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HARVARD 
COLLEGE 
LIBRARY 


' '  \/ JHE  GARUD A  PUR ANAM. 


\^L  > 


tOITfO  AMD  P08USBCO  BT 

MAN  HATHA  NATH  DUTT  (Shastri),  M.A^' 

Rector,  Kithuh  Aeadimy, 

•  •  -  « 

Autk^r  ef  thi  English  TransUtiofU  ofJh€  Rdmdysnam,  ii^hi* 

Bhdratam,  Srimadhhdguvaiam,  MakdHirvdn€*TaHtrMm, 

a^rita^s'a,  Agni  Purdnam,  Mdrkundiy^ 

PurdHMmt  &c^  &e* 


/t?-^'-^ 


CALCUTTA 

SOCIETY  FOR  THB  RESUSCITATION  OP 
INDIAN  UTERATURE. 

3,  FOMUATOKOR  StUIT,  P.  0.|  SaAUBAZU. 


I9OS. 


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BOUND   DEC  2  9  1909 


itsim  sy  H.  C  Das,  iLTtnni  niss^ 
3»  rvBurvivt  stssTi  qocutta. 


HARVA:;C  LMVtRCITY 
LI3'-A"Y 

t'i : !  i  r  '(9P7 


CONTENTS. 


Subject. 

Chapter  I. — Discourse  between  Suti  md  Shiuniki  and  other 
Rishis  in  the  forest  of  Niimitha — Suta  promises  to  narrate 
the  Garuda  Puranam 

Chapter  II. — Sources  of  the  Garuda  Puranam — ^Vishnu  charges 
Garuda  to  compose  the  Garuda  Puranam 

Chapter  III. — SuU  describes  the  subjects  dealt  with  in  the 
Garuda  Puranam 

Chapter  IV. — Order   of    Universal    creation    described    by 
Xarayana  to  Rudra 

Chapter  V.— Creation  of  the  Prajapatis.  The  progeny  of 
Daksha  described 

Chapter  VI. — Re-incarnation  of  Daksha  in  the  form  of 
Prachetas — Origin  of  the  diflferent  races  of  men,  the  progeny 
of  Kashyapa  described     ... 

Chapter  VII. — Description  of  the  sun-worship*  etc.  as  per- 
formed by  the  Self-origined  Manu    ... 

Ch.\pter  VIII. — Description   of   the    mode    of    worshipping 

'  ivunu  .•*  ...  ...  •••  ... 

Chapter  IX« — 1  he  mode  of  spiritual  initiation    ... 
Chapter  X. — 1  he  mode  of  worshipping  the  goddess  Lakshmi 
Ch.\pter  XI. — Description    of    the    Nava-Vyuba     form    of 

^rorsmp  •.«  ...  ...  ...  *•• 

Chapter  XII. — Oescriptton  of  the  order  to  be  observed  in 

the  course  of  worship 
Chapter  XI I I.^  I  he  prayer  of  Vishnu  Panjaram  ... 
Chapter  XFV. — A  brief  discourse  on  Yoga 

Chapter  XV. — Enumeration    of    one    thouund    epithets    of 

'  ISQuU  a..  ...  •..  ...  .•• 

Chapter  XVI. — Description  of  the  mode  of  meditating  on 
Vishnu   as  well  as  of  the  rite  of  sun-worship    ... 

Chapter  XVII. — Description  of  another  form  of  sun-worship 

Chapter  XVIII. — Mode  of  worshipping  the  death-conquering 
dtkj  (Mrityunjaya) 


Page, 


X— 4 
4-« 


10 — 13 
X4— i^ 


•.. 


x6— 2f 

21— J3 

33— a4 
34—25 

24— 3« 

30—33 
33—34 
34—3^ 

36—47 

47— 4f 
49— 5« 

51—51 


n  contents; 

Subject.  Pioi. 

Chapter  XIX.— The  Garudi  Vidya  which  is  the  cure  for  all 

k  inds  ot  snake-bite          ...                ...                ...                ...  53 — 5% 

Chapter.  XX. — Mantra-cures    (curative  formulas)  of    snake- 
bite as  narrated  by  S'iva                    ...                ...                ...  36 — 5S 

Chapteb*  XXI. — Mode  of  worshipping  the  Panchavaktra  (five- 
laced)  manifestation  of  S'iva            ...                ...               ...  58 — 59 

Chapter.  XXII. —  1  he  mode  of  worshipping  S'iva                   ...  59^60 
Chapter  XXIU. — Description'  of  another    form   of    S*ivi 

worship          ...               ...               ...               ...               ...  60 — 63 

Chapter  XXIV.—  I  he  worship  of  Ganapati          ...               ...  63—^4 

Chapter  XXV. — Sandal-worship  (Padu«a  puja)  described     ...  64—65 
Chapter  XXVI. —  Ihe    mode    of    performing)  the   rites    of 
Karanyasa  ^location  of  the  energies  of  different  divinities 
in   the  different  limbs  by  a  votary  by  dint  of  occult  and 

psychic  force)                   ...               ...               ...               ...  65 — 66 

Chapter  XXVII.— Rites  for  neutralising  the  effecu  of  snake 

venoms           ...               ...               ...               ...               ...  66—67 

Chapter  XXVIIL— The    mode   of   worshipping    the   Gopala 

Manifesution  of  Vishnu                    ...                ...               ...  d; — 68- 

Chapter  XXIX.— Mantras  to  be  [used  in  conneaion  with  the 

worship  of  SVidhara  manifestation  of  Vishnu    ...               ...  68— ^9^ 

Chapter  XXX. — Elaborate  description  of  the  mode  of  worship- 
ping the  S'ridhara  manifestation  of  Vishnu        ...               ...  69 — 7a. 

Chapter  XXXL— Description   of   another    form   of  Vishnu 

worship          ...               •••               ...               ...               ...  72*^75 

Chapter  XXXIL— Adoration   of   the  five  fundamental  prin- 
ciples of  the  universe      ...               ...               ...               ...  77— Ic 

Chapter  XXXI I L— Worship  of  the  divine  discus  (Sudar- 

s  anam^          ...               ...                ...               ...               ,.,  8x— >8s- 

Chapter  XXXIV.— Hayagriva  worship                 ...               ...  82—86 

Chapter  XXXV.— The  mode  of  worshipping  the  Hayagriva 

manifestation  of  Vishnu...                ...                ...                ...  87 

Chapter  XXXVl — Mode  of  performing  the  rite  of  Gayatri 

^yasa              ...                ...                ••«                ••«               ...  07*^^9 

Chapter  XXXVIl— Description  of  the  glories  of  Gayatri     ...  89—90- 

Chapter  XXXVIll — The  mode  of  worshipping  the  deities, 

Durga,  etc                        ...                ...               ...               ...  90— 93- 

'vHAPrER  XXXIX.— Description    of   another    form   of   Sun- 

worship          *••               •*•               •••               #••               ...  9i'~9S 


coNTSNts.  m 

SUBJBCT.  PaG«. 

CiTAPTiR  XL. — Miheshvara  worship    ...  .^  ...      95— 9^ 

Chapter  XLI. — Enumeration  of  diverse  incantations,  Mantras 

(Nana  Vidya)  ...  ...  ...  ...      93—99 

Chapter  XLI  I  —Description  of   investing  a  phallic  emblem 

with  sacred  threadl(S'iva-pavitrarohanam)         ...  ..•    99— lor 

Chapter  XLIII  —Description  of  the  rite  of  investing  an  image 

of  Vishnu  with  the  holy  thread  (Vishnu-pavitrarohanam)        103— X05 

Chapter  XLI V.— Contemplation   of   embodied  and    dis-em- 

bodied  God  ...  ...  ...  ...  105 — Z07 

Chapter  XLV— Characteristic  marks  of  S'alagrama  Stones  ...  107 — xio 

Chapter  XLV  I. » Ado  rat  ion  of  the  deity  presiding  over  home- 
steads (Vastu)  ...  ...  ...  ...  zxo— IIS 

Chapter  XL VII.— Essential  features  of  a  divine  temple  or  of  a 

palace  ...  ...  ...  ...  ...  1x3^117 

Chapter  XLVIII. — Installations  of  divine  images...  ...  117—136 

Chapter  XLIX.— Discourse  on  Yoga  and  acu  of  piety  ...  126— 130' 

Chapter  L. — Discourses  on  charities  and  gift-makings,  «tc.    ...  130 — 137 

Chapter  LII. — Regulations  of  Prayaschittas  (penitential  rites)    137 — 143 

Chapter  LIII  — Traits   of   conduct   of   men  marked   by  the 

several  kinds  of  Nidhis  ...  ...  ...  143 — 143. 

Chapter  LIV. — Progeny  of  Priya  Vrata  and  incidental  des- 
cription of  the  Seven  Islands  of  the  Earth        ...  ...  144—145 

Chapter  LV.— Description  of  the  Geographical  sitiutions  of 
the  different  countries  of  the  earth,  as  well  as  of  India  with 
its  physical  features         ...  ...  ...  ...  145-146 

Chapter  LVI. — Enumeration  of  the  names  of  princes  of  the 

continent  of  Plaksha,  etc.  ...  ...  ...  147—148 

Chaptir  LVIL— Cosmogeny  of  Hell  and  the  nether  regions  ...  148—149' 

Chapter  LVIII. — Positions  and'  dimensions  of  the  sun  and 

other  planets  ...  ...  ...  ...  149-151 

Chapter  LIX. — Discourses  on  Astrology,  presiding  deities  of 
the  different  planets  and  constellations  of  stars,  situations 
of  Yoginis  on  the  different  dajrs  of  the  fortnight,  etc.  ...  153—155 

Chaptir  LX— Discourses  on  the  period  of  influences  of  the 

different  planets  with  that  of  the  sun  ...  ...  i57«.i-s 

Chapter  LXI.— Influences    of    the    moon   in    her    different 

mansions        ...  ...  ...  ...  ,.,  i59-»x6o' 

Chapter  LXFI.— Discourses  on  Langnamana  and  determina- 
tion of  what  one  ought  or  ought  not  to  do  from  the  stable 
or  mobile  character  of  the  Lagna     ..,  .„  .,,  160—16*; 


if  CONTENTS.      • 

Subject.  Plot. 

Cbaptir  LXIIL^A  brief   discourso  on    the   auspicious  and 

inauspicious  marks  on  the  persons  of  males      •••  ..•  162*164 

CBArTBR  LXIV.^A  brief   discourse  on  the  auspicious  or  in- 
auspicious marks  on  the  person  of  females        ...  ...  264— >i65 

Cbaptsr  LXV. — ^Auspicious  marks  on  men  and  women  as  dis- 
closed by  the  science  of  Samudrikam  ...  ...  165*17$ 

Cbaptbr  LXVI.— Description  of  the  specific  marks  of  S'ala- 
grama,  description  of  Tirthas,  and  of  sixty  countries  such 
as  Prabhasa  ...  ...  ...  ...  175*176 

Cbaptbr  LXVII  —The  science  of  Parana  Vija3ra  (conquest 
of  breath)  and  auguring  bad  or  evil  from  the  direction  of 
the  breath-wind  ...  ...  ...  .^  177.180 

Cbaptbr  LXVIII  — (Agastya    Samhita).     Description  of  the 
origin  of  gems   in  the  treatise  on  Ratna  Pariksha  (test  of 
gems)  by  tbe  holy  Agastya  •••  ...  ...  1 80*1  S6 

Cbaptbr  LXIX.~Tests  of  Peails         ••.  .,•  ...  1S6 — 191 

Cbaptbr  LXX— Tesu  of  Ruby  .•.  ...  ...  191—195 

Cbaptbr  LXXl.— Tests  of  Emerald    ...  ...  „.  195—198 

Cbaptbr  LXXIL— Tests  of  Sapphires  ...  ...  198 — 200 

Cbaptbr  LXXIII.*Tests  of  Lapis  Lizuli  (Vaidurya)  ...  300 

Cbaptbr  LXXIV.— Tests  of  topas  (Pushpa-raga)...  ...  902 — 203 

Cbaptbr  LXXV. — Tests  of  Karketana  ...  •••  203—204 

Cbaptbr  LXXVL— Tests  of  Bhishma-stone        ...  .,.  304—305 

Cbaptbr  LXXVII  — ^Tests  of  Pulaka  stones        ...  ...  306 

Cbaptbr  LXXVIII. — Tests  of  blood-stone  ...  •••  307 

Cbaptbr  LXXIX.— Tests  of  crysuls  ...  ...  ...  307—30$ 

Cbaptbr  LXXX.— Tests  of  Corals  ...  ...  308 

Cbaptbr  LXXXI.— A  brief  description   of  holy   pools  and 

sanctuaries  ...  ...  ...  ...  209—2x2 

Cbaptbr  LXXX II.— Description  of  the  unctity  of  Gaya,  and 

its  early  history  ...  ...  ...  ...  212—215 

Cbaptbr  LXXXIIL— Description  of  diflferent  rites  to  be  per- 
formed at  different  places  at  Gaya  and  of  their  merits        ...  2x5—224 
Cbaptbr  LXXXI  V.— Ablutions  in  tbe  rirer  Phalgu,  merit  of 
making  offerings  of  funeral  cakes  at  Rudra.    History  of  king 
Vishala  ...  ...  ...  ...  ...  225«*250 

Cbaptbr  LXXXV.—>Merit  of  offering  funeial  cakes  at  Preta- 

s'ila  in  Gaya  „  ...  ...  ...  230—233 

Cbaptbr  LXXXVI.— Merit  of  performing  S'raddhas  at  Preu- 

pbila  .tt  ••§  .•!  vff  ••«  333^837 


CONTENTS.  T 

Subject.  Page. 

Cn^PTiR  LXXXVIT.—Enumeration  of  the  names  of  fourteen 

Minus  and  of  the  Devas  and  SapUrshis  who  flourished  in 

the  times  of  their  sons    ...  ...  ...  •••  237 — 243 

Chapter  LXXX\  III.— Annals  of  Ruchi  incidentally  narrated 

in  the  discourse  between  MarUandeya  and  KraushtiUa        ...  143 — *4^ 
Chapter  LXXXIX  —Ruchi  hymnises  the  Pitxis,  who  in  their 

turn  grant  him  a  boon  ...  ...  •••  '4^ — 255 

CiiArTBR  XC— Marriage    of    Ruchi    and    birth    of   Rauchya 

Manu  ..•  •••  •••  •••  '5.^ 

Ci!APTER  XCI. — Contemplation  of  Hari  ...  ...  256—257 

Chapter  XCII. — Contemplation  of  Hari  and  its  process        ...  258^260 
Chaptpr  XCIII.— Laws  of  virtue  as  promulgated  by  the  holy 

Yajnavalkya  ...  ...  ...  ...  260—262 

Chapter  XC IV.— Initiation  with  the  holy  thread  and  study 

of  the  Vedas  ...  ...  ...  ...  262 — 266 

Chapter  XCV— Duties  of  house-holders  ...  ...  266— i7X 

Chapter  XCVI.— Origin    of    mixed     castes— the    five   great 

Yajnat,  Sandh3ra-rites,  duties  of  house-holders  aud  members 

of  different  castes  ...  ...  ...  ...  271 — 2S0 

Chapter  XCVIL— Purifications  of  defiled  articles  ...  280—281 

Chapteh  XCVIII.— Gift-making  and  Charity         ...  ...  281—284 

Chapter  XCIX. — Mode  of  performing  S'raddhas  ...  ...  284 — 289 

Chapter  C. — Exorcism  of  Vinayakas  ...  ...  ...  290— 29c 

Chapter  CI. — Propitiation  of  malignant  Planets  ...  ...  292 — 293 

C  Hapter  CII. — Duties  of  the  order  of  forest-dwelling  hermits  294 

Chapter  cm.— Duties  of  Yatis  ...  ...  ...  395 

Chapter  CIV.— Signs  of  sinful  souls   ...  ...  ...  295—296 

Chapter  CV — Rites  of  atonement      ...  ...  ...  396—305 

Chapter  CVI. — Impurities  ...  ...  ...  305 — 309 

Chapter  CVII  —A    synopsis    of    the    Dharma-Shastra    by 

Parashara  ...  ...  ...  ...  309—315 

THE  VRIHASPATI  SAMHITA. 

CHAPTER  CVIII,— Synopsis  of  rules  of  conduct      ...  ...  315—3x8 

CHAPTER  CIX  — Advice  on  thrift  and  economy  in  the  Nitisara  318 — 324 
CHAPTER  ex. — Advice  as  to   the  non-rejectment  of  a  certain 

goodf  etc.        ...  ...  ,.,  ,,,  ...  314— J28 

CHAPTER  CXI.^Commendable    traits  in  kings,  etc,  (in    the 

Nittsara)         ...  ,.,  ,.,  ,„  ,,.  jjj — ^330 


VI 


CONTENTS. 


Subject.  Page, 

CHAPTER  CXII.— Commendable    traits  in  servants   (in    the 

Nitisara)  ...  ...  ...  ...  ...  331 — 333 

CHAPTBK  CXIII. — Injunctions  as  to  the  appointments  of  the 

honest  and  the  erudite  in  the  King's  service,  etc.  ...  333 — 339 

ciiAPTEK  CXIV.—  Injunctions  as  to  the  distinction  of  friends 

and  enemies  (in  the  Nitisara)  ...  ...  ...  339—346 

CHAPTER  CXV — Counsels  on    forswearing    bad    wives,     etc., 

(End  of  the  Vrihaspati  Samhita)      ...  ...  ...  346 — ^354 

CHAPTER  CXVI  —Enumeration  of  the  names  of  Vratas  (vows 

...  354—355 
...  355—357 
...  357—35^ 

...  35S— 359 
...  359—360 
...  361 — 362 
...  362 — 363 

...  363—365 
...  365—367 

...  367—3^8 
...  368—369 

...  370—372 

...  372—374 

375— 37« 


a.  . 


... 


and  penances)  commenced 
CHAPTER  CXVII. — The  Ananga  Trayodashi  Vratam 
CHAPTER  CXVIII  —The  Abhandya  Ovadashi  Vratam 
CHAPTER  CXIX. — Agastyargha  Vratam  ... 
CHAPTER  CXX.— The  Rambha  Tritiya  Vratam 
CHAPTER  CXXI  —  1  he  Chaturmasyam  Vratam 
CHAPTER  CXXII. — ^The  Mashopavasha  Vratam 
CHAPTER  CXXIII. — ^Kartifca  Vratas 
CHAPTER  CXXIV.— The  Shiva  Ratra  Vratam 
CHAPTER  CXXV.— The  Ekadashi  Vratam 
CHAPTER  CXXVI. — VishvaksenaPuja 
CHAPTER  CXX VII. — Bhaimi  Ekadashi  and  Dvadashi 
CHAPTER  CXX VIII.— Various  Vratas  described 
CHAPTER  CXXIX.— The  Pratipad  Vratas 


•.• 


CHAPTER  CXXX. — ^The     Shashti    Vraus,     Maricha    Saptapi 


, ... 


...  37S— 380 
...  380—382 

...  383—385 
...  385—387 
...  387—388 
...  388—389 
...  389-390 


Vratas 
CHAPTER  CXXXI. — Rohini  Ashtami  Vratas  etc    ... 
CHAPTER  CXXXII.— The  Sadgati  Vratam,  etc.      ... 
CHAPTER  CXXXIII. — Ashokasumi  Vratas  etc      ... 
CHAPTFR  CXXXIV.— Maha-Kausiua  Mantra 
CUAPTSR  CXXXV. — The  Viranavami  Vratas.  etc.  ... 
CHAPiER  CXXXVI— The  S'ravana  Dvadashi  Vratam 
CHAPTER  CXXXVII. — The    Damanaka    Trayodashi,    etc., 

Vratas  ...  ...  ...  ...  ...  390—392 

CBAPi'ER  CXXXVIII. — Gcneology  of  royal  princes  (solar  race)    392 — 397 

CHAPTER  CXXXIX — Gencology  of  the   princes  of  , the  lunar 

race  ...  ...  ...  ...  ...  397 — 402 

CHAPTER  CXL. — Description  of  the  race  of  Puru  ...  403—406 

CHAPTEK  CXLI.— Descriptions     of     iiings    who    came    after 

Janamejaya     ...  ...  ...  ...  ...  406— 40S 


CONTENTS.  vii 

SUDJF.CT.  Pagk. 

CH«PTKK  C \ T.I I.~  Incarnations  of  Vishnu  and  the  glory  of 

nuptial  fidelity  described                    ...                ...  ...  40S — jii 

CHArrER  (  XLIII. — The  Ramayinam    ...                ...  ...  411 — 4i#> 

CH^PTKR  CXLIV.— Description  of  the  Harivamsha  ...  416 — 416 

aupfEK  C.XLV.— .he  Mahabharatam                  ...  ...  418 — 421 

THE  DHANVANTARI  SAMHITA. 

CHAPTER  CXLVI.—Description    of    the  Xidanam  of    all  the 

diseases          ...                ...               ...                ...  ...  422— •42s 

CHArriCN  CXLVII  —  1  he  Xidanam  of  Fever          ...  ...  4<o — 4.57 

cHAPTKK  CXLVIII.— The  Xidanam   of   RakUpitUm 

(Hxmorrhage)                  ...                ...                ...  ...  437 — 439 

CHAPTKR  CXLIX. — The  Xidanam  of  Cough          ...  ...  4;9— 441 

CHAPTER  CL— The  Xidanam  dyspnoea                   ...  ...4  4^ — 444 

CHAPTER  CLL--The  Xidanam  of  Hic-cough          ...  ...  444—445 

CHAPTER  CLII. —  I  he  Xidanam  of  pulmonary  consumption  ...  445—449 

cuAPiER  CLIII  — 1  he  Xidanam  of  Aversion  to  food  ...  449 — 450 

CHAPTER  CLIV.—The  Xidanam  of  heart-disease  ...  ...  451 — 454 

CHAPTER  CLV. —  I  he  Xidanam  of  diseases  resulting   from  the 

excess  or  abuse  of  wine                   ...                ...  ...  454—45.^ 

CHAPTER  CLVI.—  i  he  Xidanam  of  Haemorrhoids  ...  458 — 4O4 

CHAPTER  CLVII. — The  Xidanam  of  Dysentery      ...  ...464—467 

CHAriER  CLVIII.— The  Xidanam  of  Stangury,  etc.  ...  46S— 471 

CHAPrRR  CLIX. —  I  he  Xidanam   of   diseases  of  ^the  Urinary 

organs  (Prameh as •            ...                 ...                 ...  ...  472 — 477 

CHAprER  CLX-— The  Xidanam  of  abscesses,  etc.  ...  ...  477 — 4SS 

CHAPTKR  CLXI.— The  Xidanam  of  Ascites,  etc.  ...  ...  ..ii5--4gi 

CHAprEK  CL.MI — The  Xidanam  of  Chlorosis       ...  ...  491 — 4,^5 

CHAKTEK  CLXIII. — The  Xidanim  of  Erysipelas      ...  ...  4v^o — 4v*> 

CH4PrB;  CLXIV. —  1  he  Xidanim  of   cutaneous    affections 

(Kusthas*        ...                 ...                 ...  •              ...  ...  49g — 504 

CHAPrEK  CLXV  — The  Xidanam  of  bodily  parasites  ...  504—500 
<:H«iprKR  CLXVI.— The  Xidanam  of  diseases  of  the  nervous 

system            ...                ...                ...                ...  ...  506—517 

CHAPr«M  CI.XVII.— The  Xidanam  of  Vata-Raktam  ...  51/— 51^ 

CHAPrKR  CLXV  III. — The  Xidanam  of  Mukho-ro^a  ...   5.5  -^- 

cMAPrm  CLXIX. — The  Xidanam  of  diseases  of  the  ears  ...  ,s^^-  S-S 

OHAprvR  CLXX. — The  Nidanam  of  diseases  of  the  nose  ...   575 — ^^i^ 

CMAPrE«  CL.XXI  —I  he  Nidanam  of  disca:»cs  of  the  cyfs  ...  3.'9_5',% 


Vlll  CONTENTS. 

Subject.  Pace. 

nrAPTRR  CLXXII. — The  Nidanam  of  diseases  of  the  head      ...  538—540 
CHAPTER  CLXXIII  —  1  he  Nidanam  of  diseases  of  the  female 

reproductive  organs    .    ...  ...  ...  ...  540—544 

ciuprER  CLXXIV. —  the  Nidanam  of  difficult  labour  ...  541 — 546 

cHAprKR  CLXXV. —  I  he  Nidanam  of  diseases  peculiar  to  par- 
turient women  ...  ...  ...  ...  546 — 5  47 

CHAPTKR  CLX.KVI  —  1  he   Nidanam    of    diseases    peculiar    to 

infant-life        ...  ...  ...  ...  ...  547— S.<iO 

CHAPTER  CLXXVII.— !  he  Nidanam  of  S}'philis     ...  ...  550—554 

CHAPTER  CLXXVIII  —  I  he  .Nidanam  of  Variola  ...  ...  554 — 5S7 

c:hapter  CI.XXIX  —  I  he  Nidanam  of  minor  afTections  ...  557 — 561 

(  haptkr  CLXXX. —  l  he  Nidanam  of  Fistula  in  Ano,  etc.         ..  561 — 562 
CHAPTER  CLXXXI  —  I  he  N idanam  of  poisons        ...  ...  563 — 572 

CHAPTER  CLXXXII. —  I  he  Nidanam  of  Goitre,   scrofula  and 

glandular  swellings  ...  ...  ...  ...  572 — 575 

CHAPTER  CLXXXIIL — the  Nidanam  of  vomiting  •••  575 — 578 

CHAPTER  CI, XXXI V. — The  Nidanam  of  Urticaria  ...  579—581 

CHAPTER  CLXXX V. —  Ihe    Nidanam    of     S'ula,     neuralgic 

pain.  etc.         ...  ...  ...  ...  ...  581 — 585 

CHAPTER  CLXXXVI. — ^The  Nidanam  of  aphonia  ...  585 — 586 

CHAPTER  CXXX  VII.—  I  he  Nidanam  of  Udavarta  ...  586—588 

CHAPTER  CLX.KXVIII. —  the    Nidanam    of   traumatic    ulcers 

etc.  ...  ...  ...  ...  ...  5^^'""59^ 

CHAPTER  CLXXXIX. —  1  he   Nidanam  of  S'arira  Vranas  (Idio- 
pathic ulcers)  ...  ...  ...  ...  592 — 59J 

CHAPTER  CXC — Ihe  Nidanam  of  fractures  ...  ...  594 — 595 

cKAPrsR  CXCI  —Medicinal  recipes  of  inffalible  efficacies      ...  595—606 
CHAPTER  CXCII. — Medical  treatment  of  fever,  etc.  ...  606—613 

CHAPTER  CXCIII  — Medical  treatment  of  Sinus,  etc.  ...  613—619 

CHAPTER  CXCIV. — Medical    treatment    of    female 

complaints    ...  ..      ,  ...  ...  ...  619 — 623 

CHAPTER  CXCV. —  1  herapeutic  properties  of  drugs  ...  623 — 627 

CHAPTER  CXCVI  — Preparations  of  medicinal  oils  and  Ghritas    627 — 629 

CHAPTER  CXCVII. — Various    medicinal    ^compounds   disclosed 

bv  Hari  to  Hara  ...  ...  ...  ...  629 — 630 

cHAriER  CXCVIII. — Various  other  medicinal  Recipes  ...  630 — 6^2 

CHAPTER  CXCIX. —  Ihe  same  continued,  ...  ...  632—639 

CHAPTER  CC— Ihe  same  continued      ...  ...  ...  639^^42 


CONTENTS.  ix 

Subject.  Page. 

CHAPm  CCL^^T he  same  continued     ...               ...  ...639—642 

CHAfTBR  ecu  — ^The  same  continued   ...               ...  ...  643-.64i 

caimn  CCIII^The  same  continued...               ...  ...  644— 64s 

CBAPTBA  CCIV.— >The  same  continued                   •••  •••  645 — 646 

cB^rrmft  CCV. — Various  other  Recipes                 ...  ...  646--64S 

CHATTBR  CCVI. — 'I he  same  continued                   ...  ...  648 — 651 

CIUFTBR  CCVIL^The  same  continued                 ...  ...  651—^54 

CBAFTSR  CCVIIL— Aphrodisiacs,  Love,  charms^  etc.  ...  651—658 

CBAPTBR  CCIX. — Various  other  Recipes               ...  ...  658—659 

cBArrsR  CCX.^-The  same  continued                   •••  ...659—660 
cuAmR  CCXI.— Medical  treatment  of  cuts,  wounds,  scalds, 

bumti  etc                       ...               ...               ...  ...  66z— -662 

CBAFTSR  CCXII.->Other  Medicinal  Recipes          ...  ...  663-*663 

CBArriR  CCXIII. — The  same  continued               ...  ...  664 — 666 

auTTXR  CCXIV.— Medical  treatment  of  snake-bite,  etc.  ...  666—668 

CBAFTSR  CCXV.— Various  Recipes     ...               ...  ...  668—670 

CBAFTSR  CCXV  L— Medical    treatment   of   the   diseases  of 

cows,  etc*                        ...               ...               ...  ...           67Z 

CBAFTBR  CCXV II  — Various  Recipes  for  the  cure  of  sterility, 

Tirile  impotency,  etc.       ...               ...                ...  ...  671—675 

CBAFTBR  CCXV  III.— Various   Recipes    of   fumigation-corn* 

pounds,  etc                    ...               ...               ...  ...  675—676 

CBAFTBR  CCXDCd— The  prophylactic    charm  of   Vaishnava 

KaTBcham                       ...              ..•               ...  ...  677— 67V 

CBAFTBR  CCXX.— The  Sarrarthada  Mantra          ...  ...           680 

CBAFTBR  CCXXL— The  Vishnu-Dharma  Vidya    ...  ...  68i--68a 

CBAFTBR  CCXXII.— The  Garuda  Vidya                ...  ...  682—687 

CBAFTBR  CCXXIIL— The  Tripura  Vidya               ...  ...687—689 

CHAFTBR  CCXXIV.— The  Chudamani                   ...  ...  689—692 

CBATTBB  CCXXV.— The  Parana  Vijaya                 ...  ...  692—693 

CHAFTBR  CCXXVI.— Medical  treatment    of   the  diseases  of 

horses            ...               ...               ...               ...  ...  693—697 

CBAFTBR  CCXXVII.— Diflferent    names    of   the    Ayurvedic 

Drugs             ...                ...               ...               ...  ...  698 — 705 

CHAFTBR  CCXXVIIL— Rules  of  Grammar             ...  ...  706—711 

caAPTSR  CCXXIX. — Duties  of  Brahmanas,  etc.    ...  ...  71a— 7S7 

CRAFTBR  CCXXX. — A  Synopsis  of  practical  pieties  ...  717-— 7'9 

cHAFiBB  CCXXXI.-^Expiatory  Penances                ...  ...  7*^0—738 

CHAFTBR  CCXXXIL— Dissolution  of  the  Unirerse  ...  718— 74* 

CRArrBB  CCXXXIIl.— Naifflittika  Pralaya,  etc    ...  ...  7«>^743 


X  CONTENTS. 

Subject.  Pags. 

CHAPTER  CCXXXIV.— The   Wheel  ot    Existence   (Stmsan 

Chakra)  ...  ...  •••  •••  ' ...  743'--746 

CHAPTER  CCXXXV.— The  mode  of  Practising  the  Great  Toga   746—751 
CHAPTER  CCXXXVI— Vishnu  Bhakti  ...  ...  75t— 7SS 

CHAPriR  CCXXXVII.— The  same  continued         ...  ...  755—756 

CHAPTER  .CCXXXVni.— The  contemplation  of  Vishnu  ...  757 

CHAPTER  CCXXXIX.— The  excellence  of  Faith    ...  ...  758 — 761 

CHAPTER  CCXL.— Traits  of  a  true  Vaishnava        ...  ...  761—763 

CHAPTKR  CCXLI.— The  hymn  to  Nri-Sinha  ...  ...  763—765 

CHAPTBR  CCXLII.— The  Jnanamritam  Stotram      ...  •.•  765—769 

cHAprsR  CCXLIII.^The  hymn  to  Vishnu  composed  by  the 

holy  Markandeya  ...  ..•  ...  ...  769 — 770 

CHAPTER  CCXLIV.— The  hymn  to  Achjruta  ...  ...  770— 775 

CHAPTER  CCXLV.— The  knowledge  of  Brahma    ...  ...  775— 7«o 

CKAprsR  CCXLVI.— The  knowledge  of  Self  ...  ...  7S0— 7SJ 

CHAPTER  CCXLVn.— Synopsis  of  the  Gita  ...  ...  7*t— 7^3 

CHAPTER  CCLVni.— The  eight*essentials  of  Yoga,  etc.  the 
merit  that  may  be  acquired  by  hearing  the  narration  of 
the  Garuda  Puranam  etc.  ...  ...  ...  783—784 


I 

/ 


PftEPACE. 

A  few  preliminary  remarks  on  the  history,  scope  and  contents 
of  the  Garuda  Puranam  may  be  necessary.  The  Garuda 
Puranam  may  be  safely  described  as  a  sister  work  to  the 
Agni  Puranam.  Each  of  them  treats  of  Pari  Vidyi  and  Apar£ 
Vidyd,  secular  knowledge  and  metaphysical  truths,  and  par« 
takes  more  of  the  nature  of  a  catechism  of  the  then'prevailing 
Brahmanism,  or  of  what  a  Brahmana  was  required  to  know  at 
the  tune,  ihan  of  the  Puraum  proper,  at  least  if  we  may  be 
admitted  to  look  upon  the  Rdmiyana  or  the  Mahibhiracam  as 
the  model  of  that  class  of  literature.  Superficially  conforming 
to  the  Rules  of  Pancha  Sandhis,  etc.,  the  Garuda  Puranami 
like  its  sister  work,  reflects  but  the  knowledge  of  the 
Brihmanical  world  at  the  time,  and  had  its  uses  then  as  it 
has  even  now. 

Without  doing  violence  to  the  antiquarian  instinctj 
we  must  say  that  it  is  quite  futile  to  attempt  to  lay 
down  the  precise  date  of  the  composition  of  the  Garuda 
Puranam.  Its  name  occurs  in  the  Haldyudha's  Brdhmanii 
Sarvasvam,  Chakrpani  Dntta  has  quoted  many  a  recipe 
from  it,  and  the  Vishnu  Dharmotiaram,  according  to 
several  eminent  authorities,  orginally  formed  a  portion  oE 
the  Garuda  Puranam.  All  these  [factors  emphatically 
demonstrate  the  fact  that,  the  Garuda  Puranam  was  in 
exbtence  even  before  the  tenth  century  of  the  Christian  Era« 
On  the  contrary,  we  have  reasons  to  believe  that,  hosts  of 
Puranas  and  Upapuranas  were  composed  in  the  age  of  Brah- 
manic  renascence,  which  immediately  followed  the  overthrow 
of  Buddhism  in  India.  The  Garuda  Puranm,  like  the  Agnf« 
Shiva,  Padma,  and  the  like  Puranas,  were  the  exponents  of 
the  victorious  Brahmanism,  which,  being  inevitably  divided  into 
Kbismsi   tried  to  invent  the  tutelary  deity  of  each  sect  with 


li  PREFACE. 

ihe  attributes  of  supreme  divinity  or  Brahma,  and  to  equip  ils 
members  with  a  complete  code  of  rituals,  law  and  other  neces- 
sary informations  regarding  the  incidents  of  every  day  life, 
subservient  to,  and  in  conformity  with,  the  Vedas  and  the 
Vedic  literature.  Thus  each  schism  or  faction,  or  more 
correctly,  each  Puranam,  the  scripture  of  each  sect  of  special, 
tutelary  divinities,  became  a  new  school  of  law,  medicine  and 
metaphysics,  etc.,  re-instating  the  old  errors  of  the  Vedic 
literature*,  as  if  to  ignore  the  many  advanced  truths  and 
principles  of  the  later  day  Buddhistic  science,  and  to  confirm 
the  victory  of  Brahmanism  even  in  error  and  fallacy. 

The  description  of  the  incidents  of  the  life  of  Buddha, 
however  meagre  and  incidental  it  might  be,  and  the 
occurrence  of  the  name  of  Sushruta  in  the  medical  portion 
of  the  Garuda  Puranam  leaves  not  the  slightest  doubt  that 
its'  author  was  intimately  acquainted  with  the  Buddhistic 
literature  of  the  age,  both  medical  and  metaphysical.  It  is 
a  settled  fact  of  history  that  the  Sushruta  Samhita,  at  least 
the  recension  of  the  Sashruta  Samhita  by  the  Buddhist 
Nagarjuna,  was  written  in  the  second  .century  before  the' birth 
of  Christ.  Now,  the  Sushruta  Samhita  says  that,  the  number 
of  bones  in  the  human  body  is  three  hundred.  The  Vishnu 
Smriti  (Institutes  of  Vishnu)  following  the  orthodox  (Vedic) 
non-medical  opinion  on  the  subject  gives  it  as  three  hundred 
and  sixty- six. 

We  know  that  Nagarjiina,  the  Buddhist  redacter  of 
the  Sushruta  Samhita,  mentioned  in  his  recension  of  the 
work  that  there  are  "  three  hundred  bones  in  the  humaa 
organism,  but  the  followers  of  the  Vedas  say  that  their 
number  is  three  hundred  and  sixty''  which  tallies  with 
the  number  given  in  the  Yajnavalkya  Samhita.  The  Garuda 
Puranam  gives  the  number  as  the  three  hundred  and  sixty  two 
(Astkndm  Dvyodhikam  Proktam  Sashihyadhika  S^atattayam) 
—a  sort  of  compromise  between  the  Vedic  and  the  Buddhistic 
osteology;  or  between  the  dictates  of  consgience^  imperatively 


pheface.  iu 

urging  the  m^n  to  state  the  whole  truth,  and  the  pride  of 
conquest  impelling  him  to  set  up  a  schism  against  truth.  The 
author  of  the  Garuda  Puranam,  whoever  he  might  be,  must 
have  been  sufficiently  familiar  with  the  works  of  Nagarjuna  and 
other  Buddhistic  Medical  Acharyas  so  as  to  be  fully  convinced 
of  the  truth  of  their  statement,  and  attempted  to  make  the 
Vedic  number  of  skeletal  bones  as  near  to  the  truth  as  possible. 
This  fact  serves  to  throw  a  new  light  upon  the  date  of  the 
composition  of  the  Garuda  Puranam.  It  unmistakably  points 
to  a  period  of  history  when  the  victorious  Brahmanism  once 
more  attempted  to  restore  the  teachings  of  the  Vedas  in  their 
pristine  glory,  and  the  truths  of  the  Buddhistic  science  or 
metaphysics  were  still  too  potent  a  factor  to  be  ignored  or 
lightly  dismissed — a  fact  which  supports  our  contention  and 
lends  a  plausible  colour  to  the  view  we  have  adopted  as 
regards  the  probible  date  of  the  composition  of  the  Garuda^ 

The  second  question,  that  confronts  us,  is  the  purity  of  the 
text,  i.e.,  whether  the  Garuda  Puranam,  as  we  now  possess 
it,  is  what  it  was  originally  written  by  its  author ;  or  whether 
its  bulk  has  been  considerably  increased  by  subsequent 
additions  ?  In  the  first  Chapter  we  learn  that,  the  Puranam 
consists  of  eight  thousand  and  eight  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,  Therapeutics 
with  /Etiology,  Vedangas,  Pralaya,  Laws  of  Virtue,  desire) 
and  money,  and  Knowledge  (of  Brahma  and  external  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  SampravihhSg:i  (classi". 
firation  of  chapters;  which  forms  one  of  the  cardinal  rules  in 
forming  the  plan  of  a  Sanskrit  work.  Wt'  regret  to  say  that, 
many  things,  having  no  legitimate  connection  with  the  main 
themes  of  this  Puranam,  nor  having  a  direct  bearmg  thrreon, 


iv  PREFACE. 

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  Pretakhanda 
or  Vishnu-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  compen- 
dium of  the  available  Brahminical  knowledge,  and  rituals,  pur* 
sued  and  followed  by  the  Vaishnava  section  of  the  community, 
came   to  gather  in  many  tributaries  from  the  other   branches 
of  Brahmanic  thought  and  reliaion,  as  the  distinction  between 
the  sect  of  Vishnu  and  other  sects  of  S'iva  and  Sakti  etc.,  can>e 
to  be   less   marked  and  pronounced,  and  the  points  of  differ- 
ence  or   antagonism    between  them  were  more  rounded  off. 
Thus  we  see  many  Tantrik    rites   and    Mantras   such  as,  the 
TripurA  Vidyd,  Nityaklinnd  Vidyd  were  introduced  into  the 
Garuda  Puranam,  one  of  the  Scriptural    Puranas   of  Vaishna**' 
vism ;  and  the  Preta-khanda,  which  we  find  invariably  appen- 
ded to  the  Puranam  in  many  of  the  manuscripts,  does  but  re- 
fleet  the    necessity   of  ^subsequently  adding  to  it  a  treatise  oii 
funeral  rites,  or  on  punishment  and  reward  after  death  accord 
ding  to  one's  deserts, 'only  to  enhance  the  utility  of  the  work 
as  *a  book   of  reference   in  every  day  life,  as  the  members  of 
the  sect  began  to  be  more  bigoted  and  averse  to  reading  reli- 
gious  works,    or   Puranas   dedicated    to  the  tutelary  gods  of 
other  sects.  It  requires  nothing  more  than  an  average  intellect 
to   detect    that   the    part    under   reference  (Preta-Khanda)  is 
manifestly  an  interpolation,  inasmuch  as  the  subject  has  been 
already   dealt    with    in    chapters   on    SWaddha-vidhi^   Papa* 
Chinha  Lakshanam  and  Prayaschitii,  etc.,  and  the   insertion 
of  a  more  detailed   and  elaborate  dissertation  on  the  subject 
under  the  style  of  Preta-Khanda  is  an  unnecessary  repetition 
and   re-opening  of    a  finished  discourse  (!>amApta  PunarAtta- 
/£)  which   is   bad   both   in    reason   and   rhetoric.     We  'have 


PREFACE.  V 

Attempted  to  expunge  all  spurious  portions,  or  passages  of 
questionable  authenticity  from  the  text  in  the  light  of  the 
reasons  stated  above,  and  tried  to  restore  it  to  its  original 
form  as  far  as  possible  after  the  progress  of  so  many  centuries 
since  it  first  saw  the  light. 

We  may  be  asked  the  rationale  of  our  conduct  in  under- 
taking  the  English  translation  of  the  Garuda  Puranam.  The 
question  is  natural  enough,  if  the  work  is  nothing  but  a  com- 
pendium 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  withio 
the  range  of  studies  in  spiritualism,  the  Garuda  Purananv 
contains  three  Samhitas,  v/>.,  the  Agastya  Samhita,  the 
Brihaspati  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  forma- 
tion, crystallisation  and  distinctive  traits  of  the  different  preci- 
ous jems,  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 
jems  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  poetic  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,  it  is  quite  within 
the  possibilities  of  every  ardent  enquirer  to  make  himself 
acquainted  with  the  terms  and  technicalities  of  the  science 
of  our  Rishis,  and  we  are  confident  that  any  labour  he  may 
bestow  on  the  subject  in  connection  with  the  Agastya  Samhita 
will  be  remunerated  a  hundred-fold. 

The  next  Samhita  in  the  Garuda  Puranam  is  the  Brihaspati 


^r  PREFACB. 

Samhita,  commonly  known  as  the  Nitisara,  in  which  we  find 
observations  on  practical  conduct  and  a  knowledge  of  human 
nature,  which  strongly  remind  one  of  Bacon's  essays  and  ivt 
comparision  with  which  the  Samhita  gains  one  or  two  points 
more,  not  to  speak  of  its  excellent  poetry  and  harmony.  To 
the  iEtiological  portion  of  the  Dhanvantari  Samhita,  one  is 
astonished  to  6nd  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  soleen,  [liver  or  the  blood-vessels 
(facts  unknown  to  the  Nidanist,  Madhava),  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  arc  of  living  a  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  lie  scatter- 
ed through  the  pages  of  this  noble  I^ranam  ;  enough  if  we 
conclude  our  remark  with  the  saying  that,  it  broadens  the 
▼ision  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. 


