing people merged in sorrows, a
Tjosf W<2J8Mlii|Uil‘ cMTII ,great pain arose in my heart. The affliction on
^ Ml Pel <HtPi Id Id Ml Pt «Tim^ II the earth caused by death and disease is greater
than affliction from the sight of asuras
Whatever little action has been done, in
whether good or bad or whatever gifts have paradise.
been tendered which procure merit where do f^rgfsrat %et ttmiv) titoeft wfii
these go away after the body had decayed?
'E fE^f «R?q^llEoll
TlPMU^Hi -foqsf Ef Tpf Tfetct-AiPl ^TII
1 had the fear of losing my desired object in
%qf fchPlM Wt ^-Rîm^ll hell. There is no other place safer than your feet,
Why is the rite of sapindana done within O Lord.
Preta Kh. Ch. 2 ]
had heard from the sages in general; now I ask

you specifically on these points, O lord.
rraTftT «TR% ^
Time has consumed the unreality as it his
consumed the dream-world. Still, I saw a ^HTsr wtuwi
number of people suffering-from sorrows in the Formely, had heard from the sages in
I
land of Bharata. general; now I ask you specifically on these

"3RT W points, O Lord.
ch|U||y3 <y(yrr rt)M¥(f:ll PdfMtjdW ^TIIÎ

O Visnu, what shall a dying roan do? What
They were merged deep in attachment, shall he give in charity? After death, what is
envy, affection, etc. Some were blind, some the method of cremation?
squint-eyed, some dumb, some lame, some one- -rnraû
Trat faHMdfr err
eyed, some deaf, some suffering from leprosy
and other diseases and some from pride as false
writ shmmmmEhf ebt ijldfsbmiiîi
as the sky-flower,
Does he languish or obtain another body?
ftai
'
q ^n=4'5£|
When he lives in Yama's city, what are the rites
tfore
to. be performed by his descendants in the year
'HTO: ^411 of his death?
After seeing the strangeness of their faults
you with a wraffera 40ft: fepr xtu
in the face of death. I have come to
mind to ask what is death? Why is this strange-

ness?
TTRR ^ 4^
H«ajMnlMEn
it -Rt?
Hldif^dld ÛVSoH
tjffofcq RtopPt muiKUH^rqn What are the rites of propitiation for the
fafadKfsbill common ignorant deceased? For one dead in
How does death occur ? How is it that even pancaka? Be pleased, dispel my ignorance. I
after death, if rites are performed for one year have asked all that I wanted to ask only for the
one does not fall in the bad state ? Formerly, I welfare of the world. Please answer my queries.
n ^Rr sftnret a'tKWprl Rpfhrmnsf ( tTrerct

uvdumil u«mtssErnr:ii \ it
3TSJ7FT: 3 / Chapter 2
Srutis and has not been heard by the
Smrtis. It
gods including Indra, nor by yogins absorbed

4^ r^rr fedtd in yoga. Being the secret of secrets, it has not
4j^r ^ 11 been conveyed to anyone, anywhere.
6ri Krsna said :
—O gentle one, you have put <T5ET HlMlri
up the right question, that too for the general
good of the people. Now hear attentively. I shall
*ra?RREr % <si4ffa %ii?ii
tell you about the rite to be performed after O Garuda of great accomplishment, I shall
death. tell you about this since you are my devotee.

f|U|Pe|ik<fW ufd'iIRd Wlf ^ ^ STII
*FT 4*2? ^"^4TPlf^4?hr^-d^:ll^ll ipT %5!P^cn^FT eRTEzf Tjpn ffimi

It is without any controversy quoted by There is no place for a sonless person. The
1
heaven is not for him. One must have a son by ftHitslMwnn rang mrasftra fg# Train
any means whatsoever.
WS#T fSFTT ’piraiftt a ffll^ll
A circle should be drawn around the corpse
rasra.- û i n fiH^rdi ra^ps.-iimi (to fix up the circumference); Sraddha shall be
The son can take his father out of hell, if he performed where the feet of the Brahmanas
cannot get him salvation. The son puts his should be washed. All these would not serve
shoulder to coffin and the grandson lights the the corpse, if the same is nit placed on the
fire. ground.
TP' ran
W TrTFfa pfc tj rata; vd^fd ll^ll *i«s<rl ru+iicjiejfd
A woman in her menses shall stay in the but Brahma, Visnu, Rudra, LaksmI and Fire
and on the bed bestrewed with sesame and
lie Hence a circle is drawn stay within the circle,
darbha grass, on the ground. She shall put five around the corpse.
gems in the mouth. Thus her foetus attains 3rarar firaif w# ^srarjpf^gTssraiii
growth.
#rarar ft ras&ai migra wn^n
TjBcr tptct % am aar pf«nwa{ii If not drawn, the deceased person
a circle is
3TT3TFKI tnft sjrft ^FT ^ W«4rlll V9|| whether a child, youth or old does not get a
womb but remains in the air, .O Garuda.
^ZTT <$ #a$ffilfcddK»TfPdPl : f^ll
rl^Ml^dlr^-O Tjaa: tM 1
c^fcT fsaf&Win^ll faf&ra Hinjdifara ai#r rara rarartn

If the seed is destroyed then whereat the TTF^sr^pra a srcsi âaitonîi
conception? Hence, for the protection the foetus He may not be bom soon but live in the air
she shall on the ground enjoined in the
lie for some time. He receives no sraddha no
Sastras. Similarly, in reg to the dying person libation of water from his relatives.
he is laid on the grog besmeared with-cowdung
,
am Tû^diPwHiFdi^ rafrararau: ii
and bestrewed with the darling grass. Thus the
ailing pe is released of sins which do not cling
,
pm trai
to any more. O Garuda! Sesame is held sacred, for it is
produced from my perspiration. The sesame
a TT?TO:II
can destroy the evil spirits.
^*1* f^gTST II ^ II
fnvti: <f>«J||RdHI , i)^flP-fiir:ll
A bunch of darbha for his bed takes him to
heaven no doubt. Darbha should be throve off
% # am# Tnftnr <prrfa îi*\9ii
after the corpse is removed from the plaet. The sesame is white, black or of the burn all
colour of the cow's urine. They can sins
Tis-fcr crejsrTStJjfT W( a fas# II
committed by the deceased.
PI #T: ffSlrlWd ^pzrfrTII ô||
Where there is no besmearing, the ground

TTar fa# g# fog) Eld TUT;
U| : 1
remains impure. Where the earth is already inf# a# arnfa raigrm:ii^n

besmeared it should be. smeared again for the A single grain of sesame offered with the
sake of purification. libation of water to the deceased or an article
given in charity or a sacrifice held for his
^njETRI: ftrpiranrÊT TT^TRT: sljteb(14ui:ll
welfare becomes fruitful as drona- kalasa does
in?jr *pa f^?RS# fd4Ha:ll^ll in rewards.
If the corpse is kept on the unsmear -cad
ground, the foul spirits enter the corpse.
a# TlwyîTwHi: arararn
âr <Mcuîdi: ranfo ftraTTamniîi
—
Preta Kh. Ch. 2 ]

Darbhas are bom from my hair and sesame As the hour of death approaches, Darbhas
from my perspiration. By performing sraddha should be placed in the hands of the deceased.
one can please deities, asuras and the manes. He whose body is. spread over by Darbhas goes
to Visnu-loka, no matter if he is not initiated in
the Vedic lore.
3TCRToqTf^Ht' ftclff ferferaiilRoll
The Universe and the creator of the universe
fgwjT ft % yrfrT Tim: II
live by the ceremonial form. By wearing the <jhrc»l fi^fd ,

j
t|
<Jd:IRdll
secred thread over the right shoulder, one can UiqfNd

please the creator, the manes and the deities.
3TW5ET fRt Tlfdll The feet of the deceased person are kept on
ip W& the ground and the toe raised upward. In this
which
ocean of universal existence, is
?feRf fctsUddl ^T: TfJdT:ll
practically of little use, the atonement of the sin
f^yTtr^T: ^yrr df&kjyTCft tsl'>3Timil
is made by sacrificing the body in the holy fire.
^ Rmfrear yif^T f^ramr: ^T.-^r.-n Having-smeared the ground with the cowdung,
<pr# yi$«n yrat tsftir^h they should spread the mattress of darbha for
When the sacred threadworn over the is the dying person.
right shoulder the manes are pleased. Brahma q% SffN TTScf yTtf oqtf^fwn
stays at the root of Darbha, Janardana in its
^tJTT^||?oH
vRprf f^zf
middle and Sankara at the point, of darbha.
*H*1KHU1I: TlzJ «<Û| f^FTTII
Thus the three deities are said “to be stationed
in Darbha. The Brahmanas, mantras, sacred ftr^nf -5T ftni dwidq4«ci *^niiwt
grass, fire and TulasI are never spoiled though Salt is very much effective for the destruc-
used again and again. TulasI, Brahmana, Cows, tion of sins. Let them donate salt for the manes,
Visnu and EkadasI for it suits their taste and takes them to heaven.
As for the men in general, it fulfil their desires.
tfcT VIcfjjUHîlcf ûhhji
TftdT rjpr# fey«fa^:IR'tfll yiflszr Hsnft mn
These five are the protection boats for the ij.dcHHdUl ^PT ytPPT:ll^^ll
people drowning in the ocean of worl existence. has come out from the body of Visnu,
Salt
Visnu, EkadasI, Gita, TulasI, Brahmana, and the hence yogins recommend a gift of salt placing
Cow the same over other gifts.
3imr yxydl TTfalT *rn
fdvfT: ^cTPTSTtl Wl 3iT7jTFEr wft -=r znfcT d^Midvliiîi
These are the six steps to salvation in this- vranf ^ rRT ^7 fc^:ll
universal fortress of little use. Sesame and 3TST5ET TJrTt ytraw:l|^||
Darbhas are sacred and so is TulasI.
When at the time of death, the soul does not
PidimPd ‘^dlfd illnimtp-qjl depart but lingers on to the body, no matter
whether the dying person is a Brahmana,
Ksatriya, Vaisya or Sudra of either sex, they
These guard the deceased against misfor-
should donate salt for him whereby the soul
tunes Darbhas should be taken out with hands.
leaves the mortal body and enters the doors of
The earth should be sprinkled over with water:
heaven which open immediately for him. O
king of birds, now hear from me in detail, the
'srI'STft nR^d.-ll^ll various forms of death.
1
WT W#T dt dfdlfeqfl l: yiU|^4\f:ll standing nearby. The person assumes a terrible
wfad^r form and the breath lingers to stay in the throat.
It is Kala which detaches soul from body. It
causes death of the person, at the appointed fdn

-
<$«&ddfcfdl :ll**ll
hour, without a single exception.
d^r dtari
mt qd<dd :ll Tier did <jdj,chlvKVIl[HmH,H^mi
d> r Hê(
'
d^cHdd-d T^f dyil j»U :U35H Froth comes out of the mouth full of saliva,
just as the wind scatters clouds here and just at the moment when every body is
there, just like that Kala, the Destroyer, floats lamenting, the soul, as big as a thumb, is carried
people from one end of the shore to another. away by Yama's messengers, even as it looks
mftechi d
'
r um towards its house. Now hear about the state of
death.
WIT: «IH!dieW: % Wtjp ^11
Whether they be sattvika or rajasa or dW TFjftd: d)ddlû41Rd :ll
tamasa — all these bhavas operate in man due T: 11*^11
to the influence of Kala, The heat in the body is disturbed due to
sudden commotion of winds. Though without
OTf^7FEFS*TT: Vlddi^ll
fuel, it breaks up the vital points.
3Tfid: TsT lira' SllMWil ^6 II
ddTdt did WRTddFETtsf WTrftll

ttIth: wm?#er diarruieft
dddHtd^^niTTddYdTfdfdT) STfu^l Y'SII
TT5^ W#T TpSR* TErarr t|*T: II
3 <? 1
I
The Udana-wind moves upward. It stops

Sun, Moon, Siva, water, air, Indra, fire, sky,
the downward movement of the deceased who
earth, herbs, Vasus, rivers, seas, existent or
in his life-time had full devotion for the lord
non-existent, O Garuda, all these are created
but no desire in return.
and destroyed by Kala in due course of time,.
<*>lvH Tlff^R* «T ^d TJrqr^fw^ll ^Hf-jdlPl dftddTfd dtfd^d: d dTII
$c»4R|ItI<I Wllfil: dvR^^d-IÎrl T3dll'tfo||

3Tlfidd>: ifd^f^Pd llYÎI
Indeed, O Garuda, when the hour of death He who has never spoken falsehood, nor has
any partiality in devotion but believes in God,
approaches, then by chance, a certain disease
obtains death peacefully.
raises up its head.
dt d <*)im-u TTTddd {*Ni«s»4^ rt3'jl<vU
clebvdfaPstdiiiU xf d^HII )
iTJyjyd^lO TT 3$ra II *<? II
The Organs grow weak. Troubles start He who does not stray from Dharma, due
to pleasure, wrath or envy but does what he
showing their powers, as if all of a sudden,
says and is gentle obtains death peacefully.
millions of scorpions have stung the person.
d<i^W. TftsT -radii

dlgjlMlRMU: W^dfnT MgdM: II
dd: SPrfrr dT^df di* 11*311

^‘HdlcO ^ «T idVdi'Hy Idchl: imo II
O bird, then the person begins to feel the

$ TJo^fE^Rd ddT if ^#F^BT:II
pang of death. At the very hour his fddfcPBT: ijfdddd drfe^dTWndHm^ll
consciousness is replaced by unconsciousness. 3T[<I^Pd c[TTdTTdt WFT ^dTFrfdl ll
WTTcdRl dd: WITT dl^R*ddMpiT:ll W^ <d^dd& dft rRd ^dSJ:im3H

^brdT ddr rad wft: widd^fî 1*311 Thosewho preach ignorance pass through
The breath is pushed by Yama's messengers darkness. Those who are false witnesses, tiers
,
Preta Kh. Ch. 2 ]

and deceitful obtain death unconsciously, just actions which a person obtains, so that the
as those who abuse the Vedas. strangeness involved is explained clearly.
The ferocious, foul-smelling messengers of

Yama, with clubs and sticks in their hands, R^NIdPcbd: f^Tcft’llôlI
come and seize this wicked person. Having When the sirmers have exhausted the fruits
reached a ferocious path he begins to shiver. of their actions in dreadful hells, they ate bom
Tttsfq- on the earth.
He cries for his father, mother and sons. His

indistinct voice, spoken with effort, appears to Now, hear-about their characteristics. The
be single-lettered. killer of a brahmana attains the form of a deer,
'yiwjcl
horse, pig or camel.
'ell’HHjl
Due to terrible suffering his looks waver and iJoi^viRHdlrd xf sEWl »JhdWq:ll^ll
his mouth gets dry due to lard breath. Then The stealer of gold becomes a worm or a
wrapped up in suffering, the va departs from germ or a fly. He who lies on the bed of a teacher
the body. becomes grass, plant or vine.
•fililchidqd^W wiujqidijl
3^rf ijr#: IJ II II
Since that very moment the body becomes The slayer of a brahmana suffers from
untouchable and despicable. consumption. A drunkard possesses brown
teeth. A gold stealer has bad nails. The defiler
Thus have spoken to you about the form
I
of the teacher's bed possesses bad skin.
of death of the mortal man.
^ t Tracin' tt df^^ sfirererftii
gn^Tirf W^rTTTTf
fgdl’-W
$5^:11^11
fill
-qrrfrr trfc#r w^h^h
That very thing becomes his mark with
Now I shall answer your query about the which he was associated in the previous birth.
peculiarities of form the body takes in different
If he moves with the wretched people he
births.
himself becomes, wretched within a year.
divnunidj i
HstiMrl •juuqn^mi
RFjTfcet qvjr=l I The sins of the people spread by talk, touch,
«ttfuii dRdwld SRrate breathing, going together, eating together,
Due to different.actions performed in the sitting together, worshipping together, by

previous births, the wandering ilvas attain teaching and sexual union.
different forms, as of a deity, a demon, a Yaksa, ncST isTiP^WtoH ^TII
man, beast bird, etc. O lord of birds, these are
due to the chain of actions, performed in After having sexual intercourse with the
different ages.
wives of other men or after killing a Brahmana,
3TiT% ehWfilttllfM faqi<*> Jibuluim^HII one becomes a Brahmaraksasa, in a lonely place.
lldMIrft VWSfcT TcTHmqiUTcfu ll
Now, I shall tell you about the results of VT xl Wfirdt I^TT 7RTT ÎTÎI ^V9U
614 THE GARUDA MAHAPURANAM [ pre ta Kh. Ch. 2
The stealer of a jewel is bom in a low caste. is bom blind. He who steals a lamp becomes a
A man who steals plants becomes a shrew. beggar.
fqraPFjt?: cFfa.-ii
The thief of com becomes a rat; that of He who kills a friend becomes an owl. He
camel and that of fruit a monkey. He
vehicle, a who abuses the ancestors suffers from
who takes meals uninvited becomes a crow. He consumption. He who speaks lies cannot speak
who steals utensils becomes a vulture. properly. He who gives false witness suffers
from dropsy.
tTgffiT: WTJgftTTT ^ uffe
s r II
W-S^jTCil fRTeft
The stealer of fmit becomes a honey-bee;
TSigrsr ^ n
that of a cow, a vulture; that of a woman's He who disturbs a marriage is born as a

clothes, a white leper and that of juice, possesses mosquito. He who eases himself on crossroads
no is bom as a bull.
taste at all.
^c to fRdrrl'
lT II
«r^llV9o|| fhft Wl^fastidl

s^figrhHl
The stealer of bronze becomes a swan; so
He who spoils a young girl becomes a
also the stealer of other's possessions. The slayer
eunuch. He who sells the Vedas becomes a
leopard. He who performs a sacrifice but not
of his teacher becomes epileptic and the
performer of cruel deeds becomes a dwarf.
in the prescribed manner becomes a pig.
AidWdli^H'MI'^dltl t3€J)dl I)
He who eats here and there becomes a cat.

WjWlofl MgltBR
He who sets fire to a forest becomes a glow-
^PJT: *T^c[IIÛ worm. He who eats the stale food becomes a
He. who discards his wife becomes an worm. He who envies others becomes a bee.
animal- to be killed by a hunter. He who 3P^rttl<{) c[ ^T:ll
snatches the possessions of a deity or a
TPt '^RcbliHW It
Brahmana suffers from jaundice. He who eats
meat becomes a leper. He who does not return He who sets becomes a leper. He who
fire
the deposit becomes one eyed. He who lives does not give gifts becomes a bull. A stealer of
on the earning of his wife be-carves lame. cows becomes a serpent; that of food suffers
from dyspepsia.
'RrPT: ^cHlfacbl ll
3FT TRzJfqd fM* ^cfSSTcIT g%ll<So||

He who discards progeny and wife
encounters ill-luck. He who eats sweets only
A stealer of water becomes fish, that of milk
becomes rheumatic. He who has sexual union
a crane. He who gives stale food to a Brahmana
becomes hunch-backed.
with a Brahmana's wife becomes a jackal.
Vtflfd WlfdMi^ tsRII
PTO: VtTfl dWi?Hd>:ll
3T^T ^PTTdTfcT IFBTrSfr *r^!T:ll<^ll
If he progeny dies, O bird.
steals fruits, his
A bed becomes ksapanaka, and
stealer of
Ifhe eats alone without giving a morsel of it to
that of clothes becomes a moth. He who envies
anyone else, he becomes issueless
Preta Kh. Ch. 3 ]
(Vi^Rfupil fhTT dlPd fdVdHimd4>H,ll
x* f?rafdutfcî|c( riii 6 <, ii

If he does not opt for Samnyasa he becomes A treacherous fellow suffers from headache.
an evil spirit in the desert. A stealer of water He who is against £iva suffers from the disease
becomes a Cataka; that of book is born blind. of genital organ.
ilRdKlPcl'Tildtdl cWl <Tpil<S3lt

He who promises but does not give it to the
Brahmanas becomes a jackal. He who earns the And the women too who commit these sins
blame of the people becomes a tortoise.
suffer in the similar way or they become wives
of persons suffering in the aforesaid manner.
^T: WHfasfcdl P'vflyfd:ll
xjgy flJ I Hi IH
A seller of fruits He
meets with bad luck. IsFI Udv4i)d^ XRTPaRT % ThtlfM.TI
who marries a Sudra woman, becomes a wolf.
He who touches fire with foot becomes a cat.
%W T&cl î fb Rfd^ rllôll
'
After their present life they reach hell. Know

He who eats another's meat suffers from
diseases.
that I have told you all this in short, O bird !
Just as there are many kinds of disease so also

'dHUWcJUl ZTRJ fthiUl-hrWl *r^TT:ll <
there are many kinds of man.

fdRls|fd'dd>«lfRl’Juii
He who breaks a water-reservoir becomes
a fish. He who hears neither Hari's tale, nor the 'pm c[:T3FT ^RRTTrftril
praise of the good suffers from ear disease. ?pfchujd :
^PT 11
WiiHdtHy # TTTO frfcl Tr5F«ft: II <2.^ I In this way, due to the variety of their
actions, men attain happiness or grief. Thus, I
*1*4
have told you about the strangeness of human
*t4tJ TT:II£\9II
nature. Good actions give good results and bad
He who takes out a morsel from another's
actions give bad results.
mouth becomes a blockhead. He wtio steals the
deity's utensils suffers from gandamala. He WccjMUaMM -^bdUgfiig <gnTIIÎI
who observes religion without sincerity-suffers In this way your queries are answered
from a skin disease. completely.
ll?ftT sftwl ITrTTWt fadkiyt ^TaRfTjr)^ jft 3ff £^ffcferdf^^rdmd>4)ciuR

=fm f^cft4l S£ZrRT:M ^||
3TS3FT: 3 / Chapter 3
Tjd •3c(|-c< dti-s '3^ra‘
^r-îuii 4^4^ fachfului.-ii

W^5'dTc6|UiJcf p^'4V6$fHdln1<:ll^ll ^hhnRii
Thus encouraged, Garuda asked about the O Lord, tell me about the nature and
description of Hells, being curious to know division of hells where the evil-doers are
about their nature and function. thrown mercilessly.
'
616 THE GARUDA MAHAPURANAM I Preta Kh. Ch. 3
named Raurava. Now, O bird, hear about the

hell called Maharaurava.
’Hehiuu'
5*1 cW f<*6d<dl
Trpnftr ^rf^r u^nTfjflm
eidTj, ylMI’dtft SJÎI 3 II
sitemf qgfflfi T Trfar w nraf;ii
THT dlUMd) HpUIIWW! 4dlVR:IIHII
Bhagawan said :
—O younger brother of It is five thousand Yojanas in measurement.
Aruna, there are thousands of hells. It is not
It has copper-coloured earth scorched below.
possible to describe all of them in detail. I shall
tell you about the principal hells thoroughly. rfl-Ad TIT
d&PwlST ^11 TJlfW Îdlfe^ll^ll

fter TUT TTeF
When heated by it, the earth shines like
^ "^TrfcT Aiyyi’fdl "dTrll'^ll
lightning. It appears extremely fierce to the
The principal hell is Raurava. The person
sinner.
who tells lies and gives false evidence goes to 9 9 9
this hell. m-qi doStdRIÎ ^T eld ^PTTyT: II
Tpri* xtiq^qs^ yjuaHH: TT nwfdll^^ll

TT# t % UM)U|rl:H
The servants of Yama tie hands and feet of
^ ^MNUmaf ^ WT
I
fTrf ^WRîmil die sinner and throw him in this hell where he
Raurava is two thousand yojanas in goes down, rolling.
measurement. There is a knee-deep pit, difficult
to cross.
^dMIuhdm ft-Hrft 'RFt fdf^ll^ll
^rf d^RuilWHJI
While rolling down in the way he is bit by
vfd i fidT diftdi*i<\fedm<ui fearful crows, cranes, ants, mosquitoes and
It is levelled upto the ground by a heap of scorpions.
burning coal. And the ground there is
wellheated by fire.
VIlPdMfahWfd lUmi
VWUfc MIMebUlfuf fcftpiPld dMppkll
Thus being burnt, he loses his wits and cries
tt dgwn t^tt MRyidfanû restlessly,'O father, O father; again and again,
The servants of Yama leave the sinner there but attains no peace.
in the middle. Burnt by burning fire he runs
TTcf hWI^Thf^lIAirdsbl^tdlWÎI
helter-skelter, vkqk ?
-ar trr^TFT qp s ## dMld[d l

^ : xirqf fRT
ift
The persons who have committed sins with
Hld-dlPld insfrnuil bad intentions are thrown into this hell and get
At every step his foot is burnt. Day and night release from there only from myriads of years.
he moves here and there lifting and putting his rTSTFTTg TRTt "THT TTtifrT^ftcT: I<THIdd:ll
feet.
Hg i ll 1 «U -d d Hf l l ^cT:ll^^9ll
trar upt fdwluf dldHIdl fa^Trni Then there is another hell by name and
dl^tfttd^fdimi nature Atisita (very cold). It is as big as
Then
There he is left along a thousand Yojanas.
for the purgation of remaining sins
goes to other hells.
he
Maharaurava and
yfld l dtera
wtt Twrara
^ full of dense darkness.
HTlTdRffl ^TWllI
Trfh-^Trsraftr %ii?4ii
aUHSEHd : TT8P& WII There in the fierce darkness, the sinners are
TJ *f)J6=r TtcF> THTIIÎI tied and left, suffering from cold. Meeting each
Thus I have told you about the first hell other they clasp lightly.
Preta Kh. Ch. 3 ]
d*ditrW '’ET c£:T3Fi tl^vnRf wrer*%d fUTHii i
^Mifaddl: TrffcpTO rraic^q^J.-IUÛ ^3WK>ftdl: m

W3T: II II
Shivering with cold their teeth sound loudly. Those sinners who had caused untold
Even there the overpowering trouble of hunger sufferings to men are placed there on the
and thirst exists, O Garuda. potter's wheels and rotate incessantly.
w^WiPui h ftar f^rirTRrrrii
MÎ^MR«(<lfdvldHVdTM^
The
îNdl .’IRoll
wind blowing over the blocks of
fierce
w^senr
They remain
% w tftacRft
there for thousands of years,

wirsii
The hungry men consume

ice pierces the bones. tied as they are to ghati-yantra like the water-
decayed marrow, blood and bones. pots.
31lfH^JMHI WWTRFTÎI WWRfc MHe|| 'TeW^fcÛ'd: ^T: T£T: II
q^r TT=TTfq ^W-^VIWMRi wt:IR?ll 3l4^rdrd^HrR5<-dle|Hfi<s|^T:||ô||

The sinners rotate there vomitting blood
again and again. Their intestines come out
Id^-dl ffrT dtd^TiH: IRÎI
through mouth and their eyes are suspended
Meeting together and clasping each other
by intestines.
they wander here and there. The persons who
had been hoarding wealth suffer too much in Tnqtfrflj qmgmPi
w
ii
that darkness, O the best of birds. Then there is atffcwR ^tjj wm^nîi
another hell called Nikrntana. Now hear about another hell named
'<$dlH*lsWfu| tlsT ^PTII Asipatravana, where the sinners suffer
unbearable miseries.
'tlfaMlui Pl<jbt«i|^-*IHÛJ T^W:IR?II
A series of potter's wheel is moving round 41 'jHHi* *JdidPi:ll
and round there, O bird. There the sinners, TPdldeh<IVÛ^4d dfa ^cflhujll^ll
whose feet and head are tied by a string are
held by Yama's servants in their fingers.
UdMPd W
rnxrf
Wt RTftTPTt
VndfWJlMMd fsmTCETÎI ^^11

There over a thousand Yojanas a fierce, fire
burns with seven fierce rays. The sinners
thrown in this hell feel burnt without recess. In
Rj-tiPi sMPd %ll
the midst is seen a tree with a big trunk,
qcf cpf«g«ifui nmdbfi4ui:n^mi
overgrown with cool and smooth leaves which
O bird, their life is not destroyed but their
are tom here and there, O Garuda.
organs are cut into hundred pieces and restored
again to their original position. Thus for wfw -m msTft wni Trfgrerarmi
thousands of years, the sinners rotate till their II 3* II
exhausted completely.
sins are W'sw Worst wpt wwr:ii
^ wro will uusM fyifyiTÎ-UMUd: II ^11
3TOTr|f3 TToF WIRÎI y*»lPd VlfUHfdd ^JrimuRMlfedl.-ll
Mldyldtum ffrT jb’dMHi: fj
)
^:fiadi:ll ^^11
cti*4d ejshifui cli^d:ll ^\9II

There powerful dogs roam about, always
eager to eat meat. They have fierce jaws, fierce
Now hear, I shall tell you about the hell
mouths and are powerful like tigers. Then
named Apratistha, The people who go to this
seeing in front, the forest with cool shade, the
hell suffer intensely. There too the potter's
miserable sinners suffer from hunger and heat,
wheels and the ghati-yantra operate constantly.
run to it, crying 'O mother, O brother, O father.'
1 1

Preta Kh. Ch. 3
StrftrTT^T <J>dldT? cjcfissy^ Mmchfl4or:ll
Tfaf Tnmf rTWTftT 3TfrT TTtfrT: TTOtTW:ll ^'Sll % fafdluilcMMM^Tft W TsPTIIÎI
TOTfrT rH WR* ItaT VlflWsitafiil The sinners are boiled in oil in Yama's
abode. Thus I have narrated to you in detail
fe^TT: Wfcl % ijtfr ^RTOTOTtTÎI3<£II
about Tapta-Kumbha, O bird.
Then their feet burn by the ground-fire. Still
then, a very cool wind blows forcefully which 37Tf^ft ftTET: TTpERTt
makes those sharp blades fall upon them. Cut aifdvnd^jdi^fcj, % fRfTOT:IIWH
into pieces they fall in the burning fire. aiuPdtd : WT: W^f7P7T«PTtTC|T:ll
vitHgmbl dMivlMM*i<rdii TORT RTOIIXdll

uuftmya % #sr vim -4 Pd TRUroiîi So the first hell is Raurava, the second
Mated-raurava, the third AtiSita, the fourth
igusi-M^chird
Niskrntana, the fifth Apratistha and the sixth
'
3tPW4 cTT TOT tt^drMR*ir^d^HXo|| Asitapatravana and the seventh Taptakwnbha.
Then the licking dogs tear their bodies into These are the seven hells.
pieces even as they weep woefully. Thus I have
told you about the Asipatravana.
SjtRt jqrerfq tot TOSTftrr TOW: 1
cMJuII dRdUH RrfPd %ll^ll

3PT: rt irfrof tofjt'it trota 3m We hear about some other hells also where
the sinners fall according to their sins.
Now hear about a more fierce hell called

TOT fF TOfit iHr: VphHdIH 7=1 TOI
Tapta-kumbha, where all around are kept
TTFFTOT: VNvilTO (c«‘il£'t:imo||
heated pitchers full of burning flames.
f&favST f^froÊT cTOTOT# f^WT:ll
H < PH xt <4! TdM^H IRV^f « 1 : 1
3T«T:%TT: TJTOFt ^RrTOTO far^T3f:im^ II
TO& P^rtt 11x311

TOT 4dWft 7fC»i )MRl4TOd TOTII
The pitchers are full of burning fire, hot oil
^Pd^lvil TFTOt ^F2RTP»FT:IIH?II
and iron filings. Therein arc thrown the sinners
by the attendants of Yama. TOTO d>T<rRJiT ^ #TOPZTf^7TOTII
TORT TJWd:im^ll
TOTSSRT far^ZÎTTT dH^^ldlPddf:ll
'
They are Rodha, Siikara, Tala, Taptakumbha,
^dTO^H4lR74p# iUMH froMhllXÎI I
Maha-jvala, Sabala, Vimohana, Krmi, Krmibhaksa,
They (the attendants of Yama) boil their Ldldbhaksa, Visahjana, Adhahsiras, Puyavaha,
bodies disintegrating, marrow flowing out, Rudhirandha, Vidbhuja, Vaitarani, Suma,
heads, eyes and bones breaking. Asipatravana, Agnijvala, Mahaghora, Sandamsa,
TJ&TTdircsi *pRT %fri^:ll Abhojana, Tamas, Kdlasutra. Loha, Abhida,

Apratistha, Avici.
W TOTpT TOIXXII
them taking them out
Fierce vultures tear dlHUl TORT: 7To£f TOTR f<44<) Rsm.'ll
and again throwing them in. They boil there : TOfnT %

till they are merged into oil. These dark hells are situated in Yama's
country. Herein fall the sinners in the order of
SWhffb fVRRnt: 7dTi(W'!W[lPfZrf^:ll
their sins.
TRTt AtuMlIVi, tfcrfs-dT.-ll^mi
When their head, limbs, sinews, flesh, skin

^TTOT% TTsf fhnUT: TO0f&Tf:ll
and bones are liquefied, then Yama's servants Pi yl j ilnl 'IT:
them with
stir a ladle. These hells, Raurava, etc., lie below the
Preta Kh. Ch. 3 ]
earth. Now hear about the sins which drive the trust or a person who sets fire to parks, falls
sinners to particular hells. into So also a brahmana who
Visanjana.
receives prohibited gifts or performs sacrifice
Tjqft sTpFT ûfh'WC:ll
rHVf ^
A man who kills a cow, a foetus or indulges
^fcbim^ll
for a
'’T
wrong person.
qff
in arson, falls in Rodha. A killer of Brahmana HT^f 7RT TTT frTHTTII V*ll
falls in Sukara, So also a drunkard, a stealer of
gold, a killer of Ksatriya or Vaisya falls in Tala.
•q : ^d^dlPidHlfd TTF#TT^^Fvrf?W dPÎI
tf%rryg- ifir -m "nRilst^q' ^rccfr srspjii wi
Tcnjqmt fraT TRnr^tsîmvsu Or a Ksatriya who does not live by valour
He who kills a Brahmana or defiles his falls into Adhomukha. He who sells milk,
teacher's bed or has sexual union with his sister liquor, meat or cuts wood pr deals in scents,
falls in Taptakumbha. So also a soldier who juices,, gingelly seeds, falls into fierce
speaks lies. Puyavaha. He who catches cocks, eats pigs,
diddle fdjftdl WSST ^RRT^tdTII birds, deer and goats falls into this hell.
MI&41 fastmebnf "ET •iRrM'illdJIh^ll 3TraTfqqit 'mflfMctifrtm EJ# S2T3ft xf q ; ||
In the similar way, he who sells liquor or he Tftasftfqqrr 1m: yn%fwiw<xFffi: n ^n

who discards a devotee also falls there.
3PIK<l{n 7Pra[: ttlMfctshdi II
^11 Tjntfr nfrnT# *x trsu xx vîrra.-iiîi

He who deals in buffaloes, or a juggler or
He who co-habits with his daughter or he who sells liquor, an actor, or Brahmana who
daughter-in-law, he who sells Veda, or he who is a bird-hunter or a village-priest who indulges
blames the Vedas falls into Mahajvala. in arson or he who administers poison or he
-^cnercRF% xiii
who is a pump or he who sells soma, or a
3wuii<ruft ~zx ^ ^Pinôii
TTcp'
drunkard, a meat-eater or a
TrffcnP** TTrR«$
killer of
ljc|MI44HlPMU I:ll
animals
He who insults his teacher or abuses him or

he who co-habits with an unworthy woman irqfsrer fqq ^ll^dll
falls into Gabala. All these fall into Rudhirandha. Those who
fotrli Fjt Trsqf^f ^rr ftrrfw administer poison to their guests, sitting in a
^ frfimsr
He who transgresses codes of moral conduct
watnîi row,
no doubt in
fall into the fierce hell Vidbhuj. There
this.
is
prescribed for the conduct of war falls into xmf^cT TTft W*T:II
Vimohana. He who does an undesirable act falls ^d<unmsh>n ij^Ffr%ii^ ,
?ii
into Krmibhaksa. He who drinks wine falls into Vaitarani. He
mbaiRiii who calls others by bad names falls into Mutra.
PdPbcP'*>:IIS 3ll
l 3xfmi shtSTTFET v^fril
3lP't'«ucii Îcqiqt 'qq 'qpi^: 11 V90
^
11
3t^dlfdU^d d^dri|l^qidcH:li^^ll He who has not lived a pious life falls into
He who holds no honour for deities or the Asita-patravana. So also he who is hottem-
twice-born brahmanas falls into Lalabhaksa. A pered. A deer-hunter falls into Agnijvala where
potter who digs pits or a physician who flouts he is eaten by the crows.
u
adHl'h'od boiled, heated and blown by winds. A day in

~gff? w ^rfirfr w^ i fr q f n
••
w n
hell is equal to one hundred years of the mortal.
The person who breaks his vow during the tfiT: pHdiuI; ypft
course of sacrifice falls into Sandamsa. So also ^lUoll
Brahmacarins who discharge their semen in TRgrr tt&t Tin
dream. isrflsyîSy^cRt ’tVt: yu*iy£mft <rani£^
o|«hî>+>i: ’Nd
i
s
''ET yjtrj q$H4aHd: II
% <dPd Puy
The fathers who are taught by their sons or Having crossed these, the sinner is reborn
who receive orders from them fall into as a worm, a germ, a fly, a one-hoofed creature,
Abhojana. a wild elephant, a cow, an ass, a horse, a. mule,
a buffalo, sarabha, a camari, a six-hoofed animal
^JlfsPTf^STPr sBta^Wp3dT:ll
or one having five nails. In these and other yonis
ehUtlfut % c| <J>c4Pn pH4tej|f*H;||\93l|
he takes birth.
Those who perform acts violating the rules
RFJ®! Ul«lrl ej><wi) e(l*fdUf4 e|T||
of their Varnaand Asrama, on account of anger
or pleasure go to hell. dt4lP^ '3ira%ll<i?ll
If bom as a human being he becomes hunch-

backed or a dwarf or a candala in wretched
<P<>UI : ^vftdl'fW rRZH" ^Fif.-IIWII yonis.
There is the hot Raurava above and the cold
fasRt tX -^|:l|
Tamasa below.
3{dfvi^H ^#1 xpfr
TB rPdIT:n^'«ll *X ;
XTct*nf^sh*l^ trirfoaHT: II
The sinner is born again and again and dies
Prf*rrTW:ll^mi again and again till he has exhausted his sin
In this way, the hells are situated one below and acquired virtue.
the other. The climax of misery is due to bad
acts.
’STlftT d><ird^<^(d lUÎI
TjtaWfyer TTcfa srnfr^F ftfirdi:ii Then some time he steps into the yoni of
Sudra or Vaisya or Ksatriya or Brahmana or a
And the climax of joy accrues from good deity.
acts. The gods look down and see the fierce TT5f MNchUlfuil fdT^J tRp^rar;||
<J
hells.
Tm irrPd PficPtT: yj^n^n
dRcf>l?yifa % ifoRrafa g qPd dia^Tfl^ll
'
Thus I have told you how a sinner falls into
TTdRRTTfr ymyft îîi\9\9ii
-uebifui hell. Now I shall tell you how and where the
The sinners of hell up and see the

also look virtuous go after death.
gods above. There are thus hundreds of hells, % fdfdfftei dtfd yuqiifd TTT.-II
O bird. II <£\9II
^ Vr&fc d^J^d:ll The virtuous obtain good yonis as directed

by Yama. Immediately after the soul leaves the
body, the Gandharvas come singing and
eWWlrl trafT ctlrt^d)^'*»d:ll
dancing, adorned with garlands and anklets.
IJcF f^T dlfvid«MIU| *1^11^11
ITT^JRTrsj5$: <JII
Daily in the hell, the sinners are cooked,
burnt, torn, broken, pounded, moistened. ydifMnfj, (ddHlfd I<oi|q«dW^| '~dcHI:ll^^ll >
Preta Kh. Ch. 3 ]
Andthen appear splendid aerial cars fw ?pb*TT cWT ttsstt trm ^ tut
decorated with sweet smelling garlands (which

take the virtuous souls to heaven).
3Tf^T ^pF ffanr cdrfdll'UII W
In the body exist seven elements and seven
Kosas. All these exist in the bodyurine, waste,
difcW TT^Tl#n?TvraiT:ll<i <
?ll cough, marrow, flesh, fat,
allied matter, bile,
bones, semen, sinews which are destroyed,
along with the body (when the soul departs).
3^Tf%trff wmirar '{ocJdill'ftfl HPraT:ll <?o||
When their merits are exhausted, the
virtuous souls fall from heaven and are bom

the houses of kings or nobles of illustrious
in
cKgtnfa ijd^qf ?rft? ^
O
w srîmn
bird, about the end
Thus I have told you,
where they enjoy various pleasures.
character,
of all bodies. Now I shall tell you, O bird, how
Thus men go up and down the ladder as stated their body looks like.
before.
T«iU|UdfdÛ|'qjl
Îdt-M ^ -ETfaFTt TTPJf
deJ^TT TTTtTÎI ôo||
M RWHfMWlM dMteft fdWFfr qtiqilWI
l I
Death is certain for the mortals who are bom WMIsbW* <*UH5hta«m<5>ciHII
4&<g|f cfaT?t ijseft ^

on this earth. The soul of the sinner leaves the
body from the downward path, undoubtedly.
Earth mingles with earth, water with water,

^11
TjaRg
It is
xnw -^dwT^nfsif^f T[P{ll*o3ll
adorned with three
a shrub of sinews
^fedqil
trunks, combined with organs and having nine

fire with fire, air with air.
openings. Full of sensual pleasures, love, anger,
arreryt ^ <rai<wvr desire and envy, possessing a high way robber
rTT «TII II in the form of greed.
Sky mingles with sky, pervading all around.
Itt the body there esist love, anger and five
3TWT ^ T -dHpd % "TIT: TfcTT:ll ^ll
organs,
Caught in the net of avarice and covered by
frt'dPd <t*eMT:ll
the cloth of affection. It is bound by illusion and
OT: -ppFTft
inhabited by greed.
O Garuda, there abide thieves in the body These qualities inhere in the bodies of all
in the form of love, anger and pride. Mind is
creatures. Those who do not realize their self
the leader of all these.
are nothing more than beasts.
Tfenyeter chlHblft 4yq«hHd
lidtef Will'd TTTtf % xtrjMsrqU
fdFWdf ^TTIIôUII
Death is temporal. The jiva along with sins,
virtues and five subtle organs enters into new Thus I have told you about the fourfold
body just as a householder enters into a new body. Formerly, eightyfour yonis were created
house when the old one is burnt. [for the jiva to pass through],
tWw ^ ^ ^ ^ Tsrft wi tiRT<J3nr:ll
$ WHItfl'dT: Tft ^ TTOT «mrer:ii wi TTd% Uccfmtsflm '
P i rtl PT -gW?T:llômi
1P7 cRFT: WTSJ ^fedRII While narrating about the hell I told you
d^JM ld xTP^r
I
'
eqw< PR W IIl^M about all these-that are born from the earth.
Preta Kh. Ch. 4
from the sweat, from 'the eggs and from the I shall tell you more as and when neccessary
embryo. or do you possess a desire to ask more?

'3T 'aTrf^ 'FJPII ^ o^ll
ii fgrfhrfyf ^ t<»cirti^yifH<ftHinteiuh'
^rnr 3#qtazmt:ii 311
3TSZTRT: X / Chapter 4
sflfiwi ^'i<fHi^Tmiii %3jra$n
Tf^mPui it
^rftr fjrTÎI 3
Gingelly seeds, iron, gold, cotton, salt, seven
<n*r tnxr^T f^TT f^fd-it :ii?ii
grains, earth and cow-these are all pure. These
£ri Krsna said :
—
Whatever sin a man
eight precious gifts should be given to a learned
commits consciously or unconsciously stands
in need of purification by means of atonement.
brahmana by the dying person. I shall now tell
you about the form of pada.
mt TIHcHdlfui T$*cb| rt chUU^ .-ll
3TRPT W3R tfci rjjfcdfasf T*|?P{ll II

The wise one should first perform ten types
Umbrella, shoes, clothes, ring, gourd, seat,
of baths beginning with bhasma. These should
vessel and food-these are the eight kinds of
be observed, as far as possible for six years
pada.
repeatedly.
Ridnid irftfiw tpzjt TThR^n tmrn
W fT^gf W rf^f<^M«llfit ^TII
y<irtc4 ^rfsr^T rJIRH'tifa HÎI?o||
^sailVIetritl cfET: "<Hlfa ^ ‘^JUJIIÎI A vessel full of gingelly seeds or butter arid
Or half of that or half of that or half of the a bed with all its epuipment should be gifted
half of that. Then as far ashe can he should or all those articles which are liked by the donor.
donate ten gifts. Now hear about them.
T2TF5T bHI
y<fldoi4 T«ra*{iistîi
T^TcT Hc(0|' âr qinPi ^?r ^ fe^:UKII Horse, chariot, she-buffalo, fan and clothall
Cow, earth, gingelly seeds, gold, butter, these should be given to the brahmanas.
cloth, grains, sugar, silver and salt—these are ÛRMI^Pn Tept
known as ten gifts.
WAlfv^tt #T ^?T ^FfRlftT ^11
TeiFTflT ^ fhzfr ^?TII
emi
fovim* TrftfryTsf 7IUll<j[H* rf^ '^ril^ll
^ ttTCtrff ?r^ âigidtulT vT TITÎI tT f^ftlcIHItfl f5
R^nf»T:ll
WH-ûiiIm vrao[<*HfWfnf TjT3f:ll^'tfll
He should make these gifts to those who O Lord, these gift and others should be
have come during atonement. Then to cross the givenas far as possible. He who has done
river Vaitarani full of pus and blood, at Yama's atonement, given ten gifts on this earth, or the
door he should donate the Vaitarani cow. A gift ofVaitarani cow or eight gifts or the gifts
black cow wuh black udders is called Vaitarani. of a vessel full of gingelly seeds or clarified
butter or the gift of bed or of pada, as prescribed
frfvTT ftrtTCT eFrefcf vTHprf rraril
in the Sastras does not go hell. The wise have
TIVT^TP^T f^rfrPlfe TT%cf> mq-i f^n^ll'SII prescribed the gift of salt to be given freely.
Preta Kh. Ch..4 ]
TTT:II He who gifts ornaments

clothes and
~* znfari liberally is not tortured by the fierce messengers
an^nzr '«Ki«rvn
The salt is produced from the body of Visnu.
of Yama who are black and yellow in colour.
When the soul of the dying person does not fcTvrmr? <j faure wsr sjcpiii
leave the body but lingers on, the salt should -*

iryi<)feifa«i m^f ^rg^pi: ?#ii
be gifted as it opens the door of the heaven. O bird, if a vessel full of gingelly seeds is
donated to a Brahmana it destroys all the three

types of sins bom out of his voice, body and
mind.
Whatever gifts a man has given himself they
all stand in his favour (at the hour of death). 'ERroTW3T%5T ^sfdlcb: ^#=TT:II
mfanifa Hocjlful aMfatofai vli4id:ll 7RZTT fgvSUdillRmi
vIl^Rf-eH fi* TsPT TT ei

-
*£MI"tll ^\9II
dniw'lf^Tithluf f^pntrfqOifau
O bird, the man who has completed shlfsnsn
atonement in all its parts is placed in heaven, If he gifts a vessel full of clarified butter he
after all his sins are washed away. stays, in Rudraloka.abed along with
If he gifts
equipment he rides an aerial car in the
mm fa nffl mtfrccu *h0^ n all its
W
i
company of fairies and enjoys in the abode of

3Tfcf rj #T Wl: WPRTTOIIUII lndra for sixty-thousand years.
O noble bird, since the cow's milk is nectar,
whosoever gifts a cow attains immortality. fee’ll ft? ’T^ll
tfWr^lfrl TT TTEBffrril
ô^qrcFvpjflild ^PT ^dfaiidHUÎI
faui^ 'W*td)eb fatdfall
Whosoever gives the- eight gifts lives in the

iiietfat wfar % Tsri)?<arnR<ni
fhnfm
abode ofthe Gandharvas. down from Indraloka he
After falling
becomes a monarch in this world. He who gifts
3TRTErRnr ^ it*
a young faultless horse along with all
sfpmt xrf^r (j^niôii equipment to a Brahmana lives in heaven, O
He gets shelter even in the tortuous hell bird, for years, equal to the number of hair on
named. Raudra where the sinners are burnt. If the body of a horse.
he gifts an umbrella, he encounters the
comforting shade in the way.
rira# Tlfaidtvvil*H|i^qfal % XffehHI’t M
3tfSRTcH ^qfasKmfa ^ TJ1IHI1
3wr*\«yy ^rsrfcT ^
So also he passes comfortably through the
^h^ irsii tst
If
Pg^MAl
he gifts a chariot
along with the contiguous equipment to a

prfciiiôii
drawn by four horses
fierce Asipatravana. If he gifts shoes he moves

learned Brahmana he reaps, the benefit of
there too mounting a, horse. performing a Rajasuya.
TTRf *{dfad ehl ^snfaeRT ^ îlq-qurif
fa^^l ÎrJrât TZJ||[ <*>husci 1:IR3II Tl^dufchctdl
-
'
WH finmiH
l
JI
If he gifts food and seat he eats sitting
cfr^rr ûffaHcbf fgwjffiiui
comfortably in the way. If he gifts a waterjar he
feels comfortable even, in thfl waterless region.
'
TT ^ffldlfd fam farTCfll ^ II
he donates to a Brahmana a milk yielding

If
zp^fTr HP#: abCIcil '^m|fa^HI:ll buffalo with her plump hind parts, and a
golden ornament on her preached accom-
Preta Kh. Ch. 4
panied by her satiated calf, what wonder is If he undertakes a fast unto death he docs
there that he attains heaven. not return to this world, O bird.
-
drearer grgn trfsru fwr Wrwfafw
^bifrf^^FT: SfNl^ II II <is«jHiU*rA ftifiray>frfrr ^jojirsoii
If he donates a fan (Talavrta), he is fanned I have given the answer to your queries
by air in the way. If he donates cloth he becomes about gifts. Now, I shall tell you about the
full of lustre, wealth and prosperity. obsequies and the funeral rites of the deceased.
fcJUN hduiuf wwt

3i#t
T'fTcarr
p fowj, whii
i
1 HFT ef?T: ingfrriT^TfqH lI 33 H yraf ii
If he donates ahorse along with salt, food When it is ascertained that life has gone out
and other ingredients to a Bramana, his family of the body, the son should bathe and wash the
does not suffer a break and he goes to heaven corpse with pure water without delay.
after death.
vraRm TTrTt TJWFT TWT% ^ Tgstffo

HHM>t|J I^|| g:
Having clothed it afresh they should smear

O bird, there is a difference in result the body with the sandaj-paste. The son or the
according to-faith and gifts.

successor should perform the ekoddista rite
afterwards.
cRfr ^vctr^nr T«rw«nn
yqlmpf gtawrf^fm *t%iii
rf^r tspt dgnfr<WMlc;
'
gfinraîi 3 ml
3WWW msgltrf *T -FTFT *3 II
He who donates water and salt gets
enjoyment in. distress.
Then the arrangement for cremating the
corpse should be made as far as the means
apdT^r «nspj^r %rani allow.
plsftT tjfldHdlHKd t rRJII 3^ It
He who donates food with a heart purified
by faith is satiated even without food.
The followingfour should not be
undertaken in the cremation rite: avahana,
arrarfa g«*iftii3\9ii arcana, patralambha and avagahana. Let there
he accepts samnyasa as prescribed in the
If be sankalpa for each gift and let there be a
sacred texts he is not reborn but is merged into pindadana.
Brahma itself.
an'tww'uh yftnfaft ti c'fi|lc(S(|W|*i<(<* W ^Triumi

XTnfTTrH The fiveart ides common to every Sacrifice
qfrrfW should not be there. The libation of water
sfrTJTIR' ^19:11^11
should be given but not the trio
If he dies at a sacred place he attains moksa
(release from re-birth) after dying there. If he ÎdltiHmvnVTil

dies in the way, each and every step he has
taken in reaching this place procures for him Svadha-Vacana Asisa and Titaka, O bird. A
the fruit of performing a sacrifice. There is no vessel full of mustard should be given. Iron
doubt in this. should also be gifted.
yrr gw fwftrawniftii tjtvft yfaw aWfac; fwpi
•qpft W #sfa TPaft yutd R| %5TH ^ II -g- fqRdciMqch WOTIIWII
Preta Kh. Ch. 4 ]
The pinda-calana rite is followed but not the O bird, in the aforesaid manner the two
following three, Pracchadana, visarga and sraddhas should be performed in the way.
Svastivacana.
WhtRiku facinjft
'
«ng*iraîii
^5 f¥«I: %ll
vfe? murwfl urft <mrir#<ni Then the corpse should be laid lightly on
feSTh) <hi®dx44'l tim TPT1I the earth with its head and the
to the south
aforesaid sraddha should be performed. The
gfrT W% -RTT
sons should fetch dry grass, dry pieces of wood
Procedure has been laid down for six
and gingelly seeds.
sraddhas, at six places; at the place of death, at
the door, at the crossroads, at the place of rest,
on the wood-pile and at the collection rite. The w^-tcAIthi *nsiT snm'sii
dead body is called lava at the place of death. these are fetched by a kdra each and every
If
The deity Earth is pleased thereby. act done in favour of the deceased would go
TTFsfr srft tftaT wigi^cfdm futile. The performer of the funeral rite should
wear the sacred thread over the right shoulder

and should sit, along with the mourners, facing
It is called pantha at the door; the deity
the south.
Vastu is pleased. It is called Khecara at the
crossroads; the deity Bhuta is pleased. rPT WffaW 48»VnT4M g»u ^
r
||
VJtiJI'fcH c{?TII
$rl4W %IT <T W^fT d rimdll
'
f%mrai ito ufli Stt

•
3rzp*im*n
O an altar should be made there as
bird,
prescribed. The cloth for the corpse should be
It is called bhuta in the resting place. The
tom into twofold pieces and the corpse should
ten quarters are satisfied thereby. It is called
be covered with the one-half.
Sadhaka on the pyre and preta at the collection-
rite. 3T^jf 5M?uic(i4i^ ^Ml^4
IT
^ 1$<nc^:ll
fimf 4l<48fl4W
The other half should be spread over the
earth. The pinda should be kept in the hand of
Holding gingelly seeds, Darbha, clarified
the deceased as stated before.
butter, the sons and other relatives go round
the pyre reciting gatha or the sukta of Yama. anqfrnmgH tret ^tii
3IP§H?4MH1 MIMSM TJTHI ^H{ll ftftr: IWfI 71 TpJjnôU
^444d)
The corpse should be anointed With the
’’T ^141 lr44 ^4fct:im^|l
clarified butter. Now hear about the pinda- vidhi
Taking cow, horse, man and bull everyday
for die deceased prior to his cremation.
Yama is not satiated just as a wicked person is
not satiated with wine. TTSf»T: f^nt: ?TaR^f?mNR!TI|
^TT •nTgf m frftfrT *JcET W #TÎI 3Trsit %RfnT%iiîi

By virtue of the aforesaid five pindas, the
departed soul attains fitness for becoming a
They should recite the gatha or the hymn
mane (pi tar). Or else, it attains the form of a
apeta in the way. The relatives accompany the
demon.
corpse to a forest in the southern direction.
xlhlfFPZTra •afc^nglfc^rq
<TT fsTOFra: ll^ll

cRT: yi^dvl ^ <3[R(|U|lf$IIM Tra^ll^ll
:
Having cleansed and smeared the ground comfort the deceased. Then having circum-
at the altar, the fire should be lit as prescribed. ambulated the pyre and casting a mournful
look at it, the mourners should go for bath
muttering the hymn, with the youth marching
«ft?*d rj fddFH lITf^TTfhf
ahead.
idrlllH ’ef MlddllH MKc4'4rlsll
dftdTd ^Sjjd ’Jdd dfd II
dddr VfiRuilM: *pPTRdd:IIV9* II

Having worshipped the deity named
Then having reached water and washed
Kravyad with flowers and grains of rice, the
cloth, they should wear the same saying for the
wise man should lighten fire according to the
deceased-we are taking bath.
Vedic rites, but avoid Candala, cita or patita
fires. faciei d^'dJddNfeA TJ%II
dCRTgT WR# Td>f ddPJdH.ll r.-^Tlffddril^ll
fid sKwjm«T^f y i H i «=n Fcl -1
"You are the creator of creatures, the birth- 3m:

place 'of the world, the protector of the people. Then they all, each wearing one cloth only,
Please therefore, consume the corpse and carry with shaven heads, wearing the sacred thread
the soul to the heaven"-having thus wor- over the right shoulder should enter water
shipped the deity kravyada the meat-devour- — silently.
ing firegod, he should set fire to the corpse.
^HldyddH d 7|Pz| : Tdld dilT^ l: II
ddT cJ€I[3I^!i§,fd dd:ll
drtW^ TBTPTdIT %73T dt'^'ÎPÎI^YII
3WlTdM(lMlciU(« cdcfd 'dlddl* *£T:IIÎI
Hdrnwgfci fdHfMwf tppcTcrhiiîi dr

TjdRofTT fdrsrrr din
deft d*d TJfsT d^c[ll
dT f tyfrffilNcti TsRIIÎI :
d^WM-rU dd ffcdT The bathers should not agitate Water. Then

When the body is half-burnt, a quantity of coming out of the water to the bank, tying their
clarified butter should be poured over it with Sikha (knot of hair in the centre of the head)
the mantra 'ou are born from it, you be born
: they should take in their right hand kusas and
again. Let this be for heaven, Svaha He should water with the gingelly seeds and offer the same
recite this mantra announcing the name of the in the southern direction, pouring it from the
deceased and pour forth butter along with the paitrka-tlrtha over the earth silently once, thrice
gingelly seeds while the relatives weep loudly. or ten times.
This gives comfort to the departed soul (still
cfddj •gxdrrf drftr dridP^qfdetfd H M l
wandering in the air). After cremating the

corpse the rite of collection should be done d^3E|ÎHS'sn
there. 'Be gratified, be gratified with this pinda O
preta of such and such
Odfiiu*s wim cfr^rfriyim' 73*111
reach you; reciting this
water
gotra. Let this
formula he should let
dd: fidcdT P^H U WHcfli(|chl :l!
I || the water go down.
cf.fdWlJcyf: TdTdTSf *!#*£ 7|dddTddT:lt defllPcfr dFdrig^d ddfdrcHH.il
deft dcTOritfr 1 dcdT d^ldd x3| fVJ,ebH.ll <
30 11
dPjfPd rirfdtJT: Tfdh fddrfd dd diWddll 36 II
O bird, Preta-pinda is given in order to
After giving the water offerings he should
Preta Kh. Ch. 4 ]
cleanse his teeth, O bird. The wateroffering which has arisen like a bubble. How it can
shall be done regularly for nine days by all his escape destruction ? Thus, he should speak to
kith and kin. them about the transient nature of life, while
they ail sit on the soft grass in the courtyard of
cTrf dWlfui *TH
the cremation ground.
HHelkt Hfrdhsi
'
Yjf^ddll^ll
ftsfa TT9JFT <9Iv B£T:Tmr:ll
i
Then coming out of water, they wear the

same clothes as before, while they wrinse the PcKvy Pfana i fcf f=ra?iT grft %*pt:ii<îi
bathing dress which they spread over the clean 3TT5TCT dffcflfcHvI nPCPT jft*«ttonjl
earth (for drying). <£odhraiel fWRTBftzra- H#HHII<£\9II
3T?$qT?f ^ ^rtTT Having heard mourners should
this, the
M^ dd)id¥i:ii<ioii return home with the youngsters walking in

front. At the door of their house they should
They should abstain from shedding tears
while giving the water-offerings after
chew the margosa leaves, wrinse their mouths
cremation. But if they shed tears and vomit with water and touching cowdurig, gingelly
seeds, Durva grass, coral, bull or any other
cough, the departed spirit consumes the same
auspicious thing and keeping their feet lightly
helplessly.
on the stone should enter the house.
T Ofeddtf % fjTPTT:
-
^zrf: Wlf'dA:!!
ÎVMtH ^ YT^: II
^cWdi:ll^ll
4,tlUj jT;
sftfPT 3Ur*dlH-H <^£1:114^11
Hence, they should neither weep nor cough. <J
TTcT:
The entire ritual should be performed according II
to the means. ITT TUT^rlff dl^l^fdll^ll
vilcbimV U4i)iHjocf qrrfr dM^ddltfjifedfdHJI

f^lfd'yfcdl rJ'^TT hIîchi ô||
RF[^ 3TTTft WTRFfaPlIIÎI
Ahitagni should kindle the sacred fire
^rdfcT Vi TT
XTSTSTT ^PJ?T: Tfcpft ^ trfr^SRT

according to the Vedic rites.
up the earth for less than two years. The water-

He should not dig
3Pjff*T:
offering should be made (on return to the
II
dijrat divi*i ,
A^? <a tdiPf xtiiîi house).
*11 Vi HT4vil«bl ’’T dHdfdll A woman who has been chaste and faithful
TT^ Wric^d* ^Tl^T u‘R«idr*tii4m' to her husband should mount on the pyre after
And when they have sat quietly, a learned bowing to her (deceased) husband before the
person well versed in the Purana should funeral rites start. One who gets away from the
alleviate their sorrow discoursing on the pyre due to fainting should observe the vow
temporality of time and the unsubstantial named Prajapatya.
nature of the universe. He should tell them fdl?: orchid) rT ITTpT vilmPt Ml^ II
about the hollow-ness of life and if anybody

didc*w Tarteepf wfftt d^Wdimii
searches substance inside the human body
One who ascends the pyre and follows up
resembling the trunk of a banana plant he is a
her husband stays in heaven for a period equal
perfect fool; for it is like the water bubble. The
to the number of hair on the body, three and a
body is constituted of five elements and if it
halfcrore.
goes back to the elements by virtue of bodily
'
actions what is there to be lamented for ? The ’2T2TT e>UiH
earth, ocean and even deities are bound to be

destroyed. The same fate awaits the universe
dg^jJriT T7T 'Tift' W Tftg^ll 11
Just as the snake-charmer takes out the enjoined for all women right from Brahman! to
snake from the hole so also she takes out her who are pregnant or
Candali except for those
husband from hell and enjoys with him in who have young children.
paradise.
iildd: fHMI-ild *RT TsFTII
tht w fay l NMffr < rR i re sfejlWPd uqoqn
-qfrnr Tjnsl ynqf^yq^y insyi O bird, have told you in general about the
I
She who ascends the pyre goes to heaven. method of cremating the corpse. Do you want
She is praised by the celestial nymphs and to hear something more with reference to it.
enjoys with her husband so long as the fourteen
Indras rule in heaven successively. TO ^TTET
TJfl wf^qf^dl¥ll£^|t| n
pr r| ^ ô^||
Even if the man has killed a Brahmana or a Garuda said : —
If a man dies out of station
friend or any other person of noble conduct he and his bones too are destroyed, then how
is purified of sins by his wife who ascends his should the rite of cremation be performed. Tell
pyre. me, O lord of the world!
^ *nff? w qrft y wrftfrgiivHHj i

sfhpoT -serra-
areftft ~#r affiant -roar ^tii

A woman who enters fire after the death of
her husband prospers in the heaven like
rNl^ % cfc«|AllU|£qn \ 03 II
Arundhati. 6riKrsna said : —

If the bones of a person
who died abroad are not available, I shall tell

«4ic(T»4i«4l TJrf iiwli you about the procedure of rites of his death.
tjhr! w % T4l¥ifltic*q£H imii rTTCpf W 7TteT qûj<ul^ anjjl
Until and vrnless the woman bums herself
. IT: II *0*11
after her husband's death she is never released .
from the bond other sex. ebUdU^ fatHHHI* {jfluinf rJU^yifddlHH
tn^T-FT fcjoF ôr -q^

yrftsrirni.il
qq yr°x
• ~
*Trrff »
l Tgfd H^V9||
A woman who follows her husband purifies yrrfsmt: yj^y=i dMwiTMc'ilc$>:ii*oîi
the three families on her mother's side, the three wt: ygm^v^d q?l%f$I^|tl:ll
families on her father's side and the three ^rtlvifink: qit Wfriqi^<i)fd>iii ii*oV9ii
families on her husband's side.
tjW
3Hrtfrl yj^rt
ftf^rl W ^ W fw
wnnuy
nlftrl
Wt
M lei'll
iPd^HI
efjVllll
*dll
II * 06 II
^rii*o*u
grfiraraT: T^nufyer crrrii^^n O Garuda hear. now tell you the great
I shall
WfTtrftrT: TTOt Mif.-ll secret about the rite of death of those who die
through serpent, tiger, toothed, headbreaking
homed animals, disease, stone, water,
That woman who is sad when her
is chaste
husband is sad, who is glad when her husband
Brahmana, dog, who die of
nails, iron; those
hunger, poison, fire and cholera; those who are
is glad and who pines when he is out of station
killed by a bull, a thief, a candala, a woman in
and dies when he is dead. Common rites are
Preta Kh. Ch. 4 ]
her menses, £>unakl, 6udra, washerman; those reciting the Purusa-sukta or the mantras of
who commit suicide or die by fall from a tree, Visnu, facing south and remembering Visnu as
hill, wall or precipice; those who die in water, well as the deceased.
on cot, in firmament, in bondage.
^r^cf faWjfMfd
fTrj; ^ -ttset ^Ticf foftr f^mi
Visnu should be thought of as beginningless
fearing conch, discus and mace, who is
immortal, who has eyes as lovely as a lotus and
fan tjd îfg ^
i
who renders moksa to the preta.

3r8=RT: «RTII
dlqfdksld drMojMWtR^ f^TRfcTII
All these deaths are known as bad deaths
wgidtH l fcmcm .-umn i
where norite of Aurdhvadehika or pinda is At the end of water-offering he should

performed. If the same is done by mistake it is remain calm, desireless and free from envy.
all destroyed in the air. %gsn gjfo «*«•*< «ldW : II
3htWfH TJrh tM: Ttfaut:

Having controlled his sense-organs and
mind and being full of devotion he should
But desiring welfare of the deceased and out
devoutly perform the eleven sraddhas.
of fear of the people's reproach his sons or
grandsons or sapindas should perform
•
qajchulEmAHl % ftn)
Tr t «q|^d:ll
Narayana Bali, O bird. d>q*flfeqdR0iq«i^qi¥rl fiRqp:ll^ll
Performing all rites with concentrated mind
^ By
HHWU|yHl4?^feeh4îJdlll
that the relatives of the deceased are
w*n he should give water,
long pepper.
rice, barley, wheat and
purified. This by Yama. There are no

is stated sfct&Ml-i *JjJT rT
other means. When Narayana Bali is performed d[NilrHc44wifd ift^qPddHJ

8 I WRH
they become fit for aurdhvadehika. Heshould give ablation, coins, umbrella,
turban, milk with honey.
^RFTOTSffcT dWlMH^'ijdd q^ll
Eight types of pada should also be given

c^mif vfi r aJ M: along with clothes and shoes. The should be
Except Narayana Bali, there is no rite for
given essentially for all sins without break.
their purification. The Narayana Bali should be
performed in some holy place, through the
Brahmanas, preferably.in the temple of lord ÎrTST 4<ifVll^dfd^ dd :ll l
Krsna for the sake of purification. At first, The pindas should be placed on the earth
water-offering should be mace by the together with incense, flowers and aksata and
Brahmanas well versed-in the Veda and the be gifted to Brahmanas as prescribed for the
Parana. ritual.
szrnqrîTi'^ddl iTcmi^mi
This should be done for lord Visnu with Water-offering should, be made by conch,
herbs and aksatas mingled with water by sword,, or copper, by each separately.
630 THE GARUDA MAHAPURANAM [ Preta Kh. £h. 4
TJcj TPfsrfvf ^tEIT îfiflmP^’otl^ll
7PT: âTET tiwr: II II MÎdjTlHch qodtfuPyflHpeldtpil ^Xll

He should meditate while kneeling on the By giving snake-ablation thus, he becomes
earth on Brahma, Visnu, Rudra, Yama and the free from Sarpadosa.
deceased who is the-fifth. MHIVN
T
eblV^MII
’’ET <fclHI fcl^THI
7RT: WIW: II
r>* r\ f & rs ^
cp*)?'** ^bm<}ildHjl ^^Hll
eiwîto4fcnfa 4«i<îi: q^rf%^rn^\9ii Then he should make an effigy of the
Then in separate pitchers he should keep deceased out of Osadhis and the stalks of
five jewels, cloth, sacred thread smf Mudga. palasa. O bird, I shall now tell you about the
details. Black-deer-skin should be spread and

*RgT £II<$|(h ^<*dHI Mîfefall
the effigy should be made of grass.
yfcHJIRI cRT: ySile^Silc^n ^^^||
Five sraddhas should be done for deities as 7T?nnfar war y)ddlifP«ifi«iii:n
prescribed in the ritual. Then on each pinda, Blft SRlPl 3l|*foj; II
separately, water should be poured, Three hundred and sixty stalks should be
?nt wivrmft w 3tht% ijwHtt wn spread over his limbs separately.
tfldl-m’ feRI&IU
In conch or in a vessel of copper and if that cturit9TfrT3T5^ TTSTHIÎI
is not available, in an earthen pitcher he should Forty represent the bones on the head, ten
keep water full of gingelly seeds and containing on neck, twenty on chest, twenty on stomach.
specified herbs.
anp% tht ^sTreKfeiîsr fa’vifdHj i
<nw* ftvl: ijpf TtffTtRT Rcffitnmpil

wduifq Bi'yiwfvrigil ^Hfcjii^<ni
<iai<aôi*jtsiMrii wêtiiôii A hundred on both the hands, twenty on
Pdvdlwft^ <Tcfr CUTSET crf^PTITTpil waist, a hundred on both thighs, three hundred
The copper-vessel with gold and daksind on both shanks.

should be given to a learned brahmana. For
Yama iron with gingelly seeds should be given
<<yiT*irjbi4 ^ ^nprngjiii
together with daksina.

cfTT WuHl^Pt TTcTOFanfT fe-tuht ll^ll
Four on the generating organ, six on both
TTcf fei'BUjsrfei -iiatiyrdrtn fa£|T«W:ll^ll scro-tums, ten on the toes.
TFfsFfo HfrgT? 3ipqf fiWHUIIII
^TfaT
Hlfi&d %T.WT rpsf ^TFSET rTfc^ll
oR^vfhFvFpil $*o||
Thus by giving Visnu-bali 'according to the Coconut on the head, tumba for palate, five
procedure and his means he can secure the
jewels for mouth and plantain for tongue.
release of the deceased very quickly. There is
no doubt in this. If a person dies of snake-bite, dlPvW d^ll^lyidbl 'aionicl xf\
there is a specific rite to be performed for him. cITITill ^Pflcbl

-
cf4ll<^RdlHm:%vTT:ll
Nalika for intestine, valuka for nose, earth
^ II
TFT fj^T 7inpil

for marrow, so for all haritala and manah-sila.
^t5IT fdBlfddt^l-juqqn^qidJI \ ^
A serpent made of gold and a milch cow
.should be given to a Brahmana in the
II
TTTci
TFT:f?IHI HSTT TR%

^ forfcT WSJTII
'frl'OTcfcT-rJ TI^SPJII II
prescribed way. Thereby he becomes free from Mercury for semen, brass for the waist,
the debt which he owes to the manes. Manah-sila for all limbs, tilapakva for the joints.
Preta Kh. Ch. 4 ]
ddffrg rTOT RTC* R«J TTtftnRTfcl "STII WRFR f^lRHlfd TTefccF tTTeR
%fit£ rT MiciMlji ^fRR^nill II fdHMIR TTcft qa dKgH
i -g-II^HÎI
Yava-pista for meat, honey for blood, jata Gingelly seeds, iron, gold, cotton, salt, seven
jusa for hair and deer-skin for skin. grains, earth, — all these are called purificatory.
Then a vessel full of gingelly seeds should be
•fcuMwk’HUij II
given as also the gift of pada.
Rrarar wra^ Tnftreoidii w*ii
RTtfer troicr srnsi &d*^s4Ri<qd:ii
«3nn'cf> «3«h»Tg1* fef*t
Rnzrf Wld^Rft «T
^JRH.11
sl^dHIl V*\\
TRTOftj <RT: yiBfafe TOc«I ^TII
A Vaisnava Sraddha should be performed
^ II
RTToRfSF TfHRhJpT IdclWlH

from pretahood.
for the release of the deceased
chtjll^h i^yxl i '
^Rfc^: Tflfcrf*T:ll^ll Thus thinking about Visnu in the heart one can
Talapatra for ears, Gunjas for breasts, get the deceased released immediately from
satapatra for nose, lotus for navel, Bmjala for Pretahood.
scrotums, Grnjana for penis, clarified butter for
iref RpTvlRj TjRtRj îtfsfspjo^r^ll
the navel and trapu for kauplna, pearls
(mauktika) for the breasts, saffron, camphor, Wl
aguru, incense for the forehead and scented Having made the effigy of the :eased in
garlands for the neck. this way, he should bum the same in the
qftgpf ^ fa-R&IH
prescribed way. As for the purification of the
c[^5
^ ^^
-5T
chM^H,H 3^11
ÛjcHÎI
deceased he should observe atonement.
r^-TOTR^lTfxT xTII
^ddil'Ul dlWJHI^MÛ'iSbHII^ÎI
Three krcchras should be performed, or six,
Thus the garment and the silk-thread on the
or twelve, or fifteen, for the sake of atonement
chest, rddhi-vrddhi for the arms, Kapardikas
as prescribed for a Brahmana.
for eyes, seeds of pomegranate for teeth,
campaka for fingers, sindhura for eye-corners 3T?FFft McHIHUI ^fqil
and Tambula for the gift. af Sl’fcgSMIÎI
'
If one cannot do so, one should donate a

qcffutll
ffi
l trf 7JW R^fifcfdTRU
milch cow or gold. If he cannot do that, he
should perform a sort of purification.
Thus the effigy of the deceased should be
made of Osadhis. Worship should be 1 îi
performed as prescribed, before the sacrificial dlMfdWfrl f^RfcTU ^\9II
fire with the sacrificial vessels if the deceased That which is performed without purifica-
person kept fire in the house. tion, does not stay. It is all destroyed in the air.
f?5R: TJ'RJ ^ f?K fR ^ xlll TWISI ^FrfoR '<*HI'aiW^f|4iHN

ifcTTR RIRR TfRdT VIIHiimfVlvil<%:IUh«>ll 3TfR5T Pltftld
Reciting the mantra Sriyah punantu me sirah Mfoi{4Wcqi t* jbRIdiHt^ld ^11
orimam me Varum he should sprinkle water ^<^11
-RIH -RTSITÎI
made pure by contact with the Salagrama gild.
He should
Brahmana
gift a gentle milch
for the propitiation of
cow
god Visnu.
to a
childdifsbRI fRRT
lit ^
TTRTtpf
WII ^ô||
<l?r«n Tfr: Mdfwdlll

RfSTgfrT II
fcIHT vRBR rTOTI^? II
\
After purification the rite of aurdhvadehika O bird, thus I have told you the rites to be
should be performed for the deceased. performed for durmrta. He is known mrta if
If a person performs obsequies without
they perform for him the rite of dlpa-
doing atonement consciously or unconsciously arfarere <TcT: =prfc*p*rsr f^nrîi

in favour of the deceased, he incurs sin. I shall
now tell you how he can eliminate the sins of Then they should perform cremation and
omission and commission. If one has set fire to
observe impurity for three days. Then for ten
the corpse or taken bath in water, touched Or
days the rite of garta-pinda should be
carried the corpse, cut the ropes binding the
performed for the deceased.
corpse, or shed tears
delivered funeral ovation, he
taptakrcchra. Anyone
after
of those
cremation or
is purified
who carry the
by TTef feftT cRT:
UcT 'SRST: TlfcTfRt:

^qfcTc^: ^cTST
^^
^frF ^^
TT ^ irf^ll
II
corpse or cremate the dead may do katodaka- All these rites should be performed for the
Kriya and perform krcchra santapana. A little person who died abroad. However, if the
should be done if the cause be small and much person concerned returns home, after his effigy
should be done if the cause be big. has been burnt thinking him to he dead.
fRrg- scira
-
3TTOTfcT Tfa TFvRf
f ^Tll '*nd«Sbmff<*/W>KI: ^rloill; TJd^Tcjll^ll

wsFi % wiPtHdiuimfit wn Then the person thought to be dead should
Garuda said :
—O lord observing good take bath in the ghrtakunda and go through all
the rites from Jatakaraman onward.
vows, please explain to me the details of
krcchra, Tapta-krcchra and Santapana. writer fret Mi^t^fefaddjMiq ii
’
SftfTWI ^T3T miqyl TrfcTii ?\9oii
<^jcdl irfcTfjfcT
TTTf <3735 3^71:11^11 TJUJIIÎI

clRTJ$^di«|mAeber> Ucd£ He should marry his wife again, O bird. If
one remains out of station for fifteen or twelve
years and his whereabouts remain unknown,
Sri Krsna said :
—O bird, hear. If he eats for
his effigy should be burnt. Now hear specially
three days in the morning and for three days in
about the death of rajasvala and sutika.
and observes
W
the evening fast for three days,
the Vrata is called Krcchra. If he drinks hot milk, tjfct«hi<4i TpTraFcJ TTcf <$o4Pd II
clarified butter and once water in a day and TTfvTvWI^FT cT&T ^TIIÎI
observes fast for one night, the Vrata is called
When a sutika is dead, the performers of
Taptakrcchra. obsequy do thus Water is taken in the pitcher.
:
TTftjj Tifcnsf gftf Trftf: So also pancagavya.

^rrs^T umih ^mi ^TETT '5^Sf cT^rRT: II
For one day, each one should take cow's
TdllfilcdT ^mrf¥?TII^3ll
cow-dung, milk, curd, clarified butter
urine,
Then water is purified by reciting punyaha
and water purified by the holy grass and
mantras. Then the bathing is done by the water
observe fast the next day, the Vrata is called'
cooled by hundred winnowing fans.
Krcchra santapana.
W rOT WtaSfldl fefa: ^Rll

W^T:
wifacen
WNqRlcdl
cj
c[ Serf I^HIHj WH
rTcT fif II ^11 l
1
Preta Kh. Ch. 5 ]

When the bathing is done they should start the following injunctions are observed strictly.
the rite of cremation, O lord of birds. The Brahmanas should perform sacrifice along with
deceased rajasvala is bathed by pancagavya. ahuti mantras.
cj ^ToSTT:
tj?tw ftn
Her worn clothes are changed for the fresh ant wn

ones and the cremation is done as prescribed. qdchi-ft arpgf 34311
Now hear, I shall tell you about the rites to be
Close to the place of corpse, four effigies
performed for those who die during the
made of grass should be raised and then thrown
pancaka.
into the pyre while the Brahmanas recite the
mantras of constellations. Then after

completing the days ef impurity, the rite
c» T etiT?c4l fcRT?:
santikapaustika should be
of the deceased.
performed by the sons
-3RT ftfaft ft^ 3T?£*T TtSefcT ^T^ll ^^11

The from Dhanistha to
five constellations
T hfrf 'TT: 1
Revati are always inauspicious. Cremation *[ft 343H

should not be done on these days. It is tortuous For the deceased to obtain heaven, cow,
to all creatures. Water-offering should also be gold, butter and gingelly seeds should be gifted.
avoided, for it is inauspicious on these days.
TIa=f chôMM-imill
#jpfttrPT^ Wft xt sriFWlll^^ll
Tpntnf ciro twNVujq'siraftii w*. 11
To the Brahmanas should be given gifts to
All rites should be performed after the quell all obstacles. Food, shoes, umbrella,
Pancaka is over. If done otherwise, sons or close gold-coin and clothes should be given as gifts
relatives are affected thereby. to get release from sin.
ffTPT ^11 ^PTTT MlddiW VRpER:ll

^ ftfft fftft
aw w
his
If
cremation
^
one dies during, these constellations and
is performed during this period
his family suffers tremendously.

II
Tpnftsft
qnfawi
Thus
wpaord
I
qsaiiirft
t
have told you

^
fftfft: w;
all
^cffawniîmi
about the
n
rites for
the deceased, how Yama's

the dead goes to
fawft 3r^pj^cF:ii abode and what are the post-death rites over a
year for him.
Cremation is harmless during the period if ii ffir sfbTrei nî^tnil wrravt
^sjf38ztra:ll >fll
3T?zmT: ^ / Chapter 5
«T$«n ^rsr water, they should return home, with woman-

folk proceeding ahead.
TTef ’WIWT <Jicc|l fcivtlc(cbHJI
MFtfftraraifiii tm-dl
3RRT: wlviTHf TJ^cft ^TT:II?II
—
Thus having burnt the
fftmHW wsnqft MINIUTltlfc ttfel^lRII
£ri Krsna said :
having taken bath and offered sesame- In the way, they should consume leaves of
corpse,
margosa tree and rinse their mouths while Sri Krsna said :-The ten-day-period of
sitting on stone. asauca is prescribed for the relatives of the
deceased on the father's side. This commences
% ilfaytl TJjf Tlfau&4>l:ll
from the hour of birth, also with a view to obtain
•5RT 3TT?fNr^> WfTlIÎI
purity.
Then having entered the house, the sons and
fSTTdl^f^gft Wfrl I
relatives of the deceased should observe asauca
for ten nights. 7TT2TFI ^|^^lRld :ll^^ll
Since the time of birth, purity can be had
âvTSEnW’TT: Tisf ^81^8^ 11
after three nights. After death, purity is attained
after three days.
^T^snPpoT:ll ‘
3TT
TTTP7T T THOjeT qHimqddMdh limi frnw fldl^ll^mdMd: tfTt{ll *311
Having brought food from the market, they After teething immediately, after caula
should take meals. During the days of impurity,
overnight, after Vratadesa for three nights, and
they should not take saline and pungent food.
for ten nights in other cases.
They should take bath thrice a day and abstain
from taking meat. The couples should observe 3TI#3f % WITWM TTgfo RVfTd ^11
celibacy and sleep on the ground separately *rcT fafsrîohi^ Tsrpzf $rh-sr Tpr4ii*3ii
without touching each other. They should Thus I have told you about asauca. Now I
abstain from study as well charity. you in brief how purity is achievable.
shall tell
Water in the open and milk in an earthen pot
#rr *i)iifdeiMdi:ii
should be kept for three days.
>WilPd
I
g
cufa ^
&II^||
3T3T TRlf|r Rldfl^Pd ^ T IU^H ch yt|M II
i
dilMdil TTlft xI^Bltll^ll

'Bathe here, drink here', this mantra should
They should wear dirty clothes, move with
be recited, O Kasyapa. The sticks bound with a
downward faces and avoid all pleasures. They
string should be placed on the crossroads in the
should leave shampooing of body, hair, etc.
night in order to propitiate the dead person.
They should eat in earthen pots or in those
made of dry leaves. They should observe fast -arr wl wu
on the cremation day or for more number of 3lfTS| WH Wl
days during impurity. Bones should be gathered on the first, third,
seventh or the ninth day by the relatives.
Mbs <J3T*T
Tifqtrgnf feisftzrctii
41^1: f|o4f{h’Ml'J|j rT TRTTOfHvTRdsrTII *^ll

H8pn cR II 6 II
The relatives should touch the body of one
Garuda said :
— Sir, you have just stated that
another as prescribed, perform actions as far
they should observe asauca. Now please tell us as they can and share in the common water-
what is this asauca ? What is its period ?
offerings.
VfifJOTT Ten ^rrftror cft gâir^qHtdctPMdH^ II
"3R) g>rqi HMI y4tdmi«:ll?'9ll
i{4|dlifdVl4l % cRTI! II
Preta-pinda (an offering to the mane) should
be given outside, leaving aside grass. Caru
should be given in the north-eastern direction,
3PT%Stztoifa WlfHûj ^jfigrfirs0TriINll ôll
after bath and with calm mind.
Preta Kh. Ch. 5 1
TTFfuTRT ^T1
TcCf^r^: ftprgpspar <?BTfWfSrl:ll^ll
For the non-purified on the ground, for the O bird, thus the water-offering is divided.
purified on the kusa grass; he should offer nine For performing the rites, of the manes, the son.
pindas in nine days i.e. one pinda on each day. is the proper person.
<3[?PT Pw^yRcKûifty ija{S|Tllfc{'4> TTOTII
<*VI*U*fa MI^ TTFT UlMI^V^HlRÎI

After giving the tenth pinda, one becomes Pinda-praseka shall be done in silence and
pure after the night expires. One may be with flowers, incense, etc. On the tenth day,
asagotra (indirect relation), sagotra (direct bath should be taken outside the village.
relation), man or woman. rRr wiîiPd cimifa
f^TT: yjWtdl: T^«c|l TWTIRdll
yirfcwi Ti'ejgf^cdfit Pio4i)(iiiôii ynl<; Trfe' cfart f^TZT: II
That which is given on the fiist day should TTftprl:

be continued for ten days. It may be rice, saktu
Then they should leave their old clothes,
or saka.
hair, beard and nails. Brahmana is purified by,
touching water, Ksatriya by touching Vehicle,
lll^ll Vaisya by touching a goad (or a whip) or reins,
So far as there is asauca, a gift of one anjali and £udra by touching stick after performing
should be made, i.e. so much of gift as joined the rites. The relatives, younger in age, should
hands can contain. undergo shave.
ElgT ^FT dTfMWfVW3H<llH TEnzfcj -ETl^yfr TTifa:farf jy P^ct ^ i tl
??ll VW vPeHI $<h«?llit ^Tf^llôll
Or else, the number should be equal to the Sodas! should be performed by offering
number of days on which the gift is given, O sixteen pindas.
bird, and the number on the last day should be

fifty-five.
VcTf % T3TTtrTÎI II
Vki II O bird, the pindas given for ten daysone

% sZT^Xllvft^l r^T EUy<rl4) ^TIRÎI pinda on each day regularly, by sons, etc. are
Or these doubled shall be hundred anjahs. divided, each one into four.
When there is asauca for three days anjalis shall Tfe: TWItJHIaH Wjmrll
be ten.
TfWPÎ#gfrTII^ÎI
IRtSWra Tier rj TTSrfosft ^ cfcfTII Two parts for the body, the third one for
T^WSiriRTill Yama's servants and by the fourth he lives.
These shall be three on the first day, four on 3TSftltFRJ fT^PfiH l ^ld' ll
the second day and three on the third day. ftrr^T Tmrn^îi
-qf^Rnd fVv xK ^fH ii
i i During nine days and nights, the body is
îR‘viR^dlAi5f|f P^kPs ^faj%IRmi formed. By offering the first pinda, the head of
one hundred anjalis are given, then thirty
If
the Preta is formed.
should be given on the first day, forty on the %^T 1 ûiFRyHirwct, 3 TWI«d:ll
second day and thirty on the third day.
<mr ^criîiîi
I
By the second, ears, eyes and nose. By the i|di<d-di fTFPr sjar ^nzi? cptaira:ii
third, neck, shoulder, arms and chest.
Vrsotsarga performed only after death. If

is
WfSTEf <m ^ TTS^TII^mi the bull is released along with four she-calves
By the fourth pinda, navel and private parts. duly decorated the deceased does not turn into
By the fifth thighs, calves. ghost.
'^T TTCTipT '=fT^T:ll 31<df>dt itac* 7TFT ST^tll

4iafcj ^=r êniû XT^9t5f|f Ml »i) âf^ll^ll
By the sixth all vital organs, by the seventh If the actual bull is not available on the
nerves, by the eighth teeth and hair, by the ninth eleventh day, a bull of darbhas and pista should
semen. be made.
cp?#T Tjufaaf f<<rsir ^fgir*4:ii
2$: WHia <T
mmimj sjujwi tHiîi

( bpt ): d>yVdiumi
By the tenth fulness is achieved, hunger is
satisfied. Now, I shall tell you, O Garuda, about tjPdchlf^ tpanr
Madhya-sodasi.
tWT 33PT1I If that too is not available, a bull made of
w
The eleven beginning with Visnu and
iiîi
mud and grass should be released- If an alive
bullis desired to be released, it should be done
on the eleventh day.

ending with Visnu. Then five sraddhas for the
deities. This is called madhya-sodagi, O bird. tjdiffiyq ^rasr rroni
PiIBt! •HTTEPlfr 'SrfcTrH fdVll^t *fr3FSfcT

,
^VU'd^llWII
M.c^KVIl^ *t|c41 cpY^nifsfq' <nr They should give bed, cow, etc. to the
If Narayana-bali is to be performed for the Brahmanas in favour of the deceased.
atonement of bad death, it should be done on Brahmanas should be fed to satisfy the hunger
the eleventh day. Vrsogsarga rite is also of the departed soul.
prescribed for such a deceased. gcftetf MldvHT ypp* rTP^n
t^hK?i r£ 'fcPFT ilfttld^d ^T:ll yPiHK-mPi 3ira <uumfP«*> cTSITII'rf/ill
rf^T %U«S5'irUfall'tfoll Now, O Vainateya, I shall tell you about the

If the bull is not released on the eleventh third SodasL Twelve for the twelve months and
day in favour of the deceased he remains ghost the half yearly one, and sapindikarana. These
eternally, even if hundred sraddhas are are called third Sods!,
performed
3T^T
for his sake.
fRT ^ fail'd THI

Îmu^Wui ^ -gwtaf irani
fd'«h<rf PdairtBfldlil ^ d^dJU^ll

On the twelfth day for the three fortnights,
If the rite of pinda-palana isdone without
half-yearly, monthly and yearly,
Vrsotasarga then all rites will go in vain.
^RTtar ^rafra Md^d :!!
W *u4dlfd T ^rTTfT ifaSTHSlft '^Timoll

IP': tfr^rar ftfdT ^fl'dlSif ^TII II
This too is called third sodas! according to

No rite is superior to Vrsotsarga. It is
prescribed for the deceased and performed by another opinion. If these sixteen preta- are not
his son, wife, grandson, father or daughter. given.

Preta Kh. Ch. 5 ]
libationsbe made. Thereafter, the preta

becomes one with the manes.
qcBR^ ir3[^ e(T 3^ni II
Then his ghosthood becomes permanent, m-. dPfMAl^

even if hundred sraddhas are performed for his
benefit. Then, O bird, when the preta has become
uftWT W^ ^J?rfrT«fr TshTII
one with the manes, the manes should be
worshipped along with him.
varf^r %n I
'
frfcfWcqi tiFft ^ trgsrff -HTxrt TTOTII
HlfFET ^ *Jt£: f^fl
Sraddhas are performed on the elevent or If the woman ascends the pyre of her
twelfth day, at the beginning of the month,

husband on the same day, then no separate
sapindya is prescribed for her.
every month, on the date of death, one day or
three days, O son of Vinata, every month, every ^dsRH
six months, yearly, or on three fortnights. The
srng^ MPdtRrN
rite of sapinda is performed after a year or six
If husband and wife are cremated together,
months.
there one paka, one kala and one kartr O bird,
is
^rftr grs[?ntssr you need not entertain any doubt in this.
Or after three fortnights, at the rise of a

rtf ijdl^Pt ^ 5311
planet or within twelve days, for, the family
she ascends the pyre on a different date,
If
traditions are many and human life is short.
she should be offered a separate pinda on the
separate date of death.
’PrSITS IJWrJ TTqPTÎI^^ll

Human life is transitory. It is better therefore Every year, nine sraddhas should be
to perform the rite of sapindl within twelve performed together.
days. O bird, now, I shall tell you about the
im tMdttKfeafai, fiPMuilcbtui
method of spindlkarana.
dFufr ddKH.il 5*11
If the sapindlkarana is done before a year
has passed, then a monthly offering of a water

O Kasyapa, it should be done by the process jar should be made for one year.
of ekoddista. Four vessels should be made-
ready along with sesame, incense and water.
diratffbT
trnr Qdw dW <rarii
<J
Nine sraddhas, sapindlkarana and sixteen

Swre f^P5»»^v9H sraddha should be done by the eldest son, even
Out of these one is the vessel.for the preta; though the inheritor? have divided property.
the other three are for the manes. O bird, the fadlKiOfa : HlPMUÎ 7m WH
performer should sprinkle the three Pitrpatras
33d Hjtftl H Plu^l 'I^Tr PnH^d rU^ll
l
with the water from the pretapatra.

Women's sapindya may be done with the
paternal grandmother, or maternal grand-
^T: mother or with husband, according to the
Then four pindas should be offered and tradition prevailing in different regions.
1
MWIlf#
% eRTH
">jfrtT8n%
^ VCT?Hm i HHrrsf fHTcft Tram
Now, I tell you about the time of nine

shall When the same is completed then "such and
sraddhas. O
Kasyapa bird. The first Ssraddha such (N. of the preta) should become perennial"
should be performed on. the day of death near is to be uttered. The ekoddista is perennial,
the corpse. please note.
%tIhu cirri' ‘Rpf fHHna hh «* r R h : 1 htPt srngifH Hteyni

HIT: WTOlt (Jrfft
The second on the same date on the way to

W l
^^ ll^ll
The
Tj^gr xn oc|pn
sixteen sraddhas after sapindlkarana
^ iiî)
cemetery where the mourners take rest; the should be ekoddista except those performed on
third on the day at the place when or where festival days.
they collect the bones.
ycU«f Hf HHT ^tzrfrrar rTRlfril
TPHif
hh srngifa
Wl
^
HHTII
hitiiîi He who
performs them annually should
^ f^TgH^HVSVSl
The rest of the sraddhas on the fifth, seventh, perform them in that manner. The preta eats
eighth ninth, tenth and eleventh day. These are twice in a day on the eleventh and the twelfth
nine sraddhas, bird. O day.
STHSTR HH ^rllM tjdlUl MlsVil t-^dlll Htf<R: ipqWlfa ffpr^ THtfcT fHTofcfxT^lt
Trg?H^fHSn%H HVraffui H^WHUliSoll cj f>a HTH Sdglfef) ftTHr^ ll^ll

The third one is called sodas! wherein the To each-husband and wife-a pinda should
procedure is the same as in ekoddista. be offered. Once sapsndya is completed, the
TTHTlS^ tj# HrS pretahood ends.
(Jrftil HT rTHTII
iifli-KH T3«TfoilRW^ »J^lgld :ll
The six sraddhas are performed on the first, 3FT *TcT HW *raST TT Hrfll ^ II
and eleventh day.

third, fifth, seventh, ninth For one year, a lamp should be kept burning
HcZRT nfsSMHU Har at the door of the house. Food, lamp, water,
#nH:ll
cfoWlR
These
% W
six are told
HTfH
but they
HhShH:IIÎI
may be nine by
cloth, or whatever else is given, the same gives
satisfaction to the preta.
addition. I have stated six according to different rffclH Srm^T «tfauilcMU||elfa||
traditions of the sages. 3t®q<jic*i htiloRt a HWtlf{*Hdl^dlll£o||
Hrfetrarr nm 4M -
hTh: have told you the period of

In brief, I
sapindlkarana as one year.

3TT€r fgrffal HRTSRrT^tHT
Ihave preferred tradition but practice is not ^HTcfrPjt HR HHT Hr[
altogether ruled out. On each of the first and
second days a sacred thread should be gifted. '’Jfha HHf
SlTTH fro-gt <IHoq> SJHrfoRTJ fgHTfrl^ll HfFRTnf HSTrSHa tJFIH fH
Now, I shall tell you how people go to
So>vyhen the brahmanas are feasting, pinda Yama's abode. On (the thirteenth day, after
should be offered to the preta. Then the host sravana-krama, he captured by Yama's
is
and the brahmana should indulge in

attendents, just as you capture the serpents by
question-answer dialogue. neck, O Garuda. He is led in the way like the
caught-up monkey.
Preta Kh. Ch. 5 ]
wft cjnrit trnf wvfîi

dftMU^ UlrHHffo^Tj RhJ««WHIIÎI cK&ft H5i*d S^ra^jfcTII^ÎI
The body attains a form like air. Bom out of The sinner perishes when his body is burnt
pinda it assumes a shape different from the one in Yama's abode.
bom from the womb of the mother. *T$qnqpjl rlflmf- fwn% rf îwqil
dflMIUMsfaqWldWiqf WII ftwgft foraf ^nîtsmciiîi^îi
'
q gyfffi l WOTfin %3RFTT ¥RTOT?T:»^ll Thus as his body is eaten, torn asunder,
pierced, he suffers immensely.
ars^RRlfcT^t
44lfa*l4»> pT
41*1,11
^îR'viTisin
:
w ttw tt:ii
^rrfir
On account of his own deeds, though he
^toiîi
is
3j MMtqift yraT
<
f^TrtT f^frfcTii^n way. Now
dead. There are sixteen cities in this
nrfrr
'
fiuwfoft w^.-n hear about them.

tp giitOT HFf ^ll^ll •qpaf Tfrfo
s?
TTtmf d^«X ^hUIIÎII «4iW s»j4^ elfJTO? ^:<3 <;h,II
q?fr3[9lf3[% ^W: Ml$4«siIrKib*ft:ll£4ll 4|Hi<!*Ta R

tftaresr %n smi
T: ^PHT f^jr{|| 6 <? II
Yamya, Sauripura, Nagendrabhavana,
Gandharva, Sailagama Kraunca, Krurapura,
According to age, state, etc it differs.
Vicitra-bhavana, Bahvapada, Duhkhada, Nana-
Eightysix thousand yojanas long is the distance
krandapura, Sutaptabhavana, Raudra, Payo-
between the mortal's and Yama's worlds. Two
varsana, Ssltadhya, and Bahubhiti these are the
hundred and a half yojanas and forty-seven
sixteen cities not seen by you.
krosas he covers daily. So in fortyeight and
thirty days he reaches Yama's city, being cr-r mupg wtp g jffi r 3ar *ptii
dragged by Yama's servants. Thus when the
way is being covered by the sinner, what Then he goes to Yamya saying, 'O son, O
happens then, you hear, O Garuda. For thirteen son' he cries painfully remembering his own
:
days, he is tied with fierce nooses, by Yama's misdeeds.

servants with goad in hand, with looks
frowning and the hand engaged in striking with awKvW ri^r mcpwaft ii
sticks. Thus, he is dragged towards the south.

He
^m firqa[?fa:iiîi
reaches that city on the eighteenth day,
<$¥lchUd<h3v^ch¥l$Miquich^yl II
O Tarkhya. There is Puspabhadra river and a
good-looking tree.
There, on the fierce way, full of thorny grass,
thorns, anthills, sharp stones, which contains
fqsnxKr % nm.u
burning fires as well as hundreds of charms. Tjrterpr T%i5T ^rr crania 11
He wants to take rest there but Yama's

cSU HH: w&ftu
servants do-not bid him do so.
m!W> (I|<j^nyHlftl rPT: d^dll
Which is heated by a burning sun, is infested
by dogs or flies, which echoes with the howling IRfN TcTO* ^KIgRw)r^ :ll
<
4^ll
sounds of jackals, he is dragged by Yama's Here, on the earth, whatever is given by his
messengers. sons every month, rice-ball, etc. due to affection
or kindness he eats the same and then he goes I obtained manhood by virtue of
to Saurlpura. As he goes he cries being beaten accumulated merit". Then he reaches Gandha-
with clubs. madana in the third month.
%5T W fMui TRT
f8FPT^ xrf^ni ôvaii
'ET <£id: There he eats the rice-ball. Then he goes
t fTTTTT q^TEU fRTHIIôoll further. As he goes further he laments being
"I did not construct a tank for satiating beaten by Yama's emissary
thirsty people, beasts and birds. I did not make W5T cpri H
a pasture for satisfying cattle. Now, O body,
suffer for whatever you have done".
T TTfei ¥R5t HOT
rnr '=TTPTr irar# wi:
% fTTrtT ^?THIIô<ill
I neither gave gifts nor poured oblations into
King Jangama rules in that city who can
fire nor undertook penance in the caves of the
assume any shape at will. Out of fear of that
Himalayas nor bathed into Ganga's water.
king's frowns he eats the rice-ball.
Hence, O body, suffer for whatever you have
faror# <r<ft
done.
<3*3 #?TPT*r *nfar Tm ^nwr qtfcmiii

Whatever is offered to him in the three
fortnights together with the oblation of water,
he eats and drinks. He is then struck with clubs. He reaches sailagama in the fourth month.
There atones rain upon him continuously, O
"H facin' q iraiSJFSF frf
bird.
tpaqr ar q % ^vi Mdl i :ii
wins m mnflrtn
^ it ^fsratss^r Tirtr
i f^TRTT ^Ptyl^ll IT 1ctc; m jilNIOirafdMlf^d:ll ?ô||
Neither daily were given nor pastures
gifts Having eaten the fourth monthly oblation
made, nor the sacred books such as the Vedas he moves. As he moves, he is struck again with
and Dharama-sastras offered in charity nor the stones by the messengers.
Puranas heard. Now, O body, you suffer for T 'TiHMHiT f H 4><lMMiT
your acts of omission.
^T TEwfamf f H «ri^rPTPf:ll
Trear ^tft wfEraqn H WffTfflfcEMfa «£T TRT TRk
TRTfTr q^rf qFET$T<J rRfr 9(%llô>{||
% fTOT ^r£tq|
Having reached Nagendra nagar and
followed neither Jnanamarga nor Yoga-
I
having eaten the rice-balls offerd by the
marga nor Karma-marga nor Bhaktimarga. Nor
relatives in the second month, he moves further.
did I remain in the company of saints. O body,
now suffer for whatever you have done."
wsrpm^re^ ipt ÎvK'Inul.-iiômi
trt: qjrgr qifrr wfc qrf?r qnyum i
As he goes onward he laments being struck

with the sword. "A fool that I am, I have lost
everything to others.
Then m fifth month, he goes to
the
Krurapura, O
Kasyapa. Having eaten the
rrptT TjrnroPto qFpt H8EraFTfH.il riceball and drunk water by his relatives he goes
tnfTr ^pîiôîi to Krurapura.
Preta Kh. Ch. 5 ]
snsFfcr fsrerot mf^T: "Where do I go, O my life, a dead man

cannot revive again. Thus lamenting he goes
iTTcTli fqrT^rfrT: ^'p^'«W'feRT:ll
in the way, his body being captured by
As he goes, he laments, being struck with
tortures".
spears. "O mother, O father, O brother, O sons,
O my wives. faPiHHrft WsT fdP^> TFT RTfsfa:ll
rf^ <tumnfi|U'^T rpf: T^sl^d "^T: II

^ 'Ro II
vrcr ^vHhu
Vicitranagara is ruled by king Vicitra. Being
JT^ rf irn^TT
satiated with the six monthly rice-ball he moves
I was not advised by you. I have reached
further.
this state." As he laments thus Yama's
^3Fter pctcTTft umrfimr: yflfe'd:ll^ll
messengers say to him.
As he goes, he laments being struck with
oR Midi Ptrll *J3 the club.
cW 'fli Ml «W TJip[ll
HTflT VTdT fWT Tgf: Tf T WII
wchuifiuMd *$4 Wf WRT 3:4l«pftll*33ll
tj# mdiRrerf îftriwmi "Do my brother, son, parents or any one
"Where is the mother? Where the father? O exist who may take out a sinner like me falling
fool. Where is the wife ? Where the sons ? Where in the ocean of distress.
the friends ? O fool. Now suffer the results of
sMgra -Rnf ^ rTW 4dtufi ÛTII
your evil activities. All sinners go by this ancient
path".
yid^dErefonf 4iivhPuid«<jivnii^^?n
As he goes, there in the way is Vaitarani
Wdlffr TPaFTOH -3IH TTSemHf
hundred yojanas long, full of pus and blood.
UAJdrl WrN^RÎI
arrarfw <nr diPddd
fra' fafNdfo tFt
tolft
% V^rTT rErÎTII
As you know,
5PT-ST
the provisions are the only

dletftdf W Tt? ^
There are seen boatmen, fishermen. They
strength of the traveller. So none without
say, if he has gifted Vaitarani cow, he can get
provision can venture to travel over this path. into the boat and cross the river.
For the path is such where no selling and
purchasing system exists.
<nr v^ttt tt m hîi
But if he has not gifted the cow, he is
qd)m:FT$ fgfsraw ^fsIruiuîi
brushed aside by the boatmen.
In less than six months he reaches Kraunca
•a^T:
and having eaten the rice-ball and drunk water
he rests there for a while and then leaves for
TTJ3THT %rf '<1^ TOTIl^ll
Vicitra nagara.
He is bit by the birds with sharp beaks,
crows, cranes, ants, etc., O bird, the gift of
like
farvrat fîffchiiwn cow at the time of death serves for the relief of
As he goes, he laments being struck off with the deceased.
spearheads by Yama's emissaries.
TTPT TTT
cfw mfR ’T % iTrftf
TJrfFT TWJf TJT# ehl

The gift of cow destroys all sins and affords
êt^cr yqictuft all facilities. The deceased goes to Bhavapada
qiddl^dfailg :
in the seventh month.
dTTT ^ Tff ^5 TT TRtfldll

Trf<wfdM)fed :ll
After partaking the seventh-monthly offer-

33411 d^d
At
PctHIrl ddT ^ d^fed :!! 33511
end of the eleventh month he goes
the
ing made by the relatives he reaches Bahva- to, Raudrapura. As he goes to Raudrapura he
pada, where hetaments being struck with the laments being struck in the back.
iron club. ddT£ ^dfll
d ^tT d ^ ^rm d fd fîi dd dT 3£T:II

I:
di^f 'criTcf d>»f Tjsidrp "Where the cotton-bed I used to roll in and
dicjtfpy % 3 u i
where this rigid place where I am beaten by

Neither you offered gifts nor gave oblations
the messengers".
nor performed penance nor undertook bath nor
rendered a good act. So O foolish creature, now f^Tcfr ^rryfMUaiPc* SJdtdT dd dat ^pil
suffer for whatever act you have done; ddfd4>JlfM<4d-llMch ^qu^
tl 33411
There he eats the rice-ball etc. given by his

relatives and then he goes to the city called
dT$s4 dldlsbî dd: llô||
Payo-Varsana.
In the eighth month, after eating the riceball
and drunk water, he goes to Nanakrandapura, dd^d fdcTO* dTfdd:ll
O Tarkhya. dd 333 II
While going he laments, as he is struck at
*T dddft yiHIUldMlfdd :!!
the head. "Where the servants who with soft
dd 3^3 II hands used to massage oil in my head.
dfciFT TTRUIHJI dd oFtamnft: sKtarn^rsit: fwRt ozrani
Wt drfd cfrT $ d!dlsb-<<£
Being struck with pebbles there, he says: Where
ir^nsf dd ^ vso it
my head being struck by Yama's
n
"Where are those sweet dishes offered with servants". At the end of the year he eats the
sweet tit-tat by my wife, and where this beating annual sraddha offered by his relatives.
with, the pestles." In the ninth month, he eats
his rice-ball in Nanakrandapura.
TPJdf ^ ddt d*f vftdlflW ddf d^d .11
III 3*311
fttrgTRpnfrT «ht>UJ ^rdrsb^li/ditlcMpl II
Then end of the year he goes to
at the
drfd dd ^ fjd’d’MeH dd:ii333ii srotriya. He weeps while his tongue is cut out
Then he laments in many ways. In the tenth with the knife.
month he reaches Sutaptabhavana. PudlHI^: dd xT d^fd^ll

fd?w& fgng fd^d : dftrn dd ^d %ll 3*3 II
dd WldlSH ddll 3^*11 Where that sweet feeling of rasa and where
dd ^jTel'CaafclMebtUrMêh^lHJI
this cutting of my tongue with the knife."
iqu^^Hlfd *JdrdT dd
d?i^ drirr dd ^Rgr u3 ^ 11
differ.
dplPrTdiP dd^ftprg^f '<&HlRdd: II 3*311

U^<|[dll
Thus moving, he laments in the way being

struck with ploughs. 'Where the massaging of Having partaken of the annual sraddha
my feet by my sons and where the dragging of there, he goes to Bahubhuti. He has assumed
my legs by the thunderhke hands of by this time a body composed of the essence of
messengers". He then eats the rice- given in the his merit accruing from the gift of rice
tenth month together with the offerings of dd>T?Tdfd dddTddTdndlJ fdfd^frlll

wateroblation.
#pyîi|c(i»rtPfM^ Tnif ^ Trf^dfdll3*'*ll
Preta Kh. Ch. 6 ]
The sinner abuses his own self. He also TUft I'll Tfrf '3TfW *raT % ebfild ^TTII
abuses his wife and thus laments in the way.
tSdfUHSdldKl $ ^MU< d<*> llôll
hwI -JTiTzf diPd<$ w % Rasfflii A
you before.
sinner goes-to bad
l
state, as I
l:
have told
Then he reaches the city of Yama nearby. % im

It
$1 qyzrfcr h^tii
is forty yojanas in measurement.
tJi*<4iohlri 4)fc'IM'd ^TtrffctRtll^^ll
d4l<¥ l TT%nT: SraW 'IR TT? $11 Those who give umbrella, shoes and shelter
sec Yama as gentle-faced with earrings and a
There are fourteen door-keepers called shining crest.
Sravanas. They are pleased with the Sravana
karma performed by his relatives or else they
£i<^ % "CPRT^ 3TT^% WII
Ptyr^sr^^'ii^d swrs'd't ^jtmi^û
get angry.
Sraddha of the eleventh or twelfth
In the
tTtRrTTrSJ TeRffgr f^PTT^TERtWÎI month many brahmanas should be feasted
because then the deceased is very hungry.
TsPTII
U^ll^ll ?fr h wrafw wfisfiau^n 3^11
^TfrarR?rari WPff ^Wljl He who does not perform the needful while
•
flfcfffezr rmt ^<ifd mfrt 3*s n alive being instructed by sons, wife and others
There very soon among Death, Time, etc. he suffers afterwards.
sees Yama with
red eyes, looking fierce and
Tr?pt^ ôctmtsmd it«niifdii
dark like a heap of collyrium, with fierce jaws
and frowning fiercely, chosen as their lord by
many ugly, fierce-faced hundreds of diseases, Thus I have told you how one goes to
possessing an iron-rod in his hand and also a Yama's abode; what shall be done in his favour
noose. The creature goes either to good or to for one year by his relatives. Do you wish to
bad state as directed by him. ask anything more.
it ?fir tfbrrei vitpjaiil *rrremi fgafe# mfent vld*^

d^HIÎMHlchU l ijtl l dH ntPl^MUl' HTR RSRtsatFT:ll mi
i
3TSTR7; ^ / Chapter 6
'&XT3( Hence, Vrsotsarga shall be performed, O
Krsna, this I have heard. Now tell me what type
srfa WH^ddfil rM^RTdTR ^11
of bull shall be chosen. At what time shall the
3Pf^ r[ rHVll^lfd^ %II3II bull be released. What is the method? Please
Garuda said :
—
Even if he has the means and tell me everything.
isfond of pilgrimage and offering gifts he
cannot reach the splendid world if he does not srhfRR ^cth?
perform a Vrsotsarga. uspyR 'Q’VdTii
dfMIr^ <J>tU| cjulrW 1 !: ebrfcy ffcf $ SJcTtfJI tfûi VEfrf TRIPT
f$T tprcT TJTT ÎRII 6ri Krsna said :
—O lord of birds, I shall tell
3H*i5dli'i v *hl<j¥h UleW ehf^H'lv «bnrl fci^Nd: II you the past history which was told to king
VIravahana by Narada, the son of Brahma.
cfit PdRlfrlW TT^'tl ^W^ll^ll
TT3JT ^T^PTm^:ll even if one of them goes to Gaya, he may

^F*ft (ckw^ftdc^rill S II
perform a horse sacrifice or release a bull,
^FR^TO^TST
A king, VTravahana by name, reigned in the «^dIlftfMimfd *ndl*IH<£dlfd ^TII
Viradha city. He was pious, truthful, generous ^tiiîi

as well as heroic. He used to satiate swimming All heinous sins like the Brahmana
in the ocean, the Brahmanas with sumptuous slaughter, done knowingly, or unknowingly,
meals. are purified by releasing a bull or by
TT tKlf^gd WWRiftW ^TcT. lt
TT^5 •JEFT %3J*ETrl fT:ll
cfFT efjft: *F^JI ** I!
With a mind to satisfy bis curiosity he went O king, if the bull is not released on the
to Vasistha's hermitage.
eleventh day, the ghosthood of the deceased
TFT person becomes eternal. Then what is the use
of performing a sraddha ?
TT«rar<aRa> ttw iftfwwfefiiuii
He saw the sage surrounded by the munis, eFrfwifHtsf w wiser erni
bowed to him putting his problems before him. wsfo 'tfw Trnr^: ^nrn^mi
Somehow or other, in the holy place or in
the town, a Vrsa-yajna should be done, O bird.
TTOT «Twjf ^SlT^TfeRT THTHH.-II
Trsra&vJTPJT ^Rror^cPiii
wtft frarf flîi«iii
Tf^JSJXTS^ frarf f2raFFT:ll^ll
T TRfPTm im ^Ttf^ll <

?ll
O sage, I have performed religious duties

A young Panca-kalyana bull, moving
to the best ofmy capacity. am terribly afraid
I
among the cows should be wedded to the four
in my heart, O ocean of mercy. Now tell me the
she-calves or two or even one, reciting the
way that I may not see Yama and his
wedding mantras accompanied by the
fierce-looking messengers.
auspicious rites.
gfiro sejra'
spsrf sqrfastT TT^ qu4-r> W^lf^t:ll ^nf&raf 'nmîusHi' ttpe^ ws$p*<ni

PfcWHpd eh^RBtf^Rlf^dh llôU An offering should be made to God Fire
Vasistha said :
—O king, the sages who are reciting the six rks Iha ratih etc.
recommended on the full moon day of Karttika,
It is specially
well versed in scriptures have prescribed many

religious rites. But due to their subtlety people
Magha, Vaisakha or on Sankranti days or on
attached to Karma-yoga do not know them. Sampata days, in the Pitr-tTrtha or on Aksaya
day.
rfcf rPTf ^TT: WW: 1^:11
Gifts,
»J$TCIU)^
pilgrimage,
«J^cH<lf f^yrfqffr:ll^ll
penance, sacrifice, ^ ^ ^r ll^^ll
sarhnyasa and pitryajna — all these come under tfta: ^PoFflol^ TT TSERtll
religion, specially the Vrsosarga. V^ddUlf ^fgyl STFT ^KFllRoll

t^tdoiii sl^cf: TJ3T êlebtafa "rprl Mlddui? %r^T: fiW: TRdl^:ll
Wl'duf cprf^ yiûilfd^lRÎI
A man should desire many sons, because A bull red in colour, white in the tail, yellow
Preta Kh. Ch. 6 ]
in hoofs and horns is called Nila, that of white and devoted to Visnu. He remained satisfied
colour is Vipra, that of red colour is Ksatra, that with whatever he could get. When the pitxpaksa
of yellow is Vaisya, and that of black is Sudra, came he went to the forest for collecting the
just as the colours of four castes have been Kusa grass.
prescribed by the wise ones.
3TdftT*WW FWW <£VIM<WIVI*4II
3T«r err wrRi TTpftifcW ^MIV^WI<Vyrdre<?vfdl:nô||
foWT [frflWgg&T W&T TTfaWTOSHRÎI When he was moving here and there,
3ffy picking the sacred grass and leaves, four good-
i Tffr> TJW ^TTW 'ftftap? <fcfwplll
looking persons came all of a sudden.
wRw Till
fmn-dmtt 7111 McM^^r^rwrn
TlWW^fw gtlf W -
IR #!!
dd gdRK
^
W
l
smUMFM
i tJTWt ^TST TJfJW efTII
TT W* TRFp ^PdWtHIRHl
*hi£rgnTf^d fWiw<jtP^w*iii
ffrT M^«H$NTll«(fa:ll
xtdiNUIMUMlfdd-HK'lttm^cdip IRÎI
They caught hold of him while he was
A bull of red colour is preferred. Father,
perplexed. They carried him forcibly into the
grandfather, and great-grandfather hope that
sky. Crossing fierce mountains and forests,
the son will perform a Vrsotsarga. "You are
rivers and rivulets, they reached a city of huge
Dharma in the form of a bull, the delighter of
dimension, with gopura doors, adorned with
the whole world. You are asta-murti, hence,
palaces, cross-roads, markets and shops
give me peace. Drink and eat grass in the
crowded with men and women, resounding
antarvedi of Gahga and Yamuna. O bull, you
with the noise of trumpets, lutes and drums.
should speak about my good deeds, before
Dharmaraja." Thus praising and marking him
with the sign of Trisula in the right shoulder T:IR*II
and with the sign of Cakra in the left thighs and
worshipping the bull with incense, flowers,
arcrwt tjTWTsr
uncooked rice, etc., he should release the same
along with the she-calf.
«HMKII
rr aw wrwr ^ m4V4i mhfi w:irîi
There he saw persons-some poor, some rich,
dPEim TTgWfdWdlRÎI some hungry, some good, some bad some ill
Hence, O king, perform Vrsotsarga as clad, some dressed in golden clothes like the
prescribed the Dharma-sastras. You possess all deities. He thought within himself. Is this a
the virtues for under in taking the rite. There is dream or an illusion or a fancy.
no other way for you.
«PggH Rpj: TJWMT TDWPwRtÎI
ar r^d i sft
iaipujl qulwwftfw
^ Pc^-fi}
FdchuJpHd:
frn
TJsft.-IRdll
wanrtR^!WH.n
wwPrfspsr ttwiw RhAdcfH^l^HM \\^6 u
'WJIWW They took the surprised Brahmana to the
Long, long ago, in the Tretayuga, there lived king. There he saw in a golden palace a divine
a Brahmana Dharma- vatsa by name, in the city throne fanned with Camara and Chatra and the
of Vaideha. He was learned, dutiful, lustrous king sitting there with a shining golden crest.
T* ftrar (fWR li "As you have been always devoted to

TI^^g^T tT ElU U^jHW religion and have been a devotee of Visnu
disinterested in any other thing I respect you.
qTf^fa:ll
You have always been on the pilgrimage and
have performed Vrsotsarga to the deserving.
The king possessed great lustre and was
praised by the singing bards. On seeing that
Brahmana come, the king stood up with folded <a>[dl«fPM3Hld :
^ MUtiihii
TTRmiWII
hands, honoured him in the traditionally As you always speak truth and give gifts,
prescribed way with Madhuparka, seat, etc. you are bowed to by the deities. O Parantapa,
Then with joy and delight he praised the you have been brought for a glimpse of this
Brahmana who was fully satisfied. land, as you are worthy of this honour.
ara tt iiw qrfafna vîi
yfl f Nrqw Mfau lf

'
W3T ^:ll^ll
To-day, my birth has been successful and
Be pleased with-me, O Lord, and excuse my
my family purified, O lord, as I see today a
rash act." Having said thus he presented his
religious devotee of Visnu.
ministers by name by hint of brows.
T?pT
qffoqf cl TTOT ft FTSf ^fr[ R -HIHIdHJII
KMH df ^T:
U?T:
ffcT SjoTT
I
trot TnjT:
W5RT: ^
^11^11
"He will tell you everything. It is not proper
Having bowed to the Brahmana and praised
for me to speak more." Thus he introduced
him in many ways, the king said "you will be :
Samanta who knew the Vedas, and understood

taken back to the place whence you have come
their meaning, and asked him to speak.
here."
Bmffoi$qra r
srngnJT 'Ferrer
^?T: -grit cfoST TfTRT 11 >4^11

Tjocfcnqfa efadtaft f^gr*tT ffrr $[<T: n
tfTTER r[ ^RTR PcUl£fd<l) fw

—
'
faMttfMg qpfal : i^mii The Samanta spoke "This man was a

Brahmana said On hearing the king's
: — Vaisya, Visvambhara by name, in his previous
words the Brahmana said "What is this land ? :

birth, in the city named Viradha, adored by
Who are the people ? the noble, the middle, and Brahmanas and deities.
the base ones ? By what good deeds have you
? What for
obtained the lordship of this region
Tfctf fdcT WpulHm TJpra>:im^ll
was I brought here and why am I being carried
away ?"
He lived by the profession of his caste and
maintained his family. He served the cows and
spjo^fqg- nyqrfq wqqrfr q^rrn worshipped the Brahmanas.
"I see many things unseen before. To me
everything seems to be a dream."
MsTcTBETsfr
t'MlcUSf
He offered gifts to the deserving, welcomed
the guests and poured oblations into the fire.
He performed the duties of his profession
together with this truthful wife.
I 1
Preta Kh. Ch. 6 ]

«I^TT ^y<?l :ll

cOT?ft ^'1^:11^011
^RTîqifd TRpf TTfsrn TJcTHT m -SFof -SfTTfw dH^H 'll
v»a-gcj(yfu[q^j^ ftfisftfTja ffcq?BIIIV*ll ^vi^wi'^nr inrs«hlii^?ii
By his righteous conduct he won his people; ^Phdlsf [yM<Mm-d4jH)l

by he won the deities.
his gifts of oblations MIUdK*d|ilVIMdl EUTf^ TfflldH IIÎI
Once, when after completing his pilgrimage ^TiflTd *jfc|rfc(: TTTajIsjral TRqcH)xH:ll
together with his relatives, he was returning 3 wêe^t qfcnr •^t.-ii^îi
home, he saw Sage Lomasa in the way. He Vaisya said : — I have visited Ganga, the
bowed to him immediately fell prostrate and daughter of the sun, holy Sarasvati where
then stood up with joined hands. .
Brahma performed ten horse-sacrifices; Kasi,
the best of holy places where the kind
The pious sage who was the ocean of pity

Mahadeva recites Taraka in the ears of dead
said to him :
creatures; the holy hermitage of Pulaha;
Phalgutlrtha; Gandaki. Cakratlrtha; Naimisa;
6ivatirtha; Goprataraka; Nagesa; Ayodhya
where the lotus-eyed Rama lived to confer
3TFFZR* Trrat I IVH mukti (salvation).
<4cITts|
TiWf TT^T -qq- fdrT fft:ll
<JV7c|| t^f yiJPiViil UfqvFT HFRT HTTII WTcftsflT ^TvTVdH fc^WHJI^H

?IMl ^5^T:R^dHim^ll THSdM m urqt ^mqvftll
dhft qqjwil fdf^TT fiuj|^fu|chlll^mi
Êr9TT dlqfPt fqfqcj(g9TTtrq f^cT qRJim\9ll n^raO diyxji; t^>^'h.ii
The Sage said —

Gentleman, from where do
:
SnqT^jft^qf II ^ \\
you come together with your relatives and 3rWrfvTfdtafft Wt Trf^T TRJ ^11
Brahmanas. On seeing you, a religious person M^l^dl: sfkfUsM: ffT:II^V9ll
that you are, my heart has melted. ^qt 'qfeqqffrfl II
Visvambhara said : —After seeing the ^dl«f VRecZ: -qTT^rt c ffifll^gft ll^ll
decaying body and the death standing before, Mathura where ITari always stayed;
I went to pilgrimage together with my wife. Puskara; Satyatirtha; Jvala-tlrtha; Dinesvara.
Indra-tirtha; Kuruksetra where flows the
ancient Sarasvati; Tapi; Payosnl; Nirvindhya;
I am returning home when I happen to see
Malaya; Krsna-Venika. Godavari; Dandaka;
you Just now.
Tamracuda; Sadodaka; Dyavabhumisvara;
Srlsaila the best of mountains where many
Lingatirthas exist; Venkata, a mountain where
rffaffr Trfcr ^jftfcrr îlw^snr&îiîi god Hari Sriranga, li s. And also the goddess
Venkati, the slaj ; of Mahisa lives,
Lomasa said :-There are many holy places Candratirtha, Bhadr.e '.a, Kaveri; Kuiilacala.
in this sacred region. Tell me those which you 3Tqg^TcTORqn f^fd. qferldi) frift-ll
have visited now.
dlR-PA TT^T^fSLll^ll
•dcil'cj fq^TRT Hi ci M «=<=f ri : II
Tiff xT ffef MÎMUiH TRT^cfrim <

?ll
‘MfaEfT?: ^ I \9 o 1
Preta Kh. Ch. 6
3pgTtr PiPmi 7PTOT ^ all creatures.

the instructor of
By knowledge and by age you are
all Varnas.
3RT: jTffPPHf
i RH'dTHJI
Pii|vr%ri| cîchlcHI TF»I^lrOTril^:ll
3TT^t m FnwqrT:ll^ll flrr ^zif

Hence,
cp
I shall ask
SrsfrraH
you the secret
11
about the
Avatoda; Tamraparni, Trikuta; Kollaka
spiritual eternal. What shall I do and whom
mount; Vasistha Brahmatlrtha and Jnanatlrtha
shall I approach ? Tell me O sage, my mind is
ocean, mountain; Bhima Kuta; sveta-giri;
wavering.
Rudratlrtha; Umavana. Where Goddess Girija
obtained Sankara by performing penance; fq.-T'JjT
Varuna; Surya-tirtha; Harhsa tlrtha; Mahodaya RdFTfq •q TTF^ fdTf fdfqr ^q?lllôll
where ravens become royal geese after having has no desire for attaining Brahma. It is
It
a dip and where the demons became deities very much fond of worldly objects and it cannot
after bathing. stand their separation even for a moment, nor
^pRTctcI:U can it consider them to be illusory.
faycH&Tf TFfrT:
qjnfoiT ^Nywin
HHUN'UI mM«hlft:r*T:ll^ll
•qo^r vi«ki "^nrû vnftr W ftdldlpf RUMpfct

Infatuated by various bhavas it think the
ljgTII<SSII
h)HcK<T3 Mip l'cF FT

field of Karmas to be the best. O Brahmana, now
Visvarupa; Bandi-tirtha; Ratnesa; Kuhaka-
tell me how it may obtain peace.
cala
after
where one
seeing
Narmada
is released from crores of sins
Nara-Narayana. Sarasvati;
that grants happiness to
fa^chUcCui
How it may incline
vpi w ^?ll
towards good thought
Drsadvatl;
kings; Nllakantha; Mahakala; holy Amara- and how it may become pure.
kantaka.
dtPdhdl^
^*TPTT ^4 deft EftTqg qu^dTHII
TOH ftcT vfcJcFR WWe*H:ll^ll
Now enlighten me on this point, please,
crvf qqfcr -sRirtif qwrfq ftPw<if:ii
3rqrqfq rftsrffq f^rifq wetiiîi
rrmfq
Candrabhaga; Vetravatl; Virabhadra;
The mind is always very powerful and
Ganesvara; Gokarna, Vilvatirtha; Sataraka;
naturally inclined to error.
Karmakunda where one is immedialely
released from the bondage of Karmas by taking Tftttq *fPRfdi'?R PdÂTH g?r
a dip; and so many other holy places I have ^PrTgre rR yAiqchKch^lUÎI
visited by your grace.
TJER: WSjtf
^c4d1«<ttd dib^TT: Trrsrateara:ii wall
Whenever the saints take pity there dawn As the elephant keepers can bring under
upon the visitor so many good thoughts. Hence, control even an uncontrollable elephant,
all sacred places are on the one side and the
similarlyby association with the saints, by
compassionate saints on the other.
constant application of proper means, by
3FJTRCFT ^JcTFTf WprT dRrfddl':U adopting the path of devotion and virtue, the
m Wduifni fd^tdr dd«rfaqi:ii's<ni mind can be controlled. I shall now tell you an
These men of character are moved to pity old history to make you believe it.
Preta Kh. Ch. 6 ]
rraTftT TTffd^ldl ^TJlfdd)
^TCT<ftu{u||l{||£5i|
TTO Jjt ftSETHT WT4lM(1:ll

TTPJBi
TR^T IRhsitldl
FjjrfT
vT^rr
ifr
^nfrjrfall
Now, hear what Narada had told me about They pass through several births as the
the history of his previous life. result of their activities.
Sometimes, they are
my previous birth, I was the maid's son
In bom as men by virtue of their previous actions.
of a Brahmana. In my childhood, I was taught It happens that they come in contact with.the
continuously and I remained in the company pious people and by their good will and
of pious people who stayed by good luck, in blessing they come to realize the Supreme Self
my house during the rainy season. Once, and achieve liberation.
interested in their talk and wholesome precepts
MVdifn frtotaTt"^ TBTWuf ft^TIl
I was greatly delighted. I approached them with
extreme politeness and due reverence and

HcHld W ^Tlft: ^||
addressed them thus Tmfthar Rf jtrar Tjst *r%n
3TTc*TT ftcqUbijil; TTr^: TreNpigHj l^lt
TFrfhr ttft ijrrcET
This vast ocean of Existence abounds in
*pfarr fawftfi #r mr ^pirfzNtiiccn crocodiles, overspread with the network of
êefuicH-iiq illusions. Any person who wishes to cross this
I said : O noble sages, be pleased to purify ocean has no means other than the recitation of
my thoughts so that my intellect may get pure the name Rama.
and seek the good only, seeing everything full
3BPfa: TFUIIRi ^T:ll
of Visnu
W* ^W ftSHT: II <?\9||
TS %rfFT cE? «neEFII4<?|l 3rra>T?r: rratTH u

#T ^ f?T^r Tpr *1^11 As we get by churning the curd, fire
butter
by rubbing the two pieces of wood, so by
-^fd<4^H Tfaft ftfesiT ^RT: II <?o ||
constant and concentrated meditation we can
realize the Self and obtain peace. The Self is
-mft wtt F^smn^n ,
??ii eternal, indeclinable, truth, omnipresent, all-
cfW supporting, greal, non-comprehensible, self-
refulgent, non-apprehensible even to the mind.
'tj'Ejfar ftFft tt
O child, hear. We shall In the form of Existence, Consciousness and
tell you something
Bliss, the self is stationed in the heart of
for your benefit,by understanding which you all
will achieve happiness here and hereafter.