CUTTA,  ^ 

June,  /goS.    J 


Calcutta, 

M.  N.  DUTT. 
Thi  i2ih 


THE 


GARUDA  PURANAM 


iQw       I 


CHAPTER  I. 


I  SALUTE  the  One  Supreme,  without  birth,  decay  or  end, 
identical  with  knowledge,  great,  auspicious  free  from  impuri* 
ties,  without  beginning,  devoid  of  elemental  body  and  actions, 
stationed  in  all  creatures,  Hari,  freed  from  impurity  and 
illusion  and  present  everywhere.  With  mind,  speech  and 
actions  I  do  always  salute  Hari,  Rudra,  Brahma,  the  lord  of 
Ganas  and  the  goddess  Saraswati.  Having  adored  and 
lauded  the  poet  Suta,  well-versed  in  Puranas,  of  a  quiet 
nature,  the  master  of  all  scriptures,  devoted  '  to  Vishnu  and 
high-souled  when  he  came  to  the  forest  of  Naimisha  while 
making  a  pilgrimage  to  sacred  shrines  and  seated  on  a  holy 
seat  was  meditating  on  the  sinless  Vishnu,  the  great  Rishisj 
Sounaka  and  others,  dwelling  in  the  forest  of  Naimishi, 
having  asceticism  for  their  wealth,  of  quiescent  souls,  efTuU 
gent  like  the  sun  aiTH^ver  engaged  in  the  celebration  of 
sacrifices^  said. 

The  Rishis  said .  O  Suta,  thou  art  informed  of  every 
thing  and    therefore  we  ask  you :«— '^  Amongst  the  celestials 


2  CARUDA  PURANAM. 

who  is  Iswara  and  who  is  worthy  of  adorations  ?  Who  should 
be  meditated  on  ?  Who  is  the  creator  of  the  universe  ?  Who 
protects  it  and  who  destroys  it?  From  whom  proceeds 
religion  ?  Who  suppresses  the  wicked  ?  With  what  vowed 
observances  is  he  pleased  ?  By  what  yoga  can  he  be  obtained  ?  .^ 

What  are  his  incarnations  and  what  is  his  family  ?  Who 
has  instituted  the  various  castes  and  orders  and  who  pro- 
tects them  ?  O  Suta,  O  thou  of  great  intellect,  do  thou 
describe  unto  us,  all  this  and  every  thing  else,  the  most 
excellent  themes  about  Narayana. 

SuTA  said : — I  will  describe  the  Garuda  Purana,  the 
essence  of  all  accounts  relating  to  Vishnu.  Formerly  Garuda 
described  it  to  Kashyapa  and  I  myself  had  heard  it 
from  Vyasa.  The  Lord  Narayana  alone  is  the  lord  of 
all  the  lords  of  the  deities,  the  great  soul  and  the  great 
Brahma ;  from  him  proceeds  birth  &c.  For  the  protection 
of  the  universe  .VSsudeva,  without  birth  and  death, 
assumes  various  incarnations  by  his  body,  namely  that  of 
Koumara  and  others.  Having  undertaken  the  incarnation  of 
Koumara  and  lived  in  the  celestial  region  the  first  deity  Hari, 
O  Brahman,  practised  the  most  difficult  vow  of  celebacy  with- 
out any  break.  Secondly  having  assumed  the  Boar-form  the 
lord  of  sacrifices,  for  the  general  well-being,  released  and 
held  up  the  earth  sunk  deep  under  the  nether  region.  Thirdly 
for  the  creation  of  the  Rishis,  he,  assuming  the  form  of  a 
Brahma  Rishi,  performed  Sattwik  (pervaded  by  the'quality 
of  goodness)  actions  from  which  alone  proceed  desireless 
actions.  Then  for  protecting  righteousness,  Hari,  assum- 
ing the  form  of  Nara  Narayana,  practised  hard  penances.  He 
was  then  adored  by  the  celestials  and  Asuras.  His  fifth  incar- 
nation was  Kapila,  the  lord  of  Siddhas**^  who  expounded  unto 


*  Inspired  seers.  A  Siddha  is  a  semi-divine  being  supposed  to  ba 
of  great  purity  and  holiness  characterisod  by  Siddhis  or  eight  super- 
■atural  faeulties  or  ptrfoattons. 


G4^UDA  PURANAM.  3 

the  celestials  the  Sankhya,'*^  which  ascertains  the  Tattwas  or 
elementary  particles  which  had  been  lost  in  time.  In  his 
sixth  incarnation  he  was  bom  as  the  son  of  Atri  and  com- 
municated |to  Alarka,  Pralhada  and  others,  the  knowledge  of 
Anwikshiki  (metaphaysics)  obtained  by  him  from  AnasuiL. 
His  seventh  incarnation,  in  the  Sayambhuva  Manwantara,  was 
Yajna,  the  wili-begotten  child  of  Akuti,  who  performed 
sacrifices  in  the  company  of  the  celestials.  In  his  eighth 
incarnation  he  was  bom  as  the  powerful  son  of  Nabhi  from 
MemdevySl.  Adored  of  all  the  orders  he  pointed  out  to  men 
the  real  road.  Solicited  by  Rishis  he  assumed  the  body  of 
Prithu  as  his  ninth  incarnation  and  the  Brahmanas  and 
other  creatures  were  revived  by  him  with  the  milk  of  herbs. 
When  the  Earth  was  submerged  under  water  in  the  end  of 
the  Ch&kshusa  M anwantara  he  assumed  the  form  of  a  Fish 
and  saved  the  Manu  Vaivaswata  by  placing  him  on  a  boat. 
In  his  eleventh  incamation  the  Lord,  in  the  shape  of  a  tortoise, 
held  on  his  back  the  mount  Mandara  with  which  the  celestials 
and  Asuras  churned  the  ocean.  In  his  twelfth  incamation  as 
well  as  in  the  thirteenth  in  the  form  of  a  woman  he  stupified 
the  Asuras  and  pleased  the  celestials.  Assuming  the  form  of 
a  man-lion  in  his  fourteenth  incarnation  he  subdued  the 
Daitjra  chief  by  cutting  his  entrails  with  his  fierce  claws. 
Assuming  the  form  of  a  dwarf  in  his  fifteenth  incamation  he 
went  to  the  Sacrifice  of  Bali  and  praying  for  room  for  his 
three  feet  obtained  it.  Beholding  the  kings  aggrandise  the 
Brahmanas  in  his  sixteenth  incarnation,  he,  filled  with  anger, 
divested  the  earth  of  the  Kshatriyas  for  twenty  one  times. 
In  his  seventeenth  incamation  he  was  begotton  on  Satyavati 
by  Parasara  (as  Veda-Vyasa) ;  and  seeing  the  feeble  intellect 
of  the  people  he  divided  the  Vedas.     Then  for  accomplishing 


*  It  is  a  lystem  of  philosophy  ascribed  to  Kjpila.  It  is  called 
Sankhya  because  it  enumerates  twenty-five  Tattwas  or  principles.  Ac- 
cording to  this  s>stem  final  liberation  is  obtained  by  a  true  knowledge  of 
these  principles. 


Gl\RUDA  PURANAM. 


»■ 


the  work  of  the  celestials  he  was  born  as  a  king  (Rama), 
built  a  bridge  over  the  ocean  and  performed  other  feats,  io 
his  nineteenth  and  twentieth  incarnations  the  Lord  was  bom 
as  Rama  and  Krishna  and  relieved  the  earth  of  her  burden. 
Then  at  the  junction  of  the  Kali  yuga,  for  stupefying  the 
enemies  of  the  celestials  he  was  bom  as  Buddha,  the  son  of 
Jina.  In  the  period  of  the  eighth  junction  (change  of  cycles), 
when  all  the  kings  will  be  on  the  verge  of  destruction,  he  will 
be  bom  as  Vishnujasa's  son  Kalki,  the  lord  of  the  world. 
Innumerable  are  the  incarnations  of  Hari/the  mine  of  Sattwa, 
O  twice-bom  ones.  The  prime  Manus,  the  knowers  of  the 
Vedasi  are  all  said  to  have  originated  from  Vishnu.  From 
them  proceeded  the  work  of  creation.  And  they  should  be 
adored  with  vowed  observances  and  other  rites.  This  Garuda 
Purana  consisting  of  eight  thousand  and  eight  hundred 
verses  Vyasa  formerly  narrated  to  me. 


lo:- 


CHAPTER  H. 


The  Rishis  said :— Why  did  Vyasa  describe  to  you  the 
Garuda  Purana  ?  Do  thou  describe  thus  the  most  excellent 
theme  relating  to  Vishnu. 

The  Suta  said : — In  the  company  of  the  ascetics  I  had 
gone  to  the  hermitage  of  Vadarika.  There  I  saw  Vyasa 
meditating  on  the  great  Ishwara.  Having  bowed  unto  him 
I  took  my  seat  and  accosted  that  foremost  of  ascetics 
saying : — 

"  O  Vyasa,  relate  unto  me  the  form  of  Hari  from  which 
has  emanated  the  creation  of  the  universe.  Methinks,  while 
thou  dost  meditate  on  the  Lord,  thou  must  be  knowing  it." 


GARUDA  PURANAM*  5 

Hear,  O  Vipras,what  he  did  relate  on  being  thus  accosted 
by  me. 

VyasA  said : — Hear,  O  Suta,  I  will  recount  the  Parana 
Guruda  which  BrahmSL  described  to  me  in  the  company  of 
Nirada,  Daksha  and  others. 

The  Suta  said : — How  did  Brahm2  relate  the  sacred 
Parana  Garuda,  describing  the  true  essence,  unto, thee  when 
united  with  Daksha,  Nirada  and  others. 

Vyasa  said  : — Having  saluted  Brahmi  who  was  residing 
in  the  Brahmaloka,  myself,  Daksha,  NSLrada,  Bhrigu  and 
others  said  to  him.  "  Describe  unto  us  the  quintessence  (of 
the  sacred  lore)." 

Brahma  said: — O  Vyasa,  I  will  recount  to  you,  the 
Garuda  Purada,  the  cream  of  sacred  learning  which  Vishnu 
described  to  me  and  Rudra  formerly  while  in  the  company 
of  other  celestials. 

Vyasa  said: — O  Brahman,  describe  to  me  the  Garuda 
Purana,  pregnant  with  great  significance,  the  essence  of  all, 
which  Hari  formerly  described  to  Rudra  while  in  the  com- 
pany of  other  celestials, 

Brahma  said : — With  Indra  and  other  celestials  I  had 
gone  to  the  mount  Kailasha.  There  I  saw  Rudra  engaged  in 
the  meditation  of  the  great  station.  Having  saluted  him 
I  addressed  him,  saying : — "O  Sbankara,  on  what  art  thou 
meditating  ?  Save  thee,  I  do  not  know  of  a  greater  deity.  Do 
thou  therefore  describe  unto  me  [the  subject  of  thy  medita- 
tion] the  quintessence  [of  the  sacred  learning]  who,  along 
with  the  celestials,  am  anxious  to  listen  to  it." 

Rudra  said : — I  meditate  on  Vishnu,  the  great  soul,  the 
Demiurgrus,  who  gives  all,  who  is  present  everywhere  and 
who  resides  in  the  hearts  of  all  creatures.  O  grand-father, 
my  body  is  besmeared  with  ashes  and  my  hairs  have  been 
clotted.  All  my  vowed  observances  are  intended  for  the 
adoration  of  \4ishnu.  I  will  describe  *him  unto  you,  the 
essence   of  all,  on  whom  I  meditate.     I  meditate  on  the  deity 


6  GARUDA  ^URANAM. 

Hari,  •  Vishnu,   Jishnu,  who   is    latus-navelled  and  shorn  of 
a  body*;  who  is  purity,  the  source  of  purity ;  who   is   the  im- 
personal self  and  the  individual  soul ;  who  is  the  great  Ishwara 
and  unites  all  souls  with  himself.     In  him  exist  nil  the  worlds 
and    elements    and    into  him   they  enter.     All   the  gunas 
(qualities)   and   elements   exist   in  that  lord  of  elements  as 
pearls   are   strung  by  a  thread.     He  has  a  thousand  eyes,  a 
thousand  heads,    a  thousand    thighs  and  a  most  beautiful 
face.      He    is    the     minutest    of    the    minute,   the  firmest 
of    the   firm,    the    heaviest  of   the  heavy  and  the  best   of 
all   that  is   good.     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.     He  is  called  the  ancient  Purusha 
and   BrahmSL  amongst  the  twice-born.     He  is  called  Sankar-^ 
shana  in  destruction.    I  therefore  adore  him  in  whom  all  these ^ 
worlds   shine   us   the  Shakula  fishes  in  the  water.     He  is  the 
divine  law,  the  word  (Om),  Brahma,  the  that,  the  existent  and 
non-existent  and  the   supreme.     The  celestials,  the  Yakshas^ 
the  Rakshasas  and  the  Pannagas  adore  him.  Fire  is  his  mouth, 
the  heaven  is  his  head,  the  sky  is  his  navel  and  the  earth  is  his 
feet  and   the  sun  and  moon  are  his  two  eyes.     I  meditate  on 
him.     I  meditate  on  that  deity  whose  breaths  are  the  wind,  in 
whose   belly  the   three   worlds  exist  and  whosfe  arms  are  the 
divisions   of  the   time.     I   meditate  on  that   deity  in  whose 
hairs  are  the  clouds,  and  in   the  joints  of  whose  body  are  the 
four  oceans.     I   meditate   on   that  deity  who  is  above  time, 
who  is  above  sacrifices,  who  is  above  the  existent  and   non- 
existent  and  who   is  the  beginning  and  end  of  the  universe. 
I  meditate  on  that  deity  from  whose  mind  emanates  the  moon, 
from   whose   eyes   the  sun  and  from  whose  mouth  the  fire.     I 
meditate  on  that  deity  from  whose  feet  the  earth  is  produced, 
from  whose  ears  the  directions  and  from  whose  head  the  Div 
(celestial  region).     I  meditate  on  that  deity  from  whom  have 
proceeded   the   works   of  principal   and  minor  creations,  the 
various    races,    Manwantaras,    and  histories  of  the  families. 


CARUDA  PURANAM.  7 

We  will  proceed  to  him,  to  witness  the  true  essence,  on  whom 
I  do  medltate.i 

Brahma  said :— I  was  thus  formerly  addressed  by  Rudra. 
Having  lauded  and  saluted  Vishnu,  the  dweller  of  the  white 
island  (Shweta-dwipa)  we  sat  calmly  desirous  of  listening  to 
(the  subject).  From  amongst  us  Rudra  said  to  Vishnu,  the 
great  Iswara :—'' Describe  to  us  the  most  essential  of  all 
essence ;  we  salute  thee."  What,  O  Vyasa,  you  have  asked 
me  the  Lord  Bhava  asked  Vishnu  in  the  hearing  of  myself  and 
other  celestials. 

Rudra  said: — O  Hari,  O  king  of  gods,  tell  us  who  is  the 
god  of  gods ;  who  is  Iswara ;  who  should  be  meditated  on  ; 
who  should  be  adored ;  with  what  vowed  observances,  the 
great  is  propitiated  ?  With  what  religious  observances,  with 
what  process  of  self-restraint,  with  what  form  of  adoration 
and  with  what  sort  of  conduct  is  He  pleased  ?  What  is  his 
form  ?  From  what  deity  the  universe  has  emanated  and  who 
protects  it  ?  What  are  his  incarnations  ?  In  whom  the 
world  is  dissolved  ?  From  what  deity  proceed  the  works  of 
principal  and  minor  creations,  the  various  families  and  Man- 
wantaras?  In  whom  do  all  these  exist  ?  Do  thou  describe 
all  this  and  every  thing  else,  O  Hari. ! 

Then  Hari  described  to  Rudra  the  glories  of  the  great 
Iswara,  the  Yoga  and  eighteen  sorts  of  learning. 

Hari  said  : — Hear,  O  Rudra,  I  will  describe  it,  along  with 
Brahmi  and  other  celestials. 

I  am  the  god  of  gods,  the  lord  of  all  the  worlds.  I  am  the 
object  of  meditation  and  adoration  and  am  lauded  by  the 
celestials  with  panegyric  verses.  When  I  am  worshipped  by 
men  with  self-restraint,  vowed  observances  and  good  conduct 
O  Rudra,  I  grant  them  the  most  excellent  stage. 

I  am  the  seed  of  the  preservation  of  the  world  and  I  am 
also  the  destroyer  of  the  universe,  O  Shiva.  O  Hara,  I  am 
also  the  suppressor  of  the  wicked  and  the  protector  of 
rcUfioa.    With  fish  and  other  bcarnations  I  do  protect  the 


8  GARUDA  PURANAM. 

earth.  I  am  the  import  of  the  mystic  formula  and  am  en- 
gaged  in  adoration  and  meditation.  I  am  the  creator  of 
heaven  and. I  am  myself  the  heaven,  &c.  I  am  the  knower, 
the  hearer,  the  speaker  and  the  object  of  speech.  I  am 
all  and  the  deity  identical  with  all.  I  am  the  source  of 
worldly  enjoyments  and  emancipation.  I  am  the  presents 
of  meditation  and  adoration;  I  am  the  Mandalas^  the 
Itihasas,  O  Rudra.  O  Shiva,  I  am  all  the  deities.  O 
Shambhu,  I  am  all  the  forms  of  knowledge.  I  am  at  one 
with  Brahma,  O  Shiva.  I  am  Brahma,  all  the  regions,  and 
identical  with  all  the  deities.  I  am  the  personification  of 
righteous  conduct  and  the  religion  of  Vishnu.  I  am  the 
Vamas  (castes)  and  Ashramas  (orders)  and  I  am  the  ancient 
religion.  I  am  the  process  of  regulation,  that  of  self-restraint 
and  the  various  vowed  observances,  O  Rudra.  I  am  the  sun, 
the  moon,  and  all  the  auspicious  things.  Formerly  with 
asceticism  the  bird  Garuda  had  worshipped  me  on  earth. 
Pleased  [with  him  I  asked  him  to  pray  for  a  boon  ;  and  he  too 
prayed  for  a  boon. 

Garuda  said  : — O  Hari,  my  mother  Vinati  had  been  madd 
a  slave  by  the  Nagas.  Do  thou  so  order,  that  I  may  bring 
ambrosia  after  vanquishing  the  celestials,  that  I  may  release 
her  from  slavery,  and  that  I  may  be  thy  carrier.  Do  thou  so 
order  that  I  may  be  highly  powerful,  greatly  strong,  omni- 
sciefnt,  the  afflicter  of  the  Nagas,  and  the  author  of  Puranas 
and  Samhitas. 

Vishnu  said: — ^What  you  have  said,  O  Garuda,  will  all 
be  accomplished.  You  will  release  your  mother  Vinati  fronr 
the  Nagas.  Having  vanquished  all  the  deities  and  others 
you  will  bring  ambrosia.  You  will  be  the  highly  powerful 
carrier.  By  my  favour  you  will  be  the  author  of  the  Purana^ 
describinrg  my  glories  amd  forms.  By  yotrr  name  it  will  be 
celebrated  on  earth  as  Garuda.  O  son  of  Vinati,  as  I  am* 
the  God  of  gods  and  Shree  is  celebrated  so  the  Gamda^ 
Puraii*  will  be  celebrated  amongst  all  the  Puranas*.    As  Uanr 


GARUDA   PUR AN AM.  9 

worthy  of  being  lauded  so  thou  shalt  be.  Meditating  on  me 
by  your  mind  do  you  describe  this  Garuda  Purana  by  your 
bird  mouth."  Thus  accosted,  O  Rudra,  Garuda  described  it 
to  Kashyapa.  Hearing  the  Garuda  Purana  Kashyapa  revived 
the  burnt  tree.  Hearing  yourself  with  fixed  attention  do 
you  revive  others  with  your  learning.  "  The  bird,  Om,  Urn, 
Swaha" — ^This  is  the  great  learning  of  Garuda.  Hear^  O 
Rudra,  the  great  Garuda  Purana  narrated  by  Garuda. 


•:o:' 


CHAPTER  III. 


SUTA  said :— Thus  did  Rudra  hear  it  from  Vishnu  ; 
Brahm2  from  Rudra ;  from  Brahmi  the  ascetic  Vyasa ;  and 
myself  from  Vyasa.  And  I  relate  it  to  you,  O  Shounaka.  in 
the  forest  of  Naimisha.  In  the  assemblage  oT  the  ascetics 
have  been  described  by  me,  the  creation  and  the  adoration 
of  the  deities,  the  various  sacred  shrines,  the  wealth  of  the 
world  and  the  Manwantaras ;  the  duties  of  the  various 
Vamas  (castes)  and  Ashramas  (orders) ;  the  gifts,  the  regal 
duties,  the  laws,  vowed  observances,  families  and  the  medical 
science  with  a  diagnosis  of  diseases ;  the  various  auxilliary 
sciences,  the  universal  dissolution ;  religious  profit,  desire, 
worldly  profit  and  the  most  excellent  knowledge.  The 
illusory  deeds,  and  those  beyond  the  range  of  illusion,  of 
Vbhnu  have  all  been  narrated  in  Garuda  Purana.  This 
Garuda  is  Bhagavan*  By  the  favour  of  Vasudeva  Jie 
has  been  endued  with   great  strength.     Having  become   the 


*  It  is  an  epithet  applied  to  a  god  or  demi-^od  or  a  great  ascetic. 
Literally  the  word  means  one  endued  with  six  qualities, — prosperity, 
might,  glory,  splendour,  wisdom  and  dispassioii. 

2 


10  GARUDA  PUR  AN  AM. 

carrier  of  Hari  he  is  the  instrument  of  creation  &c.  Having 
vanquished  the  celestials  Garuda  brought  ambrosia,  by  which 
the  appetite  of  the  universe,  lying  in  the  belly  of  Hari,  was 
appeased.  His  very  sight  or  recollection  destroys  thie 
serpents.  Through  Garuda  Kashyapa  revived  all  the  burnt 
trees.  Garuda  is  Hari.  He  related  it  unto  Kashyapa.  The 
auspicious  Garuda  Purana,  when  read,  gives  piety  and  all 
objects.  Hear,  O  Shounraka,  how  Hari  describe  it  unto 
Rudra. 


•:o:- 


CHAPTER  IV. 


RUDRA  said : — O  Janarddana,  do  thou  described  the 
primary  and  scondary  creations,  the  families,  Manwantaras 
as  well  as  the  histories  of  the  families. 

Hari  said : — Hear,  O  Rudra,  I  will  describe  the  old  sport 
of  Vishnu,  consisting  of  creation,  preservation  and  destruc-* 
tion,  which  destroys  all  sins. 

The  Lord  V^sudeva,  void  of  passion,  Nara-NarSLyana,  is 
the  great  Soul,  Para  Brahma,  the  creator  and  the  destroyer 
of  the  universe.  All  this  exists  in  Him  as  both  manifest  and 
unmanifest.  He  exists  in  the  form  of  Purusha  (male-being) 
and  K^la  (Time).  Vishnu  is  both  manifest  and  unmanifest* 
He  is  Purusha  and  K^la.  Understand,  his  actions  are  like 
those  of  a  sportive  child.  He  is  without  beginning,  the 
Creator;  He  is  without  end  and  Purusottama  (the  most 
exalted  of  male  beings).  From  him  originate  the  unmani- 
fest as  well  as  the  soul.  From  him  emanate  the  intellect, 
mind,  the  Tattwas  (principles)  ether,  air,  fire,  water  and  earth. 
O  Rudra,  He  is  the  golden  egg  and  is  himself  his  own   end. 


GARUDA  TURANARf.  IF 

The  Lord  assumes  a  body  for, the  purposes  of  creation. 
Haviog  assitmed  the  body  of  Brahm&  with  four  mouths^ 
parvaded  by  the  quality  of  Rajas  (darkness)  he  creates  the 
entire  world,  moveable  and  stationery.  This  entire  universe 
consisting  of  the  celestials,  Asuras  antl  human  beings  lies 
inside  the  egg.  As  Creator  he  creates  the  universe ;  as 
Vishnu  he  protects  it ;  and  he  destroys  it  in  the  end.  Hari 
himself  i»  the  destroyer.  Having  assumed  the  body  of 
Brahmi  Hari  creates  the  universe  and  as  Vfshnu  he  protects 
it.  And  assuming  the  form  of  Rudra  the  Lord  des^^roysthe 
universe  at  the  end  of  a  Kalpa.  When  Brahm^  was  engaged 
in  the  work  of  creation,  He,  assuming  the  form  of  a  boar, 
held  up  with  his  tusks  the  earth  sunk  under  water.  Hear,. 
O  Shankara,  I  will  describe  all  in  short  begmmng  with  the 
first  creation  of  the  deity. 

The  first  creation  is  Afahaf  or  inteflectual  prlncipFe  ;  it  is 
simply  a  metamorphosis   of  Brahma.    The   second  creation 
is   that  of  Tanmairas  or  the   subtle  elententary    particles. 
This   is   known   as   the   creation   of  elements.     The  third  is 
called    Vaikdrika   or  the   creation   of  organs.    This   is   the 
(Prikrita)    material   or  elen>entary  creation  originating  from 
intellect.     The    fourth   is   the   primary  creation — and  all  the 
stationery  bodies  are  known  as  primary  cre9tions.     The   next 
is  Tiryyaksrotas*  who  are  otherwise  called  Tiryyakjonya  i.  ^. 
beasts   ficc.     The   sixth   is  the  Urdhasrotasa^  which  is  called 
the  creation  of  the  celestials.     The   seventh   is  the  creation 
of  ArvakasrotasX  orhunKin  beings.  TTie  eighth  is  the  creation 
of  Anugrahas\   pervaded   by  the  qualities  of  Satiwa  (good- 
ness) and  Tamas  (ignorance). 


*  Lii  the  stream  of  beings  livmg  according  to  nature, 
f  Lit  the  stream  of  beings  tending  upwards. 

X  Cf.    And    as    these   eat   by  swallowing    down    they    are  called 
ArvmrsskotssMs. 

)  A  class  of  deities. 


12  GARUDA  PURANAM. 

These  are   the   five  orders  of  the    Vaikarika    (organic) 
creation.    There  are   three   orders   of    the  elementary  and 
organic  creation.   Koumara  makes  the  ninth.     O  Rudra,  there 
are  four  orders  of  creation  beginning  with  the  celestials  and 
ending  with  the  stationery  creation. 

While  engaged  in  the  work  of  creation  BrahmS.  first 
procreated  his  mind-bom  sons.  Then  desirous  of  creating 
the  four  classes  of  beings,  viz  the  celestials,  Asuras,  Pitris 
and  human  beings,  all,  going  under  the  name  of  Amva  he 
adored  his  own  self.*  As  the  lord  of  beings,  although 
himself  of  unfettered  soul,  concentrated  his  soul,  being 
desirous  of  creating,  passion  •  overspread  him  ancl  first  from 
forth  his  hips  came  out  the  Asuras.  And  then  he  renounced 
his  person  surcharged  with  Tama  or  darkness  ;  and  his  dark- 
ness, on  being  renounced  by  him,  O  Shankara,  was  converted 
into  Night.  Having  assumed  another  body  he  became  desi- 
rous of  creating  and  felt  delight.  Then  O  Hara,  came  out 
from  the  mouth  of  Brahm§,  the  celestials  surcharged  with  the 
quality  of  Sattwa  (goodness).  On  being  renounced  by  him 
his  body,  surcharged  with  the  quality  of  Sattwa^  was 
converted  into  Day.  Therefore  it  is  that  the  Asuras  are 
powerful  in  the  night  and  the  celestials  during  the  day.  He 
then  assumed  a  person  fraught  with  the  quality  of  goodness 
,  and  then  sprang  from  him  the  ancestors.  And  that  body,  on 
being  renounced  by  him,  became  Twilight  remaining  between 
day  and  night.  Then  having  assumed  a  body  fraught  with 
the  quality  of  Rajas  (darkness)  he  created  human  beings. 
And  on  being  renouned  by  him  that  form  became  moon-light 
which  is  termed  Praksandhya,^  Moonlight,  Night,  Day  and 
Twilight  are  his  bodies.  And  then  he  assumed  another  body 
fraught  with  the  quality  of  darkness  and  thereat  sprung  hunger 


*  The  passage  is  not  dear.  Perhaps  by  the  expression  **adored  his 
own  self"  the  author  means  that  Brahma  was  engaged  in  the  process 
of  mental  retrospection. 

f  Meaning  going  before  ivjilight. 


GARUDA  PURANAM.  13 

from  him  and  from  hunger  wrath.  Brahmi  then  created 
Ralcshasas  exercised  with  hunger.  [Those  that  said  '  Save 
him']  are  called  Rakshas  and  those  [that  said  '  We  shall  eat 
him  up]  are  called  Yakshas  from  Yakshana  eating.  And 
from  the  movement  {Sarpana)  of  his  hairs  sprang  the 
serpents.  Waxing  wroth  he  generated  some  beings  of 
wrathful  temper.  O  sinless,  then  the  Gandharvas  came  out 
singing.    All  these  beings  were  created  by  him. 

He  created  gloats  from  his  mouth,  the  kine  from  his  belly 
and  sides ;  the  horses,  elephants,  asses  and  camels  from  his 
feet,  and  medicinal  herbs  furnished  with  fruts  and  roots  from 
the  hairs  of  his  body.  Fair  complexloned  male  sheep,  horses, 
mules  and  asses  are  called  grdmya  or  household  animals. 
Hear,  I  will  describe  the  wild  ones.  [They  are]  the  beasts 
of  prey,  the  cloven-hoofed,  elephants,  monkeys,  and  fifthly, 
birds  and  sixthly,  acquatic  animals  and  seventhly,  reptiles. 
From  his  eastern  and  other  mouths  he  created  the  Rik  and 
other  Vedas.  The  Brahmanas  originated  from  his  mouth, 
the  Kshatryas  from  his  arms,  the  Vaishyas  from  his  thighs  and 
the  Shudras  from  his  feet.  The  region  of  Brahma  is  for  the 
Brahmahas,  that  of  Shakra  for  the  Kshatryas,  that  of  Marut 
(wind-god)  for  the  Vaishjras  and  that  Gandharvas  for  the 
Shudras.  Those  practising  the  Brahmacharya  injunctions 
attain  the  region  of  Brahma.  The  householders,  performing 
duly  their  duties,  repair  to  the  region  of  the  Creator.  Those, 
living  in  the  forest,  acquire  the  region  of  the  seven  Rishis. 
The  sphere  of  the  Kd/w,  going  at  will,  is  the  eternal  region. 


•:o:' 


Cr? AFTER  V. 


HARf  said : — Haying-  created  the  world  and  all  orders  of 
l^eings  the  Lord  created  his  mind-begotten  sons  for  multi- 
plying his  creation  ;  namely  Dharma,  Rudra,  Manu,  Sanaka, 
SaniLtana,  Bhrigu,  Sanatkum&ra,  Ruchi,  Shuddha,  Marichi, 
Atrii  Angrira,  Pulastya,  Pulaha,  Kratu,  N&rada  and  the  Patris 
Varhisadas. 

The  Lotus-sprung  deity,  from  his  right  thumb,  created 
Daksha  endued  with  four  forms  and  his  wife  from  his  left 
thigh.  Daksha  begat  on  her  beautiful  daughters.  He  gave 
them  away  unto  the  sons  of  Brahmi  and  conferred  Sati  on 
Rudra.  Numberless,  highly  powerful  sons  were  bom  unto 
Rudra.  He  conferred  the  auspicious  KhySti,  matchless  in 
beauty,  on  Bhrigu.  Bhrigu  begat  on  her  Dh&ti  and  VidhStl. 
He  also  begat  Shree  who  was  N&r2iyana's  wife.  Hari  begat 
on  her  himself  Bala  and  Ukshmadi.  Ayati  and  Niyati  were 
the  two  daughters  of  the  high-souled  Manu.  They  were  the 
wives  of  Dh&ti  and  VidhSti.  They  gave  birth  to  two  sons, 
PrSLna  and  Mrikandu.  MiLrkandeya  was  the  son  Mrikandu. 
Marichi's  wife  Sambuti  gave  birth  to  PournamSsa.  Viraja  and 
Sarvaga  were  the  two  sons  of  that  high-souled  one.  Angiras 
begat  on  Smriti  sons  and  daughters  namely  Sinivalee,  Kuhu, 
Rlki  and  Anumati.  Atri  begat  on  Anasuyft  sinless  sons. 
Soma,  Durv&sSL  and  the  yogin  DattStreya.  Pulastya  begat 
on  Priti  Dottoli.  Three  sons,  Karman,  Arthavira  and  Sahishnu 
were  begotten  by  the  patriarch  Pulaha  on  his  wife  Kshami. 
Krati  begat  on  his  wife  Sumati  the  sixty  thousand  Rishis  of 
controlled  passions  by  name  V^lakhilyas.  They  were  all  of 
the  height  of  a  thumb  and  effulgent  like  the  burning  sun. 
Vashistha  begat  on  UrjjSL  seven  sons,  viz,  Rajo,  Gatra, 
UrdhavShu,  Sharana,  Anagha,  Sutapa,  Sukra.  These  arc  the 
seven  Rishis. 


GXItUBA   PORANAM.  1 5 

Daksha  conferred  SwihSL  on  the  fire-goci  Who  had 
•assumed  a  body.  O  Rata,  from  him  Sw2ih&  obtained  three 
*highly  effulgent  sons  viz  P^vaka,  PavamSna  and  Shuchi,  all 
*eaters  of  water.  Swadhi  gave  birth  to  Meni  and  Vaitarani. 
They  were  both  Brahmavadinh.*  Mea&  was  married  to 
Himachala  (mount  Himalaya). 

O  Hara  I    the  Lord  appointed   Mana  Swayambha    (self- 

-create)   formerly  sprung  from  Brahma's  self  and  resembling 

limself  to   rule   creatures.     Svvayanbhuva    Mano    accepted 

as  his  wife  ShatarupiLtf  who   had   destroyed   all  her  sins  by 

•ascetic   penances.     And     to     that    person     Satarupi    bore 

Pryavrata  and  Utt^Lnapada^  and   daughters   named  Prasuti, 

Akuti   and   Devahuti;   of    them    Manu   conferred   Akuti  on 

Ruchi,  Prasuti  on   Daksha  and   Devahuti  on  Kardama.    To 

Ruchi  were  born  Yajnc2  and  Dakshin23.    Again  Yajna  begat 

on  D'«kshin2L  twelve  highly  powerful  sons  by  name  Yamas. 

The  most  excellent  Daksha  begat  twenty  four  daughters. 
They  were  Sraddha,4  Lakshmi,5  Dhriti,6  Toshtij  Pushti,8 
Medh2i,9  Kriy2L,io  Baddhi,ii  La]j2i,i2  Vapu,i3  SSnti,i4 
Hiddhi.is  Kritii6.  These  thirteen  daughters  of  Daksha  were 
wedded  by  Dharma  for  procreating  sons.  Khy&tiyiy  Siti,i8 
*Sambhuti,i9  Smriti,20  Priti,2i  Ksham&y22  Saunati,23  Ana* 
^uya,24  UrjjSL,25  Sw&h^  and  Swadh&26  [were  the  remaining 
t)nes].  The  foremost  of  ascetics  Bhrigu,  Bhava,  Marichi, 
Angira,  Pulastya,  Pulaha,  Kratu,  Atri,  Vasistha  and  the  Pitris 
duly  married  all  these  daughters  beginning  with  KhySti.    And 


^^ 


*  Female  interpreters  of  the  divine  Science* 

I  Having  an  hundred  forms.  2  Sacrifice.  3  Gifts  in  sacrifice  4 
Veneration.  5  The  goddess  of  wealth.  6  Patience.  7  Satisfaction.. 
8  Nourishment.  9  Intelligence.  10  Act.  11  Intellect.  12  Bashful- 
ness.  13  Body.  ;  14  Suceess.  15  Fame.  16  Righteousness.  17 
Renown.  18  Chastity.  19  Birth,  ao  Memory.  21  Gratification. 
23  Forgiveness.  23  Reverence.  24  Good-natured.  25  Energy,  26 
This  and  the  last  words  are  uttered  while  offering  oblations  to  fire. 


l6  GARUOA   PURANAM. 

then  Sraddha  brought  forth  Klma,i  Chala,2  Darpa.3  Niyaina4 
and  Dhriti5  as  her  sons,  and  Tushti  Santosha6  and  Pushti 
Lobha.7  Medh&8  brought  forth  Shiutagand  Kriy2L,io 
Dandamii,  Layai2  and  Vinayai3  and  Buddhi,i4  Bodhi5  and 
Lajj^,  Vinaya  Vapui6  and  Vyavasayai/  as  her  sons.  And 
Shanti  brought  forth  Kshem^  and  Riddhi,  SukhamiS  and 
Kirti  Yafas.ig    These  are  the  offspring  of  Dhaqna. 

Kama's  wife  was  Rati  whose  son  was  Harsha.2 1  Daksha 
once  undertook  the  celebration  of  a  horse  sacrifice  at  which 
all  his  sons-in-law  were  invited.  They  all  went  there  accom- 
panied with  their  wives  except  Rudra  and  Sati.  But  Sati 
went  there  uninvited  and  was  insulted  by  Daksha.  Having 
renounced  her  body  she  was  again  begotten  on  Men2  by 
Himavan.  Gouri  became  Shambhu's  wife  whose  sons  were 
VinSlyaka  and  KumSira.  Rudra,  the  powerful  master  of 
Bhringi,  was  by  nature  wrathful.  He  destroyed  Daksha's 
sacrifice  and  imprecated  a  curse  on  him,  saying  **  You  will  be 
born  as  a  man,  in  the  family  of  Dhruva." 


>:o:- 


CHAER    VI. 


Hari  said : — Uttan^pada  begat  a  son  on  Suruchi  by 
name  Uttama  and  another  on  Suniti  by  name  Dhruva  who 
attained  to  the  most  exalted  station,  having  adored 
JanSrddana,  the  god  of  gods,  by  the  favour  of  the  ascetic* 
Dhruva's  son  Shnisthi  was  greatly  strong;  and  highly  power- 
ful.    And  his  son  was*  the   greatly  intelligent    Prachinavarhi. 


I  Sexual  desire.  2  Lakshmi.  3  Pride.  4  RestrainL  5  Nourish- 
ment. 6  Contentment.  7  Avarice.  8  Intellect.  9  Knowledge  or  what 
is  heard.  10  Action.  11  Punishment.  12  Justice.  13  Humilation. 
14  Intellect.  15  Apprehension.  16  Body,  t;  Exertion.  18  Felicity. 
19  Faroe. 


CARUDA   PURANAM.  1 7 

His  son  was  Divanjaya  whose  son  was  Ripu.  His  son  was 
known  as  the  beautiful  Manu  ChSLkshusha.  His  son  was 
Rum  whose  son  was  the  beautiful  Anga.  Anga's  son  was 
Vena  who  was  an  atheist  and  an  irreligious  person.  Vena,  the 
perpetrator  of  iniquities,  was  killed  by  the  Rishis  with  Kuga. 
They  then  churned  his  thigh  for  a  son  and  thereat  sprang  a 
son,  greatly  dwarfish  and  black.  They  then  said  ''  sit  down, 
sit  down"  and  he  was  called  Nishada  dwelling  on  the 
mount  Vindhya.  Then  the  twice-born  ones  suddenly 
churned  his  right  thi^h.  From  there  sprang  a  son  assuming 
the  mental  form  of  Vishnu,  by  name  Prithu.  By  that  son 
Vena  repaired  to  the  celestial  region.  The  king  milched  the 
earth,  for  giving  life  to  his  subjects. 

Prithu's  son  was  Antarddhana  whose  son  again  was 
Havirdh&na.  His  son  Prachinavarhi  became  the  Lord 
Paramount  of  the  world.  He  espoused  the  daughter  of  the 
ocean  of  salt  water  and  begat  on  her  ten  Prachinavarhis 
who  were  called  Pr^chetas  and  were  masters  of  the  science 
of  archery.  They  all  practised  the  same  religious  austerities 
and  remained  immersed  in  the  bed  of  the  deep  for  ten 
thousand  years.  They  attained  to  the  dignity  of  the 
Patriarchs ;  and  their  wife  was  Marisha.  Of  her  was  born 
Daksha  by  the  imprecation  of  Bhava. 

As  before  Daksha  again  created  four  classes  of  beings 
from  his  mind.  Obstructed  by  Hara  they  did  not  multiply. 
The  Patriarch  then  desired  to  carry  on  the  work  of  creation 
by  sexual  intercourse.  He  then  espoused  Asikni,  the 
daughter  of  the  Patrirch  Varuna.  He  begat  on  the  daughter 
of  Varuna  a  thousand  sons.  The  end  of  the  earth  being 
described  by  Narada  they  went  there  to  learn  it  and  did  not 
return.  On  their  being  lost  Daksha  created  another  thousand, 
named  Savalakha,  who  also  followed  the  foot  steps  of  their 
brothers,  O  Hara.  Worked  up  with  anger  Daksha  cursed 
Nirada  saying  **  You  will  obtain  a  birth"  and  he  was  again 
bom  as  the  son  of  the   ascetic    Kashyapa.     On    his   sacrifice 

3 


1 8  GARUDA  PURANAM. 

being  destroyed  Daksha  imprecated  the  terrific  Maheshwara, 
saying  **  Having  worshipped  thee  with  necessary  articles 
the  twice  born  will  leave  them  aside.  Even  in  another  birthi 
your  hostilities  will  not  terminate,  O  Shankara." 

Daksha  begat  on  Asikni  sixty  beautiful  daughters.  He 
gave  away  two  of  them  unto  Angiras.  He  conferred  two  on 
KrishSishwa,  ten  on  Dharma,  thirteen  on  Kashyapa  and 
twenty  seven  on  Indu.  He  conferred  SuprabhSL  and 
Bh^mini  on  Vahuputra.  And  O  Mahadeva,  he  gave  unto 
Aristhanemi,  his  four  daughters  viz  ManoramSL,  Bhinumati, 
VishilSL  and  Vahudi.  He  conferred  on  Krishishwa  Supraja 
and  JaySL. 

Arundhati,  Vasu,  Y4mi,  Lamvi,  Bh3Lnu,  Manitvati, 
Sangkalpa,  Muhurta,  Sadhy&,  VishwSi,  these  ten  are  known 
as  the  wives  of  Dharma.  I  will  now  describe  the  names  of 
the  wives  of  Kashyapa.  They  were  Aditi,  Diti,  Danu,  K&U, 
*  AnSLyu,  Sinhik^,  Muni,  Kadru,  Pr&dh&,  Ira,  KrodhS,  VinSt&, 
Surabhi  and  Khag^.  Vishwi  gave  birth  to  Vishwadevas 
and  Sadhya  to  Sadhyas  ;  Murutvati  to  Marudyant  and  Vasu 
to  Vasus.  From  Bhanu  were  born  the  Bh&nus  and  from 
Muhurtta  the  Muhurttas.  Ghosa  was  born  of  Lamva  and 
Nagavithi  (milkway)  was  born  of  Yami  (night).  All  the  ob« 
jects  of  the  world  were  born  of  Arundhati  and  Sankalpa 
(pious  determination)  was  the  son  of  Sankalpa.  Apa,  Dhruva, 
Soma,  Dhava,  Anita,  Anala,  Pratyusha  and  Prabhasa  are  the 
names  of  the  Vasus. 