creatures. While all other things are mortal, the
Self alone is immortal. The Self is present in all
Different types of creatures bf the world-
beings as the ether in fire and water.
deities, animals, men are tied with the noose of
Karmas and experience different types of 3TW ft#J;
enjoyment. By sattva they attain deityhood; by wrnjeRuft êr imu
rajas they attain manhood; by tamas they attain
The Supreme Self, like the is not
fire,
animalhood. A creature is led by desires and'is
attached to any one. It is compassionate to
ignorant. He is bom again and again out of the
the devotees and for their protection it
womb of his mother and dies again and again assumes human form but the ignorant regardit
in different births.
as man.
Preta Kh. Ch. 6
'firaFTT rlifr 'RTfa
<îil «Vflc'i<Wl<IISooll
If a person, possessed of differential Realizing the same in my mind through
knowledge meditates on him in the heart, the devotion, I left my mortal coil in due course
Unborn Self is pleased by his devotion and
appears to him in his true form.
'ilfiWiiHl'T TPtJE? 311 AIM Then by His desire, O Brahmana, I was born
rRT: yfll gff V&fo Tf^T fT:T^: IIÛ again through the grace of God. I had no
It makes the seeker ever gratified when all attachment in the world.
sorts of desires forsake him for ever.
3flxft3^TJ|#JTT
'^cfTPTf WHUI^J (n*4h: tlô^ll Playing on and singing I moved

my lute
Hence, leaving your ego and attachment for from place to place. Thus telling me his
this mortal frame you should move all alone in experience, the self-willed sage went away.
this dream land without imbibing any sense of
TpqTftT HnllUV^ WTÎI
desire.
gg fc<H Pt<id ^ hdldlll

3TH# Hlfflfrei ^TrPTT rT TpreRqFT: II ^% II
fd«ivf TTRrT TT=ft Pt^Rt^Îdll

Ptrilrll 91^^ ^cT W WT II ^ 03 II
Where is dream, truth in magic,
stability in
eternity in the autumnal cloud and reality in f^TCT ^fcT sn# ^TrfHT: Wl
I was surprised and satisfied. Thus, indeed,
the body.
in the company of virtuous men and by God's
3lfc|£l|eh*4'dPlfi VjytWH c4llmtH.ll
grace, a person becomes pure and calm in mind
(H^Metl^fin iô^ll
rRT:
and attains perfect peace. O Knower of Virtue,
Knowing that the world is born of even the sin inherited from previous births
ignorance, you should restrain your senses and disappears immediately in the company of
control your mind, thereby you will obtain good men like the water of the autumnal
peace. ciouds.
gAj cKgT % TRTT: TT°S TTT«rat dHdcHHI:ll

cT^TOPftrT
Having said thus the affectionate saints rffacR % c||oRl>Tt^T 'WMd’ft vuPdHMiHrlH II
went away and I followed the path shown by ôjrdfePT vf $TST HP WZ: dVfdr^ll
them. ffcT Vtalr* -3ifWOT:ll^-«ll

Viprascitti said : —
Drinking the nectar of
your words, my soul has obtained peace. I have
received the fruit of all pilgrimages at the very
Then very soon, I saw within myself
I sight of yours. Having heard the words of the
wonderful ever-joyful Atman pure like th
king the sage said unto him.
autumnal moon.
SRTffrf TTÛrf Tm HlenfiFfr f^llô\9||

fefira rra TDTtJ f^c44tf>dlM««in:ll
me more
Sprinkling me with happiness and making
inclined, the dazzling light hid itself
srrsrar
Lomasa said :
—O mighty
fcRT f^n
monarch,
m n
who
inside like lightning in the sky.
Preta Kh. Ch. 6 ]
desire the result of Trivarga, this is for your heaven, enjoyed heavenly pleasures, travelling
benefit. Whatever good you have done is, in in magnificent cars (and after the exhaustion
my opinion, rendered fruitless because it is of merit) was born in the royal family of
done without Vrsotsarga. Vlrasena.
f^fil T q$H<rlll 33^11 y^<4 d) ffitapf m

^ Trfr4Tr4 11 33311 i :
it is like a dew-drop. There is no

Hence, fcjo^Missr^ âjTEScrr ^4$)<<*)¥n<*A :ll
othermeans of accomplishment in this world •^qT: II 33*11
and went to the eternal abode of Hari. except cRTl «j<rttl % ^ hfcHi îRTT: II
the performance of Vrsotsarga. ^fqT MfcdHI f^Tr fd*ldcU«FI:ll33mi

3THrai*N -nwfar % tjazrepfaiTHii ^fT4*{qq?A|-rfl ^ '
^l^li Uôef^ ll
f^f<d WFcrfTtT II 33^11
Know that the two can easily obtain the STRf fqf^qPsilH 3JW ^ ^qTrVRf^ll
status of pious persons. One who performs Twhrfri 3 3 ^> 11
1
Vrsotsarga and the other who performs the ?j?grr fqqf¥4si«w ttflWr qrtf trt.-ii
horse-sacrifice.
Tjt ^rqirr fqqtsrfr yifq# 3 3 <s n 11
3^ 61 4i qqi ic(c4l tfl Vlsh tip'll II Vasistha said :

—He was known as Virapan-
3m tW ^<4>t hrcll «TII 33^11 canana. When he performed Vrsotsarga that
obtains for the performer the fruits of Trivarga
rlffr qipj ’’JIT 77T?Tfr SfEÎI
he was assisted by a number of attendants.
have seen the two standing side by side
I
These were sprinkled over by the drops of
near the Great God Indra. Hence, go to Puskara
water from the bull's tail and as a result got
and perform a Vrsotsarga.
divine forms. These were the persons who
looked strong, stout and beautiful. Then there
were the persons who out of jealousy did not
4Jlfrfw
CRT: TT <JHtHIAI qftll ?^ll
cherish the performance of Vrsotsarga. They
Vipascitti Then go home,
said :
— O were bom lean, remained naked and dirty. This,
gentleman, and do the needful. For what is to in brief, is the record of the past life of the king.
be done should be done immediately. have heard from Parasara.
This strange story I
'rprapp W# *7*PjraR:ll Having heard this story you may go home

immediately.On hearing the words of Vipascit
5F5FTT farfET^'^ ^^fUFlTf^:Uô||
theBrahmana was very much surprised. He
Then in the monilt of Karttika come to the
went home escorted by the King's servants.
Puskara lake where god in the form of boar
himself performs a sacrifice. Thus told he crfFTC WET
performed Vrsotsarga as prescribed by the best
of the sages
TRl'ETH fasiFta -qf^ qHKfq il333H
TTHTfr 4&HMP1 rrat tf|q?wqfd:ll
Tpf)'5fy4)rH ^PET
TT^5R4T
333 II w qwfrp=q
Vasistha said :
% eFsjfr TF5rcrTrqii33°ii
—Therefore, O king, perform
#T '3RT cfttTlW «T«frT:U ^^^|| Vrsotsarga, the best of pious acts, if you are
all
He visited holy places in the company of afraid of Yama. There no other means better
is
Lomasa and his merit was increased by than Vrsotsarga, O King, I have told you the
performing Vrsotsarga. After death he went to secret of Dharma to-day.
M -Tlfl- TJUT ^f^ll srntrratTfcr tt^ft fii
1 e^ caff g TfT
'
11 dftrar m iThTT: ^<j5^vfT:ii s V? ii
If a woman whose husband and son are TnTarfrfTipil

alive dies in the presence of her husband,
T3TI% f^Tlllôll
Vrsotsarga should not be performed and as an
The lord who stood along with the deities
alternative a milch, cow should be given to a
and gandharvas showed His divine form. The
Brahmana.
king bowed prostrate and then stood with
SfifoWI '33F5T
hands joined in reverence. Delighted in mind,
he praised the lord in many ways. Then
SjcEJT cd^fceW TTW TPJ'jff TRT: II
Dharmaraja praised the king and asked the
messengers to take him to Devaloka where
TJf
<FT#T
M TT 3TnqFT
fwf in#
eJ»d<J»cMW^dll
lwdl^:ll II
many delights exist.
Viravahana was surprised. He asked
Dharmaraja to tell him what merit he had
£ri Krsna said :
—On hearing the words of performed in life that he was brought to heaven
Vasistha, the king went to Madhupuri and
by the messengers.
performed Vrsotsarga and was gratified at
heart. When in due course of time he passed suftpsr
away he was carried by Yama's messengers. PTOT ^KfTfr xpnft ^PT xjjJT;
*T chlcHW vfall
«J.^rUd ^dH'i^dll^^n Dharmaraja said : —You have done several

tnfxR> -snr wqfq^ps$ii pious deeds, gifts and performed
given
sacrifices and accomplished Vrsotsarga in
TT STO^TT STOftp4fa3cR:ll ^Ml V asistha.
Mathura at the instance of
He passed by way.
the city of Yama in the
He asked the escorting messengers about the
city of sraddhadeva where the sinners were let -qrfa
down by Yama's servants for the purgation of O King, even a little dharma if done properly
their soul, and where the lord who knows multiplies, due to the favour of brahmanas and
dharma and adharma resides. deities.
ipf qrPhJT cTrJ *T
3# i^crr qnPrrsnj^f wti<Hicinîi

Thereupon the messengers told him that Having said thus, Yama disappeared at
they had passed by the city of Sinners which once. Virabahu went to heaven and enjoyed
there in the company of deities.
was not to be seen by persons like him. They
then escorted him to the city of Dharmaraja and SftfTOTT asrpsT
standing before Dharma-raja informed
about the history of the monarch.
Him w% ^rfanr xr^^^r:
T
u i Puidi «h*4(d^h ^njsEîi^^n
O bird, I have told you in detail all about
3reqpf qyfqm i M rTR 7T?f SWk H 33^11
ET Vrsotsarga. On hearing this, the people get
qtmzi cpj^qgpjfT ifidMfH: TJT: f^PT:ll released from sins which they incur as the result
<*pT Ffrjftrrepm:ii^<ni of their bad activities.
it ?f<T afhtret 'Mfvrpiil Tartsmi fg° «r»
am wfasqraiiîi
Preta Kh. Ch. 7 ]
3TS5nRr: V9 / Chapter 7
<105 yptHrr
?$cf % 1^11
^ cfJTTSFiT : It ^ II
He saw talas, tamalas, priyalas, panasas,

sriparnl, salas, sakhotas syandanas, tindukas,
Garuda said : —
have heard the storyI
sarjas arjunas, amras, slesma takas, bibhitakas,
relating to the rite of Vrsotsarga. I wish to be
picumardas, Cinimas, Karkandhus and
enlightened farther upon this topic, for your
Karanikaras.
knowledge is very great.
xr^ ^ f t n
Tcfrq'
xrf^tinqfq ^ -q^JT ^JrT: ^T:llô||
All these and other trees were there among
q-r|id<*>^ ^ ÎRII which the way could not be seen even by the
Sri Krsna said Now I shall tell you a
:
— bird?, not to say of men.
wonderful dialogue between Santapana and el% TTig'ra'ft II
the ghosts on this very point.
cf^T ?TOT TJ^htl

-
qqiiiwrai ^rarn tush

VdlM^V^ rfSTTW^: fayilrl TT^ÎIÎI
There was a Brahmana-Santaptaka by name
There in that fierce forest, full of lions, tigers,
whose sins had been destroyed by penance.
hyenas, wild oxen, bears, buffaloes, elephants,
Knowing the futility of the world he left home
deer, cobras, monkeys and other animals and
and went to the forest.
also demons and goblins,
chsHTnjfwft: yfuniTf(i^{cpir:ii
fg^T: r*r^dfMWHHU:ll
eblf^Heb:
Whenever Vaikhanasas, sages and Bratas
Santapana was terrified in his heart and
saw him they bowed to him with respect. Once
could not decide where to go. Then thinking
he went on a pilgrimage.
Come what may, he went further.
êhA^'Sr tgchHI ^c<^te«Plll
-qphret *im»
Though he and
controlled the outer senses
acted in the prescribed way, he was still Hearing the singing of crickets and the
dragged by the organs and he slipped *in his moved forward about five
hooting of owls, he
path. steps.
xtvfrW wpre.Td Tjsn^ssarf^Hi^: n

• XT rTsT THPJsng TPS TTOTII
f^T: Tfo^f W ^m^^Tb'OlTHIII ^11

TT TT^T There he saw a corpse tied to a banyan tree
and five fierce ghosts eating the same.
Once in the mom while he was taking bath,
he opened his eyes and looked around. He saw HIcMHlPqchqi ^^MmdqdlP^cn i^ll
a forest full of shrubs, creepers, trees, barks,
IdMIdM rffl?raV<?>TTT\l I
branches, etc.
e|qi<*rHMPwfc<*,fe|KpHr!4M^rHct|^|| *\s||
m dIH MMIHKfg
I fU’MIcdl : MW SMT
I II
They were rejoicing over their feast by
gfftpift vnHtdVw ^lRdêh^ f i fdglt lldll
relishing the head-bones, stomach attached to
the back, fallen bones of the body, marrow, themselves, they went up again in the skyThen
brain, etc. seeing himself being, borne in the heaven, the
Brahmana praised the lord in his mind. "I bow
<ui pitR 3 1 <{ fctir-rfwy -wt <4 y efedFij i
to lord Visnu, the holder of discus who is
'lldMI'JioBr dftyd:II^4ll
supreme consciousness, who kept away the
Seeing the ghosts who were loudly cracking crocodile by throwing his discus and released
the bones with their fierce jaws, he was the elephant from the noose of crocodile. May
awe-struck in his heart and stopped at once. he release me from the noose of my actions.
% fclHlcWH d fayn'dyf 'jfHctWdlH.II
I
3Tf xjcef illlfldlddSr y^d:ll^^ll Middled ! TjTTft:ll
When they saw, that Brahmana in that fd4«ar4l yddv-dshl

lonely forest, they ran towards him saying T T*S# dh g
'
cpf^ll^ll fw f
first, I first.'
When the kings were captured by Magadha
fpj SWIcmiiAll Bhlma, the lord got them released so that they
MKlcl^ldf WTt^HlRoll might visit Bharga's sacrifice. May he release
Two them caught hold of his two arms,

of
me from the noose of my activities."
two caught hold of his legs and the fifth one
caught hold of his head. 3TW tRfflT dT dT iffh TT -#q%IR<SII
Wdld^ddld^fd ^ctufddl<sJcPiH He praised me in his mind and being

praised I got up all of a sudden and I went to
3Tf 9T^TtftfrT ddfu|dWI:IR? II
the place where he was being carried by the

Speaking loudly in their own language, I
ghosts
shall eat first, I shall cat first', they got busy in
dragging him. rHTdMH-r}, %S%fddsFIII
d Pd.d-d lr dTH dPJWrs^TBJII TSU
TTpfd *iiscd*j TJfhdT ctmHpciMdJI
Seeing him thus carried away by the ghosts
PhdfegRT dST Tiro fd>*Atd ^mippppii 9^11
I was surprised and without speaking anything
all of a sudden, they went up in the
Then, I followed them a while.
sky. From there they looked down how much
flesh was left in the corpse.
CRT fg/Sirfd W TPff7.ll
drd.M (vif^^ d^MIH^ts dlfd VIÎI

i
II I r
Simply by the dint of my presence, O bird,

TFcfr -gfrpft qfVr r *rc qf: win 3311
3Tcratef that Brahmana felt the pleasure of riding a
They saw, the corpse bitten by their jaws. palanquin.
Then they got down and caught hold of the
corpse by legs.
Mfiihuawdt fpR w dfsru
fdchlnMli^ TT dfrft t 38^10 93
33 II 111
Fdtyfu^dVl0t*4 *lsETJ:ll
Then in the way, I saw Manibhadra going
to Meru and winking at him I took the king of
WTPT tRFRT Hf TT 7TT°f
"ET^rr
C(5h *ld> 'etfhMIfH
%raT
II
wpiRmi
Yaksas by
dMdlEt
tdPTRTd d^9:
^my side.
df % dfd*ret
fT d^ldHIl??
*nrn
dld^F ^5lJ5?FTa5cradTd7T9f
^ T^:ll I said to the lord of Yaksas to be active and
destroy the ghosts and take away the corpse.
#5# diu|u|| % cJdTÎRÎI fdJ3d: TT 9fT9tf fidd fhf TJ^TTfHH

Thus taking hold of the body cut by Tnnf itoddr ddldumPi 7:^711 331
Preta Kh. Ch. 7 ]
Being instructed thus he took the form of a Then they encircled the Brahmana and
ghost terrific even to those ghosts. spoke to him reverentially.
R mRvKc'IS'III 3IU H: % ^l«|[i»M»T: II
He stretched his arms besmeared with blood Please excuse us to day. They spoke like the
and appeared before the ghosts challenging echo of the mountain or the turmoil of the
them. stormy sea.
sfr tr^5lf TJt^Nr ^ WFRII %HT HpPT ^fitruyil

flfnwfq wwr nraTH ^fe^rn^mi f5F HRT fonj HT HHH pHrlfaUH: IIYYII
He struck two with arms, two with legs and Hearing their words he asked 'Who are :
one with head and beat the ghosts with severe you? Is it simply an illusion, a dream, or a
blows. fancy?
% facjufya i: tmrn
ifor '3T5J:
They held that corpse bound by hands and 3T%% dtdi^ddidl ^ cfcUpdi will
legs and began to fight.
% htii '
f^ diu rd : uanirsmi
<VlUlr ij>^ Tl#
l ftcf e^Ri^ll ?\9II 3tfMdT: HR fMhir: HTOH HRÎI
They attacked the Yaksa lord with nails, feet
and jaws.
Ttaf y^KlPcPbdl*îr=U wfif HHSTII WWRpje^:IU$ll
H <J?TH ifclT 'Sft UlUirMcH-rIcb:ll^<2.ll HrTTTfw H^>pRR^fdddh5W:ll
But avoiding their attacks, the Yaksa lord 3Tg HTRT ~q? HJchllWII
snatched the corpse, as death takes away the TftsnTHJsif Ply4>l HT:II
breath.
upr hhth
gcrort t?t^ % qrftvft -Prd fgHHii
tjcf trf *pw:ii^ 11
tanf thîdidf hr PuafeHHjiîi
When the corpse was snatched by Yaksa

Hear,O Brahmana, we shall tell you what
you have asked us, O Mahayogin, We are
they ran towards him.
absolved of our sins by seeing you. My name is
TT diyiMd : ifcT: UUdfrl: ^WRTTd:ll Paryusita. He is Sucimukha.
ai fyqai âT?rrfawwiii'*oii
The third one is $ighra and the fourth one is
As soon as they reached the Yaksa moving
Rodha and the fifth one is Lekhaka.
in air, the Yaksa vanished immediately. In utter
dejection they went to the Brahmana. Why are these meaningless names borne out
by you? Can they be derived from actions
•yrr^TOTt hh M«lrlii
performed by you? O ghosts, now tell us the
rpi TSTRTH Pd«HI Hffcefa HT TR^rcftll'X^ tl
meanings of these names.
As they were goiny to kill that Brahmana
tofituiW dIHi ^ ifar <5RH HI feUHJI
on the mountain they remembered their
previous birth. It happened by the glory of my TjjniT wrer
position and by the nobility of the Brahmana.
r. V *
£__ ..
Mnr
„ .
HU: H^dRI HHT

, I, 1
TPJTa: Being thus addressed by the Brahmana, they

f*T5f TJ^PJftfTpqr fgFSpfcRRSÎIÎI replied separately.
Preta Kh. Ch. 7
XRjfVd -aelTST The boy died of thirst and the mother who
was struck with grief died too, bythrowing
rwfyqt ftwPdd ;iôii herself into a dry well.
Once, month, when Sraddha is
in a
performed for the manes, I invited a Brahmana HdVMIÎdeblfiJU frrfiy yUddltHMj l
to my house. He arrived after I had eaten the ^yyuwfaeHâ: Wdênîm^n

part of food out of hunger. 0 Brahmana, by that sin
I became a ghost
with mouth as small as the hole of a needle and

IT y fdHî 'apg)'
body as huge as a mountain.
3Tf«T^li«aehMHtg’ <T tn3F II
irafa vnûi
ypft ytfr ^ ^fcWrlf *T?T:II V? II

W ^Hdl^ fddflf4dM »5<>H
^WtvHlPi '
Although I get food I cannot eat. Although

•m: ysjfird ^rf <Td: qapd Tfchll
:
I bum with hunger my mouth is contracted.
Then
gave stale food to that Brahmana
I
3TW 3TTT4 fqcK* ôuiijoi yyii
when he came. On account of that sin, when I 7J
died I became a ghost and got the name Tidwi^Kuiitgu ypyr n

Paryusita since I had given him the stale food. Since in my mouth I have a hole equal to
that of a needle I am known as Sucimukha.
vHy aqiTM
Once an aged woman of the Brahmana caste Tjrnf ^yynfty: ttt4t tpsit y
went to the holy place Bhadravata. yif&py Rgmd.iiîi
Formerly I was a rich Vaisya and went to a
distant country for business.
3Tf ^fcT^TilKWWI TtW^lRNHjm^ll
fyjf -5T TTTy vlWt yglTdd rll
Wt
titzit:
<J
fy*T%
wa&i
MmiMddld
yrsfci <ra£fi 4 udifd
TRT:II
ynmmi
Wdli^l^4^l-4 W T^tqujd ll^ll
was accompanied by a friend who was a
1
‘jglniPt yyT fyy 'fliwpfl^y Tjfeyni partner in business. He was rich but greedy.
^rffwûf yin: yrarnFsr firaFjii 11 Then due to bad luck we fared badly in business
The old woman lived with her son aged, five to the extent that even our capital was lost.
years. I being a Ksatriya pretender stopped her

dd*d*Hir^ RraRRiraiyf yiyrar Rtriiihji
in wilderness, became a wayside robber and I
ynfyf dT|»iu<asA #f?nmfrT yrcyRu^sii
took her viaticum with clothes along with the
dress of her son. I wrapped them around my
Then we started from there, travelling in a
head and wanted to leave.
boat. Just as the sun reddened, we began to
'dldMTM')^ T&J W yrfTd:ll

cross the river.
yyrsr tt^h yfcf wr ymvjNiddiim^n

I saw the little boy drinking water from a
3T^rr<lfrl HHW 3jTT TrfdTdld ÎISÎI
jar. In that wilderness, only that much water

My friend was tired due to labour, slept in
was there. I boy from drinking
frightened the
my lap. Then a cruel thought entered into my
mind.
water and being thirsty myself began to drink
from the jar. TTJfTTfTRf Tjt H^TII
<ttlvibRi yypRTTT: 1^l^«<4f^lMddH Tapfcfr yrfy *(ld4ej yu^n

r yrar ^ im<i ii
I threw my friend sleeping in my lap into
Preta Kh. Ch. 7 ]
the river. Nobody in the boat knew anything ddl«f dr«ldl ^1^1 THmcbKdHJI
about my act. traFdw^sgr
rtd'tctl Uium-^rfisldft f4y MHd:ll
3TT3TET Vnu^ i tdWl^ i r^gPJ FTl ;fTH:ll^l) #4 ^Tc%sftr *njro fgr*ni mu
I got hold of his belongings, jewels, rubies, ^wrerarfai^ ’tsteHft ^th
gold, etc. and returned home.
xrdFndTivn*'ifs;y tjw: Od^wiid.u^n
Wjis '^311 r| fadt*! 'ypiFdPRII^ PlM<»>4nd:ll
Fit ¥RTT $ yfau^ll
I kept that all in my house and told his wirfe
vltslcb W=T
"My brother has been taken away by robbers 3T? fyy fg^RTrrR:ll^ll
in the way and robbed of his wealth.
My him something secretly
parents gave
y^MPd -RT Tt^grraîii whatever they gave him I learnt from my flose
confidants. Then I bound my paretns withiron
Ffc iFflf Tfrfw rT^TH VHvi tJFTÎIÎI
chains in a deserted temple. Being miserable
WSRcir WfrT fUdWIUll^lctH-il ysllfafSill
they ended their life by drinking poison. They
Fit flPgj
boy who was left all alone wandered here and
3T Kcfa l Urq there and expired ultimately. By this sin, O
M Tjt ff 'pTr'^PZT
^dfMirchK^lirvId FfarntsW
^ TftsmrnrT: 11^9^11
r| dl*id:ll
Brahmana I have become ghost. Since I chained
my parents I was called Rodhaka.
I ran away and escaped. Do not weep"She yjJFf w! «t=ndl T£5l%sft|cpii" FWH.II
was overwhelmed with grief and burnt herself Hgsrej yltwwra
into the fire. Then seeing my path was without
Lekhaka said :
— Formerly I was a brahmana
obstruction I returned home gladly. I enjoyed in Avanti. I was authorised to worship the
my friend's wealth to my heart's content. Since deities of Bhadra king. There were many images
throwing my friend into the river I returned with different names.
home quickly, I am called 6lghra.
tH'dld WII
ftarafr Ferrer
HRTT Tl ^pf?T: Tjyrf HTOT Hfrit^lild lUÎI
3^ V^ldly: tJTHJeT TJ5fae*T ||\9^|| On their bodies they wore gold and jewels.
While worshipping them an evil thought
entered me.
c^gflr T* c^V«: TTgV<T:ll^ll
Rodhaka said : — O Brahmana, formerly I
37fi3vf d fllR^
l ^TII
was By the king's favour I owned a

a Sudra. TrTHT ejFRT WIUÎI
hundred villages, I had old parents and a young Piercing their bodies with an iron-rod and
brother. jewels. While jewels from their eyes.
rraTfKTRhJTHTfa UfrlRRI ^11

31Pddl*M<R* Wd: ^11
II %yTfbT rr fittcTiPq 6^\\
Very soon my brother was estranged from When the king saw the images in that state
me by a greedy person. I stopped giving him and their eyes without jewels, he became
food and clothes. He suffered too much at my inflamed like fire.
hands.
yfrT*$ ^T:
3T3tTT iWl fcfcraUf^ cTRT WII
3TH41 Trf ^[epjf# FT Hf^zrfcTII 6 * II
TTpfr 5J?TRTI vsqu
Preta Kh. Ch. 7
Then he vowed O Brahmana and

said "Whosoever has stolen gold and jewels f^T TJjfcT: SMI
:
VF<TT ^
from these images, if known will be killed". We trouble the person who does not
^Tlrf^cT ^ aTSzit ^ TT?PI: II perform Sraddha or Tarpana.
drH«=EH ^TcEIT ^ll^hll We eat his flesh and suck his blood. Now
W: yPdVd TT3TFT hear about-our food which most despicable is
in the world. Something of this you have

iiîi
already seen. We shall now tell you something
Knowing one night, with a sword
all that,
unknown to you. Vomiting, waste, cough,
in hand, I entered the king's palace and struck
urine, and tearsthese we eat and drink. Do not
him dead. I then took jewels and gold and went
away at midnight.
ask us further, O Brahmana, we are ashamed
to tell you, out our food. We are ignorant, :in
oUlOu! ^ffTT'TCt dUd&Md^rl:ll dark, fools, puzzled. Suddenly have we
vltsHIrtlfdmm WH ^'frfcfHJIÛ remembered -about our previous births.
rtrdldR^lfg-ftcT^ 3TT-M %
T: V^ftll
We
"
3T!#=rrawhTT^ st: fg*niddll are neither humble nor wild and we

Then in the deep forest, a tiger put on me know nothing.
his nails. Since I had incised the images with
iron-rod, I was known as Lekhaka.
Ticf cf^j ttett fgîiwi
wipur crarsr
When the ghosts were Speaking thus and
wrcrn fyq a roww Trafli gyu .-ii the Brahmana was hearing.
^•^m thi* ^ i ifciT 3n?iwg?rii<s ,
?ii
Wf TTgT ^11
The Brahmana said: —You have told us facts
TT 1 I^TTrT TIT: II «?\9II
about your names; now let us know about your
^rtPlHTR Tir^ll
TIJ£ft?r
way of life as ghosts as well as your food.
%tp?RT: ^TT aWEpzjf^c^^T: II <?d II
ilcTr showed my form, O, Tarkhya. When that

I
cT^TT ^HTTII
Brahmana saw before him the Purusa of his
heart, he praised me with hymns and fell
«jfrt?rhf -qir thi ^rmtnôii
prostrate before me. Those ghosts too trembled
with eyes wide open in surprise.
-RW ^ d^l To l
tj,
Tifarr jE*lIrIll^ll
TPrtfrr KsMa i wr fanu^d ii
We where people do not follow the
stay
T3TTTT tfttfcmni TTRTTT Tj^dTHH U
Vedas, where there is no feeling of shame for
falsehood, no faith in religion, no sense of "R: TT^gH $ HRliTdf %ll^ll
discipline, no inclination for forgiveness, no xni fgîdl
patience and no knowledge.
sert snw tnr ^.-n TTT
'RrfT: TT:ll*oo||
'
ygftqm ^ fihfsl i%Trf <wdmi Their voice muttered inrith affection, still
to fg^TjRrair Vvltm TpTspft <rsrrii^n

they could not speak. "Bow to you who release
the cruel from rajas and the stupid from tamos."
tptst in' tjêjtcT: vt
This being, uttered by the Brahmana that
% 'dWrl WlRlHIgK 3<dl WehHjil^'^ll
Preta Kh. Ch. 8 ]
mountain was adorned with six shining aerial far: #ra#T H|ehMd-H*didcbl
cars moving at my will and attended by celestial •snpfa fatejehfa
beings.
ffafa- =TMr far
fdRifa fatavfa? fal
mlscm wffafai
Trfa TRffa W ffaffa
toift fasfa
fa? whFPn^CRT xprtr: dd^ffllfa fcr %ll ^0^11
Living in heaven along with the ghosts that
By that Vimana theBrahmana went to my Brahmana Santaptaka became my famous gana

five ghosts. The ghosts called Visvaksena. Thus I have told you
abode along with the
everything, O bird. Whoever tells or hears this
went to heaven by virtue of their association
narrative, O bird, does not become a ghost.
with the Brahmana.
ii sfhrRi't Rftpjfat TxTrafa fgtfhfa stfanfa faaFc^ ttp

TPfaTsS!TPT:tl \9II
3TS5rm: 6 / Chapter 8
WllM-chfilllycfilhs?
Now hear about the fruit accruing from the
fsfcqi: farrffatT: ylddl farlrRo^fa fa ^ II
performance of this sacrifice.
O Lord, now tell me who are authorised to
perform obsequies and what are the methods
sngiffa: îdjiîi
of performance prescribed in the Sastras.
When Brahma, Indra; Rudra, Nasatyas,
SfajOTT dc(M Surya, Agni, Vasu, Maruts, Visvedevas, manes,
men, animals, serpents, the Mother
Tpt: fat: W cT^TRIT «T^fa:ll
fabft
birds,
deitiesand other divine beings are given
^ft|U^-dfdc(frq ffalfa: ^PT W &*-- II ? II
Sraddha with faith, there is rejoicing in the
Son, grandson, great-grand-son, his brother whole world.
and brother's progeny, so also sapinda- % Tpn^rfaRfa
progeny-all these are authorized to perform the
obsequies. In their absence, samanodaka-
3TffarTT: ffallfa: WW% ffa1fa:ll<SII
progeny of all these can perform the rite.

When they are satisfied they satisfy the
performer with, sons, wife and wealth. Thus I
TTofaf wfa^TPfa:ll have told you, in brief, about the rites and the
rifa-sfa fafa ffalT: TsHT: II ?ll persons authorized to perform them.
<jc»M
TJofa ffajT WTOT^T rTSJT 4fafRT: ffalT.-IIKII <4faacjchU{l( islH Kllcfffclebkl +J<1 tIIHII
If both the families are maleless, the women efirH fa rf^T ffafr pfalT id^Hrll II <? II
should perform the obsequies. Or the king may O Lord, now tell me when no authorized
perform all the rites- the preliminary, the person is alive, who should conduct the
middling and the final. O bird, the Ekoddista obsequious rites.
sraddha should be performed every year. Ferrer
sfapoT
fafa fa? fafa ^ Piv^ra: n
arnsf mt wfffa w fa mi
arffarrfr -g^r
fatffa far -sfaFT Tfa =TT:l« ^ o||

If no authorized person is alive to conduct (invocation), etc, as it is performed in the case

the obsequious rites after death, one should of manes. He should give Saumya cow to the
perform the rites in his life time. Brahmana for the propitiation of Vasus.
TJFTO: qwwfffl: TOfell 3tf%tot tost %rar totot q attfrura 311

«h-dlmy ^ftcRTTT TOtHII ^ II
After fasting and bathing he should along He should give Agneya cow for the
with his wife worship Visnu, the lord of all, the propitiation of Rudra and Yamya cow for the
Creator as well as the Enjoyer. propitiation of Surya. He should give a vessel
full of gingelly seeds for the propitiation of
nfdHlIWW'ot *IvT §TO: II
Visvedevas.
W*f<T TJPPl'I|d:HÎI
With Svadha he should offer Jaladhenus to WWl^ TOTÎTO -TOT r li^HJ I
-
the manes along with Daksina and gingelly femmigf ftnjqiRoii
seeds. Then uttering svasti and giving sacred water
WIT TO ffrT WPÎI
r
(as that of the Ganges) he should dismiss the
Brahmanas (i.e. ask them to go away as they
#PITOTO fPfqt WIT TO ffrT W^ll^ll
liked), while he himself should set his heart on
Reciting the mantra Agnaye Kavyavahandya
the eight-syllabled Visnu.
svadha, namah, Sotndya tva pitrmate svadha
namah. TO: TOP <3><?Wn*iT TOTTOT TOÎI
Then he should think of Kama, KulesanI,

toito%t$ wrr to wtt.ii \*n
diva and Narayana. He should go to the nearest
With right hand he should donate the third
river on Caturdasl.
one with daksina reciting Yamdyangirase cdtha
svadha namah. dfaifai fro IT ffcf ITTOÎI
ÛllfM^si) pf|j TO WTO) I 3^11
TOfcf«2* cj fof^pzi fTOTRTPTO
Muttering the mantra Vastrdm Lohakhanddni
war %ftro
jitam to he should light fire facing the south
arrarwfTOT
In
^
between he should invite the
ton 3*11
brahmanas
PÎVIdl
1<to vmynfrcft ^tp
PfrTfrfcT TOÎI
ftiRû
and feast them. The first should be stationed in Then making a Brahni image with fifty
north and the second one in the south, the third Kusas he should burn the same in fire. He
one in the middle. Before he invokes the other should perform the sacrifice usually done in the
deities, he should worship the Visvedevas.
crematorium and offer the final oblation
(Purnahuti).
WTJWTOTOIT fTO T?£'GPRTOTjr TO: II
Tpf'GTPTOTO fTO 'PtTOIMlfd TOTOÎI ^TOI
fTTf'TOSI TO *jfp TO Wftn.ll
He should then tell the Brahmana. "O III
Brahmana, I am feeding you for the propitiation Or he should not kindle but simply
fire
of Vasus, Rudras and Suryas." He should thus propitiate Earth, Yama and Rudra. He should
tell all the Brahmanas.
invoke each one of them separately and give
offering at the appropriate place.
TOTO TOT %TOT

TO^TOTPT P# ij^lfhsr TOP TO:II
<JII*<ill
fdcHdU^tffilTO^ PPfTOJTOÎRmi
He should then perform avahana
He should sacrifice earn mixed with mudga
Preta Kh. Ch. 9 ]
into the fire. He should offer sacred thread, .rice

and gingelly seeds to a Brahmana. y<aK¥iPludH^ ar^tywPcfrfiîRoii
aft. Tjffr sfr ftfryfr n 44 dlePtel: y|J^C|:i|
Imuskh^
3&> zprnr fg<fN
He should say; Om homage to Earth', Om O you of such and such gotra, this water
with gingelly seeds is for you. Ten pindas (rice-
homage to Yama.
balls) should be given along with argha,
32b wygm TTgRI VMVlHMd^l ^TR.II flowers, incense, lamp, bali and gandha. He
fmt
Om
^ RPt.^4
homage
y*rd<H>u1(i 9^11
to Rudra, lord of cemetery
should then say Let everyone be prosperous.
:
After giving the ten pindas he should remember
Then in the fire lit on the earth the gentle face of Visnu.
T fClfcsET mfaeh Rlfrr ^ftpral^qf <RT:II
Întch i y «TIRdll
tqfsrdra
fdîehunywiyml
chiHiy
wsitirsu
Rcjyiui^ra
f: w
*ni -v ifcregRg; w ^rirîi
He should perform this rite spread over for
He should give handful of water to Yama, a month. He should do sapindlkarana for himself
one to each of the seven names of Yama, viz, or others at the end of asauca within a month
Yama, Dharma-raja, Mrtyu, Antaka, Vaivas- but not than that knowing fully well the
later
vata, Kala, Sarva-pranahara, muttering svadha, transitoriness of vitality, health, wealth and age.
namah and Om seven times, i.e. with each of Thus I have told you all about JIvatsraddha, O
the seven names of Yama. bird.
ii |fct sfrnrci Rgi yuft Trosmi mfervt Thread sftfjwr

Hiw«4sarRT:imi
3TSSTO: / Chapter 9
"Terra- O King of birds. He protected the earth on

all sides. Following the laws of the land, he
fgrqf whu ii
enjoyed the earth, having four divisions.
=t wrafriii
O sinless one, you have just said that a king ITT^f R %U1fll
may perform the aforesaid rites. Did any
also
king in the past perform such rites for any one?
rt44rrt ^rwOynrimii
sffcfTaJT ^STTcT 3T^SEp4srfcTRR: SRRRT:II
R ^rfRRfraTf V^«tvTc(Tfd:IRII
Tjpcpjf TTOT Wf fsR^T frlTI During his reign, there was no sinner. Fear
3TT#^^?T TF5TT 4 ^cfl^T:IRU of thieves or evil-doers did not exist. During
Hear, O bird, I shall tell you how a king his reign there was no fear of any epidemic. He
performed such rites (for an issueless followed the path of religion for the welfare of
deceased). In the Krtayuga, there was a king his people. In lustre he resembled the sun, the
Babhruvahana by name, in the country of earth in stability and the mountain in
Angas. forbearance. Once, he of long arms, with his
ample army and armaments went to a great
xnptfiTT Vp fnRTT R ^ ^811^:11? II

forest.
I

Preta Kh. Ch. 9
*PTPT FIRTST ?T&frT:ll TT *«WWnf^f:ll Wl

flhjdl^V^t ’itaprf T^ft.'ll 'Sit Then from thirst and seeking for
suffering
He was surrounded by hundreds of horses, water here and there, he got the indication of a
roars of warriors, sounding of conches and lake from the noise of geese and cranes.
beating of drums. Tjfem TTT 3TFTctIT WII^WII

3!Wlf^HfoHIVK^fW\ ^r5gfrt tnfSfell IHIHIS TTFtUT 7#T ^Tll^ll
awaw ^ TiJWT: Wdd:ll£ll I'll
As the king proceeded onjoumey he was q-pf STWfty 1-dWdl <1 H£*|VWU
praiesed by the brahmanas and other learned At last he found a lake where he immersed
people on the way. for bath together with his horse. Mixed with
wit tfteiT ipiMfrani the filament of the lotuses, the water was
fragrant, clear and cool. As he was tired of
TT ^RH.11^11
travelling a long way he rested beneath a fig
He went to the forest with great pleasure
tree on the bank of the lake.
for hunting. He was delighted to see the forest
which resembled the Nandana garden of Indra. ^nrh-T efassf dwivj, ^rt ?ii
fac^ldilfcfiqfrrf
TT d*K<KWKiM «ni*6ll
f^r WlPe(dqjRo||
He fastened his horse to the branches of the
:
tree, spread the coverlet and used the clubs as

It was full of Bilva, Khadira, and Kapitha-
pillows.
dhvaja. It was surrounded by the mountains
on all sides. tjwt fra' gpnîi
UlMt 'ttrr<n^:ll^ll
thRi^giif^fTHq r grr ^rt: srn
It was devoid of water, devoid of human 3iR«iT4u|f$rnvtq9Rk: xrftf^nTîRoii

beings. It spread over may joyanas and He slept there for a moment being fanned
abounded in deer, lion, and other fierce wild by air. Even as he slept for a moment a certain
animals. kingly ghost came there along with hundreds
of attendant ghosts. It was a remnant of bones,
•flgri czm* ^nj<4«N>itniFi:ii
skin and sinews.
Accompanied by his attendants and

qrfqpift H «jfrf <wfa<lll
surrounded by his army he walked into the

interior of the forest, killing different animals. He was moving here and there, in search of
food and drink. He did not rest even for a while.
On seeing such a terrible ghost, the king put an
TTW tfiwlfo WJ
yifWSTqjl^ll arrow on his bow.
Leisurely, he struck a deer in the stomach
f'srarr Tttsfq- f%rf Tsnti]f^rniw:ii
with his arrow. The deer ran helter-skelter with
pain, followed by the monarch. dMdfcUdMIH^ TF3TT UHd^^H.-IRÎI
lichlebt ^ £rt<avi:
w*? ^ faffw
The ghost looked at the king for a long time
tet.-ii
TT M^xcmuw«cTd,ll ^11
and stood before him like a branchless post. The
While his army was left behind, he
king got curious at the sight of the ghost and
wandered all alone, hungry and thirsty and
put the question to him thus Who are you? :
entered another forest.

How did you get his deformity?
Preta Kh. Ch. 9 ]
far Bcfly I see many creatures —Nagas and 6alabhas.

I hear many sounds at some places and at some
TTOT îfw ’’TTTRJI 3311
places I have no sounds at all. At the sight of
Hifer sRrart wn all this deformity my heart trembles over-
whelmingly.
«r^T^r settet
f^rffgPrt sfft- TT^flfiwIPTÎRÎI

The ghost replied I have just left my
: — ^TET
ghosthood and attained a differnt man. The
ghost looked at the king for a long time and
stood before him like a branchless post. wfyW ^?T >lNlfil| «fquateb<U|‘ R %ll
I^TWfrHt it *t 3JW: Wifpfwr: 30 II II
rHraf&dRlvftcW TF5TT
*prr 'ûituu^ -sr ^ n^rmti TjRrrii
TT5I «hUfOIrl W fc* ohfcl 7RT:II yid^rl(q^l*ii it 3FTRTFTH% TriT; II II
ct,uir«HlT«miUUkl UlfuiH: TS^fTFII

ftrT 'mrS(
Sd'HIdl W r^<Wl "hfW yPdlSWS TTHÎI 3311

Those for whom
ytfwr *pth»33ii
the rites of cremation,
tt<3t4lyi*H$MI$l RTftd SRTFITt WII funeral offering, such as the offering of riceball,
gingelly-water are not performed nor the rites
EnjcTTfR WET
of dasa-pindas, dasagatras nor sapindikarana,
TT^3nfrnTW%ll3'*ll who daring their life were ungrateful,
The king got curious at the sight of the ghost drunkards goldstealers. who died by accident,
and put the question to him thus Who are you? : who were envious, without atonement,
How did you get this deformity? The ghost attached to women of ill repute, take the form
replied I have just left my ghosthood and
: of ghost and suffer for their bad actions through
attained a different form, just at the sight of you, want of food and water.
O long-armed one. None is more fortunate than
myself.
%yf R WT R fw R ^T R XT ^RTSI ; II 33 ||
eit?n *htmm i
O king, please perform their funeral rites

WIT M VI dll: 8-gJT: <SFTc|;qiyc( ftltlUl rNI3mi do not have mother, father, sons and
WIT: ^Klf: ^STHTH ^fy^lI
'
W^ r :ll
since they
relations.
3Tyl^tsfl^Mlc;H<l tERRHT: TlplCUlHJRÎI %yf TFJfT ^T cprfcûtffaT <J

EpTf ^T:ll
In this fierce forest, shaken with wind and
HI 3*11
cyclone, full of flies and mosquitoes, trunks and
head, fish, tortoise, lizards, scorpions, bees,

serpents are with their mouth bent
seen TO: W3 % w4«hlfd^l: 3mi II
downwards and their feet raised upwards. O king, you perform this good deed for their
welfare, so that theymay be released from
=u<{etl -R^rr it
misery and may cross the ocean of distress. Of
'$cHddl En^TT ^prrwfd: II 3^11
what avail are the brothers and sons? One
Dry winds are blowing; lightning is flashing; should not rely on women for they are expert
grass is scattered here and there.
in selfishness.
R cbT*4^ fsrsmr: yd?ldd :ll

SjERt
*
iVja ^ ^411
Tjiterof facJrW WlA £& ETF«IEJT:il3^ll
A person reaps what he sows. All objects or I belong to the Vaisya caste, and my name
belongings remain at home. The relatives turn is Sudeva. I propitiated the deities with
back from the cemetery. oblations and the manes with sraddhas.
TTfcf rft TIs? fsniT: TRiftfar wm\

dfMKIVi TFTWH:
consumed by
f^Tril^ll
good and evil
3HfTTÊT Ergnyer w^ T^f^ra.-nwii
Brahmanas and
Body is fire; I presented gifts to the
deeds alone accompany the deceased. donated food.

arfwfrr
TFSTt^TET RRP# fWvf TTPT RW

gave money and precious articles to the
Tf^TWT: ftcT ^ I
poor and the needy. But by bad luck all that

Therefore, for your welfare, you perform
went in vain.
immediately the funeral rites of the kinless
"ST •Ml-ydl.-ll
deceased, as you are mortal yourself. ’’T
cRSTOFT; TTO iftrST WrTSRlII

I had no progeny, no friends, no kins and
rraT^T: TT^WT <i<4W «<*>d
no friends who could perform my funeral rites.
With your emaciated form and fierce book,
you seem to be a ghost. O king of ghosts, now TjfWT TO TOT ^ftrPTII
tell me all about yourself in order to relieve my

anxiety.
UtdMIfUlfo gfe «nglfT%59TII
Thus asked, the king of ghosts began to tell q^d l PT R <$TOT
all about himself.
ifcTO TjfoqT TOT:
tr^ *nro tortr trn^nîi
For that reason, my ghosthood became
perpetual. Now hear, O king, there are
cRIT <a$ilgl£fall'So||
cRTTtrf
O best of kings, I shall tell you all about

sixteen principal Sraddhas —the eleventh day,
monthly, half-quarterly, six monthly, etc. The
myself from the very start. After hearing the
dead who do not receive these Sraddhas turn
causes that obtained ghosthood for me, you will
into gliosts perpetually even though hundreds
have sympathy for me.
of other Sraddhas are performed for them.
Knowing this, O king, you perform Sraddhas
dHI-jHq<refcrf and release me from ghosthood.
There is a city Vidisa by name, full of TOifanN ttjtt TOjfrgteptii
pleasure and prosperity. It has many janapadas TOTT RRR TF3F3 RPuHrl c^TrfP chmoll
and abounds in abundant treasure.
For, a king is the relative of all castes.
Therefore, I request you to release me from
eri? -sraTf ârr^NrcT: ghosthood. I give you the best of jewels in my
It has forests of flowers where dwell the holy custody.
sages. I too lived there, O king, engaged in the TOT TO îcuftd^^qfl flM II
worship of gods.
TOT -gn^zf -q-ghlTvI TOT fi^T pfa II
%ll Taking pity on me, O king, you act in such a

rlfifdl ^cTT: eRsfr ftTrfTt URTIUÎI way that I may be released from ghosthood.
Preta Kh. Ch. 9 ]
'
•ffRiul qy Tpfrtsrf % irn ^T TTT iftST Wll
<jNlcM<t*ddl ^ qyr-qpf ^ wynn ii
gf^frf^TT?T: fMlgirui^|^rddlV dH,H^^ll
diHd yld^jd Wlrtil xftgT §dU«ldlH
l
3TfTt &*&)«! ^ $¥lrtlf^Ml‘«*lllk3ll

(Moreover, may sell you why I became a
I When men die young it is tormentation by
ghost). My kins being disinterested in me did ghost. Sudden loss in profession and insult
not perform Vrsotsarga in my favour. Hence, I among the people, sudden setting of house on
was transformed into ghost. I feel constantly fire,permanent quarrelling at home, false
hungry and thirsty, for want of food and drink. praise, sufferingfrom consumption and foul
Hence, this deformity and leanness without diseases are due to tormentation by ghost.
food. When the money invested in the customary
way bears no fruit but is destroyed, it is due to
tormentation by ghost. When crops are ruined
3tebv*hW % ildH cf^farrf f^dT <3><ii(HV£|I
even after proper rains, when commerce is
I suffer pain due to hunger and thirst, for
unsuccessful, when wife creates tension, it is
this ghost-hood is malevolent. due to tormentation by ghosts. By these
rrpnsnsr^nftNt wsfarfii <ranra:ii tormentations, O king, people can know about
the presence of ghost at home.
Tpift^rsr
t?r ffcT spssf

dfMMM WlhZTof Wtll^ll
I, therefore, pray you, O king, for; you are If Vrsotsarga is done properly, one is
the ocean, of pity.
released from ghosthood. Hence, O king, I pray
you to perform Vrsotsarga in my favour.
Tell me, O ghost, how one is released from;
ghosthood.
TRtJjft FT: ^f^4t$c(|idfdd'l TrarilV*!!
-
jcrra I authorize you to perform this rite for me.

Once, I killed a certain prince and as a result
item dt:
thereof I became ghost.
The people can infer about the present of a
ghost at home by signs and tormentations.
^nsET <sar Tf d^d cjNlrHcJHJI
dSlfrfcRlf tfrofurpif *mi

ggmfa TTjRir ftd$dl ^fg'H
shall now
Tsforf
tell
^ ^#11 h\9ll
you about tormentations
O king please take this precious'gem froi
me and with the money received through
i
it,
I
perform Vrsotsarga for me on the fullmoon day
given by the ghost to the people on earth. When in the month of Karttika or Asvayuj or on the
the menses of the women go in vain and the day conjunct with Revatl. For perfoming
family does not multiply. Vrsotsarga you invite the learned brahmanas
ftranl WteRR: W tftST OdWMdUl and set up fire as prescribed in the 6astras.
3ieb^t^rTi^<uiyrdwi ^dl^ddfddfl $Nl«<SI 'Cf
WW iq^lfayKHiin^ll
ymli)y i 4Wi4E<
•EETS&
^ Tsim feraiTd .-n^n
q<P^M f^md?T:ll
TTT tftgT Odfh’Hdlll
arfr sir tpri trfsniôn TTcj

^ TTfCtaTvf tm fallal I
Then perform sacrifice, reciting the prescrib- disappeared. The king too left the forest for the
ed mantras. You shall feast the Brahmanas, capital.
spending the money obtained by the sale of this TT chlPPwi Tfssrai^ll

jewel. When this is done, I shall be released from
^ll^ll
ghostliood, O king. Purnima with the
Then on the Karttiki
aftfpaJT '3^rsr money realized from the sale of the jewel, the
king performed Vrsotsarga for the ghost.
TT^fcT TTfcT Ufaf TF3TT TRT: WTIIÎI
f>rl Krsna says : —The king took the jewel,
saying, 'be it so'.
3TFTR ffcT WRPT S^Hfll
d4fe)Mfa
TT Wt ^ TTCT5 *£TpHT
The ghost obtained a new body as splendid
II II
yudni ^fhnf wi^Piwwtii

as gold, at the end of the rite. He approached
Îfd^r THTTHT UmMdrlU'Soll the king in the new splendid body and
awiHHidHraraf $d¥wi<j¥Wdi nw.-n eulogized him. Attributing his release from
ghosthood to the pious deed of the king he was
dWIgfrllffcft : TT3»Tpr ^KHlMctllVSÎI
grateful to him for the obsequies he had made
He had no alternative but to perform the
in his favour.
rite, he had taken the gem from the ghost.
for
When the ghost and the king were talking qcetoraa n f w ^m Phi Pm tt.-ii
together, there was heard a resounding noise injjci:warrant

of bells and trumpets. At the indication that the I have told you how the ghost was
Thus,
king's caturanga army was close by, the ghost released. What else do you desire to hear ?
n ff!t sfbiref mîîiuI Tfrrerrt fcdlmVt vHd>c^

=TTR wfrsaTT!f:ll It
/ Chapter 10
The pinda is given by the good as well as the
bad relative. How can the ghost discriminate?
MPMuiPhTOT %
31 lPg xT W**4P*T:I Why should the sraddha be performed on a
particular day ?
Garuda said : —After sapindikarana has
9ftwicir$9ra
been done and the annual rites performed, the
deceased may obtain godhood, manhood or
birdhood as the case may be.
ftaFtf trsfcs w srngnj 3fwi.ii
«*>ul4hW:imi
-3trat5^f
PiftMIjiHruiT STHsi ^ qPud cKWHJI O bird, hear, sraddha is gratifying to ghosts.
^
But they eat different types of food. How
Wfc WHPtIRII There is no restriction on a person if he becomes
a deity or a man or an animal according to the
can sraddha satiate them? The sraddha food is actions of his previous life.
eaten by the Brahmanas or given as oblation 'flW’Wp! *TII
into the fire.

^nf nûmi
ShW^tJ ^TrT ^SPÎI
amiciiPMiPf^ ?jdH,ii3ii tpH dWlfMMH.ll s II
1
Preta Kh. Ch. 10 ]

^w -qm ufm
Wvy ^Trot
<ranu
^rîivsii
be doubted, O bird. I tell you
of gift can reach the manes.
how the articles
If he becomes a deity, the sraddha food turns
into nectar; an article he

of enjoyment if to! -qmHia tn% farfSprr «Rwifi;<TH.ii
becomes a gandharva; a grass if he becomes an 3PT <\ tn y^jjrafaîi

animal; an air if he becomes a naga; fruit in case
H-dlV'd ^rPP=T %u*mi
of a bird; meat in case of a demon; blood in case
The Agnisvatta pitrs (the manes who are
of a ghost; grain in case of a man and an article
cremated in fire) remain in charge of the
of enjoyment in case of a child.
departed. When food is offered to the departed
WET souls in the appropriate manner, at the
appropriate time and place, as prescribed in the
choqrfa cTffTfa 'g'6Suf*r
Sastras, they carry the same to the manes in
'
qggRfl fMijcii EK Efiterrraftlldll their path.

How kavya and havya given by men reach Sift aTUhVIH I Rdl^f<66 qfrl
<d 1
and devaloka and who takes them

pitrloka
there?
fhrr #3»rerc w *
Hi fal^Mbr&.-iiîi
Even though they assume different species
TJcTHFTRt 9Ii<£HI>4IAH 'ETfcfll
arid reach different worlds, with different
V\ names and gotras, they receive the offering
How can a sraddha gratify the dead ? Can made in their favour by their kins.
oil in a blown-out lamp light the wick?
3TO*rai ^rTT; ftprSTR^ ^11
fcinFET tJW:
Tell me,
Ô Lord ! How
9^ 3IP55:
does the deceased
II ^ o || The three pindas given on Darbha or spread
over the earth, by the nearest relative of the
enjoy the fruits of the deeds such as rites of deceased, with his sacred thread wome over
obsequy performed by his son. the left shoulder, gratify the manes even in their
ghosthood.
3tyi IdqifHIWRf &rgr ^ TPErani

9$%: ymiuq ^vt^tTtîi
^TTrTT % [d<4<4l-tllR^lfd^ ll ^6 »
$spqT
The
cj ql fsmigfeq
validity of tradition,
Ml<i«Ircll(<^MdTHHII
O lord, is more
*KI$UT Rmff ^ yt^PJII
ffl^fflTj, r^TfTT; 9IT^RT ffTSSfall^ll
powerful than the validity of direct perception.
Those who have been pious on the earth in
The Sruti declares that the food served to the
all ways do not go to the torture-place. These
Brahmanas in the Sraddha turns into nectar,
as well as others who have assumed
etc. for the departed souls.
multifarious forms and those who are born in
"Hwfraf 'ftnpTT ^ '5TIW ^64|cHoaq>:ll low species obtain, whatever food they eat in
srngre *rRra<r:iiîi those species.
By their names and gotras the manes receive
the offerings made by the relatives. The mantras
carry the same when thev are recited with
rraTR
Just as when
fey
the cow
^ 4*
is
1^^
herd of
lost in the
113011
devotion and faith.

cattle, the calf searches for her and ultimately
3T^fHlRf ^rfTfT Wrafct ^f^fdll finds her, so the sraddha food searches the
^Tof qitpri^cZl 7IW EffeT %5tn^||^?ll deceased person, though he is set on journey
How the articles reach the manes should not (or has, assumed a different form).
ftcTT: TO W WH grrajfcT tpfltra: gran' g*j,f%dHj

W
i
TOT 'praT W II draidi'fdd firffcnr d<j*)<qrafld g 1130 n

dlfbsllfdfdljdl: ftrar: TO[^T:II During the period of sraddha Yama releases
even the ghosts and the manes staying in hell
The manes consume the Sraddha rictuals in who being hungry run to the world of mortals
the company of Vaisvedevas, Vasus, Rudras, to receive the offering made by their relatives.
Adityas, ancestors, Sraddha devas. When They repent misdeeds while they
for their
gratified they gratify the deceased person. desire to be served with the milk-rice mixed
with honey by their sons and grandsons.
OTcMH -rnfqftr yluufd cf iran
Therefore, the descendent should gratify them
TraT ctra: srnt: rafter fi ^fnra iiîi with the milk-rice.
Just as a pregnant woman gratifies herself
and her foetus by satiating her desire, so also <rarra
the deities gratify themselves and the manes

% ^ZT 3TOT: fodfr fg^ll
raifa^Hlfil
by partaking the sraddhas.
#TO5TOrara sprat sjfa gragiiû
grafcr Imcu: sjrar srajraflpnjgftgîi
O Lord, now tell me, has any one seen the
3iralra tptttt rararar raqg fa g%agijii r*n manes descending from the other world and
They feel elated at the approach of sraddha partaking sraddha on this earth ?
Thus thinking in their mind they reach
time..
the sraddha-place With the spread of SfNggi'jdM
imagination.
WlVdPd ftraft HI^R^ I l : II frairt fgg^t yg^piaudd gqpgtt n^tt :
fri^Pd spirar giftrgrf gfinjiRmi Hear, O Garuda, I shall tell you how once
Staying in the horizen they eat with the Sits saw in the body of a Brahmana the manes,
brahmanas. In their aerial form they eat with the father-in-law, grand-father-in-law and the
pleasure. great-grand-father-in-law.
fgMpiidi'hj'^lgOT: $n«ri<iocdfc$ unit sj^traT frajn*rf $ Trat grapraraji

gRwg 1rarc$i| 'jjcFgr rafra ragicWHii ^ h rar: iuftymafldm wii^îi
Whosoever be the Brahmana invited for the rarrf^r rarmra to? ra.n
feast, they enter his body, eat and return to their
ran g«M^ »tHcKii fragTra ft^H ii ysn
'
abode.
At the behest of his father, Rama went to
TO'<fcs?i^raE: snî PmPdd :ii
fowl the forest. When he reached Puskara, the holy
frag gra mmn»3 firani&moN centre, together with his consort Slta he
gftfPTTd: fgugg5(ldi:ll performed Sraddha with the ripe fruits Sita

If the performer of Sraddha (such as the collected from the trees.
son of the deceased) has invited a single îdRiglthei emiT^ ^Hidi

i twq vrad n
i
Brahmana for sraddha, the father stays in his gsfraszpr^ tjezJ 3gg%ii^mi
stomach, the grandfather on his left side, the
3rarar gtraf: Traf if Tii)un ftglradf: 11
great-grandfather on the right and the
consumer of pinda at the back.
dl**jilii'idl><£t<cj( gpRRraRFTIIÎI
When the sun reached the middle of the sky.
TOT«wv* gra rararanjii ti
the sages who had been invited by Rama
fgrr^jfgfrT gpyzi f^graiyg gayraiii preented themselves. When Sits saw the sages
SpiTrrf: oEhf^Trl?5r rag<£>dHJI II she was extremely delighted.
Preta Kh. Ch. 10 ]
<pHOT <yf&d<WWtf>TOTI HOTpHOTTrill
3TOFFNT# ^ TrfTOTTTHÎI dc^ttlfadtlcfldl WT W: HOTtll^l!

By the instructions of Rama she served them HOTfa RijcfttH Hrtl^d^lfcdqjl
with food. Then, all of a sudden, she got away
oth %h OT hIoth hotiiîi
from among the Brahmanas.
On seeing your father I moved away from
'
^gfo qg rg
ti' wri fOTjs ttt frOTTT his presence. Attired in bark and hide, how
TJOTRt r| HOT TltOT W&n traHOTOTLIIÎI could I serve him with food ?
'
fctqg d -qfirr chnM fafafa ^<h u OTOTOTHfa if OTW Ht qfglf H frRfkhj ll
OTPgfr TOilT:
'
OTKUR %ll ^ II OTH HT^ 3HH OT^ % ?i«*^«<iHJI'tf'3 ll
fOTOTH dm-^mnn How could him food in a vessel

I offer of
grass in which even slaves would not eat ?
TT Taw faUHH>W<tll*o||
Covering herself behind the bushes she hid OTtf TT^TT ^TT ôdNwi^fttdl II
herself. "Then having learnt that Sita had gone m ôtthIotot#! oth otwiFm ^jJldHji
all Rama was anxious and lost in thought.
alone,
3BTf>^TfTR WIT OTJOTOTTII II
He wondered why she had gone away so soon
without feasting the Brahmanas. He thought to rfhTTdT^cira
himself. May be she felt shy. I shall search for
How could I, full of perspiration and dirt,
her. Thinking this way or that he himself feasted
go before him knowing that he had never seen
the Brahmanas.
me before in that miserable state. I felt shy and
f|FPngfr| firor TiR>s^f3r<HH moved away from his presence, O Rama.
OTH VKIlij vildl tH
Whenthe Brahmanas went away Sita

3TT73Rffqfrr OT-tfltOT HOT IWmPTÎI
returned.Then Rama spoke to her "Why did :
On hearing these words of his beloved,

you leave when the sages came here to the
Rama was surprised at heart, thinking that it
forest. Let me know the reason of your abrupt was a miracle never witnessed before.
departure.
TftHOT ftTdft ^TZT HOT H%
tnrraif ott vrertfr wot ^ ht f^rr^n
-fdtfcRîmoll
TJOTJoRTT HOT TftTTT TnHftpft fwdlil

OTOTOTOTf^ OTH* TJFgft HOTSHOT: im* II
pRft ott?$ttoth tthh OTHHHOTftîi'îi Thus I have told you how Sita saw the
Then addressed by the lord, Sita stood with manes. Now, here in short is another account
her face cast dawn.. With tears flowing down of Sraddha. On the day of Amavasya, the airy
from her eyes she spoke thus to her lord. manes stand at the threshold of. their
decendants in order to receive sraddha.
HFpjrtT: Vldl^Pd OTS5 fOTpiOTT ÔTI*{H
OTHOT3HH HTHh ^POTOTOTHOTcpIT: ll^ll

faHT <m HOT fOTt STipni^ 1 TT5W:II ddV ^
'
l td' Hit fHTTOTT II
-gfr OTTHfr OT H OT fOT^llTOTI OTfcT HÔTHJ H?FOT{n<^(l

O lord, hear, I saw a wonder here. I saw your They remain there till Sun-set. When they
father in front of the Brahmanas, dressed in
do not receive sraddha they fall in despair and
royal costume. I saw two elderly folk doning
out of suffering heave long sighs and go back
the similar garb.
cursing the descendents.
^ n
it trm waivtoi ffcn w^n

^
"3^?rr
srng gc^foi
^ W5TT^
^miww s»reraT:iiv*n
TT£||
qifr TRJTt^pT TTflf^T CHuiVcIÎIÎI
ViimifH’ it
^Rnnwf M '
<wfe ?u mmi
i it wfir ^^ vng p
'
r i 4l^ inreprr:
: f$h^ i r
Therefore, one should carefully perform ffrq^l T #^ fafattWI^f'drll fort : II
sraddha on the amavasya day. If sons or

^crî yi€jm‘ q^ciii^; ^f^rnîi^mi
relatives perform sraddha at Gaya, they uplift
Whatever food is spread over the earth by
their ancestors from lower regions and
the performer, the same gratifies them, though
themselves enjoy Brahmaloka together with the
they have become ghosts. Whatever water falls
manes. They never suffer from thirst and
on the ground dripping from the bathing
hunger.
clothes of the performer the same gratifies them,
d W*gl<& TTEI#T 8FT:II though they may have become trees. Whatever
rfwr^r*g -et}-<£cr*h 'vnl><fy yyifaPrim^n scents fall on the ground the same gratifies them
wr srng cpi grf^FT ttîi though they may have obtained deity-hood.
3TT5: ^rîyi: wf Tjfe? tftf'ftWHn^ll Those who are outside the caste groups, unfit
m m^t for rites or averse to rites, consume water
scattered after washing.
Therefore, the wise should perform Sraddha îpoiHr -gfqf îi

imperatively. If no other article of food is fqyiPirîr^yrai: iniîi
available even vegetable if offered with Whatever water is revised in the day by the
devotion would suffice. If sraddha is done in Brahmanas and others, the same gratifies those
time the family would never perish. Age, sons, who have become pisaca, worms and germs.
fame, heaven, glory, health, strength,
splendour, cattle, happiness, wealth and grain
^ €n^frSPJT:ll
— all these can be procured by worshipping the
ftaf % q^«^qm?ii:ii^5ii
manes. The riles performed in favour of the Whatever pindas are left on the earth the
manes are more beneficial than the rites same gratify those who have become men.
performed for the deities. trq fsh^muinj ^ryr fg^Rnruji
it AwPd i u n'y 4di?H4jm<?ii cHl^H rlqi %^ 'lilrM'rK* TRIT: II
%
-qr^ct iRftT %|| ^TfrTII ^ II
wtN faP*Hi gn^^r^f^^cfir^dîiôn Thus when all this is being done by the
3tl<rfgH<WM*4d WdfallPd -qm:ll twice-born, whatever water and food is left,
Gratification of the manes in proportion to good or bad, the same gratifies those who have
that -of the deities is more beneficial. Those who opted for another caste, in case the sraddha is
worship manes, deities; Brahmanas and file, in done properly.

fact, worship me who am the soul of all beings.
^:ll
By performing sraddha according to the mean
3ft Pirn's© ii
and method, 'the' man pleases the universe as
far above as Brahmaloka.
When men perform sraddha with illgotten
wealth, the same gratifies candalas and others
3Fryf5RTrf
cfr
^
*
rifkiJjyi’U i Pd
Wg$t:
fyyirawmah n
t^ll of low species.
trf^ M^:ll
-RTWtwr ^ 'Tfrfrf #enil^ll
tret TfyFZT^ -q^rTfq^
Preta Kh. Ch. 10 ]
Thus, O whatever is given to the

bird, possess the vision of knowledge can see him in
manes, by their relatives while doing sraddha, that state.
they receive the same and remain gratified with q4 mrj&iHHi ^Rd f? n
g dftar *r
food, water and vegetable.
TJdft «ocfalt£(Td d^TT Td qRi^Rui
Tjcntf ^ Tnf ddfft Riu^:ii«iîi
O bird, this type of body the deceased can
T^ft have out of the pinda (rice-ball) offered to him.
dftsif ddldd:ll
fidlV'4'd^: fidST d[¥lI&cfiT:ll
•mt ch^«Ki{iiîi
fru gft d
r
^ ft|d eU^V^cR'dl dftcjll^ll
Thus, I have told you all what you had
Whatever pinda the sons or kins give him
asked me for. Now that you have queried me
during the ten days, the same unites the Vayuja
whether the soul obtains body immediately or
body with the pindaja body.
after some time I shall tell you about the same
in short. Body is obtained both immediately and
late ftft dildir •srmi
deft %dr4: UIHlfd df&Vt’TS ft ddT ^l-dtUlRd: d$fRgft<ddTTdll<^ll

If the pindaja body be not there, the Vayuja
How the soul gets a new body, hear from body suffers. Just as in his body a man has
me. The soul without body is like a Same childhood, youth and old age, so also he obtains
without fire. It is about a thumb in size. another body, this you already know, O king
of birds.
Trar tret cuffcfrti TBraftu
ddT cjUMetW % ddfcsfall^hll cutifRj ddr
RdldOTRd dldTd dSfr Îdl ffiil dftejll ddrfd •ulmilimi
TTcT TJccfftf K^^Pa IT d^TII^H darr viftnftT fdpd dfaTfandrfd

%r>rH«lMTl dldeftd dM(Wd:ll TraifrT ddlfd ftstll^ll
dgPiwmmw ^Radnuû Just as men wear new clothes casting off old
After leaving the earthly body, the soul ones, so also the soul obtains another body
obtains an airy body. Like a caterpillar who lifts leaving the old one.
up the back feet only when the position of the ftd PtKPrt TRdTftlT ftd dffa dTddi:ll
front feetbecomes firm the soul leaves the
d 4d c|^<<|Jpqnft d ?ftddfd dlddrll^mi
previous body only when the airy body is
Neither the weapons cut it nor the fire burns
available to enjoy.
it nor the water wets it nor the wind dries it.
Pfgarhn r <rser ftft tt dxBffftu
qidcOdf TFj drfd ^djddftd ftll
In that actionless body he moves in air only.

MlPdWgftR ft dTd d ftf Tig ft*TPÎI
Whatever body he has obtained, the same he Just now, I have told you that it obtains the
himself leaves. airy body immediately. Now, hear about the
body it obtains belatedly.
Tar EiPwtft 4teft dft
<Kg>lddi Rdd dlfft piTI ^llPdd^ll^ll
He leaves the body just as the child leaves 3*sft deft qimeftd? Td)dTOfgRTTd:ll^ll
the womb. He may come out, stay and enjoy. After sometime, the Jfva when he reaches
Yamaloka. obtains the pindaja body.
Rpffil dl^M^Rd d?dRd
3Ilfddl(ôhRlci)4 eUildl'4 dcfRd %ll<£o|| dldftd Rudlfid gdlRfd TT:II
The fools do not see him, only those who iiieHiWMetimia r <g»{ii<i<£ii
W TJpfw fR: W ftll'MlfH TOdlWdHJI Man obtains success being busy in the
^gT-5^?TTrnW:ll<i ?H , performance of assigned acts. Now, hear how
he can get success while he is engaged in doing
As directed by Citragupta, he suffers in hell.
acts.
Having suffered tortures there, he is bom in the
low species as an animal, a bird, etc. There too, *fct4faWeWcJ!4) dd^di^-dillll
very full of attachment, he suffers from the spsaT grot spiitHH frocr rni
result of good and bad actions, O king of birds.
VKIcOPdN4imr4drdl TFI^t xTII
to? WET ePStdlvH TOdId<fclTOH«:Iir*ll
rfterf ^roicunfifli' tort ^grqrcyiiqj t
fro tiroi TO£TTfa<T:ii
dg<**ei c^lPlfclllôll 3Ti^TT TOT ^P=r ?bHt TlftwjHSmi
Garuda said :
—O Treasure of pity, please
fTOJST fanfa: ?TRft '<*T<?ddll
tell me how even though full of sins, a JIva may
obtain you, after crossing the occean of worldly
aiw: to ^trrr eetwrtiiîi
existence.
By taking shelter Vasudeva, possessing
in
pure intellect, controlling the self with fortitude,
TTFRff "TOST T ^T^WTII
discarding the objects of enjoyment and leaving
attachment and envy, serving without
Please also tell me, O lord, how a man can expecting reward, controlling speech, body and
avoid suffering ? mind, practising meditation and Yoga, taking
$0<£)WI dditsi recourse to detachment, leaving pride, force,
desire, anger, thus calm and serene he attains
TCfflPtf eDT^ "^TT: II
brahma. After this, he has to do nothing, O son
W<+,uJp){d: TOqrojIl^ll
of Kagyapa.
ii afbiit>^ Meiûui arutguil ftpffcr *nf« STRS^T ijfkHdllf^rHteMUi

^mtssnzr:ii ôii
3TSIPT: n / Chapter 11
of Kasyapa from Vinata. Please tell me how do
froi* *>: ^pfrot ii 3 n men go to Yamaloka or Visnuloka.
How does a person obtain manhood and
totet
how does he attain death? O best of deities,
when he dies where does his body go ? to qffira i<Err
Spelful UlftT TT 9T^||

TO EFwrffoT ofjsf TOhfftTII ^11 T^d THRPTRFTTSF:II »aII
Where do the organs of sense repair ? How By kidnapping another man's wife and
does the body become untouchable ? How and stealing the property of a Brahmana, one
where does he suffer the fruits of his actions ? becomes bralunaraksasa The
in wilderness.
thief of jewels is bom in a low caste.
yUI<
TO5«4iyV ^JTSlyfeHdMltf: TTTO:II
TO TOTOfTOTTOlTO Hfwf^sfTOTOÎI
TOUleh tot xt totot:ii 311
fTRPd ?rfetlPui cf^ld MNd» :ll ^11
Be pleased, for you alone can remove my Whatsoever one desires one is born, having
the symbol of the same. The weapons do not
ignorance.O best of deities, I am Garuda, son
cut his soul nor fire can bum it.
Preta Kh. Ch. 12 ]
^ T N ’T TTOW:II of his death to the end of the year (of his death)
performed even by the poor. As for the
^riff ^ wr:ii «ii
shall be
place of enjoyment in whatever body the jiva
has entered he reaps the fruits of his actions
therein, no matter whether the actions be good
Nor water wets it nor wind dries it. Mouth, or bad.
eyes, nose, ears, anus and penisthese are the
nd)ciicH>i<t^r^ iTiign tsifrvqtii
holes in all animals bom of egg, etc. There are
TpT: TT
eight upper, holes from navel up to the head.
TRT: TJfrfilRj ht*J MlPd ^11 vffur^ tt! filch uifnifit «A?[U wi
Tpnt tsfiiiîi In this way, O king of birds, a person suffers
from the faults of body, mind and speech. After
his death, he obtains happiness when he has
suffered the results of his actions. He is released
If men have done good deeds, they depart
from the noose of Maya and he is not likely to
from the upper holes, O bird. Whatever rites be bom again to indulge in evil acts.
are prescribed for the deceased from the day
it gflnret armavt ftpforrFt
a^lui<iRi^ i ii4,~lff6tiuiaur-i^Mvf ii u ii
3TSJJPT: W / Chapter 12
are included human beings are also enume-
rated. It is very lower animals
difficult for the
ijrcr % to get manhood.
m^mnT fedmfa
O Garuda I have thus explained to you the
WflO TT fffcraT VJj(IWdUyid*l:imn
various proclivities of life for the benefit of men
:
and to ward off the stalemate in which the dead The receptacle of the set of five senseorgans
may find themselves. can be acquired through great merits. Mankind
is —
divided into four varnas Ksatriyas, Vaisyas,
^vnPdHqufr r ^*:ii $udras and also Antyajas (the lowest class).
3prS3TT: W^l^d 'dllfUI.-IRII
milHufau r g T^T ^11
There are eight four hundred
million
«k>c|Tiild^wiV'^ gifd'dl:
thousand species of creatures divided into four
main classes. They are (1) andajas (bom of egg), The Antyajas are divided into seven groups
svedajas (sweat-bom like bugs, etc. (3)
viz.. Washermen, Cobblers, Actors, Varudas,
(2)
Kaivartas, Bhedas and Bhillas.
udbhijjas (bom of seeds), (4) Jarayujas' (the
viviparous.)
^chfavifdHqir ftT 31033m TrftcKtWflTH Tistof -anf^r: Ti?W:iiv9n

Adding the MIecchas and Tuntbas there are
thirteen groups of people.The species of lower
vdo^r^ giT MjumuHdsn ^11
strata of animals are thousands.
fio3o r tet
The andajas are of two million one hundred 'dnjwte Tltorr WgW;ll
thousand varieties. Similarly, the Svedajas, 3ITfTTt ftsjT f^r^T W 'STIiail
Udbhijjas and the Jarayujas in the last of which Taking food, indulging in sexual inter-
course, sleeping, fearing

these are found in
distinction is
all
impossible.
and becoming angry-
living beings. Here the
^ ^T3fr gfiprath )
An emperor wishes to become a Deva (god)

wNrtei tmii and on getting godhood he wishes to be the lord
Tr^tn^lf^ÛT of gods. The lord of gods wishes to go still
further and still his thirst for power does not
TjTfr «rafct?T: TT ^rsqRhl
recede.
d^Jleii ^qcu: (rltdPd W<=4Vi:IRo||
Bodies are of ten varieties in view of the
3umi#T: «rarfw fMHrcBfii
divisions such as single-footed, etc. Where the 71^: mtfysf wi Tt T# tf«iî ITîpjl: il ^ ||
deer Krsnasara is found in plenty that region is A person by covetous thirst falls
afflicted
called Dharmadesa (the land of virtue). into hell. Those who are freed of undue thirst
secure a residence in heaven.
O Bird, the deities Brahma and others, the
sages and the Pitrs, virtue, truthfulness
learning are always present in that land of
and MA 'ST fT^ctrP^H
man depending upon his own self is sure
*\9||
virtue. to be happy. The qualities of sound, touch,

^BPTT TnftTFT: ^TT: Tl l ftnf
colour, taste and smell make one dependent on
the objects of sense and hence one is sure to be
HlriMdJ ^TCT: $fc3T ^namr: TJJHT: II ^11 unhappy.
Among living beings, the animals are the
t»dl:
best; among the animals, the intelligent are the tl^lll
best; among the intelligent, men are the best and TTOT# WII ^||
among men, the brahmins are the best. The deer, the elephant, the moth, the
honeybee and the fish-these five are destroyed
*IF[si XT: WMIWISI wW)$<bHiyebHJ|
due to addiction to their five senseorgans.
fNrfqi ^rcpiRii
Among the brahmins the scholars, among
xficRtTO: etqfceljl 3^11
who cultivate Vedic studies,
the scholars those
among them those who act according to the In infancy one extremely obsessed with
is
injunction and among them the Brahmavadins one's parents; in youth, one is obsessed with
are the best. one's wife later in life one becomes obsessed
;
with one's sons and grandsons. Never is one

TPft TTF5T W** ^fll obsessed with the Atman.
TPJnf^ TleFitfl SHT eTSjrpi^ll
One is guilty of self-deception who does not
x^vl^dd^l fg^sq^lRoli
strive to gain either heaven or salvation after
It is easy for one bound with iron fetters to
being bom as a man whereby he could gain
either.
wooden pegs to get oneself released. But one
bound with the nooses of children and wives is
never released.
A man who
TTSnftT F
has hundred (silver pieces)
rpmi xra&: eFTlfa trrqrrft
’ffPETTTl
WXErtf
T^TiPT:ll
fcpzifrlRt> II
craves for a thousand; a man who has a
impossible to escape death whether one
It is
thousand, yearns for a lac; a person who has a
is a fool or a scholar, a child or an old man,
lac, wishes to rule over a kingdom; a man who
young (or old and infirm), extremely happy or
rules over a kingdom pines away to become an
emperor.
excessively dejected. He comes and goes. (He
dies and is born again.)
Preta Kh. Ch. 13 ]
oFtsftT H '^TZTfrr wnt wn ddl^vi xrft^rnqr gtaft srhii
differ *nf<T TriPRII sr%r sn^rr arof: sngnjfft ^roriRoii

Man is bom alone; man dies alone; he enjoys Auspicious or otherwise, a man has to
his merits by himself; he reaps the bitter fruits experience the fruits of his action. If before
of his sins by himself. sunset wealth is not distributed among the
Tfo^rf MV-Udlêf TJH: yRcT^'dJI suppliants, do not know to whom it will go in

I
TTcFT: U-diq^ ^ UHl^lRÎI the morning that follows. If some wealth is not
handed over to Brahmins and friends or spent
TTgrTsfa ^dilch ^ l^dHJI in holy rites or pilgrimages, the wealth begins
TfT IWlwi fÎRTII to cry 'who shall be my Whether plenti-
lord.?'
stiî^ i fayai arrRfr yulwRîÎdii ful or scanty whatever wealth one has, is due
TjtwiT VHVIHlf^dyiÔT.-IRHIl to one's previous merits. Realizing this, one has

to spend it away in virtuous rites. It is by wealth
Even as every one is watching, one leaves
off everything and dies.. Casting off the dead
that virtue is sustained if the mind is sanctified
body along with logs; of wood or clods of earth by faith.
the kinsmen turn away (from the cremation or M«glfaT Pgfft Stwff "ST ddbHH.ll
burial ground) but the dead man's virtue or evil umira -strafr iraf mmfdtt i Rtefa ii
definitely follows him. His riches recede from

srtf ticUHcP fq dfqicspf TWrahtll
l
him in the house itself and his kinsmen turn

!SKg&[ TTTSSRt srnff
away at the cremation grounds with friends.
'
1TcfT:
yitU etf^ddxl ^l«sld*dl 1
TTfff clfcdf gW fJTnr ’RET W ftSRTHJI 3 ’HI IpT grf dMW'd f^f ^ ^11
1^*T W -Qfc -m TIFT TO: II
3TOf^c5Sl^ %T ddhHHII33ll
^Kdfdfad T grT MdMfS!ldlH,ll?\9ll A sacred devoid of faith is neither

rite
fruitful here nor there. It does not nourish.

The fire consumes the body but the merit
Virtue is the cause of wealth, love and salvation.
and demerit accompany him. The body is burnt
Hence, one shall be virtuous. It is by faith that
by fire but the actions perpetrated by him keep
virtue is sustained and not by heaps of riches.
his company.
Indigent sages endowed with faith have
T-3n%^ <rfgrf W: oFPf ^Pd^fdll
attained heaven. Homas, gifts, penances and
^RrKlfdlRill
IRiflfd ?PT *Trtf
actions without faith are base, O bird, and they
T TtT fgan^-KT: TT^FrT^ 7TSTTII are not found fruitful, here or in the life after
death.
ii gfir srhircrl KSPjmit fgcfcriyt spfep tjhts smlHuiîP^Pi^Mui

^3rasftssm*r:iiRii
3TSEfT?T: ^ / Chapter 13
wg '^rarrsr in the world to forestall the state of being a ghost
for ever ?
eh*-4u|| t^c^l idaN 'dRÎI
rjfijoqf TIojvH
'
^TT fl^ Mli)V'4Tll ^ II SftfJOTT Terra
O Lord of gods, please tell me by means of 31ST

what ritecan one prevent a stalemate after fcT%Tfl^cr T5 tN ^rprt:IRII
death. (What are the rites that men should do Please listen, I shall explain briefly the
obsequious rites. If one desires to attain salva- 3PW^^dldl xT cffST II
tion, one has to perform them oneself.

tel ter ^r teF^te r t fl :iis°ii
Garuda said :
— If a person dies of snakebite,
^FTBf tel ftefte' no funeral rite, such as cremation takes place.
Similarly, if he dies by drowning or being struck
by a homed animal or through weapons or an
TJffr grfir ^:U
accident for how many days do the relatives
id<ci 'fT terlFT f^RT
remain impure? O lord, please remove my
Even in regard to women, and children
doubts on this point.
above the age of five, this is specially insisted
on. The rites of Vrsotsarga (gifting away a bull -ddM
calf) are for forestalling the continuance of
«CU*fl$<tffglU|: Tint '*11(3*1:11
ghosthood. There is no other rite in the world
except Vrsotsarga (for that purpose). While
teter tercrj tei ^jteiiîi
during his life or after death if Vrsotsarga is
he is a Brahmin, impurity lasts for six
If
months; if a Ksatriya, two months and a half; if

performed he will never continue for long as a
a Vaisya, one month and a half, and if a 6udra
ghost. There is no necessity for other gifts or
it lasts for a month.
sacrifices.
^tt -<RFtePui fte tei
•'Hrg' -scirer
1 TT tetW teH 11
ipiteftr wn If a person has gifted some precious articles
^ if TT^Timn of different sorts to a

lived a celibate life
worthy receiver and has
when alive, he does not go
Garuda said : —If Vrsotsarga is to the to a wretched state (even if he dies an unnatural
performed during life or after death, at what death).
time has it to be performed, O foremost among
gods, Madhusudana, please tell me. If the
3F cJkejt tete Tmrtein
sixteen types of Sraddha are performed what
te$ (friJRrHllrl "RtesIgJ ÎIWdHU % 3 II
If a person has performed the rite of
are then effects on the dead man ?
Vrsotsarga and has lived a celibate life, he goes
to Brahmaloka, even if he dies an unnatural
3Tfvr5T fNl’Wf (MU^mddHJI death.
dNldWfd dx^kil e(I^: OdW
Pindas are offered without performing
If
fd^HHIIVSIl ftenf
tetete
^ te* fteraterafte:ii
^ tewnwi ii?'«ii
>
Vrsotsarga no benefit accrues. Every thing
If a person has lived an unrighteous life
given unto the dead is fruitless.
l^bKVI^ iter
ter kpj
W tefte
c(#:
^:ll
grrî^fM iKii
devoid of good conduct, but has performed
Vrsotsarga, he does not go to the world of Yama
after death.
If Vrsotsarga is not carried out on the

eleventh day after death, the ghosthood of the
dead becomes eternal even if hundreds of
r xf -spteteteii Wl
Sraddhas are performed in his favour.
When person dies, his son, brother,
a
grandson, relative, caste-man or the successor
trts' ^grer should perform Vrsotsarga.
TnrffSgC fsfTifTII
Tprrte teV Ttetfte ^rrn
te ter gntejiîi
'
ter tellSIl fsratej 5

Preta Kh. Ch. 14 ]
If no son, the wife can perform

there be Cows, plots of land, gold, clothes, foodstuffs,
Vrsotsarga; if no wife, the daughter's son or the good posts (positions), etc., offered to the needy
daughter herself can do the same. But, in case, succour a man wher ever he is.
he has sons, none else should perform
Vrsotsarga.
yidrWW ?Tftf % dlcf«£uf 'fWWVrlll
3TF^T: VR H
WET One shall perform sacred rites as long When
a person dies, his son, brother, as the body is
TJrIT falRt ^RT ^TRzf: ÎTII
hale and hearty. Falling sick, one may not feel
enthusiastic to do anything even if prompted
one has no kinsmen such as sons, mother,
If
by others.
relatives, wife or husband, how are the
obsequial rites to be performed ? By what rite
are men and women to attain salvation warding
off miseries. O lord, please dispel this doubt of
^ ^g
if t SnftftET PddlfdVIÎR^H
Until the rites of obsequies are performed
mine entirely. thedead man, ever hungry, roams about day
and night in the form of airy matter.
SftfTSJT WET
frflT: Effe: fwt ^T: II
3Fjc*fq T fi r tfft g
f Wlf ^TTfT: TTSfr fdMV^ldll ?tfll
He is likely to be bom again, a worm or an
Thereno salvation for a man without a
is
insect or a locust or in the womb of an evil-
son. He can never hope to attain heaven. ,
minded base woman. He may die immediately
Hence, somehow a man must strive to get a son. after rebirth.
«biPl "ET ^HlPi T=PT
diPtrf i Pt et tWPm rmm:itnn '
qra djWt *TRJ«T:II

Whatever gifts are made by one during the
31T?R^ff^T didt(d f^<TT cj»l*4: y*hd)
life time, become beneficial later.
^TTf^r ETII
As long
âs the
^
body is
^t^TrlRmi
healthy, free from
u'^Tiifd xF^nôn sickness, as long as old age has not set in, as
Different sorts of delicacies and foodstuff long as the power of sense-organs is not
given by one's hand stand in good stead after impaired, as long as there no risk to life, an
is
death. intelligent man should endeavour for the
riii welfare of the soul. It is foolishness to begin to
snPTT dPlîiîld^MPdtaPd lR^ II dig a well when the house has caught fire.
ii sfhiret na i
y rol 3 tu<st o^ fijdtoiV) spfcaRitri ^rl^yynpf
sra)^ft5BTRI:ll II
3mm: / Chapter 14
TRTS ^TET or when one is sick; or if things are offered when
one is unconscious or without reference to the
3TT#T ft gW lPhT
'
E^ll
injunctions in the sacred texts?
TelTgn gT^T cT^T W f^ftll 3 II
Sftcp&T WET
O lord, please tell me what is the effect if
one offers things oneself or through others, if

r wntwtii
one offers things when one is hale and hearty RF5T PyiWIuiHI lETfrfgEriNrrqiRII
<jd^d fgflPJW x( dcHRHH offered by one's own hands yield fruitful

results.
d)«{iiNnm4)nrî
One cow, offered when one's mind is at rest
and peaceful, is on a par with hundred cows
offered when it is not, or a thousand cows given Particularly, a man having no son shall
at the time of his death when it is doubtful perform the funeral rites in his life-time and the
whether he is conscious of it at all, or a hundred same is true with those who crave for salvation
thousand cows after his death. If it is given and even indigent persons.
without reference to the injunctions in the
sacred texts it is fruitless. Even a single cow % IoitN
3TSPf Rlfd rRpf x* |Rr7Plll ?o||
offered to a deserving person at a holy centre
ison a par with a gift of a hundred thousand Any sacred performed by ourselves
rite
cows elsewhere in yielding merit. even with very little wealth accords undying
results, just like drops of clarified butter offered
qit 3T^-iTgPf ^#11
into the fire with sacred mantras.
dirftfdMMiqrq *hPhi’ xt
Tjc&r trepan ?TEOT efRir yilfwdlll
TtT idsbldT RT II
wif trrt fsnfacriimii
A gift of a single bed, a virgin, and a cow. if
O foremost among birds, anything given to sold or shared bums the members of the family
a deserving person nourishes day by day. A gift
till the seventh generation.
wipes off the sin of the giver and the acceptance
of the same by a person of good wisdom does y«|i4Td 'jflfdrl TlfrTII
not affect him. The mantra quells person and RlfcT

the fire chillness. Are they affected by the same? Therefore, life being unsteady it is
incumbent on everyone to do every thing
beforehand. With the food for the journey in
RT7J c(RT? ^,11^11
the form of gifts offered to the deserving, one
Every day something must be given to
is able-to trawl with comfort in the Great
deserving persons, particularly so on special
Highway in the journey after death.
occasions. If one wishes for one's own weal, one
shall be sane enough not to give anything to 3RTOT Miffed: qfsTI
the undeserving. in? ^trt

Otherwise, the wretch undergoes great'
hardships without the food to subsist pn, on
cfeRK yRyiai fR xT ÎIV9II
the way. O foremost among birds, after
A cow gifted to an undeserving causes the
realising this, one shall perform Vrsayajna.
downfall of the giver into hell. The receiver too
falls into hell along with the members of his
family for twenty one generations. If on being arptafy %

u.- r*n
born again he performs some meritorious Even a man having sons, dying without the
deeds, (he effect there-ofis also wiped off. performance of these rites, does not attain
SR ^fipid MftldHJl salvation. A man without sons by doing these
rites beforehand shall have a happy journey on
the Great Highway.

O lord of birds, I affirm that just as seeds
and other valuable things invested or sown in 3TfRF^Tf^r#^f%5r farfMfrfyn
the ground offer fruitful results so also things R rtf 'ifdUdlRlfd RT Rfd:ll*MI
Preta Kh. Ch. 14 ]
The goal that is reached by Vrsotsarga qnprT ijqq cjRpzf qqmfrr q wfiii
cannot be attained by the performance of
q% WWflTm q|q TjTif q»H^ ll 3311
sacrifices like Agnihotra, etc. or by various
He shall fix the planets mystically and
kinds of gifts.
worship,. O lord of birds. He shall then perform
q^FTT ^q ejTSW?R<I8iht q:ll
,
the worship of the Mothers and Vasudhard

dWidtc Juqrl’i
i Tjqqq ( offerings of gold or other coins in a. stream).
Among all sacrifices the Vrsayajna is the VIMUIM ’q’wqra cjwn «T^[qrq^ll
best. Hence, it must be performed with <fisr qtq qweranr9jq^:ii^n
redoubled efforts.
fire he shall perform the
After kindling the
ires qqrq Purna Homa. Then he shall instal Salagrama

and perform Vaisnava Sraddha.
q>qq*q
‘
sroi#
ebî fqfSRT %q ^\9II
qqqt qqpp^yq
«'<fôr qq:
^ qqfeqroû
q fq^qqn 3mi
Garuda said : —
Please tell me the details of
The Vrsa (bull calf) must be bedecked with
Vrsayajna when, on what Tttht, by what rites
good-clothes and ornaments. Four heifers must
shall it be performed?
be kept in front.
f«qT fq? qq fiiHJAHjI
tp#
ftf ftqq.-n
qrfsFq qqfcT qHq:ll^dll
smt eprûi qptm Rfi4 d: xjmRqn
What Is the fruit that he reaps after
performing the same ? Now please tell me this.
At the end of the Homa the householder
shall circumambulate the bull and let it loose
reciting the following mantra and facing the
north.
ebTfrfchlfd^ qT^5 qiwtHMrl T#tll
dq^4uq|cn*qiii^wqc»iufcti^ n
?raT qfisrgiqyqifqfdsfi ^'ll ^11
^ eP% TJ§Tf qi Wlfed:ll
srfqfqssr
"O Bull, thou art Dharma (virtue) created
qrpjf g qqi^q fqf^r ^qqr$prrtiiR<>ii
by Brahma in the form of a bull. Please raise
qi%: qpzjqfl^Tq one up from the ocean of worldly existence by
W^nqiqqefaqil^n means of the power of this setting free."
Sri Krsna said —When the sun is
:
in
uttarayana (northern Transit i.e. proceeding
away from the tropic of Capricorn) in the
qqejpTl q%q
months of Karttika, etc., on the twelfth day of With this mantra and along with the holy
water from Rudrakumbha (the water pot
either the bright or dark-lunar fortnight, on an
sanctified by Rudra mantras) poured over its
auspicious hour, in, a clean place, he shall
perform the rites of Japa and Homa after head, the Visarga. rite is performed. The water
inviting a pious-brahmin conversant with the

pot is then placed on Darbha grass.
rites. difq*jy» wrwiq qq*^ tjsff#
lW epqfcqrfcFT fqfq^rfqi 3FT(3TRq) BW: ’f 3311
W'nr Tqppf ^q Vsl^WIRHI ^q trts# qpf qq vqiT^ll

On a holy day in conjunction with an qfq^ qlqqqqnfhTcq qairfqyifcWiiiôii
auspicious-star he shall worship the planets After duly pouring the water with due
and deities. He shall perform Homa according recital of mantras in accordance with the
to his capacity with various auspicious mantras. injunctions in the sacred, texts, he recites the
1
mantra Tena Krida etc and finally releases the

bull. He perform Atma§raddha and
shall then TI WmT d RM ^
l l
feed, a pious brahmin and offer water unto him.

A cloth is spread on the ground and a copper
<mfct Trfrfll vesselis kept over it. The idol of Acyuta is kept
Tfpft *rnf tj# *nf?r -=t

in and covered with a cloth. This is given
it
What he —liked most in his life time must along with Arghya and good fruits as gifts.
be made over as a gift in accordance with one's

capacity. Then after death he shall be able to
go along the rugged path (to the city of Yama) A boat is to be made with sugar cane stems
without any difficulty. and covered with a cloth. Clarified butter is kept
WlVi T TTc(T WTTT ^TTT: It in a bell metal vessel. This is the symbolic
Wt: ging 3^11 offering to enable him to cross the Vaitarani
river.
If the Srdddha is not performed on the
eleventh day, neither what is offered by himself turpi Ml ^ TJrf WEI 'IrlWl fTfarlrbll
here nor what is offered by others reaches him W3TI%uf
in the other world.
The boat is offered for crossing. Garuda-
WtT
www
RTcTrT
Tlftrr pF^trr
He shall then make over Padadanas thirteen,

dhvaja
one's
is then worshipped. In accordance with
own wealth many such gifts can be given.
awfariTÂui rT5ET ^TWWIÎII
seven, five or three with great faith.
WPTFRWr
q c^Hlfd tf ccfld gnsnifgFwifw:ii is the god who saves people, who
fcftfRHlPui <*cctfd W W WtKRqU

Three, five or seven pots of gingelly seeds
3* 1 are
Jandrdana
sunk in the ocean of worldly existence, who
are dejected due to its waves of sorrow and
shall be gifted away and Brahmins must be fed. distress and who are devoid of the boat of
He shall then offer a cow as a gift. Dharma (virtue).
to vraETT wir*3 n
uRuHdMM^dJil Gingelly seeds, metallic substances, gold,
^ If
wd’SEi
a bull calf is
^f^prr
gifted a Cakra shall
wiiîi
be placed
even grains, plots of land and cows-
cloth, salt,
any of these can be given as Dana. It is holy.
on its left side,
garland round its

a trident
neck.
on its right and a WW fgjtoM)
ftomdiiPin ^vxffa viîkh'
-qicFT
xxii
Vessels full of gingelly seeds or beds can
be
TTîfîPdyi^d T^twraBiî gifted.According to one's capacity, Daksind can
The eleventh day rites are to be performed be given to poor people, orphans or noble and
like the Ekoddista rite and the twelfth day rites pious persons.
are performed with Svahakdra.
x( x[ Wd:ll
T^SVl II ^6 III O Tarksya he who performs thus, whether
Before the Sapindikarana, sixteen Sraddhas he has a son, or no son, obtains great siddhis
have to be performed. After feeding the (achievements) like one who has realised
brahmins Padaddna must be made. Brahma.
Preta Kh. Ch. 15 ]
TT TmdPdlfa W% yî^lRuirU
TRm.-ll^ll great
This is
regions.
my affirmed truth that they go to
On full moon days or in
ftcT %fa1rfSF
conjunction with Revatl star a blue calf is to be
As long as one lives, one shall perform Nitya
set free. In setting free a blue bull calf, the
merit
and Naimittika. rites. Whatever one does
accrued is the same as in performing thousands
righteously shall yield him good results.
**:
of Sankranti rites or hundreds of rites of solar
^rr^nr *r^?tii
eclipse.
n'ddtiw % IIWII
dcHdiiJ: fl<ld«ll Wg|u)«T: ’Em
%cMHl 7JWTTT yidlfaaMfa xTII
fHf Wr¥l c[^ T3*TIU<HI fcJvjtmnfnT «rimmi

3lfFF# % Tl; ebfv^ssjR^H* yd^Pdll Heifer must be given to a brahmin. Padas,
vessels of gingelly seeds, etc.must be-given to
ttttpt ^rr^m ^f^FFrr ^mr fonimn
the brahmin devotees of diva.
In the rites concerning pilgrimages to holy
centres, in the annual sraddha, etc.,
of gods, preceptors, mother or father, gifts made

and in those 3*rm^«nf ^ xrfranRT ydiy^d ii
thus are holy. He who makes gifts in this yajna,

% dRWI^d •? frqf WJI1
O bird, flourishes every day.
W l-'MdUl vft%
y(d>{^^ vfl% ti#
«^rnRm:||
^ fr^RT.-imoii
After worshipping
cfdfrqfci
Uma and Mahesvara,

Acyuta, dark as the Masi flower and robed in
TTE[T cTT^T fT:ll
yellow garments, must be worshipped. Those
% ^rrf^r MiylWtWPifd tot wzt n who do so need not be afraid of anyone. Those
It yields undying results as the rites who desire to escape ghosthood shall perform
performed in altars. Just as Brahmacdrins are their respective rites.
worthy of worship those who give gifts are also
WWPd % TOvHleblPifd Tfr^f EH-fr tTOII
worshipped. I grant boon unto them. Similarly,
the fourfaced god Brahma and diva too grant tTd% -ôcfxirtsMrd w
boons.
3ry«xil eprsft -m fcnrrtiyl
zre^cfr ^ W*I:II
SpsiT WSt 6^Mld :ll
*j|urirfîs(^ cflfq *jfa’ -pTcEf y$fUd:im^n

Wherever in the tank, the offered bull drinks
•RTjyMT f^diaifd TO <&¥ld4JI II
have thus mentioned everything connected

I
water or digs the earth with horns, there enough
with the rites of obsequies. On hearing this, one
food and water for the manes exist.
freed from sins goes to Visnu's region. On
faqvHH-mi'i "ET 'y^W^trfdMfcni hearing this glory of performing rites and the
^Tnwnwi'qf m Iricdrararrftnr îy&iu*^» merits of gifts expounded by the lord, Garuda
n'sbl*d1dl‘ TTWWftTT îq^rdlfr Till was delighted. He bowed his head down and
cfrcIT EtTO'HMIMlfa Tit asked the lord again.
it sfbrrei ngiîul Trmavf fgrftwr sufaT ui

it^ri5SqPT:ll ^>£11
3Tsm^T: ^ / Chapter 15
W WET
«prrg^ffF Tf faufqqjl
Garuda
decisive
said
description
:
—O lord, please give
of Yama's region,
me a
its
dimension, extent and greatness.

'SRTt: yqiUlRH'Î d <4 lei frit Ml I ^ II
One piece in the mouth, one in each of the

nostrils, eyes and ears are to be placed in this
clT^f Uc|j^nifi| 'qiwptal
order of enumeration,
yiiiuiifa TfsdrfPai wTftrr ^ Trte?riRii
3T3T
Bhagawan said :
—O Tarksya, listen. I shall
fclj|- d«ll
describe the region of Yama. All the sixteen

xt xf rjHfff ~5T 3on
worlds are very extensive. One piece in the operture of the genitals and
one piece in the rectum. Tulasi leaves are placed
%3RFTf UM|UM:II in both the hands and the neck.
imeftcbfM ^ 3TnHT tTIIÎI
ePFspjnr
The distance between the Earth and Yama's
'JulRIcHl^d
region is more than a million and thirtytwo
The dead body to be covered with two
is
thousand kilometers.
clothes. Saffron and raw rice grains are strewn.
TJ?5rf TJEJjW ciiIm cifeh It is then decorated with flower garlands. The
wmmi body is to be taken out through the back

O bird, after enjoying the fruits of his merits doorway.
and demerits in the world, a man falls sick due
to the effect of some previous action.
frf wf II ^^ II
PifafWM' irsfcjyj irc|| VMVIH^ ^dil^y^ll

^TFT ^ fcrftdl f?5: TT <T ^MeU<^|<tH Ml 3i^snjgf w «jfi#5rdf
This sickness is due to a chance cause. Death The son with his relatives and the
occurs to a man in accordance with his actions Brahmanas of the town should carry the corpse
taking their own definite course. on the shoulder to the cremation ground. The
corpse should be placed on the pyre with the
tpfrtH "fraf HT£:II
face of the dead to the north, while the son
rTc[T vTIIÎI
should sit on the ground with his lace turned
The individual casts off his body and dies to the east. The pyre should be made on the
due to the effects of his actions. His dead body ground on which no other dead body has been
must be kept on the ground after purifying it cremated presently.
with cowdung.
^l=l«s^H^<î«tlf^< MIHIVI'H'4dlMvll i
wnmrfyrHf rrsmifcii
TTTT: WIT
Gingelly seeds and Kusa grass must be
scattered. A piece of gold is piaced in the mouth
The pyre should be made of woods of
of dead man. Tulasi leaves and the
the
and Palasa. When, the organs
sandal, Tulasi,
Salagrama rock are placed near it.
lose their functioning power, consciousness is
Tfcj ( ) TlTOTf^Jol^J TRUf ^fewni«*eh»ijl benumbed and the messengers of Yama are
VldUlluHJ^ -5111411 near at hand, the breath leaves the body. The
Samasuktas are recited near him. This is departed soul attains divine vision and can see
conducive to his salvation. Rods or pieces of the universe at a glance.
gold are to be placed for the benefit of the dead

man in his vital opertures. -gfrfa -ipr viihi^h *r^n q 5 11
lêbl <ld«d Ul<J|4j«A HSirTp:ll

3T^rftyg- efiuf4lv^«ir ^ WshMHjlMI 4J<sh
'
5
TravTra%:ll ^V3H
Preta Kh. Ch. 15 ]
He observes the dreadful form of Yama even 44*14: f4rsi4 grtnf4?4fafM^:ii

when he is on the verge of death. He sees 4R faflhjfll 4RT: eblWyul] 11^11
Yama's servants beating the wicked with the
cane. He sees the attendants of Visnu cheering
4Ti||<Ud: TT R^dH Il
the good.
4*44 ^*)HW cpTT: *Rt4«lPd %ll ^^||
4?N-dl *[4 <44 'HKchlil ^T: TJ^ : ||
Rftpft ’qifnT WtFf xf

TO ^giRT,
?ft4 7RI4te4 wr4ii ^V9ii
*tt f^rqu
^4 -^44 rrani^ll
OT^jT: R^R: TT°S|N*ii ^ II
The path of Yamaloka is hard to pass. The T8n% -TOT ^dildVl^^fd lRÎI
sinners traverse the path in discomfort. Yama
assumes a form of body with four arms, holding
O Garuda, Body is liable to destruction in
conch, discus, bow and mace. He treats the

an instant. How can a man boast of it?
pious with amity and accord and chastises the The purpose of wealth is charity, that of
sinful with the rod of iron. speech is truth, that of life is fame and
spirituality, that of body is benevolence. In this
way, one can gain something substantial out of
f4sj^:'*rosjfw:ii 9011 the things unsubstantial.
When the departed soul is being carried

away, the messengers chastise him in the way.
infrT X|[fiH|^|| They describe the dreadful fate that awaits him
3=nrj^rrrw:
He thunders
w
like clouds at the time of
in hell.
They him thus

tell : 'O wicked soul, walk
dissolution.He looks as dreadful and dark as a quickly. You are being taken to hell. We carry
mount of collyrium. He is seated on a buffalo. you KumbhTpaka and kindred
to hells. Make
He can be easily propitiated or appeased by the haste and do, not delay."
devotee. His body shines as the lustre of
Thus hearing the words of messengers and
lightning. It is as long as the three Yojanas in
the lamentations of his relatives he cries aloud
dimension. He is terrible to look .at, wields ,an
and is carried by Yama's messengers.
iron-rodand noose in his hands. His bodily
appearance and eyes are dreadful to the sinners. ^dWl<tf)lPdUMi(ldl<iv 444.11
The soul in human body is of the size of a ITSrTlft 7fT^4n7Wr[ll3o||
thumb. f4STFT W8JT xf 4411
dd»)KU '^4^?il|U^l|RehvM :lll^?ll
l
TTfrr 7$ The son should perform 3raddha at the

3311
3TFJ^T -gpf
appropriate place. He should offer six pindas,
on the day of death in the serial order: (1) at the
riR-xu
place where the person breathes his last (2) at
When it is dragged out of the body by the the door-way, (3) at the courtyard, (4) at the
messengers of Yama, it cries painfully looking
resting place, (5) by the pyre and (6) at the
wistfully at his erstwhile home. The disgustful collection of bones.
body without life and breath becomes untouch-
able suddenly, smells foul and is disliked by O Garuda, I shall now tell you the. purpose
all. The body suffers in three ways Either if is :
why the six pindas are offered to the dead.
eaten by worms or transformed to feces or 1Jrresn% 7l4fr TO 4TRT
reduced to ashes.
rR cfZTfR ^ênfcc|fy^c|dl:ll 3311
Preta Kh. Ch. 15
^ fond q tifst ftrqf*ram <jii 33 11

ScsRiir qqq M
fqdiqrTjgdtqWdq: fqugl?q
ddT q^Mfo qil
<f»fc*T«T :IIXo ||
The pinda that is offered to the dead at the Three pindas are necessary : (1) one at the
place of death pleases the household deities. time of death, (2) another in the half-way from
This pinda satiates both-the earth and the the place of death to the cremation ground and
presiding deity. The doorway pinda should be still another by the side of the pyre.
given addressing the departed soul as pantha
fqqidT font fodtt ddd«qd:ll
(passenger).
^dfo qR<^diyq ddfo: Rft^Wd.-IUÎI
d%d rR yfolfd jJRTdT ’J^ddl.-ll The pindas are associated in their serial
qdft #srfr dTR •ffgjq^ll^lll order with their presiding deities, viz., Brahma,
The gift of this pinda pleases the household Visnu, and the messengers of Yama.
deities that abide at the door. In the courtyard
lives the Khecara. A pinda should be given in
his name.
When the third pinda is offered, the dead
d Wlwrf ^To^T fjqqfoq:ll
body is relieved of impurity. The son or the
foqfo fid dd qqm&tj l^H nearest relative should set fire to the pyre.
At the resting place, he should offer a pinda
TPpq xifofHUIiq <tfevHsal^<q £fod>Tt{ ll
to the Bhuta categorized as Deva. This pinda
qf^f dd: forqidd:ll^ll
is, therefore, called bhuta. The gift of this pinda
to the Bhuta makes him genial to the dead.

He should cleanse, besmear, dig up, extract
the place of altar and after sprinkling the same
WST q$rr if qi^ fofor qrfdd: II
with water, he should arrange sticks in the
rTPT prescribed way and light the fire.
Pisacas, Raksasas, Yaksas and the rest
preserve the sanctity of the body which is
sacrificed in, the fire.

ddifoTTdTPrRRTfd TJd ddll
ifcfiqgqdrsfoii
§fd qjqn^tnqqf yTTftr4fodrq^dji'tf l\ii
foraraf Trraqr dm wtyqni^n After worshipping the deity Kravyada with
When the pinda is offered by the side of the "owers and rice he should recite the following
pyre, the dead is designated as preta. But, O formula : "O Kravyada, the originator of beings,
Garuda, instead of calling him preta, some call
the source of the universe, thou art the
him Sadhaka.
originator, saviour and the destroyer of the
people. Take this dead person to heaven." Thus
cT^rf^r fuaaifa Ohhih i

worshipping the deity Kravyada, he should
sacrifice the dead body.
But, generally, he is called preta.
Henceforth, the offerings are made to him in dSTT ifo dd:ll
the name of preta. dfor«r: T^fodisfod opfogfo qqifoforil ^ II
fr^q wfa: fonf yraFdlfdqWdril When the body is half-burnt he should pour
3pq$7T qfoqidrq ''jqfodRt qqfor foil II
ghee into the pyre reciting the formula
By gifting away the five pindas, the body 'Lomabhyah svaha'
achieves sanctity and fitness to be sacrificed in fadlHUlm d $d 4^ ^ 14^
’
1 dd:ll
the fire. Otherwise, the presiding deities, as ddiq m«ddU>fo Tjfoq qpfo ddlilWII
stated above, cause large-scale destruction.
Putting dead body on the pyre he should
Preta Kh. Ch. 15 ]
pour ghee over the pyre with the formula: for morning should applaud the dead by
Yamaya Antakaya Svdha. reciting the formula Visnu, Visnu.They should
accompany the relatives back to the house (as
^TT T>7)T 37TII
a token of sympathy for the relatives).
A single offering should be made to each of 731: 7% 33 *3 *3 1 TJ51RPT3T 3%9T:II
the deities —Mrtyu, Brahma, Jatavedas (fire) as gTTPT 7%$ 3$ 3*33 $jTT$3Plllhhll
well as in the mouth of the preta. Then he should f33T3 73$ êjq^qfq WdVMPdll
light the fire from the eastern direction.
^3 TO TpT
3WiTdMf^r<ftffr Tj3:ii At the southern part of the house he should

3T$ H)<3[3 T7T?T 7Hf3
:3
mdefi:ins^ll put cow-dung and the white mustard. He
should set up an icon of Varuna in the house,
He should recite the mantra (addressed to
eat the leaves of the Nimba and partake of the
the dead); thou art born of this fire;' (addressed
ghee.'
to the fire) : May he be born of you again. May
thou take him to the world of heaven, please.
3TSJT3 7 73T 3*% 'XclI&cifdjm'SII
«eb<$«4: TJ%7f35^ Idf^dHUholl O lord of birds, some sprinkle milk over the
Reciting this mantra he should pour ghee
pyre. He should not shed tears but offer
libations of water to the dead.
mixed with gingelly seeds. Thus, he should
cremate the body as dictated by the funeral code
(antyesti paddhati). 3T3t 7 flfcdoq % %3T: TTRZtf:
WVlPWdm^ll
tlP<dc4 33f hl-iiW 3*7 T£sT They should not weep. If they weep and spit
37 fTOT W37fsF73tim*ll phlegm the sou! of the dead person is
compelled to eat that.

He should weep aloud at this juncture. For
this would assuredly give pleasure to the xt 31% 3$ 3^nf?337H.II
deceased. The rite of cremation is followed by Tlfd 3% 3TS$ TvTW TTimS tl
the rite of.collecting bones.

The son should perform the obsequial rites
tfrrfiprg 7^373 <i*iP{?t*h 0311 as his means can afford. O Garuda, he should
dld^rfl: Tcftap) 3 %3 T^TT^NrII VHI pour milk or water by the earthern jar, in favour
pain due to of the deceased, over the sloping roof or the
The preta-pinda forestalls the
courtyard.
cremation. The Bhutas (who share the pinda
with the deceased) allow the preta to wait til! 7^: %fftfc0^R3r33:ll
he receives the pinda from his relatives. 73933 7R7T 7^533%: 3 '
!
ft3%lll*oH
The soul of the deceased held fast by his
previous actions and terribly bewildered,
desires for another body. While he being is
After the corpse is cremated, the sons or the
taken to the abode of Yama by his messengers
descendants should bathe in dress. They should
water mixed with gingelly he casts a mournful look at the cemetery and
offer libations' of
the courtyard of his house.
seeds by his personal name or by the appella-
tion of his lineage. 3% ftprgr 3?T!f 3T 3133397
33f 3R7%: eMdlicddilll y<ideA|l: %3^97 f$39T: II II
(qwjjejcujRfd Od^<{U«ltiH<0*ll
The people of the town who have assembled TJ7%<7 % fTO3 7>T3f 3T%3T d<3T3d: ^ II II
For ten days, without intermittence, the son

should offer pinda in the pit and pour handful ^cjSfd «T^53 HlftAd xTI|19o||
of water in favour of the deceased. If he has no
ThdA Tprg^r iiiumiii tram
son, his wife should perform the obsequial rites.
rlTc^tfi^^r II
TT5T*n% r* fSTtfrlT Wt ^T:«l

O bird, when dead body is cremated,
the
VMVlA ^SFT 'favg XT giq$<{|| II the soul that has gone out of the body takes a
no wife, his disciple should perform
If he has new body. With the pinda of the first day his
the same. If no disciple, his brother should do head comes into being; with the pinda of the
that. The libations of pinda and water should second day his neck and shoulders; with that
be given either at the cremation ground or at on the third day his heart; with that on the
the place of pilgrimage. fourth day his back; with that on the fifth day
his navel; with those on the sixth and seventh
days his waist and private parts; with that on
the eighth his thighs; with that on the ninth his
Whatever the desceudent offers-boiled rice, palate and feet;, with that on the tenth a feeling
barley-meal, vegetables, fruits, etc. on the day of hunger comes into being.
of death, he should partake of the same on
successive days.
utot: ^ Itrefflii
fctHlPl g?T fM'JsiV'd e£ecpdl:l 4£riK4l:ll

Having assumed a new body tormented by
hunger he stands at the threshold of his house.
The son or the descendent offers pinda for The tenth day pinda should be accompanied
ten days consecutively. The pinda is divided with the offering of flesh.
every day into four parts, O lord of birds.
fcihtftci %q fieffi :ll
t
SjqT tTFT
frfcf Oil famuli The soul of the deceased when he had
Two parts of the pinda go to the building of assumed a new body feels extremely hungry.
new body. The third part goes to the His hunger is not appeased if an offering
messengers of Yama. The fourth he partakes of without flesh is made to him.
himself.
spsifcr: M Pwfriq ^lHj

gKVIl^ M^ fi flFW tl
^5ETÎ|\9YII
^
i l
cflUMH Sf H ^ l
'
ff» f%lg^| gMlI
Within three days and nights the soul t^T
'
<jdWH»ddNehHJ fl9mi
assumes a new body. On the tenth day the On the eleventh day and the twelfth, the soul
embodied soul longs for food. of the dead While offering gifts
eats to his fill.
^ TRJFET ^ TEWranpTlftrc:!! of lamp, food, water etc. to the male or the

female deceased one should mutter the name
TflT q^SSellwf
'
preta. Whatever is offered to the deceased,

No procedure, no mantra and no rites are
should be done by the name preta, a for, doing
prescribed. He should offer gifts to the deceased so gives delight to the deceased.
just by his personal name or by the appellation
of his lineage, TT M %Irl -5T T|gW$ ll
^ Pmu^h
^PTII
^fqTf^T fggr 'dSRT
On the thirteenth day, the soul of the dead
^jf^rtT: II \9^ll
*T:
is taken to the High Way. Now, he assumes a
Preta Kh. Ch. 15 ]
body bom of the pinda and feels hungry by day On the thirteenth day seized by the servants
and night. of Yama, and all alone, the departed soul
traverses the path like a monkey led by the
juggler.
TftW '^diwnqj t^ll
ffilT
The sinners travel by the path of extreme

•?i&r Tf ?nrapf ^ pp
—
cold and heat the path which is beset with
nails, infestedwith demons and spread over
with fire. Hunger and thirst await the sinner
Trppi cKfRrfeffl # yTnffcfii
rfbt -3CT enîidîi

but the good escape torments. As he goes along the path, he cries aloud
iTpf atfwnrsHTfîi repeating :"0 my son, O my son, I am undone,
SjftqtfTOrffdt f%r!T TPftfe?T:IP9<SII alas, undone. I did not act well." He
I am
laments, crying over and over again: Human
In the path beset with trees, with their leaves
He body is rare to get. I got it by my accumulated
as sharp as swords, such tortures are usual.
merit.
from hunger and
suffers thirst, tortured by the
messengers of Yama. T dSTPZT TT^rf % xTI%«r: SHRII
^ M 4l*Hld r Vld^HJI ih i siH wpfr nîi

vird i fTym gn w 3i5hi%trr
The departed soul traverses two hundred Iearned sufficient wealth but gave nothing
and forty-seven Yojanas in twentyfour hours. to the poor. Alas that wealth has gone to others
!
(in spite of hoarding it). Thus he speaks in the

Tjgfcft 3 TT:ii
choked He is severely tortured by the
voice.
T9PJF ^ mRcM*! KTtzr pqp3ft{ll4o|| servants of Yama while he remembers his past.
He bound by the noose of Yama. He
weeps
is
as he leaves the house for the city of

prpsr pam pit
Yama. xffr «idlfd c^n^n
pf
$M)U( znfa TT ‘&rt:
p '3TGf
TJTT
TreraT ^Rrrqri
aiRtdP ter TRnf
=
4,ia<iftr r ^ni^n
None gives him pleasure or pain. This is
The departed soul goes to the city of Yama
wrong to presume that pleasures or pains are
which the pious souls find comfortable and
caused by others. The soul suffers for all that
where the sinners feel distressed.
he performs 'fin his life. O soul, now suffer the
consequences of your past activities.
sJjTIjr faRlsmeH q&UTg ppil 6 ?
vr4l^f
II
W4 ^rf ’T p pm%
TTRt ^
vfldidy •eirad: ii^îi
T TtfaRT '’TPFfifT Mf?MH
In his upward journey he passes over the
q-rtiqi ^411^011
best of cities viz., Yamya, Sauripura, Nagendra-
[He laments :] I neither gave gifts to the
bhavana, Gandharva, Sailagama Kraunca,
needy nor poured oblations into the fire. I
Krurapura, Vicitrabhavana, Bahvapada, Duhk-
neither practised penance in the caves of the
hada, Nanakrandapura, Sutaptabhavana,
Himalayas nor bathed in the Ganges. O soul,
Raudra, Payovarsana, Sitadhya and Bahubhlti.
now suffer the cousequences of your activities.
Yama's city heads the list.
TT M TJWhrr itMfy.cht:ll
facq<H T 4*%* pT
4
husband's company, nor did I enter the pyre of

my husband. Nor did I observe the vow of
I neither gave regular gifts nor made any charity after his death. O soul, now suffer for
pastures nor offered sacred books your activities.
the Vedas :
and the Dharmasastras to the learned Brahmins wtannH fayflfad

in charity nor heard the Puranas. Now, O soul, '^yKlilduldl T%^:ll
suffer for your activities. •fHlVHlt ^:Hn?T3Pf
eiaef w
did not reduce
tjo^ ^<tfe[<fcj 4 ftT:ll^'*ll
my body by keeping
fast?! 'ipju^dl: II
I
monthly Candrayana vow or

^ftd^dl'4 % ifpqf observances
fasts
of
or
nature.
like I derived
—the cause of multiple sorrows,
,
yrtlill fKTÎI ?^ll
womanhood
I did not construct a tank for satiating thirsty
from unholy activities of my former life.
people, beasts or birds. I did not make a pasture
HHFfllPl dltjiiifd trar
for the cattle to graze. Now, O soul, suffer for
your activities.
W1 TlfcWfltr'itsM
?Rtf TrfrTPW ^
^wjffui fTdlfd Tjo^H^mi
’’T prfru
O bird, you think attentively on whatI have
rrfw^fl H^PPIFFPT
said about the lamentations of men and women
,
TEIvcIill fjfP(|| ?^|| for their acts of omission and commission done
I neither enjoyed the pleasures of my in their previous life
ii fgiflqi’yl *pf° qqviltt.fqWHd'm^lâHpl^Muf

HPT qS<VllJHTO:ll $mi
3TSTTST: ^ / Chapter 16
gppftf|fW:ll
TTST fsFPTrTRT^T trTTâf TiFtiKH II ^ Tjraifa nrimn

jfc-dMHW fHHTT HT fH^:ll?ll ^jrafimfaT hiftset Trsf Tftwfa ^ tt^tii
^^KVlRfdl^*) err^Hl fefTEpIll ^TrfFr Hft^ll^ll

There in that city, the .servants of Yama bid
31«l<Vl r=Tftftt TJ«f TTPZT^r sTÎRlI
him take rest- In utter distress he remembers
O lord of birds, when the departed soul
pleasures he enjoyed in the company of his wife
laments thus, he cries being struck by Yama's
and sons. Thirsty and distressed he weeps
servants who drag him for seventeen days in
bitterly and laments over the erstwhile comforts
the firmament. On the eighteenth day he
of his wealth, wife, house, sons, servants,
reaches the city of Yama.
friends and comforts of life. He is extremely
rrfoPJTEft T*zt TtaTHT HT Htpr TT?TÎI distressed with hunger. As he laments the
fgy<vfd:ll^ll servants of Yama speak to him.
In that beautiful city there abides a group
fargIT '3PEJ:
of departed Souls. The river Puspabhadrd flows
there and a big fig tree grows up there. ^ SR ’3ST TpTT HTPTT HR TJf el«r II
^ m T? faSTTTT TTFZRt *Wph^ :ll êhuiTmWd

Where
sj$cr f%rr trj tt?ptîi\3ii
TfteT ^.•'feWHIYIl is your wealth ? Where arc your

Preta Kh. Ch. 16 ]
sons ? Where is your wife ? Where are you in ^dtsnr rith rrr Hfcnr h^r di*yr^Pr?ii
this wretched state ? Now suffer for your past fdHVRRI’Udd : wfd>^:ll^mi
evil actions and go by this ancient path.
He is beaten by the cruel and merciless
messengers of Yama and weeps over and over
^ TO^ RtHlcKRRIII again. Having eaten the rice-balls and drunk
the libation of water offered by the relatives in
HR
the second month, he moves further. He is tied
rFt iTPfoT HR RRH: sfcqfdsfcAft H1I41I
with the noose and dragged by the messengers
O traveller in this foreign world, do you not of Yama.
know-the power of Yama who is the lord of us
htRi wgnft 3J*th.ii
all-his messengers. Assuredly, you have to
travel over that path where there is no provision Spfor R Rh*»
l HR rreg circft y:» 35 II
for barter in virtue or vice. He reaches Gandharvanagara (or Gandha-

madana) in the third month. Here, he eats the
hthh Trf^sr <erar spuii
quarterly rice-ball offered by the relations. Then
TT TJ^Rt:IRII he moves further.
O bird, hear attentively what the messengers
i ftcWIM RfiJ# TT UIHlfd't ^TH.11
of Yama speak to the departed soul. They strike
him with the rod of iron. MRiur Rif ^Pd
i QdwtaR yTwdr.-ii $v9ti
He reaches the city Sailagama in the 'fourth
month. The stones rain upon him continuously,
fMusH?iifd HR: ?o II
O lord.
Here, ontheearth, whatever is given by his
sons every month, rice-ball, etc., due to affection
HR Tj#«r%Hii un
or kindness, he eats the same and then he goes There he eats the fourth monthly oblation
to Sauripura.
and feels satisfied.
_ _____ ___________ HHt

HR dIHI tj TFRT H All Id ifcT: s^T "RT^
h rffrQiwi RH ^ R43d:tl
King Jangama rules in that city who can R& Rlfa HH: M Hlfe shWpRH ^HJI \ S II
assume any shape at will. He is frightened by In the fifth month, he goes to Krurapura.
his looks. He feels the urge of taking rest. There he eats the rice ball offered by his
HRRT
H^H
^ Hc*JT
dR*!^ HH:II
~
<5qfH^ ft?|j R3n
relatives. In the sixth
Krauncapura.
month he reaches the
difrgdrft TTZf M HlfH rddlPdVlH.il

HR R#T
^Tlhsf
fRtrtd aii^dimifqd :
1 tHSHH HOTRR:
^11
TJ^feTR: IRo II
Rift ftgl foT HTRfH HR TT: II 33 II
There he feeds upon the rice-ball offered by
Whatever is offered to him in the three
his relatives in the sixth month. He takes rest
fortnights together with the oblations of water
for a while but all the time he remains fright-
he eats and drinks. He passes over that city and
ened and distressed.
reaches the beautifui town Nagendra by name.
He has to travel day and night for two months <RJT TT oMfafrm 'dP4d> ^RlHigt‘11
for reaching that city. He passes over dreadful Wfd f%JWIT PdPAldl HR HtWH:IRS>II
forests in the way and cries aloud. He passes over that town being struck and
sfrhft: PcfcdVWMWd: ^ ^H.-^T.-II dragged by the messengers of Yama. He
reaches Citranagara where rules King Vicitra.
RWgdlHW^ 7J
HR^TifarfHH^rfHII *YII
w4dl$i|: #4'!l TFW qyiiRd %n When a person is in good health he should

RTî wfa: TTn^CTtrqif^r gift a cow to a learned person.
<KHmumfêh war ^$3% dndHni$d:ii
^nf ^T:
He is
^WW ÎT
the younger brother of
qtedctlHHj R3H
Yama. There
drcfemf w fdifan f^wid^ni^n
W ^rf W IgW *p<T W PTHf W ^TcT
he eats the sixth monthly rice-ball but is not
gjnf grfrw ijw
drc^yr wi^thii 11
satiated fully. Then he moves further; he suffers
again and again for want of food. While drowning he reproaches himself: 'I
gave no food to a Brahmin traveller nor poured
nf-u'ttrl ^ ItHRi Mt{ld: T|d4l|di|e|:ll
oblations in the fire nor performed Japa nor
^ 'SFTdfcT "TOW: yi)et>HHftll Ttfll undertook bath nor prayed to the gods. Now,
"Do my sons, brothers, parents or relatives let me suffer for the acts I did in my life.
exist who may take me outôf the ocean of
WPi% d£:ll
distress wherein have
I fallen."
tnrrtt'
^ gw
The messengers of Yama strike him again.
W4if<ebnn^îi
amiTfnf TlujtsUWd ^dWt^T^Syr.-IRkll He repeats those words but in silence this time.
% rT^lHId ygl^dtuff WFPWUMlfacbSmff sjoRWT ddjfcT WWW:II
7TW ^;dVflfuidH‘^>HIH.II Wl wr^f WT: flvlûi fgwrs^wrill 3* II
He eats the sixth monthly offering-made by
^f <dT dkf*4«4in: TJtsl^fd o|c{Pd %IR\31I the relatives and proceeds further. O Garuda,
®l •d^ ^ *fl Hidsi d^cdl ’elj^frsjtfeill
the gift of food to the pious Brahmins gives
relief to the donor in distress.
wy vzm ifhsrar wrar TOtffirn
^<etiRViTt«<i tpw iflMHiRj yrwgdH.il
d’fjiHl' %W Id tuff TqHTIRdlt
c[PTO%
He laments in the way and is warned by the wfw Vrdf WT^f 3T5hT%UT di[$ld :ll3MI
messengers of Yama. He then, reaches the O bird, the departed soul covers two
Vaitarani that flows over hundred Yojanas. It hundred and forty seven Yojanas every day.
is full of pus and blood, abounds in fish and Thereafter he is completely exhausted.
vultures. Here the fishermen approach him wiftr wuikl tjc ggiMg g^ti
saying, "O traveller, give us liberal fee; we shall
ww VWW dwjngf TrawftTwrHiiîi
row you across the river." If he has gifted the
Vaitarani cow he is rowed across the river' The
In the seventh month he reaches the city.
gift of a cow at the time of death is called

Bahvapada. He eats the rice-ball offered by his
relatives.
Vaitarani which gives relief to the departed
soul. trrfw Timrkf WRrar^jr g%u
VTT VPT fgsjjHlef. *T W ^Rfll WTHIjh-gMUII^lêJI 5h'-<dHI4^dlhU|l^|| ^V9||
W In the eighth month he reaches Nanakranda-

^rlT ?rf Wr*dfd imn
pura. There he sees people crying bitterly aloud.
The gift of Vaitarani cow destroys his sins
and takes him to the region of Visnu. O best of Tww g- Tnrrg^fd ^:-ferwn
birds, if cow is not gifted,
the Vaitarani
departed soul is drowned in that stream.
the ’et ^rwt war ^
nSîi y<ni
Himself in utter distress, he cries in pain.
yiffrsy Idtudl gw He eats the eighth-monthly rice-ball and feels
g wwf wffir^d inô} comfortable.
:
Preta Kh. Ch. 16 ]