Apa's  son  were  Vaitundya,  Srama  (weariness),  Sranta 
(fatigued  and  Dhani.  And  the  son  of  Dhruva  was  the  great 
Kala  (Time*  the  cherisher  of  the  world.  The  son  of  Soma 
was  Varchas  (light)  by  whom  was  generated  Varchaswi 
(radiance).  Dhava  begat  on  his  wife  Manohari  Ruhina, 
Hutahavya,  Shishita,  Prana  and  Ramana.  Anila's  wife  was 
Shiva.  Her  son  was  Pulomya  and  Avijnatagati  (unknowable 
motion V  These  were  the  two  sons  of  Anila.  The  son  of 
Agni,    Kumara,  was   born    in    a  dump  of  Sara  reeds  whose 


GARUDA  PURANAM.  19 

sons  were  Sh&kha,  Vish&kha,  Naigameya  and  Prishtata. 
The  son  of  Kirtikas  was  known  as  Kartikeya.  Pratyusha's 
son  was  the  ascetic  Davala.  Vishwakarm&,  the  celebrated 
architect  of  the  celestials,  was  the  son  of  Prabhisa.  His 
sons  wer^  Ajaikapada,  Ahirvadhna,  Twastri  and  Rudra,  all 
very  energetic.  And  the  own  begotten  son  of  Twastri  was 
the  great  ascetic  Vishwarupa.  There  are  eleven  Rudras,  the 
lords  of  the  three  worlds.  They  are  Hara,  Vahurupa, 
Tryamvaka,  Aparajita,  Vrish&kapi,  Shambhu,  Kapardi, 
Raivata,  Mrigavyadha,  Sarva,  and  Kapali,  O  great  ascetic. 
Soma's  wives  were  twenty  seven  in  number  known  as  stars. 
Kashyapa  begat  on  Aditi  twelve  suns.  Vishnu,  Shakra, 
Aryama,  Dh&ti,  Twastha,  Pushi,  Vivashwan,  Savita,  Mitra, 
Varuna,  Angshuman  and  Bhaga — these  were  the  twelve 
Adityas. 

Hiranyakashipu  and  Hiranyaksha  were  born  of  Diti.  A 
daughter,  by  name  Sinhika,  was  also  born  who  was  married 
to  Viprachitti.  Hiranyakashipu  had  four  very  powerful  sons 
viz.,  Anuhlada,  Hl&da,  the  powerful  Pralhada  and  Sanghlada. 
Of  them  Pralhada  was  devoted  to  Vishnu.  The  sons  of 
Sanghlida  were  Sivi,  Ayushman  and  Vashkala.  Pralhada's 
son  was  Virochana  who  begat  Bali,  who  again  had  a  hundred 
sons  of  whom  V&na  was  the  oldest,  O  bull-emblemed  deity. 

All  the  sons  of  Hirany^kasha  were  also  gifted  with  great 
prowess — Utkara,  Shakoni,  Bhutasantapana,  MahclnSLbha, 
Mahivihu  and  K2Llan2Lbha. 

Danu's  sons  were  DwimurdhI,  Shankara,  Ayomukha, 
Shankusira,  Kapila,  Samvara,  Ekachakra,  Mahiv&hu,  the 
highly  powerful  Taraka,  Swarbh^nu,  Vrishaparva,  the  great 
Asura  Puloma  and  the  mighty  Viprachitti. 

Swarbhinu  had  a  daughter  by  name  Suprabha  and  Sar- 
mistha  was  the  daughter  of  Vrishaparvan  who  had  two  other 
celebrated  daughters,  namely  UpadAnavi  and  Hayasira. 
Vaishw^nara  had  two  daughters  named  Pulomi  and  Kilak^ 
who   were   both   married   to    MSlricha.     They  gave  birth  to 


20  CARUDA   PURANAM. 

sixty  thousand   sons,   the   leading   Danavas.     Poulamas   and 
Kala  Kanjas  are  known  as  the  sons  of  M«Lricha. 

Viprachitti  begat  on  SinhikA  Vyansha,  Shalya  the  strong, 
Nabha  the  powerful,  Vatapi,  Namuchi,  Itwala,  KhasrimS, 
Anjaka,  Naraka,  and  Kalanabha.  # 

In  the  family  of  the  Daitya  Pralhida  the  Nivatakavacfaas 
were  born.  Six  daughters,  gifted  with  great  energy,  were 
born  to  Tamra,  named  Shuki,  Syeni,  Bh^si,  Sugrivi,  Suchi 
and  Gridhrika.  Shuki  gave  birth  to  parrots,  owls  and  crows  ; 
Syeni  to  hawks;  Bhasi  to  kites ;  Gridhrika  to  vultures  ;  Sucht 
to  water-fowl ;  Sugrivi  to  horses,  camels  and  asses.  These 
are  known  as  the  offspring  of  Tamra. 

Vinata  gave  birth  to  two  sons  celebrated  as  Garuda  and 
Aruna.  The  offspring  of  Surasa  were  a  thousand  powerful 
serpents.  Kadru  had  also  a  thousand  sons — many-hooded 
serpents  of  unmitigated  prowess.  The  most  celebrated 
amongst  them  were  Shesha,  VSsuki,  Takshaka,  Shanka, 
Sweta,  Mahapadma,  Kumvala,  Ashwatara,  Elapatra,  NSLga, 
Karkota,  Dhananjaya  and  many  other  deadly  and  poisonous 
serpents. 

Krodh^  gave  birth  to  highly  powerful  Pishachas.  Surabhi 
gave  birth  to  kine  and  buffaloes*.  Ira  gave  birth  to  trees, 
creepers,  grass  &c.  Khaga  gave  birth  to  Yakshas  and  Raka- 
has  and  Muni  to  Apsaras.  Aristha  gave  birth  to  highly 
powerful  Gandharvas. 

Then  were  born  the  deities  Maruts,  forty  nine  in  number, 
viz.,  Ekajyoti,  Duryyoti,  Trijyoti,  Chaturjyoti,  Ekashukra, 
Dwishukra,  the  highly  powerful  Trishukra,  Idrik,  Anyadrik, 
Sadrik,  Pratisadrik,  Mita,  Samiia,  the  highly  powerful  Sumita, 
Ritajit,  Satyajit,  Sushena,  Senajit,  Atimitra,  Amitra,  Dura- 
mitra,  Ajila,  Rita,  Ritadharma,  Viharta,  Varuna,  Dhruva, 
Vidharana,  Grihamekagana,  Idriksha,  Sadriksha,  Etadriksha, 
Mita,  Shana,  Etana,  Prasadnksha,  Sutra,  the  great  ascetic 
Tadngiigra.  Dhvanriibhasa,  Vimukta,  Vikshipa,  Dyuti,  Vasu, 
Yaiadrishva,   Labha.  Kama.  Javi,  Virat,  Udveshana  and  Guna. 


GARUDA  PURANAM.  21 

They  all  ride  the  wind.  These  all  are  the  forms  of  Hari, 
All  the  kings,  D&navas  and  the  celestials  adore  Hari  with 
mystic  formulas  along  with  the  sun  and  other  members  of 
the  family. 


•;o:- 


CHAPTER  VII. 


RUDRA  SAID : — I  will  describe  in  brief  the  adoration  of 
Suryya  (the  sun)  as  instituted  by  Shy  warn  bhuva,  which  is 
essential  and  gives  enjoyment  and  emancipation.  Listen 
to  it,  O  Vydsa. 

RuDRA  SAID : — I  will  describe  the  adoration  of  the  sun 
yeilding  religion,  desire  &c. 

Om,  salutation  unto  the  seat  of  the  sun.  Om  salutation 
unto  the  form  of  the  sun.  Om,  Hrdm,  Hrim,  salutation 
unto  the  sun.  Om  saluation  unto  the  moon.  Om  salutation 
unto  Mars.  Om  salutation  unto  Mercury.  Om  salutation 
unto  Jupiter.  Om  salutation  unto  Venus.  Om  salutation 
unto  Saturn.  Om  salutation  unto  Rihu.  Om  salutation  unto 
Ketu.     Om  salutation  unto  the  bundle  of  effulgence. 

O  bull-emblemed  deity,  one  should  adore  the  sun  and 
other  planets  by  offering  them  seats,  conveyances,  water  for 
washing  feet,  Arghya,  water  for  rinsing  mouth,  water  for 
bathing,  raiments,  sacrificial  threads,  scents,  flowers,  incense, 
lamps,  and  salutation,  by  circumambulating  them  and  per- 
forming the  ceremony  of  Visarjjana  (the  withdrawal  of  life). 

Om,  Hdm,  salutation  unto  the  seat  of  Shiva.  Om,  HSm, 
salutation  unto  the  form  of  Shiva.  Om,  Him  salutation  unto 
his  heart.  Om,  Him,  unto  the  head,  Swihd.  Om,  hum,  unto 
the  tuft  of  hair,  Vashat.  Om,  Haim,  unto  the  amulet,  Hum. 
Om  hum  unto  the  three  eyes  Voushat.  Om,  Ham,  salutation 
unto  the  weapons.     Om,  Ham,  salutation  unto  the  immediate 


22  GARUDA   PURANAM. 

born.     Onii    Him,   salutation   unto   Vimadeva.     Om,   Haim/ 
salutation,    unto   Tatpurusha.     Om,   Houm,   salutation   unto 
IshSLna.     Om,   H2lm,  salutation  unto  Gouri.     Om,  Hum,  salu- 
tation unto  the  preceptors.     Om,  Ham,  salutation  unto  Indnu 
Om,  Ham,  salutation  unto  Adhora. 

Om,  salutation  unto  the  seat  of  Visudeva.  Om,  salutation 
unto  the  form  of  Visudeva.  Om,  Am,  Om,  salutation  unto 
the  Lord  Vlisudeva,  Namas.  Om,  Am,  Om,  salutation  unto 
the  Lord  Sangkarshana,  Namas.  Om,  Am,  Om,  salutation 
unto  the  Lord  Pradyumna  Namas.  Om,  Am,  Om,  saluta- 
tion unto  the  Lord  Aniruddha  Namas.  Om  salutation  unto 
N^r^yana.  Om  salutation  unto  the  Eternal,  existent  Brahma. 
Om,  Hum,  salutation  unto  Vishnu.  Om,  Kshoum,  salutation 
unto  the  Lord  Narasimha  (man-lion).  Om,  Bhus,  Om,  salu- 
tation unto  the  Lord  Bar^ha  (Boar).  .Om,  Kan,  Tan,  Pan, 
Sham,  salutation  unto  the  son  of  Vinata.  Om,  Jam,  Khan, 
Vam,  salutation  unto  Sudarshana.  Om,  Khan,  tan,  Pham, 
Sham,  salutation  unto  the  club.  Om,  Van,  Lan,  Man,  Koham 
salutation  unto  the  conch-shell  Panchajanya.  Om,  Ghami 
Dham,  Bham,  Ham  salutation  unto  Shree.  Om,  Gan,  Dan, 
Van,  San,  salutation  unto  Pushti  (nourishment).  Om,  Dham, 
Sham,  Vam,  San  salutation  unto  the  garland  of  forest  flowers. 
Om,  Sam,  Dam,  Lam,  salutation  unto  the  mystic  mark 
Srivatsa.  Om,  Tam,  Cham,  Bham,  Yam,  salutation  unto 
the  (jem)  Koustava.  Om  salutation  unto  the  preceptors. 
Om  Salutation  unto  Indra  and  other  deities.  Om  Salutation 
unto  Vishwaksena. 

O  bull-emblemed  deity,  with  these  mantrams,  seats  and 
other  offerings  should  be  dedicated  to  Hari.  Hear  now  of 
the  adoration  of  the  female  energy  of  Vishnu,  Saraswati. 

Om,  Hrim,  salutation  unto  Saraswati.  Om,  Ham,  saluta- 
tion unto  her  heart.  Om,  Hrim,  salutation  unto  her  head. 
Om,  Hum.  salutation  unto  her  hairs.  Om,  Ham,  salutation 
unto  her  amulet.  Om,  Hrum,  salutation  unto  her  three  eyes. 
Om,  Hus,  salutation  unto  the  weapons. 


GARUDA   PURANAM.  23 

Shradhi,  Hriddhi,  Kali,  Medhi,  Tushti,  Prabhi,  Mati, 
these  energies  of  Saraswati,  should  be  adored  with  mantracns 
beginning  with  Om  and  ending  with  Namas. 

Om  salutation  unto  the  Kshetrapalas.  Om  salutation  unto 
the  preceptors.     Om  salutation  unto  the  great  Guru. 

He  should  then  dedicate  seats  and  other  offerings  to 
Saraswati  standing  on  a  lotus.  The  sacred  Arohana 
[installation  of  the  image]  of  Suryya  (sun)  and  other  deities 
should  be  performed  with  their  respective  mantrams. 


:o: 


CHAPTER  VIII. 


Hari  said  : — Having  bathed  in  the  Mandapa  (temple) 
built  on  earth  one  should  adore  Vishnu  in  Mandala  (circular 
figure). 

With  powders  of  five  colours,  this  circular  figfure,  Vajranabha, 
should  be  drawn.  O  Rudra,  sixteen  rooms  should  be  drawn 
there.  In  the  fourth  and  fifth  corners  strings  should  be  placed. 
The  strings  in  the  comer  should  be  extended  to  both  the  oth<^r 
comers.  A  man,  well  versed  in  all  these  rites,  should  thus 
place  strings  in  all  the  corners.  Similarly  he  should  deal 
with  interior  comers.  The  first  should  be  placed  in  the 
centre  and  then  at  the  junction  of  the  lines  in  the  middle. 
In  all  the  interior  parts  there  are  eight  centres.  The  centres 
of  the  eastern  and  central  figures  should  be  connected  with 
a  string.  O  Hara,  the  foremost  of  the  twice-born  should 
draw  the  base  in  the  interior  parts.  O  Shiva,  connected 
with  it  the  pericarps  of  the  central  string  should  be  drawn. 
Co  two  sides  of  the  pericarps  an  expert  should  draw  the 
filaments.  A  teamed  man  should  draw  petals  on  their  heads. 
O   thou  of  firm   vows,   a   worshipper,   conversant  with   the 


24  GARUDA  PURANAM. 

knowledge  of  the  true   object,  should  draw  figures  of  lotuses 
in  all  the  centres. 

With  the  division  of  the  first  string  one  should  draw  the 
doors.  With  the  half  he  should  make  decorations  for  the 
same.  The  pericarp  should  be  drawn  with  yellow  colour, 
the  filaments  with  dark  blue,  the  inside  with  violet  and  the 
petals  with  crimson.  The  four  parts  should  be  filled  up 
with  black  powder,  the  doors  with  white  powder  and  the 
five  lines  of  the  Mandala  in  order  with  crimson,  yellow  and 
dark-blue.  Having  performed  Nyasa  (assignment  of  the 
limbs  he  should  adore  Hari  in  the  five  mandalas.  He 
should  assign  his  heart  to  Vishnu,  the  middle  part  to  Sankar- 
shana,  the  head  to  Pradyumna  and  the  tuft  of  hair  on  the 
head  to  Aniruddha.  His  entire  body  should  be  assigned  to 
Brahma  and  the  fingers  to  Shridhara.  Meditating  "I  am 
Vishnu"  he  should  perform  the  Nyasa  of  Hari  in  the  pericarps. 
He  should  perform  the  Nyasa  of  Shangkarshana  in  the  east, 
that  of  Pradyumna  in  the  south,  that  of  Aniruddha  in  the 
west,  that  of  Brahma  in  the  north  that  of  Shridhara,  Indra 
and  other  deities  in  Rudra  and  other  corners.  Having  adored 
them  with  scents  and  other  articles  a  worshipper  attains  to 
the  great  station."*^ 

CHAPTER  IX. 


Hari  said  : — Being  initiated  in  proper  time  and  having 
his  eyes  covered  with  a  cloth  a  disciple  should  offer  one 
hundred  and   eight   oblations  with  the   principal     mantram. 


*  In  this  chapter  occurs  the  drawing  of  a  figure  with  various  colours. 
Such  a  figure  is  necessary  for  the  celebration  of  a  religious  rite.  Even 
in  a  Hindu  marriage  such  figures  are  drawn  for  the  solemnization  of 
religious  rites. 


GARUDA   PURANANf.  25 

O   Rudra,    twice    the    number  should  be  offered  in  a  Putraka 

Homa,*  thrice  the  number  in  Sadhakaf  and  four  times  the 
number  in  Nirvinadeshika.t  A  destroyer  of  a  preceptor, 
Vishnu's  image,  Brahmana  and  a  woman  deserves  death  at 
the  hands  of  those  who  are  not  initiated.  I  \nll  describe  his 
Dikshd  or  initiation  destructive  of  virtue  and  sin. 

Having  caused  his  disciples  to  sit  outside  he  should  make 
them  concentrate  their  minds.  O  Rudra,  he  should  consider 
them  purified  by  the  wind,  burnt  by  the  fire  and  again 
sprinkled  with  water.  Uniting  the  sentiency  with  fire  he 
should  consign  it  to  fire.  He  should  meditate  on  PranAva, 
the  instrument  of  all,  in  the  sky  and  in  the  body.  He  should 
next  unite  it  with  Kshetrajna^  for  its  being  the  cause  of  the 
body.  Then  imagining  all  the  Saktis  or  female  energies  of 
of  the  deity  in  the  various  Mandalas  he  should  adore  Hari. 
There  should  be  four  doors  in  order  of  Brahma  Tirtha 
(shrine)  and  others.  The  head  is  the  lotus  ;  the  fingers  are 
the  petals ;  the  palm  is  the  pericarp  and  the  nails  are  the 
filaments.  Then  meditating  there  on  Hari,  the  sun  and  fire, 
he,  with  a  controlled  mind,  should  place  it  on  the  head  of 
the  disciple,  for  in  the  hand  is  stationed  Vishnu,  his  own 
hand  being  that  of  Vishnu,  and  with  its  touch  the  entire 
collection  of  sins  is  dissipated. 

Having  adored  [the  disciple,  covered  his  eyes  with  a  piece 
of  cloth,  and  placed  him  in  front  of  the  deity  the  preceptor 
should  throw  flowers  there.  He  should  throw  flowers  where 
the  head  of  the  deity,  the  holder  of  ShrSnga  bow,  is.  He 
should  mention  his  name  as  well  as  those  of  his  wives.  In 
the  case  of  a  Shudra,  an  expert  preceptor  should  mention 
the  name  of  his  master. 


*  A  Homa  or  offerings  to  fire  for  the  acquisition  of  a  ton. 

f  One  intended  for  becoming  a  worshipper. 

X  One  intended  for  attaining  emancipation. 

§  The  lord  or  the  divine  emanation  residing  in  the  body. 

4 


CHAPTER  X. 


Hari  said  : — I  will  describe  the  adoration  of  Shree  and 
other  deities  in  Sthandilas*  for  the  attainment  of  Siddhis\ 

Om,  Shrim,  salutation  unto  the  great  Lakshmi. 

Shr2ni|  Shrim,  Shrum,  Shroum,  Shras.  He  should 
gradually  worship  the  heart,  head,  the  tuft  of  hair,  amulet, 
the  eyes,  the  seat  and  the  image.  One  who  wishes  to  attain 
his  desired-for  objects  should  offer  oblations  to  the  Mandala^ 
the  sun,  moon,*  Lakshmi  and  her  limbs  in  one  comer,  Durgi, 
Gana,  preceptor  and  iKashtrSLpala  (Vishnu)  in  the  Mandal  a 
having  the  figure  of  a  lotus  drawn  inside  it,  four  doors 
painted  with  dust  and  sixty  four  corners. 

With  the  mantram,  "Om,  Gham,  tam,  dham.  Ham,  saluta- 
tion unto  the  great  Lakshmi"  he  should  adore  Lakshmi 
together  with   all   the   members   of  the  family  as  narrated 

before. 

Om,  Soum,  salutation  unto  Saraswati.  Om,  Hrim,  Soun, 
salutation  unto  Saraswati.  Om,  Hrim,  say,  say.  O  goddess  of 
speech,  SwSha.     Om,  Hrim,  salutation  unto  Saraswati. 


•:o:« 


CHAPTER  XI. 


I    WILL   now   describe   the   mode   of   adorning  the   nine 
Vyuhas   as  narrated  unto  Kashyapa.     Having  drawn  up  the 

*  A  level  square  piece  of  ground  prepared  for  a  sacrifice. 

t  Supernatural   powers   acquired    by  Yoga.    The  word  Siddki  may 
also  mean  *'  che  accomplishment  of  the  object  for  which  a   religious  rite 
is  undertaken.'' 


GARUDA   PURANAM.  2^ 

vital  breath  through  the  head  one  should  place  it  in  the  sky 
through  the  navel.  Then  with  the  mantram  Ram  he  should 
consume  the  body  identical  with  the  up-going  vital  air.  And 
he  should  destroy  all  with  the  mantram  Yam.  With  the 
mantram  Lam  he  should  overflood  the  entire  world  mobile 
and  immobile.  Then  with  the  mantram  Vam  he  should 
meditate  on  ambrosia.  Thereupon  by  dhyana  (meditation) 
he  should  think  of  the  four-armed  deity,  clad  in  a  yellow 
raiment,  in  the  middle  of  the  bubble,  as  well  as  of  his  bathing. 
He  should  next  perform  the  three-fold  mantra-nyasa* 
ceremony  of  the  fingers  and  body. 

After  the  recitation  of  this  mantram,  with  one  composed 
of  twelve  letters,  he  should  make  assignment  of  six  limbs  so 
that  Hari  himself  might  appear  there.  Beginning;  with  the 
thumb  of  the  right  hand  he  should  assign  the  middle  finger 
to  the  petal.  Having  assigned  the  two  Vijas  in  the  middle 
he  should  assign  them  to  the  other  limbs  viz,  heart,  head,  the 
crown  of  the  head  where  lies  the  tuft  of  hair,  mouth,  eyes, 
belly,  back,  arms,  hands,  thighs  and  feet.  Having  converted 
the  hand  into  the  shape  of  a  lotus  he  should  place  the  thumb 
in  the  middle.  And  there  he  should  meditate  on  the  Lord 
of  all,  the  great  undecaying  Principle.  Then  in  order  he 
should  assign  all  the  other  mantrams  to  fore  and  other 
fingers.  He  should  then  in  order  make  assignment  of  the 
head,  eyes,  mouth,  throat,  heart,  navel,  buttock,  thighs  and 
feet.  Having  assigned  the  mantrams  of  six  limbs  or  parts  to 
the  palms  he  should  assign  others  to  the  body.  He  should 
assign  the  five  mantrams  to  the  five  fingers  beginning  with 
the  thumb  and  ending  with  the  youngest. 

He  should  assign  the  mantram  of  the  eye  to  the  hand  and 
then  make  assignment  of  other  limbs.  Having  assigned 
heart  to  the  heart  he  should  assign  head  to  the  head,  SikhSL 
(tuft   of  hair)   to   the   Sikhi   and  amulet  to  the  entire  body. 

*  The  assignment  of  mystic  syllables  to  various  deities. 


28  GARUDA  PURANAM. 

Eyes  should  be  assigned  to  the  eyes  and  the  weapon  to  the 
two  hands.  Having  bound  all  the  quarters  with  the  weapon 
he  should  commence  the  rite  of  adoration.  First  of  all  with 
a  controlled  mind  he  should  meditate  on  Yogapitha  (the  seat 
of  yoga)  in  his  heart,  and  in  due  order  on  religion,  knowledge, 
disassociation  from  the  world,  and  prosperity.  He  should 
assign  iniquity  &c.  to  the  north-east  and  east.  The  body,  free 
of  all  these  sins,  should  be  then  converted  into  Pitha  (seat). 
He  should  after\vards  assign  Ananta.  Having  meditated  first, 
by  means  of  the  Vedas  &c  on  learning,  the  eight  quarters 
like  unto  eight  petals  of  a  lotus  born  in  a  tank,  a  white  lotus 
of  a  hundred  petals  covered  with  filaments  he  should  meditate 
on  Mandalas  ^identical  with  the  sun,  moon  and  fire  and  then 
think  of  the  deity  on  one  above  the  other.  He  should  then 
perform  the  assignment  of  eight  energies  of  Keshava 
stationed  in  the  east  and  of  the  ninth  in  the  pericarp. 

Having  thus  meditated  on  and  adored  the  Yogapitha^  he 
should  invoke  the  lord  thereof,  Hari,  the  holder  of  Shringa 
bow  and  assign  him  there.  He  should  assign  heart  &c  to  the 
lotuses  of  the  four  quarters,  east  &c.,  the  eye  in  the  middle 
and  the  weapon  in  the  corners.  He  should  assign  the 
mantrams  of  Sangkarshana  &c.  to  the  east  and  other 
quarters  and  Vinati's  son  to  the  eastern  and  western  doors 
and  the  discus  Sudarshana  of  a  thousand  rays  to  the  southern 
gate.  He  should  assign  Shree  to  the  south,  Lakshmi  to  the 
north,  the  club  to  the  northern  gate  and  the  conch-shell  to 
the  corners. 

An  intelligent  worshipper  should  place  the  ShrSnga  bow 
cither  on  the  right  or  on  the  left  of  the  deity.  Similarly 
conch-shell  and  discus  should  be  placed  on  both  the  sides. 
According  to  the  distinction  of  their  respective  quarters  all 
the  guardian  deities  thereof  should  be  assigned.  In  the  same 
way  the  various  weapons,  such  as  thunder-bolt  &c.,  should 
be  assigned.     He   should  meditate  on  Brahma  upwards  and 


GARUDA  PURANAM.  29 

Ananta  downwards.    Having  meditated  on  and  adored  them 
all  he  should  display  Afudra.* 

Anjali  (the  folding  of  palms)  is  the  first  Mudra  which 
speedily  secures  the  favour  of  the  deity.  Vandani  is  the 
next  when  it  is  placed  on  the  breast  with  the  right  hand 
raised  half-way  up.  Urdhangustha  (thumb  raised  up)  is 
formed  by  the  clasping  of  the  fist  of  the  left  hand  with  tlie 
thumb  of  the  right  hand.  In  this  the  thumb  of  the  left  hand 
should  be  raised  up.  These  are  the  three  ordinary  forms 
arranged  according  to  the  difference  of  the  forms  of  the  idols. 

With  the  intertwining  of  the  youngest  finger  eight 
Mudras  are  formed  in  order.  These  should  be  formed  with 
the  recitation  of  the  first  eight  mantrams.  With  the  thumb 
the  three  sucessive  fingers  ending  with  the  youngest  should 
be  bent.  Then  the  two  hands  should  be  bent.  This  is  the 
Mudra  of  Narasimha  (man-lion).  Having  raised  up  the 
left  hand  he  should  whirl  it.  This  is  the  Mudra  approved  of 
VarAha  (the  boar-form).  Having  raised  up  the  two  fists  he 
should  straighten  the  fingers  of  tlie  one  and  then  bend  all 
of  them.  This  Mudra  is  called  Anga,  Having  intertwined  in 
order  the  two  fists  the  Mudras  for  the  ten  guardian  deities  of 
the  quarters  should  be  formed.  The  first  vowel,  the  second, 
the  last  but  one  and  the  last  should  be  in  order  assigned  to 
VAsudeva,  Bala,  Kima  and  Aniruddha.  "  Om,  Tatsat,  Hum, 
Kshroumi  Bhus"  are  the  mantrams  for  Narayana,  Brahma, 
Vishnu,  the  man-lion  and  Boar  forms.  White,  red,  green, 
violet,  blue,  dark-blue,  crimson,  cloud-colour,  fire-colour, 
honey-colour  and  twany  colour  are  the  nine  names. 

Kan,  tan,  jam,  pam,  Sham,  Garutman. 

Jam,  Kham,  ban,  Sudarshana.     Kham,  chani,  pham,  Sham^ 
the  club. 

Vam,   lam,  man,  Ksham,  conch-shell.     Gham,  dham  Vam^ 
bham,  Ham,  Shree.  Gam,  jam,  dam,  vam,  Sham,  nourishment. 

*  A  mode  of  inurtwinin^  of  the  fingers  during  religious  worship. 


30  GARUDA  PURANAM. 

Dham,  Vam,  the  garland  of  the]  forest  flowers.  Dam,' 
Sam,  is  for  the  mystic  mark  Srivatsa. 

Chham,  dam»  para,  Yam  is  for  the  jewel  Koustava. 

He  should  then  say  ''  I  am  Ananta"  These  are  the  ten 
limbs  of  the  Lord  of  gods. 

Ganida  is  smoke-coloured.  The  club  is  white.  Pushti 
(nourishm'ent)  is  of  the  colour  of  a  Sirish  flower.  Lakshmi  is 
gold-hued.  The  conch-shell  is  effulgent  like  the  full-moon. 
Srivatsa  is  of  the  colour  of  a  Kunda  flower.  The  garland  is 
of  five  colours.  Ananta  is  of  the  colour  of  a  doud.  All  the 
weapons  described  before  are  of  the  hue  of  lightnings. 

According  to  the  light  of  the  science  of  the  lotus-eyed 
deity  one  should  offer  Arghya,  P&dhya  (water  for  washing 
feet)  &c. 


•:o:- 


CHAPTER  XU. 


Hari  said : — I  will  describe  the  order  of  adoration  for 
achieving  the  success  thereof. 

The  recollection  of  the  great  soul  should  be  made  with 
the  mantrams,  "  Om,  Salutation,  &c." 

With  the  mantram  "  Yam,  Vam,  Lam,  Ram"  the  purifica- 
tion of  the  body  should  be  performed. 

With  the  mantram  "Om,  salutation"  the  image  of  the 
four-armed  deity  should  be  made. 

Then  the  three  sorts  of  the  making  of  idols  should  be 
made.  Then  follows  the  adoration  of  Yoga-pitha  stationed 
in  the  heart. 

Om,  salutation  unto  Ananta.  Om,  salutation  unto  religion. 
Om,  salutation  unto  disassociation.  Om  salutation  unto  know- 
ledge. Om  salutation  unto  prosperity.  Om  salutation  unto  sin, 


\ 


GARUDA  PURANAM.  3 1 

Om  salutation  unto  ignorance.  Om  salutation  unto  worldli- 
ness.  Om  salutation  unto  proverty.  Om  salutation  unto  the 
lotus.  Om  salutation  unto  the  solar  disc.  Om  salutation  unto 
the  lunar  disc.  Om  salutation  unto  the  disc  of  the  fire.  Om 
salutation  unto  Vimala.  Om  salutation  unto  Utkarshina.  Om 
salutation  unto  knowledge.  Om  salutation  unto  action.  Om 
salutation  unto  ignorance.  Om  salutation  unto  inaction.  Om 
salutation  unto  yoga.  Om  salutation  unto  Prarhi.  Om,  saluta- 
tion unto  Satya.  Om  salutation  unto  Ishana.  Om  salutation 
unto  Sarvatomukji.  Om  salutation  unto  Hari's  seat  with  all 
its  accompaniments,  principal  and  minor.  Om  salutation  unto 
V^udeva.  Om  salutation  unto  the  heart.  Im,  salutation  unto 
the  head.  Um  salutuation  unto  Shikha  (tuft  of  hair  on  the 
head).  Em,  salutation  unto  the  amulet.  Oum  salutation  unto 
the  three  eyes.  As,  phat,  salutation  unto  the  weapon.  Am, 
salutation  unto  Sangkarshana.  Am  salutation  unto  Pradyumna. 
As  salutation  unto  Aniruddha.  Om,  As  salutation  unto  Nara- 
yana.  Om,  Taisai  salutation  unto  Brahma.  Om,  Hum,  saluta- 
tion unto  Vishnu.  Kshroum,  salutation  unto  his  man-lion  and 
boar  forms.  Kam,  Tam,  Jam,  Sham,  salutation  unto  Vinata's 
son.  Jam  Khem,  Vam,  salutation :unto  Sudarshana.  Kham, 
Cham,  Pham,  Sham,  salutation  unto  ^the  club.  Vam,  Lam, 
Mam,  Ksham,  salutation  unto  the  conch-shell  Panchajanya. 

Gham,  Dham,  Bham,  Ham,  salutation  unto  Shree.  Gam, 
Dam,  Vam,  Sham,  salutation  unto^Pushti.  Dham,  Vam,  saluta- 
tion unto  the  garland  of  white  flowers.  Dam,  Sham,  saluta- 
tion unto  Shrivatsa.  Chham,  Dam,  Yam,  salutation  unto 
Koustava.  Sham  salutation  unto  Shringa  bow.  Im,  saluta- 
tion unto  the  arrows.  Cham,  salutation  unto  the  leathern 
fence.  Kham,  salutation  unto  the  sword,  and  the  lord  of 
the  Suras.  Dham,  salutation  unto  the  giver  of  riches  and  the 
lord  thereof.  Ham  salutation  unto  Ishana,  the  lord  of  learning. 
Om,  salutation  unto  the  thunder-bolt.  Om  unto  dart.  Om  unto 
rod.  Om  unto  sword.  Om  unto  noose,  standard,  club,  and 
trident. 


32  GARUDA   PURANAM. 

Lam,  salutation  unto  Ananta  the  lord  of  the  nether  region. 
Kham  salutation  unto  Brahma,  the  lord  of  all  the  worlds. 
Om  salutation  unto  the  Lord  V&sudeva. 

Om,  Om,  Namas ;  Om,  Nam,  Namas ;  Om,  Mom,  llamas ; 
Om,  Bham,  Namas ;  Om,  Gam,  Namas ;  Om,  Vam,  Namas ; 
Om  Tem,  Namas ;  Om  Vam  Namas ;  Om  Sum,  Namas ;  Om, 
Dem,  Namas ;  Om,  Vam,  Namas ;  Om,  Yam,  Namas. 

Om,  Om  Namas ;  Om,  Nam,  Namas ;  Om,  Mom,  Namas ; 
Om,  Nam,  Namas ;  Om,  Ram,  Namas ;  Om,  Yam,  Namas ; 
Om,  Nam,  Namas ;  Om,  Yam,  Namas ;  Om  salutation  unto 
Narayana.     Om,  salutation  unto  Purusottama. 

Salutation  unto  thee,  O  thou  having  lotus  eyes ;  saluta- 
tion unto  thee  O  creator  of  the  universe,  O  Subramanya ; 
salutation  unto  thee,  O  great  Purusha,  O  thou  the  first- 
born. 

In  Homa  rites  this  mantram  ending  with  the  word 
Swaha  should  be  recited.  Having  duly  recited  this  mantram 
one  hundred  and  eight  times  the  worshipper  should  offer 
Arghya  and  bow  unto  the  Deity  again  and  again.  After- 
wards having  worshipped  the  fire  he  should  duly  adore  with 
his  own  mantram  Achyuta  the  god  of  gods. 

Having  first  lighted  fire,  fed  it  and  whirled  it  one,  con- 
versant with  mantrams,  should  adore  it  in  the  Kunda  with 
auspicious  results.  Having  first  meditated  on  all  he  should 
assign  his  mind  to  the  Mandala.  Then  with  the  Tattwa 
called  VSsudeva  he  should  offer  one  hundred  and  eight 
oblations.  Then  with  Sangkarshana  and  other  mantrams 
he  should  offer  six  adorations,  three  each  time  to  his  limbs 
as  well  as  to  the  guardian  deities  of  the  quarters.  Then  in 
the  end  he  should  offer  Purnahuti,  Then  he  should  immerse 
his  own  self  in  the  great  principle  which  is  beyond  the 
range  of  speech.  Then  taking  his  seat,  making  again 
Mudras  he  should  again  bow.  This  is  the  daily  Homa  rite ; 
the  occasional  one  requires  double  the  rituals.  [He  should 
then  say]  "  Go,   go  to   that  great  region  where  dwells  the 


GARUDA  PURANAM.  .  33 

deity  who  is  devoid  o(  passions.  May  all  the  deities  repair 
to  their  respective  quarters," 

Sudarshana,  Shri,  Hari,  Achyuta,  Trivikrama  (three  foot- 
steps), Chaturbhuja  (four-arms),  Visudeva,  the  sixth  Pra- 
dyumma,  Sangkarshana,  Purusha  are  the  nine  Vyukas.  Then 
comes  Aniruddha  and  Ananta.  With  all  these  Chakras  the 
gods  are  known  and  marked.  And  they  are  worshipped  in 
a  house  along  with  the  Rakshsas  and  Danavas. 

Om  ChakrSya  Swaha,  Om  Vichakr^ya  Swaha,  Om  Sucha- 
kriya  Swaha,  Om  Mahachakraya  Swaha,  Om,  the  remover  of 
the  Asuras,  Hum,  phat,  Om,  Him  of  thousand  flames.  Hum, 
Phat. 

This  adoration  of  the  discus  at  the  door  of  the  house  is 
auspicious.     It  gives  also  protection. 


•:o:' 


CHAPTER  XIII. 


Hari  said  : — I  will  now  describe  the  most  auspicious 
mantram  of  Vishnu  called  Panjara,* 

Salutation  unto  thee,  O  Govinda.  Take  up  thy  discus, 
Sudarshana  and  protect  me  in  the  west,  O  Vishnu.  I  have 
taken  refuge  with  thee.  Take  up  thy  club  Koumodaki,  O 
lotus-navelled  deity,  salutation  unto  thee.  Protect  me  in  the 
south,  O  Vishnu,  I  have  taken  refuge  with  thee.  Salutation 
unto  thee,  O  Purusottama.  Taking  up  thy  plough-share 
Sunanda,  protect  me  in  the  east,  O  Vishnu,  J  have  taken 
refuge  with  thee.  Taking  up  thy  mace  Shatana,  O  thou 
having  lotus  eyes,  protect  me  in  the  north,  O  lord  of  the 
universe,  I   have  taken  refuge   with  thee.     O  Hari,  taking  up 

*  A  mantram  oC  invoking  the  various  weapons  and  embellishments  of 
Vishnu  to  one's  help, 

5 


34  GARUDA   PURANAM. 

thy  sword,  Uathern  fence,  and  other  weapons,  protect  me, 
O  destroyer  of  Rakshasas.  I  bow  unto  thee,  I  am  under  thy 
protection.  Taking  up  thy  great  conch-shell  Panchajanya 
and  thy  lotus  Anudbodha,  protect  me,  O  Vishnu,  O  Boar, 
in  the  south-east.  Taking  up  the  sun,  and  moon  as  well  as 
the  sword  Chandramasu  do  thou  protect  me  in  the  south-west, 
O  thou  of  a  celestial  form,  O  man-lion.  Taking  up  Vaijayanti* 
and  Srivatsa,  the  ornament  of  thy  throat  do  thou  protect  me 
in  the  north-west,  O  god,  O  Hayagriva.     I  bow  unto  thee. 

O  Jan&rddana,  having  ridden  Vinata's  son  do  thou  protect 
me  in  the  sky,  O  thou  un vanquished  by  the  Rakshas.  I  bow 
unto  thee,  O  thou  never  defeated.  Having  ridden 
Vishilakshaf  do  thou  protect  me  in  the  nether  region,  O 
tortoise,t  salutation  unto  thee.  Salutation  unto  thee,  O  great 
fish.  O  truth,  making  thy  Vahupanjaram  in  the  hand, 
and  fingers,  do  thou  protect  me,  O  Vishnu.  Salutation  unto 
thee,  O  Purusottama. 

This  great  Vishnu  Panjara  was  thus  described  unto 
Shankara,  who  again  described  it  unto  Katyayani.  By  this 
she  killed  the  immortal  Asura  Mahisha,  the  D&nava  Raktavija 
and  other  thorns  of  the  celestials.  By  reciting  it  with 
reverantiaL^faith  a  man  always  destroys  his  enemies. 


•:o:- 


CHAPTER  XIV. 


Hari  said  : — I   will   now  describe   the  great  Yoga  which 
gives  emancipation  and  enjoyment.     The  Dhyayins  (yogins) 

*  Flag  or  banner  of  Indra  that  was  given  by  him  to  Vishnu, 
t  Garuda,  Literally  it  means  having  large  eyes. 
X  These  are   the  various  forms  assumed   by  Vishnu  in  his  various 
incarnations. 


GARUDA  PURANAM.  35 

hold  that  the  Lord  Hari  is  alone  to  be  meditated  on.    There- 
fore, listen  to  it,  O  great  Ish&na. 

Vishnu,  the  lord  of  all,  is  the  destroyer  of  sins,  without 
end  and  devoid  of  feet  and  body.  He  is  V&sudeva,  the  lord 
of  the  universe  and  identical  with  Brahman.  Although  he 
daily  assumes  various  bodies  he  is  [in  sooth]  devoid  of  them 
all.  He  is  shorn  of  the  natural  functions  of  the  body  and  is 
devoid  of  death  and  decay.  Stationed  in  the  six  fold  objects 
he  is  the  seer,  hearer  and  smeller  and  is  (at  the  same  time) 
above  the  reach  of  organs.  He  is  devoid  of  the  functions  of 
senses,  the  creator  and  has  no  name  or  family.  The  deity  is 
in  the  mind  but  does  not  himself  possess  it.  He  is  devoid  of 
mental  faculties,  discriminative  knowledge  and  knowledge. 
He  perceives  all  by  intellect,  is  stationed  in  it,  the  witness  of 
all  and  omniscient ;  (and  at  the  same  time)  he  is  devoid  of 
intellect.  He  is  devoid  of  the  functions  of  intellect,  is  all, 
present  every  where,  and  is  in  the  mind  of  all.  He  is  freed 
from  vital  airs  and  is  devoid  of  their  actions.  But  he  is  the 
vital  principle  of  all  creatures,  of  a  quiescent  soul  and 
divorced  from  fear.  He  is  shorti  of  Ahankara  (egoism)  and 
other  principles  and  devoid  of  their  natural  actions.  But  he 
is  their  witness,  the  ordainer  thereof  and  of  the  form  of 
great  felicity.  He  is  the  witness  of  the  various  states  of 
of  waking,  dreamless  sleep  and  dreaming  sleep  and  himself  is 
above  them  all.  But  he  is  Turiya^  the  great  ordainer,  of 
the  form  of  the  quarter  and  devoid  of  gunas  (qualities).  He 
b  emancipated,  enlightened,  undecaying,  all-pervading,  all- 
auspicious  and  always  present  in  self. 

S  Understanding   this  the  men,  who  meditate  on  this  great 

Isha  (God),  attain  lo  his  form.     There  is  no  need  of  ascertain- 
ing actions  in  this  matter.   O  Shankara,  O  thou  of  good  vows, 

•  The  fourth  sute  of  the  soul  in  which  it  becomes  one  with  Brahman 
•r  the  Supreme  spirit. 


36  GARUDA  PURANAM. 

I  have  thus  described  the  Dhy&na.     He,  who   always  reads  it 
attains  to  the  region  of  Vishnu. 


•:o:« 


CHAPTER  XV. 


RUDRA  said : — O  Lord,  O  Janarddana,  do  thoa  describe 
unto  me  the  Great  Being  by  reciting  whose  name  a  man  may 
cross  the  dreadful  ocean  of  Samsara.* 

Hari  said  : — Reciting  the  thousand  names  of  Vishnu,  the 
Demiurgus,  the  great  Brahman,  the  Absolute,  Undecaying 
Self,  a  man  attains  to  emancipation.  O  bull-emblemed  deity, 
hear  with  fixed  attention,  I  will  describe  this  sacred  and 
great  object  of  recitation  (Japa)  which  destroys  all  sins. 

He  is  Vasudeva,  the  great  Vishnu,  Vimana  (Dwarf),t 
Vasava,  Vasu,  effulgent  like  the  newly  risen  sun,  and  the 
highly  powerful  Balabhadra.  He  fettered  (the  Asura)  Bali,, 
is  the  all-knower,  the  worshipful  knower  of  the  Vedas  and  the 
poet.  He  is  the  creator  of  the  Vedas,  of  the  form  of  the 
Vedas,  worthy  of  being  4cnown  and  filled  with  the  Vedas. 
He  is  the  knower  of  the  Vedangas,t  the  lord  of  the  Vedas,  the 
mine  of  strength  and  the  aggrandiser  of  the  strong.  He  is 
without  changes,   the   lord  of  boons,  the  giver  of  boons,  and 

*  Commonly  worldliness — but  really  it  is  the  tran9mrgaU)ry  series. 

f  An  incarnation  of  Vishnu  in  which  he  put  down  the  great  Asura 
Bali,  who  had  grown  excessively  powerful  by  his  rigid  austerities. 

X  Certain  classes  of  works  regarded  as  auxilliary  to  the  Vedas,  and 
designated  to  aid  in  the  correct  pronouncialion  and  interpretation  of 
the  text  and  the  right  employment  of  the  Mantras  in  ceremonials.  They 
are  six  in  number,  vis.t  (i)  Siksha,  the  science  of  proper  articulation 
and  pronounciation  ;  (2)  Chhandas,  the  science  of  prosody ;  (3)  Vya» 
karana  grammar;  (4)  Nirukta,  etymological  explanation  of  difficult 
Vcdic  words     (5)  Jyotish,  Astronomy  ;  (6)  Kalpa,  ritual  or  ceremonial. 


GARUDA  PURANAM.  37 

the  master  of  Vanina.  He  is  the  slayer  of  heroes,  the  great 
hero  and  the  great  Ishwara  adored  of  all.  He  is  the  soul, 
the  great  soul,  the  inward  self  and  above  the  sky.  He  is  lotus* 
navelledi  the  Padmaniddhi,*  the  lotus-handed  and  the  holder 
of  club.  He  is  the  Great,  above  the  elements,  the  foremost 
Purusha  and  the  Demiurgus.  He  is  lotus-waisted,  Pundarika 
wears  a  garland  of  lotuses  and  is  beloved  of  all.  He  is  lotus- 
eyed,  Padmagarbha,t  Parjanya  (rain-god)  and  seated  on  a 
lotus.  He  is  beyond  the  range  of  all,  the  great  object,  the 
greatest  of  the  great  lord.  He  is  most  learned  of  all  learned 
men,  holy  and  destroyer  of  sins.  He  is  pure,  manifests  all, 
holy  and  the  protector.  He  is  devoid  of  thirst,  Padya,{  the 
Purusha  and  Prakriti  (Nature).  He  is  Pradh&na  (intellectual 
principle),  the  lotus,  the  earth,  the  lotus-navelled  and  the  giver 
of  desirable  objects.  He  b  the  lord  of  all,  present  every 
where,  the  All,  Omniscient,  the  giver  of  all  and  the  great. 
He  is  identical  with  all  and  the  entire  universe,  the  witness 
and  up-holder  of  all.  He  is  the  Deity  who  shows  favour  unto 
all  and  is  stationed  in  the  hearts  of  all  creatures.  He  is  the 
protector  of  all,  is  adored  oJf  all  and  is  saluted  by  all  the 
deities.  He  is  at  the  root  of  the  entire  universe,  is  the  des- 
troyer of  all  and  the  fire.  He  is  the  protector  of  all,  pervades 
all  and  the  cause  of  all  causes.  He  is  meditated  on  by  all, 
the  friend  of  all  and  the  holder  of  the  various  forms  of  the 
deities.  He  is  the  object  of  the  study  of  all,  the  commander 
of  the  celestials  and  is  adored  of  the  gods  and  Asuras.     He  b 

*  One  of  the  nine  treasures  of  Kuvera,  vtM,,  Padma,  Mahapadma. 
Sankha,  Makara,  Kachhapa,  Mukunda,  Nanda,  Nila  and  Kharva; 
their  nature  is  not  exactly  defined  though  some  of  them  appear  to 
be  precious  jems  ;  according  to  the  Tantrik  system,  they  are  personi- 
fied and  worshipped  as  demi-gods  attendant  either  upon  Kuvera  or 
Lakshmi.     Here  the  term  is  an  epithet  of  Vishnu. 

t  Name  of  Brahma,  meaning  from  born  of  a  lotus.  Here  it  is  an 
epithet  of  Vishnu  showing  that  he  is  identical  with  Brahma. 

X  Water  for  cleaning  feet.  This  shows  that  Vishnu  permeates  every 
object  in  the  world. 


38  GARUDA  PURANAM. 

always  the  destroyer  of  the  wicked  and  Asuras.  He  is  the 
protector  of  truth,  the  centre  of  ^ood  people,  the  lord  of 
SiddhaSi  is  adored  by  them,  is  obtained  by  the  Siddhas  and 
the  Sadhyas  and  the  lord  of  their  hearts. 

He  is  the  refuge  of  the  world,  the  auspiciousness,^  the 
doer  of  good,  beautiful,  humble,  truthful  and  having  truth  for 
prowess.  He  is  stationed  in  truth,  of  a  true  determination, 
the  knower  and  giver  of  truth.  He  is  religion,  the  observer 
of  religious  rites  and  a  Karmin  (one  who  practises  religious 
rites)  but  he  is  devoid  of  all  actions.  He  is  the  ordainer  of 
actions,  the  action  itself  and  the  practice  of  religious  ritesr 
He  is  the  lord  of  Shree  and  of  men,  beautiful,  the  lord  of  all, 
but  himself  having  no  master.  He  is  the  lord  of  the  celestials, 
the  master  of  Vrishnis,  of  Hiranyagarbha  and  of  the.des- 
troyer  of  Tripura.  He  is  the  lord  of  the  beasts,  Vasus,  Indra, 
Varuna,  trees,  wind,  fire,  Yama,  Kuvera,  stars,  medicinal  herbs 
and  trees.  He  is  the  master  of  the  Nagas,  of  the  sun,  of 
Daksha,  of  friends  and  of  kings.  He  is  the  master  of  the 
Gandharvas,  the  most  excellent  lord  of  the  Asuras,  of  the 
mountains  and  rivers.  He  is  the  most  powerful  lord  of  the 
celestials,  of  Kapila,  of  creepers  and  of  Veerudhas  (spreading 
creepers).  He  is  the  master  of  the  ascetics,  the  most  excel- 
lent lord  of  the  sun,  moon,  and  of  Shukra.  He  is  the  lord 
of  planets,  Rakshasas,  the  Kinnaras  and  the  most  excellent 
master  of  the  twice-born  ones.  He  is  the  lord  of  the  rivers, 
oceans,  lakes  and  goblins.  He  is  the  master  of  the  Vetalas, 
Kushmandas,  birds  and  beasts. 

He  is  the  high-sould  Mangala,  Mandara,  the  lord  of 
Mandara.  He  is  creator  of  Meru  and  Madhava  and  devoid  of 
mind.  The  great  deity  wears  a  garland  and  is  adored  by 
Mah&deva.  He  is  of  a  quiescent  soul,  and  is  the  illustrious 
slayer  of  Madhu.  He  is  highly  powerful,  the  great  vital  air  and 
is  lauded  by  MSLrkandeya.  He  is  identical  with  M*tya  (illusion), 
fettered  by  it  and  devoid  of  it.  He  is  lauded  by  the  ascetics 
and  is  their  friend.     He  has  a  nose,  big  cheeks,  big  arms,   big 


•ARUDA  PURANAM.  39 

teeth  and  b  treed  from  death.  He  has  a  huge  mouth,  a  great 
soul,  a  great  body,  a  great  belly,  big  feet  and  a  high  neck. 
He  is  greatly  respected,  is  high-minded,  of  great  intellect,  of 
great  fame,  of  great  form  and  the  great  Asura.  He  is  Madhu, 
he  is  M2Ldhava,  he  is  Mahlideva,  and  he  is  Maheshwara.  He 
is  adored  in  -sacrifices,  of  the  form  of  a  sacrifice  and  is  the 
worshipped  lord  of  the  sacrifices.  He  is  the  great  wind,  the 
great  luck  and  the  superhuman  Mahesha.  He  is  man,  Manu 
and  does  good  unto  men.  He  is  deer,  is  adored  by  them  and 
is  their  lord.  He  b  the  master  of  Mercury,  Venus,  Saturn, 
Rihu  and  Ketu.  He  is  the  good  mark  and  is  endued  with  it ; 
he  has  long  lips  and  is  handsome  to  look  at.  He  is  bedecked 
with  various  ornaments  and  besmeared  with  sandal  of 
difiEerent  kinds.  His  face  is  painted  effulgent  with  various 
colours  and  adorned  with  diverse  flowers.  He  is  Rim^,  the 
great  Iswara  with  his  consort.  He  gives  jewels  and  takes 
them  away.  He  is  with  and  without  any  boon.  He  iis  ef  a 
great,  terrific  and  calm  appearance.  He  is  like  unto  a  blue 
cloud,  is  pure  and  resembles  a  cloud  at  the  end  of  a  cycle.  He 
is  smoky  cloud,  of  yellow  hue,  of  various  forms  and  without 
any  colour.  He  is  of  a  distorted  figure,  the  giver  of  forms 
and  is  white-hued.  He  is  of  all  colours,  the  great  yogin,  the 
sacrifices  He  is  gold-hued  and  is  called  gold.  His  body  is 
inade  of  gold  and  he  puts  on  a  golden  girdle.  He  is  the  giver 
of  gold  or  parts  of  it.  He  is  fond  of  gold  and  houses  made 
of  gold.  He  is  beautiful  and  of  huge  wings  and  the  creator 
of  Supama.  He  is  Vinat&'s  son,  the  sun,  the  beginning,  the 
the  creator  of  beginning  and  auspiciousness.  He  is  the 
cause  of  the  intellectual  principle,  of  the  Puranas,  of  intellect 
and  mind.  He  is  the  efficient  cause  of  consciousness, 
egoism,  elements  of  fire,  ether,  earth,  egg  and  Prakriti 
(Nature).  He  is  the  cause  of  the  body,  eyes,  ears,  skin,  tongue, 
vital  breath,  hand,  foot,  speech  and  the  organ  of  generation. 
He  is  the  efficient  cause  of  Indra,  Kuvera,  Yama,  Ishina  and 
the  most  excellent  creator  of  Yakshas  and  Rakshasas.    He 


40  GARUDA  PURANAM. 

is  the  most  excellent  cause  of  ornamentSi  virtue,  creaturesi 
Vasus  (gods  of  riches),  of  Manus  and  of  birds.  He  is  the 
foremost  cause  of  the  ascetics,  the  Yogins,  the  Siddhas,  the 
Yakshas,  the  Kinnaras  and  Gandharvas. 

He  is  the  cause  of  the  river,  male  and  female,  the  oceans 
and  trees.  He  is  the  cause  of  Veerudhas,  the  worlds,  the 
nether  region  and  celestials.  He  is  the  cause  of  serpents, 
the  auspiciousness,  the  beasts  and  of  all. 

He  is  identical  with  the  body,  the  organs  of  sense,  the 
soul,  the  intellect,  the  mind,  egoism,  consciousness,  the 
condition  of  waking,  that  of  dreaming  sleep,  the  intellectual 
principle  and  the  great  soul. 

He  is  identical  with  ether,  .water,  and  the  great  soul  of 
earth  and  air.  He  is  the  great  soul  of  the  smell,  colour, 
sound,  speech  and  touch.  He  permeates,  as  the  great  soul, 
the  ears,  skin,  tongue,  nostrils,  hand,  foot,  organ  of  generation. 
He  permeates  Indra,  BrahmS,  Rudra,  Manu,  and  the 
Patriarch  Daksha.  The  great  is  identical  with  truth.  He  is 
identical  with  Isha,  the  great  soul,  the  Rudra  and  the  Yati 
conversant  with  the  knowledge  of  emancipation..  He  is 
energetic  and  is  the  very  energy  itself.  He  is  the  holder  of 
the  leathern  fence  and  sword  and  the  destroyer  of  the  Asuras. 
He  is  modest  by  nature  and  engaged  in  the  well-being  of 
the  ascetics.  Hari  is  of  the  form  of  a  Yatin,  a  Yogin  and  is 
meditated  on  by  the  Yogins.  He  is  Shiti.*^  He  is  perfect 
knowledge,  genius,  time,  summer,  rainy  season,  determina- 
tion, year,  the  ordainer  of  emancipation  and  destroyer  of 
Moha  (stupifaction).  He  stupefies  the  wicked,  is  Mandavya 
and  mare-mouthed.  He  is  Sangvartaka  (fire),  the  creator  of 
time,  Goutama,  Bhrigu,  Angira,  Atri,  Vashistha,  Pulaha 
Pulastya,  Kutsa,  Yajnavalka,  Devala,  Vyasa,  ParSishara, 
Sharmada,  GSLngeya,  Hrishikesha,  Vrihatshrava  and  Keshava. 
He  is  the  destroyer  of  miseries,  has  beautiful  ears  and  is 
without  them.     The   great  Narayana  is  the  lord  of  Prana,  of 

*  Literally  **  white  or  black."    It  is  an  epithet  of  Shivat 


r 

/ 


GARUDA  PURANAM.  41 

Vital  air  the  Apina,  of  VySina,  of  Udana  and  of  Samana.  He 
is  the  best  master  of  sound,  touch  and  colour.  He  is  the 
master  of  the  destruction  of  the  world,  the  first-bom,  has  a 
sword  in  his  hand,  the  plough-share  for  his  weapon,  the 
discus  in  his  hand,  the  Kundalas  [on  his  ears]  and  the 
mystic  mark  Srivatsa  on  his  breast.  He  is  Prakriti,  htLs  the 
Koustava  gem  on  his  neck  and  is  clad  in  a  yellow  raiment. 
He  has  a  beautiful  face,  an  ugly  face  and  is  without  any. 
He  is  without  end,  of  endless  forms,  has  beautiful  nails  and 
is  the  handsomest  of  all  the  celestials.  The  lord  Vishnu  has 
a  beautiful  quiver  and  most  resplendent  arrows.  He  is  the 
destroyer  of  Hiranyakashipu,  the  grinder  of  Hiranyaksha, 
the  killer  of  PutanSl  and  Bhiskaranta.  He  is  the  grinder 
of  Keshin,  and  Mushtika.  He  is  the  killer  of  the  demoa 
Kansa,  of  ChSlnura  and  Aristha.  He  is  fond  of  Akrura.  He 
b  without  wickedness,  is  wily  and  is  adored  by  those  who  are 
fond  of  simplicity.  He  is  the  destroyer  of  the  lordly  powers, 
is  himself  endued  with  them,  the  sun  and  the  Lord  himself. 
He  is  Uddhava,  Uddhava's  lord,  and  is  being  meditated  on  by 
Uddhava.  He  is  the  holder  of  discus,  is  fickle  and  is  devoid 
of  the  moveable  and  immoveable  properties.  He  is  egoism, 
determination,  mental  faculties,  the  sky,  earth,  water,  air,  eye, 
«ar,  tongue,  nose,  palate,  hand,  foot,  waist  and  the  organ  of 
generation.  He  is  Shankara,  the  giver  of  auspiciousness,  the 
giver  of  endurance  ;  and  he  forgives  men.  He  is  fond  of  his 
votaries  aad  is  their  protector.  He  is  endued  with  reveren* 
tial  faith  and  himself  increases  it.  He  is  lauded  by  his 
votaries,  devoted  to  them  and  gives  fame ;  and  he  multiplies  it. 
He  is  fame,  resplendence,  forgiveness,  patience,  reverential 
faith,  compassion,  the  great,  the  gift,  the  giver,  the  agent  of 
action,  is  fond  of  the  celestials,  is  purity,  is  pure,  the  giver  of 
felicity,  emancipation  and  the  object  of  desire.  He  has  a 
thousand  feet.  He  is  the  thousand-headed  physician  who 
opens  the  gate  of  emancipation.  He  is  the  door  of  subjects, 
has  a  thousand  ends  and  a  thousand  hands.  He  is  Shukra, 
6 


42  GARUDA  PURANAM. 

has  a  beautiful  head-geari  and  a  beautiful  neck.  He  is 
Keshava,  Pradyumna,  Aniruddha,  Ha)ragriva,  Shukara 
(boar),  Matysa  (fish),  Parashurdma,  Pralhada  and  Bali.  He 
is  daily  sought  by  people  for  help,  enlightened,  emancipated 
and  the  holder  of  forms.  He  is  the  destroyer  of  Khara  and 
Dushana  and  the  g^rinder  of  Rlvana.  He  is  the  husband  of 
Sita  and  the  prosperous  Bharata.  He  is  the  killer  of  the 
victor  of  Kumbhendra,  the  grinder  of  Kumbhakarna,  the 
destroyer  of  the  killers  of  men  and  celestials.  He  is  the 
destroyer  of  the  wicked  Asuras  and  the  enemy  of  Shamvara. 
He  is  the  destroyer  of  (the  demon)  Naraka  as  well  as  of  the 
three-headed  demon.  He  broke  down  [the  trees]  Yamala 
and  Arjuna  and  always  helps  asceticism.  He  plays  on  the 
musical  instrument  and  is  himself  the  instrument.  He  is 
enlightened  and  the  giver  of  boons.  He  is  the  substance 
and  is  fond  of  substances.  He  is  Soura  and  the  destroyer  of 
time  and  is  incapable  of  being  cut.  He  is  Agastya,  Devala, 
N^rada,  and  fond  of  Narada.  He  is  Prana,  Apana,  Vyana 
(vital  airs),  the  qualities  of  Rajas  (darkness),  Sattwa  (good- 
ness) and  Tamas  (ignorance).  He  is  beyond  Tamas  (ignor- 
ance). He  is  Udana,  and  Samana  (vital  airs).  He  is  medicine 
and  the  medical  man. 

He  is  perpetually  and  universally  the  same.  His  form  is 
transparent  and  he  is  devoid  of  any  form.  He  is  devoid  of 
the  organs  of  vision  and  speech,  of  hands,  fat,  the  organs  of 
generation  and  excretion.  He  is  devoid  of  great  asceticism. 
He  is  devoid  of  perception,  intellect,  consciousness  and 
vital  airs,  Prana,  Apana,  Vyana,  Udana  and  Samana. 

He  is  devoid  of  the  ether  and  fire,  water  and  earth. 
He  is  devoid  of  sound,  touch  and  all  colours.  He  is  devoid 
ci  carnal  passion  and  other  inferior  appetites.  He  is  shorn 
of  grief  and  the  power  of  speech.  He  is  devoid  of  the 
quality  of  Rajas  (darkness)  and  six-fold  deviations  from  the 
natural  state.  He  is  devoid  of  sexual  passion,  anger,  avarice^ 
and  pride.    He  is  the  subtlest  of  the  subtle  and  the  grossest  of 


\ 


GARUDA  PURANAM.  43 

the  gross.  He  is  clever,  leader  of  the  strong  and  the  agita- 
tor of  all.  He  agitates  Prakriti  (nature),  Mahat  (intellectual 
principle),  the  elements,  intellect,  the  organs  of  sense  and 
of  the  objects  thereof.  He  is  the  agitator  of  Brahma  and 
Rudra.  He  is  beyond  the  range  of  vision  and  hearing. 
Skin  cannot  touch  him.  He  is  tortoise.  Tongue  cannot 
perceive  him.  He  is  beyond  the  range  of  smelling  and 
speech.  The  hands  and  feet  cannot  reach  him.  Hari  is 
beyond  the  range  of  mental  and  intellectual  perception  and 
understanding.  He  is  within  the  comprehension  of  the  sense 
of  ego  and  mental  faculties. 

He  holds  the  conch-shell  in  his  hand,   is  undeca}ring  and 

holds  also  the  club  and  Shr^nga  bow  in  his  hands.     He  is 

dark-blue,  the  image  of  knowledge  and  the  scorcher  of  the 

enemies.     He  is  within  the  range  of  the  knowledge  of  the 

ascetics;  he  is  endued  with  knowledge  and   knows  all  by 

his  knowledge.     He  is  comprehended    by  knowledge    and 

manifests  the  consciousness  of  the  objects    of  knowledge. 

He  is  the  soul,  object  of  mental   perception,   the  creator  of 

the  world  and  the  destroyer  of  it.     He  is  Govinda,  the  lord  of 

kine  and  the  giver  of  felicity  unto  the  cow-herds.     He  is  the 

protector  of  kine,   the   master  of  kine,  Gomati  and  Godhara. 

He   is   Upendra,   Nrisimha,   Shouri,     JanlLrddana,    Araneya, 

Vrihatbbanu   and  highly  effulgent.     He  is   Dimodara,     the 

three-fold   time,  cognizant  of  time  and  devoid  of  time.     He 

is  the  three-fold  Sandhya  (periods  of  conjuction),  is  Dwapara, 

Treta,   the  creator  of  subjects  and  of  the  foot  steps.     He 

is  powerful  and  holds  a  rod  in  his  hand.     He  holds  one  and 

three  rods  in  his  hand.    He  is  the  division  of  the   Samaveda, 

its  means,  of  the  form  of  Saman  and  the  chanter  of  Saman. 

He  is  conversant  with  Atharvan  Veda  and  is  the  preceptor 

thereof.     He   is  the  Rik  of  the   Rik   Veda   and   is   stationed 

there.     He  is  the  reader  of  the  Yayush,  the   Yayurvcda   itself 

and  is   conversant  with  the  rituals  thereof.     He  has  one  foot, 

many  feet,  beautiful  foot,  a  thousand  feet,  four  feet,  two   feet. 


44  GARUDA  FURANAM. 

The  powerful  lord  b  like  unto  Smriti  and  Nyaya.  He  is  a 
Sanyasin  (disassociated  from  the  world,  and  is  the  four  orders 
of  hermit  &c  viz,  a  Brahmacharin  (student),  Grihasta  (house- 
holder), VSnaprasta  (retired  into  forest)  and  Bhikshsu  (a 
hermit  living  on  alms).  He  is  the  four  Vamas  (castes)  viz 
the  Brahmanas,  the  Kshatryas,  the  Vaishyas  and  the  Shudras. 
He  gives  good  character,  is  endued  with  the  same  and  devoid 
of  a  bad  character.  He  is  emancipation,  is  engaged  in 
spiritual  communion,  is  the  encomiastic  verse,  the  encomiast 
and  the  worshipper.  He  is  worshipful,  the  speech,  the  object 
of  speech  and  the  speaker.  He  is  the  knower,  the  grammar, 
the  word  and  is  conversant  with  words. 

He  is  within  the  reach  of  words,  lives  in  sacred  shrines, 
is  the  sacred  shrine  and  is  conversant  with  the  knowledge  of 
all  the  shrines.  He  is  resident  in  all  the  sacred  shrines,  b . 
Sankhya,  Nirukta  and  the  presiding  deity  thereof.  He  is 
Pranava^*  the  lord  of  Pranava  and  is  adored  with  Pranava. 
He  b  Gayatrii  and  the  holder  of  club.  He  lives  in 
Shalagrama  and  b  ShSLlagrama  itself.  He  resides  in  water, 
lies  in  Yoga,  on  Sesha  and  Kushi.  He  is  the  earth,  b  the 
action,  th«  cause  and  the  holder  of  the  earth.  He  b  the 
Patriarch,  and  the  eternal.  He  is  the  object  of  desire  and 
Che  universal  creator  of  desire.  He  is  the  Lord  Paramount, 
the  sun,  the  heaven,  is  stationed  on  a  car  and  the  strength  of 
the  charioteer.  He  is  rich,  the  giver  of  riches,  blessed  and 
engaged  in  the  well-being  of  the  Yadavas.  He  b  the 
favourite  of  Arjuna  and  he  b  both  Arjuna  and  Bhima.  Un- 
bearable is  hb   prowess  and  he  b  a  master  of    all    the 

*  The  sacred  syllable  Oni,  an  abbreviation  of  the  Hindu  triad,  «t«, 
Brahma,  the  creative  force,  Vishnu,  the  protecting  force  and  Shiva, 
the  destructive  force.  These  three  forces  or  the  deities  presiding  over 
them  are  represented  by  Om.  The  abbreviation  is  intended  for  the 
purpose  of  recitation.  The  prayers  and  sacred  hymns  and  mantrams  of 
the.Hindus  are  all  presented  by  Om. 

t  The  sacred  verse  which  the   Brahmanas  recite.    It  is  one  of   thr 
verses  of  the  Rik  vcda,  embodying  the  worship  of  the  sun-god. 


GARUOA  PURANAM.  45 

scriptures.    He  is    Saraswati,    the  great  Bhishma  and  the 
captor  of  Parijata  flowers.    He  is  the  giver  of  ambrosia,  the 
ocean  of  milk  and  the  milk  itself.     He  is  the  protector  of 
Indra's  son  and  the  upholder  of  the  mount  Govardhana.     He 
u  the  destroyer  of  Kansa,  the  master  of  his  elephant  and  the 
killer  of  the  same.    He  is  Shipidisthe*  (pervaded  by  rays), 
cheerfulness  and  the  destroyer  of  the  calamities  of  all  people., 
He  b  Mudra,   the   maker  of  Mudras  and  is  devoid  of  all 
Mudras.    He  is  endued  with  a  body,  is  stationed  in  a  body, 
and  the  organizer  of  the  body.    He  is  the  hearer,  the  creator 
of  the  ears,  the  object  of  hearing  and  the  power  of  hearing. 
He  is  stationed  in  skin,  is  one  who  touches,  the  object  and 
power  of  touching.    He  resides  in   the  eye,   is  the  seer  of 
forms  and  the  creator  of  the  eye  and  is  the  object  of  vision. 
He  resides  in  the    tongue,  has  a  strong  taste  and  b  the 
organiser  of  taste.    He  resides  in  smell,  creates  smell,  him- 
self smells  and  is  the  creator  of  the  organ  of  smelling.     He> 
resides  in  speech,  is  the  speaker,  the  object  of  speaking,  .  the . 
power  of  speech  and  the  creator  of  the  same.     He  resides 
in  vital  airs.    He  is  the  creator  of  fine  arts,  is  the  fine  art 
itself  and  the  creator  of  hands.  '  He  is  the  foot,  the  agent  of . 
going,  the   place  of  going  and  the  power  of  going.     He  is 
the  ordainer  of  gifts,  is  stationed  in  the  organ   of  generation  . 
and  is  the  pleasure.     He  is  the  slayer  of  enemies,  KSLrtavirya, . 
Dattltreya,  is  engaged  in  the  well-being  of  Alarka  and  is  the 
destroyer  of  Kartavirya.    He  is  Klilanemi,   Mah&nemi,  the 
cloud  and   the  lord  of  clouds.     He  is  the  giver  of  food,  of 
the   form  of  food,   the  eater  of  food   and  the  ordainer  of 
food.     He  creates  smoke  and  b  of  a  smoky  form.     He  is  the 
most  excellent  son  of  Devaki.     He  is  the   delight  of  Devaki, 
Nanda  and  Rohini.    He  b  a  favourite  of  Vasudeva  and  hb  . 
son.    Hb  smiles  are    both  like   Dundhuvi   (tnmipets)    and  : 
flowers.     He  b  fond  of  laughing  aloud.     He  b  the  lord  of  • 

*  An  epithet  of  Vishnu. 


46  GARUDA  PURANAM. 

all,  decaying  and  undecaying.  He  is  Achyuta  (undecaying), 
the  lord  of  truth  and  is  fond  of  truth.  He  is  the  most 
beloved  husband  of  Rukshmini.  He  is  the*  favourite  of 
milk  women  and  his  piety  has  been  sung  in  well  known 
verses.  He  is  Vrish^kapi,  Yama,  Guhya,  Mangala,  Budha, 
R^hu,  Ketu,  the  crocodile^  and  the  union  of  the  mouths  of  the 
elephants.  He  is  the  destroyer  of  crocodiles  and  the 
protector  of  the  headmen  of  villages.  He  is  the  Kinnara, 
Siddha,  the  Prosody  and  easiness.  He  is  of  the  universal 
form,  of  large  eyes  and  the  slayer  of  the  Daityas.  He  is  of 
endless  forms,  is  stationed  in  elements,  in  the  celestials  and 
Danavas.  He  exists  in  dreamless  sleep,  is  dreamless  sleep 
itself  and  is  the  place  for  it.  He  exists  in  an  awakened  state, 
is  the  agent  and  the  place  thereof.     He  exists  in  the  state  of 

* 

dreamless  sleep,  is  conversant  with  it  and  is  the  dream  itself 
He  also  exists  in  the  fourth  state  devoid  of  these  three  states 
of  dreamless  sleep,  dreaming  sleep  and  awakening.  He  is 
the  discriminating  knowledge,  is  Chaitra,  the  sentiency  and 
the  creator  of  sentiencies.  He  is  the  lord  of  the  worlds  and 
the  ordainer  of  the  worlds.  He  resides  in  the  nether  region, 
the  nether  region  itself  and  the  destroyer  of  all  sorts  of 
feverish  complaints.  He  is  of  the  form  of  great  felicity  and 
the  propounder  of  various  forms  of  faith.  He  is  easily 
accessible,  and  accessible  with  difficulty.  He  is  engaged  in 
Pr^niylma  {suppression  of  vital  air).  He  is  Pratyahara,* 
Dh^rakaf  and  the  maker  of  Pratyahara.  He  is  effulgence, 
personal  grace,  rays,  pure  and  like  unto  crystal.   He  is  above 


*  It  is  the  Yogic  process  of  restraining  the  organs  of  senses  from 
suscipitibility  to  outward   impressions,  and   directing  them   entirely  to 
mental  perceptions.    This  is  one  of  the  means  for  effecting  the  entire 
subjugation  of  the  senses. 

t  Steady  thought ;  retention  or  holding  of  the  image  or  idea  formed 
en  the  mind  by  contemplation. 


GARUDA  PURANAM.  47 

perception,  white  coloured,  the  all  and  pure.  He  is  Vashat* 
kar,*  Vashat,  Voushat,  SwadhA,  S\v&h«L  and  inclination  there- 
to. He  is  the  agent  of  cooking,  -giving  delight,  eating, 
understanding  and  thinking.  He  is  identical  with  knowledge 
and  understanding.  He  is  the  Great  and  the  Creator  of  all 
Creators*  He  is  the  river,  Nandi,t  the  lord  of  Nandi  and 
the  destroyer  of  the  trees  of  India.  He  is  the  holder  of 
discus,  the  husband  of  Shree  and  the  king  of  the  Lords 
Paramount.  He  is  the  master  of  all  the  celestials  and  is 
the  leisure.  He  is  Pushkara,|  the  lord  of  Pushkara  and 
the  Pushkara  island.  He  is  Bharata,  Janaka,  Janya§ 
and  is  devoid  of  all  forms.  He  is  without  any  form, 
without  any  cause,  without  any  fear  and  without  any 
help.  O  bull-emblemed  deity,  I  have  thus  described 
to  you  the  thousand  names  of  the  Lord  Vishnu  destruc- 
tive of  all  sins.  By  reading  them  a  Brahmana  attains 
to  Vishnu-hood,  a  Kshatriya  acquires  victory,  a  Vaishya 
acquires  riches  and  a  Shudra  is  endued  with  reverential  faith 
in  Vishnu. 

• 

CHAPTER  XVI. 


RuDRA  said  : — O  holder  of  conch-shell,  discus  and  club, 
do  thou  again  describe  the  Dhyana  (meditation)  of  the  Deity, 
the  Lord  Vishnu,  the  pure,  impersonal  self. 

HaRI  said  : — Hear,  O  Rudra,  Hari's  dhyana^  destructive 
of  the  tree  of  transmigatory  series,  never  seen  before,  exten- 
ding all  over  and  eternal.     It  is   undecaying,   present  always 

*  An  exclamation  used  in  making  an  oblation  to  a  deity  with  the 
dative  fomn  of  the  deity. 

t  The  attendant  of  Shiva.  It  may  also  mean  the  character  in  a 
drama  who  introduces  the  prelude. 

X  Literally  it  means  a  "  lotus."    It  is  an  epithet  of  Krishna. 

S  Father. 


48  GARUDA  PURANAM. 

and  every  where  and  consists  only  in  the  thought  "  I  am 
Brahma."  [Meditate  on  him  as]  the  root  of  the  entire  world, 
the  lord  of  all,  the  Great  Demiurgus,  as  stationed  in  the 
hearts  of  all  creatures,  as  the  great  lord  of  all  creatures. 
He  is  the  container  of  all,  having  none  to  contain 
him  and  is  the  cause  of  all  causes.  He  does  not  come 
in  contact,  is  emancipated  and  is  being  meditated  on  by 
emancipated  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  of  sense, 
the  mind,  the  action  of  mind,  intellect,  mental  faculties, 
egoism,  the  action  of  intellect,  the  vital  airs,  PrSina,  Ap&na 
and  their  actions. 

Hari  said : — I  will  describe  again  the  adoration  of  the 
sun  which  had  been  related  formerly  unto  Bhrigu. 

Om  salutation  unto  Khakholka. 

This  is  the  principal  mantram  of  the  sun  affording  emanci- 
pation and  objects  of  enjoyment. 

Om  salutation  unto  God  Khakholka.  Om  unto  rays  ta,  ta, 
salutation  unto  the  head.  Om  unto  knowledge,  salutation 
unto  the  tuft  of  hair  on  the  head.  Om  unto  him  of  thousand, 
ta,  ta,  salutation  unto  the  amulet. 

Om  salutation  unto  the  master  of  all  light.  Ta,  Ta,  salu- 
tation unto  the  weapon.  Om,  burn,  burn,  burn  burn,  ta,  ta, 
salutation. 

This  is  the.  fiery  mantram  of  the  sun  destructive  of  the 
sin. 

Om  Adityaya,  Vidmahe,  Vishwabhavaya  dhimahi,  Tanna 
Suryye  Prachodayat. 

The  worshipper  should  perform  the  Sakalikarana  rite 
with  this  Gayatri  of  the  sun.  He  should  worship  Dharma 
in  the  east,  Yama  in  the  south,  Dandan^yaka  and  Vaivama 
in  the  north,  dark-blue,  twany  and  other  colours  in  north-east 
and  north-west,  the  holder  of  thunder-bolt  in  the  south-west 
and  the  earth  and  sky  in  the  north-west. 


GARUDA  PURANAM.  49 

Om  salutation  unto  the  moon  the  lord  of  stars.  Om 
salutation  unto  egoism  the  son  of  the  earth.  Om,  salutation 
unto  Budha,  the  son  of  Soma.  Om  salutation  unto  the  lord 
of  speech,  the  master  of  all  forms  6f  learning.  Om 
salutation  unto  Bhrigu's  son,  the  great  saint  Shukra.  Om 
salutatatioQ  unto  Shani  (Saturn)  the  son  of  the  sun.  Om 
salutation  unto  Rihu.   Om  salutation  unto  Ketu. 

In  all  the  quarters  beginning  with  the  east  and  ending 
with  the  north-east  all  these  should  be  adored,  O  bull-em- 
blemed deity. 

Om  salutation  unto  Anuruka.  Om  salutation  unto  the  lord 
of  Pramathas.*  Om  salutation  unto  Budha.  O  lord !  O 
thou  endued  with  immeasurable  rays  !  O  lord  of  the  entire 
world !  O  thou  carried  by  seven  horses  I  O  thou  having 
four  arms  !  O  thou,  the  giver  of  great  supernatural  powers  I 
O  thou  twanty-coloured  with  scintillations !  O  auspicious 
deity,  take  this  arghya.  Salutation  unto  thee.  Take  this 
dreadful  fire.     Burn,  burn,  ta,  ta,  salutation. 

Having  invoked  the  sun-god  with  this  mantram  he  should 
make  the  Visarjana  (life-destroying  rite)  with  the  following 
mantram. 

Om  salutation  unto  the  sun  endued  with  six  lordly 
powers,  of  a  thousand  rays.     Go  happily  to  return  again. 


-ro:- 


CHAPTER  XVII. 


Hari  said  : — I   will   describe   the   adoration   of  the   sun 
formerly  related  unto  the  god  of  riches.t 

*  Shiva.  t  Kuvera* 


50  CARUDA  rUMMHAU. 

In  a  purified  place  a  worshipper  sbouid  draw  the  figure 
of  a  lotos  with  e^t  petals  and  pericarps.  Then  making 
Avakam  nudra*  he  should  invoke  Hari  there. 

He  should   place  in  the  middle  the  diagram  form  of  the 
Sim  and  sprinkle  it  with  water.     He  should  place  the  heart  of 
the  deity  in  the  quarter  presided  over  by  the  fire-god.     He 
should  place  the  head  in  the  north-east  and  the  tuft  of  hair  in 
the  south-west.     He,  having  his  mind  fixed  in   concentration, 
should  assign  Dharma  to  this  quarter  preuded  over  by  Puran- 
dara.     He  should  place  his  eyes   in   the  north-west   and  his 
weapon   in   the  comer  presided  over  by  Varuna.     He  should 
place  Soma  in  the   north-east  and  Lokita  in  the  quarter  be- 
longing to  Purandara.     He  should  place   Soma's   son   in  the 
east  and   Vrihaspati  in  the  south.     He  should  place  the  pre- 
ceptor of  the  Danavast  in  the  south-west  and  Shani  (Saturn) 
in  the  comer  presided   over  by  Varuna.     He  should   place 
Ketu   in   the   north-west  and  Rahu  in  the  quarter  presided 
over  by  Kuvera. 

In  the  second  apartment,  he  should  adore  the  twelve 
suns  viz  Bhaga,  Suryya,  ArjramS,  Mitra,  Varuna,  Savita, 
Dh&tl,  the  highly  powerful  Vivashwan,  Twasta,  Pusha,  and 
Indra.  The  twelfth  is  Vishnu.  In  the  quarters  beginning 
with  the  east,  a  man,  filled  with  'reverence,  should  adore 
Indra  and  other  deities,  JayS,  Vijayl,  Jajranti,  Aparajita, 
Sesha,  Vftsuki  and  other  Nagas. 


*  A  particular  kind  of  the  arrangement  of  fingers  made  before  in« 
voicing  a  particular  dotty, 
t  Shukra. 


CHAPTER  XVin. 


SuTA  said : — I  will  describe  the  Ardina  (adoration)  of 
Mritunjaya  (the  victor  of  death)  narrated  unto  Kashyapa  by 
Ganida,  which  gives  redemption,  is  holy  and  identical  with 
all  the  deities. 

First  Om  should  be  placed,  then  Jumkara  and  thirdly 
Virsarga.  This  mantram  destroys  death  and  poverty.  This 
great  mantram  of  three  letters  is  the  lord  of  ambrosia.  By 
reciting  it  people  become  freed  from  death  and  all  sorts  of 
sins.  By  reciting  it  a  hundred  times  one  reaps  the  fruit  of 
Vedic  recitations  and  of  the  celebration  of  sacrifices  at  sacred 
places.  By  reciting  it  one  hundred  and  eight  times  at  three 
periods  of  junction  one  defeats  the  Death  and  his  enemies. 
He  should  meditate  on  the  lord  of  ambrosia,  seated  on  a  white 
lotus,  the  g^ver  of  boons,  with  the  promise  of  protection  in  one 
hand  and  jars  full  of  nectar  in  two  other  hands.  He  should 
think  of  the  goddess  of  ambrosia  as  stationed  on  his  limb, 
sweet-sp^eched  like  ambrosia,  holding  the  pitcher  in  her  right 
hand  and  lotus  in  the  left.  He,  who  recites  it  eight  thousand 
times  at  the  three  periods  of  junction  for  one  full  month, 
becomes  freed  from  decrepitude,  death  and  leprosy, 
defeats  his  enemies  and  gives  peace  unto  all  creatures.  He 
is  the  [real]  worshipper  who  knows  the  site  [of  a  temple], 
the  placing  [of  an  idol] ,  the  suppression  of  vital  airs,  the 
appearance,  the  temple,  water  for  washing  feet,  the  water  for 
rinsing  mouth,  the  water  for  bathing,  Arghya,  Aguru,  pastes, 
lamps,  raiments,  ornaments,  edibles,  drinks,  drinking  water, 
^^atra,  Mudra,  recitation,  meditation,  gifts,  oblation,  the 
chanting  of  glories,  playing  on  musical  instruments,  singing, 
dancing,  Ny«Lsa  (assignment  of  limbs),  yoga,  circumambula- 
ticyi,  bowing,  mantrams,  clarified  butter,  eulogy,  (the  life- 
destroying  rite)  Visarjana,  the  adoration  with  six  ingredients 
emanating  in  order  from  the  mouth  of  the  great  Deity. 


52  GARUDA  PURANAM. 

The  Arghya,   Padya,   &c.,  should  be  fanned  with  a  piece 
of  cloth,  and  then  purified  with  Kavacha  mantrams  and  then 
the  rite  of  Amriti-Karana  (conversion  into  nectar)   should   be 
performed.     Then   Adhara   Sakti^  should  be  adored   and 
PrSlnayima   (suppression  of  vital  airs)  should  be  practised  in 
the  seat.     Then  the  purificatory  rite  of  Pinda\  should  be  per- 
formed. Then  with  Agni  and  other  mantrams  he  should  medi- 
tate on  the  self  as  being  identical  with  the  deity.     He  should 
then  make  assignment   of  hands  and   other  limbs  and  after- 
wards adore  the  self  in  the  form  of  light  stationed  in  the  lotus 
of  the  heart.     He   should   then  throw  shining  flowers  on  the 
idol  or  thei altar.     For  the  adoration  of  the  door  of  the  self  the 
Adhira   Saktis   should  be  worshipped.     And  bringing  one^s 
self  near  the   deity  he   worships  his  family.     For  the  adora- 
tion  of  six   Angas    (limbs)    the   quarters  should  be  divided. 
Dharma  and  other  gods,  Shakra  and  other    celestials,   the 
various   members   of  their  families   and   their  weapons,  the 
cycles,  and  the  Muhurttas  (divisions  of  time)  should  be  adored. 
This  worship  yields  enjoyment  and  emancipation.     He  should 
first   adore   the   Matrikas,   Ganas,     Nandiganga,     MahakSila, 
Yamuna  and  Dehalya. 

Om  salutation  unto  Bhairava,  the  lord  of  ambrosia.  Evam, 
Om,  Jum,  Sas,  salutation  unto  the  sun.  In  this  way  adora- 
tions should  be  offered  to  Shiva,  Krishna,  Brahma,  Gana, 
Chandika,  Saraswati,  Mahalakshmi  and  others. 


':o:' 


*  Female  deities  presiding  over  various  articles, 
t  Balis  of  food  offered  to  the  departed  manes. 


CHAPTER  XIX, 


SuTA  said  : — I  will  now  describe  the  Praneshwara*  rite  of 
Garuda  narrat<id  by  Shiva. 

I  shall  first  describe  the  places  where  a  person,  bitten  by 
a  serpent,  does  not  survive,  tf/xr.,  funeral  pyre,  ant-hill,  well,  and 
the  cavity  of  a  tree.  The  person,  three  lines  on  whose  limbs, 
are  hidden,  does  not  live.  [A  man  dies  if  he  is  bitten]  in 
the  sixth  day  of  the  fort-night,  when  the  sun  is  in  the  cons- 
tellation Cancer,  when  it  is  in  the  Aries,  when  it  is  with  the 
asterism  Mula  or  when  it  b  in  the  Maghaf  or  Asblesha^ 
[A  man  dies  when  he  is  bitten]  on  the  sides,  on  the  loins,  on 
the  throat,  on  the  joints  or  the  temple,  ears  or  belly.  The 
Dandin  (hermit),  a  person  holding  weapons,  a  mendicant 
and  a  naked  person  are  the  emissaries  of  Death.§  If  d:  person 
is  bitten  on  the  mouth,  arms,  neck,  and  on  the  back,  he  does 
not  survive. 

Every  day  the  sun,  first  of  all,  lords,  for  half  a  Yama,|| 
over  all  the  serpents.  Then  with  six  revolutions  the  six 
planets  lord  over  them.  In  the  night  with  five  revolutions 
the  five  planets  lord  over  them.  The  sun  is  the  presiding 
star  of  Sesha,  the  moon  of  Phani,  Mars  of  Taksbaka,  Jupiter 
of  Karkotyna,  Venus  of  Padma  and  Mahapadma,  Saturn  of 
Shankha,  and  Rahu  of  Kuluka  and  Ahi.  Jupiter  is  the  Death 
itself  in  both  days  and  nights.^  Saturn  is  Death  in  the  day  and 

«  U  perhaps  refers  to  the  rile  for  counteracting  the  evil  effects  of  the 
poison. 

f  The  ninth  Nakshatra  or  lunar  mansion  containing  five  stars. 

\  The  tenth  lunar  mansion  containing  five  stars. 

{  The  meaning  is  that  if  these  persons  are  sent  for  calling  a  phy- 
sician the  patient  dies. 

1  Eighth  part  of  a  day.    A  watch  of  three  hours. 

^  If  a  person  is  bitten  on  Thursdays  he  never  survives  under  any 
circumstances. 


54  GARUDA  PURANAM. 

the  period  when    Rahu  presides  over   Kuluka  at  the  hour^ 
of  the  conjunction  of  two-half  Yamas,  it  is  hostile  to  life. 