TRtjf M qrfrT vfrTII Fate is nothing but a result of accumulated

TJHVHm qpq Wt TufTf qts^ll merit or sin. 'I did no good acts, hence this
fsJSTMW trouble'-pondering over the matter thus, he

fief qnsfTjrFrqFi^H
takes up courage for the time being.
He, then, leaves for Taptapura. Having
reached Taptapura in the ninth month he eats q$*|«MlPl qq.*|i
the rice-ball and the 6raddha which his son or Ttq q^cqfimatl.j.elH Il >MII
relatives have gifted in his favour. At the distance of forty four Yojanas from
RTfa ^ WT TT ‘n^fdll 6ltapura, there is a beautiful city of Dharmaraja
Trrftr q^T 'dêRdl q wfd TT: II 'Ho || (Yama) where live the celestial musicians and
In the tenth month he reaches Raudrapura. the heavenly
nymphs.
He eats whatever his son or relatives give in
his favour.
qff nyfl fcF I I§¥q
qql^Vi FftfHT ftqqnirsû
There live eightyfour lacs of people in
ilcjifpd ^cTRf ^:Tg<T^ch l:ll^||
human and divine forms. The guards are put
After eating the tenth monthly rice-ball in
at the thirteen gates of the city.
Raudrapura he goes to Payovarsana where the
clouds rain heavily and cause distress to the qFFf ft Iqqiszf t£T: tj* II
departed. qqqjT qpq: M'ûiiuif xi ^fetfîi
( HH: qqfcHdl qp '
4*l<jml%d : )ll qjqqRif qF ijfqqr: Tqqqil>S'?||

qrffc TTf TJ^.-filcT.-ll'!^ II tj^yq q«lW qfifq qîl
Then suffering from heat
and thirst he
partakes of the eleventh-monthly meal gifted
T*r fqapp* q4 q qîmoii
by his relatives. i-uêmipci^Hi ^Trgyh<i)^ti :ti
q# qf qng Ûi<¥) sq qni T: II ^ II
qifrT rHT ?ftw q aifrl^.-TsTîu^n %qr qqqrq^ qlw qqnq: ^J5£|<Il^dl:l|
A before a year has passed or at the

little T:II«V?II
end of eleven and a half month he reaches a There abide honourable and respectable
itapura-city of extreme cold and distress. ravanas, the sons of Brahma who know and
Tffartf: TTtsft qt^ % cf?TII
report to Citragupta whatever good or bad
qpqq.- qfrsfa qt it eqtiYgfdll x^ll
actions are performed by the mortals.
Tormented by cold and hunger he looks in The Havanas are eight in number. They
all directions and specks: O "I wish I had a move about in heaven, hell and on earth. They
relative who would have removed my can see and hear from afar. Their women are
distress." known as Sravanls who are identifiable by their
qs^^cf qq % rjaq % qi^Tiît individual names. They are the presiding
rtqf 3 qgiqq fqrqtii*mi

deities of mortals and have full knowledge of
their activities.
The attendants of Yama speak to him thus
"Where is thy holy merit that it may give relief q^qf%q^#q Tppffcjf qHq.-n
to thee." On hearing their words he cries 'O :
TTO % Tfiuil: ^Fj^lKlftH.'imFI
my fate.' A mortal should worship them with vows,
^ ^ Tlf^ldHJI giftsand prayers. They become cordial to him
Trf^rq q^?it ^zfalcTO^ ^T:ll^|| and cause death in an easy manner.
ii yfir sfbrrcri: îûu) lâWyi q4qru% 9flefWHi6^tfe)i^ Dri^Mif^rH^Liui
qq Nl^vflsHnq.-ii
Preta Kh. Ch. 17
3TSETFT: W / Chapter 17
m WET Wp TPhRT: 1J5T:
TTgfft ^
Brahma created the all-pervading wind. He
STRUTT: ^TPT ^lyEl frsraT:ll * II
created the refulgent sun. He created Yama
chwi^HPd % TT^tll along with Citragupta.
ERgf Û'«iK '(Sa
Garuda said
%
:
—
'cfcW^H fWPIcfqiRII
O lord, I want to know about
W# cj WT:II
TrfwFuhiîi
Trarfr
the parentage of Sravanas. How are they
stationed In the city of ? How do they
Yama He created the universe afterwards, and
practised penance for many years, sitting in the
know about the activities of mortals ? How do
navel-lotus of Visnu.
they hear what the people talk about among
themselves? From what source is that % frfifa: ?ffra4 Trora^tii
knowledge derived by them? ra WT vrtdf»wNd:llô||
cf»3r %ptfcr *«IW U«lc(d:ll TSlfcfHjj -pmr «nf: vn^rafra
tr^TTira^T: 3 II
O lord, where do they eat ? Favour me with He created the universe and assigned duties.
your answers to my queries. On hearing the The gods were anxious to know what time the
words of the king of birds, the lord spoke. creator created the universe, how Rudra, Visnu
and Dharma ruled over the earth.
sftfrar Terra
ffrT fihdWl : i&T PdR»J?^TII
Tff%R«T 5f?piTt FRT f^: $1^1513111*311
ttf sramra fd^PeRHimi Thus lost in anxiety, the gods pondered,
Sri Krsna said :
—
Now hear, what I am going over the Problem. They discussed the matter
to speak about Havanas is both truthful and with Brahma.
pleasant. I shall tell you about the activities of
Tjgte-tr yifflinftT
Havanas.
Tlefihjrf XRT
tjef trf^r vni r<q rftnmi
%T Hi W -qfT -gT^rpTqi I
ypprf^T TrT: ^Yll

When and
the entire world of moveables
immoveables became one uniform whole and Brahma who was urged by the gods created
twelve sons by the chemical process out of
I, the lord of beings, was reposing in sleep in
the milky ocean.

flowers and leaves. They possess lustrous, wide
eyes. At the behest of Brahma, they carry all
Eraffor
tidings of Man's activities whether good or bad
to the ears of Brahma.
<5T?UUTT PtWd mfdd rran û^du i PcfdH ^yMrarr.11
fiftfdt dfUUII TTcT: V9H
II
TT^f *p si for sramr Tra.-ii sm
The self-born Brahma seated in my navel- They can hear from afar imd see far-off
lotus practised penance for many years. The
things. O bird, they are, therefore, called
universe consisting of fourfold creation was Havanas.
reduced to a single entity-the universe which
d^l4>lVl «U®*d eT rar^ll
is created by Brahma, preserved by Visnu and
annihilated by Rudra, ?rarngr

Preta Kh. Ch. 18 ]
They roam about in the firmament and Havanas, offering them water from a jar and
watch the activities of the people which they food cooked in a vessel, worships Sravanas and
reveal to Yama at the time of their death. me.
spf wsf -et yrrq -et et yraraftr %n O lord of birds, I shall grant him that
% qqfqjjfyri &tiy*l «faHf<h :liqv9l)

l l
position
immortals.
which is inaccessible even to the
They also declare on the fitness of he

departed soul for a particular goal, due to his iftfry aigimii. stot T &Krqy i
yprrapli n
activities. Nebc'td ET TO y^yTÎRÎI
With devotion he should feed eleven
TfT*(l«l*W|ifu| cHfo ydlPd %ll?dll Brahmanas who are pious and virtuous and the
There are four paths in man's life, viz., paths twelfth together with his wife, just for my
of Dharma, Artha, Kama and Moksa.' O son of propitiation.
Vinata, a man can go by any one of these paths, T& Trt?ET Wf -qTf^T 11
superior or inferior.
srafairar aryt: chiMu<iAj*:ii
Men should worship Havanas together with
the gods. By doing so, they who seek for
One whobestows riches goes by a celestial pleasure can get to heaven. By worshipping
One who fulfils wishes rides the horse. One
car. Havanas they propitiate me, Citragupta and
who desires liberation travels by swan-vehicles. Yama.
?ht: yr<yi}<n tcifaqwnfa etii
'qrfnT vftoRT m4m<|UI1 :1I
qrtrpft: MiyN^sarjnfrrtu ôn
9T«S|UIHl‘ ET Etftdd ypiHII ^11
A sinful person walks bare-footed on rows
of sword-edged leaves. He is struck with stones, yf^yn^H ynH fcrofm
tt et
pierced with thorns and bound by nooses. Tpf y?fcdhl ^ II
With Havanas pleased, the pious people go

to Visnuloka. O best of birds, whosoever hears
about the glory pf Sravanas, their origin and
pious activities is not covered up by sins. He
TITO rldKIWlfa enjoys pleasures of this world and attains glory
He who in the world of mortals propitiates hereafter.
i yfir sftnret syrTgut fgdlDiV) HUT ctv ft SEETTET: I

!
^VSII
3Tsqr^: / Chapter 18
wet people. He repeats them also to the person

concerned.
«tc|uihi ctet: «pyr sun sow ^1W :11
TOpr ch4 <j>d T&fy TJ 4jiPt<*>hII

Wcf
h ynp^yEr
et yfr?ny fErarj# fy
-qp:f TnyqgPiyiH.il ^11
^ti u yprq et w ^ ynt

Whatever action a person undertakes, by
ypnypTH.ii ^ n
fEjyTprqrn.- Tuf to* fr^ y^miRii

word of mouth, body or mind, whether good
£ri Krsna said :
—
On hearing the words of
or bad, he reaps the fruits thereof.
Havanas and thinking about the problem for a
while, Citragupta informs about all those yy % ifrwHfw trufeii
actions pious or impious performed by the fySTlPd^lPt MhIPm HilHlPt <*iPrcilPt ÎITJII
:
O lord, thus
I have told you about the path deceased or the person himself, when alive,
which the departed soul has to traverse. I have should gift these articles for himself.
you about the places of rest for the
also told
<T5rf$nat n T^sfftu
departed soul.
tt^j îRd Trahr T3*nftra:iiî)
r ffj ffoq ^STcSFT TjTsT ÎTfrT
a-durannatir^ dxKra^N srftnii
f^T Tpft Tsnft ^îmn Aiict^rra Traraiftsfafcraftnîi
If food is gifted in his favour he travels in
O Garuda, by the merit accruing from these
comfort on the High Way. To illuminate the
gifts he goes comfortably on that path. O lord
path, an earthen lamp should be kindled, put
of birds, there prevails a uniform law for all
in the appropriate place and kept burning by
the higher, lower and the middling classes. O
day and night.
bird, you should know that a person reaps the
arracti ft Hi? raft Fhjjif fruits, sour or sweet, in proportion to the nature
xt ft -gift? <1 m i n^n and extent of actions done by him.
The path, though dark, dreadful, Tara ^rf dTbtlfacMlfci rB{JI
doginfested and void of resting-place, becomes Tjft ^TftTra Tjdt
luminous and pleasant for those who have Whatever gifts he or his relatives make in
gifted an earthen lamp.
his favour stand in good stead while he is on
chlRtei "ET xiqfcqt TJUra ftll journey to, the world of Yama :
If an earthen, jar is ,gifted on the fourteenth

day or the month of Karttika, it gives comfort
to the. deceased.Now, I shall tell, you in brief fttaft wp* ‘dgsra torctqi *mi
about the path of Yama for the departed soul. Garuda said :
—O lord, why should they
give padas and of what nature.. Who shall
receive the gifts? O god of gods, let me know
the facts.
Her goes world of manes as a result
to the
of the .merit accruing from the performance of sffanrarj^rar
Vrsotsarga. By the rice-ball offered on the

eleventh, he attains physical purity.
3TTTTT wspf
Bhagawan
^M Trader
said :-An umbrella, shoes,
Sri
The servants of Yama are satiated by the gift clothes, a ring, a water-jar, a chair or stool and
of water-jar. a vessel-these seven are called padas.
3IRTTOT^ ^rft Timrll

fdVl*W:ll ô|| twhN Tjrsrar siraft
By heaven
gifting bed. the deceased goes to There is a terrible heat in the way which
by the aerial car. The gift of bed can be made scorches the departed soul. By the gift of
on any day or on the twelfth day from death. umbrella, the deceased receives shelter of shade
and feels comfortable.
thrift ctRmfo jraftrftn
^ftprraira^rftiiuu arftrcwT ftft Tftsftra>rafft ft
On the thirteen day he should give precious aiygrosiyer ^ft ^ w#iiîi

articles of different varieties in favour of the By the gift of shoes the deceased passes over
the sword-edged forest, mounted on the horse.
Preta Kh. Ch. 18 ]
Wirt ( ^ ^rf Garuda said :

—O lord, things are gifted by
the relatives at home in favour of the deceased.
tt itw: trfssr
By the gift of a seat (asana) to a Brahmin,

How do they reach the deceased and who
the deceased obtains tasty meals in the interval
receives them ?
of time while he walks over the path at his
SifrTW^clH
leisure..
Wft Writ «?Ft V^Pd ll
TJSlt ^rafcT fiffeldH IRolt

^ ^ *nwicîv$i ^jshii
By the gift of a water-jar, he gets enough

£ri Krsna said :
—God Varuna receives those
and hands them over to me. I give them to
gifts
water on the way which is full of heat, devoid
god Bhaskara (the sun), from Bhdskara the
of air and water.
deceased person obtains them.
qt <| rTTCRti qj t
flWRHfal: iyr^R f^TTf^ll
c
irrf^T qWdlNW TT8[R:IR<ill

A person, gifting a water-jar made of copper,
As a result of sinful activities when no
receives, assuredly, the merit of constructing a
descendant is left on the earth, the deceased
thousand wells.
person goes to hell until his sin is exhausted. :il
W<Jjll Tq^rftsST: ohllcHI: '^'801(11^1:11

TJtrf
ellfûqiSWmtui^Hd: II II W srntfcm TOr$^w$cHiiji 3^
11
11
The messengers of Yama are dreadful to
^?n(ciH«KIU|l WFTOTT TT f?qT:ll
look at, dark and yellow is appearance. They
are courteous too,
clothesand ornaments.
if propitiated by the gift of
When satisfied they do
%qf ^ ^sctot tftrr *tr i(«(q>ifd:ii3oii
^TgnlTelVIlvMH) I
not tom-lent the deceased. WTfJTcF ^fd^fdchHI^ÎI

wjqr qranHUM *rnf ^feritew .-n After his term has expired, the pious soul is
UHlPd qiTfrrr^ Îs^lHI: allowed by Yama, the lord of eightyfour lacs of
They wield terrible weapons, run here and hells, to have a look at hells and hear the cries
of pretas (the departed souls). In the midst of
there. By the gift of a ring they vanish from the
hells, there are 21 notorious hells, viz. TamiSra,
presence of the deceased.
Lohasanku, Maharaurava, Salmali, Raurava,
Kudvala, Kalasutraka, Putimrttika.
31F?T q'^lMcOdl'cqf Tl'ujufdl' ^^11 r*ll ^
The pada is completed by the gift of a vessel,
TTfPT #i?dld WdNHH.H
a seat, raw food, clarified butter and a sacred
H^H<<*«*»IcH1cH: wikHUSNai.-ll^ll
thread. 3Tdtf«aAidi fro: xtn
^ tTPf
^ TR-dV^djf¥vifd:ll??ll
Saugata, Lohatoda, Savisa, Pretapana,
-g# qcrfd ftfiqdH II ^ II
Mahanaraka, Kalola, Sajivana, Mahapatha,
Tired and thirsty, the traveller feels
Avici, Andhatamisra, Kumbhlpaka, Asipatra-
comfortable if he has gifted the buffalo's milk vana and Patana.
in his life-time.
Mi 3 -rift
-
qîPH TmTf^ tn
( iter ) 'qTPrT %ll 3*11
»Jd1^d fwtll Those who have passed several years in the

dreadful hell and have no descendants (to offer
W -WfW TffTOFf rnfrf '’JSIftll^lt
gifts) in their favour become messengers of measure of arm, which he derived within ten
Yama. days from the ten pin as gifted. to him by his
descendants. His spirits droop at the sight of
QPudFEt ^ TJrTFT 7JII
Yama as the spirit of Parasurama at the sight of
u^Pd ?mi Rama (DasarathI).
Yama sends them on errand and they share
with the dead the food and drink which their
relatives offer them from time to time.
Odf&i Pdyjuafcf trstr -RPf II

He gives up his previous body for the one
TTTHRt #5FT 7TT ^11 3^11
derived from his actions. He receives an airy
^ftff wfnT % TT5^ ^ SJcWHH
body of the size of a
sword-edged hell.
thumb and reaches the
tic<q|p< <jsft : ^3fc[|l^ll

Wdll
Being extremely hungry they seize the dead
man's gifts on the way and eat them. A rice-ball
gifted as food to the dead at the end of a month Here, he walks on single foot bound
satiates them for a year. helplessly by his actions as a caterpillar by
reeds.
UcUHT^ tWTÎI
TT7T:
Tnwftr w -feFPT
By such deeds of merit, gradually he reaches

Sauripura. Then by the end of a year, he reaches ttot viOuifui
the vicinity of dreadful Yamaloka. •
^vifarqifi r ftiiiPd wfr iîrîi
Just as a person casts off his old dress and
new one, so the soul gives up his old
puts on a
Here, he gives up his dreadful body, of the body and assumes a new one.
II ?frf sftnrei Mgiyml aw«q£ fgcftqrft u4» Tfsnilt
yiPaPpa rnn dwiwiej!)iiUEZTm:ii un

3TSUPT: / Chapter 19
time he derives pleasure therefrom: From here
Vaivasvata town of Yama is situated at the
cfFpjrT: gpilRre: ^qif^7T:ll
distance of twentyfovr Yojanas.
7T off Tf flR HI^l T
I W '*TWf?n» ^ II
eiûr^Txrfff PdcdTH ’ST t^ft.-ll
Assuming an form derived from his
airy
previous actions and suffering from hunger he
moves along with Yama. The residents of Vaivasvatapura are satiated
by the gifts of iron, salt, cotton and a vessel of
fa gya
'
y ^H Hi '
1 P)VlPd:ll
gingelly seeds, offered by the relatives of the
MVqPd MlM^ fd TT^?T:IR» l
deceased.
There is a town of Citragupta covering
twenty yojanas. There the embodied beings
'
TTc3TT XT THT % ^ VdlgH ^PrT %ll

Pd«fd frârnmi
observe their virtue and sin all around.
to Tjst *r^n
The dead repair to Vaivasvata
inform Dharmadhvaja, the keeper at Yama's
town and
4laHFn
'
^ciftoCH ^rHiiîi gifts). Dharmadhvaja is always

gate (about the
If he had made substantial gifts in his life- present at the gate of Yama.
Preta Kh. Ch. 19 ]
TRraRnR r w*mn
<r y ^ cTRT iFpiT^piîiîi ?l feRd :ll
Dharmadhvaja is pleased with the gift of 3RW gR^R%:ll^ll

seven grains. Propitiated by that, he tells the The deceased for whom no obsequial rites
dead about their virtues and sins. have been made traverse the path with great
yui<R*n TRT: difficulty. They are led like animals bound with
3TTT:II
ropes.
’’et fftrcuHl ^tNuthiivsii
Holy and pious people see Dharmaraja. as ef*R TRT^rFR TT: ?|?R>«finTII
a god of noble countenance, while the sinful RST
and the wicked see him as a god of dreadful RdHI^Rtdêtld -m TR:II
and terrible aspect.
dxdd: VTOITC^jr: ^ddi* d^djl^mi
<r <fRsrr wrtarrj mfw ^r.-ii The person may become a god, a mare, a
$R <ifH Xt 34t4frRl dlRd im cHfaij Ult man of low species, or as Yama ordains he may
The deceased person is terribly afraid at his attain salvation or be bom as a human being as
a son to his father.
sight and laments bitterly. Those who have
offered gifts in their life-time should entertain srarcreiT fR rrmf st^rt.-ii
no fear.
TTtT^W R ipnpfr Mr?R#{toRTr:ll^^ll
He obtains birth according to his activities.
in* ^ WSvf 'farST UdKdfdll'HI He passes through a series of births in this
world.
Yama moves from his seat as soon as he sees
a holy man. He thinks that he will supersede 3WcTd Tp^ll
him in status and reach Brahmaloka. ^RT ’RrfrT cRT Tl'MId^dHÎI
Tjpnit *rof winf: Tjoraf.-ii Knowing that even the highest happiness is
non eternal, he should perform acts of
tnr nmf fdîiHlsr t
righteousness when he has received a human
fERT CRT ^ body.
Virtue can easily be procured by offering
The path to Yama's region can easily be
gifts. >FRT *TFT fdRT W %Rf Vffa: ^RTII
traversed by acts of Charity. This High Way Tpfcj tll^ll
cannot be easily covered otherwise. O dear, Human body is either reduced to worms,
none can reach the city of Yama without doing ashes, or feces. Though he carries a lantern in
charitable acts. hand, he may fall in a dreadful hell full of
darkness.
rTfFRTPf sfhRTT
TJefrSFTPT ^TFlF) frUa^chîlchH^ im II
hi «R H*drl II
That dreadful path is full of terror- striking xT><(uf TT TlfrTÎIÎI

servants of Yama, Each of the cities is guarded He can acquire human body as a result of
by a thousand of these servants. his pious acts. He who performs holy deeds in
human body acquires supreme position.
xrarfR vtRr vra -33% •Rcrrrt:ii
TOTOPI MRVPl rf^dUÎI
3Tpfr AHiIci R IRotl
If he neglects Dharma, he comes to grief.
The messengers of Yama torture the sinner
in (hot) waters and take off his skin till he RRtf9TrR PHTrl fRR Hlj^rd
becomes a skeleton. rRlfd Rh 'fgRRTÎI
gPrPT WPlfcT HlH*lfd ddlPl body too, his birth as a Brahmana is a rare event.
TORTÎRÎI *frPltf
He who observes vows natural to his caste
rTFTPJrf
becomes immortal after death by the blessing
The soul obtains human body after passing
of God.
through series of births. O bird, in human
ii ffir sfhiret TPR^prt r^dhiivt tEfanvi
^m*lPd<U^yiddMIH<aMH^<»Mint'^l’dt UirklPl^qf dl^Yd1^>ft^sqTq:ll ^11
3TSm*T: / Chapter 20
W WET frightened at their sight.

to kill their kith and kin.
They seek for means
ir 4>fadld^ <n Tgz -gro vreftr Tin

fq<j 5RTftTT WfeT d^Pfl^<p%lTdglTII
OdHlehlPgPd^cWT : cpr sRtfer ftll 3 II
f^rnv9ii
Garuda said :
— new
Having obtained a
They bolt doors on their ancestors, put
body where does a preta shelter ? Released from
obstacles in the way of manes. Like thieves, they
pretahood, where does he go to live in?
snatch the mane's food in the way before it
vT#=fT%: M<4mrTRTT:ll reaches them.

^Td T%dlfdT ^cT^g TTPT?T:IRH TET xprorw te# faviPd %ll
IcTElTfnT gi8T vTt% d<chl^l f4Pl4dl: II frsmr
rnr fPmtggf^g^nrdidii
They return home, stay on the roof and
Passing through torments in hells which watch the activities of their kips. They cause
number eigmy four lacs and guarded by Yama disease afid grief to their relatives.
and his thousand attendants how do the pretas tiUgfci ^chwifMîxi <jn
get release and how do they roam about in this
sjjETT TftWfnfcpftwIRII
mortal world?
sOfrWf W^T P^-d^Pd w ^l^tglfclWHftgRTr: IR o II
<et m QdiyEHpH 3TTdT5fPTT »vucvi\<WT ,JJT^5pET Tf^TTT:
fqgpa % ~ET UPfor

II
PfrHH Il Wl
W )H {lgl[H¥llEUI imi
l ;
Having assumed the form of and tertian

£ri Krsna said :
—O king of birds, hear. shall I
such-like fevers they cause diseasesdue to cold
tellyou about the region where the pretas live.
or wind like head-ache or cholera. They stay at
Men attain pretahood by stealing other man's
company
the place of leavings or refuse, in the
riches, by indulging in sexual intercourse with
of other ghosts and partake of food and drink
other man's wife or by doing acts of treachery.
left over by their relatives.
TcTT: II
Trg tHT: dHl4l§P4EfiP*4ui:ll ^11
[g-cHîv i d<^ ^Rdimi^di ^pmiimi In this way, the sinning pretas move about
Having incurred sins, they seek for freely.
redemption in -their progeny. Being bodiless
as well as suffering from hunger and thirst they o*>s 3grar
roam about here and there. eest <$e4Pa % far: far isfaT ekft ffafli
3Rlcr:ll ^nfafar fgffar ^Pri ^~gcd^T^TiRîi
% oticu^Pa 0 hm 4)ut4 -gr «rj$irii TTg TUFET RdlMlg TPT EJtcfgjTTf IU ilHJI
Even, the captives released from prison are fafa ÎR'SII

Preta Kh. Ch. 20 ]
Garuda said : —
How do the pretas behave young, one burdened with the offspring of
is
and in what form ? How is it possible to know daughters, one is at daggersdrawn with his
their attitude, since the pretas do not speak to relatives. This all is due to the bad intentions of
us ? If you are pleased to do me a favour, you the preta, O Garuda.
clear off my doubts. O lord, I hear that in the
FWfd-IV'^ WtJftMl fsHV^fd H
Kali age many people become ghosts.
M¥j£cAi!dii¥i¥«i w *fter ^cmtWIRÎI
A woman becomes barren in life or if she
gives birth to children they die at an early age.
tfrg^ctll
There is a loss of wealth and cattle. These
sufferings are caused by preta.
Sri Visnu said :
—The ghost torments his
xrfpTrf: Fnfg&H Tlf : «Fc[Srf»T:ll
family people through the enemy. While he I
was inhuman body he was affectionate to his aieKWIhlUdyifid: W

TfrST ^dflPldlimil
people, now that he is dead he becomes hostile If there sudden change in, his nature or
is a
to them. an enmity with his relatives or an unexpected

calamity, the suffering is due to preta.
'ST T TT%Tftg5R*ll^ll Îll

;
He who is devoted to Rudra, follows the TR't|t3T'^TOisraTIRÎI

path of righteousness, propitiates gods, satiates If a person loses faith in religion or if he loses
guests, speaks truth and pleasant words, is not the means of his livelihood or if he feels greedy
tormented by the pretas. in excess or if there is a regular quarrel at home,
that suffering is due to preta.
3WrMc*«Pud') ^TT: TT
Pq^m^Pdg'di -si forargu i fa^ .-ii
Jld^ltdlfrl dl^f¥Ugf5h^l<U:ll^\9ll taScUldlNRetlWlPd TIT xfrgT &d«W|cim 9*11

He who does not observe rites, has no faith
in the sanctity of the Vedas, hates righteous acts Xltgoinurt Xf ?rrf TIT xft^T ^wFnmwiRmi
and indulges in falsehood, is tormented by the Ifhe slays his parents or reproaches gods
pretas. By doing unrighteous acts, O Garuda, and Brahmins and is found guilty of murder
he becomes a preta in this Kali age. that suffering is due to preta.
-gPJTRl ^R iyiyrn grag i ft UHgqfd ii
^HlAcb'iildHlAch: TTOÎIÎI eBvIgchHl "ST w TftST ^dHt^cJIll 9^11

From the beginning of Satya yuga to the end When crops do not grow up, though die
of Dvapara nobody became a preta and nobody rains are abundant; when the expenditure goes
suffered from preta. up and income is reduced; when quarrels rise
tjtejidehWJlf ’ET TT^J: TRlfcWT^T: II in gravity, that suffering is due to preta.
,
^SHlP3fl:ll^ll ViPIUWM rf ifUilgldMUdHllI
97^11 OdMlSI W TTcTO rtl wftydU 9^>ll II
Odc-ltlu i ehT? 4ro iRo|| When, on travel to a foreign land, he is
distressed by me onrush of wind, O lord of

observed that of the many children bom
It is
birds, that suffering is due to preta.
of one and the same mother, one is happy, one
is addicted to bad habits, one is blessed with jfksTlrtlT «T WZFVt iOdd>ui '*7:11
progeny, one is tormented by pretas, one 3T£n^ fdcS TTT tfrgT 'frfTTTmrafTII 9£ II
abounds in wealth, one gets sons who die

When he associates with the people of low tfHI Mrdl M<W«W: MRw'iltill
caste or when be performs disreputable acts or
when he is interested in acts of unrighteousness,
ETufaial R ffmfrl ; W '«fter%^nTciril II
When on pilgrimage he indulges in sexual

intercourse or neglects his duties or when lie
fcWMfdll fails to prosper though he has done acts of piety

T: TIT TfrST itaflwraTim U that suffering is due to preta.
When the hoarded wealthis destroyed by

misfortune or when the work in operation bears
no fruit or when there is loss of wealth due to
tTT5l% W #3T ^cmWIIÎI
When both husband and wife quarrel at
undue taxation or due to fire or theft, that
meals, when there is a strong inclination to
suffering is due to preta.
harm others that suffering is due to preta.
r <MMI<tHI -ST Ml ^4,1
'HIMI •MMl^yrl W ô||

fsrcwt w( w
rPst ttratrairiiîi
When an incurable disease sets in, or when When trade does not prosper though he has
children suffer from pain or when wife suffers gone abroad where he lives in separation from
immensely, that suffering is due to preta.
wife, that suffering is due to preta.
%T ^ '-JOTTÎI
When one loses faith in the Vedas, Smrtis,

pRPef ffrT: W Rp5T W«4WII? ,
?II
When he lives in foreign lands or when he

Puranas, and Dharmasastras, that suffering is
loses position at home, that suffering is due to
due to preta.
preta.
"5 Pi *<1^4: 4T:II
W ,
TTT TtftgT Ddfl*- M<4III II
i ytfddfPq ^ tit xfrgT T^wnrerinio u
When one abuses gods, gurus and Brahmins
When he is inimical to his people, regards
in their presence or absence, that aberration of
his son as his enemy, when he has no interest
nature is due to preta.
in home and feels uncomfortable there, that
TanjfrrsTw -etset ^yPdwiisfdwmii suffering is due to preta.
dîld frrîfeqreign 113311 H *|vP?r TWrff -5T R ^^11

This
when
is due
a person suffers
to preta and to no other course
from loss of livelihood
W ^T*rftTshi: w tftsT
When he refuses to obey his parents and has

tcranrgrniîi
or break in social position or break in the

no love for his wife, is of cruel nature, is lost in
continuity of lineage.
his own affairs, that suffering is due to preta
Tcffrrrf "WFT TJSf ^4?) cTOTII
^TrlRI T& -qter trRTWraTIIÎI

TCRtrf W rl«hlH^'«iW'H < l?^<rtd4 < lf<J^ TTanril^ll
When women suffer from abortion or do not
If the funeral rites are not performed in the
conceive or when children die at an early age
prescribed way, the soul of the deceased (in
rebirth) deviates from the righteous path and
falls in the company of the wicked. Then
Tsraifa r -gpzrfcr w vPst ^wwrarii^mi Vrsotsarga is the only rite to redeem him.
When he does not perform the annual
sraddha in sincerity and has no inclination
Ttarar i ftwft 3ft wîii^n
either-that suffering is due to preta.
O Garuda, a person becomes a ghost and
Preta Kh. Ch. 21 ]
His lineage breaks either at the third or at

undergoes sufferings if he dies an accidental
death or if his body is not cremated properly. the fifth generation. In each and every birth he
lives a wretched, poor and sinful life.
TTcj Dd^ldd
if
-ft i ’T Odl'^ c frd^Miyp?i iir*n
t:
O best of birds, when the descendent knows ^rnnr % hft

he should conduct those rites which
all this, WpIFTT Wi ^Tll
may release the deceased from ghosthood. If WKT 'ST WT ^FlfdT%dr

he does not perform rites for the ghost he '
MiyMPm in' ^ftc^piFTT
himself turns a ghost after death.
fafamvmPddi : JTwrfcr wn
cpf h fauftii
There are people who have fierce, dreadful,
disfigured and ghostly appearance, who have
The person whose house is haunted by a no regard or honour for their caste, progeny,
ghost does not feel happy or comfortable. He parents, or womanfolk, who put on fashions,
loses faith, pleasure, devotion, discrimination go an unpleasant way and talk loosely. Alas, it
as well as wealth. is painful to see them suffer, under the force of
fate, from the recollection of their past sinful
deeds.
u ?Rr sftnret admirt -fgtfaiTjfr mtJebiu! in*cî
din f*r?itssaro:iRoii
3TSJn*T: W / Chapter 21
ws 'wer The Lord said : — I shall tell you how the
ghosts become free and also how the person
knows that he is tormented by a ghost.
'ST TJd: II ^ II
tpSTSf
Garuda said :
—
O lord, I am desirous of tfd^^jTErtqeFill^n
asking you how the ghosts ultimately get free
and when men are no longer afflicted by them. err
TaFffrT3T:ll^ll
Mldlddl timT TaraTII
TTrof yR*iro dcrcr^rrsRT: h
ScRET H «TÎR II
How do the symptoms of ghostly affliction 3^dTpT iflettailgJ'iRNdHJI'SII
decisively vanish? How can ghosthood be He (the ghost-afflicted man) shall explain
should recur again the signs and symptoms to the astrologer. If he

warded off lest it ?
dreams of a holy plant like a Campaka or of a
% WOT xt Hrfrf sPlffaT TfOTOTII
mango tree laden with fruits or if he dreams of
f%rf Od^mMR : -^r ^(ddMeti^^n^H aBrahmin or of a bull or of himself in a place of
What is the time-limit,, if any, of ghost- pilgrimage or of the death of 'a kinsman and if
hood ? In how many years does a longstanding indream he takes this as truth, this is all due to
ghosthood disappear utterly ? pretadosa. Mysterious events do often occur if
the ghost has bad intentions.
Sft ffi OTT ^TET
MPd+ildP^ Tf yufiumuTHii
TjfsRT ydiHri % %n
mmtyra y &a*ft sT v%c(ii6ii
TTh efTcTr
If a person desires to visit a holy place and

his heart is set upon it, but somehow there is a
^ TT fvPZf^ll^ll
break in carrying out his desire, that is due to
The wretch of deluded soul who in spite of
the bad intention of a ghost.
seeing, hearing and feeling the depredations of
rRT rTW leHl:eH*4 elrftfw WII the ghost does not succour, is tarnished with
the curse of the ghost.
artstarftr y^Ph ^ ^T: T^nii ’Srftsft

,
sqifijdW«mi
TSRTII ô||
The evil intentions of the ghost come in the
way of holy man whose pious activities are
^ ârfnT % tjwM TTOTf$R!T:»
rmSTRf *<SII
disturbed at each step or take an evil course or In every birth he takes become
lie will
if a person falls a victim of eradication and turns
extremely indigent, sick, devoid of progeny and
cruel, O lord of birds, that is due to the bad cattle and he may not get proper livelihood
intentions of a ghost. either. The ghosts perpetrate all these things.
TTsJfaMifH W&FKf tpk’ijym ehtlPd ^T:ll

Then they go back to Yama's abode. From that
place, when their evil actions wear off, and the
rlFT ^T^d^rttST ?IT73rftlt^ll
appointed time arrives, they get release.
a person performs holy rites for the
If
redemption of a ghost, he will find his actions 7nrs‘ <raFEr

fruitful. The ghost shall be satiated
permanently.
parser.-
TT ^rT xrtÎI
T3
ôfrT
TtrUfad •JT^flfd *J=Tfrf>' TT:II
f* grtfsi
Garuda said :
<r-r ir
^ ftftaiqiiô 11
—Sometimes astrologers say
that there is an affliction of ghosts but no
O Tarksya, take this as truth that he
who specific indication is there as to the name of the
performs such rites becomes contented. He will ghost, his clan, etc; neither bad dream nor
make his soul permanently wedded to weal; harassing activity is observed. O lord of deities,
the ghost will have a long-standing satiety. what should be done then? Please tell me
When the ghost is satisfied he will wish his precisely.
kinsmen well for ever.
TTST: <*im-jd
3r ^rr:
There are certain sinful, wicked ghosts who
**11
ri^r TriiRy ^ cRlfcT %fr1^ddt:ll
HÂhyilRdHHîi
harass their descendants. But, they too, when
propitiated, cease to harass them.
The Lord said:-Brahmins say only what is
They never tell lies. Fully believing in what
true.
the Brahmins say the person (advised and

warned of ghosts) shall devoutly pray' to the
O lord of birds, they too, when their time manes, perform purascarana rite and offer
comes, become free due to their sons' rites and oblations to Visnu.
they bless their kinsmen with opulence and
flourishing wealth.
rPT f^tdlfd ftwPd Tg%gTII^||
Preta Kh. Ch. 22 ]
By means of japas, homos and dams he % VrET^f ^3RT forTTII

should sanctify his body. O lord of birds, if this
is performed, all obstacles and hindrances are
arai w ^ddi ^ iferacft % m w n n
dispelled.
^rit ftl ebl>x4: 4^dqWd:llôll
?frf TTf^FFS
d'dT^RldH! Hgdf
He is never afflicted by Bhutas and Pisacas One's father is the instructor in wholesome
or other sorts of ghosts. By performing rites of things and he is a visible deity. Other deities
oblations to Narayana with the ancestors in may be the lords of bodies (but not the
view he shall be freed of all sorts of affliction. progenitors). Verily, this physical body can
This is my sworn' statement, yield either hell or heaven or salvation. Who is
farpter *r3rsnr ijsiihi more worthy of respect and honour than he (i.e.
father) due to whose favour one is born m
dfMlcH«4U4Jrld *TÎRMI
bodily form? After pondering over this, if one
Wt fM^d $ gives anything to the pitrs, O
bird, that returns
MliloOM^d ^3Tpgnr <?llVld ^ to him which he enjoys. This is what those who
know the Vedas say.
TT5#c|?rg#nF5
StHT Hl4>MIHlfa ^lldUISM l-i|^c| rni^\9|| rlWTdJrd ffrT VtarT wfa VJW *111^11
If is an affliction of ghosts, the victim
there He who saves his father from the hell named
isnever relieved by any other activity. Hence, put is called putra here and hereafter.
one shall with due endeavour devoutly pray
arcygyjtft Tomf farft ahwfariaq 11
to the manes. He who repeals Gayatri mantra
with the manes in view, either in the ninth or WtMfactitHRisrnsf
tenth year, ten thousand times and performs If one's father or mother dies either due to
homas a thousand times, after having pre- accident or due to a foul play, one shall have to
viously performed Narayana Bali, Vrsotsarsa adjourn religious rites, pilgrimages, nuptial
and other rites shall be free from all sorts of rites and the annual §raddha.
tortures. He will attain all sorts of pleasure and ifcr f&fflddvfthH H
the best of worlds. He shall be honoured by his
cousins and kinsmen.
He who reads this chapter entitled
Hte? 'di*rtê(d ’crnjii
Svapnadhyaya or hears it, wherein the various
n'MucHeefa^rli lylilfdldtl ^TIRill dream symbols of ghosts have been indicated,
There is no godhead on par with either one's will never see the same himself. [He will not be
father or mother. Therefore, one should always afflicted by ghosts].
worship the manes with hearty devotion,
ii sftnrsi niiîul WHIWUll
diftd>fifvils s!nq:ii wi
3TSJTO: ^ / Chapter 22
‘IhS '33TF5T gtffcn# ^ ffrefar t^wii
TftqyPd ‘&HT: ejvT im TTftnf^ll TO: fW VSHtW TllRII
chl^r+iyf f^F *r%?snitii ? 11 Garuda said : —How do these ghosts come

into being? How are they redeemed from those who are burnt to death alive, those who
pretahood? What are their features. What is die of foul and loath-some diseases or at the
their O
diet, lord? How
he ghosts aret hands of robbers, those who are not cremated
propitiated? O lord of deities, where do they duly after death, those who do not follow
stay ? Please favour me, O lord, with an answer sacred rites and conduct.
to these queries.
Sfbl* Will’d
Those who do not perform Vrsotsarga and
mucb*4<di % $ T
|
e ^«f eryijy n:ii
monthly pinda rites, those who allow sudras
% tjht: Odiwioûjui to bring sacrificial grass, twigs and other articles
Bhagavan said
Sri : —
It is the men of sinful of homa.
actions actuated by their previous misdeeds
who become ghosts after death. Please listen to MddIdl4dMI -3T $ TJdT:ll
me, I shall tell you in detail. $11 \\ II
3TTTPT
3Pdft$ TfdT $ xX feqJj W
j
O rdfrifah 11
W ITO TTOT $V^¥nfac6T:imi

,
Tj3$u ?snf^fq$f: $Enrrar ^
$n
pr^rTPTF srof RrpH)wnfd IT <4IM MI«hsll
*pT: $ itst l$y<Pd imi«rAnîi

He who desecrates wells, tanks, lakes, parks, thosewho fall from mountains and die,
temples, water sheds, groves of trees, alms- those who die when walls collapse, those who
houses etc., and misdirects any one in religious are denied by women in their menses, those
rites for monetary gain is a sinner. After death who die in the firmament and those who are
he becomes a ghost and remains as such till the forgetful of Visnu, those who continue to
final deluge. associate with persons defiled due to births or

death, those who die of dog-biting or meet with
nterr nmtflm' wigiH U
ttsfit
death in a foul manner, become ghosts and
ebtaPu 'y % HNlrtldlfrl $ fg'll^ll roam over the earth.
Out of greed if people upset the boundaries
WRIT *TftFff «TRZlf I^9f rWTIl
of villagesand destroy pasture lands, tanks,
parks, underground drainage, etc., they become 3TiJ«4tal IT $$
ghosts. One who discards one's mother, sister, wife,
daughter or daughter-in-law without seeing
any fault in them, obtains ghosthood surely.
Tûf TTm^fiquinjlt\9H
$^T: 1TT$ tJTkTc*OT:II
Sinful persons meet with death at the hands
of Candalas, infuriated Brahmins, serpents, it $ ,
$<Rg quyi i
<t ii^mi
animals with curved teeth or in watery graves One who deceives his own brother, kills a
or struck by lightning. Brahmana or a cow, drinks liquor, defiles the
$ $ fqq TT Wd T yeT $11

preceptor's bed, steals gold and silk-garments,
becomes a ghost, O bird.
$ «T f$<|«qTf^dnRraTll t II
ÎWTfTlF MTeiUUrlitl in
*T?n‘l$«|ffI $ XX ^F5^T:||
3WTf>’rra41rfr $ fdf^dMUetf^dl .-ll^ll
IT $$ ,
'*rii|rl TjaPTIIÎI
Those who meet with foul death such as

One who usurps a deposit, deceives a friend,
enjoys other man's wife, kills other's faith, is
committing suicide by hanging from a tree, by
cruel, definitely becomes a ghost.
poison or weapon, those who die of cholera.
Preta Kh. Ch. 22 ]
nature. He used perform homas and yogic

to
faai<jT(Wdre tt M %m
spend time usefully engaged.
He used to
practices as well as great sacrifices.
One who discards the family-customs, takes

to other customs, is without knowledge and
good character, definitely becomes a ghost.
He strictly observed celibacy. He observed

penances. He was soft-hearted, truthful and
TTErraf sfofar t^rtu
pure. He was afraid of the other world.
To illustrate this there is an anecdote

narrated by Bhlsma to Yudhisthira. you of O 3Hw4W 'TUfiSJeW: 'H«te’sfeWp''4d:IRmi
good rites, I shall narrate the same to you, on He strictly followed the instructions of his
hearing which you may feel pleasure. preceptor. He was delighted in serving guests.
He observed yogic practices. He was free from
Duandvas (like happiness and misery, heat and
cold and such opposite pairs).
err tjst?* «*>wra^ fatiiwii d u mif)

l i W ^SRT: WTfarf^PfhRTTII
wwrft Trrg-dTT#
Yudhisthira said : —O grandfather, please Practising yoga incessantly to conquer
tell me what those evil deeds are as a result of mundane existence, he subjugated the sense
which one becomes a ghost and what are the organs. Following the path of good conduct he
means of redemption from the same on hearing eagerly desired salvation.
which I shall not be deluded thus further. <rc*r TRnftr $11
sftsT ^TET Tjfisrrrat Writ tftsrfaprw TfaiRvau

He spent years in the secluded forest. Then
if%ar ^rraft ifcfr it ftywrihi
the idea of visiting holy centres entered his
U HlRi ^T<TT ^dcfcfrllôll
I
mind.
Bhisma said :
—
you entirely what
I shall tell
those causes are whereby one turns a ghost and
how he is set free after falling into a dismal hell TT "RngT *11
impassable even to gods. <t>d^ l UH*U<*dfl !TE3Ff WTWRTIRdll

He thought within himself "I shall keep
immersed my body in the waters of a holy river
qpraT snwrr:
till I die." Accordingly he hastened to a holy
I shall tell all those things, on hearing which
centre where he took bath at sunrise. He
a person is set free from ghosthood.
performed the rites of Japa and Namaskara
% TJTT WrpnT: ¥lft<<r<gM:ll (obeisance) and started on journey.
WRT fhdkHi wfo gf ERTfffaW: 1R 3
: tglld II
WTWT:II
O was a brahmin of rigorous
dear, there
sacred rites named Santaptaka. For practising
penance, he went to a forest.
3TTtHt ^ TTSRt
tdl«W<pR ft -qK )
T»^Rfr 11
|*1 cH<t ld&<4\ i vN%llô||
WRTTT ^chdl^l^wn WH W fafljPTlIRÛ aTdvtWZl Writ frnf ^T<T:II
He was a man of kind, compassionate
we® % -tp fârHRT:iiîi
One day, this brahmin of great penance lost O Brahmin, we are delighted on seeing you.
his way and reached a forest full of thorny We feel refreshed- Please wait a little. shall I
shrubs, secluded and devoid of big trees. While narrate everything from the very beginning.
he was hurrying up, he saw five terrible ghosts.
On seeing these live awful ghosts of deformed 3^ w tttt Êft^nRrani
features he was terrified and he closed his eyes fhi( ^ âraF: n u
in sheer fright. Then, he cast off his fear and My name is Paryyusita. This ghost is known
became bold enough to ask in sweet words "O as Sucimukha. The other one is Slghraga and
sires, how is it that you are so deformed ?" the others are Rohita and Lekhaka. These are
in TJTW: our names and we are ghosts.
fvT oRT«f
yftyidi: ftfy^dqj 3311 i

^ 'TPRT *T Tlf ^ TTUTW: TtarTT ^P^ll
What was the sin committed by you ? ddlTM
Wherefore have you attained this deformity
Where are you procccedmg in company ?
?
trlFfT ^ WTTPWII
^qT: ^TT RdiliH II
How can ghosts, the outcome of evil actions,

W<T itfm % fgfsfrrTq^: have names ? You may have some purpose in
view in having these names. Please tell me.
^Pdl: yrM^riJdVl' TRir.-ll^ll
Pretaraja said :
—O excellent brahmin, our ihWM WET
ghosthood is the outcome of our own misdeeds.
We had been engaged in harassing others. w yqpnfr %5t«i *o ii
Hence we became victims of foul death. Pretaraja said :

—O excellent brahmin. While
myself took all sweet things
fw Qurej W^Mhincll
I
Brahmins
1 left stale things
W 4 I<KII fTTSfaBT IW WI
for
tffcf
to eat.
*!^fd fqQuj ^TfEld: ^f?T^T ehl

In our ghosthood we
this state of
oppressed with hunger and thirst. We are
unable to speak. We have lost our mental
are
Tct««thuui^v*i w
While I was on earth as a man, I showed the
*mir#îi
equilibrium. We have lost consciousness too. hungry Brahmins the exit door. Hence, my
H yndWt f^T TflH -
Ta i fd^:Rsl d l.-ll
name is Paryyusita.
TJST: ftfVH'dl: chui'di Wfll ^ II

?fhf h^fd ferijui qiRld: J^fSjffaehl
We arc Pisacas born of our own misdeeds. T^ddhHui^vq Tfhmtsy fs^trnîiîi
We do not know the difference between one O excellent Brahmin, whenever a Brahmin
quarter and another. We are exiremely begged him for food, out of hunger, this ghost
distressed. We do not know where we go. used to run away, hence, he is called Sighraga.
^ W? f q-dlPllch frrei
jsdc:\\
TnyiT: TR TTtjW ^ld^:T3)£>IIIMI<£v|i{J| 3^11 ^dr*UU|^Ry>q Tjy Tjeftipr: T«3?f:ll'S$l

We have neither fathers nor mothers. This This other one irritated many Brahmins with
ghosthood is due to our own misdeeds. We are sharp tongue when they came to him for food,
extremely dejected and sorrowful because the hence he is called Sucimukha.
attack is all loo sudden.
TicfilcfO fwqvdlfd yhwfijcl TT5TII
% ^^fddiLqifqdi 'srzrqji
WglUIMlR'MI^d fitl(^)eh^d xfhTÎIÎI
^rf fw ersyrfa ^pdi-d Ti«54mfdd:ii^n In his life on earth, this ghost ate
1
Preta Kh. Ch. 22 ]

sumptuously, in isolation, the food-stuffs TfcTT "3^:

offered to gods and manes in the absence of
% sratft srcgr ansrcmf
Brahmins. Hence, he is known as Rohaka.
Preta said :
— If you are inclined to hear what
1^1
'
7ff 4>4Rw r i fr! #335* S

TT*T 1
we eat, O noble sir, listen attentively.
Whenever a needy person requested him for
something, this ghost pretended to be silent and
went on scratching on the ground. As a result Mgifra r smt ^ êi^ gre i ii
of this he is known as Lekhaka.
$r^<WT TPTT: ^<*^4^11^11
ihTcSr cfcuj'qi^ "STTO ilntPi ftfSTII
Brahmana said :
—
O king of ghosts, please
dUH-il tell me »vhat you eat. Thus requested the ghosts
began to explain their diet respectively.
^ffT '3J^£:
Thus acquiring our ghosthood and names
^c4*iTdfq'if$dHU
from our misdeeds we have got ourselves *ftjj
deformed too. This Lekhaka is goat-mouthed;

Rohaka is mountain-faced; Slghraga is cow- Preta said :
—O Brahmin, our diet is
faced; Sucimukha is needle-mouthed; I, extremely loathsome, despised by all living

Parryusita, am crane-necked. beings. On hearing it from us you are sure to
hate us. so despicable.
fRBrr mmw T farercrot h^crîi
It is
Id^rlcfi lTT ll'tfdll VlfUPm tTrl: WII

frcTFTT
flsT ^rar: f^'<* cKnlcrTf H
Mucous, secretions, faeces and urine
cbituf TraTii^n
together with other exudations, filth as well as
Taking this illusory form, we wander over
leavings of food constitute our diet.
this wide region. We
from terrible
suffer
distress. O Brahmin, you can judge from our
deformred faces with protruding lips and UPvHTpl TRJjTlfT tcTT 'JpTPrT Iff ^ll^ll
twisted shape. Our teeth are long, our bodies We eat, drink and revel in the house where
huge, our faces crooked, due to our misdeeds. people do not pay attention to cleanliness and
Thus I have told you how we turned ghosts. where they scatter litter carelessly. We haunt
•pfMteftr ^THT: W dd^HKill unclean beings as well.
w( % sratft ffimoii 'frffcr wr:ll

We have become somewhat wise on seeing T: *ptfnT Iff ^11 h^SII
you. If you wish more, you can ask us

to hear We and enjoy in the house where
reside
further whatever you like to know. there is no purity and where people do not
observe truthfulness and restraint and where
wgiui -scira-
outcastes, robbers, etc. join together and take
if meals.
UTdd:im^ll fClMfO-TlPl -Sift xHI

Brahmana said :-The creatures on this earth W52TRT gflifN rfd ifcjT Iff 4imdll
subsist on food, I wish to know precisely what We take delight in haunting the house where
you all eat for your subsistence.
.
no mantras are recited, where no oblation is
offered, where no horns is performed and l*ebl<Vdl wf ejie43inA«l "flmPtiriHtl

where people do not read the Vedas regularly g#:
arot: a t# arat wzii^mi
nor perform religious rites.
He who observes fast, keeps awake at night
and is purified by meritorious deeds is never
TR Tgxn ifcjr sjpfo TTf $11^11 bom as a ghost.
We hover round the house where gods are
not honoured, where the householder is a vile aiTT*ftarcwWTt: WRW:II ^11
wretch, without shame and decency and where He who performs Asvamedha and other
the poor husband is controlled by his sturdy sacrifices, makes liberal gifts and builds
wife. monasteries, parks, drinking water-sheds and
#*rww wteft *ni 17^:11 cowpens is never born as a ghost.
STTFITa 'dcTT WT ehlôll WUaiHI 1 f^W^trfrT ?rfWT:ll

We enjoy gaiety in the house where
covetousness, fury, somnolence, sorrow, fear, He who helps brahmins to give their virgin
haughtiness, lethargy, quarrels and deception daughters in marriage, according to his
reign supreme. capacity, he who enables students to study,and
he who accords shelter and refuge to the needy
xt w ant fr^n is never born as a ghost.
afar •tjaw^cFf itar 'pjfcr ^11^11
Tpr.-n
We lick up the urine mixed with semen from
the vaginal passage of the widow having illicit
If a
TJtft TT M WW*
man takes food offered by a fallen man
Wzll^ll
intercourse with her paramour.
and dies with that food undigested in his
arsar if ww* aiw aratat sitaFr stomach, he is supposed to have courted a foul
arw'U'xil atfaaa tar <nj death and hence, he becomes a ghost.
Dear friend, I am ashamed you about to tell
37W-WJT3lW?«Nr WWHT xT fcFc|^4eh:||
the food we take. O pious Brahmin, we lick up
the menstrual blood from the generative organ
wrcrfayxT
If
7<fr ftw tt M
a priest officiates at the sacrifice of an
w: it ^ it
of a woman.
unworthy person and neglects that of a worthy
fafifuuii: tamta ya ifa wf
'
sacrificer, if a man lives in the company of

aw a *rfwnr tarfrt aa attaan despicable people he becomes a ghost.
faar 'aat.- taw ar twaafeian a? 11 firW
O noble Brahmin, prefering penance to
riches, and engaged in performing the sacred
37?TWÎW*TRT
He who
TT M WWl ^T:UIV9o||
with drunkards or
associates
rites, I ask you, out of frustration. Please tell
indulges in intercourse with a woman addicted
me the means of warding off ghosthood. It is to wine or eats meat unconsciously becomes a
better to die a hundred times than turn a ghost. ghost.
wpta awa ^ x7ll
aqaiwrit faar Ta:ii

He who misappropriates a brahmin's s
âMaratal-aT:iia'<H wealth, or the property of the temple or that, of
Brahmana said :
—
A person who is assidu- his preceptor and he who takes money from
ously engaged in fasts such as Krcchra, his son-in-law before giving his daughter in
Candrayana is never born as a ghost. marriage becomes a ghost.
Preta Kh. Ch. 23 ]
wt srfircf *rref <[f^rr w.-ii qfar <TcTR

TT M TO»3II ire* $ M suwt
He who forsakes his innocent and guiltless 3TOT?jBic|Tf xf ^hjsrt fgîtaRuumi
mother sister, wife, daughter or daughter-in- Bhisma said : —When the Brahmin spoke
law becomes a ghost. thus, the beating of drams was heard in the sky.
The gods showered flowers over the Brahmin.
faaisjttiJHctiUd.* TT3TII
TUT vldiimHmiRl ^11
fowiuranft
All these are sure to be bore as ghosts a man
TT ^°ll'9^ll
Wf M fdHI^ TPJxSJar rf ^P{1IV9Î
Five celestial chariots arrived there and took

misappropriating a trust property, a man
the ghosts away, the ghosts having taken leave
treacherous to his friend, a man fond of another
of the saintly Brahmin.
man's wife, a faithless man and a deceptive
wretch.
far.- mqfaRi^wi: trf
'spit
cprmnf mRcah*! 'gi^riWt w Tcf:ii
HVSX II
The ghosts were relieved
the pious speech of that Brahmin.
of their sins after
They all
Itrf *£t?ET TT achieved the highest region (Vaikuntha).