A  day,  consisting  of  sixty  dandas^  should  be  distributed 
over  a  human  body  divided  into  three  sections.  Five  dandas 
should  be  assigfhed  to  the  toe,  twelve  to  the  feet,  five  to  the 
calf,  two  to  the  knee  and  one  to  the  organ  of  generation.  Six 
dandas  should  be  assigned  to  the  navel,  four  to  the  breast 
and  eight  to  the  throat.  Fifteen  dandas  should  be  allotted 
to  the  tip  of  the  nose  and  one  each  to  the  eye,  ear,  eye-brow, 
and  temple.  Then  all  the  days,  beginning  with  Pratipat^  the 
first  day  of  a  fort  night,  should  be  allotted  to  all  the  limbs 
beginning  with  the  bead.  If  the  moon  lords  over  the  right 
part  of  a  man's  body  he  does  not  survive.  If  it  lords  over 
the  left  part  of  a  woman's  body  she  dies.  The  benumbed 
part  should  be  rubbed  over  with  a  hand  till  unconsciousness 
is  not  removed. 

The  great  mantram  of  self,  pure  like  crystal,  called  Hansa, 
is  to  be  known  as  one  which  counteracts  the  evil  effect  of 
poisoning.     Its  Veeja  \&  of  four  sorts. 

Om,   Kuru,  Kunde  Sw^lhSL. 

Formerly  this  learning  was  kept  by  Garuda  for  protecting 
the  three  worlds.  Desirous  of  killing  the  serpents  he  assigned 
Pranava  to  his  mouth.  An  intelligent  worshipper  should  assign 
Kuru  to  his  throat,  Kunda  to  the  calves,  and  Swaha  to  the 
two  feet.  This  Nyasa  is  called  Yugaha.  The  serpents  leave 
the  house  in  which  this  mantram  is  written.  Having 
recited  it  a  thousand  times  one  should  place  a  thread  on  his 
ear.  The  serpents  leave  the  house  in  which  sugar,  after 
reciting  this  mantram,  is  thrown.  By  reciting  it  seven  lacs 
of  times  the  celestials  and  Asuras  obtain  Siddhi, 

Om,  Swaha  unto  golden  lines,  unto  him  having  the  form 
of  a  fowl. 

In    this   way  two  letters  should  written  on  each  petal  of  a 

*  One  sixtieth  part  of  day  and  night.    Twenty  four  minutes. 


GARUDA  PURANAM.  55 

lotus  of  eighteen  petals.  When  a  person,  bitten  by  a  snake, 
is  sprinkled  wiUi  water  with  this  mantram  the  poison 
goes  out. 

Om,  pakshi  (bird)  S.w2lhS.  Then  the  assignment  of  all 
fingers,  beginning  with  the  thumb  and  ending  with  the 
youngest  finger,  should  be  made  in  the  body.  Garuda 
should  be  assigned  to  the  mind,  mouth,  heart,  organ  of 
generation  and  feet.  Even  in  a  dream  the  venomous  serpents 
do  not  transgress  his  shadow.  He,  who  recites  this  mantram 
for  a  lac  of  times,  destroys  the  poison  even  by  his  very  sight. 
Om,  Hrom,  Hroum,  Hdm,  BhirundSyai  SwShS. 

Having  recited  this  mantram  by  placing  his  finger  on  the 
ear  one  should  destroy  the  poison  of  the  person   bitten.     He 
should  then  assign  a,  d  to  the  tips  of  the  feet,  eA.  to  the 
calves  and  knees,  u,  i,  a  ai  to  the  waist,  or  to  the  navel,  and 
on  to  the  heart.     He  should  assign  am  to  the  mouth   and  as 
to  the  head.     Hansa^  when  recited,  meditated  on  and  adored, 
destroys  all  sorts  of  poison.      Having    meditated    "  I    am 
Garuda"  he  should   perform   the  rite  destructive  of  poison. 
Having  assigned  the  mantram   Ham  to  the  body  he  should 
say  ''  Destroy  poison,  &c."     Having  assigned  Hansa  to  the 
left   hand,   he   should  close  up  his  mouth  and  nostrils.    This 
mantram   destroys   the   poison   affecting   the   skin  and  flesh. 
Having  attracted  it  by  the  air  he   should   remove  the  poison 
of  the  person  bitten.     He  should  next  assign  it  to  the  body 
of   the   person   bitten   and   meditate   on    the    blue-throated 
deity  (Shiva).     When   the  juice  of  the   root  of  Pratyangira 
is  drunk  with  rice  it  destroys  poison.     The  root  of   the   new 
Phalin   is  eijually   effective.     When  clarified  butter  is  pasted 
on  the  head  it  also  destroys   poison.     If  a  person   drinks   up 
hot  ghee  (clarified   butter)    the   poison  is  not  increased.     If 
the  root  of  Sirisha  compounded  in  five   parts   with   one   part 
of  red   garlic   (Grin j ana)   is   pasted  all   over  the  body  or  is 
drunk  it  destroys  poison. 

Hrim  destroys  the  poison   of  Gonasha   (a  large  kind  of 


56  CARUDA  PURANAM. 

snake  Boa).  When  the  man  tram  Hrim  ending  with  Visarga 
is  meditated  on  it  brings  all  under  control ;  when  it  is  as- 
signed to  the  female  organ  it  brings  a  maiden  under  control 
and  clears  up  the  muddy  water.  Having  recited  "Garuda  is 
every  where"  fifty-six  thousand  times  a  person  becomes  a 
poet,  well  read  in  Sruti  and  obtains  a  submissive  wife.  The 
theme  of  the  Muni  Vyasa  forsooth  destroys  poison. 


ro:- 


CHAPTER  XX. 


SUTA  said  :— I  will  now  now  describe  the  highly  secret 
mantrams  narrated  by  Shiva.  His  weapons  are  the  noose, 
the  bow,  the  discus,  the  club,  the  dart  and  Pattisha.  Having 
used  these  weapons  inspired  with  mantrams  in  a  battle  a 
king  conquers  his  enemies.  The  mantram  for  purifying  the 
mantrans  should  be  first  written  on  a  lotus  petal.  Om  is  the 
Brahma  Vijam,  Hrim  is  the  Vishnu  Vijatn.  These  three 
Vijams  should  be  assigned  to  the  head  of  Shiva  thrice  in 
order. 

Om,  Hrim,  Hr}m. 

Having  taken  up  the  dart  in  his  hand  he  should  whirl  it  in 
the  sky.  By  seeing  it  all  the  evil  stars  and  serpents  are 
destroyed.  Having  held  the  smoky  coloured  bow  by  the 
hand  a  man  should  meditate  on  it  in  the  sky.  By  it  the 
wicked  serpents,  the  levil  stars,  clouds  and  Rakshasas  are 
destroyed.  This  mantram  protects  the  three  worlds,  what  to 
speak  of  the  land  of  mortals  ? 

Om,  jum,  Sam,  Hum,  Phat.  Eight  sticks  of  Catechu 
wood,  inspired  with  mantrams,  should  be  placed  on  the 
ground.  That  will  prevent  the  falling  of  thunder-bolt.  The 
eight  sticks  should  be  inspired  with  great  mantram   described 


CARUOA  PURANAM.  57 

by  Caruda.  The  ground  should  be  dug  twenty  one  times  in 
the  night.  This  will  ward  off  the  dangers  proceeding  from 
lightning,  mouse,  and  thunder-bolt. 

The  mantram  is  : — Hara,  Kshara,  amaia,  Vashat,  added 
with  Vindu  Sadasiva. 

Om,  HratHf  salutation  unto  Sadashiya. 

He  should  then  assign  fiinda  (balls  of  rice)  effulgent  like 
Darimi  flowers  with  the  fore-finger.  By  seeing  it  the  evil 
clouds,  lightning  and  other  enemies  viz.  the  Rakshasas, 
goblins  and  female  ghosts  fly  away  into  the  ten  quarters. 

Om,  Hrim,  salutation  unto  Ganesha.  Om,  Hrim,  salutation 
unto  the  chakra  of  Sthambhana. 

Om,  em,  salutation  unto  the  Damaras  of  the  three  worlds. 

This  finda  is  called  Bhairava  which  counteracts  the  effect 
of  poison  and  the  evil  effects  of  the  hostile  planets.  It  pro- 
tects the  field  and  grinds  the  goblins  and  Rakshasas. 

Om,  Namas.  Having  meditated  on  the  thunder-bolt  of 
his  hand  he  should  ward  off  the  evil  influence  of  wicked 
clouds  and  with  Vajra  Mudra  all  the  ghosts,  the  enemies 
with  pobon.  Om,  Kshum,  Namas.  He  should  meditate  on 
his  left  hand.     It  destroys  all  venomous  creatures. 

Om,  Hram,  Namas.  The  very  recitation  of  this  mantram 
destroys  the  evil  clouds  and  stars.  Having  meditated  on 
death  he  should  consume  the  universe  with  the  destroying 
weapon. 

Om,  Kshma,  Namas. 

Meditating  on  Bhairava  one  should  remove  the  evil  influ- 
ences of  stars,  goblins  and  poison. 

Om  lasat,  jhvaksha  Swihl.  This  mantram  destroys  the 
enemies  of  the  field  vtj,  the  evil  stars,  goblins,  poison  and 
birds. 

Om  Ksham  Namas.   The  figure  of  a  cistern  should  be  drawn 
with  blood  and  then  the  names  of  planets  should  be  written 
there. 

8 


S8  GARUDA  PURANAM. 

Ora,  Mara,  Mara,  Maraya,  Maraya  Sw2ha.  Onii  Hum/ 
Phat,  Swaha. 

The  dart  should  be  inspired  mentally  with  eight  hundred 
mantrams.     It  destroys  all  the  enemies. 

With  higKer  energies  the  lower  ones  should  be  suppressed. 
Then  the  mantrams  should  be  practbed  in  Puraka*  and 
should  be  again  well  inspired  in  Kumihaia.f  They  should 
then  be  received  with  Pranava.  When  the  mantrams  are  thus 
properly  received  and  used  they  yield  fruts  like  servants. 


••o^ 


CHAPTER  XXI 


SUTA  said : — I  will  now  describes  separately  the  adoration 
of  Panchavakira  (five  mouths)  which  yeilds  enjoyment  and 
emancipation. 

Om  bhur  [salutation  unto]  Vishnu,  the  first  bhuta,  the 
stay  of  all,  unto  him  having  a  form,  Swaha. 

First  of  all  witii  this  mantram  invocation  of  Sadyajata 
(Shiva)  should  be  made. 

Om,  Ham  salutation  unto  Sadyajata.  His  kalas  (parts) 
are  eight  in  number  viz,  Siddhi,  Riddhi,  Dhriti,  Lakshmi, 
Medha,  Kanti,  Swadha,  Sthiti. 

Om,  Ham,  salutation  unto  Vamadeva.  His  kalas  are 
thirteen  in  number,  vizy  Raja,  Raksha,  Rati,  Palya,  Kanti, 
Trishna,  Mati,  Kriya,  Kama,  Buddhi,  Rati,  Trasani,  and 
Mohini. 


*  A  Yogie  posture  in  which  the  thumb  is  placed  on  the  right  nostril 
and  the  fingers  raised  from  the  left  through  which  the  breath  is  inhaled. 

t  The  posture  in  which  both  nostrils  are  closed   and   breathing 
suspended. 


GARUDA  PURANAM.  59 

Manonmani,  AghorS,  Moh§,  KshudhS,  Kala,  Nidra,  Mrityu, 
Maya — these  arc  the  eight  dreadful  Kalas. 

Om,  Hraim,  salutation  unto  Tatpurusha.  His  Kalas  are 
Nivrithi,  Pratishtha,  Vidya,  Shanti  and  Kevala. 

Om,  Hroum,  salutation  unto  Ishana.  His  kalas  are  Nish- 
chata,  NiranjanS,  Shashini,  Anganl,  Marichi  and  Jv^lini. 


CHAPTER   XXII. 


SuTA  said  : — I  will  now  describe  the  great  adoration  of 
Shiva  which  yeilds  enjoyment  and  emancipation.  He  is  of  a 
quiescent  soul,  present  every  where,  void  and  stationed  in  a 
room  of  twelve  parts.  His  ^w^  mouths  are  represented  by 
five  short  vowels  and  his  limbs  by  leng  vowels  added  with 
Vindu.  His  weapon  is  represented  by  Visarga.  Then  the 
word  Shiva  should  be  written  upwards.  With  the  sixth  the 
great  mantram  Houm  impregnated  with  various  meanings 
should  be  written.  With  hands  the  after  parts  of  the  feet 
should  be  held  and  then  the  ends  thereof  should  be  placed 
on  the  head.  This  is  the  great  Mudra.  Then  the  assignment 
of  hands  should  be  made.  With  the  astra  mantram  the  back 
should  be  purified.  Then  beginning  with  the  youngest  finger 
and  ending  with  the  fore  all  the  fingers  should  be  assigned. 

I  wilt  now  describe  the  adoration  in  the  pericarp  of  the 
lotus  of  the  heart.  One  should  adore  religion,  knowledge^ 
disassociation  from  the  world  and  prosperity  in  the  heart. 
The  invocation  and  the  installation  [rites  of  the  Deity],  the 
water  for  washing  feet  and  Arghya  should  be  dedicated  to 
the  heart.  And  similarly  the  rinsing  of  the  mouth,  sprink- 
ling of  water  and  adoration  should  be  made. 


6a  GARUDA  PURANAM. 

I  will  now  describe  the  rites  of  fire  worship.  Thej 
should  be  written  with  the  astra  mantram.  Then  the  coat 
of  mail  should  be  sprinkled  with  water.  And  Sakti  should 
be  assigned  to  the  heart.  Then  he  should  place  fire  either 
in  the  heart  or  in  the  pit  for  Sakti.  Having  performed  the 
GarbhldhSna  he  should  celebrate  the  other  rites.  Afterwards 
having  assigned  to  the  heart  the  freedom  from  all  those  rites 
as  well  as  all  other  rites  he  should  perform  Homa  for  Shiva 
and  all  the  members  of  his  family.  Then  in  a  diagram  having 
the  figure  of  a  lotus  drawn  inside  it  he  should  worship  the 
bull-emblemed  deity  Shambhu. 


.%o*- 


CHAPTER  XXIII. 


SurA  said: — I  will  describe  the  adoration  of  Shiva  bj^ 
which  religious  profit,  desire  &c.  are  secured.  With  threcr 
mantrams  beginning  with  Om  and  ending  with  Swlhi  ther 
mouth  should  be  rinsed  with  water. 

Om,  Ham,  salutation  into  the  principle  of  self.  Hirm^ 
salutation  unto  the  principle  of  learning.  Om,  Hum,  saluta^ 
tion  unto  the  principle  of  Shiva  Swaha.  The  ears  should  be 
closed  with  the  heart. 

Om,  ham,  yam,  Swaha,  are  the  mantrams  for  bathing 
with  ashes  and  offering  oblations  of  water.  All  the  gods- 
and  all  the  Munis  should  be  adored  with  the  mantram* 
"  Salutation  bhoushat." 

All  the  Pitris  and  all  the  Pitamahas  (patriarchs)  should  be- 
adored  with  mantrams  ending  with  the  word  Swadha. 

Om,  Ham,  salutation  unto  the  great  grand-fathers.  The 
same  is  for  the  maternal  grand-fathers.     [The  next  is]    Hatp,, 


GARUDA  PURANAM.  6l 

salutation  unto  all  the  Matris.  Then  the  vital  airs  should  be 
suppressed.  Then  he  should  rinse  his  mouth  with  water,  rub 
his  body  and  recite  the  Gayatri  [which  is  as  follows]. 

Om,  Ham,  Tan  Maheshaya  Vidmahe,  VSLgvishudhaya. 
dhimahi  Tan  no  Rudra  Prachodayat. 

Then  having  placed  near  the  sun  be  should  adore  him  with 
Surya  (sun)  mantrams.     [It  is]  Om,  ham,  Him,  Hum,   Haim,, 
Houm,   Has  salutation  unto  Shiva  Suryya.    Om,  Ham  saluta^ 
tion  unto  Kakolka,  the  form  of  the  sun.    Om,   Hram,   Hrim, 
Sas,   salutation    unto  the  sun.     In  the  same  way  [the  atten- 
dants of  the   sun]    Dandina  and   Pingala  should  be  remem- 
bered.  Then  in  the  south-east  and  other  comers  of  the  mystic> 
diagram  Vinata,  Ish&  and  other  powers  of  the  sun   should  be- 
adored   with  great  felicity.     Then  he   should   adore  PadmSL 
with  the   mantram   Ram,   Dipta  with   the  Sreem^  Sukshma 
with  rum,  Jaya  with  rem,   Bhadr2L   with   raim,   Bibhuti   with- 
rom  and   VimalSL  with   Roum,     He  should  adore  lightnings- 
with  Ram,  in  the  east  and  other  quarters,  rom  in   the   middle 
and  ran  on  all  sides.     He  should  adore  the   seat  of  the   sun,, 
the  form  of  the   sun   and  the  sun  itself  with   the  mantran^. 
"  Hr5m,  Hrum,  Sas." 

Om   and  am   are  the   mantrams  for  the  he^rt  of  the  sun* 
and  his  head  and  tuft  of  hair.     Roum  is  for  heaven,   sky  and- 
earth.    The   burning  mantram   Hum  is  for  the  coat  of  mal! ; 
astram  is  for  the   initiated   queen.    The  worshipper  should^ 
adore  all  in  the  heart  of  the  sun. 

Som  is  the  mantran  for  Soma,  Man  for  Mangala,  Vam* 
for  Budha,  Vrim  for  Vrihaspati,  bham  for  Bhargava,  Jum  for 
Shani  and  ram  for  Rahu.  With  Ram  one  should  adore  Ketu: 
and  with  Om  the  solar  disc. 

Having  adored  the  sun  and  rinsed  his  mouth  with  water 
be  should  assign  all  the  fingers  beginning  with  the  youngest. 

Ham,  Him  is  the  mantram  for  the  head,.  Hum  for  Sikhi 
(tuft  of  hair),  Haim  for  coat  of  mail,  Houm  for  eyes  and 
Hos  for  the   weapon.     Having  thus  placed   the   Sakti    he 


62  GARUDA  PURANAM. 

should  perform  sgdAn  the  nyasa  of  bhuta-suddhi  (purificatioa 
of  elements). 

Then  making  a  vessel  of  atghya,  he  should  sprinkle  it 
with  water  and  then  adore  the  self  as  being  stationed  in  the 
lotus,  in  the  exterior  with  the  mantram  "  Salutation  unto 
Shiva/'  then  Nandi  and  Mahakila  at  the  gate,  then  Ganga, 
Yamuna,  the  goddess  of  speech,  (the  mystic  mark)  Srivatsa, 
the  presiding  goddess  of  the  land,  BrahmSL,  Gana,  the 
preceptor,  Sakti  and  Ananta  in  the  middle  pericarp,  Dharma 
(the 'god  of  virtues  and  others,  in  the  east  and  other  sides,  the 
god  of  sin  (Adharma)  and  others  in  the  south-east  pericarp, 
Yama  and  Jejeshtha  in  the  middle  pericarp,  Roudri,  KUli  and 
ShivSlsita  in  the  eastern  pericarp  of  the  lotus  of  the  heart. 
Then  the  Valavikarini  should  be  adored  with  the  mantram 
"  Om,  Houm,  salutation  unto  Valavikarini".  The  goddess  of 
strength,  which  subdues  aJl  creatures,  should  be  next  adored. 
Then  in  the  pitha  before  Shiva  Manonmani  should  be  adored. 
He  should  then  make  a  seat  for  Shiva  and  his  great  image. 
He  should  invoke  the  sp  irit  of  Shiva  within  the  image.  He 
should  then  perform  the  rites  of  Sthapanam  (installation  of 
the  image),  Sannidhana,  Nirodha,  Sakalikarana,  Mudra, 
Arghya,  Padya,  Achama,  Abhyanga,  Udvarta,  Snina  (bathing) 
and  Nirmanchana  (rubbing).  Next  he  should  offer  raiments, 
unguents,  flowers,  incense,  lamps,  charu  (a  kind  of  food)  water 
for  rinsing  mouth,  delightful  habitation,  betel,  umbralla, 
chowries,  and  sacred  thread.  He  should  then  imagine  the  form 
of  one  God,  recite  his  name  and  dedicate  it  to  him.  With 
eulogy,  bowing  and  [meditation  in  the]  heart  this  adoration 
of  NSLmanga  (Name  and  limbs)  should  be  finished.  Agnisha 
should  be  placed  in  the  north-west.  He  should  then  adore 
Indra  and  other  deities  and  Chanda  and  dedicate  to  them 
offerings,  saying  "  Thou  art  the  mysterious  of  the  mysterious 
and  the  protector.  Do  thou  accept  this  my  recitation.  O 
god,  may  I,  by  thy  favour  and  on  thy  being  present  here, 
attain   success.     O  god  !  O  thou  the  giver  of  fame !   do  thou 


GARUDA  PURANAM.  63 

destroy  all  my  actions,  good  or  bad  whatever  I  have  done 
who  am  of  the  dignity  of  Shiva.  Shiva  is  the  giver,  Shiva  is 
enjoyer  and  Shiva  is  the  entire  universe.  Shiva  is  victorious 
everywhere.  I  am  myself  Shiva.  O  Shiva !  thou  art  the 
saviour  and  the  leader  of  the  universe.  Save  thee  I  have  no 
other  lord." 

I  shall  now  describe  another  method  of  the  adoration  of 
Shiva.  Gana,  Saraswati,  Nandi,  Mahlk^Ia,  Gang?l,  Yamuna, 
and  the  presiding  deity  of  the  house — all  these  should  be  assign- 
ed to  the  eastern  gate.  Then  should  be  adored  Indra  and  other 
deities,  earth,  water,  fire,  air,  sky,  smell,  taste,  form,  sound, 
touch,  speech,  hand,  feet,  the  organ  of  generation,  ear, 
skin,  tongue,  nose,  mind,  egoism,  nature,  man,  anger,  malice, 
learning,  proper  time,  improper  time,  fate,  (illusion,  pure 
learning,  Isluvara  (creator)  and  Sadasiva. 

Having  known  all  these  as  the  powers  of  Shiva  an 
emancipated  person,  having  the  true  knowledge  of  the  deity, 
becomes  himself  Skiva.  [He  should  also  meditate]  "  He  who 
is  Shiva  is  Hari  and  BrahmSL. 


•:o:« 


CHAPTER  XXIV. 


SUTA  said  : — I  will  now  describe  the  most  excellent 
adoration  of  Ganas*  which  gives  all  and  even  heaven.  The 
worshipper  should  adore  the  seats  qf  Ganas,  the  images  of 
Ganas  and  the  lord  of  Ganas.  Heart  and  other  limbs  should 
be  assigned  to  DurgS.  The  sandals  of  the  preceptor,  the 
seat  of  Durg^   and   her  image   should  be  adored   with  the 


*  Troops  o£  fnferior  deities  considered  as  Shiva's  attendants  anil 
under  the  special  suptrintendcnce  of  Ganetha« 


64  GARUDA  FURANAM. 

mantram : — **  Hrim,  O  DurgSL,  protect"  Then  assignm  ent 
should  be  made  to  the  eight  Saktis,  called  Chandikas,  viz 
Rudrachanda,  Prachanda,  Chandogra,  Chandanayika,  Chanda, 
Chandavati  and  Chandanipa  with  the  mantram  "  O  Durg&, 
O  Ourgi,  O  protectress"  Then  Vajra,  Khanga  and  other 
Mudras  of  Shiva  should  be  adored  in  the  south-east  Then 
SadasivSL,  the  lord  of  goblins  and  the  lotus  seat  [should  be 
adored.] 

£m,  Klim,  salutation  unto  Sonstripura.  Om,  Hrami  Hrim, 
Kshem,  Kshaim,  Strim,  Skom,  Rom,  Sphem,  Sphom,  the 
lotus  seat  and  the  heart  &c  of  Tripura. 

Then  in  the  lotus  pitha  (altar)  should  be  adored  Brahmanii 
Maiieshwarii  Koumiri,  Vaishnavii  Vir&hii  Indradevatl, 
Chamundi  and  Chandika.  Then  :the  Bhairavas  should  be 
adored.  AsitSnga,  Rum,  Chanda,  Krodha,  Unmattabhairavai 
Kapali,  Bhishana,  and  Samhara,  are  the  Jtight  Bharavasa. 
He  should  meditate  in  his  heart,  in  a  mandala  (diagram)  with 
a  lotus  inside  it  and  having  three  comers,  on  Rati,  Priti, 
Kilmadeva,  the  five  arrows,  Yogini,  Valuksi,  Huiga,  Vighnar&jai 
Xjuru  (preceptor)  and  Kshatrapa. 

By  reciting  this  mantram  for  a  lac  of  times  and  by  offer- 
ing oblations  to  the  fire  Tripura  gives  Siddhi. 


CHAPTER  XXV. 


SUTA  said :— Em,  Krim,  Shrim,  Sphem  Kshoum,  I  adore 
the  paduka.(shoe),  of  Ananta-Sakti. 

Em,  Hrim,  Phroum,  Kshoum,  I  adore  the  paduka  of 
AdhSLrSL-Sakti,  salutation. 

a  These  are  the  personifications  of  the  terrific  power  of  Shiva* 


t      GARUDA  PURANAM.  65 

* 

Om,  Hum,  I  dore  the  paduka  of  Katagni  Rudra,  saluta- 
tion. Om,  Hrim,  Hum,  I  adore  the  paduka  of  Hatakeshwara, 
salutation* 

Om,  Hrim,  Shrim,  I  adore  the  seat  called  Ananta,  having 
the  earth,  insular  continents  and  the  oceans  on  all  sides, 
salutation. 

Hrim,  Srim,  Nrivritti  and  other  Kalas.  Earth  and  other 
elements.  Ananta  and  other  worlds.  Omkar  and  other 
letters.  The  nine  syllables  Hakar  etc.  Sadyajita  and  other 
Man  trams. 

Ham,  the  heart  and  other  limbs.  This  is  the  mantram 
of  Maheswara.  It  is  identical  with  the  most  consummate 
learning  and  is  the  ocean  of  great  ambrosia. 


:o:< 


CHAPTER  XXVI. 


SuTA  said  : — Thereupon  Karanyasa  (assignment  of  hands) 
and  the  purificatory  rite  should  be  performed.  Having  formed 
Padmamudra  he  should  make  the  assignment  of  mantrams. 

Koum,  salutation  unto  the  youngest  finger.  Noum,  salu- 
tation unto  the  nameless  (ring)  finger.  Moum,  salutation 
unto  the  middle  finger.  Toum^  salutation  unto  Tarjani.  Am, 
salutation  unto  Augustha.  Um  salutation  unto  the  soles  of 
the  hands.    Vam,  salutation  unto  the  back  of  hands. 

Then  Deha  (body)  Ny^sa.  Kam,  salutation  unto 
Manivandha.  Em,  Hrim,  Shrim,  salutation  unto  K^Lraskara. 
He  should  consecrate  the  hands  with  Hum  Hum,  effulgent  like 
the  great  fire. 

Em,  Hrim,  Hrim,  Shrim,  Hraim,  Saphaim,  salutation  unto 
Bhagavate.     Sphaim   salutation    unto    KuvjikAyai.*     Hnim, 

^  An  unmarriod  girl  of  8  years. 


66  GARUDA  FURANAM.^ 

Hrim,  Kroum  Anganame  of  dreadful  mouth.  HaiOi  Hinii  : 
Kilikili,.  Hrini|  *  H  rioii  Shrioii  Em,  salutation  untot  Bhagavate 
of  the  upper  mouth.  Sphoum,  salutation  unto  Kuvijakayai. 
of  the  left  mouth.  Hrim,  Shrim,  Hrim/  salutation  unto 
Anganame  of  the  southern  mouth.  Om,  Hrim,  Shrim^ 
salutation  unto  Kilikili  right  mouth.  Om,  salutation  unto. 
Ag^oramukhiJ  (dreadful  mouthed)  of  the  northern  mouth. 
Om,  Namas  salutation  unto  the  heart  of  Bhag^avate.  Kshem, 
Em,  Kuvjikayai,  Sirase  (head)  Sw2Lh2l.  Hrim,  Krim,  Hrimi 
Pram,  Ang,  A  Na  Name,  Shikhayai  (tuft  of  hair),  Aghora- 
mukhi,  KavachSLya,  (coat  of  mail)  Hum.  Haim,  Im,  unto 
three  eyes  Voushat.    Kiliki  unto  weapons  phat. 

Em,  Hrim,  Shrim,  salutation  unto  the  mystic  diagram  of 
the  great  dart  of  a  connected  circular  form.  Em,  Hrim, 
Shrim,  salutation  unto  the  circular  orb  of  the  air.  Em, 
Hrim,  Shrim  salutation  unto  the  disc  of  the  moon.  Em, 
Hrim,  Shrim,  salutation  unto  the  mystic  diagram  of 
Mahakulavodhllvali.  Em,  Hrim,  Shrim,  salutation  unto  the  « 
mystic  diagram  of  Koula.  Em,  Hrim,  Shrim,  salutation  unto 
the  mystic  diagram  for  the  preceptor.  Em,  Hrim,  Hrim, 
salutation  unto  the  mystic  diagram  of  the  Saman.  Em, 
Hrim,  Shrim,  salutation  unto  the  diagrams  of  the  principal 
and  minor  pithas  of  all  Siddha  yoginis,  of  all  the  principal 
fields  and  minor  ones  and  of  all  their  offspring. 

These   twelve   mystic  diagrams  should  be  adored  in  order 
of  succession. 


CHAPTER    XXVII. 


SUTA  said : — Om,   O   thou   the   skeleton   of    Kila     and 
Vikala  !  O   Chandini !  O   thou  the  destroyer  of  creatures  !  O 


•'dARUDA  PURANA^r.  ^7 

Ihoa  the  venom  of  serpents  !  6  Virathanarayani !  0  ITma  f  O 
tlioa  of  burning  hand !  O  Chanel  I  O  Roudri  !  O  MSiheswarr, 
O  thoa  of  a  hage  mouth,  O  thou  of  a  burning  mouth  f  O 
thou  having  dart-like  ears!  O  Sukanrundhaf  O  thou  the 
destroyer  of  all,  destroy  the  enemies.  Khakha,  thou  dost 
look  at  all  with  thy  entire  body  covered  with  blood.  O 
goddess  ManasS  I  Stupify  all,  stupify  all.  Q  goddess  f  thou 
art  bom  in  the  heart  of  Rudra,  thou  art  stationed  there  and 
thou  dost  appear  in  a  terrific  form.  Protect,  Protect  Mam, 
Hum,  Mam,  Phapha,  Tata,  O  thou  wearing  a  girdle  of  beads. 
O  thou  destroyer  of  the  poison  of  plants  and  enemies.  O 
O  ShSiM !  O  MM&  r  Hara,  Hara,  Vishoka,  Ham,  Ham  f 
Shavari,  Hum,  Shavari,  Prakonavishare !  Sarve  !  Vinchamegha 
Mile  !  It  is  destructive  of  the  poison  of  all  serpents. 


CHAPTER  XXVIII. 


SUTA  said  :^  will  now  describe  the  adoration  of 
Gopila  which  yeilds  emancipation  and  enjoyment.  In  the 
door  Dhiti,  Vidh^t^,  GangSL  with  YamunS,  the  Nidhis 
Sangka  and  Padma,  Sharanga,  Sharabha  and  Shree  should 
be  adored.  In  the  east  should  be  adored  Bhadra  and 
Subhadra,  in  the  south  Chanda  and  Prachanda,  in  the  west 
Vala,  and  Pravala  and  Jaya  and  Vijaya  in  the  north.  In 
the  four  doors  Shree,  Gana,  Durgi  and  Saraswati  should  be 
adored. 

In  the  south-east  and  other  comers  of  the  field  N&rada, 
Siddhas,  the  preceptor,  Nalakuvara  should  be  adored.  In  the 
east  the  worshipper  should  adore  Vishnu,  his  asceticism  and 
power.    Then  in  the  middle  be  should  adore  the  family  of 


68  vGARUDA  PUFANAM. 

Vishnui  the .  Saktis,  the  tprtoise,  Ananta,  earth,  religion, 
knowledge  and  disassociation  from  the  world.  He  should 
adore  pro^erity  in  the  south-east  and  the  manifest  -self  in 
the  north.  :  He  should  then  adore  the  Sattwa  guna  identical 
with  Prakriti  (nature),  and  Rajas  identical  with  *Bfl>lia 
(stupefaction)  and  Tamas,  the  lotus  and  the  principle  of 
egoism,  learning,  the  great  principle  and  the  solar 
and  lunar. discs.  Then  in  the  east  he  should  adore  Vimala 
and  other  seats  with  the  mantrams  Shrim,  Hrim,  salutation 
unto  the  dearest  lord  of  milk-men,  SwSLhS.  This  is  the 
mantram.  .  . 

In  the  eastern  comers  of  the  diagram  of  the  heart  he 
should  adore  his  weapons  viz  Achakra,  Suchakra,.  Vicbakra, 
the  discus  Sudarshana,  whidi  protects  the  three 
worlds  and  destroys  the  Asuras.  Then  in  the  east  he 
should  adore  the  Saktis  namely  Rukshmini,  Satyabbima, 
Sunanda,  Nignajiti,  LakshmanS,  MitravrindS,  Jamyavati  and 
Sushita.  Then  in  the  east  he  should  also  adore  his  conch- 
shell,  discus,  club,  lotus,  mace,  the  Shranga  bow,  sword, 
noose,  goad,  the  mystic  mark  Srivatsa,  and  the  jewel  Kous- 
tava.  He  should  then  adore  his  crown,  garland  of  wild  flowers, 
his  Indra  and  other  flags,  Kumudas,  Vishwaksena  and 
Krishna  along  with  Shree.  By  reciting  his  name  and 
adoring  him  one  attains  all  desired-for  objects. 


»%o^ 


CHAPTER  XXIX. 


Hari  said : — I  will  now  describe  the  Trailokyamohini  rite 
(fascinating  the  three  worlds)  of  the  foremost  of  male  beings^ 
its  adoration  and  the  mantram  called  Shridhara  which 
ycilds  religious  profit,  desire  and  wives. 


GARUDA  PURANAM.  69 

'.Om,  Hriin,  Shrim,  Kiim,  Hum,  Om,  Namas :  O  foremost 
of  male-beings  1  O  thou  of  an  incomparable  form!  O  thou 
the  abode  of  the  goddess  of  prosperity  I  O  thou  the  agitator 
of  the  entire  universe  !  O  thou  who  rivest  the  hearts  of  all 
women !  O  thou  who  maddenst  the  three  worlds  I  Distress 
the  hearts  of  all  beautiful  women  amongst  the  celestials  and 
Asuras ;  dry  them  up,  strike  them,  check  them^  melt  them 
and  attract  them.  O  thou  of  great  auspiciousness  I  O  thou 
of  good  luck !  O  thou  the  giver  of  all  desired-for  objects  I 
destroy  4uch  and  such  person  with  thy  discus,  club  or 
sword.  Cut  him  with  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,  salu- 
tation. Shrim,  salutation  unto  the  holdisr  of  Shree  and  the 
enchanter  of  the  three  worlds.  Klim,  salutation  unto  the 
foremost  of  male  beings,  the  enchanter  of  the  three  worlds. 

Hum,  salutation  unto  Vishnu,  the  enchanter  of  the  three 
worlds.  Om,  Shrim,  Hrim,  Klim,  salutation  unto  Vishnu, 
the  enchanter  of  the  three  worlds. 

All  the  Trailokyamohana  mantrams  are  capable  of  secu- 
ring  the  accomplishment  of  all  objects.  They  may  be  medi- 
tated upon  again  separately  and  in  brief. 

Having  adored  with  mantrams  the  seat,  the  image,  the 
six  limbs,  discus,  club,  sword,  mace,  conch-shell,  the  Shr2nga, 
arrow,  noose,  goad,  Lakshmi,  Garuda  and  Vbhwaksena  one 
attains  to  all. 


••.o:- 


CHAPTER  XXX. 


SuTA  said  :— I  will  describe  in  full  the  auspicious  adora- 
tion of  Shridhara.  The  family  of  all  should  be  looked  at 
impartially  by  the  learned. 


70  GARUDA  PURANAm 

Onii  Shi^nii  salutation  unto  the  heart. ' OiHi  Shrinii 'unto 
the  head  SwSLhS.  Om  Shram,  unto*  the  tuft  of  hair  oq>  the 
head,  Vashat.  •  Onii  Shraim  unto  the  coat  of  mail/HuoK  Ofn^ 
Shroura,  unto  the  three  eyes,  Voushat.  Om,  Sheas- unto*  the 
weapon,  Phat. 

Havin<g  thus  shown  unto-  self  the  various  Mud^ras  ad 
Sangka,  Chakra^  Gadi  etc.  and  meditated  ion  self  known  a^ 
Shridhara,  the  holder  of  conch-shell,  discus  and  duly  a  wor» 
shipper  should  adore  the  deity  in  the  mystic  diagram. 
Sastika  and  othersw  He  should  &st  of  all  adore  the  seat  of 
the  god  of  gods,  the  holder  of  ShrSLnga  with  the  folk>wing 
mantram,:  O  MahSLdeva.     Hear  them,  O  Shank'ara.  / 

Om,  O  presiding  deity  of  the  seat  of  Sridfaara,  come  here. 
Om,  salutation  unto  the  entire  family  of  the  presiding  deity 

of  the  scat  of  Achyuta. 

.  •    •  .        - 

Om  salutation  unto  Dh^tri,.  Om  salutation  unto  VidhSitri. 
Om  salutation  unto  Gangl.  Om  salutation  unto  Yamunl.. 
Om  salutation  unto  the  Adhira  Saktis.  Om  salutatioa 
unto  the  tortoise.  Om  salutation  unto  Ananta.  Om -salu- 
tation unto  the  earth.  Om  salutation  unto  religbn.  Om 
salutation  unto  knowledge.  •  Om  salutation  unto  Yairagya 
(the  spirit  of  disassociation  from  the  world).  Om  salutation 
unto  prosperity.  Om  salutation  unto  irreligion.  Om  saluta-- 
tion  unto  ignorance.  Om  salutation  unto  •  worldliness.  Om 
salutation  unto  poverty.  Om  salutation  unto  Skanda.  Om 
salutation  unto  Neela.  Om  salutation  unto  the  lotus.  Om 
salutation  unto  VimaUL.  Om  salutation  unto  Utkarshini.  Om 
salutation  unto  JninSL.  Om  salutation  unto  Kriy&.  Om  salu* 
tation  unto  Yogin.  Om  salutation  unto  PutrSL.  Om  saluta-. 
tion  unto  Prarhd.  Om  salutation  unto  SatySL.  Om  salutatioa 
unto  Ish^ncL.  Om  salutation  unto  Anugraha.  Having  wor-. 
shipped  them,  O  Rudra  and  invoked  Hari  a  greatly  wise 
worshipper  should  adore  him  with  these  mantrams  destruc- 
tive  of  all  sins. 


GARUDA  PURANAM.  7 1 

They  are:— Om,  Hrim,  salutation  unto  Shridhara,  Trailo- 
Icyamohana  and  Vishnu. 

Om,  saliitatioA  unto  Shree.  Om,  shrSm,  salutation  onto 
^he  heart.  Om,  Shrim,  salutation  unto  the  head.  Om, 
Shmm,  salutation  unto  SikhH  (the  tuft  of  hair  on  the  head). 
Om,  Shraim,  salutation  unto  the  coat  of  mail.  Om,  Shroum, 
salutation  unto  the  three  eyes.  Om,  Shras,  salutation  onto 
the  iveapon.  Om,  saliftation  unto  the  conch-shell.  Om, 
salutation  unto  the  letas.  Om  salutation  unto  the  discus. 
Om,  salutation  unto  the  club.  Om,  salutation  unto  the  mystic 
mark  Srivatsa.  Om  salutation  unto  the  jem  Koustava.  Om 
salutation  unto  the  garlan4  of  {forest  flowers.  Om,  salutation 
unto  the  yellow  raiment  Om,  salutation  unto  Brahml. 
Om,  salutation  unto  NSLrada«  Om,  salutation  unto  the  pre« 
<eptors.  Om,  salutation  «nto  Indra.  Om,  salutation  mito 
Agni.  Om,  salutation*unto  Yama.  Om,  salutation  unto  Nirhita. 
Om,  salutation  unto  Varuna.  Om,  salutation  unto  VSyu.  Om, 
salutation  unto  Soma.  Om,  salutation  unto  IshSna.  Om, 
salutation  unto  Ananta.  Om,  salutation  unto  Brahman.  Om, 
salutation  uate  Sattwa.  Om,  salutation  unto  Rajas.  Om, 
salutation  uirto  Viswaksena. 

Then  he  should  dedicate  raiments,  sacred  thread,  scents, 
blowers,  incense,  lamps  and  food  and  then  trircumambulate 
the  deity.  Having  dedicated  them  with  great  Mantrams 
he  should  recke  the  mantram.  Having  recited  it  one  hundred 
and  eight  times  he  should  dedicate  it.  Then  for  a  moment 
he  should  meditate  on  the  deity  stationed  in  his  heart,  pure 
4tke  crystal,  effulgent  like  a  koti  of  suns,  of  a  delightful 
countenance,  gentle,  adorned  with  shining  ear-rings,  crown, 
lieautiful  limbs  and  a  garland  of  forest  flowers.  A  learned 
worshipper  should  think  of  Shridhara  in  his  own  form  as 
identical  with  Para  Brahma.  With  the  following  hymn  he 
should  chant  the  glories  of  the  great  Ishwara. 

Salutation  unto  the  deity  the  abode  of  Shree.  Salutation 
Qata  the  lord  of  Shree.    Salutation  unto  Shridhara  with  the 


^2  GARUDA  PURANAM. 

Shranga  bow,  unto  the  giver  of  prosperity.  Salutation  again 
and  again  unto  the  dearest  lord  of  Shree  of^a  quiescent  soul, 
unto  Shriman.  Salutation  unto  the  abode  of  Shri  mountain, 
unto  him  who  does  us  good.  Salutation  again  and  again  unto 
the  mass  of  spiritual  well-being.  Salutation  again  and  again 
unte  Shrikara.  Salutation  again  and  again  unto  .  him  who  is 
worthy  of  adoration  and  being  taken  refuge  with. 

Having  thus  chanted  the  hymn,  bowed  unto  him  the 
worshipper  should  perform  the  Visarjana  (the  life-destroying 
rite)  of  the  god  of  gods. 

O  Rudra,  I  have  thus  described  the  adoration  of  the 
great  Vishnu.  He,  who  does  it  with  great  reverential  faith, 
attains  to  the  gpreat  station.  He,  who  reads  this  chapter  des- 
cribing the  adoration  of  Vishnu,  has  all  his  sins  washed  off, 
and  attains  to  the  exalted  station  6f  Vishnu. 


CHAPTER  XXXI. 


RuDRA  said : — O  lord,  do  thou  again  describe  unto  me 
the  adoration  of  the  lord  of  the  universe  by  which  I  may 
cross  over  the  most  difficult  ocean  of  Samsara  (transmigatory 
series.) 

Hari  said :— O  bull-emblemed  deity,  hear,  O  great  one, 
I  will  describe  the  adoration  of  the  Lord  Vishnu  which  yeilds 
the  most  auspicious  emancipation  and  enjoyment. 

Having  bathed  and  performed  the  rite  of  SandhySl  a 
worshipper  should  enter  the  sacrificial  room.  Having  washed 
hands  and  feet  and  rinsed  his  mouth  particularly  he  should 
assign  the  words  of  the  principal  mantram  to  his  hand.  Hear, 
hear,  O  Rudra,  I  will  describe  the  principal  mantram  of  the 
deity. 