A man hating his brother, a murderer of a TJjT WET
Brahmin, a slayer of a cow, a wineaddict, a
denier of the preceptor's bed, one who casts off
customary rites, or one who is fond of telling
lies, a stealer of gold or one who takes
On hearing this anecdote, the lord of birds
possession of plots of land illegally all these are quaked like the Asvattha He asked the lord
tree.
bom as ghosts. again, for the benefit of human beings.
ii ffo gfb irst n$i<jti»A Tarerfft spforui ^ftaweii^

d fri •^Pfri fra frafrtft qngTH -=nu g Wyrt sstrru:ti
i îi
3TSZTRT: ^ / Chapter 23
mz wet Though possessed of airy forms, they give
signs to their sleeping descendents, O bird.
f^fSF cpjfcr ^ $HT: fWET^sraftSTrTr: II
W^Wehtfillfui TT^ffTII
-arr ^rf%rfiaF figgr<T ^wiiîi
Garuda said :
—What do the ghosts do in '&$( tFifr f^rFFT.-imi
TTrtf
their ghosthood? When do they speak They visit the place where their sons, wives
sometime? Please tell me, O lord of gods and relatives sleep.
VWH fcInOd 3TTc*Tnf «T R*M*4ÎI
affarw^TET
srfrenT: dfg^T^rlRlfNd^liqil
%*rr tchot crcssrifiT
If a person dreams of a horse, an elephant,
^ FT^RtIRII man with deformed face, if a person
a bull, or a
£rl Bhagavan said : — I shall tell about their awakened from sleep sees himself in the
form, signs and dreams. Being oppressed by opposite side of the bed, this is all due to the
hunger and thirst they enter their former home. working of a ghost.
yrRpyi err^c^ tfthtcj wyvNi^n % RPljisR^ «fipiT '3[f<Tll
<PT tsjilWIRII 3T~f rT -qTET% TJrMRII

If a man is fastened with chains in dream, if He who begs in dream oppressed by hunger
his dead ancestors demand food in dream, or thirst should give pindas to the manes to
'St TJ^nFf Mcd l ^ ll ward off coming distress.
3TI?*R^5 xTTt cJlfa fMoirlll'SH faif'o&gl ijglglfil ^fdVH

one snatches the food from him while he
If
is eating in dream, if thirsty, one drinks water,

fmr wm it Trynfrni^n
If one sees in dream his son cattle, father,
eprtm W' W 'TSBrfrni brother, wife, getting out of house, it is due to
wf qTfrf -infer îr^r.-iiiii the working of a ghost.
If in dream one moves with
rides a bull or
M#MdlR n8jPS UlillHd
bulls or one springs up in the sky or goes to a
if
holy place hungry.

vrarai
fc# ^
^ <ror
-fftepr ffeswiftni n
ffo i reft nsu

These signs, O bird, call for atonement. One
should bathe at home or at a holy place, give
water oblation to a deity at the root of a fig tree.
rj ^#5 '
OdfHO f ^^ SlTIl
rprr nr
WK»mi nr Tn q tfewfii fnypi
j
hllS'tfll
f^rannf tjh vy&$a<ûr fafynaHj iqoit
Or give black com, perform worship, offer
If one speaks aloud among cows, bulls, gifts toa Vedic scholar and do homa as far as
Brahmanas horses, elephants, deities, ghosts his means can avow.
and demons-this is due to the working of a
ghost. Many are the signs of ghosts in dream,
iTdfig srcsjnr tdfcwiPKyhHii
O bird. It is due to a ghost if one sees his wife, nsft nrftr Odr^^ fadSRfdii^H
relative,son or husband as dead. If,one reads or hears this discourse,
in faith,
...\ \ « rv
^^11
.
. _
dl^d IT: TJTTSBd W<<^d: II the ghosts disappear immediately from hjs
vicinity.
rffsf TRm WS.'IIÎI
n ffd «hm»t irgnîut Trrnsrtit ffctitaiyl mfanvl
^feldd Hifel $d f^ck^H ilPl MuI dW Ui|lWvil3SqTEr:ll 3311
smm: ^ / Chapter 24
del I -c| nfafcr -RT^r -act cpnf %ntra ; n
3Trq^T Utrt
TF3IT m sMilylfil gni ^ || ’T 1?^ ni# Tf5ET TRlf^TII
Garuda said :
—As the £astras declare none ( 3TraiHl^mMl(d m# t^nmi
dies a premature death. But, how is it that a TRgRt mfir rffiUdU :
-
^q '
cll^ll
Brahmin scholar of the Vedas or a mighty
monarch sometimes meet with death
rPilrdt ^lyRc-ft nglflld) IT Ifr •s=rr:ll
Erematurely. Hence, what is stated in the
$astras by Brahma appears to be untrue.
«<4*IHid: : II ^ II
HiS^dcjyi^l ^^n?l^ll
nfSRT W^TT *J«fa'jd ^Trlll
3th"<*d Vgr«W* Wf ntafa nFÎRII
cfcW^MdlHlPd TRT m Sltfantsfir nTIPSII
People, belonging to different classes,

What is stated in the Vedas, viz., a man lives
Brahmana, Ksatriya, Vaisya and 6udra includ-
for a hundred years is not actually experienced
ing Mlecchas who live in Bharata do not live
in the Kali age.
upto hundred years.
1
Preta Kh. Ch. 24 ]

A person can meet with untimely death, no ijcEil'Kid) q-ift •qrddiH'ii

matter if he is a child, old or young, rich or poor,
fqchUtlRn mRcm^ infrîi^n
handsome or ugly, learned or fool, of high or
Evil deeds bring about premature death
low birth, an ascetic or a Yogi, intelligent, pious
even of a king if he does not protect his people,
and all-knowing Brahmin or a mighty monarch.
if he is devoid of virtue if he is cruel, if he
Please tell me how this is so.
indulges in vice, if he is a fool, if he stays out of
Vedic discussion ifhe harasses his people.
ftrtf wiH Tf TT^fwII
q^rfcT: f^TTII ^ II
The Lord said :

—O wise bird, well said. You If a man forsakes his duties or resorts to
are my staunch devotee. Please listen to my forbidden, activities or those which are enjoined
important words that dispel all sorts of sins. on others he dies quickly.
ijcj: yflunKiq q^fdii dxmmMusjf -err tt trsiTîi
Hi*i cfH 'iiyl tjlh) ^ciol^’iqjii ^vsu

O lord of birds, the brilliant son of I
If a £udra does something other than service
Kasyapa, I shag tell you how god of death
to the twice-born he is wasted in any of the
induced by Brahma takes away the life quickly.
hells-bad, worse or worst or as the
RFjTT: TRTsMfcT ^TT
fJHH Il
fri lly oil

T?iLi(c|^|| ^||
It is true that a man lives for a hundred years
Ifone neglects both, Dana, japa, homa, study
as stated in the Vedas, But due to the influence
of the Vedas or worship of gods on a certain
of his misdeeds he dies a premature death.
day that is a day wasted in the life of that man.
’T £je(<lll
3r4r<dF,Mi» 'JUH^dMtJluijiqu
TTPf ^TIFT faH^fdll^ll
*nr ftw 'qiwifti
I affirm that the attributes of body evolved
^rrp-; gPT:ll^ll
out of the morsels of food and lymph are not
Now, people do not make a regular study
permanent or steady or rooted in firm grounds.
of the Vedas; they do not follow the traditional
conduct; they commit sins and due to idleness WT 3RT fdrMdlll
forsake their duties. They take food from any TTrf ?n^rf rj T^f>'«ifYr:IRo||
house they visit. They are fond of other men's The food cooked in the morning becomes
wives. All these reduce their longevity. stale in the evening. How can one expect
3TST^SrPW^jf%f flftrfcb permanence in the body sustained by such a
food
WpW q<T (*T) TTf^TH »33H ?
Evil deeds take men quickly to Yama's "TT: <^>oc(Tct tRiffarspîi

abode, if they do not possess faith, if they are f^rpH^ck^Mf^ci ctfllîi
impure, if they do not practice Vedic rites, if O lord of birds, realising that the body
they have cast off auspicious things or if they bound with its activities is already lost, people
indulge in falsehood or if they practise should strive for burning away their sins.
deception.”
yhlcttiq cuci-ib*! qni
arrfsiwrf thtft foq mifaciP4dM n
ORTFF WTt q^T: ^fhfct 1 1 1
Body belongs to one who nourishes it with

y3flMUd<W< TRTPT food or to one who generates, father, mother
or both. It is reduced to ashes or devoured by dRVfdl AlbiyflcTf XT 7TT ^TT: II
dogs or eaten up by worms. What sanctity can

there be in regard to it ?
eFrfHT; tttrI TTrl: RTrEEFT Even if one is illiterate or a scholar, a

Brahmin or another caste, surely he must die.
RTTTcF ^ ferr 3 kP{IR9II
A man of great wisdom devoted to penance or
A person should make an earnest effort for practice of yoga, of liberal gifts and yirtuous
the destruction of sins. The sin which he
life cannot expect to derive pleasure without a
commits in various births is threefold.
physical body.
y TfFjEr tt^ ciMcuPtii
TW:
-StTfKp II
floj^lfn W jA(
4 PdNI<{l
amuHidigf xrofftr wcgMi^kfax^ 113^11
When he takes birth as a human being the
When the actions of previous births ripen,
sins visit him. When he remembers his past
man succumbs to death. From the time of
sinful life he becomes sorrowful. conception to the fifth year even a slight sin may
sp^r TrtfsnwEr ndyfrismi cause death.
#rT^r 'trafrf M£WtPET<frl SJreTT R£iMIîp5qrH|

When lie resides in human womb after, zftpT ilWI-^d'liUJTUlPH grfcr^TIIÎI
sojourning in the various beings such as birds, TJcTt cfFTEnTT^JT
etc., the full velocity of his past actions forces
TJrT TSQTZ
an impact on him. only after residing in the
womb does he realise it. 5ft vf, OT iêT: sjtxtt TRTgt gigrroggîii^îi
yddd TO#TII Suta said : — It is due to major sins that man

dies after the fifth year. Usually, he completes
3rrsrat wi the allotted span of life, dies and is born again.
He begins to realize the tortures of life, such It is as a result of the influence of sacred rites
as anxiety sickness, distress, old age, deformity and gifts that he is able to complete his life's
and the rest.
term.
ef| HI PgfT^4d kd^ dPd Pm
^ ft l 1
: 1
•JTCT 5 <Je|M
g 'dpnfd TOW
wftT?T:IR\9 ll
gr# g??T ^gff^rscfPTT^gn’: fgPTT.-ii

But the moment he comes out of the womb,
ignorance envelops him. As an infant he
JTsfrj xT p4 U^FTRI x^lchWl iPUS^ft : 1
1
^Xll
realizes nothing. Garuda said : —How

should the rites of
pinch be performed if a person dies in infancy?
'
IT: Tyzrfd TT ^fdrT^TÎI
What should be done when death occurs in
Rd II
the womb itself ? What should be done when I
In youth too, he does not realize, blinded as the death occurs before the tonsure I ceremony?
he is by sexual urge. But he who realizes it from gjsf fgr -^raezf TJHRt f¥«r: TfcT:ll
the very beginning attains salvation.
TfSFTt What are the rules of obsequy if death occurs

after the tonsure ceremony ?
From the time of conception itself, death

Îfdujjbdlxl
awaits the person whether he be infant or an
old man or a youth, whether he be rich or poor gfc Tmf pofird?T grfr grf*ra:ii
handsome or ugly. dm-qiTT fTSTrrt g^WIdP^MVlIxTcKqil^ll

Preta Kh. Ch. 25 ]
The Lord said : — If there is still birth or f$T?lhll

abortion, the impurity is for as many days as
-ntaf trsit nftmifd -fin^n
the number of months of conception.
It is but certain that whoeveris born shall
%%sT TK'rfawidH: fWdTII die and whoever dies shall be bom again. When
a child dies at a tender age without enjoying
Nothing else need be done, it one desires to the pleasures of life he is sure to be born again.
maintain confirmity with the rules conducive Hence, gifts are given, O foremost among birds.
to the welfare of the soul. If the child dies after The rites are performed to ward off rebirth. This
birth but before the tonsure ceremony the dead is what I feel. If nothing is made over as a gift,
body is merely buried. he wilt be born in an indigent house. Such
-iiauvifcw
anecdotes .are many in the Puranas.
3TT '^dldJ**c(f cj fesfalfllÛ fWFf *1P3FT t£f ^1% shrill

Milk should be distributed according to <RyiRwchRdd:ll'tf'«ll
one's capacity among the children in the ^FTClflRT# WfW TTCTfT: Wjll
neighbourhood in order to please them After
the tonsure and upto five years, if the child dies,
^Timuil^dl fdil^4fddM:ll >fmi
cremation should be performed duly.
Sumptuous food should also be given.
WlSIHHf #3FT ^1^11 Inclination to give found in the world.
is rarely
T^lfdfafedlfd eTIIÎI It is the fruit of penance of no mean measure
Milk should be distributed to children and that one gets good food and the power to digest
they may be fed also. The rites of children upto it, good sexual virility and handsome women,
five, on being dead, should be in accordance good wealth and inclination to give it.
with the tradition of the family.
By making gifts, one can enjoy later; by
resorting to holy centres one can attain pleasure
HTTSte *T;||'So|| and by speaking ywect words one can become
Udakumbha should be performed.
rites a scholar or a religious saint.
Milk puddings should be given. O foremost -g^TTTtrîi

among birds, the child is a link in paying off
debt to ancestors.
By not making gifts one becomes indigent;
WitPf % SJcft TJrTPT ^Tll due to poverty one commits sins, due to sins
dirfoM' TTf^ll^H oNI'S?ll one falls into hell. He is bom again as indigent;
again he commits sins and again he falls into

hell.
ii ffct sfbirpi Rfpjnvt
iisiwi-^wylRtcvMuf ^dP^yil sarre.-ii ran
3TSm^: ^ / Chapter 25
The Lord said :
—Hereafter, I shall explain
3TW: xrr w^nfTT f^rfaîi

precisely certain factors concerning men and
women. A child after the age of five is
cjlfq ^TII ^ ||
established as such. He is able to know
Tgft r| erf qfaP^H .-ii the various sense organs and differentiate
^ffîrui WRlPd leqi^MRM'UjifllRII colours.
Preta Kh. Ch. 25
<ê4<*>4fciMlcbd VJiRlMI "ÊTSRrnill months to twentysevcn he is called a boy; from

twentyseven months to five years he is called
ferar^Rqîwrfwtf nK-qfa sjtoiiisii
Kumara; from five to nine years he is called
Death or bondage of living beings is a result
Pauganda. He is known as Kisora till the
of their previous actions. It is the sin that causes
sixteenth year. After the sixteenth year he
death
attains maturity.
tt4 'felT 'HlTfrT ^ FMHdl ^ddRl fcytel
trf ^ WW gfrf ^JT§PR^rfrIW:ll'>{||
TJdtsfq Wf qf 3TcpT:
ll
TPpftsfa TOIl^ll
If there is miscarriage, there is no obsequial
Milk is distributed when infants die. Due
rite.
A boy's death occurring at the fifth year
whether normally or due to accident, all rites
to mishaps to children, if death occurs,
as mentioned above, should be carried out
water-pots, milk puddings etc. are made over
including the ten pindas.
as gifts.
iôcffcKfftct Wfczpftfft
iichKviijC 6i<yrr? <fqfqrf*T fan’ll
MSKHffrgh’ cjprit
Since the rites are notmany, since contact
The rites in the event of the death of a child
with the worldly objects is of short duration and
are the same as for the older people except that
since body too is of small stature, the obsequies
the rites of Vrsotsarga and Mahadana are
also arc not elaborate.
performed for the older people on the eleventh
and twelfth days. WT5ET froro WvMIMMWrdll
cpHTTOT silHHl
'
Wfg ’
TErat
^ TO rTPtfr
^ TTSt
and older children of the neighbour-

Infants
^rarfcT TJÎIÎI
If a child dies before the fifth year, the
articles of diet and daily necessaries to which it
is accustomed can be made over as. gifts.
hood are fed and clothed. Water-pots are gifted
whether the deceased is a boy, young man or
old. $<$j4l4jq£cd: ^qtJTuu 'ET etc'HTO:ll^'tfll
sjrft fgqniW fg^rf^FÎI ufo ¥TTfq4* fdfNd TsPTII
TOT: TIT WTSfcs ^<liCl

Till the second year, the dead body is merely Sons evolved out of the semen of Brahmins
buried. Thereafter, O foremost among birds, the are favourites of Divine sages. In the same way,
body is cremated whether they are in the age group of children,
young men or old men, both Yama and his
emissaries too certainly consider. The all-
TOS flocfvil^^ ifRRl
pervasive soul experiences both pleasure and
A child is called infant till the teeth are cut; pain.
till
boy
the tonsure
till
ceremony he is called a child; a
the Kusa girdle is put. This is in
TpT ^RsT TRT %frT ^ 'flstfqffcqs U
accordance with all sacred texts. qRril^ d<ldIH ^fhnf VTOfrqft <1:11 3^11
tost <3>ti4cHVi4l
3PJWTTT: ^rrg^T: 3[TOpTOT:ll
imfsEi wi f<ro fvivj iwiTm>3vnîi ?ii

>
,
Forsaking the body like the serpent casting

ctldlVTOST TT^r 3tlHKH^kl[ro>lfdll
3TT W ciWil
From the time of conception till he is sixteen
TOT?TTOT:II ?o||
off its slough, the subtle soul of the size of the
thumb roams about in its aerial form oppressed
by hunger.
months old he is called infant; from sixteen
Preta Kh. Ch. 25 ]
dlFdd: M-y 'ddffbT 3I|chl !i»liW» % W q$chd :ll

q^rrf^TJg^lT^ WT "ST dddTqjl 3^11
Therefore, certainly, gifts should be made. 3ddIT d&d fsra^R[TH
From uncooked things
the birth to the fifth year,
should be gifted to the Brahmana.
dT W dfjfd: ^ yjj^ltfuTdFr^ll ^VS||
w ( tt ) ^w41*Ih ^TiddR^rfî: 11
fi|<JWd UMliffAJ Tjd:ll3<HI

Just as the same single sky, moon or sun are
If there is accidental death after the fifth reflected in different water-pots, so also the
year, Vrsotsarga and other rites are performed Atman is reflected in different sons (and
but the rite of sapinl-karana is not necessary. daughters) and roams about.
fitu^KOTaarraitiHJi The mentality of the progenitor at the time
^ dd W* ( ) Tfprrf^ drfd ^tiroii of sexual intercourse when the semen and the
Itis on the eleventh day that sons usually

menstrual blood mingle is reflected in the child
perform the sixteen sraddhas and make the born of that union. Hence, we can say that the
Udakumbha and other similar gifts. boy takes after the father.
dFddrfd fg% <(ai^fl<HI% TTftRhll (q<Jd: ebbfjjll <c\i(|(sy| JjUljI) c(HddH:ll

•
fl ddi drf^
all persons beyond
In the case of
Tl^TIRÎI
the age of
TT^T: dfofd
3Fsrr^r d *rafd
Ht%sfaFd ^dd dfdEjfdll 33 II
five at deathBrahmins should be fed and major

gifts offered according to capacity. The gift of
% faaM l fc l
fff) d %ll
3^5Cqr dT ddtd ^PJIIôll
earthen lamp should also be made.
It is possible that the child may differ in
ehtioif ^ WT&cs W<dTd^d'<ji<K)ll qualities but not in, features. We have never
ddr d tM 1
ffi? <d<4 tt
i d wdf ii 33 II seen a blind man procreating a blind child, a
O foremost among birds, ghosts should be mute procreating a mute child, a deaf procreat-
propitiated by due performance of rites. If the ing a deaf child or an idiot procreating an idiot.
person does not perform the rite he himself will
become a ghost.
W5 WET
fa dd: fagnurw 3fUw$N'diai$Nsl Tp5n"d5flfdSlT: 3*|dT:ll
gtrt rerr
^
$ îf^Flfl^Tpr dte?TII33ll fl‘ljf)d:
'
ebhW TTfrT MdlHlfd 'dldl <JctJc|VI TT?T: 11
3PTOBET -gFTrfsEf wf<T W dfddjl 3*11 d^d '5%dT d3d d d dT 3Jd: }3 II II
Therefore, before other rites are accom- STGgf dTd dJSi dRTnf fdfadT %d d^T&JII
plished, he should perform ekoddista for the Garuda said —
There aretenkinds of sons
: :
mane for appeasing his hunger, put the rice-ball Aurasa (legitimate) Ksetranja (procreated in
over darbhas while wearing the sacred thread one's wife by another man) and others. There
over the right shoulder. When this is done, the is a son Sangrhitr (adopted) or Dasiputra (son
obsequial rites are completed. of a slave girl). How do these sons perform rites
Tf rtygrregfr ^ti %5rqii for their fathers. What is the goal they attain ?
Ifany one has only daughters and no son or
Tiwftfasddd: fddt: tffafdeUdh:N3hll
grandson, who should perform sraddha rites
Thereby a son yields all pleasure to his
for him ? What are the rules regarding the
parents. If dead early he is bom again in the
same?
family.
Ifhe proceeds, in this manner, every year,

there is no harm. If he forsakes Ekoddista and
performs Parvana lie makes himself and the

The Lord said :
—
A man is released from his manes victims of Yama's wrath. The Sangrhitr,
debt to the manes on seeing his son's face.
Dasiputra and other sons should perform
sraddha with uncooked foodstuff in holy
HlewiTM UiRci: ^«4lra TPlter%: It ^ II centers. If the Sangrhitr son performs sraddha
A man is released from three types of debts with cooked rice his sraddha becomes fruitless
on seeing his grandson. On seeing his son, like the food offered by a Sudra. to a Brahmin.
grandson, and great grandson he attains eternal The grandfather and the other manes do not
or celestial worlds. accept anything offered by him. O foremost
among birds, knowing all these things, one shall
yiofuf fgfitcjdjdiii^mi avoid procreating sons in lower caste women.
The Ksetraja and other sons contribute to ( 4llgJu4t[ 'dlÛllÎdJHIU^MI^W: )ll
his worldly welfare. The Aurasa (legitimate)
Tltf fadl-'dldl V: II X* II
son performs Parvana duly.
îiicefumn
mYll
WSiUM'hjHAlfd di^ll
WJcMia TsPftemi^ll
Apravrajita and a 5udra procreating sons
3113* TTRWT <£e4->d|4|cl dRetfiq $ 113^11
The other nine types of
even in Brahmin women procreate only'
perform sofa
Ekoddista sraddha, not Parvana. The Brahmin
Candelas. O lord of birds, one shall marry
son takes one upward but the adopted son
legitimately a woman of his own caste and
procreate sons.
causes his down-fall. If the latter were to
perform the annual sraddha it will result only sP^HII
in his falling into hell. T£3%«I?hl'«'*ll
7§FIII If they are of good nature lie will be happy.
gfT: '^^Rehlf^bi' ^ xn ocfu H U ^V9||
i
If they are of bad nature he will go to hell. Even
O son may very well

bird, the Sangrhitr sons of lower caste people, if goodnatured,
make gifts excluding cooked food-stuff. He cause happiness.
shall perform only Ekoddista and not Parvana.
dlfcTdlyJTfspjdtT: TJprld:
wns? dw dfcHm^ n
xiloefuf ^f3[ll^||
aircm ^
TÎUhll
^ ^||^<?||
A from the sins of Kali is
single son, free
TPJjfld^d) sjjdT
^SfT Sh«g(
W dT V: y^[d llô||
1|f3T: II
||
honoured by the siddhas and fanned bycelestial
damsels with divine chowries. He will be able
to lift hundreds of manes, kinsmen, sons,
h y)ui*<fd cf^jngf fadiM^yy f^d-in grandsons and greatgrandsons fallen inter the
RPI^ abysmal depths of Inferno.
if) d ^1 dl 4(H I *^ II
ii jjfrr fgdhnyt smsfimf

'(3d«Hl^r^f^Hlf^H^d<^dl-^R«nil4uh' dTR ^Nvf) 5Sdm:ll
TT
717
Preta Kh. Ch. 26 ]
Chapter 26
together with the manes. Hence, the sapinda
should be performed by the son to his father.
fiRT trf^r TRtll
TjcTRT âr ^ II
Pyu^y^tPgflreT f%i T??rrf|^R,ii<sii
Garuda said :—O among deities,

foremost
When complete, the son should
a year is
take pity on me and tell me truly when the pinda-pravesa duly on the anniversary
perform
sapinda is performed both for man and woman.
of death.
Trfqtrgr^ c|Rt wfcT 3T¥fPTg% aplt TrfrT: II PdRMd
WgfMU^rcf H E^Pyu l
'
OdWTl 'qTfd W ¥fH'l

How do they attain their goal when sapinda ftHPT cfcT: frppwft ^^<t)l R II
rite is performed? What happens when

it is not
O Excellent bird, when the sapinda is
performed? How can you say that sapinda is
performed on the anniversary of death the dead
performed both for man and woman. man attains his cherished goal.
¥T^T: f5PTgt Pllt i»Hi)ryPMdlE|:ll
ml«TT flPju^Wuf cpRIIÎI

v *<H?iaP*fsniPl ^11 ^ oil
How can both husband and wife derive the After sapindikarana, he abandons his
the husband is alive how identity and becomes one with the manes. The
benefit of sapinda ? It
can one perform sapinda for a woman? assimilation with grandfather is made within
six months from the period the rite is
'rnfvfhsp gfjsj -qTfcT
completed.
Wzqtife TO ¥JST ¥^.11^11
^5cffa TJ?t iJlitf^TII
O lord of deities,how in the heaven does she
attain the region of her husband ? When the
sacred fire is lit sraddha performed

how is
No joyous ceremony such as marriage, etc.
can be performed if the householder dies and
along with Vrsotsarga on the same day?
the sapinda has notbeen performed. Even a
¥)8T «bl*4 Elfyui)«fiT'ft fj^ll mendicant will not take alms from that house
“
TOTcH f^dl¥ '*tddf ¥¥timil unless the sapinda is performed duly.
O lord, how could the water-jar be gifted, if
the sapinda rite is performed already ? Please Pt^rtrl <a |'l^dfll ^Rll
tell me, out of grace, since the welfare

of the
As long as the pindas are not merged, one
world is involved.
remains impure. O lord of birds, the dead man
gets a new appellation after this merge.
9ffa J ldljeira
34R-rMlc$dyÎuff SPlTctll
-sfyic^yfiiunfa ulMustawf omii

34ftsrr<¥T^5TkPT 'gKVRf:
ilMrlsHIShs? <4^r<M^fd Hi'td:ll^ll Man's
cpf The obligations of a family are many.
The Lord said : — I shall tell you the truth
life is being wasted every moment.
Human
how sapinda should be performed. O foremost body is not permanent. In view of this, the
among birds, the dead man is on the Great
-
twelfth day after death is thought to be appro-

Highway for the period of a year (after death). priate for the sapinda rite.
fa^dVeP TT U^fdll ¥T TrftEJSÎI ^*11
Kp4Ug% •ftrfReR:
dWIdÔT <*vrM 4-1 Rl U ^1 cfiTOT 'fac|:ll'SII gR?n% ¥T purm ¥Tii
Thereafter, he sojourns in the Pitrloka wPMuijchtof ylew^PyP^wtc^P-inTdi^mi

718 THE GARUDA MAHAPURANAM
[ Preta Kh. Ch. 26
Whether one has maintained the sacrificial The woman whose marriage this taken
fire or not, one should perform the sapinda on place according to the practice observed in the
the twelfth day. If that is not possible, after three
marriages, such as Brahma, etc, is entitled to
fortnights or after six months or on the anni-
riceball and water libation which should be
versary day. offered by the dynastic title of her husband.
The sapinda rite is made obligatory by the qr 'ajgr wzrm srîi
sages who know the truth.
^qff^trstqifpiqT.-IRîl
ebTÂehlfî eRcT^FTII The woman who is married according to the
custom followed in the marriages such as asura,
After sapinda rite ekoddista shall not be etc. is also entitled to pinch and water
which
performed. If it is performed it shall be done should be offered by the dynastic title of her
for the three, avoiding Ksaya days. father.
rtWrTW ^Mldcfj:ll f% y,^ U| * T^' Tlfqu^jeMUl' TRTII

C
^lUlffdldlh^^tsIMd:
'5?5fT
^RTT
^^ cTT
TT?t?T:ll !?^||
II Trq ^Tll
'dfmdllc4u|fiim^|| Tlûs'ifshqi* fitm Ût|fHI*<)â HW: IRÎI
Ekoddista, if not performed for the three- The sapindikarana for the deceased is
father, grandfather, great grandfathertanta- always performed by the son alone. If the
mounts to a slaughter of pitrs. If one is unable deceased has no son, it should be performed
toperform the three separate Sraddhas, one by his wife if no wife, by his elder brother; if no
shallperform all the three on the same day elder brother, by his younger brother, or by his
which is not the Sraddha day of the grand- younger brollier's son; if no younger brother
father.
or his son, by a close relative or by a disciple.
If the day or month of death is not known, After sapindikaraia, he should perform
parvana and not ekoddista Sraddha is recom- Nandimukha.
mended.
UTrfjsfar qrnfarii
3*jJ<«W¥l(Uw q ^FT fq^f^T: Tlfau4)eMU|‘ qjRzf
If the
arnlt: M TjcFd^j
body has not yet been evolved no
*[f||
h 11 O lord,
younger brother or
if a dead man is
Taqil^mi
issueless, his
his wife can perform the
sraddha isenjoined for him together with the sapinda.
other manes. If the sixteen Sraddhas are
^l^«u*lehMlMH|ilehV^^dl^ *refc[ll
performed he is released from pretahood,
TF2f fl Tjfqufr q^TSr^lR^ll
acquires the status of pitrs and rejoices in their
company. According to Manu, if among many brothers
^ erni
in a family only
common to all brothers.
one has a son that son is
dlq^ci Xf q ^llrH^rMUddlUIRoll
If there be no son, sapindikarana is not
possible. There no sapindikarana siilw'Jii qjir^grfq muesli
is for a low
caste woman either, so long as she lives with The sapinda of persons devoid of sons
her husband well and good, but there should be performed by the wife or Aviles or
is no
sapindikarana for her after her death. the family priest.
STRgf TTqrq^ll
qjrfoqiÊir; || ^ | t
^l^rWyicbR* ^ ^ ^T^RFiqTfr||^<i||
Preta Kh. Ch. 26 ]
A
son whose tonsure ceremony has been O bird, the Brahmin officiating in the first
held entitled to perform his father's sraddha
is annual sraddha should be given the cost of
but he shall not recite the vedic mantras. He water-pots and other articles (if water-pots and
“
can very well say svadha. other articles are not given) after being fed.
wrffaMhrfw feTOT: II fo^rgRt wa&vir wfcffw: wyifad : 11
fcldHîl: ’JRTHifHJI 3^11

A woman's sapinda can be performed by After the pinch offering has been made, he
three persons, beginning with her husband (i.e. should gift as much of food-stuff to a Brahmin
husband, son or husband's brother). aswould last fora year. A person for whom all
3Pxrfc^
T:
^^ Tfel rH> sftT WII
Tâie^'fsfSITII \o ||
due rites are performed shall obtain a divine
body and will proceed in the divine aerial car
fully contented, to the realm of Yana.
Either before a year, or after a year or on
the anniversary day, the sapinda rite can be 'T % ^ TiPquddi n
performed. After
forbidden.
that, all individual rites are *rfq<rsd -qifer w Wrff?
father is alive, no sapinda rite
?t9ii
If is performed
TfPMU-sfa ^ q gTcffd dqj l

to the
the
dead son.
woman whose husband
No sapinda is
is alive.
performed to
After sapinda, all individual Sraddhas are 4dl?>l TPTnsST lifaadi II
avoided. He who gives separate pinda virtually (1F1T -5T ^11 ^6 II
kills the Pitrs. If the chaste wife ascends the pyre on the
fourth day, the Vrsotsarga and other rites for
of% ^qglrlll
her should be performed on the day when the
same are due for her husband.
When sapindikarana is performed a
separate graddha for each mane is not enjoined. Tjfarail TrfrUlisll II
If a separate sraddhais performed, the sapinda ^TWIrHI ^^d .-ll^ll

rite should be performed again. An adopted daughter shall subscribe to her
husband's gotra till the birth of a son. After the
birth of her son she reverts to the gotra other
STTrRPf rTOT $7T TT 'HihydyiWHHHÎI
father.
If performing sapinda any one
after
performs ekoddista, he makes himself and the TrftTOrai): 4<Tm ^fa%fa ll
dead man vicrim of Yama's wrath. Upto a year 8FH9& rTW gRltlUoll
the rite for redemption from ghosthood should If the wife ascends the funeral pyre there is
be performed under the specific name and aways the identity of rites for her husband and
gotra by the householder. wife. The separate sraddha (ekoddista) shall
gtf 4||c|feHAii gsrsqf ‘ûnifaui yludlll

be performed by the son on the anniversary of
his father's death.
T«Hlfa 'errf^T xTII
TrfauilcMu) <| ^rtr^n Wldl^fakdf Wh* fa 1
The water-jar offering, feeding, gifts of «ngjfa tiffor ^ u

lights, etc. afteir the sapinda rite is over, should both husband and wife die on one and
If
be made in a single unit, ail the same day, without a child and are cremated
in the same pyre, the kinsman should perform
3PT TTW g>Wll«f*f4| «TI)
separate sraddha for each. The sapinda is along
îrrsf yi^jui qr%^Hâfy<iirc'ebH,ii^mi
witji her husband.
c^r# fqcHT THfll If a woman is burnt along with the corpse

of the husband, the fire burns out the body. It
^ fcTO?) Mgl^WdcHW TmiUÎI
This is my sworn statement that if any one cannot bum the soul.
offers separate pindas to the deceased couple surnrrt snr^jtf %
husband and wife-he is not affected by major
?m 1^1 wjdtaAinttii
sins at all.
Just as the impurities of metals are removed
Trft ftsn *Prftu when metals are melted in fire, so the woman
TicCTRP y<$*fld shall remove her impurities in the fire that is
If both husband and wife die and are

on a par with nectar.
cremated in the same pyre, food is cooked for f^SH^ fc(czpfrf?j Tpfr «rafcT TJCTT:I
pinda at the same time but pindas are offered
separately.
<TRrl#T 5rf|RT ^ ^fl%imo||
cprfapf ^?tii
cTOT m -5^ T 'd»<?|iHII
irrf%
3RTCT<qT rlfâ>5^<3h«*I|TR: II ^ II
Assuming a divine body in heaven both of

them attain purity. Just as the oil in a metallic
This separate offering is enjoined only for a vessel can be heated but not burnt to ashes by
year. Vrsotsarga, Nava sraddha (the first annual fire, so also cremated along with her husband
offering on the day of death) and the sixteen she cannot be reduced to nothing. Her soul
separate sraddhas, the pada-dana, major gifts remains immortal though it is merged into the
are offered separately for a year. The dead soul other husband.
person will be satiated for ever.
31RT-T fsRft TTf^ll
^dlll JJ '3T "mu
’T tit "Jnfw
If she is separated from her husband and

two persons, men or women, of the same
If
dies elsewhere she cannot attain the region of
gotra die on the same day, the altar for the ritual
her husband till the day of final deluge.
is common for both, but the offering of gifts is
separate. Midi fCRT TTStTII
tj<t qfdTTja^r w f%rr Tpsrfcfitim^n

Leaving oil her mother, father and sons she
yfd^lurw^qi ^ feR fg dq nîi
-
an everlasting happiness by follow -

will attain
The Sraddha performed on the eleventh day
ing her dead husband.
should consist of the same kind of cooked food
in the case of husband and wife but not in the f<oqcnJuM|UH f?R5T: II
case of others. dNv+>iH ^$rt: w ««4<umxii

tJMIcb’d 5TCBjRf TJd:ll Calculating by the celestial calander she
^^ffauaKî^rM shall stay in heaven for thirty five million years

ttsft
^ ii
with the stars.

tft# ^tiiwii
If
^rr
sraddhas are performed in holy centres,

in the dark fortnight or during the period of w%
WTl
HWMîylfd'iM
^ ITSrfrT
w
sjtfjRnjJI
cffdyrdiimmi
solar or lunar eclipse, the same cooked food can At the end of that period she is born in a
be used for many Sraddhas. noble family, where she will be highly delighted
’MnfiHifiiej ‘sreril
in the company of her husband since she has
remained chaste throughout.
fiTTifbT strjr
'
Preta Kh. Ch. 26 ]

ttct h suffer MfdHWHn f ft fr^T ^RRl eplll

-^ttV
It II
ffrfferc i
yPravir wf
reborn they will be

Rrft t PKfdiiîi
bom in a flourishing
cr<Fjvft TjFfW ^rr TTfen If
family and will live together for a long time, a

TWflff Ml^^rîmvail
chaste lady will never suffer from the pangs of
If a woman who is married duly according
separation from her husband.
does not associate herself with
to religious rites
her husband she will remain miserable for Tiscfaifig -grfsnT trtt tyilyeuu
seven births subsequent to this. She will be feyfe -^fAjKiifh frPF^g- gtay^Hji^n
evil-conducted and repulsive in speech. The O lord of birds, have told you all. Now, I
I
woman of such a despicable character who goes shall tell you some special things which yield
after another man, leaving her own husband happiness to the dead.
shay be bom as a lizard or an alligator or a leech.
gK¥ ll % TP*f ^Pf UldrHRlUdHH.il
fH: Ptcq H<siH HfdhifHdiHJIl^ll

trut eBufuiT crrerr far STim<su The sapinda rite is performed on the twelfth
Hence, a woman
endeavour to serve
shall day or thereafter, in any case within a year. The
her husband in thought, word and action and Udakumbha and feeding rites are performed
follow him in life and death. every month.
sftcRH cTTfa fe> ferric f wn fRBFsr gmrf HTfer mu

TTT ^ <J»frrilVUI ~d: ^RtfrTTT: fWTVS fo llSMl
A woman who commits sins against her A rite already done need not be repeated
husband alive or dead shall never get a husband except the rites for the dead.If any one does it
in her re-birth. She will be the most unfortunate again the previous rite becomes fruitless.
creature among women.
qRq<j«I: «n§$er y<{fechi yRraw uht ffer Tnffer ^HijffeTrii^n
The rites for the dead, of course, can be
By not thinking of any one else and by repeated. O lord of birds, if any auspicious
serving her husband with devoted attention, a ceremonies (such as marriage etc) are to be
woman shall derive half the merit her husband celebrated, the sapinda rite should be
achieves by the worship of God, propitiation completed before that.
of the manes and hospitality to guests. 3RzrfsFer -dh’RinsEt rrra4
far srcfeii T ftudH U: % TJ3T.-II
^
l
SIcK l f^ ! tT rir^«*TI fefell^ll rrorfa um ufdPHuêhHH ^

By doing her duty like this she will attain TT3TH rT ^3(31^11^11
the region of her husband after death and shine A son who performs sapinda rite according
liked celestial damsel in heaven as long as the to the rules shall offer monthly pindas as well
sun and the moon shine in the firmament. together with feeding and Udakumbha rites.
ii sfbrret us i
y i ul aw taut fgah i iy) sy4<*iu t ufTumrrehrmm
HTR R5f^?it5S!nR:ll ^11
722 THE GARUDA MAHAPURANAM [ pre ta BCh. Ch. 27
3TSTR: / Chapter 27
TTi^f -mm W: Wit fet cjdiPw 'RfraH:ll

9FST ^fTT ebl^Ml ^Terf^T %||
Picfcl f^T TT û*IKU^^M:ll\3ll
Powerful that he was he protected his
fMVHV^
'
cK ^hÊH tll
subjects like his own sons. One day, he started
^<s3MW^cbU4l«f % TTSp^ll^ll on a hunting expedition.
ttTWT^q% #T Î%T
<F$t TfWQ
W ^^
Tm '^50% fire^lRI!
^ II
TT îR^WI^ TfPIT if?T:ll
’Tpf dHl^fWPcMHIIÎI
Tarksya said : —How do the ghosts
He
entered a thick wild forest overgrown
originate ? What are their features ? O lord, of with variegated trees, infested by hundred of
what misdeeds are the great ghosts and Madhu
tigers and resonant with the chirping sound of
demon, for the benefit of every one, please shed
different kinds of birds.
light on these vital points. What are the
meritorious rites and charities whereby the wCMVId^W ^Hiqf^fHHlfcdH Il
ghost is redeemed? O lord, if you wish me well, TOtt TT^T Jm fpi ^HVdd ll^n
please tell me everything? In the middle of the forest, he saw a deer at
a great distance and hit it with an arrow.
sftefi-wi ârrsr
-
RTSJ Tjsr 05TOT rlT^tf HljNIUII %rTRT ^11

if toi îiôii
Krsna said : —O Garuda, you have put a TRfr ipra^T TT: II ^^ II

pertinent question. For the benefit of human
With the arrow sticking to its body the deer
beings please listen to the narrative of a ghost
vanished behind the trees. The king followed
that I am going to tell.
the blood-stained track. In the another forest.
qûfc^gjm' $d-i!<2tW ebWF^dJI
% Tr£[«nr£t' ?PT % ^gqTWI^H.11^11 Ferrari Twrarar i^PPiisd ii^n
This is the secret of secrets which is not to
Tpfhf wi^nflraif^raii;ii
be divulged to any one and everyone. O mighty
one, you are my devotee. I tell you, therefore. <RT 3rfozf TTfvlHI^MHI<i«t'^ci^H:||
His throat became parched with hunger and
He was utterly exhausted. He saw a pond
^ Ti p^H rimn
thirst.
and plunged into the Water together with the

O bird, formerly in Tretayuga there was a horse. He drank the cool water rendered
king Babhruvahana by name, in the prosperous fragrant with the contact of lotuses.
city Mahodaya. He was beautiful and righteous
too.
TTpfyiftH isi TT%W|Iddlf<dH,ll ^11
dl'mfrt:
’<IIKI
'^T^TORT.’H
wm rTR TreN
II ^ II ?f 44hi<rHi*iisi fdNilld M^Mfd:ll ?MI
He used to make gifts and perform He came out of the lake and sat under the
sacrifices. He was rich, revered by saintly men,
cool shade of a beautiful fig tree resonant with
devoted Brahmins, endowed with good
to
the chirping sound of hovering birds. The tree
manners as well as sympathetic and chivalrous
appeared to be the foremost leader of all the
qualifies.
trees there.
Preta Kh. Ch. 27 ]
Preta said :
—O foremost of kings, I shall tell
tvhxi m^h ^fomgfoqii \\n you everything of my life from the very
beginning. On hearing the cause of my
H ^lPÔT
l yi^MUrMrlWdrll
ghosthood it behoves you to take pity on me.
3TÊT^T: TlcI: WrIIMftmftdHIl *\9II
While he rested at the root of that tree, he
saw a ghost who was excessively hungry and dHW«KI<*M '
iRR cT<OT^giq
'
il
thirsty. dHI^RWI^rh FOTf^W^vRII ?*ll
The ghost was of awfully terrific appeara- Vaidisa is a city endowed with many riches.
rough and skinny, with dishevelled

nce, dirty, It abounds in genesis of all variety. It is
hair and running here and there. His feet were surrounded by villages and countries of all
sorts. People are busy in performing holy deeds.
mere bones and sinews. There were many other
ghosts surrounding him. The city abounds in fruit-bearing trees.
rf T^gcrr frfm tftf ferfwft thrift: ii (Rif RRR i^l#Rrl: OTTII
fcftsfir ^SJT rTT vfi{R£c(tapm 7^11 'dlcdl 4J(«ciUt} dlHl fet(driH*r|%ll ^11
was here that stayed, engaged in the
rT^T wnr 9JOT dWiPdch^md:ll
It I
worship of gods. Please know that I am bom of

rlT^f trRTifr TETrll \V\
Vaisya parents and my name is Sudeva.
On seeing this hideous ghost, Babhruvahana
cTftfrTT ^cJT: cFcER Rldlfdyill
was struck with wonder. The ghost too seemed
to be delighted on seeing the king who had ftrfMV dh4)% f^jT: TRiWfTT wii ^ u
come to that dreadful, dense forest. He I propitiated gods by sacrificial offerings
approached the king. O Garuda, the king of and the manes by oblations. The Brahmins were
ghosts then addressed the king thus. propitiatedby me with various kinds of gifts.
fc rerat W RTF: HTCfts feT TOT TfcRII strip# feRip# ott ^ ^jPr%f?mr:ii
Verily,
FTfm SRETTl OTII *o||
my ghosthood has come to an end. I
w
They were provided with foodstuffs and
^tr%rotii t'sii
have attained the great goal. O mighty king, means of recreation by me. Both to the virtuous
thanks to your contact, none else is happier and the indigent, helpless people, I had made
than I. many gifts.
*3<4(cR>cJM tot®? fspF?f rim ot e^qpraqu
rm ii faH-KH rtt Tj?m dg<iPn f?n t<sii
ffiWIcTCl f:
But, unfortunately, all those gifts became
WOTTrll II
utterly useless in my case.
The King said :
—
O black and hideous
T '^•S'fR Timfrimm T R RRT:
being, you appear to be a ghost. Please tell me
II
the exact state of facts of your life willingly. F T fTT % % TTTfR: EgarfÊ#êBHj| TSII
have no son, no friend, no kinsman and no
I
Trarr'jg: tt ^ nw vtara rfh otfijh u
acquaintance to perform my obsequial rites.
Thus being asked by the king, the ghost
revealed everything. ifcmr TjftZR TR OTTT ûVtRII
iêhidVi Him# R Niumf^*qsnfl^gFRii

Tfcr ^rrr
uRimwiPi Î'iiifn tr sn-fjiPi Tfsyrii ôii
T)«ldlfM ^c4^dlf<dWdll O excellent king, my ghosthood appears to
<FTOT $$RT '3TT cRi| Wlfflll T^ll be permanent. The sraddhas, like the eleventh
day sraddha the three fortnightly sraddhas, the rfPTPf IPiW «T 3PI«jf ^ «T3lf=rr %ll
half-yearly, the anniversary, themonthly ones ^rafnT % Rglfldi 3T*fmPi flft-T ifll ?\9I
are sixteen.
Those who indulge in sexual intercourse
with saintly women, or women of their own
ifcra TRsr cr#: gn^vi^lM ii
gotra or forbidden women or those who steal
Preta-sraddhas not being given, they say, conch shells become major ghosts.
ghosthood becomes permanent even though -srafciWr if xx wm$Hchi :n
hundreds of other sraddha are performed.
TTof ^TT^T WTT3T
W fitting Tift: ^11
*TP{II HlfWobl ffsSFRTOT q r i&ftftM ^TT:I|
ei Mil'll «iiIm Wo^Nl tpht 3Rjfr?>aiail^ll
O king, realizing this, save me from
ghosthood. •
HfsfqitRRT Qd4l'i-M :ll
IPCrf cTTTO Tf^ T#RH '2[^rfa %ll xrewrar uskm xoii
Those who steal corals and diamonds, those
A king is supposed to be one who befriends who steal garments, those who steal gold, those
people of all castes. Hence, O king, save me, I who do not face enemies but turn away from
shall give you a precious gem. battlefield and are killed, those who are
ungrateful, those who are atheists,harsh,
ttsit fnrr
roguish 'and foolhardy, those who are devoid
of five major sacrifices- become ghosts, O great
O foremost among excellent kings, of king.
powerful valour, if you have pity for me, please
carry out the rites of obsequies for me so that 1 TRftal-cJ
may attain an auspicious state. It is also '^tFT flddtlrd xX r*ll

advisable that you perform such rites as would
ward off your future disaster.
MiHT efvT 'ddhliif TT«fildS<fe| Till It
f q fdfxdM The King said How are ghosts freed from

:
that state. Please tell me. How am to perform I

3SST iftfT sprite
rites to prevent my own future disaster ? What
ftWETTST ^FToff^T: ^ST rTg^ll ^11 are the rules regarding the performance of those
The King said : —How do ghosts originate rites. Please tell me all.
even after the rites of obsequies are performed
for them. By what evil deeds do Pisacas
originate, please tell me.
*jqj TT3Psl 'TRT 'quiTdlcbHjl
$TT Veil'd
^'d'4lfdfddl5»ll41 Wnftfd W SJdHJI
% •pfcr -yr^g frdÛd crafcr ^11 frll

^Tfh % fqaJj^l iff t^d l fyHiH N *311
Preta said — O excellent king, those who

:
steal or misappropriate a Brahmin's wealth, HltliluiHl ^RT Tlogfmw^fq'd'l^ll **ll

temple property, woman's wealth or childrens
money are turned into ghosts.
WIM^fsfd^Wl^tfycilfti TpJffT’d : 1 1 *qil
Preta said :
—O lord of kings, please listen
Preta Kh. Ch. 27 ]
to a brief description of the Narayana rite. giving a bed as gift the utensils should be
Hearing of sacred sastras, worship of Visnu, offered to the ghost.
society of the good destroy ghosthood. I, dUIHulfa Tram TPJSTSf UMT^fadJI
therefore, tell you about the worship of Visnu.
Tl4 firam fafadT^HIVpHiH vFXn 4?H
Take two gold pieces and with the same Then the Samputa rite should be performed
make an idol of god Narayana. The idol should with one's own name, repeating Narayana. If
be decorated with ornaments. Two yellow any one does this duly he shall secure welfare.
pieces of cloth shall be used to clothe it. Smear
the same with sandal paste and sprinkle Aguru <l'4fa|-e<
over itshould be bathed in holy water

It
iftprc ^f^lccfed fWTFRT:ll
collected from various centres and fumigated
with fragrant incense. sr? ^far^^H.ii 4*11
The King said :
—
O Ghost, how should the
utensil be made and how should the same be
trfsfa ctm x* M4 IWH.II xîi
ftrdPTg tpr w h^ckhji
donated. Kindly
ifa WEI
state.
fwiFPT WSII
Lord Sriddhara should be worshipped in the
east;Madhusudana in the south, Vamadeva in
titsj ^ TtfKFJr cRaidifa fNtsr %n
ifara ^114411
the west and Gadadhara in the North. Brahma
Preta said : —You have asked well. I shall
and Siva should be worshipped in the centre.
tell you about the gift by offering which one
<RT: 31*4 TRPZt ^RH:II shall not get ghosthood.
^rr f^F^srf^mT ^FT fccTWT TTO HocllVj.'MfadIVIH.II
Then, O king, the deities should be propi- HojvllehHI ^f^ranwi.114^11

circumambulation and offerings of
tiated after
This gift is called pretaghata which removes
ghl, curd and milk into the fire.
all evils. It is rare in the world and it destroys
TTfT: WWt fadldlWI Wf|rT: II the evil state.
dHIMm t il f^fsj^r^fiiBMl4iy4^chXll '* <?u

TRiw^mf tj -qr fasiro
3tTT$rT fadld dti #E|#«rf4^f4?!:ll
l
m Hte? m^:ii
Then the devotee should take bath and favm %% Tm 4HVI^: famuli 4V9II
humbly perform japas with concentration. He Get a jar of heated gold manufactured by
must then start the Aurdhvadehika rites, the smith. with milk or butter. With full
Fill it
humbly, without anger and covetousness. He devotion to Brahma, Visnu, Siva and the
should perform all sraddhas and Vrsotsarga. guardians of quarters, give the same to a
îXyipff f4u urn Brahmana. What avails hundreds of other gifts
31'^HlchHThlfa ^TI^dlfnMV^: 114? II
as compared to thm.
Trrarsr tXst wrr.- Odfedid rraT facuy vfait: *

,
fa>’Tl.i«Jd:ll
yiiillfa^^T <Tr3Fi^ H)<fcyiH’tffaui ^11 4<HI
To thirteen Brahmins he should gift
umbrellas, sandals, rings, gems, vessels, seats mfr %rtnmH.n 4 1

? 11
and foodstuffs. Water-jars filled with water

Brahma, Visnu in the middle, pacifying
should be given for the benefit of ghosts. Then Sankara in the east and the guardians of the
quarters in their serial order should be fgrftmii

worshipped, O king, with incense, flowers and
sandal. The golden vessel should be gifted
When the army
M^ Tpfhi ?*n
arrived, the ghost dis-
together with milk and ghl.
appeared but not before it had given a ruby to
ft <4 <h i ivhm. ii the monarch. Thereupon, the king left the for,
efirfoit ô|| est for his capital. After reaching the cityhe
This gift is the best of removes even
all. It
performed the aurdhvadehika rites duly in
the major sins. It should be made in good faith,
accordance with the statement of the ghost.
O king, to ward off ghosthood. STT^T TTH: Msfa
fe ^T: 'Prat qmlfci ^hll
With due sraddha performed by the king,
tnj LMvMdWW pR4d rMH :ll
l
the ghost attained a nice state. Then, narrative
will not obtain ghosthood, even though he may
The Lord said : —Even as the ghost was have committed many sins.
saying this, O son of Vinata, the royal army
$ld£KjfMM tjtref ^T;||
consisting of elephants, horses and chariots
arrived there.
^ rHdftmiilld: ^NI^K^d|c|fi||| ^||
Whosoever hears or tells this holy narrative
will not obtain ghosthood, even though he may
^T: ^911 have committed may sins. That wonder is there
ti-diPq tspjt witu if the father achieves
Tanjr TTOmm tps#
ii ffit sfhiTî TT?Tjnu» gpfarvt

Sl'dW^Hlsl^TiiMNPlte\l|U|' ^TOfd!?IISEtnT: II 3ISII
W ^TET
3TSqrT!T: / Chapter 28
Make a jar of molten gold. Fill it up with
TrtfTTO^nmf ^ o|TII?ll
ghee or milk. Worship Brahma, 6iva, Visnu and
the guardians of the quarters in the serial order.
Then, offer the jar to a worthy Brahmin. Of what
Garuda said : —O lord, for the benefit of avail are the hundreds of other gifts made by
everyone, please me, how, whether by
tell you ?
making gifts or performing holy rites, can the
ghosts be pleased. «ms <J<4M
<ic<M
fEBAwRua’ âr fewlui 3u
^ ragqifa TPthj ^rf^nviTfl 'ii

Garuda
f^PTT
said :
-^cf
—O lord, what is said

311
by you
may kindly be explained in detail. Please tell
w vflyhm^:ii me, O lord, what are the rites they should

^{I^qqyjfdcrt ufrlPI 'UrFqr perform for the dead since the moment he
breathes his last.
f^rrar 3ft wt fEF^:ii
The Lord said :
—
O bird, please listen. I shall Tfaft TTTIJ if cFkST -sriîi
tell you about the gift which dispels all
inauspicious obstacles.
W What
TPtq^f^qr
are the rites to be performed in his
*11
Preta Kh. Ch. 28 ]
favour which can debar him from turning into

a ghost?
TaFfr cif
^d r i it TffacE.-n
farcsf ifa 3Tl^d|Vtvdd cjjW:ll ^11

•3RST ifaT TTfraTOT ffcfSqT Wf«T:ll Why
does the son carry the corpse on his
TiwrarfnT c£ : ^n^:ii mi shoulders and the grandson light the fire? Why
fay 1 Ml: cfi«4aj* TFHÎI is the anointment done with the butter?
^%yT 3Tffai^rfa ^fapjiBii WjrF fajiisf xt Tnfaff faymisAdji

O best of gods, do also tell me what
activities, good or bad, lead one to become a Why is the Yama Sukta recited? Why is the
dreadful or fierce-looking preta or pisaca. Tell water carried to the North? Why is the sun
me, O lord of gods, I wish to know all this. looked through a cloth?
iphi faMxicciuinJI
3T£IWIM
Why are the five
frivtl c^lf: tn^-
gems put unto

the mouth
\9||
w wet wt ft farawrftrrnTii *mi
Why are barley, mustard-seed, durva, stone
of the dead ? Why are gingelly seeds strewn on
and leaves of morgosa enjoined in the rite? Why
the ground? Why are the Darbha blades
do men and women wear a lower and an upper
scattered beneath ?
garment?
famzf tifaiH'fafHURllI
3T^mi q 1 rhdy fafafar:
fanisf 41!
qfcJ5I%ll
TT^rfa ft fausifd fares! favAftja .-u ^11
Why are the feet kept southward ? Why is Why should the meals be taken along with
the ground besmeared with cow-dung ? Why
other persons on returning home? Why do the
is Visnu meditated upon and his hymn recited?
sons give nine pindas ?
Tpnj3TT2J 7TPT fdgffa W?HT:II
fatisf fmk xnt tfair ipfan
iBip-q" Tjot ifar -^tîi *^11
Why do the sons and grandsons walk
Why is the milk in the eastern pot placed on
ahead? Why do they offer the gift of a lamp?
Why do they adore Visnu?
the cross-road? Why are the three wooden
sticks tied and put on the cross-road in the
faq«fa|<jti ^flfa fg^TTf^ll night?
^faTTPHtfarfgr prt
^ o tt
fmrof qratx
Why do they, when ill, make a gift to a
Brahmin? Why do kinsmen, friends and
fare?! ft Vtfft: TTfll ^11
enemies forgive them faults?
Why is an earthen lamp put every night for
one year? Why should the water be offered in
Id vil vTTi? IfUuq ft cRPlfpr vT3W Trail I
the name of the dead by the relatives and other
wsrrfa fafarfat ^11 people?
Why do they gift gingelly seeds, iron, gold, fFV ifafa^rasj ^srqii
cotton, salt, seven types of grains, land or cow?
cffa ft falfa ft Trfd:
^ ft falfa ifa iBWI'dfao^ TdPfarlll ^11
II
Why should the nine pindas be offered ?
3ifd^yitK xr -grar fasro* -a^rii^n How is the gift to be given to the gods and
How does a man die? What is his course manes. Why is the call made for the bearers of
after death. How
does he take shelter in the the corpse ? O lord, why is the rite of pinda
body being carried (to the cremation ground)? repeated ?
I request you, O lord, to explain all this for the faf nafafaft HFT
benefit of the world.
arfawim faar farersfarer ôii
What should be given next after the gift of I do not see an outlet, then from where does
pinda is made ? Why are the bones collected ? the soul go away ? From where do the elements
Why is a bed given to a Brahmin in favour of earth, water, fire, air and sky pass away ? tell
the deceased ? me O lord!
WT m fg%ll cihTRtST^: w dwti.-n
f^F> 'RvFFTH -giTcf WU ehlMliUjgchK: *llPd ^411
Why is a bath prescribed for the house- From where do the five thieves of the
holder on the second day ? Why on the fourth body-greed, affection, desire, love and pride go
day ? Why on the tenth day along with the away, O lord !
mourners ?
Tjoqf curqsj etlûq rTOTI
ehtHIrlvllSTi'i ’T^ll
fqfemifa ^11 Wl
Whatever little action has been done,
Why should they anoint their bodies with whether good or bad, whatever gifts, have been
oil. Why should the corpse-bearers be taken
tendered which procure merit, where do these
home on return from the cremation ground ?
go away after the body has decayed?
Why should the corpse-bearers anoint their
bodies with oil on the bank of a stream or a
stagnant reservoir ?
TTftprg^r fonrsf ^ ^ wqwE sfir wn
ô||
II
T(: fqrrg# <JII

Why is the rite of sapindana done within
fqo-5 -êhr^
the year of death ? With whom is the union of
cfjstf ^^11 9^11
the deceased sought for and how ?
The pinda given on the tenth day is accom-
panied by meat, why ? Why is the pinda on the ^ a[*«IT it rERÎST trf^fTT it BTT ^fcTII
eleventh day given after releasing the bull? •qifa 'ÎM^ ^5? -foqil ^ II
Shrift NldVldiPi ^Rfll What does in the end happen to the people
who pass away burnt or unbumt or who have
Why the sixteen sraddhas ? Why are the
who have committed
fallen off their caste or
food, water etc. given everyday for three

sins orbehaved badly or changed faith or
hundred and committed suicide or murdered a Brahmin or
sixty days of the year ?
turned thieves or deceivers ?
TTlfawl it ftrani
Wt xT ffctrt 3Tf%ccfr TTFF*: Wtll ^11
it 7THr:ll
Why is the food put in a vessertbr satiating 3tl<Muidl '4f^l BTTrRft' til d*: II 3^11
the dead? O lord, does the mortal man die at What happens to that Sudra who drinks the
the appointed time? milk of a brown cow, reads scriptures, wears
the sacred thread or possesses a Brahmin wife?
%^^-^riyqifh egqt TT f*nfa:ll
O lord of the world, I am terribly afraid of that
sinner. Please answer my queries, for the
fftfr cf^<T -rm 'cfl^lîviAq xf\\ welfare of the world.
rrwfcr w<tîi
it sfbnsi nsrjmt 4rutsiu^ IfoMjl Enfemt

'
3ftq4^*<^»ii*Mf*qi|iaHHKHlfttit>vlU«f5l^ i|uf
-
HW g fayft ssqra:
r l II II
Preta Kh. Ch. 29 ]
3TSZTTO: ^ / Chapter 29
Ferrer be strewn. The sick man put thereon will be able
bum off his sins.
ijt ^rr ^ Tn^wif f^rm ^hi
to
ddrW'f TTiraRT TTT WET: 1

A'cJIScf^ ibH,l % H
i
Sri Krsna said :

—
O noble being, you have %% 9JTZJT fcfHZpFFT WT: II 6 II
put pertinent questions to me. Listen to my The Darbha bed helps the sick man ascend
explanation of all obsequial rites for the benefit the heaven. In the midst of the pack of Darbha
of the people. grass gingelly seeds should be strewn.
fiutpd'il^nsd TT5£r arcjsiT zjm t fsruîi
*Sf fS 911 m #T: fWdTFTT ijdcftd ^pzifrlll <?ll
I shall explain the same on the authorities If the ground is not smeared with cowdung,
of the Vedas and Smrti texts. This has not been there is no purity. If smeared already, it should
revealed even to gods and yogins who are be re-smeared. Then alone it becomes pure and
devoted to meditation on the self. holy.
^ppE?3pp?Tt drH dioMlct TTÎW: 1
% TlfnTFT TTsf % eRSlillulgqil }|| aifvrct 3rnjr ^ Tn?ra:ii ^ h

Dear, it is a guarded secret, not disclosed to Evil spirits, demons, ghosts and terrible
anyone hitherto. Since you are my devotee I giants of low strata attack the sick man lying
shall keep nothing hidden from you. on the ground which is not smeared with
cowdung by the people.
37T£TFf ilfddfRd Wlf
%#TP2JtH4H ZRIzzf "3W TJUTZI ^11 '*11 ftczifW Far srngf fsronroii q r^ftsHH n
There is no salvation for a man without a in W ii
son. He can never attain heaven without a son. the daily homa, sraddha or washing the feet
If
He must obtain a son, somehow. of the holy Brahmin guests are performed on
the bare ground without the mystic diagram
drawn they are no better than left undone.
^[HT:
Even
4,^1 dvricd! ^ZT:
if ultimate salvation
UM<*, ; || qil
is not possible, a
3TEJTt
'
5 ^^ -qng^H fzRT sjUril
son will necessarily save him from hell.,The WT fowp 9fl^r(IVH TT5T «TII
cremation rites should be performed by the son. qagHHsH ^311

A grandson can lit the funeral pyre. Without the mystic diagram it is not
possible to secure the recovery of the sick. The
gods Brahma, Visnu, Rudra, the goddess Sri
M^mPi ^ y<lf>Rtll ^11
and the sacrificial fire preside over the mystic
By strewing gingelly seeds and Darbha
diagram. Hence, the mystic diagram should be
grass on the ground the attention of the mind drawn invariably.
is diverted to Vaikuntha. If the five gems area
put into the mouth, life nourishes (in the next f^TOrt otT# 1 fa ^TII
birth). IT $ TTedTsEteft TT£II ^11

#rsqrrj IrlHK'flfsr fT:^r^ll faffclff cTt^rfnj rj uRT
'^rF: TIcef V9|| ^T^JjTTZT F 9THg( f^TTII ^11
The ground should be smeared with, cow- Otherwise, the dead man whether child,
dung. Gingelly seeds and Darbha grass should youth, or old cannot transmigrate. He will be
playing about with the wind. In the aerial form, TulasI plant, O lord of birds, never become
the dead has no sraddha rite nor water libation. impure, though utilized frequently.
cjpr: Pinfîll: yi^TJiT: ^W^%ll
3T^TT cfPETT ^cqiEiJU|Pd fdcd<iHd:ll *mi THIT: vPddTpffdTOHI 4dlVH.ll mi
Gingelly seeds originate from my sweat, O Kusas become impure, when used with
Garuda and hence are holy. Asuras, Danavas pindas. Brahmins become impure when they
and Daityas flee from the place where gingelly partake of preta food. Mantras become futile
seeds are kept. when practised by 3udras. fire in the funeral
pyre is not so holy.
fcfcTT: V^dlPdcdl: Rdcdl II
% -ft mmPd wfrcrT fTrTrfr t?ii ^11

TTgr yqgOTRfa HcUdyl THTÎI ^11
Gingelly seeds, white, black or brown
destroy sins committed by the body.
O bird, there are five types of boats to
succour saintly men who mapy otherwise get
TTcF TTHJ TThrll
drowned in the ocean of worldly existence-
rPW ^ WÎ:II ^V9|| TulasI, Brahmins, Cows, Visnu and the EkadasI
One gingelly seed offered in the holy rite is day.
on a par with the gift of a drona measure of
golden gingelly seeds. Gingelly seeds offered
gftT^rfjrftii r*ii
in tarpana and homa have an everlasting benefit.
In the worthless but impassable ocean of
^rf f^^fT.-ll worldly existence there are six holy things
cRT: <?T%: STT^T ftlTlTdSTTII yielding salvation —Visnu EkadasI, Ganga,
Brahmins and Cows.
Tj#nfgfsnr ?p i^^n^R^Trîi w\ TulasI,
•d^l^l^PdMI^.-ll pTO^cTÎI
atHHio^ -r fqTrft f^f^gm:ii mi (dcm <1 Pd ^<nPr ^ffcf iii-dm^^n mi
Darbha grass is born of my hair and the Gingelly seeds are holy and unparalleled.
gingelly seeds originate from my sweat. Not Similarly, darbhas and TulasI too. The three
otherwise. The holy sacred thread is an essential ward off mishaps.
iterrYin allreligious rites. The whole universe ^1 ^

111 qj I
rests on it. Brahma and other deities are
propitiated when the sacred thread is worn in
Holding the Darbha grass in the hand, the
thenormal way. When it is worn over the right
performer of the rites shall sprinkle water over
shoulder and under the left, arm, the manes are
the ground. At the time of death, the darbha
propitiated.
grass should be strewn near the bed of the dying
3Pm^lTf^Tr ^ cfc?T3r:l| person.
fc*dllot4l c^dl: ÎVt P*4cli:ll 'Roll fgrtqft vft^fgd:ll
Brahma is stationed at the root of Darbha iJild M'd^ldliPl dHd:ll RV9II
grass. Kesava is stationed in the middle. Know The dead body should be enveloped with
that Sankara is stationed at the tip of the Darbha darbha grass and placed over the bed made of
grass. Thus, the three deities are stationed in the same grass. Then it is sure that the dead
the darbha grass. man will attain Visnu's region, even without
pTOT ERIT: ^TVTT: xl Wt^Fril the recital of mantras.
^ ProfcqdT 'fT-tJd: II 3% II cf^ciPld'l c^fqrftiTpj *JrT: It
Brahmins, mantras, kusa grass, fire and TraTpwwrPii mi

Preta Kh. Ch. 30 ]
The man lying on the death-bed of Kusa filfJUTl ^rfgrr qacf TTJTFFTfar 'WT.II
grass on the ground is as pure as a man who TFTtST elcpift TTT: It ^^11
has performed expiatory rites in the world.
Hence, salt is favourite with the manes. The
f%ercT:ll
gift of salt leads them to heaven. It is said that
rrr TTfr tf*t tft tut sroVsfciii ?v\ salt is originated from Visnu's body.
ground is smeared with the Cowdung
If the.
"TffrpT:
cfpf II
and the death bed is made of Kusa grass,

-dl^|0[ ^P^rcfVII 7#JTT TTII 3MI
whatever charity is given therefrom dispels all
sins. 3TfmnT -q^r wht.- ^snrfû
TFTUT TTsTR f5[czt f)o4<*>IMUc( FTcTUT <J
T4T gHWt<UI<dH 1tT:II 3311
TFf dlctTxdl FTTW fTTTII ^ o II Hence, yogins praise a gift of salt. Whenever
a Brahmin, a Ksatriya, a Vaisya or a £udra is
Salt is on a par with everything divine. It
on. deathbed, salt should be given as a gift. It
yields everything the person wishes for himself.
opens the doorway to heaven.
No dish tastes sweet without salt.
ii g flnreg fg#^
,
qsn
,
4HWM¥qch<clP-tfrEtu| HlH^Hrayilssqiq:ll
4 d^}ldH^H^<ll'HylMHIttMHctl H
l
|
3TSJTHT: 3° / Chapter 30
'3crrar plot of land or gold to a worthy Brahmin will
have his sins, accruing in different births,
qf t^x <hhi‘ tffffthii instantaneously quelled.
TO trf RcOchfll^ll ? II
frFIT TTPTt RfjHH MfjNId'+idIVHMI
175144 cfiFTfa' '^>TWfWlll
T^Ff Tl^Fnif <7>4I'=HII Ml
#T T^T FarftfcT fTFTTTII ^ II
Gingelly seeds and cows constitute the
The Lord said :
—Listen O Garuda, I shall
major gifts and they quell all major sins. The
explain to you the best of which when all gifts
two should be given only to a Brahmin and
rendered with the mantra bhu, bhuvah; svah never to a member of any other caste.
delight the sages and gods-Siva, Indra, etc.
thfeMd TFT fTHT TFTJJ iff^TH
WraT TcRT: TTOlf: cfira#5ET ylfrUll^: II
vlrft«6<vl^d^ll 311
^ cFlfcj; iT|UMc|if oR^TcFTIhSII
Gingelly seeds, cow, plot of land are given
•Nf rTcft TTOT *T^?il to Brahmins after the rite of sankalpa. They are
TTnft ^nMH^H(qph'M:ll not given to the people of other castes.
Sometimes, they are given to dependents also.
qiTOl^ Wf TlT^f TT T^fall XII
This great gift should be given for TteToPf TOTT '*#5 TFT dqqchfvMdqil
redeeming the ghosts. He who offers it will stay 37Tr£ TF7TFT xT TT TFT M^ZRTII
in Rudraloka for a long time and then be born 371^ Tfq# TFT cR^fTTFr ^Mfrlfelfdll 411
as a king. He will be endowed with comely Whenever a gift is made to dependents or
features, good fortune, fluency in speech, all to women, it is done without the rite of
riches and unparalleled valour. Leaving off sankalpa. Whenever a person is in death-bed
Yama's region he will go to heaven. or when there is an eclipse, all kinds of gifts
tt ffTerfsi farfrf ihr qf Tnfw fg^pq%n should be made.
<TFT «H ifct<f TFT TT^tuu^ct T?TfHII Ml

7
He who, makes a gift of gingelly seeds, cow. TfFTFcT TJT: TTTT T^rf fsFEFtfTÎI II
Preta Kh. Ch. 30
When someone is in the death bed it is better one gifts gold and plot of land one shall never
tomake the gifts before the life is extinct. A gift experience any torture or distress in hell.
made when one is alive stands in good stead,
W£dI2J TmnOTT fsrqtarjTT:ll
unimpeded.
Tr4 ft J3T5T ^frfnT TTCfl&|R)d ylftHdl :ll *?'3H
<HhiTiieh*iU
The emissaries of Yama who are as terrific
in appearance as Yama himself bestow boons
3?frrarcw«n tcfr ^fNffsr vn# ^w.-ii ?oii if gifts of seven grains are made and they are
It is truth, the exact truth that the gifts made satiated.
when the sense-organs are operative and, when fdWil; TTI'Klrl WTr "nfcT: II
the same are approved by his son yield endless

H<rft Tr4Rrtsmrd Trfft Traftn 16 \\
benefits.
By remembering Visnu, one attains the
highest goal. Thus, I have told you all 'about
Tf^rifcT W: jfttTR ^11 the goal attainable by the mortals.
During the period of sickness, when the rTFITrt, Wmfo ^rfrT fa^dlll
body is lying on the ground and during
transport he will have no trouble.
1W llÎ-*ftfHdH)^HHII W\
If on seeing his father lying on the
the son
ground with the. eyes half-closed makes gifts
with the consent of his father, he is honoured
When the person

by the gods.
is in the deathbed with
eyes half-closed, the gift of gingelly
seeds ***3
alongwith kusa grass to the lame, the blind and WSTr^tfeftl^d TT iff: ^TT^T:II ô||
the one-eyed yields an imperishable fruit.
At the time when the father is in the death-
fcTvTT 7%' HTUSISi '<3RiqW vTEPJT <TOTII bed, the gifts, made by the son exceed the merit
WanRT fîchlfd rpcR one earns by performing a Sraddha at Gaya.

trefcefj TJJrlH.ll ^11
The son prospers and thereby pleases his
Gingelly seeds, iron, gold, cotton, salt, seven
family.
grains, plot of land and cow-each constitutes a
holy gift.
*nnrf<Mi m*tEd
< ftn^n
h^ ^ fosEf Wrîi ?xii
The father being dead, the sons should
perform the obsequial rites devotedly. Thus,
The gift of iron and gingelly seeds pleases
they can make their father cross the ocean of
Yama. The gift of salt wards off fear from Yama.
distress.
wrfrrpT «j -3^r ^
'dHAlPd qidcHrpil Wl gwif Tr^frr ^svHh^h ttii

The gift of cotton wards off danger from the
What avail the abundance of charitable
ghost. Cows gifted away enable the giver to deeds. Enough thathe performs the funeral
cross all difficulties and save him from the
rites of his father. Even the horse sacrifice does
threefold affliction.
not merit a sixteenth part of the merit accruing
from all these.
%*T9jfira«3[l-TlT=c< jfrgT *4^11 ^11 wnFwi TT H hTîi

The gift of gold yields happiness in heaven.
By gifting a plot of land one
^nrfft fw
is born as a king. If
The son who makes gifts in favour of his
T
Preta Kh. Ch. 30 ]

father who is lying ill in death-bed is honoured There arc three fires, three worlds, three
even by the gods. Vedas, three deities, three times, three
qifaRril
junctures, three Varnas and three powers.
^TcPST
W sfoTU dlMlfd W T'lr^d cR^T ^VHptll T^ll mc(icjt4 Wife dlde^lRiRtyfdll

The father should make gifts of iron with TftWT ^11 3^11
hishands fixed in the ground. The giver of gifts
never finds Yarna terrific. He will not go to his
abode even. WIT IIP 1WJjqt^RT:ll
Brahma presides over the body of a man
c iiyra ^Rî rrani
from the foot to the hips. Visnu presides over
tpft îfn qm^fuiuiiHii 3mi the body from the umbilicus to the neck. The
Dagger, iron dub, baton, sword and lancet manifest and the unmanifest deity £iva in the
are the weapons in the hands of Yama to curb form of Rudra is stationed on the head. The
sinners. deities Brahma, Visnu and Siva are only the
different aspects of the same godhead.
WFJSTRT TR[g^ Wl 3TF WIT:

Hence, gifts of weapons shall be made. For, swfsruf trfw
this gift is for the propriation of Yama's
I am the vital air stationed inside the body
weapons.
of living beings. Considering the inclination of
Tnfcsrr: fvividl ^ tt Tsrfwiiwsini the living being as actuated by the actions of
fgrqiWctiH.ll his previous birth, mould the mind and divert
I
A child in the womb, infant in the arms, it to virtue or evil, joy or sorrow, or things done
young men or old men can bum off their sins or undone.
by means of these gifts. ^ceJchHifaqiRiflluM
qu^tMetif 3 <j*«hi:II 3Têr rpSTT iificfRhitliM Wfcjll
-TraHT VWIM^dl 'Uifillrtl: II T<HI Tcpf t? WTWi RT8T yqiRd VrfuTdf VHI
The YamaChurinas,
different emissaries of
It is I who induce their activities. By actions
pandas, Markas, Udumbaras are delighted by life attains heaven, hell or salvation.
gifts of iron.
fcpjfW dfch^l WT WFWFT Îclcljl
TPTfclT: ^cfffWni
^
TJjJT:
WT WT % %ll Wl The prosperity of man, consigned to heaven

Sons, grandsons, kinsmen, clansmen,
or hell, is possible through Sraddhas. Hence,
friends, wives, etc. of those who do not make
people shall assiduously perform different
such gifts are no better than the slayers of
kinds of fjraddhas.
Brahmins.
MrW Wi^f IRIf -ikRu^ cîhih.11
3Tfwwr£: TJW: Vdl TJ^TW 3 o II

tut tft tst trott t-t ^ TTwrfvWFFiii
man dying on the

Listen to the course of a TIWtRt HI Rlld LMrloqiPH TT?r ^:ll ^\9II
earth. The first stage is that of Ativaha (the The names of the ten incarnations of the
subtle body in transit); then that of ghost; then lord, viz. Matsya (fish), Kurma (tortoise),
at the end of a year that of a pitr. Varaha (boar), Narasirhha, Srirama, Parsu-
ÊlW^FTteRTT: It
rama, Krsna, Balarama, Buddha and Kalki shall
be remembered always.
chi <n a •M faPTFSFT TT ûifR^vimcnll ^^11
Preta Kh. Ch. 30
TJtsT qif^T ^SJcTT: TnW:ll 3T? ^TdT 37? 37? mm 37? ^:l|
HsEcTT *7 farT *7 ^TT^rcrW^rfT:l| 3T??rrf 37? STOf 37? TJScft ?J? Xqil
TTC^T TTcTRÎI
I am the giver. I am
am the the taker. I
He will be posted in heaven. After enjoying sacrificer. I am the sacrifice. am the remover. I
the pleasures therein when he is bom again on I am virtue, earth and water.
the Earth, he will enjoy riches. He will be STOW Tlfcf ^JW[#:II
endowed with the qualities of mercy and
chivalry. He will have sons and grandsons: He
O bird, I divert a man's mind to virtue or
will live for a hundred years.
evil through auspicious and inauspicious
3TT^ *7 ehKqqn activities. Whatever man does is actuated by
3rgr^rf <m tvm
wigr ir^rh.ii the actions of his previous birth.
He should offer gifts to the needy and adore *7fcP7? ^glWS|uPsui$t)c| *T||
Visnu with the requisite Nyasas or repeat the
qirRf TThfo TjfrF W||
mantras of eight syllables or twelve syllables.
who induce thoughts of virtue. It is
It is I
Yama who induces thoughts of evil. It is I who

w tt4?j a^sr
^PdtJjPdhtM .-nxoii
White flowers should be offered in worship
induce thoughts of ascetics towards virtue.
is I who accord salvation.
It
together with food offerings cooked in ghee. Tq^HI f?7TT fTT^f 37% ^dinil T<JdT:ll
Frequent incenses and scents should be offered
dqidMoU Vmly 77 Tragfa ll X6 U
and hymns from the Vedas, Smrtis such as of
Manu should be recited. O Garuda, the river VaitaranI is beneficent
to men of virtue. After dispelling all sins the
IdWJMfdl ftmT fcpsajf^roj: II
virtuous man goes to Visnu's region.
mm ^ -qrîtrfii tN grerq mu n
mm 7?t
< mm qftnpft- -q^n *7
Visnu is mother, Visnu is father. Visnu is
kinsman. If 1 do not see Visnu nothing is of any
TloqfcH^l^d t7 P7 mm 4pqpd}tc|fi|||
'
consequence to me. qf^llill 7T87T V d4^tPMIÎMtl^4l :ll

I
"3Tc^ P* WV qo4dMWctil| oRnf <3hwiuil UTOT fhTTII qo||
^lc4l*4IHI<*ivl 'SFT^ll II
^rEIT mm TlficflfM Eft-filcdl' TTo4* fMchlHj
l l
Vismi is on earth. Visnu is in water. Visnu a^d'd'hl^ 77 37Tc*7H q^ll

is on the mountain. Visnu is in fiery flames. If one makes a gift of a brown cow which
Everything identifiable in the universe is with grants all wishes, one is freed from ail sins-die
Visnu. sins committed in infancy, childhood or youth,
m m c^rf fcTHT:ll
in previous births, during nights or mornings,
middays or afternoons, at dusk or dawn
7irat cRI Trw cTT £11^44 TT5TT: II X^ll
whether it is by means of action, thought or
I am the waters. I am the Earth. I am the speech.
darbha grass: I art the gingeVy seeds. I am the
cows. I am the subjects. "*17% WTIcT: TRJ wfcTEiTOTII
Tn4t Tf ^3RJ Tfcrf 1TS% q^||
cf4 epf STFET -ER7 ercf ^chpil
mm farVT ^1^:11 *'*11

^ TIc^^TRf ITT ^7
am gold. am grains. 1 am honey. 1 am

I I W %% TPT 177x7" 'STtftfîmû
ghee. am Brahmins. I am deities. I am 6iva.
I I May cows remain in front of me, may cows
am mantras: bliuh, bhuvah, svah. remain behind me, may cows remain ever in
Preta Kh. Ch. 31 ]
my heart. I reside in the midst of cows May the present in deities remove my sins. May Laksmi
splendour of ail living beings, the splendour assume the form of a cams and dispel my sins.
II fffl 9flj||'$% TfijPJTPft itUta'Jo fsdlillVl inched
fiwtssqPT: II 30 II
3TS0T^: ^ / Chapter 31
lamps shall be gifted daily for a year after
the death for the benefit of the dead in the

% TfT: AIMItfdHd troublesome path.
^Tnf ddm-d'hvK 'R^rfll % II
^yTlMrT UcblVIrc} 'er'nwfRII
The Lord said Men : —go to tainted by sins
^)Pdul4l ^t ^T:ll 411
Yama's abode. A gift made in my name accords
The pure soul who is engaged in the gift of
endless benefits.
lamps shall brighten his path and his family.
«muu®{ fd^fd *[f%:ll
He shall be honoured among the luminaries of
^%
4||4s3i'if:
3rr<Tr ^5Tgj % srfcr ^m-#n 311 the sky.