/ 


GARUDA  PURANAM.  .75 

Weapon.  Om,  salutation  unto  Shree.  Om,  salutation  unto 
the  conch-shell.  Om,  salutation  unto  the  lotus.  Om,  saluta- 
tion  unto  the  discus.  Om,  salutation  unto  the  club.  Om, 
salutation  unto  the  mystic  mark  Srivatsa.  Om,  salutation 
unto  the  jewel  Koustava.  Om,  salutation  unto  the  garland 
of  forest  flowers.  Om,  salutation  unto  the  yellow  raiment. 
Om,  salutation  unto  the  sword.  Om,  salutation  unto  the 
mace.  Om,  salutation  unto  the  noose.  Om  salutation  unto 
the  hook.  Om,  salutation  unto  the  ShrSLnga  bow.  Om, 
salutation  unto  the  arrow.  Om,  salutation  unto  BrahmS. 
Om,  salutation  unto  >  Nlrada.  Om,  salutation  unto  all  the 
Siddhas.  Om  salutation  unto  Bhagavan.  Om,  salutation 
unto  the  preceptor.  Om,  salutation  unto  the  great  pre- 
ceptor. Om,  salutation  unto  Indra,  the  king  of  the  celes- 
tialsi  bis  carrier  and  entire  family.  Om,  salutation  unto 
Agni|  the  king  of  fire,  his  carrier  and  the  entire  family. 
Om,  salutation  unto  Yama«  the  king  of  the  dead,  bis 
carrier  and  the  entire  family.  Om,  salutation  unto  Nirhiti, 
the  king  of  Rakshas,  his  carrier  and  the  entire  family. 
Om,  salutation  unto  Varuna,  'the  king  of  waters,  his  carrier 
and  the  entire  family.  Om,  salutation  unto  Vayu,  the 
king  of  vital  airs,  his  carrier  and  the  entire  family.  Om, 
salutation  unto  IshSina,  the  king  of  learning,  his  carrier  and 
the  entire  family.  Om,  salutation  unto  Ananta,  the  king  of 
serpents,  his  carrier  and  the  entire  family.  Om,  salutation 
unto  BrahmS,  the  lord  of  creation,  his  carrier  and  the  entire 
family.  Om,  unto  thunder-bolt,  Hum,  phat,  salutation.  Om, 
unto  Sakti,  hum,  phat,  salutation.  Om,  unto  rod,  hum,  phat, 
salutation.  Om  unto  the  sword,  hum,  phat,  salutation.  Om, 
unto  the  noose,  hum,  'phat,  salutation.  Om  unto  the  stan- 
dard, hum,  phat,  salutation.  Om,  unto  the  club,  hum,  phat» 
salutation.  Om  unto  the  trident,  hum,  phat,  salutation.  Om, 
unto  the  discus,  hum,  phat,  salutation.  Om,  Voum,  salutation 
unto  Vishwaksena. 

With  these  mantramsi  0  Mahidevai  bis  attendants  and 


74  OARUDA.  PURANAM. 

the  gate.  'Orri,  ^Alutation  unto  the  AdhSLra  Sakti^  Om, 
salutation  unto  the  tortoise*  Otn,  salutation  untd  Ananta. 
Om,  salutation  unto  Shree.  Om,  salutation  unto  Dbanna« 
Om,  salutation  unto  knowledge.  Om,  salutation  unto  the 
spirit  of  disassociation  from  the  world.  Om,  salutation  unto 
religion.  Om,  salutation  unto  Worldliness.  Om  salutation 
unto  poverty.  Omi  salutation  unto  Sattwa.  Om^  salutation 
unto  Rajas.  Om,  salutation  unto  Tamas.  Om^  salutation 
unto  Slcanda.  Om,  salutation  unto  Neela.  Om^  salutation 
unto  the  lotus.  Om,  salutation  unto  the  solar  disc. .  Only 
salutation  unto  the  lunar  disc.  Om,  salutation  unto  the  orb 
of  fire.  Om,  salutation  unto  Vinata.  Om,  salutation  unto 
Utkarshini.  Omi  salutation  unto  knowledge.  Om,  salutation 
unto  action.  Om,  salutation  unto  disease.  Om,  salutation 
unto  Prarhl.  Om,  salutation  unto  Satya.  Om;  salutation 
unto  Ishclna.    Om,  salutation  unto  Anugraha. 

With  these  man  trams  and  scented  flowers  these  deities 
should  be  adored.  Thereupon  having  worshipped  Vishnu^ 
the  author  of  creation  and  destruction  and  invoked  his 
spirit  in  the  mystic  diagram,  O  Rudra,  the  worshipper  should 
worship  the  great  Ishwara.  O  Rudra,  this  religions  rite  of 
Vishnu  destroys  all  sins.  He  should  first  of  all  make. 
assignment  of  mantrams  in  self  and  the  deity.  He  should  then 
show  Mudra  and  afterwards  offer  Arghya.  Then  be  should 
bathe  the  deity  and  next  offer  raiments  and  water  for  rinsing 
the  mouth.  Next  he  should  present  scented  flowers,  incense^ 
lights  and  charu.  Then  circumambulating  the  idol  and  recit-* 
ing  the  name  he  should  dedicate  it  to  him.  A  worshipper 
should  also  adore  his  limbs  with  other  mantrams.  Know  this 
to  be  the  principal  mantram  of  the  deity.  Hear,  O  three-eyed 
deity,  I  will  now  describe  the  other  mantrams. 

Om,  Ham,  salutation  unto  the  heart.  Om,  Him,  salutation 
unto  the  head.  Om,  Hum,  salutation  unto  the  tuft  of  hair. 
Om,  Haim,  salutation  unto  the  coat  of  mail.  Om,.  Houm, 
salutation  unto  the  three  eyes.     Om,  Has,  salutation  unto  the 


GARUDA  PURANAM.  .75 

"Weapon.  Om,  salutation  unto  Shree.  Om,  salutation  unto 
the  conch-shell.  Onii  salutation  unto  the  lotus.  Om,  saluta- 
tion unto  the  discus.  Om,  salutation  unto  the  club.  Om» 
salutation  unto  the  mystic  mark  Srivatsa.  Om,  salutation 
unto  the  jewel  Koustava.  Om,  salutation  unto  the  garland 
of  forest  flowers.  Om,  salutation  unto  the  yellow  raimeht. 
Om,  salutation  unto  the  sword.  Om,  salutation  unto  the 
mace.  Om,  salutation  unto  the  noose.  Om  salutation  unto 
the  hook.  Om,  salutation  unto  the  ShriLnga  bow.  Om, 
salutation  unto  the  arrow.  Om,  salutation  unto  BrahmS. 
Om,  salutation  unto  *  NSrada.  Om,  salutation  unto  all  the 
Siddhas.  Om  salutation  unto  Bhagavan.  Om,  salutation 
unto  the  preceptor.  Om,  salutation  unto  the  great  pre- 
ceptor. Om,  salutation  unto  Indra,  the  king  of  the  celes- 
tialsi  his  carrier  and  entire  family.  Om,  salutation  unto 
Agnii  the  king  of  fire,  his  carrier  and  the  entire  family. 
Om,  salutation  unto  Yama,  the  king  of  the  dead,  bb 
carrier  and  the  entire  family.  Om,  salutation  unto  Nirhiti, 
the  king  of  Rakshas,  his  carrier  and  the  entire  family. 
Om,  salutation  unto  Varuna,  'the  king  of  waters,  his  carrier 
and  the  entire  family.  Om,  salutation  unto  Vayu,  the 
king  of  vital  airs,  his  carrier  and  the  entire  family.  Om, 
salutation  unto  Ishlna,  the  king  of  learning,  his  carrier  and 
the  entire  family.  Om,  salutation  unto  Ananta,  the  king  of 
serpents,  his  carrier  and  the  entire  family.  Om,  salutation 
unto  BrahmS,  the  lord  of  creation,  his  carrier  and  the  entire 
family.  Om,  unto  thunder-bolt,  Hum,  phat,  salutation.  Om, 
unto  Sakti,  hum,  phat,  salutation.  Om,  unto  rod,  hum,  phat, 
salutation.  Om  unto  the  sword,  hum,  phat,  salutation.  Om, 
unto  the  noose,  hum,  'phat,  salutation.  Om  unto  the  stan- 
dard, hum,  phat,  salutation.  Om,  unto  the  club,  hum,  phat, 
salutation.  Om  unto  the  trident,  hum,  phat,  salutation.  Om, 
unto  the  discus,  hum,  phat,  salutation.  Om,  Voum,  salutation 
onto  Vishwaksena. 

With  these  mantramsi  0  Mabadevai  his  attendants  and 


'76*  -*  GARUDA.  PUR ANAM^ 

pa rapharoalU. should  \>e  adored  by  men.:.  Having  adored  .thCr 
great  Vishnu,  identical .  with  Brahman  he  should  chant  the  % 
glories  of  the  great  undecaying  Atman,  with  the  following  .^ 
hymn.  .    .  . 

Salutation  unto  the  powerful  lord  Vishnu,  the  god  of  ^ 
gods.  Salutation  unto  Vishnu,  unto  VSsudeva,  the  author  of 
creation.  Salutation  unto  Grasishnu  who  lies. at  the  time  of  , 
universal  dissolution.  Salutation  unto  the  lord  of  celestials 
and  sacrifice.  Salutation  unto  Vishnu,  the  lord  of  Munis  and 
Yakshas.'  Salutation  unto  the  great  Jishnu,  the  lord  of  all 
gods  and  present  every  where.  Salutation  again  and  again  . 
unto  the  lord  of  all  adored  of  Brahml,  Rudra  and  Indra.  • 
Salutation  unto  the  lord  of  the  world  who  encompasses  the  , 
well-being  of  all  {creatures,  who  protects  all,  who  creates  all| , 
who  destroys  the  wicked,  who  gives  boons, '  who  is;  of  a*; 
quiescent  soul,  who'  is  worthy  of  adoration,  who  is  worthy  of 
taking  refuge  with,  who  is  manifest  in  his  own  form  and.  who  i 
gives  religious  profit,  worldly  profit  and  desire..  ;  .  ^ 

Having  thus  chanted  his  glories  the  worshipper  should  r 
meditate  on  the  undecaying  Brahman  in  his  heart  and  should , 
thus  adore  Vishnu,  O  Shankara,  with  the  principal  mantranu .. 
The  man,  who  recites  this  principal  mantram,  goes  to  HarL; 
O  Riidra,  I  have  thus  described  unto  thee,  the  most  excellent . 
theme  of  Vishnu,  mysterious,  highly  secret  and  yeilding; 
emancipation  and  enjoyment.  The  learned  person,  devoted, 
to  Vishnu,  who  reads  this,  listens  to  it  or  makes  others  listen  ; 
to  it;  goes  to  the  region  of  Vishnu. 


:o: 


•  •  »  ;  • 


• 


CHAPTER  XXXII. 


> 


Maheshwara  said  : — O  holder  of  conch-shell,  discus  and  . 
club,   do  thou  describe  the   adoration   of  five  Tattwas*  by  • 
knoyring  which  discriminately  a  man   attains  to   the  most 
exalted  station. 

Hari  said  :-^-0   Shankara  !     O   thou   of  TOod  vows  !  I  will 
describe  Ihe  adoration  of  five  Tattwas,  which  yeilds  auspici-  ' 
ousness  and  is  itself  auspicious,  heavenly,  secret,  great  and 
yeilds  all  desired-for  objects.     Do   thou   listen  to  this   most  . 
sacred  subject,  O  MahSLdeva,  which  destroys  Kali. 

Visudeva  is  one,  undecaying,  peaceful,  the  great  soul, 
eternal,  unstained.  O  god,  by  his  MSLySL  (illusive  power) 
Hari  exists  in  five  forms,  viz.  as  Vishnu  who  favours  the 
creation  and  destroys  the  wicked,  as  VSLsudeva,  Sangkarshana, 
Pradyumna  and  Aniruddha.  In  his  own  form  NidLyana 
exists  as  five..  O  bulUemblemed  deity,  listen  to  the  mantrams 
expressive  of  these  five  forms. 

Om,  am,  salutation  unto  VSsudeva.  Om,  [Im,  salutation 
unto  Sankarshana.  Om,  am,  salutation  unto  Pradyumna. 
Om,  salutation  unto  Aniruddha.  Om,  salutation  unto 
N&riyana. 

I   have   thus   related  the  five  mantrams  expressive  of  the 
five  deities.     They  are  destructive   of  all   sins   and   diseases 
and   are   holy.     I  will   now  describe   the    most    auspicious 
adoration   of  the   five   Tattwas — the   religious     prescription  . 
and  the  mantras  involved  therein,  O  Shankara. 

A  worshipper  should  first  of  all  bathe  and' then  perform 
the  Sandhya  rite.  Then  entering  the  temple  of  worship  he 
should  wash  his  head,  rinse  his  mouth  and  then  sit  in  a  baddha 
posture.    Then   with   the   mantram   "  Am,    Kshroum,  Ram" 

...  .  .  ■  , 

.  •  Five  Tantrik  ingredienls  worship. 


78  GARUDA  PURANAM. 

the  purificatory  rite  of  all  the  articles  should  be  performed. 
Then  hardening  the  ordinary  article  he  should  make  to  egg. 
And  then  dividing  it  he  should  meditate  on  the  great  Ishwara 
in  it — ^VSsudeva,  the  lord  of  the  universe  clad  in  a  silk 
raiment,  effulgent  like  a^thousand  suns  and  wearing  shining 
Kundalas.  Then  in  the  lotus  of  the  heart  he  should  meditate 
on  the  great  Ishwara.  Then  he  should  meditate  on  the 
lordly  'deity  Sangkarshana,  his  own  self,  Pradyumna, 
Aniruddha,  Narayana  and  all  the  celestials  headed  by  Indra, 
all  originating  from  the  god  of  gods.  Then  he  should  make 
assignment  of  two  hands.  Then  with  the  mantrams  for 
limbs  he  should  perform  the  AnganySLsa  called  VySLpaka,  O 
Mah^deva.  Listen  to  these  mantrams,  O  thou  of  firm 
vows.  Om,  Sm,  salutation  unto  the  heart.  Om,  Im, 
salutation  unto  the  head.  Om,  um,  salutation  ^unto  the  tuft 
of  hair.  Om,  Em,  salutation  unto  the  coat  of  mail.  OnSi 
Oum,  salutation  unto  the  three  eyes.  Om,  as,  salutation  unto  ' 
the  weapon,  phat. 

Om,  salutation  unto  the  entire  family  of  Achyuta.  Om, 
salutation  unto  DhSLtri.  Om  salutation  unto  VidhSLtri.  Om, 
salutation  unto  the  AdhSira  Sakti.  Om,  salutation  unto  the 
tortoise.  Om,  salutation  unto  Ananta.  Om,  salutation  unto 
the  earth.  Om,  salutation  unto  knowledge.  Om,  salutation 
unto  the  spirit  of  disassociation  from  the  world.  Om,  salu- 
tation  unto  prosperity.  Om,  salutation  unto  irreligion.  Om, 
salutation  unto  ignorance.  Om,  salutation  unto  poverty. 
Om,  salutation  unto  the  solar  disc.  Om,  salutation  unto  the 
lunar  disc.  Om,  salutation  unto  the  orb  of  fire.  Om,  salu- 
tation unto  V2Lsudeva,  the  great  Brahman,  Shiva  in  the 
form  of  fire,  extending  all]over,  the  presiding  lord  of  all  the 
celestials.  Om,  salutation  unto  Panchajanya.  Om,  salutation 
unto  Sudarshana.  Om,  salutation  unto  the  club.  Om,  salu- 
tation  unto  the  lotus.  Om,  salutation  unto  Shree.  Om, 
salutation  unto  Kriy^  (action).  Om,  salutation  unto  Pushti 
(nourishment).    Om,  salutation  unto  Sakti  (energy).    Om, 


.CARUDA  PURANAM.  79 

salutation  iinto  Priti  (affection).  Onif  salutation  unto  Indra. 
Onii  salutation  unto  Agni.  Omi  salutation  unto  Yama.  Onii 
salutation  unto  Nairita.  Om,  salutation  unto  Varuna.  Om, 
salutation  unto  V§yu.  Om,  salutation  unto  IshSna.  Onii 
salutation  unto  Ananta.  Om,  salutation  unto  Brahml.  Onii 
salutation  unto  Vishwaksena.  Om,  salutation  unto  the  lotus. 
O  Rudra !  I  have  thus  described  to  thee  all  the  mantrams. 
The  adoration  should  be  offere'd  in  the  mystic  diagram  of 
Sastika  and  others.  Having  made  the  assignment  of  limbs 
the  worshipper  should  show  all  the  Mudras.  Having  medi- 
tated as  the  self,  Visudeva  and  the  Great  Ishwara  a  man 
should  first  worship  the  seat  and  then  invoke  the  spirit.  O 
bull-emblemed  deity,  DhStri  and  Vidh^ltri  should  be  adored 
in  the  door.  O  Shankara,  before  the  image  of  V^sudeva 
a  person  should  adore  that  of  Garuda.  He  should  adore  in 
the  middle  of  the  diagram  [all  his  paraphamalia]  beginning 
with  the  conch-shell  and  ending  with  the  lotus.  In  the  east 
[the  presiding  gods  of]  religion,  knowledge,  the  spirit  of 
disassociation  from  the  world  and  prosperity  [should  be 
adored.]  In  the  south-east  pitha  comers  he  should  adore  the 
four  deities  of  irreligion  &c.  In  the  petals  of  the  eastern 
side  Sangkarshana  and  other  deities  should  be  adored. 
A  person  should  adore  the  Lord  VSLsudeva  in  the  pericarp. 
In  the  north-east  and  other  corners  Panchajanya  and  other 
weapons  should  be  adored.  O  Shankara,  on  the  eastern  side 
of  the  god  of  gods  all  his  Saktis  should  be  adored.  In  the 
eastern  and  other  sides  Indra  and  other  guardian  deities  of 
the  world  should  be  adored.  A  good  worshipper  should 
adore  the  serpent  downwards  and  Brahman  Aipwards.  O 
Shankara,  thou  shouldst  thus  learn  of  the  positions  in  the 
mystic  diagram.  O  Shankara,  having  invoked  the  spirit 
of  the  deity  in  the  mystic  diagram,  performed  NySsa  and 
displayed  Mudras  a  worshipper  should  dedicate,  with  the 
principal  mantram,  water  for  washing  feet  and  other  ingye* 
dients.     He    should  then,    O  Shankara,  bathe  him,    offer 


^Jo  CARUDA  PURANAiM. 

•  *  • 

* ' 

^Vaimeht,  'water  for  rinsing  moi^th,  salutation,^  and  circumani- 
'bufation.  Then  he  should  recite  theinanie  with  the  'principal 
*  mantram  'and  dedicate  it.  Then  recollecting  VSLsudeva  he 
*;shouId  recite  afterwards  the  following  hymn.  '.  . 

<  '^Ofti,   salutation'  linto  VSsudeva.  '  Salutation  unto'^ang- 

karshana'.  .  Salutation  unto  the  first  deity  Pradyumna.  Salu- 
'tation  unto   Aniruddha.     Si^lutation  unto  NirSyana.     Saluta- 

tioh  unto  the  lord  of  men.  Salutation  '  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  without  ^beginning  and  destruction.  Salutation  unto  the 
.lord  of  Brahma  who  is  the  agent  of  creation   and  destruction. 

• 

Salutation  unto  him  who  is  known  in^  the  Vedas  and  who 
is  the  holder  of  conch-shell  and  discus.  JSalutation  unto  the 
lord  of  celestials  who  saves  all  from  the  sins  of  Kali.  Saluta- 
'tion  unto  him  who  cuts  the  tree  of  SamsSLra  (transmigatory 
series)  and  snaps  MSiySi  (illusion).  Salutation  unto  him  of 
manifold  forms,  who  is  identical  with  all  the  sacred  shrines 
and  the  three  gunas  (qualities).  Salutation  unto  him  of  the 
form  of  Brahml.  and  Vishnu,  who  is  the  giver  of .  salvation. 
Salutation  unto  the  road  of  emancipation,  unto  religion  and 
renunciation.  Salutation  unto  him  identical  with  Para 
Brahman  and  who  gives  all  desired-for  objects.  Do  thou 
save  me  who  am  immersed  in  the  dreadful  deep  of  SamsSra. 
O  lord  of  celestials !  O  lord  of  the  universe !  save  thee 
there  is  no  other  saviour.  I  seek  refuge  with  thee,  O  Vishnu ! 
O  thou  omnipresent !  By  giving  me  the  lamp  of  knowledge, 
do  thou  make  me  freed  of  ifi^norance. 

This  ,is.  the   hymn  of  the   king  of  gods   destructive   of 
all   sorts  Jof  afflictions.     I  Having   chanted   his   glories   with 

*  *  «  •  * 

other  Vedic  hymns,  O  blue-throated  deity!  a  man  should 
meditate  in  his  heart  on  Vishnu  with  the  five  Tattwas. 
Afterwards  he  should  ^ throw  away  the  image  of  the  deity. 
Thus,  O  Shankara,  the  most  excellent  adoration  of  Visu- 
deva  is   described   which'  yields  all  desired-for  objects.     By 


GARUDA  PURANAM.  8 1 

pffering  this  adoration  a  man  becomes  successful  In  all  hb 
objects.  The  man,  who  reads  this  adoration  of  the  five 
Tattwas,  who  listens  to  it  or  makes  others  listen  to  it,  repairs 
to  the  region  of  Vishnu. 

■  .  •    ■  • 


CHAPTER  XXXIII. 


RuDRA  said  : — O  holder  of  conch-shell  and  mace,  do  thou 
describe  unto  me  the  adoration  Sudarshana. 

Hari  said  : — O  bull-emblemed  deify,  listen  to  the  adora- 
tion of  the  discus  Sudarshana.  A  man  should  first  qf  all 
bathe  and  then  adore  Hari.  And  afterwards  he  should 
perform  the  rite  of  Ny«Lsa  with  the  principal  mantram. 
Listen  to  the  principal  mantram. 

Om,  Sahasram,  Hum,  Phat,  Namas.  This  mantram 
destroys  all  wicked  beings.  A  man  should  meditate  on  the 
deity  Sudarshana  in  the  pure  and  auspicious  lotus  of  the 
heart.  O  Hara,  then  invoking,  according  to  the  mantram 
described  before,  the  deity  of  gentle  form,  adorned  with  a 
crown  and  holding  conch-shell,  discus,  club  and  lotus,  in  the 
mystic  diagram  he  should  worship  him,  O  Meheshawara, 
with  scents,  flowers  and  other  ingredients.  Having  adored 
him  a  man  should  recite  the  mantram  one  hundred  and  eight 
times.  O  Rudra  !  he,  who  makes  this  most  excellent  adora- 
tion of  the  discus,  attains,  freed  of  all  diseases,,  the  region  of 
Vishnu.  Afterwards  he  should  recite  the  following  hymn 
destructive  of  all  ailments. 

Salutation    unto    Sudarshana,   effulgent  like   a   thousand 

suns,  lighted  up  with  a  garland  of  flames,  having  a  thousand 

blades   for  eyes,   the  destroyer  of  all   wicked   beings,     the 

grinder  of  all  sins.    Salutation  unto  Suchakra,  Vichakra,  the 

II 


82  GARUDA  PURANAM. 

river  of  all  mantras,  the  originator  of  all,  the  protector  of' 
the  universe  and  the  destroyer  of  the  same,  the  protector  of 
the  worlds  and  the  slayer  of  the  wicked  Asuras.  Salutation 
unto  him  of  a  terrific  form,  unto  him  of  a  gentle  form,  unto 
Chanda,  unto  him  of  the  form  of  an  eye,  unto  him  who 
dissipates  the  fear  of  Samsara.  Salutation  unto  Shiva,  the 
breaker  of  the  bone  of  MiySi.  Salutation  unto  him  of  the 
form  of  a  planet  and  the  lord  of  planets.  Salutation  unto 
K^la,  death  and  Bhima.  Salutation  unto  him  who  shows 
favour  unto  his  votaries  and  protects  them.  Salutation, 
again  and  again  unto  the  form  of  Vishnu,  unto  him  of  a 
dispassionate  mind,  unto  the  holder  of  weapons,  unto  the 
weapon  of  Vishnu  and  unto  discus.  Thus  the  highly  sacred 
hymn  of  Vishnu  is  described.  He,  who  reads  it  with  great 
reverential  faith,  goes  to  the  region  of  Vishnu.  O  Rudra ! 
the  self-controlled  man,  who  reads  this  prescription  of  the 
adoration  of  the  discus,  reduces  his  sins  to  ashes  and  reaches 
the  region  of  Vishnu, 


•ro:- 


CHAPTER  XXXIV. 


RUDRA  said :— O  Hrishikesha !  O  holder  of  club !  des- 
cribe again  unto  me  the  adoration  of  the  deity.  I  am  n6t 
satiated  with  listening  to  thy  account  of  adoration. 

Hari  said  : — I  will  describe  unto  thee  the  adoration  of  the 
deity  Hayagriva.  Listen  to  it,  O  lord  of  the  universe,  by 
which  Vishnu  is  pleased.  O  Mah^deva  !  O  ShankaraT  listen, 
I  will  describe  first  the  highly  sacred  principal  mantram  of 
Hayagriva. 

Om,  Houm,  Kshroum,  salutation  unto  the  head  (Shirase 
Namas)  Om. 


8S  GARUDA   PUR4NAM. 

should  bathe  at  the  period  of  conjunction.  That  process  of 
Yoga  is  called  PrinSLy&ma  in  which  a  man,  having  controlled 
his  vital  breath,  reads  thrice  the  Gayatri  with  Pranava  and 
Vyarhriti.*  By  the  yogic  process  of  PrSnayama  a  twice-born 
one  destroys  the  impurities  of  the  mind,,  speech  and  body 
and  therefore  practises  it  during  all  hours  of  the  day.  Then 
reciting  the  mantram  *'  Sayam  Agni  (fire  in  the  evening"  as 
well  as  "  Pr^ta  Surya  (the  sun  in  the  morning"  he  should 
drink  water.  Then  duly  touching  water  in  the  noon  and 
by  reciting  the  Rik  "  Apohista"  he  should  rub  his  body  with 
the  water  of  Kuga  blades.  Then  adding  to  this  mantram 
Pranava  he  should  sprinkle  water  at  every  step.  With  nine 
he  should  destroy  the  nine-fold  impurities  originating  from 
Rajas  (darkness),  Tamas  (ignorance),  Moha  (stupefaction), 
from  waking  state,  dreaming  state  and  that  of  dreamless 
sleep,  those  originating  from  speech,  mind  and  action. 
Taking '  up  water  in  his  two  palms  and  reciting  [the  Gayatri) 
he  should  throw  it  quickly  thrice,  six,  eight  or  twelve  times. 
It  destroys  all  sins.  He  should  stand  facing  the  sun  and 
recite  it.  It  destroys  immediately  all  sins  which  a  man 
commits  day  and  night.  Sitting  in  the  west  he  should  recite 
the  first  Sandhya — the  Gayatri,  consisting  of  the  great 
Vyarhriti  and  Pranava.  Gayatri  destroys  sins  committed 
before  in  ten  or  a  hundred  births,  and  in  three  or  a  thousand 
yugas  (cycles).  Gayatri  is  crimson-coloured  and  Savitri  is 
white-hued  and  Saraswati  is  dark-blue.  These  are  called  the 
three  Sandhyas.  Having  assigned  the  letters  Om,  bhur  to 
the  heart  he  should  assign  Oim,  bhuvas  to  the  head  and  Om^ 
Shwar  to  the  tuft  of  hair  on  the  head.  A  learned  man 
should  assign  the  first  word  of  the  Gayatri  to  the  coat  of 
mail,  the  second  to  the  eyes,  the  third  to  the  limbs  and  the 
fourth   to  every  where.     Having  made  this  assignment  at  the 

*  A  mystical  word  or  tound  as  Oin,  5W#r,  BhmvmSt  etc.,  frhich  com* 
mencc  the  daily  prayet t  of  the 


84  'GARUbA  PURANAM. 

'entire  family .''    This  worship  ishould  be  offered  in  the  middle 
of  the   diagram.     He  should  adore  GangSL  in  the  door.     la 
the  fore  part,  Yamuna,  Mahadevi,  Sangka  and  Padma  Nidhis 
and  the  Adhara  Saktis  should  be  adored.    O  Mah^deva,  he 
should   next   worship   the   tortoise   and  then   Ananta,  Earth, 
religion  and  knowledge.     In  the  south-east  corner  he   should 
adore  the  spirit  of  disassociation  from  the   world   and   pros- 
perity.    In   the   east  he  should  '  adore  irreligion,  ignorance, 
worldliness   and   poverty.      He   should   adore    the    qualities 
Sattwa,  Rajas  and  Tamas  in  the  middle  of  the  diagram.     He 
should   also   adore   there  Nanda,   Nala  and   the  lotus.     The 
orbs  of  the  sun,  the  moon  and   fire,  O  Rudra,  should  also  be 
adored  in  the  centre  of  the  diagram.     O  bull-emblemed  deity, 
Vimolotkarshini,  JnSna,   Kriy3,   Yoga,  Prarhi,  Satya,   Ishlna, 
Anugrah§ — ^these   Saktis   should   be    adored  in   the   eastern 
petals  and  Vimal§  and  others  in  the  pericarp.  Anugrahas  should 
be  adored  by  men  seeking  well-being.     With   the   mantrams 
formed   of  their   names   in   the   dative  form   beginning  with 
Pranava  and   ending  with  Namas  the   worshipper,  O  Mahl- 
deva,   should   adore   the   seat.     The   most  auspicious  adora- 
tion of  the  seat  should  be  made  with  the  offerings  of   bathing 
water,  scents,  flowers,  incense,  lamps  and  edibles. 

I  have  thus  described  the  prescription,  O  Hara.  He  should 
next  invoke  the  deity,  Hayagriva,  the  king  of  the  celestials. 
He  should  think  of  his  arrival  through  the  left  nostril.  The 
invocation  rite  of  the  god  of  gods,  the  holder  of  conch-shell, 
should  be  performed,  O  Shankara,  with  the  principal  mantram. 
Having  invoked  his  spirit '  in  the  mystic  diagram  a  care- 
ful worshipper  should  perform  the  rite  ofNySsa.  Having 
performed  the  NySsa  he  should  meditate  on  the  Great 
Ishwara  as  being  stationed  there the  great  deity  Haya- 
griva, adored  of  the  celestials  and  Asuras.  Having  meditated 
on  the  •  undecaying  Vishnu  accompanied  by  Indra  and  other 
guardian  deities  of  the  quarters  he  should  make  the  Mudra 
Sangka,   Chakra  and   others.     He   should    next   offer    unto 


y 


X 


XARUDA  PURANAM.  8^: 

. .^^hnu  water  for  washing  feet,  :Arghya  and  water  for  rinsing 
mouth.  Then  he  should  bathe  the  changeless,  lotus-navelled 
deity.  Having  duly  placed  the  image  of  the  deity,  he  should 
•first  dedicate  to  him,  raiment,  .0  bull-emblemed  deity,  then 
water  for  rinsing  mouth  and  sacred  thread.  Thereupon  hi  th^ 
mystic  diagram,  O  Rudra,  he  should  meditate  on  the  Great 
Ishwara.  Having  meditated  on  him,  O  Shankara,  he  should 
again  offer  unto  him  water  for  washing  feet  and  other 
articles.  He  should  offer  these  with  the  principal  mantran^ 
O  Shankara. 

With  mantram  "  Om,  Ksham,  salutation  unto  the  heart'' 
he  should  adore  the  heart.  With  the  mantram  "Om,  Kshim, 
salutation  unto  the  head,"  he  should  adore  the  head.  With 
the  mantram  "Om,  Kshum,  salutation  unto  the  tuft  of  hair," 
he  should  adore  Shikhl.  With  the  mantram  "Om,  Kshanr, 
salutation  unto  the  coat  of  mail,"  he  should  adore  the  coat  of 
mail.  With  the  mantam  "Om,  Kshoum,  salutation  unta  the 
eye"  he  should  adore  the  eye.  With  the  mantram  "Om,  Kshas, 
salutation  unto  the  weapon"  he  should  adore  the  weapon. 

In  the  eastern  and  other  slides  he  should  adore  the  heart, 
the  head,  the  tuft  of  hair  and  the  coat  of  .mail.  •  O .  Rudra, 
in  the  corner  of  the  diagram  he  should  adore  the  weapon 
and  the  eye  in  the  centre.  In  the  eastern  side  he  should 
adore  the  conch-shell,  the  lotus,  the  discus  and  the  club. 
O  Rudra,  again  in  the  eastern  side  with  those  mantrams  des- 
cribing their  names,  he  should  adore  the  sword,  mace,  noose, 
and  the  bow  with  the  arrows.  O  Rudra,  he  should  next 
adore  in  the  east,  the  mystic  mark  Srivatsa,  Koustava, 
garland,  the  sacred  yellow  raiment  as  well  as  the  holder  of 
conch-shell,  discus  and  club.  He  should  next  adore  Brahmi, 
Nirada,  Siddhas,  the  great  preceptor,  the  shoes  of  the 
preceptor,  those  of  the  gfreat  preceptor,  Indra,  his  carrier 
and  the  entire  family,  Agni,  Yama,  Nirhiti,  Varuna,  VJlyu, 
Soma,  Ishana,  and  Nagas,  from  the  east  upwards,  O  bull 
emblemed     deity.      He    should     next    adore    thunderbolt, 


86  GARUDA  PURANAM. 

Sakti,  rod|  sword,  noosci  standard,  club,  trident,  discus, 
lotus  and  other  weapons.  In  the  north«east  comer  he 
should  worship  Vishwaksena,  with  these  mantrams  beginning 
with  Om  and  ending  with  Namas  (salutation)  O  bull-emblem-' 
ed  deity.  O^  MahSldeva,  O  bull-emblemed  deity,  adoration 
of  the  deity  Ananta  should  be  made  with  the  principal 
mantram.  He  should  next  offer  scents,  flowers,  incense, 
lamps,  and  edibles.  He  should  circumambulate  the  deity, 
bow  unto  him  and  recite  his  name.  With  the  following  hymn 
beginning  with  om  he  should  chant  his  glories,  O  bull- 
emblemed  deity. 

Om,  Namas,  salutation  unto  Hayasira,  the  master  of 
learning.  Salutation  again  and  again  unto  him  of  the  form 
of  learning,  and  the  giver  of  the  same.  Salutation  unto  the 
deity  of  a  quiescent  soul,  identical  with  three  gunas,  the 
destroyer  of  the  celestials  and  Asuras  and  of  all  wicked 
beings.  Salutation  unto  him  of  the  form  of  Brahman,  the 
lord  of  all  the  worlds.  Salutation  unto  him  adored  of  Ishwara, 
the  holder  of  conch-shell  and  discus.  Salutation  unto  the 
first  cause,  who  is  self-controlled,  <levoted  to  the  well-being 
of  all  creatures,  invested  with  three  gunas,  devoid  of  them, 
identical  with  Brahmi  and  Vishnu,  the  creator,  destroyer, 
the  king  of  the  celestials  and  present  everywhere. 

Having  recited  this  hymn,  O  Rudra,  a  worshipper  should 
meditate  in  his  pure  lotus  of  the  heart,  on  the  god  of  gods, 
the  holder  of  conch-shell,  discus  and  club,  effulgent  like  a 
Koti  suns,  perfectly  beautiful — Hayagriva,  the  undecajring 
impersonal  self.  O  Shankara,  I  have  thus  described  unto 
thee  the  adoration  of  Hyagriva.  He,  who  reads  it  with  great 
reverence,  attains  to  the  most  exalted  station. 


CHAPTER  XXXV. 


Hari  said :— I  will  now  describe  the  nySsa  and  the  metre 
of  Glyatri.  Vishwamitra  is  the  Rishi  thereof  and  Savita 
(the  Sun)  is  the  god.  She  has  Brahman  for  her  head, 
Rudra  for  the  flame  and  is  stationed  in  the  heart  of 
Vbhnu.  She  has  application  for  her  one  eye  and  is 
bom  in  the  race  of  KitySLna.  She  is  known  as  having 
the  three  worlds  for  her  feet  and  is  placed  in  the  belly 
of  the  earth.  It  consists  of  three  words  and  eight  letters 
and  again  of  four  words -and  six  letters.  The  one  of 
three  words  should  be  used  for  the  purposes  of  recitation 
and  that  of  four  words  for  the  purposes  of  adoration.  In 
the  rites  of  Ny&sa,  recitation,  meditation,  adoration  and 
fire  a  worshipper  should  daily  use  Ga3ratri  destructive  of  alt 
sins.  One  should  assign  it  to  the  toes  of  the  feet,  insteps, 
knee-]ointS|  organ  of  excretion,  scrotum,  tubes,  navel,  belly^ 
breast,  heart,  throat,  mouth,  palate,  eyes,  eye-brows,  fore- 
bead,  in  the  east,  south,  north,  west  and  head.  The  color 
of  sappire,  the  color  of  iire,  yellow,  dark-blue,  twany-colour, 
that  of  white,  that  of  lightning,  dark,  crimson,  that  of  conch- 
shell,  grey,  that  of  wine,  and  sun  [constitute  it].  All  articles 
which  he  touches  with  his  hands  or  sees  with  his  eyes  become 
purified.    There  is  nothing  superior  to  Gayatri. 


CHAPTER  XXXVI. 


Hari  said:—- Hear,  O  Rudra,  I  will  now  describe  the 
rites  of  Sandhyi  which  destroy  all  sins.  Having  practised 
Prln&yima,  (suppression  of  vital  airs),  thrice  the  worshipper 


SS  GARUDA   PURANAM. 

should  bathe  at  the  period  of  conjunction.  That  process  of. 
Yoga  is  called  Pran^yama  in  which  a  man,  having  controlled 
his  vital  breath,  reads  thrice  the  Gayatri  with  Pranava  and 
Vyarhriti.*  By  the  yogic  process  of  PranSyama  a  twice-born 
one  destroys  the  impurities  of  the  mind,,  speech  and  body 
and  therefore  practises  it  during  all  hours  of  the  day.  Then 
reciting  the  mantram  •*  Sayam  Agni  (fire  in  the  evening"  as 
well  as  "  Prata  Surya  (the  sun  in  the  morning"  he  should 
drink  water.  Then  duly  touching  water  in  the  noon  and 
by  reciting  the  Rik  "  Apohista"  he  should  rub  his  body  with 
the  water  of  Kuga  blades.  Then  adding  to  this  mantram 
Pranava  he  should  sprinkle  water  at  every  step.  With  nine 
he  should  destroy  the  nine-fold  impurities  originating  from 
Rajas  (darkness),  Tamas  (ignorance),  Moha  (stupefaction), 
from  waking  state,  dreaming  state  and  that  of  dreamless 
sleep,  those  originating  from  speech,  mind  and  action. 
Taking '  up  water  in  his  two  palms  and  reciting  [the  Gayatri) 
he  should  throw  it  quickly  thrice,  six,  eight  or  twelve  times. 
It  destroys  all  sins.  He  should  stand  facing  the  sun  and 
recite  it.  It  destroys  immediately  all  sins  which  a  man 
commits  day  and  night.  Sitting  in  the  west  he  should  recite 
the  first  Sandhya — the  Gayatri,  consisting  of  the  great 
Vyarhriti  and  Pranava.  Gayatri  destroys  sins  committed 
before  in  ten  or  a  hundred  births,  and  in  three  or  a  thousand 
yugas  (cycles).  Gayatri  is  crimson-coloured  and  Savitri  is 
white-hued  and  Saraswati  is  dark-blue.  These  are  called  the 
three  Sandhyas.  Having  assigned  the  letters  Om,  bhur  to 
the  heart  he  should  assign  Om^  bhuvas  to  the  head  and  Om^ 
Shwar  to  the  tuft  of  hair  on  the  head.  A  learned  man 
should  assign  the  first  word  of  the  Gayatri  to  the  coat  of 
mail,  the  second  to  the  eyes,  the  third  to  the  limbs  and  the 
fourth   to  every  where.     Having  made  this  assignment  at  the 

*  A  mystical  word  or  sound  as   Om^  S'mer^  Bhuvas,  etc.,  which  com* 
mence  the  daily  prayers  of  the  Brahmin. 


GARUOA  PURANAM.  .89 

period  of  junction  he  should  recite  the  mother  of  the  Vedas. 
This  Gayatri  consists  of  three  padas  and  is  identical  with 
Brahma,  Vbhnu  and  Maheshwara.  Having  learnt  its  appli- 
cation, saintly  author  and  verse  one  should  begin  its  recitation. 
Being  shorn  of  all  forms  of  sins  he  repairs  to  the .  region  of 
Brahma. 


•:o:' 


CHAPTER    XXXVII. 


Hari  said :— The  great  goddess  G&yatri  gives  enjoyment 
and  emancipation.  He  who  recites  it  has  even  mighty 
iniquities  dissipated.  I  will  now  describe  the  Gayatri  Kalpa 
which  yeilds  enjoyment  and  emancipation.  Having  recited 
it  one  thousand  and  eight  times  or  one  hundred' and  eight 
times  at  three  periods  of  junction  one  repairs  to  the  region 
of  Brahma.  Then  after  reciting  it  a  hundred  times  he  should 
drink  water.  Having  invoked  the  spirit  of  the  goddess 
having  twelve  names  who  destroys  all  sins  at  the  period  of 
conjunction  he  should  adore  her,  with  her  own  man  tram 
*'  Bhur,  Bhuvas,  Swas. 

Om,  salutation  unto  Gayatri.  Om,  salutation  unto 
Savitri.  Om,  salutation  unto  Saraswati,  unto  the  mother  of 
the  Vedas,  Sangkriti,  Brahmani  and  Koushiki.  He  should 
assign  the  mantram  "  Bhur,  Bhuvas"  to  SSLdhyS,  having  a 
thousand  eyes,  who  accomplishes  all  objects.  With  the 
mantram  "  Swar"  he  should  offer  unto  fire,  one  thousand  and 
eight  or  one  hundred  and  eight  times,  sacrificial  twigs, 
butter  and  Havi.  He  should  make  all  these  oblations  for 
attaining  success  in  religious  rites,  personal  undertakings 
and  all  other  works.  Having  adored  an  image,  made  of 
sandal  wood  or  gold,  recited  the  name  a  lac  of  times,  lived 
12 


90  GARUDA  PURANAM. 

on  water,  roots  and  fruits  and  performed  two  Ayutas  of 
Homas  a  person  attains  to  all  desired-for  objects.  O 
goddess,  ordered  by  Brahma,  do  thou,  at  thy  pleasure,  repair 
to  the  land  situated  on  the  northern  summit. 


CHAPTER  XXXVIII. 


Hari  said: — A  worshipper  should  adore'.  Durgi  in  a 
Navami  and  other  days  with  the  mantram : — "  Hrim,  O 
Durga !  Protect  me,  O  mother,  O  foremost  of  mothers,  O 
thou  who  dost  grant  all  desired  for  objects.  Being  gratified 
with  this  offering  do  thou  give  me  all  desired-for  objects. 
I  Gouri,  KSLli,  UmSL,  Durga,  Bhadra,  Kanti,  Saraswati,  Mangala 
I  Vijaya,  Lakshmi,  Shiva,  NSrSiyani — ^he  who  adores  all  these 
in  order  beginning  with  the  third  day  of  the  dark  or  light 
fornight,  does  not  suffer  from  separation.  He  should  then 
meditate,  with  mantrams,  on.  her  having  eighteen  arms,  on 
Khetapa,  hell,  mirror,  the  fore-finger,  bow,  standard, 
axe  damaru  (a  small  drum),  noose,  Shakti,  mace,  dart,  skull, 
goad  made  of  adamant,  arrow,  a  discus  and  probe.  I  will 
now  describe  the  recitation  of  the  names  of  the  auspicious 
goddess. 