A person who gifts plots of land stays in
^ fgsrra^n
heaven for as many years as the number of steps
the land measures. Those who make gifts of
M 37%: TTfeCT ^fWTqil ^ II
sandals go seated on horse-back. ôciTM^K^Thifi tr.-ii
Rt «lfd 'Ji1cia«4in4{}dcUl
T7 *h*5fd qgmiif M^|cf>yfc(c|f^3T?!: II ^©11

^ iftrr f^rd^r Tpr Rfsrn 311
one
lie who makes a gift of lamps either for the
By making a gift of umbrella will
dead or for himself facing east or north or places
traverse after death, without difficulty, the
them in temples or in the houses of Brahmins
paths where other men are excessively oppres-
will be able to traverse the Great Path without
sed by the heat of the sun.
any distress.
c^lAlvf rPT ^lUllfaifr 9T^?[irUII
3TTTPT *nF3R sfrnf ^T%RPT?tll
31^RTT Hgmft 3Rpf ^dP4$ll
ffa RWrRH trfSni **ll
% STftT <1 m<I^ RPraTillMI
He who makes gifts of seats, vessels or
food is given in gift with the dead man in
It
foodstuffs to Brahmins goes along the path
view he will be nourished by the same. Men happily and enjoys everything.
who make gifts of lamps can traverse those
regions infested by terrible darkness, without et>Hugc^d[H^ "jf'lrl: P-lcici 'dHMJI
the aim or regular form, which shall for him 'RTTT ^Myi^vnilcb^ll
become illuminated brightly. U.dhl<VU % '^TcPR DdV^tul^d^ll
«hlfr?«J> c||(m Ml^l *3flfdyidp4ll d4%?T <4<ldTdR -&RFET ^pjfa-STdTII
c(lM3H TJ73TR ^11 ^11 d TczrrPT *miytv*<7T Tfcfrs#

i «îi ^yii
The gift of lamp is conducive to the pleasure ft ftvTTSft 3<ch^ltel4l<VIII

of those who die in the month of Asvina, RRT Rift RTT 'RfrEÎI ^11
Karttika or Magha or on the fourteenth day of
By making a gift of water-jar the thirsty shall
the lunar fortnight..
drink water. Vessels, clothes, flowers, rings
yrepg Wfpsq UPf ^t:ll shall be gifted on the eleventh day for the dead,
TR^TfcRTTf wfa tdTT ^fvTORTII 'all to attain the highest goal. Thus those who wish
the dead well shall make gifts of the thirteen A bed with smooth cotton within and
according to their ability. The dead shall
articles covered by a velvet cloth should be given to
be pleased thereby. Foodstuffs, gingelly seeds, gods and Brahmins. By that the dead man will
water-jars thirteen innumber, a ring, pair of be freed from ghosthood and rejoice with
clothes should be gifted in favour of the dead deities.
to help him attain the highest goal,
qtasi qrq fnf qifq wgiu) ufd<ii<4ldji
Thus, O Tarksya,
I have explained to you
He who makes gifts of a horse, a boat or an the which should be offered when
gifts
elephant to Brahmins will become happy.
performing obsequies. I shall now tell you how
death enters the body,
wjvw -qr trraT Tjqfcraqrn *\9ii 'dld'W KWf SRTqil
^rijvilcfc cf qTftrpfr
He who makes a gift of buffalo sojourns in gfq qnqqg tr^ptii 9MI
many worlds. A she-buffalo, the mother of the
xjoclchlc^ TfdMia qrfoFfm TsPlVdl ll
vehicle of Yama, accords benefit.
g^jrsnr 'dlijWTycMIFMMUdcdl^l ^11
Death is inevitable to all living beings in this
^TTfHftfuidi: rTfPT^'5F^yf T ^#11 ^411 mortal world.
A gift of betel leaves together with flowers
increases the delight of those who are in Yama's
O lord of birds, when the living beings die,
the vital air shrinking to ifs subtle size comes
abode. Being delighted with that they do not
out of the throat.
harass him.
qFTFqrjC:
qqgit ffaftrg qnprf
TST?TfvF>cT: II ^^ II
MifiiyuiMMi'ld fqqbmfd sjctnji ^van
^pHhlHlfd qFfq.-llôll
It may
escape through any of the nine
The man who gives according apertures or through the pores of hair or
to his ability
gifts of cows, plots of lands, gingelly seeds, gold through the palate. The subtle soul escapes
and an earthen jar full of water, with the dead through Apana in the case of sinners.
in view attains the fruit of the gift of a thousand vitkg qgrfdifa xRRft-#ii
water-jars.
=Ufti6rt: q«Hld fatiqitl qsiT jgCT:ll 3411
eMiwi: f><W| file'll: II When the vital air escapes, the corpse falls
^ <T TTfrTII ^11 down. When struck down by Death it falls like
If a person makes a gift of clothes, the a tree bereft of its support.
awe-inspiring terrible emissaries of Yama black Tjftrsrf ijsqfr 3tFT#q qsnxg -sm
and tawny in colour do not threaten him.
vfHfcT Tl41wi: TPfaoh l
<PIIt{: gprnflfed :H 3h«hi*l "q qqr qjRT: HaJoUiq) ^1^11 3<HI

Tpft MgRTÎI ^^11
qcrfrT The earthly matter becomes merged in the
By making gifts of potfuls of foodstuffs one principle of fire. The gaseous matter becomes
shall be happy in those paths which one should assimilated in the principle of wind. The
otherwise have to traverse exhausted utterly ethereal matter gets dissolved in the principle
and oppressed by thirst. of ether and the all-pervasive soul gets merged
?rsqT ^f^pJTOT ZJtR aq^qiioKU^dlll in Sankara,
^TSfhrfrRT ^vFT ifar fqyTq TTufutll war qfcr: q#f^qifui ^sni

<WT qfcft W ^.-ll^ll
Preta Kh. Ch. 31 ]
The five vices-passion, etc. and the five ff^sr TTtrrfFF ^gir Tirhîi
sense-organs, O bird, are the villains stationed *4Mlsb^'d =F)PT-sb)RltIRi<^viH)l H
in the body.
TFI-tWTT^trf IJOTlT^f^rRÎI
TT: Hi^cbrll
tlf ^tfUfydqjl 3^11
wwsr ^Tvits^ ûiiMimml^drii
Now, I you how the body looks
shall tell
Lust, anger and egotism are led by the mind
like. Human body is a single column of sinews
which is the annihilating agent in collusion with
embellished with two pegs and endowed with
merit and demerit.
the sense-organs in nine opertures. It is
snrag rewres fofufa
constantly attacked by by
the objects, agitated
lust and anger, tossed by love and hatred,
The form of the universe is evolved out of victimised by an unquenchable thirst,
one's own activities. The next body it entrapped in the network of covetousness,
transmigrates to is also the result of its merits enshrouded in the cloth of greed, bound by
and demerits. illusion but presided over by a conscious being.
It is, as it were, like a city with six vestibules
Trfg^TT -tm Tjt ^

3311
Just as a householder enters a new furnished
with the Purusa in charge thereof.
house after the former has been burnt and frfgPrT ^fcTT: Tistf 3RJ&TII ’Xoll
destroyed, so also the soul enters a new body All the bodies are invested with these
endowed with all objqcts and the five sense-
attributes and features. All the deities and the
organs. fourteen worlds are present therein.
$ UMIWI W^%rJ/Wc4yidcJ: II
"TT
eRPfr -qmT ftiwr

3TRJR ^ Wdfld % TTTT: W: II
ip^fllHIHiWId Tlftf % T=|g;fM?p^||'»{^||

ft^t# 8TRT3T: II V*ll
Those who do not understand themselves
Ti®f errarsr ^himji ate no better than brutes. The four kinds of
Tffcr rramr ^ ewrereami living beings have their bodies of thesame
3lfTSr cTOT 4HI^: TUT <$lrlll nature and same content.
%
trq- f^T: ^11 faMdl #PT: TJTTII
Many are the excretions and discharges 3£««r|l: 3PJ33JT& WpT: II II
from the body including faeces, urine, bile, Eight million hundred thousand
four
phlegm, marrow, flesh, fat, and semen. These varieflos of creatures were created by me
together with the bones and sinews are burnt formerly.
along with the body.
O Tarksya, thus the position of these in all Tpfft *Tef«n<aflld tciqmyii^n
embodied beings has been clarified. They are swedajas, (insects), Udbhijas,
3&srerf*T wtm w *tîi

(plants), andajas (birds)
from the womb, O
and
sinless one,
jarayujas,
I
born
have thus
TpfvFcIWT wrf^‘ ^11
explained what you asked me.
11 sfhmri rîîu) avntsiu^ fediRfy) ^fre nsswai^ ^H^vn-M^y^viiP<PH^yui

i
RT^^f5f9itssErpsr:n^îi
738 THE GARUDA MAHAPURANAM t Preta Kh. Ch. 32
m / Chapter 32
TTT^f ^T5T WR Tn^nc^TTTJrfFzf -^syfvH ^rrapjll
’SRpfi-nn^ iBiqJeefshl riradiHlcw^ to xrnr qw^fwdHji t u
TtF Trar 'RTET ^ II
Brahma had removed this sin from Indra
and apportioned a fourth in women. Hence,
Tn^ 'prroft Tmr 1311 fa^r-^rnyi: %?:ii
even the glancing at her face during these days
Trf^TRFlf^J y^l) ^srr %3jf%qPRTSITIRII
shall be eschewed.
«hfH: sbltyift d'^tl '*7%'?^: TJIsH^tdMIl
n=tHtrt fef^T^rfq’ 5TPTRI#T ^fydHJI ^11

^prfrTII <?||
^•'dldfR< WI^SWTTTFTÎI
A woman menses is an outcaste on
in her
<=hTtf ^TTT "^cbVI ^:33fl'ehc^|| ^|| the first day, a slayer of Brahmin on the second
How does life come into' being in the four day and a washerwoman on the third. She
species of living beings? How are the following becomes pure on the fourth day.
formed : skin, blood, flesh, fat, marrow, bone,
the living nucleus, hands
f'TfJ^BTRT chdl^ll
and feet, tongue,
generative and excretory organs, hair, nails, ^ ^^^PdqjpHkH^l ll ô II
ducts and the different lines drawn over

joints, After seven days, she becomes pure enough
the body, lust and anger, fear and shame, mind, to take part in the worship of manes and deities-
joy, skin of various colours

punctured with Ifconception takes place within seven days the
holes and shrouded with a network of fatty progeny is impure.
matter. I consider a wonderful piece of
it
MchUHtj f%rrife|ehvmill
jugglery in this world of human existence. O cnfU|'4«y cMpdM|f^ Tf?PT:IIHII
mighty one, who is their guiding hand here ?
>
O lord, let me know all about this matter. Whatever be the thoughts of parents during
the intercourse, like that is the progeny. There
is no doubt in this.
gjSraifM TT %zf eFlVTWI«[ IcrPlufilHII

TJofT TTfTOII
far?rpnn%w Tie4*m* TTifiiiclii mi TTfgr?Xn ^11

The Lord said —
I shall tell you a great secret
: the sexual intercourse takes place on even
If
with the decisive method of unravelling the nights, boys are conceived and if on odd nights
same, by knowing which one becomes girls are conceived. Hence, it is better to have
omniscient. sexual intercourse on even nights, leaving the
first seven days after the menstrual discharge.
TTTSj; TJg -?ror Htei cfiHUlipi
II
*fqjT«r ^chlil^>dMH«:ll 5,11
O Garuda, you have put a pertinent W ^yinl TTf^pffrosfir rTT %JJI ^||
question about the origin of life. Hence, listen J
jyi'Hi«4pifaT: TO%T Ellfiticb: II
attentively. TIT fTTIT rHT TITOT^bf TTOTfspTII ^||

ditlun c|^mi 4 The
sixteen days from the appearance of
blood are the days of heat for women in a
^TT^roglceraTîi V9ii
general way. If conception takes place after the
The first four days of menstrual flow of
intercourse on the fourteenth night, the son
blood shall be avoided when the sin of a
born will be virtuous and endowed with good
Brahmin's slaughter resides in her.
qualifies and good fortune. Ordinary people
Preta Kh. Ch. 32 ]
will never get such an auspicious chance, O lord 7RT dNMd l Hffd d|t|HWfv$ WT:II
of birds. {rklfac# **ll
Uld?l: TTTOWTOW 11 If the blood is predominant at intercourse,
qiflmi WTTOf TTTâf^RH'll ?MI the child will be a girl. If the semen is
predominant, the child will be a boy.

ebi<s(k^l WtSRIIJ II
TR^MltTOlUTW 41^l»W^d[lW{H *511 njv/
Conception, usually, takes place within

3T^Ti%trr chivied tr^fwf^ : || *^||
eight days. On the fifth day the woman is given If the semen and the blood are of equal
sweet dishes which is a good tonic for the potency, the child will be a eunuch. The nucleus
embryo. Astringent and pungent things should of the foetus is formed within a day. It becomes
not be taken at all. The woman's parts can be frothy bubble in five days.
likened to a medicinal vessel. The seed of a man

is like an ambrosial food. TR tnw f^TTt TOfTOt W^s# WRFt.ll ^*11
v.v-.^WdT: TOT# TOWW^ Within fourteen days it becomes a mixture

W^*} WtHH #WH ^cfll *VSII and lymphatic substances.
of flesh,
A man depositing his semen in her vagina

is actually sowing a seed. For the proper growth WWTWT^ <J TRJtif fTOTT#TM *MI
of the should avoid excessive
child she It becomes a solid flesh intwenty days,
sunshine. Cooling articles should be resorted sufficiently strong (in twenty five days) and
to.
(after that) it begins to-develop gradually. The
TOJrF: foetus would have assimilated completely the
five elements within a month.
sn*4wn?TW TFTfrr *<£ii
<4KJS-ÛrctTlfc<«bc^Hlll wrag% rj rst# <wwrr wtwîi
dl^dW
On
m ^ ^ld4^rctvifr> WjfSFT:ll **11
the night auspiciously selected for the

M^KWlPl *5H
By the time the two months are over, the fat
intercourse, the pair should chew betel leaves and the skin are evolved. The marrow and the
and and sandal paste over their
apply scents bones are formed in three months time. The hair
bodies. The ideas and thoughts that hover in and the heels are formed in the fourth month,
the mind of the man at the lime of intercourse WF# TO Wife# wsfr Tijiril
have a lasting influence in moulding the WRsroftp Tpnfprffw ww#n
character of the child conceived.
The nose and the belly are formed in
ears,
the fifth month. The throat, back and the
W^rT 'd-rj WKiyfdR'c(|»^|| II
reproductive organs are developed in the
)
seventh month.
The semen mixingwiththebloodcauses the
foetus.. The foetus develops in the womb like TT# MT&TOIgPW:ll
the moon in the sky. siSR tof# wfwr wiwhrtf
wwfr FTfpr wtyikl TOfefr# w^tii *£ii
wjmfsrw wp
$ebe=nm^:ii **n By the eighth month, all the limbs are
completed. In the beginning of the ninth month
The consciousness is present in the semen
m the-form of a seed. When love, mind and the child in the womb is fully developed.
semen act in unison, a secretion takes place in PwPwvcu t totocT wro

the womb. TO# WTO TOtt WTO TOjTOT WTfWTOTW#ll **ll
Whether the child be a girl or a boy or a 3£SJT fur <TSJT ftsT 3TIHFT ehlPd^d t*||
eunuch dt comes out in the ninth or tenth
StacT TTsf-T 3ttfrif»r:
month.
Hunger, somnolence, thirst, lethargy and
brilliance, O lord of birds, are considered by
?o|| yogins as constituting the qualities of fire in the
human constitution.
^Viyi'UHJpilW qt ^Hlfd TT m»ild<l ll
m-v*h fâi Pi fttrw -sth mnn ^ n TFT&tfl W vFvTT Wj 4)gTd^d rJU
ittu^ ma^fdcKHJ I
rTT^f -srr^sr
Love, hatred, bashfulness, fear and delusion

n
!
4 ctftc{VI^ hlR* U^»j |fach:ll 3^11 are the qualities, O bird, derived from wind.
Equipped with three energies, big-eyed,
endowed "with six kosas, five indriyas, ten
3*I$4H SllcMî WRUIH.il
nanis, ten pranas, the child as such is known Vtlddl cTPTf: WÛIT: T*JrTT: II >5o 11
by Marrow, bones, semen, flesh,

the Yogins. Punning, breathing, contracting, stretching
hair,blood are the six kosas of the panca- and thwarting are the qualities of wind in the
bhautika body of a creature. This panca- physical body.
bhautika body develops in the ninth or tenth
it rrcaM grauf wwVhh .-n
month.
TjfrRnft: TW1<|V«: TtfrsHT

3T[<*>[5>|fy 7JUIT:
O
wW <=yiWI$*f 3RHrT:ll>f?ll
bird, resonant sound, cavity, gravity,
^T35JT: TJJOTIRl 3311 hearing and supporting everything are the
Then being dragged by the wind in the qualities of Ether.
womb, agitated with pain, nourished by the su- ster HTHT

umna nerve in the woman's womb, the same
^11*311
comes out.
Ears, skin, eyes, tongueand nose are the five
if^rf^FTr wii sense-organs. Hands, feet, rectum, phallus and
MifddfcJ ftsEgf: F!FjcF«J%:ll3'tfll speech are the five organs of activity.
TJynjdT fif TJ^cTT: W 4l^y*d> fr^THT: II f5T 3T fiPTHT ^ -g-
w
II
HRmt TFirf^r tjwr rrmn^n

TT^ W TJOTT: IJt^TT W T^tWII 3ivt^|i
fqui'
VlTfsHl '4VIM1 T^cfTII
frsrar ^ctT: TraFTT^r^rrg7r:iixîi
The principles of earth, water, fire, wind and There are ten principal nerves in the body
Ida Pingala, Susumna, Gandhari, Gajajihva,
ether envelop it through the coils of sinews. O
lord of birds, the parts predominant in the Pusa, Yasa, Alambusa, Kuhu and Sankhinl.
principle of earth are skin, bones, nerves hair yiUlNHl ThTFTyST 3 <h1 cajh try xf||
and flesh. O son of Kasyapa lien to those cpf^r ôFTl
HPT; SR^T:ir«mi
predominant in the principle o water.
The ten vital airs stationed in the body are
vtTW TJT rraT tpSTT T^RTST WTÎI Prana, Apana, Samana, Udana, Vyana, Naga,
3TPT: ^^11: TPT rW MI^ll Kurma, Krkara, Devadatta and Dhananjaya.

The saliva, urine, semen, marrow and blood
constitute the predominant in the
parts
f^ct 3TRPT: TftSRTT
^ II
principle of water. They should be realized

The wind accords vitality and takes the
carefully.
assimilated food. to all the joints of the body.
Preta Kh. Ch. 32 ]
MHgl<f¥l<* TR3TT HgRcH RHWIII

3THTTt ftSTTIIWII fgfsw ini Tftftim cg^r Tîmmi
The food, as soon as it is taken, is split into The marrow is about twelve galas in weight
two by the wind. and the blood plasma is three palas. The semen
yfaV'M ^ TJ2FFT is two Kuidavas ui volume and the manstrual
blood is one Kudava.

3?E^T^fef fRETT HcfH'a ^mRiiîi
3TAv«4M : T5RT mORdMEHlg El*W^ :tl
gTJTT Sj'Kim'HtsN: ijSjfeiyjff 11
The digested food enters the rectum and the The weight of the phlegmatic matter is six
solid and liquid waste matter goes out and a halt palas. Faeces and urine are in
separately.The prana blows on the gastric fire accordance with indigested food and drink.
from below, over which food and water are This is the physical body and I,shall mention
brought by the wind. The fire thus blown its allpervasive character.
separates the waste matter and the nutritive
element.
RetjjfcrfsT: f*FT
Tpr âf ehululy % uFZE*im\9N
Pleasure, pain, fear and welfare-these come
to a person by actions alone.
'H3I Mvll£l<ll
wtojef \4h4qic( qy^fd ii
This waste matter goes out of the bodyin

3hjto) crtqR yjTFpftn
the form of twelve types of waste matter.
Ears, eyes, nose, tongue, teeth, navel,

^ ^rfiresiiihsu
Out of the embryo the wind drags the living
rectum, pores in the body, nails, kidneys are
being whose head is downwards and feet
the passages through which the waste matter
gets out. The six-chambered body is evolved upwards, the palms of the hands on the flanks
of knees, the thumb and forgers of the hand on
out of the ymixfure of semen and blood.
the knees, the eyes and nose on the back and
fmirf yilgawm Twfowr .-
n
the centre of the knee.
grfsfvi^r: y^tTT: WRRnf^fiTC$flllh?ll
T?cr <ffig sCTiaifd *RJ:
O son of Vina ta, the roots of hair in the body II
'viftyfrlllôll
are thirty five millions and the teeth are thirty
two in number usually. Thus the living being in the embryo of the
W Hfflfw %9TT: fgfgrfcT: It

mother develops gradually. The bones attain
hardness. Life is sustained by food and drink.
The ails are twenty and the hair growing on 11^1 yiulliHl ^fTR TT^rf cTT f^ysq^H
the face and head are seven hundred thousand. TT TOFTÎIÎI
Generally, the fleshy matter in the body weighs The tubular organ VapyayanI is set close to
about a thousand the navel part. The child in the embryonic state
is fastened with a cord to the aperture therein.
T3RT MH5?ld cfTipf <£s$e| TjnH^:ll
He comes out of confinement (along with the
^?r têit tj rTdFwnm'xii
cord) in the scheduled lime.
O bird, the blood is a hundred palas in
weight as mentioned by elderly persons. The shmPfl wttnf ^rarii
fat is about ten palas and the skin is about that
much. In the womb he eats and drinks whatever is

eaten and drunk by the mother. Thereby he xgVWZ dfr-MtUI WQ yPdtfd Ttny:ll
receives nourishment and develops in form.
rTd: yicarff II
Then he succumbs to death, then he of

cKfr fdo&'MT m frT xft^grrR $dWd:IIÎI vicious desire jealousy He is attains birth. Thus
In the womb he recollects the past events
on the wheel of existence he is made to rotate
like the potter's wheel.
and happenings of worldly affairs. Tormented
from all sides he feels depressed. chd f^d^<lM >dlPd <KlP^lPHHl TT:II
l I
Tfl^T 'chRutlfa ^cWMId Tcpf ^ fdiy W<*)4thHMV'^:ll'3 :?ll
mw dPdmifa inf
As soon as I leave the
wiivsh
womb I shay be very
Sometimes he goes to heaven, sometimes to
hell. In heaven or hell he reaps the fruits of his
cautious. I shall never repeat mistakes. I shall activities.
so act that I may not be born again." cK l fa4ddch*M? xK SJcf MîPdll
yif%
<<ltdt%
Sometimes,
^ ^cMVril fg[^lflMr:l|\9^H
when he has exhausted the
The living being thinks thus and further merit of his actions he descends to the earth by
recollects events of hundreds of past the residue of his merits. Heaven or hell is not
birthsevents which accrued to him. from causes a permanent abode, this you should know, O
known and unknown. best of birds.
cTcf: Trf|:'y4da^NrP?R: 1
wl ^Tfr Tnftr Tfaro* rfTr.-ti^û ynr micmmhr^j dTr^.-ii^n

Then scheduled time the living being
at the People going to hell suffer from extreme
emerges from the embryo with the head tortures which they derive from their hellish
downward in the ninth or tenth month. activities. Their tortures increase when they see
their companions enjoying in heaven.
nT fedWcT 11^1911 Wfjfa t^tsIMiJH M<ltUu|cWvW:H

While leaving the womb he suffers and y^JcTf qfdbillM'lrAlrl-MfM ^#11^11
faints. When he comes out of the womb he cries Extreme distress awaits the inmates even in
in anguish, the celestial region inasmuch as the thought of
fear haunts their mind from the very start they
enter heaven that after their merits are
%ref n ^6 11
exhausted they would be thrown into hell.

rPTTd Ml fed! 1
Thd'Sy Retied II
Then with the touch of air he obtains a little TTcf yfrTM? y^rM?f%Mfd^T:ll^ll
reliefand comes to consciousness. Then the Looking at the tortures suffered by the
hypnotising power of Visnu overpowers him. people in hell, the residents of heaven feel that
Deluded by that power he loses power of after the expiry of their merit the same fate
discernment. awaits them in hell. Thus all the while they
remain discomfortable in heaven.
Wflia a# ^5: yya?hi
dd: ch'muchiciwf ifNFr ^.gdiMfqiiôii y^:7sf vjfTMMR*y ytfwiji
In childhood he remains in that state; WW 1H MT%7ftT ^ll'SÎI
passing through childhood he attains youth and A Jiva in the embryo is put to great suffering.
old age. He suffers in childhood and old age as well.
Preta Kh. Ch. 32 ]
for a dying person. Now listen, I shall tell you
^Wd -qr <p£dT W dfat ^:T3^<thdq n 'ad II

my answer in brief to your query.
In youth he suffers
from the evil effects ^llrcii WIMtrtrt:ll
cowdung, sacred clay, water from sacred
II6MI
jealousy rage. He is afflicted by bad dreams.
Knowing that the person is going to die, he
Old age ends in death which is extremely
should, be bathed with cow-urine, cowdung,
painful.
sacred clay, water from sacred rivers and other
^FTET RMFcT wdf: IT 'of 'ZTTc^TST; II waters sanctified by Kusa grass.
mrNRT mnmof Trains u qrmft xjfrs4i«i?«r sffa <$ ^jfar •#
Being dragged by the emissaries ofYama he
is thrust into hell. From hell he descends to the
earth to suffer again the utmost pangs of birth ^m

Fie should be dressed in pure, auspicious,
fMl yr&j ii ami
and death.
clean clothes. He should be laid on earth
besmeared with cowdung, bestrewn with
darbha grass, with tips pointed to the south and
Thus, on the wheel of this universe, people overspread with gingelly seeds.
are made wheel and
to rotate like the potter's
wpsRfmrr
are tortured incessantly, tangled by the noose
drftr
f# mnf fafa $faiii
:
of their actions.
VlldiimIVIcil dd cJcTOT "d TlifadTII 6611
His head should be put in the east or in the
dlffa fa>nyit$t ^:T§T?raTepHl north with gold in the mouth.
faddUlfjd dfand dfadfa deft dhlld^ll
fasten fafafa TrfadW n^dTctetejd.-ii
0 bird, there is no pleasure whatsoever in
this world abounding in a multitude of sorrows.
dddt dT^cfdfafd *m*ciisull6^ll
O son of Vinata, people should endeavour for O lord of birds, diagram stone and TulasI
salvation. leaves should be kept nearby. An earthen lamp
should be kindled. He should utter Om namo :
TTSefansrid msrr Tifîfd: 11 bhagavate Vasudevaya.

sFddifa
Thus, I
pw
have
ip? m
you all about the child in
told
-âjFru^û
3TI^ r£ -gnfa f^dT -tpTKte dd: T^ll
Tnrmssf ^ST^TTTf^TTdd.-llôll
the womb. I now answer your further query in
the serial order, if you desire cc hear. He should draw Om at first, worship the
same and offer charity.
J ltiS <Jc||-o|
nfornfa: Tdt: ^fasqf dfafad
•fjdMîyvH^witd* mrlrR^n dte fatfaf dteTdfam trd xTII II
WdWlfa ddf vf faqfaHIHHd^ll He should worship lord Visnu with flowers,

1 am satiated with the answer to both of my incense etc, and pay homage glorifying his
queries. I implore you, now, to answer my third deeds and concentrating on him with sincere
query too. devotion. He should offer charity to the
Brahmins, poor and the indigent.
sjt fat dK# t*

(tiqmuifti far-ffiqfMfd faTjsgciHfo tl xT fawfr: dT^f ffa W^ll ? II
^
<?
diyilllM TTMIUd:ll 6 YII He should worship lord Visnu with flowers,

You have asked me what should be done incense etc, and pay homage glorifyinghis
Preta Kh. Ch. 32
deeds and concentrating on him with sincere following six incite devotion : meditation on
devotion. He should offer charity to the Visnu, observance of vow on the eleventh day
Brahmins, poor and the indigent. of the month (ekadasl) listening to the
Bhagavadglta, worship of the sacred plant
Tulasi, Brahmins and cows.
TJ^qiUT: fw'MHl'Jl
He should recite Purusa sukta if he is in

SFIed* 'AMHC-II
distress, O good one. If he is dying and is unable c4l44^c||i»frf II
to recite, the sons and other relations should By mutteringmantra Om namo

the
do the same. bhagavate Vasudevaya, one is completely

absorbed in Brahma. Even by worshipping me
TTTTTr f{c4Mlt3Mfd
alone, one can reach my region direct.
aSbchHôf TlFpi UIÂJMia TT?Fr:ll
I have told you all that can be done when
death is imminent. Now, 1 shall tell you, in xf Hc^d>yiRd<l<lPfol ^qilôqn
brief, the fruits of all these activities. In the obsence of entanglement, attachment
vanishes by the knowledge as revealed in the
TTFPT VJ,nJdlUlfidtc(in45y^f<tWd:ll
Purusa Sukta.
rT-ft 4^fdWfq ?nwfelWII Wl
fgmft:
SFSjrqr% II
Bath purifies a man, removes impurity.
Meditation on Visnu yields all sorts of fruits. ^^^|fl|chr4 ^ WM^^ WTTIIô^ll
dddhH<H|U||fllcR 'MddVWH’qil
^ ^ W^:ll
TT^T
TdH sBfjpi hîi ^ II
dld^lPl qSillVrdrqT
But one who has other sources as well

A blade of darbha grass takes him to heaven.
obtains reward in proportion to the additional
There is no doubt in this. Bath with water mixed
sources. All those sources he should utilize for
with gingelly seeds and darbha grass is as much
the pleasure of lord Visnu. I have thus told you
sanctifying as the bath at the end of sacrifice.
in detail the benefits derivable from ablution,
<s4îi fcjcu^’oi 9ftffdT?rc<n^ "sni etc.
TT?T% <4«i»TH§q m FTlfc^ tfwf WII

A circle should be drawn around the dying îrot ^qiT: isftr % ^q^ftsrariiiôhii
person, for, it is said, Brahma, Visnu, Rudra,
LaksmI and fire reside within the circle. Mldlvl ^m Hl«bl<dS!ll^ $MUKm:ll
3nnfdllldy^l: TToi (qUjgqKl at|c|f<«rdT:llôMI
ypjcpyr IVK-Hl vileh^dRHJI
The various features of the cosmos are
dfdMiMWiîcci xj# q-^rerquû
present in the body as well. The various worlds,
If he is laid on earth, with his head eastward mountains, continents, oceans and the planets
or north-ward, O lord of birds, he reaches the like sun, etc, are all present in the body.
sublime regions if his sins are minimum in life.
-5# TjeRl ^ ^FT VlY^fdll
•fl^ltlUrJ dH f^rTcT d^
HgldHHIl
I II
Wl
rJcTlft
TTH yctÛ||r^d
WPhT TaRII
'jOUHJI
W dHIdH S^flft <flldHH.ll
RTWTH
TTtdT 'faff«fa^:llôo||
The sole of the foot is atala (the nether world
If gems are put into his mouth,
five
of that name); the upper surface of the foot is
knowledge dawns upon him. In this shadowy vita la; the knee is sutala; the calf is tala tala; the
world of unsurmountable difficulties, the
thigh is rasa tala; the private parts are mahatala.
Preta Kh. Ch. 32 ] THE GARUDA MAHAPURANAM
745
The pa tala is in the hips. Thus, the lower worlds

The wine ocean is stationed in the phlegm;
are explained and must be noted by the the
learned butter ocean in the marrow; the rasa
men. ocean in
the lymphatic secretion; the curd
ocean in the
blood; the water ocean in the region
^ clcJScf?T:n of excreta
^ r»q>Hlcfr H'HId& H
^ 0<? ,,
and the ocean of sugar cane juice in
semen.
xpj^yniôn xf || ^
The Bhur is stationed in the centre of the IqtuÂ ||
navel; the Bhuvar is above it. The Svar is
in the ft*ld> f^rT;
heart. The Mahar is in the throat. The
Manas is Tn
in the mouth; the The lanas is in H ( ^ ) t«iA %rw; ynft
the mounth;
the Tapas is on the forehead and the
Satya or
Brahma is in the aperture of the head. Thus the The Sun is stationed in the sound-circle; the
fourteen worlds are explained. Moon in the spot-circle; the
Mars in the eyes;
Mercury in the heart; the Jupiter in the navel;
Trfr«mt ^ra':g7hT)- -g-
|| the Venus in the semen; the
Saturn in the
wtr^fprra^:ii^n umbilical region; Rahu in the mouth and Ketu
xt in the feet. The planets are stationed in the body.
7Rmi^T:ll
Thus, the body divided from head to
( writ ) cJIMôhii' is
foot.
y||
The mount Meru is in the triangular m^r i) % mjft fart ^ ^ vm-.u
shoulder blade. The mount Mandara is in
lower angle i.e. hips. The mount Kailasa
the
is in
^ w »i
the right angle. The Himalaya is in the

left angle.
The mount Nlsadha is in the upper surface.
The
^nyr: ^ *nrt
Gandha-madana is to the right and the Ramana 3T&3T& % MtciPu "^HldPIdfil cf||
isin the linear section in the left side. dki'aiyênHwil
Thus, the JP^vlgflftTSZpT; || ||
seven great mountains are present in the
body. ^7llilAfmi5hl-dl -q
hldi^ ii
Sffel'WA fry til y II chi TiftSTW: miImwiiiw^hiwiM

|| îyuirdctr»t'4dr:ii
'J-VisIm: frsnfr s^WsIm; 1VHlfwr:l|^^|| Those who are born must die too. Hunger,
thirst, unconsciousness and the
yn'vMPHilMl fooTT^nrgîi affliction due"
to the bites and stings of serpents, scorpions and
flies have all their origin in Rudra, O bird, the
The Jambu dvipa stationed in the bones;
is
base wretches who sin and who are devoid
the Saka dvipa in the marrow; the of
kusa dvipa mercy and virtue are dragged through
in the flesh, the Kraunca dvipa
in the head; the
scorching sand and blazing fire, seized
Salmali dvipa in the skin: the by their
Gomeda in the hair by the servants of Yama.
hair; the Puskara dvipa in the nail and oceans
thereafter. cFTcraf srt -sr f^rsAii
^ TTSifPPl cTT?^ Pt4 '^:T^n3ff^r:||^'){||

They live in the region of Yama and when
they are reborn they will be born in
Hildfa IqEiiwlluM ?f«TTrFTTÎI
cottages. O
Tarksya, thus, man is born in the mortal
world
as a result of hi own actions.
The salt ocean is stationed in the urine; the
milk ocean in the milky exudations of the
^ % Trait % ^ TT?TO:II
ftprA
body.
3*pj: t^rr^n^xTii^mi
Preta Kh. Ch. 33
746
THE GARUDA MAHAPURANAM [
From the moment of birth the Maya of Visnu

enamours and deludes the life. The life takes
'
dioftHT *R[: 4>»4^ brought about by
its birth with its association
The five characteristics, viz. the span of life,
its own actions.
action, wealthy learning and death
are created
in men even as they are in the womb. The life is

born as a result of action; it is dissolved as a
result of action. Due man enjoys pleasures in

to merit,
heaven and is fortunalety born in a noble
-rfldlPitÛ
^:TsT
family. If he is sinful in actions he is bom in a
3TsfapsT dUm 4 '
->raf5T^: wHcHIÎI meanminded family.

Happiness or misery, fear of welfare are
ties in the
the results of actions. The foetus
up and the face down- am: tit fgmsf % heîiôii
womb with the feet
wards. He becomes poor, sick, foolish, sinful and

miserable. O son of a sage, I have thus told
you
cjwrat RTER TF3THJI
the various features of the birth of a
life.
u sfbrmf qgiypft arHyvt fjmfao mfo ^r<>

aiPfvitewiiEhitû
STEHTO: 33 / Chapter 33
FtddiyfMolld>dl ^Hîf F^FTOrll
Ubd <J<4M
<nr TTwfm mftrmT tmmT ^4dF:ii^n
<i<M fri <?i^raT mmt <*>dfd mPi
The pathway is so hot as the red hot copper.
It is impassable. It blazes.
Sinners among men,
fgmr (TFT ^ iff 31^

region of
^^
Yama ?
11 11
of confused thoughts, go there.
What is the extent of the chUAcHiy^f TpftSFTT ^ IdfaSTT uU^tdhll
that of the
What is its expanse in proportion to
three worlds habitated by the mobile

and
There are rhany sharp thorns of awful
immobile beings ? Please tell me the length of
appearance. The area is entirely covered by the
the pathway as recorded by tradition.
burning fire.
^gpssrar t ddifef 'Em

n^Pm
O lord, what are the merits or demerits, sins There is no shady tree where the people can
or virtues, as a result of which men go there.
take own actions in the form of
rest. Their the
Please tell me all concerning this.
nooses of Yama drag them on.
^¥nidt4*HTffrT Sf -3TH ifyqfr <TT Pdvildrl 11 \9ll
xhlMHR'dTT UFJSFI 'SniÛ On the way, there is no provision to sustain

and No-water available whereby thirst can
The distance between the mortal world life. is
the region of Yama is eighty six thousand be quenched.

yojanas (one million, thirtytwo thousand qwidl xT
$jsp*T iftfeiTt 'drfd
kilometres).
yfHm cbwl cwrifr
Preta Kh. Ch. 33 ]
Many are oppressed by hunger and many TrvfyehKdUuiHji

by t$rst on that High path. On that impassable
fd<dPd ^ -qrqf ^4) cjff: T^f^d ll^ll.
path of Yama many shiver with chillness.
square in shape with four entrances and
It is
tntf rn^T:ii seven outer fort walls. Yama is seated inside

together with his messengers.
The wayfarers find the path difficult in ipt ^ qmuln rf^q^ll
accordance-with the gravity of their sins. They
Tlc4fHM4 fa^^dlcdldJrl'jWHU ^V9||
are helpless, miserable and confounded as they
plod on. The city extends over a thousand yojanas
(1200 km.) and is studded with gems
?[ipf ef<Pd ^T:|| resplendent like lightning, blazing fire and the
3IMch«f eiT^min ^4*^: llôll sunshine.
Some bemoan piteously, some speak fawluf oRT^nmîi
harshly. Agitated by the effects of their actions
they undergo endless distress. I'^yidymuH Tr^R^dqu^n
The special palace of Yama with its golden
ffffcrer: tt ^ ipsir ^tpi: utiu splendour very extensive and twentyfive
^
is
rlfpi^gFSlf^ fhl * * II yojanas sin height.
O bird, that pathway has some special
^cf »^PuioPu^dH ll
Those who have been devoid of
characteristics.
convetousness in the world procceed along that
path peacefully. It is decorated with jewels of lapis lazuli and
then& are thousands of pillars all round. There
are many pearls over the windows from where
mfadl«i£Mf?lwPd ^TOc=Tl% TJT: Tlftlll^ll hundreds of flags and banners hang: down-
The various gifts that people make in the wards.
world; stand them in good stead in the region
*PJ3>¥ldpHI<l<Sy flkuiHI VT^dHIl
of Yama. They go-ahead (and make everything
comfortable).
It is resonant with the sound of hells,
Mifa-tl 'ilMirusoPfl
hundred in, number. Hundreds of festoons
Sraftr
^ ^JT: yrc|ehfi4ui:tl^ll cover them. It is embellished in various ways
Sraddhas and water libations are of no avail as mentioned here and in many other ways as
to the-sinner. These wretches hover here and
well.
there in their aerial form.
WdWi WTFp 3TRT% ^11
rTgfc SRfsjrT ^TII
'jHfqwlu'I '41v)'dl^dnPd 4lR^||
,
'yMMl4w5Tf^rffT:II^YII
The lord of justice is seated therein his
O good one who are devoted to virtue, the auspicious judgement seat which is ten yojanas
pathway has been narrated to you thus. Now I in width and which resembles the blue cloud.
shay tell you the hardships one has to undergo
on th-e' way to the region of Yams. ***4?ft enfyftwgf «u%aRfr ^m:ii
r
if|Ut^ d4(4s^ elctWdW q P4û
i i ( '^gnrsr.-it
^||
Traf
Yama knows virtue, practices virtue and is
fzosp&zl
benevolent to those who are virtuous. He is
The city Yama is in the southwest
of
terrifying to the sinner and sweet to the
direction. wholly adamantine, divine and
It is
virtuous.
impenetrable to deities as well as demons.
748 THE GARUDA MAHAPURANAM I
Preta Kh. Ch. 33
the Spider Tumour. To the West are the abodes

of the Noose of Kala, Indigestion and Norftlish
?H3WI%Tf%:T5l%: IR3 II
for food.
The wind blows there very gently. Many
festivals are celebrated there. Many sages usmifldlri) ?te[T Trerr Pcp^^t ii
conduct discourses there. Different musical

•
fereiT ^ 3ii^m TêEdTII 3? II

instruments are played. To the north of the central seat, the abode of
f%nnpcTC*T ^ •jjpiii Cholera can be seen. To the northeast the abode
of Head-ache and to the southeast the abode of
MTj fd>| l lfdTI^Hf %SHHT ^fdfdiqjl T*ll
Unconsciousness.
Hgifcfsq H^«chH4lferRII
mdlchlVldvftf^?nilRmi
3lPdWyg ffiqeqf
-
<flgW^ :ll
yd\<HiVld«^R
Trfir: MPlcftjdt faef ffoHJcf: TT tfogfoll 3311
In the centre of the city, just near the
entrance (to Yama's palace) Citragupta's palace Dysentery resides in the south-west and the
is situated. It is twenty-five yojanas in length

Burning sensation in the north-west. Citragupta
and ten yojanas in height. Highly divine, it is is ever surrounded by these. Whatever job is
surrounded by an iron-wall. There are executed by them is immediately written down

hundreds of streets where people move about by Citragupta.
and the whole city shines with hundreds of
banners.
frmdusii <rcrr ftfyru
rdpTadR^d^VIvirv^^^ ^ TJPtlR'UI O Tarksya, the messengers stay in different

gay with hundreds of
Citragupta's palace is places at the threshhold of the palace of
lamps burning and hundreds of musical notes Dharmaraja torturing the sinful wretches of evil
reverberating. It is well-painted by those who human beings.
are experts in the art of drawing and painting.
*3^:11
Mfui^ddWfr 3ITO% tumuli eTEZ*^ farfMh xnr^: Uocfdiul^^TTrlRYII
“
dW ft J|U|iJri|l({qi'^r^d>^ «TIR\9II Men are bound with nooses by the
There, seated in his wonderful driving seat messengers of Yama and thrashed with heavy
he calculates the age of human beings and iron clubs. All that is in accordance with their
others. own evil actions.
’’T TprfcT ^«hcbRl cTTI dHIUlHUIlfly^ dMId^Wail tft||
BFITRpiRill folRt Mm«*it4u |: ebiia^^qill 3^ II

d¥ll«dlmfgd oR«f fvnawftll They are hit and beaten with various
weapons and different mechanical devices.
They are split with saws and scissors as though
He never commits any mistake in the matter
they were pieces of lumber.
of merit or demerit. Whatever the man acquired
in his various births good or bad a long with 3T3r 'qfTrfr *J?B{II
his eighteen defects is written down by
Citragupta. To the east of Citragupta's palace

Others are burned and baked with blazing
is the building of the Fever. coal as though they were balls of iron.
VJHFI HdlPdFhlicbf-q
ÎTftr ^ril
ffotccn^ $dftuild<ihpTfrtf;H
orrt mynz t 3T û{^ms^)RigniRoii ^c4ebuifaqp|>fl:ll3\9ll
To the south is the abode of Colic pain and
Others are seen being dragged here and
1
Preta Kh. Ch. 34 ]

there on the ground and chopped with sharp *i<*w: 'TrftpTT *^dt:ll
knives. They are seen walling and shouting. All
*'4r^44^r: Tftoj#: TT ^VIH-^ II
this is due to their own evil actions.
îHlMcbit *raT rtr ^sf 'Wîixoii
Others in millions are heard shouting: 'Give,
'
q H<^V*t MlPMtdl : •TOrll^dll Give' and demand repayment of debts. Thus,

Some are fettered. Some are fried in oil. O Tarksya, are hells for the sinner. Should I
Thus, the sinners are tortured by the messen- describe them in detail ? They have already
gers of Yama. been described in the sacred codes. I shall now
explain the benefit accruing from gifts whereby
^pttt% %f&0fa ^vtfevr .-n
the person feels pleasure-even in hell.
tmr THTFI r^ll^ll
ii uî^tml Jrmsnt fg^fvl
^RdVllS«2tm:ll^^||
3TSZJTO: 3* / Chapter 34
*n*«ji Tarrar ^cjufufui^ddlfd
'
d^ l Uiimtui i fd rTII
%*r Traffic irf crg^rrrnîi

rTT^t nsurîii gptifqwifu H^nrû
By giving gifts of plots of land men go along
<JE?kT •jUIIMil snarfw SfFffiTRII % II
that road fully satisfied, decorated and richly
O Tarksya, listore to the precise traits of
adorned by fragrant flowers. All their wishes
virtueand sin. The merit and demerit go ahead
of men.
are fulfilled. He who has gifted plots of land is
deemed to have gifted gold, gems, pearls,
15% fPT: uvmfat %wrar ^ttot«rîi jewels and clothes.
jjrtft irrtl^r ^ptiRii ^nfwfar -sr ^rnf% *tr%: ii
In the Krta age they extol penance; in the
Blf% TTcfhTcT: 1 1 V9 1
Treta they extol knowledge, in the Dvapara

The gifts that men make in the world stand
sacrifices and charities, and in the Kali only gifts
in good stead in their pathway leading to
are extolled.
Yama's palace.
l?f«IHl‘ TrWHT 11
ary hi fa fafaiHifai ^r^wt'îrfa irrfa *ni
W VI drill % epcctdi dlfw MldcbHIl 3 ••
%% tf^qfaMfallill
Those who recite the mantras mentioned in
Different sort's of dishes and foodstuff's
the smrtis and perform istapurta and other
which the sons offer serve the purpose of the
iifafft ^ ^fa^CHkHlViqirll pitrs.
WiFi -^f rPPT f%cRT ^%ÎUII 3Tnqr 4^4Him yqicHilll

Men who grow trees by the roadside and
firaf ¥Ttt^ ffa tpr : ygr^r%iRii
who dig tanks and lakes, go along this highway
It is same atman that is known as son. It
the
very happily.
is the son who comes to the succour of his father
3Tf>dNU<ldA %: vAdMlfe^ Tg%ll in the abode of Yama. It is he who saves father

cPZTcrRT: ^TTf^rT *l<4*l£: ^Âd llimi from hell. He is therefore called yutra (son).
He who gives fuels (here on the earth) is 31# J^T
T fad I <4 fa II
never tortured by snowfall, ice or dullness in
the abode of Y ama. He finds his way warm and
Slfacllg'tuî ^ni% % lT:IRo||
Hence, a son should perform £raddha till
pleasant.
his death. The dead man, moving about in his a 6udra. In that case, he will be violating the
subtle body, will derive enjoyments thereby. sacred code of conduct.
TJjt «t»i«o rrafl Padldll
tffcfr *rrfcr whîiuh (dufwidMyxr^îiîi

At the time of cremation in the funeral pyre At the death of a Sudra if a Brahmin takes
if water libations are offered by the descendent, firewood to the funeral pyre or follows the
the dead man goes to Yama's abode in all corpse he becomes impure for three days.
pleasure.
fart -ST TRT: Tjpf ^
muimmy i d ^rqtiwsr
ddMdd TTift t*?JHT$II ^|| After three days he should take bath in the
In an earthen vessel which is not baked, milk river that joins the sea,perform hundred
should be given for three days for propitiating pranayamas and drink ghee in order to regain
the dead. Three pieces of things should be tied purity.
with a string and dropped on the cross-way. yj^t 'H«Pd TTccfa -gctt: ITT: II
USFlsff -ST xT cTOT TsRTII Jl^fd ^35^ iHt
3iichiviw ^r3arj^T:ii^n A £udra can offer water-libation to the

O bird, the dead man in his aerial form in member of any caste; a Vaisya to the member
the sky will be drinking the milk on the first, of three castes. A Ksatriya to the member of two
second and third day. castes; but a Brahmin to the member of his own
caste.
WpT^lt
Oh the fourth day, the bones should be

TT?T:II *YII
esrafcr -nffimr: ti f^rrf^r m h 33 it
collected by the son along with his nearest If they go to offer water-libation, the
relatives. After that, he should give water- members of the clan should eschew the use of
libation to the deceased. tooth-pick twigs for nine days, O son of
Kasyapa.
T TJoarf|[ TTSOTIt dlMTl| T Tff^ll
^ cutlet TTSTT h^Pd fs'd4Wm:l
T?n% ^dl oTTII
The water-libation should be made in the
first three-hour period, not later in the forenoon TRT: WIHH ddfafefe # II 33 II
nor at midday nor in the afternoon nor during

dawn or dusk. 3TfEm Pd^ldcq' TTWt:ll3?ll
‘iftlwr %?raF«T^T:ll O foremost among birds, if a personjoins the
funeral either on the way to the cemetery or in
^^11
the house of mourning he should leave the
The first water-libation should be performed
party after cremation only at the same place or
by the son along with the members of the clan
in the house itself. This is what is laid down by
and kinsmen. It can be performed by the
the learned. The women go ahead and the men
members of the same caste or even by those of
follow. They should sit on a rock and perform
other castes.
acamana.
7RP2I ^ Tffcr
crafyer Tufa r ^ ^cgf:
’’fraf vtlenmic TI^T ^ffll ^11
yiy i ^PdVdMdlttl T TTOra^llTSII
No Brahmin should offer water libation to
There must be sufficient water in the vessel
Preta Kh. Ch. 34 ]
to cover up and the Durva

the mustard seeds tr^ xT Tft eWlfq TT 'SirafttI
grass should be strewn on the top. Those who <!tor WES dsfiMfiwfilll Wl
took part in the cremation rites should chew He may be born among the cattle or among
mrgosa leaves and take oil bath. the stable. Wherever he is born the sraddha
reaches him.
srf-cRT WOPRIerP^nrlll
Members should cook food
outside the house. They should not eat meals
for the party, w «nsi fKT d44lMPd«3frnRÎI
arrow discharged by the archer
Just as the
prepared inside the house. They should take reaches the goal, so the sraddha reaches the
food in earthen vessels, avoiding shallow person for whom it is performed, c 41;a tlrrvrlll
vessels.
jpravPi TpiT wist
No Sraddha can propitiate the soul so long

They should remember the virtue of the it does not enter the body. If the soul is not
dead and recite Yama-Gatha. They should propitiated duly during the ten days (after it
realize that the auspicious and inauspicious is leaves the body) it will have to wander in the
brought about by the actions alone. ether without food, agitated by hunger.
'ST
ftjtrSc?Ff ^ UCRt ^ Thll
cd^xf l TT
tcHara TOroifr aimsfa
Even when he enters the new body the dead tor! sitfar f^SteFcj
man is associated with the residual merits and The soul (of the deceased) stays in the water
demerits. days and in
for three days, in the fire for three
the ether for three days. For one day, it stays in
Rteyrsrnt: wfa % tc IR£ h Indra's heaven.
After the ten days' rites are completed, the

dead man's soul enters the new body. When
^ xT ^ xT vjlcâi 1 TTRftT: It
the nava sraddhas together with the sixteen

When the body has been burnt in fire, the
others are performed, a new body is created
descen-dent should offer water libation to the
for the soul.
departed soul. The mourners should take bath
and feed upon the cake or the ricemeal.
W Terror ora% ytUfaii 9^11 -€T Wf TTCJsfa TOII
The descendants help to shape a body for
the soul, either with the gingelly seeds orthe
^ 9TT55
They should perform the Nauaka sraddha

holy grass and put up the five jewels in the
on odd days, viz., the first, third, fifth, seventh,
mouth for the body to grow. ninth and the eleventh.
tjar to % tot "*nf ’T srrr&iii
i
-
jg grc "5T tft# xTTII
Ararat fturo nr îi

If there is no menstruation, no conception
Whether at the threshold of the house or at
takes place. Therefore the descendant should
the cremation ground or in a holy place or in a
be careful not to eschew the rite of strewing the
temple, wherever the first day's rites are
gingelly seeds and the darbha grass on. the
performed, the concluding rites too should be
earth.
performed there.
1

[ Preta Kh. Ch. 34
The rite of pinda and water-libation shall

^îWencjuihi' WT^SJÎIÎI continue as long as there is impurity accruing
The Sraddha on the eleventh day is common from death. This is applicable to the members
to all castes. There is a ceremonial ablution for of all castes.
purification.
Traill
^T: FTIrsH Tffd^cT 'ETIUÎl

<€ii lg WT *T: WOl ^ ||
rTII
* To ^ttcîiwii
to# ep>% fm two n:
When impurity is far three nights, three
pindas should be given on the first day, four
After performing the eleventh day sraddha
they become free from impurity accruing from
on the second and three on the third day. Milk
death. After the ceremonial bath, they should
and water should be given in separate cups.
Ekoddista should be done on the fourth day.
gift abed to the brahmana. This releases the
dead from pretahood. If there is no member of *T: fqu^FrH \HNr)lll
the same clan for the performance of the rite,
another man can perform the same. By the pinda of the first day, the head is
IT: 'ftprgfr fgflpjo^Tjii formed. Eyes, ears and nose are formed on the
second day.
STHIeN '5T TT^STT^lPt
Of whatever is made on
eatable the pinda rWT TftaT ^rTTcTH
the first day as prescribed, the same should be ^RJ«f rfgifc f^ll'S'HI
used for the entire sraddha. Cheeks, mouth and neck are formed on the
third day. Heart, sides and stomach are formed
ebk«l**2i.£ ^11$ ^wfhd.-ll
on the fourth day.
WI *5‘ Aictrcu -Jjf II
The sraddha should be performed for ten

days, pronouncing the name and gotra of the xf TJHhf|WT^:imo||
dead but without mantras. Whosoever per- Waist, back and anus are formed on the fifth
forms the sraddha should enter the house day. Thighs are formed on the sixth and ankles
discording the clothes he wore at the sraddha. are formed on the seventh.
swnfa: err 1j*tpiii
irer^jf^r *T: epzjf^TT

Whether of the same lineage or of a different
*3 n
tti^ xj ^
The calves are formed on the eighth day, O
clan, a man or a woman, whosoever performs lord. Feet are formed on the ninth and
hunger
the day's rites shall perform the concluding
first on the tenth.
rites on the tenth day as well.
"S: fotrg'wr <ju
^ft^pr ^rf*T: ftprl3^ sjgrju %*SFT rTFT c{ld«i
f^HT: ^TefiT: tpj: II
cOTf^trf^TfHîFT srînrsn f^yii<uncp4 sjtru

With the offering of ten pindas by the On the eleventh day, the pinda is offered to
descendant the soul acquires a new body just the dead man along withmeat. Bread and
as the foetus does in the ten months in the cooked rice togetherwith milk should be offered
womb. to a brahmana after washing his feet.
sn^fNr dicr^ fquîehdfrfjirni Train

chJifnijn ^cr fgrfq-; TiJcT: 1 1 1
TOrfr^TTfewmîi
Preta Kh. Ch. 34 ]
The sixteen sraddhas to be performed on the myrer mtt <j $R«iyra@ra:ii
eleventh day are in anticipation of the twelve TOTTgT: M«yf^*d¥lrld«IH.II^?ll

monthly sraddhas the eleventh day sraddha, The bones in human body number three
the tripaksa, the six weekly sraddha and the hundred and sixty.
two six monthly sraddhas, O bird.
Tlfcf
TT TOT:
WWTt VIcflcESq TJrlTt
ffw
W frrfsnf^ll
f^:ll <0*11
fRT: iftfrl: TOFtll^ll
These bones are nurtured by gifting the
The day on which the death has occurred is water-pots. When the water-pot is gifted, the
the basis for all monthly and annual sraddhas
irfan. tj# -d^tdbtif toi
That month is the nrst one when the eleven days
are completed. -frar «3ddraTRii^n
If a person dies in the forest or at an odd
yragTft Tjfircanft 1stot%ii
place, cremation may take place on any day but
^
That is the first sraddha which is performed
impurity will be counted from the day of death.
by the hand dead at the spot of death, or

of the RKWBf w^rra ^.ii
at the seat of the brahmana. Eleven days should

be counted from this date. ^rfoRTt £«¥(!& ^ %*T: *'$4$ WII
TTT PdfqnlRl% TCII Tfa% «IM<l'1&ll*mi
tit rdPmir^d îm^n By gifting a vessel full ofgingelly seeds,
incense etc. the Brahmin is purified on the
For all monthly sraddhas the tithi falling on
eleventh day, the ksatriya on the twelfth, vaisya
the day of death is the base. During the rikta
on the fifteenth and sudra in one month from
days and tripaksa, tithi is not reckoned by
the day of death. The same period holds good
scholars.
in case of birth as well.
ijrft Tfts# IFT 4) H chill
*IRTO& fwrrr TJ II
tlcâilf^ Tpfr Wft cFFT ^T^Tim'SII
MclWJiy TJrfr fToRr rTPIT xTcJ^Fftll
3t^dl^HI>Ul W^44l4r«Ig5tllÛ
tjttt farin' 3Prîr u
Three nights in three months, two fortnights
If the man dies on the full moon day, the
in six months, the day before the year is
fourth day is deficient for him. If the man dies
complete, water-oblations should be made with
on the fourth or the ninth day, the fourteenth
the dead in view. By acting in this way the caste
day is deficient for him. The deficient days are
men obtain purity.
called riktas by the experts.
WF rfÛchHrfa^ll l!chl<¥UgU *?fa
fd¥<=KVIIS« *iftT
TJR:
TJTW:
ufddcWTlJI
UlddrHOÎI
ci|'»l<=5 T ^T: TTOT TOra^ll^ll
The food that is cooked on the eleventh day
Since the eleventh day from the date of
with the dead man in view should be discarded
death, the pinda should be given every day for
on the cross-roads and the performer should
a year after worshipping Vasudeva.
bathe again.
'
ljchK¥H gTgrc «T TOFi vilvIlPeiiTqjl

w
TTcf
annum: tt^ w^TfsrcfHroi
UTîa^ TOfo eWfeRII^<lll
xf ÎdoilM#^' MICKifa'iflTlAllÔll
Since the eleventh day, a potful of corn with

As the rays of the sun cover the stars, so does
the Pinda cover the pitrs. Never one becomes a
water should be gifted to a worthy brahmana
ghost, if the pinda is given by the descendent.
every day for a year.
754 THE GARUDA MAHAPURANAM Preta Kh. Ch. 34
[
WHiPd be placed near by. A lamp, a pair of sandal?,

37^R?T umbrella chowries, seat, vessel and the seven
^ 1
ff?n=£lfwil^^»
O foremost among birds, the deities extol
kinds of grass hould be kept near the bed. Other
Man's existence on the earth is

the gift of a bed. requisites of man going to sleep, such as
not permanent. There is no guarantee that after drinking pot, mirror, etc., should bekept ready.
death the descendent would gift the bed.
The cot should be embellished with a covering
of five colours. The bed should be gifted to a
Itrar aratyM^dfd w: ti
Brahmin after duly worshipping him. This gift
TjpT ^PJJTc^ vigl
tiIccii fnqrfcl II V9o || of bed will bestow pleasures of heaven upon
The relationship of ordinary kinsmen or the giver. The brahmanas should be honoured
even of father lasts as long as the man lives. duly and provided with five clothes.
After death seeing-'the cult in between, love
ceases to operate in a trice.
P**H> ^TTcBnr
They should be given ornaments for ears,
neck, fingers and arms and vessels necessary
The self alone is the kinsman or the enemy. for domestic use.
Even as he lives one shall think of this and
rfiftssf: TTWfldod: M^HHMiHli^.-lldoll
perform his duty piously.
T «PK«MJilIH
Wtf ^
fpariVldd
WZlf TnifitchlH'H
Tpssrrwtzrcprrcj <rar 114^11
'dHPdq 4dlgtrt^ci alyilf^lPS^ ||
They should be given water for washing feet
After my death who will be there to gift a or sipping and five gems along with raw rice
bed of silk cloth." Thinking thus, he should gift grains. While making the gift the giver should
things with his own hand while he is alive pronounce: O Krsna, just as your bed in the milk
flMmi€l W<R>m 4T ^T^ll ocean never without Laksmi, so also let my
is
tot ^MMîH^diMji bed be never empty in all births I take.
Trprf ttwbzt tw
if? vispir Tm^gîi n <nW nvMHMvf srmuj xj flnFPsf^n
Hlw Tfftfr^d ll
tTSIT
<J
fqftftq TTEfcWd.-ll^ll
TO TT fTsdchHVfl ^.IhSXII With prayer to lord Krsna the bed
this
should be given to the Brahmin. The same
procedure is prescribed even when the gift is
<0fwqA Ham I
made on the eleventh day.
Wduf fS rapwn n
TT'UllilerfelUr
^1% -ft STOfsf ^||
«I^JU|ld
<J
âqrfR mrr ^pjju^H
Wrtl«hl<4 TTOJ^r TdH^di4^<lfdH)4U
Even if a kinsman makes this gift, the dead
^vfcp TrffyiU^ÎPa<ill man will be happy in the other world,
The bed stead should be of good wood, nourished by .the articles of gift. 0 lord of birds,
ornamentally inlaid and engraved. The bolts a special thing to be noted I mention now.
and cross-bars should be golden. It should be
covered with red velvet cloth. The pillow TJTTII
should be nice and exquisite. It shall be rTTW c'FT Î'ddd^d^ll

fumigated with incense and scents. A golden dwiwlr^ rrani
idol of Lord Visnu and Laksmi should be put W^KHU9ira<T:ll<StMI
on the sides. A vessel full of ghee, betel leaves, Whatever had been regularly used by the
saffron powder, camphor, sandal paste should deceased formerly, the garments, vessels or
755
Preta Kh. Ch. 34 ]
What women, ornaments, etc.,

useful to
vehicles, whatever had been liked by him is
worn by the dead woman should

before should be made over as gifts. Among
the garments
man all be collected and placed properly. Then the
the gifts, the gift of bed makes the dead
of Indra or Yama. guardians of the quarters, the deifies of planets,
extremely happy in the city
the images of Vinayaka, should be worshipped.
:
TO: Vi«fcHTO*ITt '»J#T^TJ*TI^fc T:ll

faOTO TpTrllWI
The wry-faced attendants of Yama will not wears a white
Then the performer of rites
torment him. He will never be oppressed by and takes a
cloth after the ceremonial bath
excessive heat or cold.
handful of flowers. He
stands in front of the
TOFTOH Brahmin repeating the following mantra:
mnum<J|TO: TT mt^RiII tt II
3TfcT:
frror Trfror TTOfrorr#îi
TT*4<r1Um^<*dT To f^5##f^BTII^5,ll
"This is the idol of the dead (woman) with
As a sequel to the gift of bed he will be free all the necessary requisites and
gems. O
from the bondage of actions. Even if he had Brahmin, this is gifted to you.
been a sinner he is sure to go to heaven, seated ## ?I?F: T!HT#: WII
3TOTT yr«J: fror
in a splendid aerial chariot and attended
by
ttW 3TTBTT ^'®H
celestialdamsels. The dead man shall stay in
The Self itself is Sambhu, the auspicious
heaven till the final deluge when all living
Gauri and Indra together with all the deifies.
beings are destroyed.
Hence, the bed is being gifted. May her soul be
TO# q*U?T9TnS 7TOT TITTOlf TOTH gratified."
*Trf# Tift TOTT: ## 1RRRRIIVH arrarofa toitott 41131 uto 5.0^11
<
The woman who performs nine or sixteen

wpmro ^ #^#11 ^ 11
sraddhas and the regular monthly, rites for the

The gift bed should be made to the
of
whole of year and also makes the gift of bed
preceptor or to a Brahmin burdened with a big
for her husband will have an everlasting
family. After accepting the bed the Brahmin
welfare.
shall exclaim with pleasure "Ha who has given
!
TOcRTTO TIT T 'TOTH

me this."
W TT# TTrTO# fTOHH^H TO: ufal'TO fTO^^ll
While alive she will be of some benefit to
fafaiFfr $ TpriR[IIWI
TTffrT'
her husband. Adhering strictly to truth, she will bowing the Brahmin and
Then after to
lift up her husband from hell.
circumambulating him he should be allowed
fTTOT TOTHVI*# t^H^TOTOII to go. Thus, O bird, the gifts are made to the
tot TT^rrfis «tN2uiH^?n Brahmin.

For favour of the dead woman, a golden #ifjT "9TTO Itto.-ii
doll, saffron powder, collyrium, clothes, fgrTOTO^nhT I# TOTTT modPdllôoll
ornaments or bed can be gifted in the following Gifts of cow, house, bed or virgin should
manner. not be made to many simultaneously. If gifts
4MchK5vf T#tjrf dêUcf? tV&HH are divided among Brahmins they bring about
'qTOT TOHS3H the downfall of the giver.
TR^TTo^ tj TOT% Ticf # faRI^TO^f '?r I TOT

o «T TOLtPvBlII
Trnf opfro fror wWl#

1

[ Preta Kh. Ch. 34
O Tarksya, listen to the benefit that accrues Sapindlkarana should be done at the end of
to one who makes a gift thus. For a hundred the year after death. SodaSI should be
per-
divine years or more he is honoured in heaven.
formed for the purification of the corpse.
HSJTII ? o^ll TrpzmitT: %nû

?T5cr tran
s it For the purification of the mane's lineage
fifty (?) should be added. Further
action may
be taken by adding more. For the sudra, the
same is done at will.
gpglfd cKvmfll ^ o*||
As a result of the gift of a bed he acquires
more benefit than he would by performing holy
rites invyatipata or Kartika month or at the
*^
TTPSIW TllPieh 'SFFKf
IKW
^ cRT: ^PzfTdfHcM
TT^ TT
confluence of two ayanas or eclipses of sun and

Presently, sapindana should be done within
moon holy city of Dvaraka, Prayaga,
at the
the period of twelve days accompanished
Naimisa. Kuruksetra or Arbuda or on the by
sacrifice. Until it is doen the ghost hovers
Ganges or at the confluence of Sindhu with the round
the fire. Hence, sapindana with
ocean.
fire shall be
done within twelve days.
urorft
^
WfrT TTFJF:
rdfo rRJ^xpx^rjjii
wsrngj
^<>mi 3F!*^WJ -g cpaiTrt Tlfauilebiur fsFTril ^ ^ 3
^ ^«4vil^fe(VIK<?:ll Gaya Sraddha or amavasya sraddha should
|
TT illfa ijnUttl not be done in the middle of the year without

3roflfw: TPUfcT.-H sapindlkarana.
{icêhaH^
He will be born in the world onof mortals,
TTOrafr ^ g[f5I: T^'eHT
the destruction of his karman, as a comely

man, If there be many co-wives of and if only one
very rich, comprehending virtue, and a master has a son, all of them shall be deemed to have a
of all sacred literature. Again after dying,
he son, by that son alone.
will go to Vaikuntha seated in a divine
aerial
chariot, surrounded by celestial damsels. WfarsH^TOT^Tjar: fqfUijf
He
then deserves the havya and kavya offerings
and rejoices in the company of the piles. A sapinda son should not perform mane's
3F^TT[ fuT STI^mUcUFUlIcp)
rites in fire. If he does so, he will incur the sin
TTSTTII
of slaying his father.
RnjMcqffui 'tllfHiJlfH xTlfcj
TT2HRTPT facRT ^||

||
^ ^TtHt "ST ^nfl TTPJffV^d xi RrM^ II
Tl^fa^Pn ShcgiPi TrihTJ^lchtUl' f^TT||ô^|| nwi: yîocJIn

If a woman discards her life, after
Whether performed on the astakas, on the the death
of her husband, her sapindana should be
new-moon day, on Magha and on other pitr- done
along with that of her husband.
days, hear, O Tarksya, the sraddha, if the dead
are turned in ghosts, is rendered ineffective srcsrrfraFJrfa w sjsr w ^rfergiRi grii
without sapindlkarana. ^ fMtJr
TtfMiiiWuf ijjjf grf g TT?R:U Tfftnrîi ^\9||

Whosoever may be the father's wife-vaisya
3U1F5 ^cfT? ô ||
Preta Kh. Ch. 34 ]
or ksatriya, the son is entitled to perform If sapindana is left out by negligence or due
sapindana for her. tosome other obstruction then nevaka, sodasa

and annual sraddha should be performed.
fariNfar Tjjrr #iti yMi<d:ii
TToFtfljSersj W rj
3R[nt T x*
If a brahmana has married a sudra, then the

son should perform ekoddista sraddha for her A wise man will do all this after the crema-
(but not sapindana). tion has taken place but not otherwise. (If the
^ ciofgRjeû man has died unknown and hence not

3^% ^ TJ3T 'îrar
cremated) the descendents should make an
% mgarg; ^farlsqT: ufauiteiTUt WII U % II
and bum the same in fire.
effigy of grass
The sons born in four castese should be
fiRj: TJ^TJT •aRrfstr cJTBgfa fttIT Tj%ll
united with their repective mothers by the
sapindana rite. 3TftTI%FT cFrfcCf nRluilcEW
<k4T« It is the son who should do the sapindana
ô|| of his father not the father of the son. Due to
TJS5T^y<ld«l fn«s
affection the sapindana of the son, should not
When a sraddha is done in anvastakya , when
be done ybyp the father.
a sraddha meant for prosperity, then during
is
sapindana seperate pinda shoud be doen for atgcftaffr TJ5TT
the father as well as mother.
tfrawgn WT VTQ If there be many sons, only the elder should
perform the obsequial rite. Navaka sraddha,

sapindana, sodasa sraddhas should be done by
The sapindana of the mother should be done
with the grandmother and of father with the one only.
grandfather. This is what I think, to be proper, tt^ct <j thi«Mffui at^Rwiy^ridi
O Tarksya. 3h^ fcf> ir&t
Even when the property is undivided, the
4 sn^fii 333 n sages have stated that only one son can perform
'
fiuitet gr^TTT 1'
If a woman dies sonless, the husband should the funeral rites.
perform sapindana and the should be duty

united with three mothers.
t-t tfrxloq i -q^nr xt 4ct4WHJ H3°ll
If divided the others too can perform the
rites separately, each of the sons doing the same
If a woman has neither son, nor husband, rite himself.
then her sapindana should be done by her
brother or husband's brother or in their absence
by a successor.
fryTT^f fwr #: arr^rflTpri^îi
If the sixteen sraddhas are not performed
Miriest fastowi ’M Trfef T ^T:ll
for the deceased his ghosthood becomes
permanent, even if hundreds of sraddhas are
If the woman has neither husband nor son performed in his favour
nor a clansman nor the husband's brother, then
her brother should perform ekoddista.
TO W f?TZI TH* cfTII
qpMuifcKhlf tsH^cU It 33311

For a sonless person, his brother, brother's
son sapinda, or disciple may do sapindana.
Tr^rf xr*
sUfrd'jHf *K4)^|y ^TIIÎI cr^cT ?U0||
For all sonless persons, the daughter can The lord cf sacrifice is the lord of all manes,
perform sapindana through rtvij or a purohita. deities and men. Whatever is given to him, is
given to all.
tn^Df *r gn^zf sn^f ^ *v*» "•Jft tt: «nsf^rr^^r:ii

If after the death of father, an eclipse takes wsptifKTr *n^^^’inrTr?ro:iiîi
place within a year, the sons should neither do If the son performs the Sraddha of his father
parvana nor nandlmukha. within the year of his (father's) death he is

absolved of the fruits of his sinful acts
rfofsTrcsi ^rarwngf w^rtset
performed in several birtlis previously. k%F4fal
^ <îce*|n U^l^hfeJUrTl^ll ^hll
Similarly, during great calamities within the
year, Tirtha sraddha, or Gaya Sraddha or any wftr ^rr Tf^rr n n
other sraddha for the manes should not be done If no pinda isand no water libation is
gifted
at all. made the deceased obtains ghosthood and
- moves in air oppressed by hunger and thirst.
ynR»n n
Rl^favsl T^ldcil: f^Fffll 33^11
fRWft %qin
No pinda shouldbeofferedtothemanes if
3i«r*n^^rfTr: ^ cjuiJiii
their sapindana has not taken place. If father obtains ghosthood, ritesdue to
W55 W wt ^ rrani
themanesane of no mother obtains
avail. If
ghosthood, the manes rites for the father do not
cease to be.
According to some, gifts for the Yajnapurusa
and for the deities can be made even if the year
qarmaT fan 1rE&*4)cM) ^ ftrerogtn
is not complete. FTfiprs^tJ ^rfsi 'Prarapr TIiN ÎI^XII
Ifmother is dead, father is alive, the
% ^•dn4rMU4pc<«4MdH v
ll
sapindana should be done with the grand-
^ T3fjsr faftT: T»JRT:I1^<SII mother if she is already dead (but
Whatever is given to the manes except
arghya and pinda all
TTSTOctf TJT: Jm WSR TTRH
that should be done
according to the prescribed method.
^ ftusl %5TT ydlHl-rJ’yrrf Sjfall^mi
fnlcbKW^ STngf^ ^HI^*fH:ll ^11

sRftfluif ftTHTl i^fT:
O bird, hear. I tell you the truth For those
:
The manes of the deities are deities; the

dead persons whose pinch has not been united,
manes of the manes are sages; the manes of the
no sraddha and no water-libation is fruitful
sages are deities; father wins through them.
even if offered a thousand times.
ii ?fct sfbrrert TUfSiîul 3TOnit fgrfliiivl u4«*ii
^nfvi)ss!ira:l| v*ll
Preta Kh. Ch. 35 ]
3TSEIPET: ^ / Chapter 35
rn^f -dqm ismade from him). His fourth grandfather, i.e.
the great-great-grandfather is tyajaka for him
3TOT tPT gjSraW
i.e. neither pinch nor water libation is offered
TJ5WT Xt SihWlfil 1H? TTS^RFraTII $ II
for him.
fafimsi Tiftgfrr «r <mr *r ypudnitp ii
^SUiMdlH^ Tlg^l<j«eWI: "farlT WIRII

vtaeti*<q(riHl TT s^ttf^Pdlil.-llill
VRIdlR^V^ rWT fÛMIdlM^fd^lll
Grandfather of the fourth degree of the first
%TT W TJtT^^RT T) mftll $ II tyajaka is the first lepaka [i.e. the 7th
O lord, I have another doubt, please clear grandfather reckoning from the householder].
it.Suppose the mother of a man dies but all Grandfather of the 4th degree of the first lepaka
other relatives such as father, grandfather, great
is in the 10th degree since he is the fourth in
grandfather and great great grand father and
reckoning from the 7th one.
their wives are alive (except of course the
mother) with whom shall the lady be joined in TOMIdl TJo^ ctfneftll
Sapindikarana ? fam") ?lqi têhfqVifn TfeToBT:ll^ll

The householder is one, ten generations
SftfPSJT '33T3T
before and ten generations after. These
4,’Thqn Tregjnfa 'flfauijcMur t§pth twentyone generations are meant 'whenever
,
the word twentyone generations is used.
4hI vflj41v^ Tflfa:fl^dll^H iêlHII'#ll
O bird, I shall repeat the mode of faftHT TfRl gfng^-dRMJ I
sapndlkarana already mentioned to you. The T TR&: ^JTJJ rlHIlRl ^TPc^ll * o ||
lady in question shall be joined to Uma, LaksmI Now, listen to the benefit accruing from
and Savitrf. performing the sraddhas and offering gifts
3RT: ftpig^vdl ^qifrtl'dlchlV^ according to sastras in favour of the dead.
^T: PJdT: II
TO: ft'Ogl^vlmV’el VfddH'PdTil:limi fartl 1=fFc|tJHfM[d: 1TIII
Three generations from one are those who Slnqini ^TfPPT U (MrllH^: II ^ ^ II
share the pinda. next three generations are those Thefather blesses the performer with the
who do not share the pinda. The next three birth of sons, the grandfather with cattlewealth
generations are those who receive the wipings and the great-grandfather with coins of gold.
of the food-offerings sticking to the hand and
the tenth is near the line.
^ rPfotTJpmil
tefhni: «rn
Such are the benefits derivable from
dU^'dUHfcJ cRT TJ«lf^ ^n eUHJ IÎI
'
sraddhas and tarpanas. The great grandfather

These are the names assigned to men in blesses one with plenty of foodstuffs.
one's father's as well as mother's family. The
householder who performs the sraddhas saves
TOS tTt 3 ^ fdPt*iHI TRlfiT: WTII
ten preceding and ten succeeding generations. TT tjft gjf) zraTIIÎI
O bird, the man whose line is broken shall
TlfilUd: TT TlRluilchtuI f^||
stay in hell permanently like an elephant stuck
31*^^ rql'Jichl ^ ^£yfi|dlRg:l|\S|| in the mud.
When sapindikarana is done, the
householder is considered first (i.e. reckoning
*TT$rT m ^3RTfoji|l :l|
1 WrTfti f^RT '5^ --Hcfclo^qqjl ^| (
%

Preta Kh. Ch. 35
Or he may be bom in other species of living faftRWcT: «BTsf: WRTt fgftBJafo: II
beings such as a tree, a bird, a reptile. If a child VleH zy rT Tcrxft^

c f^PZT^ ^tTcTORT:II 3311
is born and dies the man cannot be freed from The immediate offering is held to be sacred
hell, still. in regard to the body to be cremated. The body
fyiWT 'SIT ^ XTfr3T:ll is well consecrated with mantras by

the
<
Brahmins duly.
HHIdUMfvt <$>itlfd, *rfsRT:ll
For his sake the Narayana Bali should be gtfxrarysi 'arant "fosT *EdiftwfMflT:H
performed by his preceptor or disciple or even TETtcfTS: W 11**11
by a distant relative. Four effigies of Darbha are consecrated with
the mantras of the naksatras. These are thrown
fdc<^HichHl% si XSPztf f^TTrOTTII ^\\ beside the corpse.
He will be freed from sins and saved from qddKl$ TET: XJ5T: ^ II
hell. He will stay permanently in heaven. No Cremation is proceeded along with the
doubt need be entertained on this account.
effigies. On the expiry of the period of impurity
yfaixiRa T[?FT^Wgg^ll the son shall perform rites, for tranquillity and
3TT^r
peace.
gTf ^fvT W^ girNt feyif^cctaild^ll xrg%5 xjrfr t "nfw 'TT:ii

(
^chdiitT
XT SRT
)
xr dvrfstr
3T^T Sfrq% SJeHIII
srfgn u
W
The man who dies on any
^ ^11 ^
of these five
II
days
If member of the Brahmin caste dies on
a does not attain salvation unless for his sake the
days, when the moon is in conjunction with any gingelly seeds, cow, gold and ghee are gifted
of the stars. Dhanistha and the four succeeding away.
ones, ending with Revati, it is very inauspicious. fawurf Tfcdl <W*««iI«si«HIVWH«l
Cremation or water
during those days.
libation is not performed
TJtFERT ^ TT M xif^ll
ward
^ II
Gifts are made to Brahmins to off

TTR ^vtfSEf UccftRraTH
impending calamity after the expiry of impurity
îu ii <fiBjtrrr ^11 period. Gifts help the deceased attain release
Even if the family is excessively miserable from the bonds of his previons actions.
no job for livelihood should be taken up during wrotii

nMdlmdtft frfW*
these days. Every job shall be done after the
five days are over,
gfiôTT fare fio4mdchq\^ R l iRV9ii
,
Food-stuffs, sandals, umbrella, gold coins,
xq
xjft FTfr^Ti'ET : ||
clothesand other gifts are given to the Brahmins
arsraT "ai^PT^sfrr gigww farafa&iRoii for redemption from, all worldly sins.
Great distress will befall sons and clansmen
of thedead who dies on any of these five days.
«<H«JÎ J| l^dR % II
Loss in the house is also inevitable.

fÊfFT xfr d dToafa Mydf^TT <iHfa«'»jJdHJR£ll
fsJTEE* mÛ||^ W 3tl4fdeWWEIII

4d*I:ll^ll
Whether it is a young man or an old man or
a child,, if any one dies in five days and no
TraT^RraRT yyd redemptionary rites are performed it will create
Still if the immediate cremation is conducive obstacles.
to the welfare of the people the cremation with,
3Tgrg$cT ^TEjfT xfa?JT& fad^djl
the following extra procedure can be duly
performed and an immediate offering in the fire f§xjon^g^rf^Tixirai^^drfxnr§dniiRîi
can also be made.

Preta Kh. Ch. 35 ]
fafavT ~€T TcrSreiH fM<jV l «aj •? TsflÂtiJ I II

W TifcraiFiiPi
t
a gifanyl
i
frar) tstc
Tran i
•^ts3?in ^vsn
3P£?I^ ^>MTd ^l ^dmJ l <vêhHsll O bird, a third method of reckoning the
sixteen sraddhas is as follows:- the twelve
H c^<l,fdH^M£l %T: T piffrltf Traill monthly sraddhas together with that on the
^ ^4i|Vc^c( ^raiTlf ^^rq£ll< [dHJ I^ÎI |
eleventh, that on tripaksa (after the expiry of
six weeks) and those on the two rikta days.
In the sraddha for thethe deceased
following eighteen are prohibited; benediction, 3TTST Vldfc(!^«gy4' fHUyiH.ll
twice-twisted darbhas recital of svasti astu
(hall),pranava (Om), Ekoddista, Agnikarana
tj #^<113411
The first set of sixteen sraddhas are for
(consigning cooked rice to the fire, Ucchista
purifying the corpse. The fifty sraddhas are for
(leavings of food) Vaisvadeva sraddha, VIkira,
purifying the line of Manes (pitrpankti).
(scattering of cooked rice bits), recital of the
words svadha, Pitr, and Anu Avahana ?ldl«fih q) %||
invocation, lighting of the torch (ulmuka) the ^raiR'VId, T!^lbti«Tngf jWHIVHHJIÎI
circumambulation, following upto the border, If enjoining (saplndlkarana) is devoid of
offering of gingelly seeds into the fire fifty sraddhas it shall not reach the pitrs. The
(Tilahoma) and Purnahuti. If these are included redemption from ghosthood is possible only if
in the rites, the performer will suffer utter fifty sraddhas are performed.
destruction. O son of Kasyapa, I have already
told you about the sixteen sraddhas.
’
TtvFfai: T?rar#r nfra: sn^r rTran.-uôii
t ifvR$rngTT^FT Train
If the performance of fifty sraddhas is even
T«n% isft yr^mit f%rnraT ^rapn%ii^^n slightly deficient, the presence of pitrs cannot
W Wyq} IlterT ftpi^T ^111^4,1:11

be effected. It is corollary to the fifty sraddhas
that the descendent should perform sapindana
vRihirrfdHJÎI (effectively).
The sixteen sraddhas already mentioned

( 3T gr? |iHfafa ; )
are:-One at the place of death, then midway to
the cremation ground, at the funeral pyre, in %fsrgiraf eRrsRnrara5? tit ^rrfraîi
the hand of the corpse and the fifth
Prativesyaka offered to the spirits living in the TRIPP) T^pqnr yraf%ifq% TP? ^qvj^H.II
cremation ground, the sixth at the collection of
f?ra ipjRT Tjjsfcl %^'5:PIVI^J iId'4^d,ll II
ashes and bones, then the pindas. offered
The hands and feet of the dead together with
during the ten days. Thus sixteen in all.
the covering cloth should be tied to the bamboo
3P4|w| TTS^ fgcfcf nupf ^ ^JTJJII bier. If this is not done, there is risk of an attack
^rrfcsrpftir f^rfsnr by the piascas. If the dead bod is taken out
during the night there is a fear from spirits
IpT ^flsvich THi^TT^ TTrSrfer<t Wrll^ll roaming in the sky. The dead body should not
O Tarksya, listen to another mode of be left unattended. By touching it mishaps may
reckoning six" sraddhas. Ten daily pindas, one occur.
extra at the collection of bones, then five for fra?) tfr 3jf) q^qi n
•
Brahma Visnu, Siva and others. These sixteen TR^^raqv^q thtRi TlRldw^lUÎI
sraddhas are reckoned by persons who know
the Ritual.
TTI^H TPTrafcHd^l 'RpiR ^ê(H^ II
frar) tfr Riu^mddHji h

When there is dead body in the middle I of Ceremonial ablutions, gifts, sacrifices,
the villageand if any one takes food with i that water-libations and worship of gods are futile
knowledge, that food is Itnown as flesh, and when performed with a dead body in the
water as blood. (No one shall take food or water village. The convention holds good for all kiths
before the dead body is removed). When there and kins.

is a dead body in the village the following is
avoided Chewing the betel; chewing the

Odmto fcw&nû
:
tooth-brush twig, 'taking food, sexual yz

fcre *
intercourse and offering g of pindas

O lord of birds, this convention prevail
among cousins and kins. If it is violated, the
w=f forerf o f Tjrxjpmiu
dead man is tarnished by sins.
unwE ft fwi 3% gpgg gf
it sfh iat Rg i
i
y ift drutspit «r« to
TrsfifeTteamt.-iiSRii
arsm**: / Chapter 36
RUnRg l fo sR) f^ll
cftsf ^ 'Rfell ?ll He will have the benefit of performing as

3TOPZT ftRR* Tjt '*nTT?T: It
many sacrifices, complete with due fees as the
number of days he was able to live observing
^Jjgr TT 3 II
the rite of fasting.
TRTRT ## 'îfa ^TII
cRS* TTFT ^TIIÎI

TOIF >i«»W fsUu '*'vt*i)l'9ll
•prtrtr % TOER*II such a death takes place after taking to
If
‘
#5T tTR ffcftg ^TPZI^T Winsil

Samnyasa whether in the holy centre or
Why is the rite of fasting considered holy
elsewhere the benefit accruing from the same
and the bestower of salvation ? What is the goal is twice that of the previous one.
attained by a person who had left his house and
died in a holy centre? What is it if he died before
HSlMwfft r* fRtll
reaching the holy centre? What is it if he died torI ftrft fcruûû

in the house itself? What is it if he died in a If a person suffering from an incurable
cottage (as. a Vanaprastha) or if he took to disease such as plague etc. observes fast and
samnyasa either in the holy centre or in the dies he has no rebirth. He rejoices in heaven
house. How shall the rites be performed in such like a deity,
cases ?
a proper death ?
What is the procedure if he does not die
O lord, what are the rules if
-q 3IRJT: TRJ, ^ ¥R: II
the performer wavers and does not stand on

If a sick man takes to Samnyasa he is
his resolve ? What are the rites which enable
released from the cycle of rebirth in this world
him to achieve realization ?
of sorrows and afflictions.
Pitth ifr ^ eiftsfa
RT^ff TPJJJc^pT TO
faiR&imii TJpfr
^RRZT l?mTO 'RftHHIl
PdHR Tjf ^flT^qilSoll

If any one observes the rite of fasting and
dies he will cast off his human form and become

Brahmins should be fed everyday. Gifts of
a vessel full ofgingelly seeds or gifts of lamps

equal in lustre to me.
Preta Kh. Ch. 36 ]
according to his capacity should be made. Gods rfoif&eft dft Tle4f*fvdMMdr^d:ll

should also be worshipped, dd dsfcr ddhfdwidFd^tiiîi
T^frnST dill A person who makes frequent pilgrimages
to holy centres can destroy sins. The person who
cremates him, if he dies, enjoys the benefit of
If gifts are made in favour of the dead, his
making the pilgrimage.
major and minor sins are washed away. On
death, he attains immortality on par with sages. Tffefoftr TP? dfa iRnr ftrait dfdii
rTFTTcRTFf ^pTT Â ^ sftdl^TI

frequent visitor to holy centres, even if he
dies outside the holy centre, is reborn as an
Hence, observance of fast enables men to intelligent Brahmin well-versed in the Vedas
attain heaven.Man should strive for salvation at a holy place and in a noble family.
when his body is in perfect health.
fd<¥H TfTC^f dldd.ll
TFdPd dfef ddrid dl dT:ll «i^'J|l1v Tr dc^dRidilrllRoll
•stolen If a man observing fast, O Tarksya, survives
The deities Brahma and others bestow it he should invite brahmmas and gift away his
contentment and nourishment on the man who possessions.
forsakes, his sons, wealth and goes to a holy
centre.
3FJd d d^d tiyiiiûjilci
TiMi^d.iRîi
ijjqr 1R9I% fdlU Following the instructions of Brahmins he
should observe Candrayana and Krcchra. He
Ifa person dies after observing the fast on

should never tell a lie thereafter. He shall
practise virtuous actions.
reaching the holy centre or on the way, he goes
to the sphere of sages. M
S^pid:
ddd ^ d: dTlsfd ^ddd l Pd ^ ^11
sRT fdT?Td
dl fdiU': yiAllydrlMyM^dJI II
Tjcfr df^H
When a person returns to his own house
W$HlPl dfidl'-d TTgFn^j || *mu after making pilgrimage to the holy centre he
Ifa person dies at home after observing the should take the permission of pious Brahmins
fasthe alone will sojourn in heaven leaving the
and perform expiatory rite
members of his family.
3<dT dT Tdof^Hlfd dlr-tT^-Trd- dlRiH :ll
3RT3hr wsrr <ftd dft dfcii dhtf dfd dH^dig
^dMdtldlitV^ d TJddfdft f£^ft||^|| If a person is able to make pilgrimage to holy
If a person casts off food and water and centres at the stage of death after previously
drinks only the water from my feet he is not making gifts of gold, cow, land, elephant and
reborn on the earth. horses, he is the most fortunate of all.
cTd^ddl :ll
fdVltjui d 4j|U||fdW dT?^dT:ll^\3ll 1 dtdid dfd fpn d wdftnrsn
The family deities protect the man who goes A
person starting on a pilgrimage when
to a holy centre and abstains from food. The death is imminent should make gifts of cows
emissaries of Yama guard him. No torture at at every step if the act is not involved in
the hands of Yama's attendants is in store for violence.
him. ’it 1 did dNdTT%d ^JSdfdll

^5% dd dTdW^ddd % drÎRmi
Preta Kh. Ch. 36
The sin committed at home is washed off Tffc HbTR ^TII
by oblutions in holy waters, while the sin TpW: mfaPifwfull^H

committed at the holy centre becomes out of covetousness, a person does not
If,
adamantine and is never washed off at all.
give any thing during sickness, that miserly
Ptriyq^ tt 'rra' ^RT55FgraMnrî.ii sinner will indeed repent after death.
H3T <HlPt WIRI ^TOTfih ÎRÎI aiPdckfryfa r&m y<£'d*n *ni
There no doubt
is in this that he will be pcldfil Pdy-dd;ll^^ll
distressed for ever by those sins as long as the Wealth is acquired with strain and stress. It
sun, the moon and the stars shine. O bird, the

is naturally unsteady. The only solution is in
gifts made therein are of everlasting benefit. being gifted to others. Otherwise there awaits
3TE$f TTfrT ^TcTSSf Pl^ÛPl only disaster.
MldlfdcH T fptnrar m<Wl 4 f^^RT:ll V 9 II TJr^: VlflHlPd lT cl^r PfSHTIl

Even indigent persons when sick should ^.V^lf<una prf<T Wrf<T <£ddrHfd*[HV*ll
r
make gifts. Such gifts should consist'of a cow, an unchaste wife laughs at her
Just as
gingelly seeds, gold and of seven grains. husband who fondles the son too much, as also
flfafNiTr:
death laughs at a person who makes fuss about
’TT (J'xifU II
protecting himself, and the earth laughs at a

TT? WsfcriRAII
person who guards too much his wealth.
On seeing a person making liberal-gifts, the
331ft snfnfeF; WZITfa PPJcj «H*{II
deities, sages and Citragupta are excessively
delighted. 3TRRH f^W^ni^ll
*T ^cliy^dlWFJ tftpITvit ’’T ft>ll
affWRTrf «rf dlclfeS HM'i^dJI
TrrraH ^ frcrar ^ y^Rnmii tjêhlgt ^ W P^Pig^pil^ll

So long as one is in free possession of one's
A virtuous man of liberal temperament and
gentleness, even after acquiring a lot of wealth,
wealth, one should make it over to the
considers it to be as useless as a blade of grass.
brahmanas. After death, the entire wealth goes
to others. Who will not therefore have the grace
He feels no torment, no delusion and no fear of
the emissaries of Yama at the hour of death.
to give ?
IT: xjctsH PdU^sffrR U TTOT: TTpnfaT TT W^ ^tpni

3RqFf WT fET TJsTCPfbtûll'Sotl
MPtAtVflld'ityfc
By offering gifts of wealth to brahmanas, the
prepare for their salvation along 3HI$>I^' ÎTSSraT 'nfrf:ll^'9ll
sons in fact,
with sons, grandsons and great grandsons. The aftereffects of death in water last for
seven thousand years; those of death in fire for

fin|: Vld’JOT cTtT mô^tlll
eleven thousand years: those of death in
^Tf^RTT VldHI^« ^MîRUÎI scorching sun for sixteen thousand years; those
What is given to father will be requited a of death in a battle for sixty thousand yeas;
hundredfold; to mother a thousand-fold, to a those of death in thwarting the seizure of cow
sister a hundred thousand fold and to a brother for eighty thousand years, and Bharata those O
manyfold. of death in tasting are everlasting.
II ^trf sftwt Jftt'ia'hs f&ftilivf *J*i*wi ‘iRiPwmW

N<n<v ftssErm: 11 ^^11
Preta Kh. Ch. 37 ]
3TSJIPT: 3^9 / Chapter 37

On the twelfth day, twelve such jars should
be given.
^ c*isei«if3ar ^mmû
TjcFiify rrar M«wMy>H<{f(di n
ferffon ^Jrfsqr frfcfanr ^hiîi \ n -
grdsqr OTgj qt
EfrMqtmi : ipif: ^PI ÊJT ^RT^TII A Vardhani [a vessel] filled with cooked
ehfw\ ?FiT^ yqraan vl^ltduwisrîruîi food and water should be given to a Brahmin
O lord, please explain to me the mode of with Visnu in view after due sankalpa.
giving water-jar precisely. What are the rules T^SEt % SP*far3TRI
of giving ?How many vessels should be given ?
What are their characteristics ? By what stuff
whom are they to be
A single Vessel should be given in favour
are they to be filled ? To
of Yama. Thereby, thedead man attains release.
given ? When are they to be given to propitiate
Another vessel should be given in favour of
the dead ?
Citragupta. Thereby, the dead man
*n*W| -ScrixT yteyireiT: y^ fr^ i

i RimH^^dwiôii
Sixteen vessels filled with cooked black
'’jT: Tr^trftr
gram and water should be given to sixteen
tf l dotlMT 3MMHly«fdT:ll brahmanas, one to each.
fîr 11311
ds*»lPdgII^RR «I STnSRtSTFFFI 7JII
O Tarksya, now 1 shall explain the mode of
gifting a water-jar. It should be offered to the
The sixteen sraddhas are performed
brahman in favour of the dead along with a rice-
beginning with Utkranti-sraddha (the first of
ball and the libation of water.
the series).
flKVllfr -q- quRlfl f5PT$ ^Tftr ^3^11
H<*.K¥ ltn^
l
y^ ^rt f^TcCf <J<2T§-q:ll
3'3c
p qT: Ug l' flaTT TTPf rTFT TjTSTRI îmi Mctctw-deKûiT % f^rqn q ? n
For the pleasure of the dead on their way to From the eleventh day a vessel should be
Yama's abode, these vessels should be given given every day for a year.
on the twelfth day, after six weeks, after six
vdrt qmnfoT ddifay araift
months or at the end of a year.
tr^T $ rfFTT ypFt| '4yi3|^ll II
^nrsqr
A Vardhann filled with cooked rice and.
water should be given everyday for a year along
The vessel should be placed on the ground with a bamboo vessel.
cleaned and smeared with cowdung. They
should be filled with cooked food and water.
yHFT m ^rcraf vimm yf^rni A vessel full of water should be given to a

M qr4: TT frarfrlll^ll Brahmin, after covering it with a cloth and
scenting it with fragrant stuffs.
Satiating food should be given to the dead.
The dead man is delighted thereby as he goes
along with the attendants of Yama. iSHp orra ^M*mi
PdillfTTcK) TJ# cFT SEt^TERII
grgynt fayfon y<r<r&iii
rTT TTfvd gl<yW'«Wyn^llV9ll Tnmf griiû

Every day, O bird, with due sahkalpa a who is endowed with Vedic lore can cross and
vessel should be given to a Brahmin well versed enable others to cross the ocean of worldly
in the Vedas and observing He must
all rites. existence.
be a deserving person, not a fool. Only the man
-5
it sftnrsi *i*f*i^ ire î9ii
3TSqPT: ^6 / Chapter 38
TTT^f qqrsr He has already tucked his clothes for his
journey to his goal of salvation if he pronounces
'ejqtflqffefa qt# Tenfw qq ^ qqfn the two letters Hari even for once.
qftqqqta qtefnq wr qfqu

epnfjolfrl qt qf facaRfl': II 6 It
qnyq %q en# qr%5 ftqssrfaiRii He who remembers me ever and anon

TTf!^ qq fNf?iJfq qcklHI* ql^qRddl saying Krsna, Krsna, Krsna is lifted up by me
Fnf tjq4qqfaaftii3ii from hell just as the lotus springs, up breaking

O lord, please explain to me the nature of through the water.
salvation, and heaven realizable or accessible
by gifts or pilgrimages. How does a man attain
qeT farST W qqf qRA^lRSH)!
y i wwraflwi qq qq giro# f?THrii<?!i
salvation and how does he reach and stay in
Undoubtedly one attains salvation if one
heaven for a long time ? What are the causes of
dies near a 6alagrama stone which is powerful
fall of living beings from heaven and other
for annihilating all sins and defects.
regions among the upper seven worlds.
qqqt* q^qt qq q wq.-n
yii ciinqfi i eu qq qiqgtqyqiq'gm ôu
qppi qrc% q$ qrfrrjimi There is no doubt in this that salvation is
After obtaining human form in any of the ever present wherever Salagrama stone or the
thirteen castes in Bharata, if a man dies in a holy stone of Dvaravatl or both are present
centre he is never bom again.
Tgfaftqqrii
qqqpq ftraft q firaftn timing vivHi^ ^5BnggR q>N qjhNigii
3ratsqrqg$q qrar wft qq# ara fererdi nmi q# qiq ^nf qnni wi
The seven cities of Ayodhya, Mathura, O bird, by growing, nurturing, sprinkling,
Maya, Kanci,. Avantika, Kasi and Dvaravatl saluting and extolling the Tulasi plant Man's
confer salvation. sin accumulated in various births is wiped off.
gHqtti tq q^rlT qt ffg fireq .-H
l
?nq# qqtqqeiroihi
q-qwftfa qt q: Hldl fei^d Mld^.-ll^ll
If at the time when the vital airs have He who has taken ablution in the holy lake
reached the throat (when death is imminent) a of Manasa where wisdom is the eddy, truth the
man says' I have renounced', he attains the water and which removes the dirt of love and
region of Visnu after death and is not bom hatred is never tarnished by sins.
again.
q 4»i& Hitirl q f^rqiqi qîqqu
Tjrfr fdUl^ qrfcT q tjqqfaft qrfr % firafr ^qqi wr^ rq wwqftq jiwi
qf^ssrftq $q sftftwqugqMj mi God is not present in wood, stone or clods
Preta Kh. Ch. 38 ]
He is present in our heart. Hence, one

of earth. rf its -srn
should invoke the heart which plays a wrfr sfosn^r xte 3 t^ xt fopgft iRqn
prominent part in devotion.
TJ<fr *FFJ wf ^TfrT TRTFfST: It
HTcTr'SrnT: W^V^Pd d*4<l tUWMlfcH:ll f^rr <pt: ypfd *ja$imu

A man dying in Hariksetra, Kuruksetra,
Fishermen visit Narmada, the holv river, Bhrguksetra, Prabhasa, Srisaila, Arbuda,
every morning. But their mind does not become Puskara or Bhutesvara attains heavenly abode
pure. for the period of a day of Brahma and thereafter
Wlt^dl^ch ebwjihd 'jUilHIl

falls to the earth.
'
wft^TfrTRfipj ^PfcjfrFrT ^r<4llûl ârMÎI
Men reap the fruits of their actions in
accordance with their feeling; their goal in the He who accords gifts to a Brahmin devoted
other world is also befitting that. Their activity to the observance sufficient to last for a year
yields accordant fruits. raises his family and is honoured
w# Tcforf xtii
ymTcqPURl TT ^ Tcpjrr: tiffed : II T*ll

He who lays down his life for the sake of He who offers a virgin in marriage to a
his preceptor, a Brahmin, a woman or a child Brahmin well versed Vedas shall stay in
in the
attains salvations. Indraloka along with the members of his family.
3HI*ieb ^ ^ MFêH^dldJI HHddt»HRIÎd,IRmi

^
ijrfl'
cfPIT -ST
3HTyi % •yfr TT ^VSll
After making various gifts to

person dies during the period of fast he id freed
Brahmins if a yfoifcsnf u<$<*iFui: w
fgprpf
vrifciii
3511
from all bondage and attains i salvation.
By giving gifts a man shall reap the fruits
thereof. There is no doubt in this that he who
resuscitates and repairs tanks, wells, lakes,
to <«idi«{4l:ii parks and temples in ruins reaps twice the merit

derived by the original builder.
3riMiyMMWlW gimMHW ^T:ll
3W*NH TO wfaTU wtfxSPHIIÎI ?flddldd<l$<MPl TrufspftTÎI
Such are the ways which lead either to «F?3r faypi 8 <<iiRi ir\si
salvation or heaven. In thwarting the seizure fin* ÂlU*ldl XT TT: ppf TÊRllI II
of cows, commotions and national

civil
*TT pft PTOif -gw yfrlH^d ll
calamities or disasters in holy places and

TTT TJdT PPfapsftfcT TOfqrf fhPPSPJTII ^<?ll
temples, it is equally beneficent whether one
He who gives to a scholarly Brahmin
succumbs or survives- Life becomes pleasant
burdened with a family, ornaments for the ears,
by making gifts and enjoyments. Death is
neck, fingers and arms, a cosy house fully
efficacious in battle and holy places.
furnished with utensils and other requisites, a
'fllted WT#er -gsf t|fu3d;ll cow and the contrivances to preventchillness,
TRTof TOpfaNhlRoll gusts of wind and scorching heat, is honoured
Casting themselves off, human beings in heaven for thirty-five million years. The
whether of high, middling or low class attain woman of the same caste who follows her
their heavenly abode. husband in death attains heaven and stays for
as many heavenly years as she spent human Ifhe helps a Brahmin to celebrate the
years in this world with him marriage of his daughter, he washes off his sins
of the past, future and present births.
wWI ^n^TSSfrTIl
<»i%yym tîqpjlKM ttt:ii
If a
<ft
woman leaves her sons, grandsons and

II ||
-qr w ft^<3 y%ii 3^11

other relatives and follows her husband in The merit accruing from digging ten wells
death both of them attain heaven along with is acquired by digging a tank. The merit
three generations. accruing from digging ten tanks is acquired by
<£><41 TTStTII
digging a lake. O bird, a drinking water shed
erected in a dry place is equal to digging ten
H^TFfErfrl fWfo f -Jtl Vi lakes.
Even if a woman has committed sins includ-
ing evil intention against her own husband she
qT ypft fWvl fg^ll
can wash off her sins if she follows her husband V foRT
l g%TT ^RiqB W4 i:ll3^ll
in death. The drinking water shed erected in a dry

place is equal to a gift to an indigent Brahmin.
HSNIM«W4Rl *Trrf V^ll
He who shows mercy to living beings becomes
a leader of the world. RqMiftfirma
Even if thehusband has been a sinner and
wicked, his sins will be washed off if the wife
b wfyrnrîi
follows him after death. TT y>cT ypzf ufrTW vf^cfll 3<£ II
By means of meritorious deeds like these

int-m t re fwmt facq^R y.-u
one can attain heaven. After reaping the fruits
4^4 1HHUjcM f^Miîfinisgfd it 33 ii
of his virtuous deeds one becomes well
If a man offers only a morsel of bread to the established.
needy he will be proceeding to heaven in an
aerial chariot endowed with chowries and
umbrellas. ypf yyt yyr ^f<T fiuAd^ yy sjfyiîi
Leaving off useless insignificant place is so
y<^fR % qmiMKUIlPdehHJI
If a man contributes to cremate activities one
^ If he
TT°^ wwn f ft 4^frnRR<T:ll3^ll
offers maintenance sufficient for a year,
shall ever be virtuous. Gifts, truth and mercy
constitute the essential characteristics of the
the sins committed by him till his death are
three worlds.
destroyed.
Vpif<H‘qf4 TpR*[n
JJri yotf qfqerî yPT
3 RI<rit?mfg> rc: e^fdqîhHyS[: II *o II
yqUHqfc l f^mch^ftm qRlr^l^MI
i
A gift made to an indigent man is excellent;
the worship of a Linga in a secluded
11 ffw sfhrrei ypjtrit <RTT<spit mfervt

: II 34 11
3TGITC: / Chapter 39
<TM '3WPET me the rules of impurity, for my knowledge and
for the welfare of human beings.
^d4>Hi fdRi sjR? <;mi <j><4( triyytfti
Sfteporr 3crT5T
Pd^<*>ld % HH4RT fgTTTgr ^11 3 II
O lord, out of compassion for me, please tell 4flnfMPq 40 rfd l TIPTI ^H faqMdq iRtt
Preta Kh. Ch. 39 ]
O lord of birds, the impurity accruing from 1^:11

birth and death is fourfold. The rules of •hktt araw firer ii sn
impurity are applicable to all the four castes. In impurity accruing from birth, the rules
cpTPJFT are less strict.Mother is purified after ten days,

father just after taking bath.
3rttt
The days of impurity are ten for the relatives
on the father's and mother's side. People should
avoid taking meals, during this period, with the During the days of marriage, festivity,
relatives of the dead. The bereaved family a person dies, there is no impurity.
sacrifice, if
should neither offer nor receive gifts, should The food-stuff collected for use can be utilized
neither undertake nor conduct sacrifices. The by the persons concerned. This is what Manu
study of the Vedas and Sastras is strictly «3mAciin i yliyf mdM'fj
prohibited.
%9T cRTH WlldlR si®! In birth the relatives incur no impurity.

?TrSrf Impurity attaches to parents alone. Primarily,
it is the mother who becomes impure. Father is
One should observe the following while
purified by the touch of water alone.
performing obsequial rites: suitability of place
and time, sufficiency of wealth, justification of are i fo nfr 4,h4wm-*hIii
purpose, validity of reason and his capability.
In birth or death impurity lasts for ten days,
RR cbTtoiJ W: ?fNf
O bird.
sfetf -Prari 3ir# -pra^rîi
Ifa person is dead in the forest conflagration
or in a foreign country, the relatives should take sltfafa: R c£2jf?ril * ^ II
bath along with the dress; the impurity is soon By giving food to the hungry and the
removed thereby. indigent, the parents get rid of impuritythe
sages have declared.
^ 4 "sr TroffgfaTpiTii
R ÎMpHWSKt 4)<<bf{bMUIÎI i prjfa <1
m^trr wh
womb bom traR^-3r-^T:
If a child is dead in the or is
dead, there should be no obsequial rite, no Man is purified after bathing in water from
waterlibation and no impurity at all. the earthen jar mixed with gingelly seeds and
clay from holy places,
<i[R Tpirf 7it^r fg%n

TRR: Trar: VIcbifrfrTT: II V9U
^har <rani ?mi
Artisans, architects, physicians, slaves (male
<hd«4 'srncpft «hhji
or female), kings and Vedic scholars are
purified immediately.
tr^ feqimP'Uiwi
He should some articles to the village
gift
anf^diPH'Jywanii
assembly, gold, cow and bull to a brahmana. If
TJH3P HrffR mPIc(l:ll<ill
ksatriya he should do the same twice, if vaisya
He who is at fast or at sacrifice reciting the thrice, if sudra four times. Wealth should be
mantras or he who has set up a sacrificial fire given to a Brahmin.
or he who is a reigning ruler-these are exempt
WMlWMWt 'pmFeFTT^f^ll
from impurity as also those who are exempted
by the king.
^d4> flFM WRT T^ll ^V9II
A person distanced by seven or eight Brahmins do not incur impurity if they are
generation or he who has not undergone a engaged in an auspicious rite. Those who
Sacrament fncurs.no impurity. arrange cremation, of an orphan child with the
sniuun# 'Trdmf -sm
Brahmin assisting them in this act become
purified as soon as they take bath.
For men who have lost life for the sake of a faPnj'TlI TO
Brahmin, a cow, a woman or in the battlefield,
infirmity lasts only for a single night. When
£udras, following a corpse, reach a
fafi&fentrii ^pra^ftrrn pond or a stream or a reservoir, they should

return home. While returning they should be
3pns^tro'vaKR‘ ^ cipjfid ^ftrm:ii^n
glanced at by a Brahmin which is enough for
TT TT ph Ru illl
l
their purification. This is what the Vedic
'^Hld'llgHl^l' TTST: ^Shdl&dllRo|| scholars say.
it wrjmit irHtaui
lT*lH^caiR'VNJ4l5S!mT:|| ^||
tmm: *o / Chapter 40
fftT ‘3rrn3PJ% TPTT: II lation, who are slayers of preceptors killed by
^4 rWf f4r TTO "9RT TrfrWÎI ^ II
wolves, who die of arson or imprecations of
n4xl*ri f4?n4 WTftr yft^P{ii Brahmins, who die of cholera, who commit
to*
Ô ^
wish to hear this explained. Some
lord,
if TT^J^nRII
suicide, who fall from a peak and die, who hang
themselves to death, who are drowned in tank,
I
brahmin have tragic deaths. How is the passage

river or ocean, —listen to their plight. These go
to hell.
in regard to those ? What is their place ? What
is their goal ? what are the rules of observance *nftr cf -=tt% 4ft r?
in regard to them ? Please tell me the after-

such untimely unnatural deaths
to ^ ^
effects of ? -^cviRidi Tferiinsn
SffrfjOTr 3561 3?fil¥I4di'W«u ^
'ÛÎHI^dchlcHMfcl^lÛll^dlPdrlldll
upRifdfaiH ^58|inwi$HH3ii
O Garuda, I shall tell you in detail about
their passage, rules of observance and place. It rN TTT^T T&cW PH :tl

l
isa great secret- the rite in case of abnormal

death.
^ f*TOH TO^ *T *T
TO <rr$4 m 4hzf anft Trirrii rfTlj-4 TO4Td dKI'UU|<y|H(d>4J|l^l| ^ ||
wq%4 to faff 4R<sRi¥«uR4yifddi:imi TI<4H)d)f^dl4i| ^jtrj PTMîimÎt^ll

'h'JOUi? fyRHMI tfuiMI 'ÛdmfddlHJI mohi-h TOPtf ^fTOrar $rffar%i=RT:ii^ti
Those who are killed by the mlecchas and
câmt" other infidels, who are defiled by dogs, jackals,
T?pjJ
There are people who are dead by fasts, etc., who are not cremated, who are full of
killed by tanged animals, dead by strangu- germs, who die of leaping or great ailments or
contact with foul women, or an attack by a
.
Preta Kh. Ch. 40 ]

low-bom person, who die of water, of The mantra runs thus! "May the lord
serpent-bite,who are struck by lightning, killed Pundarikaksa who has no beginning, no end,
by fanged beasts, who die of falling from trees, who bears on his person a conch, a discus and
who are defiled by women in menses and a mace confer salvation to the dead.
impurities who are sudras washermen and
fadPtftWTCT TRqT:ll
others, who are likely to fall into hell
<H&|uUd : 7TRT: UUTCT W*TcT: II \ II
bycommitting sin or escaping itbecome
ghostsfor such persons there is no rite of
iMUHl Vjkl4-«piMpeM:ll
cremation, no water-libation, no rite of obsequy m Vôcfid STr^l-^hT^d^lRoll

and no observance of impurity. For these After offering water-libation, the house-
people, O Garuda, the rite of Narayana ball holder who is not affected by passion and
should be performed. Now, for the benefit of hatred, who is pure, restrained in senses,
the entire world, I shall narrate the procedure devoted to virtue and benevolence shall
of this rite that dispels the fear of sins. observe silence along with his kinsmen, O
<5 Trar: ^ f^retaRhi
^ni^n
Garuda.
ti&dilil FRTf|rT:U
For a Brahmin, the rite should be performed

within six months; for a ksatriya within three Then he shall perform eleven sraddhas with
months; for a vaigya within a month and a half full concentration observing all rules.
and fora sudra immediately.
rTSPt W twitch II ÎtiÂsl^dlfd ÎRÎI

eJTTZlf
«j»W|lii
^ iRT
*rfH HKIdUll^d^ll
^11
$<4<q’fdd«pqdH H H
OdW rFfcrf Tpt: tftl|U|clf^c|i:ll ?qil

He should make various gifts of water,
grain, "wheat, Priyangu, cooked rice soaked in
The Narayana ball should be performed
ghl, silver coin, umbrella, turban, cloth,
through Brahmins in Ganga, Yamuna, Naimisa
vegetables, milk, honey and sandals.
and Puskara in a tank full of water, in an eddy
ofpure water, in a cow-shed, in a house or in a
temple in front of Krsna's image. VI tsl Mlil fTSlT rTT$ d«Jui^ 3*11
^ ocjTq rpfifctll Gifts should be made to all without

depriving anyone of the line of those assembled.
^Bnzf PRNrf ^witrfaii^n
The rice-balls placed on the ground should be
Water-libation should be performed with
accompanied by scents, flowers and gains.
mantras from the Vedas and the Puranas. With
the articles of worship lord Visnu should be
pryopyitiated.
Gifts made to Brahmins should be in
accordance with the Vedic and sastric injunc-
3PURfH*H> WEIWT^mT:ll ^11
tions. Water-libation should be offered separa-
Rites accompanied by reciting the Purusa-
tely through a conch or a copper vessel.
sukta and Visnu mantras should be performed.
Facing the south, the dead should be identified
with lord Visnu. 3TfylA4l4^BdltlRini y^ftyaqu 3^11
3P2TC: qu^{l*l8T: *TÎI fat'll I
Hijuiwidfll^ xf ^TRPTt fsWrHT:ll^ll

ilBRrareE cpft^ xt ^Pc-whirîi
The performer of rites should hold breath 3tr arrqifOfci f^RTî

and kneel on the ground. He should first give 4û1d yviuqfdîi^n
the arghya and then perform ekoddista. The •
$frfeiNf f ci
first rice-ball should be offered with the mantras
Apo daiv, madhumati and the second with the
RU^cdcH firoTT TT.II 3MI
mantra Upaydmagrhitosl. Lord Govinda should be placed in the west
with the mantra; agna a ydhi, Prajapati in the
if
^ te® wîi
east with the mantra agnim ile; Yama in the
witiR4ii south with the mantra ise tva and in the middle
The third rice-ball is given with the mantra a mystic diagram should be drawn on the
yena Pavaka caksasa the fourth with the mantra ground where thebody of darbha grass
ye devasah, and the fifth with the mantra
3RpT ldUJ]W«JI WR:II
samudram gaccha.
45>|e|<£at rRT: WfHTTqf^rlT; II 3^ II
frani
In five vessels containing five gems there
<^lA EfT: 'hfd'flld êhi^ TT?T: II II
be invoked Brahma, Visnu, Rudra, Yama and
The mantra agnirjyoti is for the sixth, the dead person.
hiranyagarbhah for the seventh, Yamaya for the
eighth and yajjagrat for the ninth. dW>ita4ldlPf ijaiS^l^lftil rill
^FT <$mfdjgldd:( II 3'9II
The cloth, the sacred thread and the coins

$<3ehl<¥l%c|cq cpqfafofPni}o||
SIT55
should be separate for each deity. The mantras
The mantra yah phalinih is for the tenth and
too are separate for each deity.
bhadram kanebhih for the eleventh. Thus all the
rice-balls should be offered. After this, he shall w srngrfa cpfa cfsraHT wfarffcru
perform the sraddha for eleven deities on the dHEmf ttctT cfsnpftMt tjei^siîi 3411
next day. Five sraddhas are performed separately for
the deities with due observance of rules, and
“
water is poured over the pindas separately.
,
3T®l& l’WJ?W«Tysi -=T tT
Five Brahmins should be invited and arghya

II ^ rnwt
w<?ra «^ry«nf^vTH
f^sftl WH
ii II
>
given to them. They should be learned, of good SRTFThrFr^ yf£<hl "EI et)Mu^H:ll
conduct, most excellent in their family, free 'ffPJR WSPHETIT cdrpiqtd filer TIÎUoll
from physical decrepitude and noble. Never
diyilN frfvt: •Jjpf ufinuy TT^PITÎI
should they be of the condemnable type,
EFPzjf hsfWHmwmil Water with gingelly seeds shall be taken in
5ipr wrawf ST^ffll^ll
a conch or a copper vessel or

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THE GARUDA MAHAPURANAM

Sanskrit Text with English Translation & Notes

Vol.I c' [tl

Text & Edited by

NEW BHARATIYA BOOK CORPORATION

Description of other forms of Visnu worship. Adoration of the five fundamental

The Bjrhaspati Samhita

The Dhanvantari Samhita

Traits.of a true Vaisnava. to Nrsimha. The Jnanamrta-Stotram. The hymn to

Suta describes the subjects dealt with in the Garuda Puranam

Order of Universal creation described by Narayana to Rudra

^ mR'c^T3 ^ feniWI^ddjWIMlfa'fcMH^ ftiqiRl'Il^tilcsfrl*^ 14

Creation of the Prajapatis. The progeny of Daksa described

6 . RcfFT^ciHHl: ^Id^"4r4i Fy^ddldlHMK4h dtiMHiqd: ^ ^qltiHlcsRi:

cb^HKfdetli Rc^lcOd! qsfl'wf'l^ 16

Re-incarnation of Daksa in the form of Pracetas— Origin of the different

Description of the sun-worship etc. as performed by the Svayambhu Manu

Description of the mode of worshipping Visnu

The mode of worshipping the goddess LaksmI

39 . pel w »i) ^l^dPlPdPH^MUl 82

Description of other form of Sun-worship.

53. WT^Pd^^ 123

57. ^5^ '{UdlPdH<cbcj u h;gl 128

72. ^h1 di feq toil cqRi w hqi (I anWr^qurr, 170

82 . W*JTVT WIT cPTfa#? cnfqcIFif ^TRT ^PERI^^TT ftrq^H^di :

HIKIMOTdW M<iy^U| ^W^Wsh^rqRrHdW ehl+i^lH^fWT

83. i ^i^^ im RH4

?T? t^RT ^cf ^qkfq WTvlT’1 ffcT TFPjqf^zj 204

wf Hl^q cIFff H-q-rKcbcif 'ilq'WJdlfd WTPT: ^Hg•4rc^lqMc^-t?^<4»J| l+>cr1 ch i^^4i 207

The Sravana DvadasI Vratam

137. fa W <y d fa >ji h, ^ifaddi

The Damanka Trayoda^i Vratas

The Nidanam of heart disease

The Nidanam of disease resulting from the excess or abuse of wine

The Nidanam of Haemorrhoids

The Nidanam of Dysentry

The Nidanam of Stangury, etc.

The Nidanam of diseases of the Urinary organs (Pramehas)

The Nidanam of abscesses, etc.

The Nidanam of Ascited, etc.

The Nidanam of Chlorosis

The Nidanam of Erysipelas

The Nidanam of cutaneous affections (Kusthas)

The Nidanam of bodily parasites

The Nidanam of diseases of the nervous system

The Nidanam of Vata-Raktam

The Nidanam of Mukha-roga

The Nidanam of diseases of the ears

The Nidanam of diseases of the nose

The Nidanam of diseases of the eyes

The Nidanam of diseases of the head

The Nidanam of diseases of the female reproductive organs.

pH^rdHcK gR^, <TblPd«Rdm^qmqd« 457

186. 3#T<f fcPl <* H u l 467

190. <d3 PqTb=hHcrliqi'J^q^<q>l-

^T*FT% cKW^qH=t>'*TT^ 471

191 . M wjT d-d Pd P4<V ITIPp VOT'H.d' 1 4) 1 Pd <1

192, <1ld|c(=hK^R^H4l l=h«FP^ PdtTld^dSl u l^<dlidrdd'TJ l^

193, Pi4dHfd<»<-^fq ?gR^ 'Sn^jTf^'ssRra 479

233. 3W<*HldN*!Hg<JTI HWWpHI I^RcTFI ^c4K=t>W

Vedanta and Sarikhya knowledge of Brahman

Vedanta and Sankhya

Discussion between Krsna and Garuda

^TFT% cKW^qH=t>'TT^ 471

233. 3W<HldN!Hg<JTI HWWpHI I^RcTFI ^c4K=t>W

spft 5TOT fad^d: cbt^ TfgxzrfBII3*ll