Om,  salutation  unto  the  auspicious  goddess  ChSimundSy 
living  in  the  cremation  ground,  having  a  skull  in  her  hand, 
seated  on  the  back  of  a  huge  goblin,  having  a  garland  of 
huge  conveyances,  the  night  of  death,  encircled  by  a  number 
of  Ganas,  having  a  huge  mouth  and  many  arms,  armed  with 
a  bell,  a  small  drum  and  Kinkini  and  laughing  aloud  with  the 
sound  of  Kilikili,  Hum.  [Salutation  unto  her],  making 
enough  of  loud  sound,  having  her  body  covered  all  over  with 


GARUDA  PURANAM.  9I 

the  skin   of  an  elephant,  as  well  as  blood  and  flesh,  having  a 
tongue  hanging  down,  a  great  Rakshasi,  having  hideous  teeth, 
laughing  aloud,  effulgent  like  lightning,  having  terrific  eyes. 
Hili,   Hili,   do   thou  put  thy   tongue  into  thy  mouth.     Hum, 
salutation   unto   thy   tongue   Trini,   O   thou  having  a  face 
covered  with   frowns,  O  thou  having  an    auspicious    seat, 
wearing  a  garland  of  skulls,  (around  the  neck),  braided  locks, 
crown  and  the  moon  (on  the  head)  and  laughing  aloud  Kill 
KilL     Hum,   Hum,  O  thou  having  terrific  teeth,  O  thou  who 
dost  dissipate  all  obstacles,  do  thou  make  me  accomplish  this 
work,    Do  it !    Do  it  I    Kaha !    Kaha !    do  thou  make   me 
enter  Mrith  the  goad.    Vanga !  Vanga !  make  me    tremble ! 
make  me  tremble.    Go  1  Go  !  guide  me  1  guide  me  1  O  thou 
fond  of   blood,   flesh  and  wine,   kill,   kill,   grind,   cut,   cut, 
strike,     strike,   make    my     body    strong  as    an    adamant. 
Destroy  all  the   wicked  beings  of  the  three  worlds.    Make 
me  possess  every  thing  that  is  taken  or  not  taken.     Make  me 
walk  I  Make  me  walk.    Dance  !  Dance  !  Bind !  Bind  !  Jump  I 
O  thou   having  eyes  entered  into  sockets  I  O   thou  having 
hairs  tied  up  !  O  thou  having  the  face  of  an  Uluka !  O  thou 
wearing  a  garland  of  hands  1  burn,  burn,  rot,  rot,  take,  take, 
make  me  enter  this  mystic  diagram.     Make  me  possessed  by 
the  energies   of  Brahma,   Vishnu,    Rishi  and   Rudra.     Kili, 
Kili,  Khili,  Khili,  Mili,  Mili,  Chili,  Chili,  O  thou  having  a  good 
appearance  !  O  thou  having   thy  body  encircled  by  a  black 
serpent !  O  thou  having  all  the  planets  in  thee  !  O  thou  hav- 
ing elongated  lips!  O  thou  having  a  nose  sunk  between   the 
two  eye-brows  !     O  thou  having  a  grim  face  !  O  thou,  having 
twany  coloured  braids !  O  Br^hmi !  break,  break,  burn,  bum. 
O  thou  having  a  death-like  face  !  Khala,  Khala,  strike  down, 
strike  down.    O  thou  having  red  shot  eyes,   roll  them,  strike, 
strike  the  ground.    Take,   take,  open  up  your  eyes,  open. 
Break,   break  feet,  take,  take.     Display,  display,  the  Mudras. 
Hum,   Ham,  phat,   rive,   rive,  cut  asunder  with  the  trident. 
Kill,  kill  with  the  trident,  strike,  strike  with  the  rod.    Cut, 


X.. 


92  GARUDA   PURANAM. 


c\it,  with  the  Sakti ;  wound,  woud  with  discus.  Bit,  bit/ 
with  the  teeth.  Strke  with  a  stick.  Strike,  strike  with '  the' 
goad.  Take,  take  the  head  suffering  from  fever  coming 
every  day,  every  second  day,  every  third  day  and  every 
fourth  day.  Release  me,  release  me  from  the  she  goblins, 
Skandas  and  evil  stars.  Lana,  Lana,  raise  up,  rabe  up  the 
earth.  Strike  down,  strike  down.  Take,  take  Brahman. 
Come  come,  MSLheswhari.  Come,  come,  Koum^ri.  Come, 
come,  VSLrSLhi,  come,  come,  Aindri.  Come,  Come,  Chamundi. 
Come,  come,  Vaishnavi.  Come,  Come,  NSLrasimhi.  Come, 
come,  Shivaduti.  Come,  come,  Kapalini.  Come,  come, 
Revati.  Come,  come,  Sushkarevati.  Come,  come,  Ak&sha 
Revati.  Come  come,  O  thou  ranging  on  the  mount  Himalaya. 
Come,  Come  O  thou  ranging  on  the  mount  KailSLsha.  Comei 
come,  cut  open  this  great  man  tram.  Kili,  Kili,  O  thou 
having  Vimva-Iike  lips,  O  thou  *  of  a  dreadful  form,  O 
ChamundSi,  O  thou  originating  from  the  anger  of  Rudra,  O 
thou  who  dost  destroy  the  Asuras  and  range  in  the  sky, 
bind,  bind  the  time  with  thy  noose.  Enter,  enter  into  this 
mystic  diagram.  Strike,  strike,  take,  take,  bind,  bind  the 
mouth.  Bind  the  eyes,  bind  the  feet,  bind  the  hands  and 
feet,  bind,  bind  all  the  evil  stars.  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,  O  Chamundft. 
Kili,  Kili,  Vichhe,  Hum,  Phat,  SwShi. 

'  This  is  the  recitation  of  the  Mula  mantram  consisting  of 
one  thousand  and  eight  letters.  Each  word  should  be  recited 
eight  thousand  times.  With  sessamum  seeds  mixed  with 
sugar,  honey  and  clarified  butter  eight  thousand  Homas 
should  be  performed.  With  human  flesh,  sugar,  honey  and 
clarified  butter  one  should  recite  a  word  one  thousand  and 
eight  times.  With  sessamum  seeds,  sugar,  honey  and 
clarified  butter  he  should  perform  one  thousand  and  eight 
Homas.     Or  with  human   flesh,   honey,   sugar  and  clarified 


\ 


GARUDA  PURANAM.  93' 

batter  he  should  perform  all  the  rites.    By  throwing  water/ 
sessamum  seeds  and  ashes  one  achieves  victory  in  battle  &c. ' 

The  goddess  should  be  meditated  on  as  having  twenty- 
eight  arms,  eighteen  arms,  twelve  arms  or  four  arms.  Her 
two  hands  are  adorned  with  sword  and  Kheta,  the  other  twa  - 
with  club  and  rod,  the  other  two  with  arrow  and  bow,  the 
other  two  with  dagger  and  mace,  the  other  two  with  conch-shell 
and  belli  the  other  two  with  standard  and  rod,  the  other  two 
with 'axe  and  discus,  the  other  two  with  a  small  drum  and 
mirror.  The  other  hands  are  endued  with  Salcti,  mace, 
noose,  Tomara,  drum  and  Panava.  With  the  other  hand 
she  is  striking  a  drum  and  a  making  a  sound.  She  gives 
protection,  kills  the  buflaloe-faced  demon,  and  rides  a  lion. 
Victory  unto  thee,  O  queen  of  ghosts  and  others  encircled  by 
goblins.  Save  me  from  thy  goblins  and  accept  my  sacrifice. 
Salutation  unto  thee. 

RUDRA  said  : — O  Janarddana,  do  thou  describe,  again  in 
brief,  the  adoration  of  the  deity,  the  sun,  another  form  of 
Vishnu,  which  yeilds  emancipation  and  enjoyment. 

VSsudeva  said : — Hear,  O  Rudra,  I  will  describe  again 
the  adoration  of  the  sun. 

Om,  salutation  unto  Ucchaishravas.  Om,  salutation  unto 
Aruna.  Om,  salutation  unto  Dandin.  Om,  salutation  unto 
PingalS.  O  bull-emblemed  deity,  these  should  be  adored  at 
the  door  with  the  following  mantrams. 

Om,  A,  salutation  unto  the  Bhutas.  These  should  be 
adored  inside  the  mystic  diagram — these  known  as 
PrabhutSLmala. 

Om,   am,   salutation   unto  VimalSL.     Om,   atn,   salutation* 
unto   SirSL.     Om,   am,   salutation   unto  AdhSlra.     Om,     am, 
salutation   unto  Paramamukha.     These   Vimal2L  and  others 
should  be  adored  in  the  south-east  and  other  corners. 

Om,  salutation  unto  the  lotus.  Om,  salutation  unto  the 
pericarp.  O  Rudra,  a  worshipper  should  adore  them  inside 
the  diagram  and  in  the  east  and  other  directions.    He  should 


94  GARUDA   PURANAM. 

then  adore  Dipt!  and  others  as  well  as  Sarvatomukhin  inside 
the  diagram. 

On^,  Vam,  salutation  unto  Dipta.  Om,  Vini,  salutation 
unto  Bhadrk.  Om,  Vaim.  salutation  unto  Ja^.  Om,  Voum, 
salutation  unto  Bibhuti.  Om,  Vam,  salutation  Aghoril.  Om, 
Vam,  salutation  unto  Vidyajuta.  Om,  Vas,  salutation  unto 
VijaySL.     Om,  salutation  unto  Sarvatomukhi. 

Om,  salutation  unto  the  seat  of  the  sun.  Om,  Hram, 
salutation  unto  the  form  of  the  sun.  Om,  Ham.  Sam,  Kham 
unto  Khakhola,  Kram,  Krim,  Sas,  SwSlh^.  Salutation  unto 
the  form  of  the  sun. 

With  this  mantram  a  worshipper  should  invoke  life  in  the 
image  of  the  sun,  install  it,  and  perform  the  rite  of 
SannidhSlnakan  (bringing  near).  Then  with  the  Sannirodhana 
mantram  he  should  perform   the  rite  of  Sakalikaranam.     O 

* 

Rudra,  then  he  should  adore  the  mudras.  He  should  meditate 
on  the  sun,  as  being  of  the  form  of  light,  of  crimson  hue, 
seated  on  a  white  lotus,  riding  a  car  with  one  wheel,  having 
two  arms  and  holding  a  lotus.  Listen  to  the  principal 
mantram. 

Om,  Hram,  Hrim,  Sas,  salutation  unto  the  sun. 

He  should  next  form  Padma  and  Viniva  Mudra  thrice. 
Om,  am,  salutation  unto  the  heart.  Om,  unto  the  sun,  unto 
the  head,  swSLhSL.  Om,  As,  a,  Bhur,  Bhuvas,  Swas,  Jvalini, 
Shikhai,  Vashat.  Om,  Hum  unto  the  coat  of  mail.  Hum, 
Om,  bhSLm  unto  the  eyes,  Voushat.  Om,  Vas,  unto  the  weapon, 
phat.  O  Hara,  a  worshipper  should  adore  heart  &c.  in  the 
south-east,  north-east  and  south-west  and  the  eyes  in  the 
north-west  corner.  In  these  directions  he  should  adore 
the  white-hued  Soma.  In  the  eastern  petal,  O  Rudra, 
he  should  adore  Sudha.  He  should  adore  the  yellow-hued 
preceptor  in  the  southern  petal.  In  the  west  he  should 
adore  the  lord  of  goblins  and  the  white-hued  Bh2Lrgava  in  the 
north.  He  should  adore  the  black  Shani  (Saturn)  in  the 
south-west,    RSlhu    in   the   north-west,   the   smoky-coloured 


GARUDA  PURANAM.  95 

Ketu  in  the  north-east.  Tliey  should  be  adored  with  the 
following  mantrams,  O  Mah^deva.     Hear  them,  O  Shankanu 

Om,  Som,  salutation  unto  Soma.  Om,  bum,  salutation 
unto  Budha.  Om,  Vrin,  salutation  unto  Vrihaspati.  Om, 
bham,  salutation  unto  Bh^rgava.  Om,  am,  salutation  unto 
Angaralca.  Om,  sham,  salutation  unto  Shani.  Om,  Ram, 
salutation  unto  Rlhu.     Om,  Kam,  salutation  unto  Ketu. 

Having,  with  the  help  of  the  principal  mantram,  dedicated 
unto  the  Sun,  the  water  for  washing  feet  and  then  offered 
edibles,  the  best  of  worshippers  should  display  the  Dhenu 
mudra.  Having  recited  the  mantram  eight  thousand  times 
he  should  dedicate  them  unto  him.  In  the  north-east  and 
other  comers,  O  lord  of  goblins,  he  should  adore  Tejaschanda 
(the  power  of  the  Sun)  [with  the  mantram]  '*  Om,  Tejas- 
chandiya.  Hum,  phat  SwadhI,  Voushat."  O  Hara  he  should 
next  dedicate  unto  him  flowers  and  Arghya,  consisting  of 
sessasum  seed,  rice,  red  sandal,  scented  water,  flower  and 
incense.  Having  placed  that  vessel  on  his  head  and  sup« 
ported  it  by  his  knees,  he  should  offer  it,  with  the  mantram 
Ham  unto  the  sun,  O  bull-emblemed  deity.  Having  adored 
the  Ganas  and  the  preceptors  he  should  worship  all  the 
deities. 

Om,  gam,  salutation  unto  the  lord  of  Ganas.  Om,  am, 
salutation  unto  the  preceptors.  I  have  thus  described  the 
adoration  of  the  sun.  Having  offered  it  one  attains  to  the 
region  of  Vishnu. 

CHAPTER  LX. 


Sankara  said: — O  Shankara,  describe  unto  me  the 
adoration  of  M^heshwari,  by  knowing  which,  O  great  God, 
men  attain  to  Siddhi. 


.96  GARUDA  PURANAM. 

Hari  said : — Hear,  O  bull-emblemed  deity,  I  will  describe 
the  adoration  of  Maheshwari. 

Having  bathed  firsti  then  rinsed  his  mouthi  taken  hb  seat 
and  performed  Nyasa  a  worshipper  should  adore  Maheshwara  in 
.the  mystic  diagram  together  with  her  family,  with  the  follow- 
ing mantrams,  O  great  IshSLna. 

With  the  mantram,  "  O  Ye  presiding  deities  of  Shiva's 
seat,  come  here"  he  should,  O  Rudra,  invoke  the  presiding 
deities  of  the  seat.  .  . 

Om,  H^m  salutation  unto  the  lord  of  Ganas.  Om,  Ham, 
salutation  unto  Saraswati.  Om,  Ham,  salutation  unto  Nandi. 
Om,  Ham,  salutation  MahSLk&la.  Om, .  Him,  salutation  unto 
Gang^.  Om,  Ham,  salutation  unto  Lakshmi.  Om,  am, 
salutation  unto  the  weapon. 

<  O   Hari,  with  water  for  bathing  and  scents  these  should 
be  adored  at  the  door. 

Om,  H9m,  salutation  unto  Brahmi,  the  presiding  deity  of 
the  habitation.  Om,  ham,  sulutation  unto  the  preceptors. 
Om,  ham,  salutation  unto  the  AdhSLra  Sakti.  Om,  ham, 
salutation  unto  Ananta.  Om,  ham  salutation  unto  knowledge. 
Qm,  HSlm  salutation  unto  the  spirit  of  disassociation  from 
the  worid.  Om,  ham,  salutation  unto  wealth.  Om,  ham, 
salutation  unto  irreligion.  Om,  ham,  salutation  unto  ignorance. 
Om,  ham,  salutation  unto  worldliness.  Om,  ham,  salutation 
unto  poverty.  Om,  ham,  salutation  unto  .  Urdhachhandas. 
Om,  ham,  salutation  unto  Adhaschandas.  Om,  ham,  saluta- 
tion unto  the  lotus.  Om  Ham,  salutation  unto  the  pericarp. 
Om,  ham,  salutation  unto  V2Lm2L.  Om,  ham,  salutation  unto 
Jyestha.  Om,  ham,  salutation  unto  Roudra.  Om,  Ham, 
salutation  unto  Kali.  Ham,  salutation  unto  Kalavikarini. 
Om,  Ham,  salutation  unto  Balapramathini.  Om  Ham, 
salutation  unto  her  who  suppresses  all  beings.  Om,  Ham, 
salutation  unto  Manonman^.  Om,  Ham,  salutation  unto 
Mandaltritaya.  Om,  Ham,  salutation  unto  the  form  of 
'  Shiva.     Om,  Ham,  salutation  unto  the  President  of  learning. 


GARUDA  PURANAM.  97 

Om,  Ram,  Hinii  Hounii  salutation  unto  Shiva.  Om,  Ham, 
Balotation  unto  die  heart.  Om,  Hinii  salutation  unto  the 
head.  Oro,  Hum,  salutation  unto  the  tuft  of  hair  on  the 
liead.  Om,  Haim,  salutation  unto  the  coat  of  mail.  Ontf 
Houma,  salutation  unto  the  two  eyes.  Om,  Has,  salutation 
«ato  the  weapon.     Om,  salutation  unto  SadyajSLta. 

Om,  Hum,  salutation  unto  Siddhi.  Om,  Ham,  salutation 
vnto  Riddhr.  Om,  Hum,  salutation  unto  Dyuti.  Om,  Ham, 
salutation  unto  Lakshmi.  Om,  Ham,  salutation  unto  Bodha. 
Om,  Ham,  salutation  unto  Kali.  Om,  Ham,  salutation  unto 
SwadhSl.    Om,  Ham,  salutation  unto  Prabh^. 

These  are   known   as  the  eight   Kalas  or  parts  of  Satya.. 
They  should  be  placed  in  the  east  and  other  sides. 

Om,  Ham,  salutation  unto  Vamadeva.  Om,  Ham,  saluta- 
tion unto  Rajas.  Om,  Ham,  salutation  unto  Raksha.  Om, 
Ham,  salutation  unto  Rati.  Om,  Ham,  salutation  unto 
Kany2L.  Om,  Ham,  salutation  unto  Kama.  Om,  Ham,  salu- 
tation unto  Sajani.  Om,  Ham,  salutation  unto  Kriy2L.  Om, 
Ham,  salutation  unto  Vriddhi.  Om,  Ham,  salutation  unto 
Kirji.  Om,  Ham,  salutation  unto  Ratri.  Om,  Han),  salu- 
tation unto  Brahmi.  Om,  Ham,  salutation  unto  Mohini. 
Om,  Ham,  salutation  unto  Twar^. 

O  bulUemblemed  deity,  these  thirteen  are  known  as  ttie 
Kalas  or  parts  of  Vamadeva. 

Om,  Ham,  salutation  unto  Tatpurusha.  Om,  Ham,  saluta- 
tion unto  Vritti.  Om,  Ham,  salutation  unto  PratisthSL.  Om, 
Ham,  salutation  unto  Vidy2L.  Om,  Ham,  salutation  unto 
Shanti. 

O  bull-emblemed  deity,  these  four  are  known  as  the 
Kalas  or  parts  of  Tatpurusha. 

Om,  Ham,  salutation  unto  Aghora.  Om,  Ham,  salutation 
unto  Uma.  Om,  Ham,  salutation  unto  KshmSL,  (forgiveness). 
Om,  Ham,  salutation  unto  Nidrl  (sleep).  Om,  Ham,  salutation 
unto  Vy&dhi  (disease).     Om,  Ham,  salutation  unto   Kshudhi 

13 


98  GARUDA  PURANAM. 

(hunger).    Onif   Ham,  salutation   unto  Trishna  (thirst).    O 
Hara,  these  are  the  eight  terrific  parts  of  Agfaora« 

Omi  Ham,  salutation  unto  Ishana.  Om,  Ham,  salutation 
unto  Samiti.  Om,  Ham,  salutation  unto  Angad2l.  Om,  Ham, 
salutation  unto  Krishnl.  Om,  Ham,  salutation  unto  Marichi. 
Om,  Ham,  salutation  unto  Jv^ta.  O  bull-emblemed  deity, 
know  these  to  be  the  Kalas  of  Ishana. 

Om,  Ham,  salutation  unto  the  family  of  Shiva.  Om,  Ham, 
salutation  unto  Indra,  the  king  of  celestials.  Om,  Ham, 
salutation  unto  Agprii,  the  lord  of  fire.  Om,  Ham,  salutation 
unto  Yama,  the  lord  of  departed  spirits.  Om,  Ham,  saluta- 
tion unto  Nairita,  the  lord  of  Rakshas.  Om,  Ham,  saluta- 
tion unto  Varuna,  the  lord  of  waters.  Om,  Ham,  salutation 
unto  V§yu,  the  lord  of  vital  airs.  Om,  Ham,  salutation  unto 
Soma,  the  lord  of  eyes.  Om,  Ham,  salutation  unto  Ish&na, 
the  lord  of  all  forms  of  learning.  Om,  Ham,  salutation  unto 
Ananta,  the  king  of  serpents.  Om,  Ham,  salutation  unto 
BrahmSL,  the  lord  of  all  the  worlds. 

Om,  Ham,  salutation  unto  Dhulichandeshwara. 
O  Shankara,  a  worshipper  should  thus  perform  the  rites 
of  invocation,   installation,   making  near,  concentration  and 
Sakalikarana,  and  next  the  assignment  of  Tattwas,   the  dis- 
playing of  Mudras    and   meditation.     He  should  next  dedi- 
cate water  for  washing  feet,  that  for  rinsing  mouth,   Arghya, 
flowers,    water    for    bathing,   scents,    unguents,    raiments, 
.  ornaments,  objects  of  enjoyment,  incense,  lamps,  food.     [He 
should  also  propitiate  the  deity]  with  water  for  washing  feet, 
water  for  rinsing  mouth,  scents,  betel,  umbrella  and  Mudras. 
He   should   meditate   on   the   form  and  recite  the  name  and 
dedicate  the  adoration   and   recitation    with   the  principal 
mantram.     O  Rudra,  I  have  thus  described  the  adoration   of 
M^heshi  which  destroys  all  sins. 


•:o:« 


.  .  i 


CHAPTER    XL!. 


Vasudeva  said  : — Om,  there  is  a  Gandharva,  by  name 
Vishw&vasu,  the  master  of  maidens.  I  will  secure  him  for 
you.  "Having  begotten  maidens.  Unto  Vishwavasu,  Sw^ha." 
This  is  the  recitation  of  the  mantram  for  obtaining  wives. 
I  will  describe  the  night  of  death. 

Om,  salutation  unto  the  auspicious  goddess,  having  ears 
like  those  of  a  bear  and  four  arms.  O  thou  having  hairs, 
tied  up  !  O  thou,  having  three  eyes !  This  is  the  night  of 
death  for  men  in  the  matter  of  feeding  upon  marrow  and 
blood.  May  death  approach  such  and  such  person  who  has 
come  to  the  proper  time.  Ham,  phat,  kitt,  kitt,  bum,  burn, 
flesh  and  blood,  pacha,  pacha,  Rikshapatni  (wife  of  the  bear) 
SwahS.  There  is  no  restriction  for  the  observance  of  lunar 
days,  stars,  or  fasting. 

A  worshipper  should  rub  his  hands  with  blood  and  then 
take  up  all  articles  with  them.  Early  in  the  morning  he 
should  recite  the  name  of  the  phallic  emblem  and  strike  it 
with  a  mangoe  leaf.  Om,  salutation  unto  all  the  weapons, 
%o  that,  O  Jambhani,  O  thou  who  charmest  all,  O  thou  who 
dost  destroy  all  the  enemies,  protect  me,  such  and  such  a  per- 
son, from  all  fears  and  calamities,  SwahSL.   On  the  destruction 

of  Shukra,  O  Mahadeva,   I  described  it  which   saves  all  the 
twice-born. 

CHAPTER  XLII. 


Hari  said  :— I  will  now  describe  the  eternal  rite  of  Shiva 
called  Pavitrarohana*  which,  O  Hara,  a  priest,  a  worshipper 
or  his  son  or  a  person,  observant  of  a  vow,  should  perform. 

*  The  rite  <A  putting  sacred  thread  around  the  neck  of  iht  image 
•I  a  particular  deity. 


lOO  GARUDA  PURANAM. 

Having  performed  the  adoration  extending  over  fuIT  one* 
year  one  should  perform  this  rite  in  the  month  of  Ash&da^ 
Shravana,  MSlgha  or  Bh2ldrapada.  He  should  first  of  alt 
procure  a  thread  made  of  gold,  silver,  copper  or  of  cottoi> 
spun  by  a  maiden.  Having  made  nine  folds  of  this  thread 
he  should  perform  the  rite  of  Pavitrakam.  With  the  VJma* 
deva  mantram  he  should  make  the  Granthis  (knots).  With 
the  Satya  mantram,.  O  Shiva,  he  should  wash  the  thread,,  with 
the  Aghora  mantram  he  should  purify  it,  with  the  Tatpunisba. 
mantram  he  should  tie  it  and  with  Tsha  mantram*  he  should 
place  incense.  The  following  are  known  as  Tantudevas  or 
deities  of  the  thread  viz.,  OmkSLra,  GiandramS,  Vanhi,. 
Brahml,  Nlga,.  Shikhidwaja,  Ravi,  Vishnu  and  Shiva.  The 
length  of  (the  sacrificial  thread,  O  Rudra,  should  be  either 
one  hundred  and  eigfht  fingers  ia  length,  or  fifty  or  twenty^ 
five.  There  are  ten  Granthis  or  knots.  And  the  interstice 
between  one  Granthi  and  the  other  should  be  four  fingers ;  or 
It  may  be  twa  fingers  or  one.  [The  names  of  the  ten  Gran- 
this are :— ]  Prakriti,  Pourushi,,  Ve<era,  AparSLjita^  J^y^i. 
Vijay^,  Rudr^,.  Ajata,  Manonmani  and  Sarvatamukhi.  Oni 
the  seventh  or  the  thirteenth  day  of  the  light  fortnight 
one  should  dye  it  with,  saffron^  and  perform-  the  Pkvitrakat 
rite  with  scents.  Having  sprinkled  the  phalfic  emblcto*  witb 
thickened  milk  he  should  rub  it  with  scents  and  dedicate 
the  sacred  perfumeries  to  the  self — the  Brahman. 

He  should  place  scented  flowers  at  the  foot  of  the  image 
of  IshanSl,  sticks  for  cleansing  teeth,  in  the  east  and  fruits^ 
of  emblic  myrobalam  in  the  north.  He  should  place  eartb 
in  the  west  and  ashes  in  the  south.  One,  conversant  witb 
mantrams,  should  place,  with  Sikha  mantram^  Aguru  m 
the  south-east  corner  and  sessamum  seeds  with  the  Kavachai 
mantram,  O  bull-emblemed  deity. 

Having  encircled  the  house  with  a  thread  he  should  offer 
sacred  scents.  Then  after  offering  oblations  to  fire  he  should! 
place  offerings  for  pernicious  spirits. 


GARUDA  PUR  ANA  M.  lai 

O  king  of  gods.   O  Maheshwara,  thou  bast  been  invited 
.  with  thy  ganas  (goblins).    Do  thou  come  near,   I  will  adore 
thee  in  the  morning. 

Having  thus  invited  the  deity  he  should  spend  the  night 
in  singing  and  place,  by  the  side  of  the  image,  sacred  articles 
inspired  with  mantrams.  Having  sprinkled  the  sun  with 
water  on  the  fourteenth  day  of  the  dark  fortnig^ht  he  should 
adore  Rudra.  He  should  first  meditate  on  self,  in  the  form 
of  the  universe,  as  being  stationed  on  the  fore-head  and 
then  adore  it.  He  should  sprinkle  it  mth  water  with  the 
astra  mantram  and  adore  it  with  the  Hridaya  mantram.  He 
should  next  dedicate  incense  inspired  with  mantrams.  He 
should  first  of  all  adore  Shiva  Tattwa,  then  Vidy&  Tattwa 
and  next  Atma  Tattwa. 

Om,  Houm,  salutation  unto  Shiva  Tattwa  (essence  of 
Shiva).  Om,  Him,  salutation  unto  the  essential  spirit  of 
learning.     Om,  Ham,  salutation  unto  the  essence  of  self. 

Om,  Ham,  Him,  Hain,  Kshoum  salutation  unto  the- 
essence  of  all.  O  God  f  O  Shambhu  [  what-ever,  thouy  • 
identica!  with  time,  hast  seen  in  me,  whatever  I  have  done^ 
have  offered  as  oblations  to  fire,  whatever  I  have  created,  have 
all  been  done  by  me,  by  thy  will,  for  the  rite  of  Pavitrakan^.. 
Om,  fulfill  my  vow  of  sacrifice.  Om,  Ham,  Him,  Hum^  Haim^ 
Houm,  salutation  unto  Shiva,  the  lord  of  observances,  identi* 
cat  with  all  essences  and  the  cause  of  all. 

With  this  mantram  the  four  offerings  of  a  Pavitraka  rite 
should  be  made.  Having  offered  Pavitrakam  to  the  fire  one 
should  make  presents  unto  the  preceptor,  offer  food,  feed  the 
Brahmanas,  worship  Chanda  and  then  perform  the  Visarjana 
(life-destroying)  rite. 


CHAPTER  XLIII. 


•  Hari  said  : — I  will  now     describe    the    Pavitrarohana 
rite  of  Hari  which    yeilds    emancipation    and    enjoyment. 
Formeriy  in  the  war  between  the  gods  and   Danavas,  the 
celestials,  headed  by  Brahm^,  sought  refuge  with  Vishnu  who 
conferred  on  them  the  standard  Graiveyaka.    Seeing  them: 
Hari  said    that    they  would  overcome  the  Danavas.    On- 
Vishnu   saying  so,  the  NSga,    VSLsuki's    younger    brother, 
said : — "  O  bull-emblemed  deity,  I  pray  from  thee  this  boon, 
called  Pavitraka,   so   that  the  Graiveya,   conferred  by  Hari, 
may  pass  by  my  name".     On  his  thus  addressing  the  Devas  • 
they  conferred  on  him  the  same  boon. 
.    The  mortals,  who  worship   me  with  the  Pavitraka  rite 
during  the  rainy  season,  have  their  adoration  extending  over 
full  one  year  rendered   useless.    The  Pavitrarohana  rite  of 
all  the  deities  should  be  celebrated  in  order  on  the  lunar  days 
respectively  reserved  for  them,  beginning  with  the  first  day 
after  the  full  moon.    On  the  twelfth  day  of  the  dark  or  light 
fortnight  the  one  for  Vishnu  should  be  performed.  It  is  always 
necessary  to   perform  the   Pavitra    rite   during  the     rainy 
season,  preference  being  always  g^ven   to  a  Vyatipata^  day, 
to  a  solar  or  lunar  ecclipse,  to  a  day  when  the  Vriddhi  rite  of 
Vishnu  is  performed  or  when  the  precepter  comes.    The 
sacred  thread  should  be  made  of  either  red  silk,   silk  fibres, 
cotton  or  linen.  The  twice-born  should  offer  a  thread  made  of 
Ku(a  reeds,  the  kings  that  made  of  silk,  the  Vaishyas  that  of 
wool  and  the  Sudras  that  made  of  new  barks.    O  Ishwara ! 
one,  made  of  cotton  or  of  fibres  of  a  lotus,  is  preferable  unto 
all  castes. 


*  The  seventeenth  of  the  astrological  Yogas.  Day  of  new  moon 
when  it  falls  on  a  Sunday  and  the  moon  is  in  certain  mansions, 
Sravana.  * 


GARUDA  PURANAM.  103 

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  presiding  gods  of  the  thread  beginn- 
ing with  Om.    They  are  Shiva,  Soma,  Agni,  Brahm^,   Phani, 
Ravi,   Ganesha  and    Vishnu.      BrahmSL,  Vishnu  and   Rudra 
are  the  three  presiding  gods    of  the  three  threads.    One 
should  keep  the  thread  in  a  golden  vessel,  or  in  one  made  of 
silver,  or  of  copper,  or  of  bamboo  or  of  earth.    The  size  of 
the  best  vessel  should  be  sixty  four  fingers  in  circumference, 
that  of  the  middling  one  its  half,   and   that  of  the  youngest 
one  its  half  again.   The  best  thread  must  be  one  hundred  and 
eight   fingers   in   length,   the   middling  one  its  half,  and  the 
youngest  its  half  again.  The  best  knot  should  be  of  the  size  of 
a  knot  of  the   thumb ;    the   middling    one    of    that  of  the 
middle  finger  and  the  smallest  one  of  that  of  the  youngest 
finger.    The  measurement  of  the  sacrificial  altar  must  be 
guided  by    these    general     characteristics.    The    sacrificial 
thread  must  be  placed  on  the  idol  (of  Vishnu)  which   should 
be  of  the   size  of  that  of   Shiva.     It  must     pass    through 
breast,  navel,  thigh  and  hang  up  to  the  knee-joints.    With  a 
thread   measuring  one  thousand  and  eight  fingers  in  length 
should   be  formed  four,   thirty-six,  twenty  four  and  twelve 
knots  severally,  each  being  of  the  size   of  a  finger  knot.     It 
should  be  then  dyed  with  saffron,  turmeric   or  sandal.     After 
fasting  a  worsipper  should   place   the  sacred  thread   on  a 
vessel  and  perform  the  initiatory  rite  of  consecration.    Then 
in   vessels   made  of  fig  leaves  it  should  be  placed  in  the 
eight  quarters.     Twigs  and  Ku(a  blades  should  be   dedicated' 
to   Sangkarshana   in   the   east.     Rochani    (yellow  figment) 
and  saffron  should  be  dedicated  to  Pradyumna  in   the  south. 
A   person,   who    is   about   to   undertake  a  war  and  seeks  for 
victory,    should   dedicate   to   Aniruddha   in  the  west,  sandal, 
blue  colour,    sessamum   seeds,    ashes   and  Akshata.     In  the 
south-east  and  other  corners  he  should  make  assignment  of 
Shree  and  other  goddesses. 


104  GARUOA  PURANAM. 

Having  then  inspired  the  sacred  thread  with  V§sudeva 
mantrams,  looked  at  it  again  and  worshipped  it  he  should 
cover  it  with  a  piece  of  cloth.  He  should  then  place  it  before 
the  image  of  the  deity  or  the  mystic  diagram.  Having 
placed  duly  as  before  Brahmanas  in  the  west,  south  and 
north  he  should  worship  the  pitchers.  Then  having  drawn 
the  mystic  diagram  with  a  weapon  he  should  place  the 
offerings. 

Having  thus  performed  the  Adhiv^sa  rite  of  the  sacred 
thread  he  should  encircle  the  altar  with  three  or  nine  threads 
and  then  connect  his  own  body  and  the  pitchers  with  it. 
Connecting  the  well  of  sacred  fire,  the  pedastal,  the  awning 
and  the  temple  with  one  thread  he  should  place  it  on  the 
head  of  the  deity.  Having  thus  offered  the  thread  and 
worshipped  the  great  god  the  worshipper  should  recite  the 
following  mantram. 

**  O  King  of  gods  !  O  Great  Ishwara  I  I  have  invoked  thy 
presence  here  for  adoring  thee.  I  will  adore  thee  in  the 
morning.  Do  thou  come  near  these  articles."  Having 
performed  the  Adhiv&sa  rite  of  the  sacred  thread  for  one 
or  three  nights  a  worshipper  should  keep  up  the  night  and 
adore  Keshava  in  the  morning.  He  should  next  place  (on  the 
image)  the  biggest,  middling  and  the  smallest  threads.  Then 
having  incensed  the  sacred  thread  he  should  inspire  it  with 
mantrams.  Having  recited  the  names  of  the  knots  he  should 
adore  them  with  flowers  and  other  articles.  Then  having 
recited  the  Gayatri  he  should  adore  the  deity  with  the 
following  mantram. 

May  my  sons  and  wife  hold  this  thread.  O  god,  I  hold 
before  thee  this  purified  and  beautiful  knot  destrutive  of  the 
greatest  iniquity  and  of  all  sorts  of  sins. 

Having  thus  worshipped  the  sacred  thread  with  incense 
and  other  articles  he  should  dedicate  the  middling  and  other 
ones,  [rle  should  next  say]  "  For  achieving  sucess  in  religious 
rites  and  worldly  undertakings  I  hold  on  my  neck  this  sacred 


tSATlUDA  PUKANAM.  105 

energy  of  Vishnu."  Then  having  worshipped  the  garland  of 
forest  flowers  with  its  own  mantram  he  should  offer  it.  Next 
lie  should  place  various  offerings,  flowers  and  edibles.  Then 
liaving  offered  oblations  to  the  sacred  fire  deposited  in  an 
well  measuring  twelve  fingers  he  should  offer  one  sacred 
thread,  one  hundred  and  eight  fingers  in  length. 

Having  first  offered  Arghya  unto  the  Sun-God  he  should 
dedicate  to  him  a  sacred  thread.  O  Hara,  he  should  next 
adore  Vishwaksena  and  his  preceptor  with  Arghya.  Clasping 
liis  hands  he  should  recite  before  the  deity  the  following 
mantram. 

O  lord  of  celestials,  may  all  adorations,  whatever  I  have 
offered  knowingly  or  unknowingly,  be  crowned  with  success 
l>y  thy  favour.  O  Gamda-emblemed  deity,  I  offer  this  thy 
adoration  extending  over  a  year  with  garlands  of  jems  and 
sapphires  and  of  Mandira  flowers.  O  god,  hold  this  sacred 
thread  on  thy  breast  as  thou  dost  always  carry  the  garland 
of  forest  flowers  and  the  mystic  mark  of  Srivatsa. 

Having  thus  ,  adored  the  deity,  fed  the  twice-horn  and 
distributed  presents  amongst  them  a  worshiper  should 
perform  the  life-destroying  ceremony  of  the  deity  in  the 
evening.  Having  thus  duly  performed  the  adoration  extend- 
ing over  a  year  as  well  as  the  offering  of  sacred  thread  one 
repairs  to  the  region  of  Vishnu. 


CHAPTER  LXIV. 


Hari  said: — Having  adored  Brahman  with  Pavitra  and 
other  rites  and  meditated  on  him  one  becomes  Hari.  I  will 
now   describe   the   meditation   of  Brahman   which  destroys 


I06  GARUDA  PURANAM. 

the  weapon  of  M2yS  (illusion).  The  learned  maUi  who 
recites  the  name  of  Brahman  by  words  and  mind,  acquires 
the  knowledge  of  self.  He,  who  desires  to  acquire  this 
knowledge,  gains  great  knowledge. 

Brahman    is    shorn    of  body,    organs  of  sense,  mind, 
intellect,  vital  principle  and  egoism.    It  is  shorn  of  elementSi 
Tanmatras   (subtle  particles),  the  gunas  (qualities),    birth 
and  decay.    It  is  manifest    of  itself,  devoid  of   a  formi 
eternally  blissful,  without  any  beginning,  eternal,  purified, 
intelligent,   undecaying,  existent,  blissful,   without    second 
and    eternal.      [The    state    of    mental    realization).     ''I 
am  Brahman,   I   exist  in   Brahman"   is  known  as  SamSdhi 
(mental    concentration).      The    soul    is    known    as    the 
charioteer,  the  body  as  the  chariot  and  the  organs  of  sense 
are  known  as  the  horses.    The  objects  of  sense  are  known 
by  the   latter.    The   soul   is  endued  with   mind    and  the    • 
organs  of  sense.  .Therefore  the  learned  designate  it   as 
the  enjoyer.    He,  who  is  endued  with  the  discriminative 
knowledge  of  the  external  objects  and  mental  perception, 
attains  to  the  station  of  Brahman  and  is  not  bom  again. 
The  man,  whose  charioteer  is  the  dbcriminative  knowledge,, 
goes  to  the  other  side  of  the  world  by  the  help  of  mental 
abstraction   and   attains  to  the  most  exalted     station    of 
Vishnu.    Not  to  hurt  animals  &c.  is  called  Yama  (restraint). 
Purification  and  other  rites  are  called   Niyama  (religious 
observances).     Padma  and  other  postures  are  called  Asana 
and   the  suppression   of  vital  airs  is    called    Pr2Ln2]rlUna« 
The  withdrawal  of  organs  from  the  objects    of  sense    is 
called  Jaya ;  the  meditation  on   the  Lord  is  called  dhySna ; 
the     restraint    of    mental     faculties    is    called    Dh§ran2L. 
Although   Brahman   is  without  any  forms  still  a  worshipper 
should  meditate  on  a  form  in   the  pericarp  of  his  heart's 
lotus  as  holding"  conch-shell,   discus  and  club,   bearing  the 
mystic  mark   of  Srivatsa  and  the   Koustava  jem,   adorned 
with  a  garland  of  forest  flowers,  as  being  eternal,  pure. 


GARUDA  PURANAM.  IO7 

intelfigentf  ever  existenti  blissful  and  supremei  thinking 
"  I  am  selfi  the  impersonal  and  Absolute  self|  the  Great 
Light"  Harii  having  twenty  four  forms,  situate  on  the 
ShUagrSma  stone  and  on  the  height  of  Dw&rak9|  is  worthy 
of  being  adored  and  meditated  on. 

Having  meditated  on  this  form,  lauded  it  and  recited 
its  name,  a  person,  acquiring  all  the  objects  of  his  desire^ 
becomes  an  etherial  god,  and  shorn  of  desire,  obtains 
emancipation. 


CHAPTER  XLV. 


Hari  said  :«->As  a  side  issue  of  this  discourse  I  shall 
describe  the  characteristic  marks  of  Sh&lagrSLma,  by 
touching  which  stone,  one  has  the  sins,  accumulated  in  a 
Koti  of  births,  dissipated. 

The  holder    of   conch-shell,    discus,    club    and    lotus,' 
known  as  Keshava,  is   [also  called]  Gad^dhara  (the  holder  • 
of  dub] .    The  Lord  NSLrSLyana  is  also  the  holder  of  lotus, 
the  bow  Koumodaki,  discus  and  conch-shell.  -  He  is  the 
holder  of  discus,   conch-shell,  lotus  and  club  and  is  also 
named  MSLdhava  and  Shree  Gad2Ldhara.   Govinda,  Gad&dhaiist,' 
the  holder  of  club,  lotus,  conch-shell  and  discus  is  adorable. 

Salutation  unto  thee  of  the  form  of  Vishnu,  the  holder 
of  lotus  and  the  conch-shell,  unto  thee  of  the  form  of  Madhu- 
sudana,  the  holder  of  conch-shell,  lotus,  club  and  discus. 
Salutation  unto  that  form  of  thine  which  holds  the  club, 
conch-shell  and  lotus,  unto  that  form,  which  is  of  three 
foot  steps,  unto  that  form  which  holds  the  bow  Koumodaki, 


loS  CJLRVDrA  PURANAV. 

lotus  and  conch-shell  and  unto-  thy  dwarfish  form.  SaTu**^ 
tation  unto  thee  the  holder  of  conch-shell,  lotus,  discus  and 
clubv  Salutation  unto  that  form  which  bears  the  mystic 
mark  of  Srivatsa,  unta  Hrishikesha,.  and  the  weilder  of  lotus^ 
club,  conch-shell  and  discus.  Salutation  unto  the  holder  oC 
lotus,  discus,  club,  conch-shell,  unto  PadmAnabha  (lotus^ 
navelled),  unto  DSmodara,  unto  the  weilder  of  conch-shell, 
discus,  club  and  lotusv  Salutation  unto*  V^sudeva.  unto  the 
holder  of  conch-shell,  club  and  lotusw  Salutation  unta  Sangr 
karshana.  Salutation  unto  the  form  of  Pradyumna,  the 
holder  of  a  beautiful  conch-shell,  a  beautiful  club  and  a  beau- 
tiful  lotus.  Salutation  unta  Aniruddha  and  the  weilder  of 
club^  conch-shell  and  lotus.  Salutation  unto  the  Purusottama 
form  with  lotus,  conch- shell,  club  and  discus.  Salutation 
unto  the  form  of  Adhokshaja,  the  holder  of  club,  conch-shell,, 
and  lotus.  Salutation  unto  Man-lion  form,  the  holder  of 
lotus,  club  and  concb-shell.  Salutation  unto  the  form,. 
Achyuta,  the  weilder  of  lotus,  conch-shell  and  club.  I  will 
bring  here  Janl&rddana  with  his  conch-shell,  discus,  lotus  tad 
club  and  Upendra  with  his  wheel,  dub^  lotus  and  conch-shell.. 
Salutation. 

Salutation  unto  this  form  of  Hari,  holding  a  beautifuf  dis^ 
cus,  lotus,  club  and  conch-shell.  Salutation  unto  the  form- 
Srikrishna  weilding  club,  lotus,  wheel  and  conch-shelf. 

The  Sh^LlagrSLma  stone,  known  as  VAsodeva,  is  of  a  white 
colour  and  possesses  two  ring-like  marks  around  its  mouth.* 
The  one,  known  as  Sankarshana,  is  of  a  red  colour,  has  two> 
ring-like  marks  around  its  mouth  or  lateral  aperture  and  has- 
the  mark  of.  a  lotus  on  its  eastern  side.  The  one,,  known  as: 
Pradyumna,  is  of  a  yellow  colour,  has  a  small  ring-like  mark,, 
is  of  an  elongated  shape  and  bears  on  its  surface  a  large 
number  of  impressions:  like  pin-holes.  The  one,  known  as 
Aniruddha,  is  of  a  circular  shape  and  blue  colour  and  is 
marked  with  three  lines  around  its  mouth.  The  one  known 
as  NftrSyana  is  of  a  black  colour,  contains  the  mark  of  a  club* 


GARUDA  PURANAM.  ro^* 

like  Iiire  in  its  cavity  and  has  the  circular  mark  at  the   navel 
or  a  little  raised  up.    The  Nrisimha  alone  b  elevated  on  the 
breast,  b  of  a  twany  colour,  and  b  dotted  with  fine  spots  ; 
while  a  VadLha  resembles  a  Sakti  in  shape  and  has  two 
rugged  and   uneven   circular  marks*    A  Sthula  stone  b  of 
blue  colour,  has  three  lines,  is  of  the  form  of  a  tortoise  and  * 
b   dotted  with   marks.    The  stone,  known   as  Krishna,   is- 
round  and  depressed  at  the  back.     Sridhara  has  the  marks- 
of  five   lines,   that   of  a  g^land  of  forest  flowers  and  that  of^ 
a  club.    The  V2Lmana  stone  b  of  a  round  and  puny  sixe  and 
Sureshwara  has  a  circular  mark  on  its  left  side.    The  one, ' 
known  as  Anantaka,  has  various  forms  and  bears  an  impres* 
sion   like  the   hood   of  a  serpent.    The  Damodara  stone  is 
thick,   of  blue   colour,  and  contains  a  circular  mark  of  blue ' 
colour  in  the  central  part  of  the  cavity.     Brahma  stone  has  a 
small  mouth  and  is  of  thick  blue  colour.     Susbira  stone  has-' 
marks  of  long  lines,  while  Amvuja  stone  has  the  mark  of  one 
circular  figure  and  is  thick.    A  Sthulachakra  stone   has  deep- ' 
boles  and  is  dotted  with  dark  marks.    A  Hayagriva  stone  is  * 
of  the   shape  of  a  goad ;   while  a  Kaustava  stone  possesses 
marks  of  five  lines.   A  Vaikuntha  stone  is  of  the  hue  of  a  jem 
on   the   hood  of  a  serpent,  of  dark  colour  and  bears  one  cir- 
cular mark.     A  Matsya  stone  is  of  the  shape   of  a  long  lotus 
and   has   marks   of  lines  at  the  mouth.    A  Trivikrama  stone 
bears  the  mark  of   a  circle  on  the  left  side,  that   of  a  line  on 
the  right  side  and  is  of  a  dark-blue. colour. 

Salutation   unto  the   holder  of  club   who  is  situate   in 
Sh^lagr^ma  as  well  as  in  DwSLrakSL. 

A  Laksbmi  Narayana  stone  is  of  the  shape  of  a  Kadamva^ 
flower,  bears  marks  of  four  circles  at  one   mouth,  b   adorned 
with  the  figure  of  a  garland  of  forest  flowers,  b  marked  with 
golden  lines  and  cow's  hoofs. 

The  Sudarshana  class  has  got  only  a  single  circular  mark,.' 
while  the  existence  of  two  characterises  the  class  Lakshmi 
Narayana.    The  Tivikrama  class  has  got  three  circular  marks,.' 


110  GARUOA  PURANAM. 

the  Chaturvyuha  class  has  got  four,  the  Vasudeva  classF 
has  got  iivei  the  Pradyumna  class  has  got  six,  the  Sang-^ 

m 

karshana  class  has  got  seven,  the  Punisottama  class  has 
got  eight,  the  Navavyuha  class  has  got  nine,  the  Dash^va* 
tara  class  has  got  ten,  the  .Aniniddha  class  eleven,  and  the 
Dw&dashSLtmSL  class  has  twelve  circular  marks.  The  Ananta 
class  bears  more  marks  than  twelve.  He,  who  reads  this 
poem,  describing  the  forms  of  Vishnu,  repairs  to  the  celes^ 
tial  region. 

The  image  of  BrahmSL  has  four  mouths  and  is  endued 
with  a  staff  and  Kamandalu  (water-pot).  That  of  Mahes* 
wara  has  five  mouths,  ten  arms,  is  seated  on  a  bull  with  wea* 
pons  as  well  as  Matrika  goddesses,  such  as  Grouri,  ChandrikS, 
Saraswati  and  MahSLlakshmi.  The  image  of  the  sun  holds 
a  lotus  in  the  hand.  Gana  has  the  head  of  an  elephants 
Skanda  has  six  mouths. 

Adored  these  images  should  be  placed  in  the  edifice  wor» 
shipped  of  Vastu  deities.  By  adoring  them  a  man  obtains 
religious  profit,  worldly  objects  ^nd  emancipat  ion. 


CHAPTER  XLVI. 


Hari  said :— I  will  now  describe  in  brief  the  adoration  of 
the  Vastu  deity  presiding  over  the  house  which  destroys  all 
impediments.  Beginning  with  the  north-east  comer  a  wor« 
shipper  should  adore  him  in  a  diagram  of  eighty  one  rooms* 
He  should  adore  the  head  in  the  north-east  comer,  feet  in : 
the  south-west  and  two  hands  in  the  south-east  and  north- 
west  corners.  In  a  temporary  dwelling  house,  in  one's  own 
house,  in  a  city,  in  a  village,  in  a  merchantile  thorough-fare, 


CARUDA  PURANAM.  Ill 

in  palaces,  pleasure-housesi  fortsj  temples  and  Mathas  a 
person  should  adore  the  twenty-two  deities  outside  the  dia- 
gram and  thirteen  in  the  end  of  the  same.  [The  deities  are] 
hha,  Parjanya,  Jayanta,  the  weilder  of  thunder*boIt  (Indra)^ 
Surya  (sun),  Satya  (the  god  of  truth),  Bhrigu,  Akasa  (the 
god  of  sky),  the  wind-god,  PushS,  Vitatha  (the  god  of  untruth* 
fulness),  Graha,  Kshetra,  the  two  Yamas,  Gandharva,  Bhrigu- 
raja,  Mriga,  the  Pitris,  Dwouvarika,  Sugriva,  Pushpadanta, 
Ganesha,  Asura,  the  two  Seshapadas,  Roga  (god  [of  disease), 
Ahimukhaja,  Bhattata,  the  two  Somasarpas,  Aditi  and  Diti. 
These  are  the  thirty-two  deities  who  should  be  adored  out- 
side. Hear  of  the  four  deities  who  should  be  worshipped  in 
the  end.  A  learned  man  should  adore  the  four  deities  sta* 
tioned  in  the  four  corners,  north-east  etc,  viz.  Apa,  Savitri, 
Jay  a  and  Rudra, 

In  the  ninth  room  of  the  central  part  of  the  diagram  he 
should  adore  BrahmSL  and  his  eight  attendant  deities  begin- 
ning  with  the  east.  Hear  their  names.  AryamS,  Savita, 
VivaswSLn,  VivudhSLdhipa,  Mitra,  Raja-Yakshm^,  Prithvidhara, 
and  Apavatra  are  the  deities  known  as  encircling  BrahmS. 
The  group  beginning  from  the  north-east  is  called  Durga; 
while  the  one  beginning  from  the  south-east  is  called  Dur* 
dhara.  Having  worshipped  the  three  deities  Aditi,  Himavanta 
and  Jayanta,  as  well  as  NSyikS,  Kalika,  Sakra,  Gandharvas— 
all  those  VSLstu  gods,  a  worshipper  should  undertake  the  con- 
struction of  a  divine  palace. 

First  of  all  the  image  of  the  teacher  of  gods  should  be 
erected  in  front.  Then  the  great  seat  should  be  constructed 
in  the  south-east  comer.  The  altar  of  sacrifices  should  be 
constructed  in  the  east.  The  house  of  scents  and  flowers 
should  be  constructed  in  the  north-east  corner.  The  store- 
room should  be  erected  in  the  north  and  the  cow-shed  in 
the  north-west.  The  room,  for  keeping  water,  should  be  con- 
structed with  windows  in  the  west ;  while  tliat  for  keeping 
sacrificial  twigs,  grass,  fuels  and  weapons  should  be  cons- 


112  >GARUDA  PURANAM. 

tnicted  in  the  south-west.  The  guest-house,  beautiful  and 
•containing  beds,  shoes,  water,  fire,  lamps  and  good  servants, 
should  be  constructed  in  the  south.  Other  minor  houses 
should  be  constructed  containing  water,  plantain  trees  and 
be  adorned  with  flowers  of  five  colours.  A  wall  should  be 
elected  around  the  divine  edifice,  five  cubits  in  height. 
Thus  the  divine  edifice  of  Vishnu  should  be  erected  contain- 
ing forests  and  gardens. 

The  edifice  of  Vastu,  containing  sixty  four  rooms, 
should,  first  of  all,  be  adored.  In  the  central  part  one  of 
Tour  rooms  should  be  dedicated  to  Brahma  and  one  of  two 
rooms  should  be  dedicated  each  to  Arjama  and  other  deities. 
All  other  celestials  have  houses  of  two  rooms  dedicated  to 
each  of  them  severally.  These  are  the  deities  known  as  pre- 
siding over  sixty  four  rooms. 

Charaki,  Vidari  and  the  sinful  Rlkshasi  Putana  should 
be  adored  in  the  north-east  and  other  comers.  The 
Hetuka  and  other  deities  should  be  worshipped^  outside. 
They  are  Hetuka,  TripurSntS,  Agni,  Vetalaka,  Yama, 
Agnijihva,  KSilaka,  Kalara,  EkapSdaka,  Bhimarupa  (terrific- 
visaged  deity)  should  be  adored  in  the  north-east  comer, 
the  regent  of  the  spirits  in  the  nether  region,  GandhamSili 
and  Kshetrapala  in  the  sky. 

A  worshipper  should  next  undertake  the  extension, 
multiplication,  lengthening  and  the  numbering  of  the  V§stu. 
A  person  should  build  his  dwelling  house  before  the  Vishnu 
temple  and  not  behind  it.  And  he  should  sleep  on  the  left 
side.  There  is  nothing  to  be  questioned  in  this  matter. 
It  is  better  for  those  persons  whose  births  are  respectively 
governed  by  Leo,  Libra,  and  Scorpi,  to  have  the  door  of  the 
house  opening  out  in  the  north  and  for  others  whose  births 
are  govemed  by  Scorpi  and  the  succeeding  signs  of  the 
Zodiac  to  have  them  in  the  east,  south  and  west.  The 
breadth  of  the  door  should  be  half  of  its  length.  And  there 
must  be  eight  doors. 


CHAPTER  XLVII. 


SuTA  said  : — 0  Sounaka,  hear  me  describe  the  essential 
features  of  a  divine  temple  or  palace.  A  plot  of  ground 
should  be  divided  into  sixty-four  equal  rectangular  divisions 
occupying  all  the  points  of  the  compass.  The  Chatuskon 
or  the  inner  court  of  the  adytum  should  be  comprised  of 
four  such  rectangular  divisions,  and  the  doors  of  the  temple 
should  be  made  to  number  twelve  in  all.  The  walls  of  the 
edifice  should  be  raised  upon  such  forty-eight  quadrilateral 
divisions.  In  height  the  plinth  should  be  made  commen- 
surate with  the  length  of  the  platform  at  the  top  of  the 
ground  elevation  and  twice  that  measure  above  that.  The 
inner  cavity  of  the  vault  should  be  made  co-extensive  with 
the  entire  length  of  the  adytum.  The  indents  on  both  sides 
should  measure  a  third  or  a  fifth  part  of  the  chord  of  the 
inner  vault,  which  should  be  so  arched  as  to  rise  up  to 
the  half  of  the  entire  height  of  the  pinnacle.  The  height  of 
the  terrace  or  the  pinnacle  part  of  the  divine  edifice  should 
be  divided  into  four  equal  parts  over  the  third  part,  from  the 
bottom  of  which  the  yedi  or  the  top  of  the  platform  should  be 
consthicted ;  and  on  the  top  of  the  fourth  part  the  ornamental 
figure  should  be  placed  which  is  generally  made  to  edge 
the  entire  height  of  the  temple  from  the  bottom. 

In  the  alternative,  the  homestead  land  should  be  divided 
into  sixteen  equal  parts  over  the  four  central  parts  of  which 
the  adytum  of  the  temple  should  be  raised.  The  walls  of 
the  edifice  should  be  raised  upon  twelve  such  rectangular 
divisions  or  chambers,  and  the  height  of  the  walls  should  be 
made  commensurate  with  the  length  of  four  such  parts  as 
are  compatible  with  the  laws  of  proportion.  The  height  of 
the  terrace  or  the  pinnacle  should  be  made  to  measure  twice 
»5 


114  GARUDA  PURANAM. 

the  height  of  the  wall|  and  the  open  verandah  or  the  plat- 
form all  around  the  temple  should  be  made  of  a  quarter  part 
of  the  height  of  the  terrace  in  breadth.  The  indents  on 
both  sides  of  the  temple  should  be  of  a  fifth  part  of  the 
length  of  the  adytum  in  breadth.  Again  an  indent  should 
be  left  out  which  would  measure  such  a  fifth  part.  The 
essentials  described  above  are  what  should  be  complied  with 
in  building  divine  edifices  in  general. 

Now  I  shall  deal  with  another  class  of  divine  structures 
which  are  usually  constructed  in  proportion  to  the  lengths 
of  the  images  of  their  inmate  deities.  The  Peetha  or  the 
pedestal  of  the  image  should  be  made  commensurate  with 
the  length  of  the  latter  and  the  adytum  should  be  made, 
O  Sounaka,  of  twice  that  length.  The  walls  should  be  of 
equal  length  with  the  latter,  while  the  plinth  should  be  made 
half  as  much  broad  as  the  adytum.  O  Sounaka,  the  pinnacle 
should  have  twice  the  height  of  the  plinth  and  the  vault  of 
the  temple  should  be  made  so  as  to  cover  the  entire  space 
occupied  by  the  pedestal  and  the  adytum  combined,  the 
indents  having  been  left  aside  to  the  measure  previously 
directed. 

O  Sounaka,  I  have  described  the  characteristic  measures 
of  temples  which  are  built  in  proportion  to  the  dimensions 
of  images  of  their  inmate  deities.  I  shall  presently  deaj  with 
a  class  of  divine  edifices  which  are  constructed  in  measures 
proportionate  to  those  of  their  door-frames.  A  measure 
of  four  forearms  should  be  divided  into  eight  equal  part<^ 
which  would  be  the  measure  for  the  breadth  of  the  door, 
or  the  same  might  be  made  of  twice  that  breadth.  The 
upper  part  of  the  door,  like  the  upper  part  of  the  pedestal, 
should  be  perforated  with  holes,  as  the  upper  part  of  the 
door  would  be  taken  in  by  the  wall  to  the  length  of  a  pada 
measure.  The  plinth  should  be  made  twice  as  much  broad 
as  the  door  and  the  terrace  or  the  pinnacle  part  of  the  temple 
should  be  made  of  twice  that  measure.    The  vault  should  be 


GARUDA  PURANAM.  IX $ 

arched   from   the  spring  line  as  before  laid  down  on  the 
regions  of  indents  at  the  top  of  the  walls  of  the  temple. 

I  have  already  described  the  essential  traits  of  a  divine 
temple  built  proportionate  to  its  mandap ;  now  I  shall 
describe  one  of  a  different  structure.  The  ground,  on 
which  the  image  of  the  deity  would  be  installed,  should 
be  tripled  in  measure,  which  would  thus  give  the  dimensions 
of  the  exterior  ;  the  area  of  the  temple  must  be  less  than  that 
of  the  ground  on  which  the  same  should  be  erected  by  a 
pada  in  all  directions,  and  the  area  of  the  adytum  should  be 
made  half  of  that  of  the  latter.  The  walls  should  be  made 
equal  in  height  to  the  length  of  the  adytum  or  the  space 
enclosed  within  them,  and  the  pinnacle  should  be  twice  as 
much  high  as  the  height  of  the  wall. 

Now  I  shall  describe  the  different  classes  of  temples 
according  to  their  respective  measure  and  origin.  The 
different  forms  of  divine  edifices  are  mainly  grouped  under 
five  heads  such  as  the  Bairaja,  the  Puspakiksa,  the  Kailasa, 
the  Malikahvaya  and  the  Tripistapam,  which  should  be 
looked  upon  as  the  abode  of  all  deities  and  in  which  their 
images  might  be  safely  installed.  The  first  of  the  above 
classes  of  temple  is  characterised  by  a  rectangular  shape ; 
the  second  class  is  marked  in  a  quadrilateral  shape  ;  the  third 
class  has  a  circular  shape,  the  fourth  class  of  temples  has  a 
shape  which  appertains  to  the  different  segments  of  spheres  ; 
while  the  fifth  class  of  temple  is  octagonal.  These  five 
classes  of  temples,  which  are  the  proper  abodes  for  all  forms 
of  divine  manifestations,  admit  of  being  divided  into  various 
sub-divbions  as  it  were,  thus  giving  rise  to  forty-five  different 
shapes  of  temples  which  are  the  Meru,  the  Mandara,  the 
Vimana,  the  Vadraka  the  Sarvatovadra,  the  Ruchaka,  the 
the  Nandana,  the  Nandivardana  and  the  Shrivatsa,  these  nine 
arising  out  of  the  class  of  the  rectangular  Vairaja  form  of  the 
temple.  The  nine  temples  which  owe  their  origin  to  the  genus 
Puspaka  are  known   as   the  (i)  Badavi,   (i)  the  Griharajai 


Il6  GARUDA  PURANAM. 

(3)  the  Shalagriha,  (4)  the  Mandira,  (5)  the  Vimaoa  t 
(6)  the  Bramhamindara,  (7)  the  Vavana,  (8)  Uttamva,  and 
(9)  the  ShivikSiveshma.  The  names  of  the  nine  circle 
temples  which  appertain  to,  and  proceed  out  of,  the  genus 
Kailasa  are  the  i  Valaya,  2  Dundubhi,  3  Padma,  4  Mali- . 
padma,  5  Mukuli,  6  Ushnishi,  7  Shankha,  8  Kalasa^ 
9  Guv^briksa.  The  class  Malakahvaya  has  fathered  the  nine 
spheriodical  temples  which  are  called  the  i  Gaja,  2  Vrisava, 
3  Garuda,  4  Sinha,  5  Bhumukha,  6  Bhudhara,  7  Shrijaya  and 
8  the  Prithividhara  and  9  the  Hansa.  The  nine  octagon- 
shaped  temples,  which  fall  under  the  genus  Tripistapa,  are 
named  as  i  Vajra,  2  Chakra,  3  Mustika,  4  Vabhru,  5  Vakra, 
6  Svastika,  7  Gada,  8  Shrivriksa,  and  9  Vijaya  which  is 
also  known  as  Vijaya  Sveta. 

Now  I  shall  describe  the  situations  of  the  triangular,  lotus- 

shaped,    crescent-shaped,    rectangular    and    the     octagonal 

divine   edifices,  and   narrate    the   purposes  for    which  they 

should  be  built  in  those  shapes.    A  temple,  built  in  the  shape 

of  a  triangle,  imparts  wealth  and  sovereignity,   increases  the 

duration  of  life  and  gives  wives   and   male   offsprings  to  the 

consecrator.     The   consecrator     should    plant    a  banner  on 

the  top  of  the   temple,   and  build  the  Garbha  Griha  or  the 

entrance  chamber  just  in  front  of  the  door ;  and   the  mandap 

or  the   sanctuary  of     the   temple    should  be   built  with   an 

equal  number  of  lines  with   the  latter,    one   full   window  and 

a  half  having  been  opened  therein.     The   mandap  should  be 

commensurate  with  the  measure  of  a   wall   and  a  half  should 

be   made   to   measure   twice   the   thickness   of  the  walls   iit 

length.     The   ornamental   cornices  should  be   laid   down  so 

as  to  include  spaces  of  unequal  measure  between   them,  the 

intervening  spaces  having  been  filled  in  with  horizontal   lines 

of  unequal  thickness.     A  divine  edifice,   of  the  Meru  class» 

should  be  provided  with  doors  and  furnished  with  four  sheds 

or   top   chambers   over   them,   while   the  terrace   should  be 

decorated  with   a  hundred   turrets.     The   mandapas  or   the 


GARUDA  PURANAM.  II7 

top  chambers  of  the  above  edifice  should  be  so  constructed  as 
to  have  three  arches  differing  from  each  other,  both  as 
regards  their  shape  and  dimension.  In  some  of  the  temples 
the  bullocks  are  carved  out  in  relief  while  in  others  they  are 
carved  into  the  body  of  the  top  chambers.  Thus  the  temples 
differ  from  each  other  in  appearance,  shape  and  size  which 
vary  in  construction  according  as  the  character  of  the  image 
residing  therein  varies.  No  hard  and  fast  rule  can  be 
laid  down  for  constructing  temples  for  the  gods  who  are 
self-originated,  and  accordingly  they  should  be  built  accord- 
ing to  the  measures  stated  before,  of  rectangular  shape  and 
possessing  courts  and  turrets  and  top-chambers  over  their 
terraces  ;  and  the  hall  for  musical  entertainments  should  be 
built  contaguous  to  the  door  of  the  temple.  The  celestial 
warders  of  the  gods  should  be  sculptured  on  the  various 
angular  quarters  of  the  divine  mansion,  and  a  little  re- 
mote therefrom  the  houses  for  monks  should  be  built.  The 
ground  should  be  washed  with  water  containing  fruits  and 
flowers.  The  consecrator  should  previously  worship  the 
gods  about  to  be  installed  in  the  temple.  Vasudeva  is  the 
god  of  gods,  and  a  person,  who  consecrates  a  temple  to  him^ 
attains  all  merit. 


•:o:' 


CHAPTER  XLVIII. 


SuTA  said  : — I  will  now  describe  in  brief  the  installation 
of  the  images  of  all  the  deities.  Under  an  auspicious  planet 
and  in  a  beautiful  building  a  preceptor  should  perform  the 
rite  of  installation.  He  should,  in  the  company  of  sacrificial 
pricbts,  elect  a   Brahmana  of  the  Central  Provinces  as  the 


120  GARUDA  PURANAM. 

with  the  water  of  the  Arghya  vessel  he  should  wash  the 
sacrificial  shed.  He  should  next  make  the  assignment  of  a 
pitcher  named  after  the  deity  whose  image  is  to  be  installed. 
He  should  adore  the  pitcher  in  the  north-east  and  the 
Vardhani  (broom)  in  the  north  with  the  Astra  mantram.  He 
should  place  the  pitcher,  the  Vardhani,  the  planets  and  the 
Vastu  god  in  their  respective  seats  with  the  recitation  of 
Pranava.  The  preceptor  should  adore  the  pitcher,  having  a 
thread  round  its  neck,  containing  jems,  covered  with  a  piece 
of  beautiful  cloth  and  scented  with  all  the  medicinal  herbs: 
The  deity  should  be  adored  in  the  pitcher  together  with  the 
Vardhani  and  the  most  excellent  cloth.  He  should  after- 
wards roll  the  pitcher  together  with  Vardhani  (broom) ;  then 
sprinkling  the  ground  with  drops  of  water  pouring  from  the 
broom  he  should  place  it  before.  Then  having  worshipped 
the  broom  and  the  pitcher  he  should  adore  the  deity  in  the 
sacrificial  altar.  Having  invoked  the  pitcher  in  the  north- 
west quarter  as  well  as  the  Gana  deities  a  learned  wor- 
shipper should  recite  the  name  of  the  Vastu  deity  in  the 
north-east  quarter.  For  making  good  the  imperfections  of 
the  ground  he  should  with  the  Vastospati  mantram 
dedicate  offerings  of  animals  to  the  evil  spirits  and  their 
leader  on  the  eastern  side  of  the  pitcher.  Afterwards  a 
learned  worshipper  should  perform  the  rite  of  slaughtering 
those  animals.  With  the  mantram  "  Yoga,  Yoga"  he  should 
next  spread  sacrificial  fuels  and  Ku(a  blades.  Then  the  presi- 
ding priest  should  place  the  images  along  with  the  Ritwikas 
(sacrificial  priests)  on  the  altar  of  bathing.  Then  having 
recited  many  holy  and  auspicious  verses  through  the  Brahma 
ghosas*  the  twice-born  should  place  the  image  of  the  deity 
in  the  Brahma-car.  Then  having  brought  the  altar  to  the 
north-east  comer  the  preceptor  should  place  it  in  the  sacri- 
ficial shed.    With  the  mantram  "  Bhadra  Kame"    he  should 

*  The  rcdctrs  of  Vsdic  hyoms. 


GARUDA  PURANAM.  I2t 

)>athe  the  image  and  then  put  on  the  sacrificial  thread. 
Having  sprinkled  the  image  he  should  make  the  door  after 
saluting  it  from  a  distance.  He  should  next  put  collyrium 
for  the  eyes  in  a  bell-metal  or  a  copper  vessel  containing 
honey  and  Sarpi.*  Then  with  the  **Agni-Jyoti"  mantram 
he  should  open  up  its  eyes  with  a  golden  probe.  Then  with 
due  rites  he  should  give  the  name.  Then  with  the  Ganga 
mantram  "Imamme"  he  should  perform  the  rite  of  cooling 
the  eyes.  With  the  mantram  "Agni-Murdheti"  he  should 
place  the  dust  of  an  ant-hill.  With  the  mantram  ''Yajnayajna" 
he  should  place  the  branches  of  astringent  trees,  vis.^ 
Bel,  Oodumvara,  Ashwatha,  Vata  and  Palasha.  He  should 
then  sprinkle  the  image  with  five  products  of  cow  together 
with  the  goddesses,  vis.,  Sahadevi,  Bali,  Shatamuli,  Shat^i- 
vari,  Kumari,  Guduchi,  Sinhi  and  Vyagrihi. 

The  image  of  the  animal,  the  god  rides  upon,  should 
be  built  in  the  front  of  his  temple,  and  gems,  cereals, 
paddy  and  the  Cotapuppika  should  be  buried  in  the 
four  corners  of  the  edifice,  the  eight  oceans  such  as 
the  Ksherodi,  Dadhi,  etc.,  having  been  located  by  imagi- 
nation in  all  the  corners  thereof  by  reading  aloud  the 
mantras  which  respectively  begin  as  Apyasva,  Dadhikratro, 
and  Ya  Ousadhi  (those  cereals)  etc.  The  sacrificial  pitchers 
should  be  invoked  by  uttering  the  mantra  which  runs  as 
Tejosi,  (thou  art  the  light)  etc.,  and  bathed  with  water  by 
repeating  four  times  the  mantra,  known  as  the  Samudraksa 
mantra.  The  preceptor,  having  bathed  and  dressed  well, 
should  offer  the  incense  sticks  together  with  the  perfumed 
gum  resin  known  as  the  Guggula,  and  invoke  the  particular 
sacred  pools  for  bathing  the  sacrificial  pitchers  therein. 
The  pitchers  should  be  invoked  with  the  mantra  which  runs 
as  Ya  Ousadhi ;  and  they  should  be  bathed  in  the  sacred 
pools   previously   invoked   by   reading   aloud    the    following 

*  A  small  m«dicin*l  shrub. 
i6 


122  GARUDA  PUR  AN  AM. 

mantra.  "A  fiiaiii  who  bathes  in  that  water,  is  purged  off 
all  sins  etc.''  Having  performed  the  rite  of  oblation  unto  the 
sacriRcial  pitchers  and  by  uttering  tiie  mantra  of  the  ocean 
(Samudra  mantra),  the  Argha  offering  should  be  presented 
to  them.  The  perfumed  sandal  paste  should  be  presented 
repeating  the  mantra  which  begins  as  Gandhadvara,  etc.,  and 
the  Nyasa  (rite  of  locating  the  fiery  images  Of  mantra  or  god 
in  the  different  parts  of  the  body)  should  be  performed  by 
uttering  the  mantras  of  the  Veda.  The  cloth  should  be 
offered  with  the  mantra  which  reads  as  this  obtained  wiib 
the  means  approved  of  the  Shastras.  The  god  should  be 
taken  into  the  sacrificial  shed  by  reciting  the  mantra  known 
as  the  Kavivaha,  and  laid  down  in  the  bed  with  the  mantra 
which  runs  as  Shambhavaya,  etc.  All  the  articles  should  be 
purified  with  the  mantra  known  as  the  Devatacchakan. 
Then  having  merged  himself  in  the  supreme  principle  of  the 
universe,  the  preceptor  should  perform  the  Nyasa  rite  known 
as  the  mantra  Nyasa.  Then  the  mantra  should  be  worshipped 
under  a  covering. 

Then  as  directed  by  the  Scripture  he  should  place  offer- 
ings at  the  foot  of  the  image.  He  should  place  the  pitcher 
with  goldi  covered  with  pieces  of  cloth  and  inspired  with 
Pranava  mantra,  where  the  head  of  the  idol  lies.  Having 
placed  it  near  the  receptacle  the  preceptor  should  perform 
the  rite  of  placing  the  sacred  fire  either  according  to  the 
religious  prescription  of  his  own  sacrificial  code  or  accord- 
ing to  the  Vedic  mantrams.  One  should  recite  Srisukta,'"' 
along  with  fire,  its  dwelling  place,  servants  and  deer-skin, 
Vrish^kapi  and  Mitra  in  the  west.  A  successful  Adhyaryut 
should  recite  in  the  south  Rudra,  Purushasukta,t  SlokSdhyaya^ 


*  A  hymn  describing  the  glories  of  the  goddess  of  prosperity, 
f  A  Bramhan  well-versed  in  the  Atharva  Veda. 
X  A  hymn  of  the  Rig- Veda. 
\  A  Chapter  of  verses  of  praise. 


GARUDA  PURANAM.  1 23 

Bnunhay  the  Pitris  and  Maitra.  A  person,  versed  in  Chhandas 
(prosody),  should  recite,  in  the  west,  the  Vedic  observance 
Vimadevya,  Jyesthasama,*  Bherundast  and  Samans4  A 
Bramhan,  well-versed  in  the  Atharvan  Veda,  should  recite 
in  the  north  the  principal  portion  of  the  Artharva,  the 
(Kumbha  Sukta  verse)  of  the  Atharva  Veda,  Neela  Rudras§ 
and  Maitra. 

Touching  the  receptacle  with  the  astra  mantram,  the 
Acharya  (preceptor)  should  bring  the  fire,  either  in  a  copper 
vessel  or  an  earthen  one,  according  to  his  means,  and 
place  it  before.  A  worshipper  should  light  the  fire  with  the 
astra  mantram,  should  encircle  it  with  the  Kavacha  mantram 
and  afterwards  perform  the  rite  of  Amritikarana  with  all  the 
mantrams.  He  should  take  up  the  vessel  with  his  two  hands 
and  roll  it  over  the  receptacle  ;  and  then  with  the  Vishnu 
mantra  he  should  throw  the  most  excellent  fire  there.  Either 
with  the  general  mantrams  or  with  those  of  his  own  sect  he 
should  place  Brs^ma  in  the  south  and  the  sacrificial  vessels 
in  the  north.  Then  with  Ku(a  grasses  he  should  place 
Paridhisll  in  all  the  quarters.  Brahm2L,  Vishnu  and  Hara 
should  be  adored  with  the  general  mantrams.  He  should 
place  fire  in  the  sacrificial  grass  and  should  encirde  it  with 
the  same.  That  which  is  touched  with  a  sacrificial  grass  is 
purified  even  in  the  absence  of  the  mantrams.  Encircled  by 
uncut  sacrificial  grasses,  with  their  blades  directed  in  the  east, 
west  and  north,  the  fire,  of  its  own  accord,  comes  near. 
One,  well  versed  in  mantrams,  should  do  what  has  been  said 
for  the  protection   of  the  fire.    Some  preceptors  hold  that 


*  A  portion  of  the  Sama  Veda.  A  religious  rite  of  which  its  perusal 
is  a  part. 

t  One  of  Vakshinis  or  female  attendants  of  Durga. 

X  Verses  of  the  Sama  Veda. 

\  Mantrams  of  the  Artharva  Veda. 

II  A  wooden  frame  round  the  hole  in  which  the  a  sacrificial  fire  is 
lighted. 


124  GARUDA  PURANAM. 

the  rite,  consequent  on  the  birth  of  a  child,  should  be  per-^ 
formed  after  the  installation  of  the  sacred  fire.  Thereupon 
performing  the  rite  of  Pavitra  one  should  purifj  his  kingdom. 
The  preceptor  should  next  see  that  the  rite  of  prostration  is 
performed  with  mantrams.  He  should  pour  clarified  butter 
in  drops  into  the  fire  for  making  the  former  succssful.  He 
should  next  offer  ten  oblations  of  clarified  butter  unto  fire. 
As  long  as  the  rite  of  giving  away  kine  continues  so  long 
GarbhSidh&na  and  other  rites  should  be  solemnized.  Either 
with  the  mantrams  of  his  own  Scriptural  code  or  with 
Pranava  a  preceptor  should  perform  the  rite  of  Homa. 
Thereupon  he  should  offer  PurnSLhuti  (consummated  oblation) 
from  which  one's  desires  are  ail  fulfilled.  A  fire,  thus 
generated,  yeilds  success  in  all  works. 

Thereupon  having  worshipped  the  fire  he  should  place  it 
in  the  receptacle.  Then  with  his  own  mantrams  he  should 
offer  a  hundred  oblations  in  honor  of  Indra  and  other  gods. 
Then  unif3ring  his  own  self  with  all  the  gods,  mantrams  and 
fire  he  should  offer  the  Pumkhuti.  Then  coming  out  the 
Achaiya  should  offer  sacrificial  beasts  to  the  guardian 
deities  of  the  quarters,  the  evil  spirits,  gods  and  Nagas. 
Sessamum  seeds  and  sacrificial  fuels  are  the  two  necessary 
articles  of  Homa.     Clarified  butter  is  an  auxilliary  to  them. 

He  should  next  assign  Purushasukta  to  the  east,  Rudra  to 
the  south,  and  Jyesthasama  and  Bherunda  to  the  west. 
Neelarudra  is  a  great  mantram  of  the  Kurma  Sukta  (hymn) 
belonging  to  the  Atharva-Veda.  He  should  offer  a  thousand 
oblations  to  each  of  the  gods — to  their  head,  body  and  foot, 
and  then  offer  Purn&huti.  In  due  order  and  without  any 
distinction  he  should  offer  oblations  to  the  spot  where  the 
head  of  the  image  is  placed.  The  twice-born  should  offer 
oblations  in  honor  of  the  gods  either  with  the  principal 
mantram,  the  mantrams  of  his  own  Scriptural  code  or  with 
the  Gayatri,  or  with  only  Gayatri,  Vyarhriti  and  Pranava. 
Having  thus  duly  performed  the  Homa  rite  a  worshipper 


^ 


GARUDA  PURANAM.  12$ 

should  make  assignment  of  the  mantrams.  He  should  assign 
Agnimili  to  the  feet,  Ishitwa  to  the  ankles,  Agniaylhi  to  the 
hips,  Saunodevi  to  the  knee-joints,  Vrihadantara  to  the 
thighs,  Shwatira  to  the  belly,  Dirghayustra  to  the  heart, 
Shree  to  the  neck,  Trataramindra  to  the  breast,  Triyugmaka 
to  the  eyes,  and  MurdhSLbhava  to  the  head. 

Thereupon  a  preceptor  should  raise  up  the  image  saying 
"  Rise  up,  O  lord  of  the  Brahmanas."  Then  with  the  Vedic 
and  other  sacred  recitations  he  should  circumambulate  the 
divine  edifice. 

A  person,  well  versed  in  mantrams,  should  next  make  the 
foot-stool  of  the  deity.  With  jems  he  should  place  the 
imagei  of  the  deities  of  the  quarters,  metals  and  medicinal 
herbs  and  Louha  Vijani  behind  the  image.  The  image 
should  not  be  placed  in  the  centre  of  the  adytum  nor  it 
should  be  absolutely  abandoned.  It  should  be  placed  a  tittle 
distant  from  the  centre  and  all  imperfections  should  be  re- 
moved thereby.  Then  sessamum  seeds  should  be  placed  in 
the  north.  Afterwards  reciting  the  mantram"Om,  remain 
here  permanently  and  do  good  unto  the  creatures,  salutation 
unto  thee"  the  preceptor  should  make  assignment  of  mantras 
to  the  deity,  the  Sun  and  the  six  other  gods.  Having  made 
the  six-fold  assignments  for  accomplishing  success  he  should 
inspire  them  with  mantrams. 

He  should  next  sprinkle  the  well-fixed  image  with  the 
water  of  the  Sampata  pitcher  and  adore  it  with  lamps, 
incense,  scents  and  edibles.  Having  oflFered  Arghya  and 
bowed  unto  the  deity  he  should  pray  for  forgiveness.  Then 
according  to  his  means,  vessels,  two  pieces  of  raiment, 
umbrella  and  good  rings  should  be  presented  as  Dakshina 
(fee)  to  the  officiating  priests.  Afterwards,  with  a  controlled 
mind,  the  sacrificer  should  offer  a  hundred  oblations  and 
then  the  PurnShuti.  And  then  coming  out  of  the  temple 
the  preceptor  should  dedicate  offerings  to  ihe  guardian 
deities  of  the   quarters.     With  flowers  in  his  hands  and  say- 


126  GARUDA  PURANAM. 

ing  "  Forgive"  he  should  dedicate  them.  After  the  termina- 
tion of  the  sacrifice  the  sacrificer  should  present  unto  the 
preceptor  a  Kapila  cow,  chowri,  head-gear,  ear-rings, 
umbrella,  bracelet,  an  ornament  for  the  waist,  [fans,  villages, 
and  raiments  &c.  He  should  then  give  a  grand  dinner 
party.  Being  liberated  by  the  favour  of  the  divine  edifice 
a  sacrificer  becomes  successful. 


■:o:« 


CHAPTER  XLIX. 


Bramha  said  :«— Hari,  the  author  of  creation,  &c.j  should 
be  adored  by  the  Self-create  Bramha  and  other  gods,  and 
Bramhana  and  other  castes,  according  to  the  rites  of  their 
respective  orders.     Hear  their  respective  duties,  O  Vyasa. 

Celebrating  sacrifices  for  themselves  and  others,  making 
gifts  and  accepting  them,  study  and  teaching  constitute 
the  six-fold  duties  of  the  Brahmanas.  Making  gifts,  study- 
ing and  celebrating  sacrifices  are  the  duties  of  the 
Kshatryas  and  the  Vaishyas.  To  govern  is  also  the  duty  of 
a  Kshatrya  whereas  cultivation  constitutes  that  of  a  Vaishya. 
To  serve  the  twice-born  is  the  duty  of  the  Sudras.  Handi- 
craft and  menial  service  are  also  their  duties.  Begging, 
attending  the  preceptor,  Vedic  study,  abandonment  of 
world4y  affections  and  possessions  and  the  preservation  of 
the  .sacred  fire  constitute  the  duties  of  a  Bramhacharin. 

All  :the  four  Ashramas  (orders)  have  two-fold  conditions. 
They  are  called  Bramhacharin  (religious  student)  Upakur- 
vana  j(bouse-holder),  Vaishthika*  and   Bramhatatpara.t    He 

*  The  Bramhan  who  continues  with  his  spiritual  preceptor  and 
always  remains  in  the  condition  of  the  religious  student. 

t  He,  who  giving  up  every  other  work,  is  solely  engaged  in  the 
meditation  of  Para*Bramha. 


GARUDA   PUR  AN  AM.  ITJ 

ivho  having  duly  studied  the  Vedas  enters  into  the  order 
of  the  house-holder,  is  called  Upakarv^naka.  He,  who  con-* 
tinues  the  life  of  the  religious  student  till  his  death,  is  called 
Vaishthika.  O  foremost  of  the  twice-born,  the  preserve- 
tion  of  sacred  fire,  the  entertainment  of  the  guests,  the  cele- 
bration of  sacrifices,  making  gifts  and  the  adoration  of  the 
deities  constitute  the  duties  of  a  house-holder.  A  Udftsina 
(one  disassociated  from  the  world)  and  a  SSdhaka  (one 
devoted  exclusively  to  religious  practices),  becomes  a  house- 
holder in  two  ways.  A  Sadhaka,  while  he  is  busy  with 
maintaining  his  relations,  becomes  a  house-holder.  He,  who 
having  neglected  the  payment  of  three-fold  debts*  and 
renounced  wife  and  earthly  possessions,  &c.  roves  about 
alone,  is  a  nominal  UdSLsina. 

The  duty,   of  a  dweller  of  the   forest  (hermit)>  consists 
in  duly  sleeping  on  earth,  living  on  roots  and  fruits  and  study* 
ing  the  Vedas.     He  is  the  best  of  ascetics  living  in  the 
forest  who   practises   austerities   in  the  forest,  worships  the 
gods,  offers  oblations  to  iire  and  studies  the  Vedas.     Being 
emaciated  greatly  by  practising  hardest  austerities,  he,  who 
is  engaged  solely  in  the  meditation  of  the  Deity,  is  known  as 
a  Sanyasin  stationed  in  the  Vanaprastha  order.    The  Bhikshii 
or  the  mendicant,  who  daily  practises    Yoga,   is  self-control- 
led  and   follows  the   light  of  Jn&na   (knowledge),  is  called 
P^rameshthika.      The  great  ascetic,  who    delights   in   self 
and  is  ever  gratified  and   besmeared   with   sandal,   is  called 
Bhikshu.     Begging  alms,  Vedic  studies,  vow  of  silence,  asce- 
ticism,  meditation,   perfect     knowledge   and    disassociation 
from  the  world   constitute   the   duties  a   Bhikshu.     PSrames- 
thikas  are  divided  into  three  classes — vis,,  Jn&na  Sanyasinsf 


*  Every  one,  that  is  born,  has  got  three  debts  to  pay  off :— to  Mgts, 
gods  and  the  Manes. 

t  The  Sanyasins  who  follow  the  road  of  Knowledgt. 


\2%  GARUDA  PURANAM. 

Veda  Sanyasins*  and  Karma  Sanyasins.t  Yoga  is  also  three- 
fold— Bhoutika,t  Kshatri ;  and  the  third  is  Antashrami. 
Abstract  meditation  of  the  Deity  is  also  three-fold — PrathamS, 
Duskara,  Antimi.  Religious  rites  beget  emancipation  and 
pursuance  of  worldly  objects  creates  desire.  Vedic  rites  are 
two-fold — Pravritti  and  Nivritti.§  Nrivritti  or  extinction  of 
desire  is  preceded  by  Jnana  or  knowledge  and  Pravritti  is 
worked  out  by  the  worship  of  sacred  fire. 

Forgiveness,  self-restraint,  compassion,  charity,  want  of 
avarice,  simplicity,  want  of  jealousy,  visiting  sacred  shrines, 
truthfulness,  contenment,  faith  in  the  existence  of  God,  the 
subjugation  of  senses,  the  adoration  of  the  deities,  the  wor* 
ship  of  the  Brahmanas,  abstinence  from  doing  injury,  speak- 
ing sweet  words,  not  to  slander  and  amiability, — ^these  are 
the  duties  of  the  various  orders  of  the  four  castes.  The 
region  of  Brahma  is  reserved  for  those  Brahmanas  who 
perform  sacrificial  rites.  That  of  Indra  is  intended  for  those 
Kshatryas  who  never  fly  away  from  the  battle-field.  That 
of  the  Gandharva  is  reserved  for  the  Sudras  who  steadfastfy 
serve  [the  three  higher  castes] . 

The  region,  of  the  eighty-eight-thousand  Rishis  who  have 
controlled  their  vital  powers,  is  also  reserved  for  those  who 
Jive  for  ever  with  their  preceptors.  The  region,  which  is 
reserved  for  the  seven  Rishis,  is  also  intended  for  the  ascetics 
who  live  in  the  forest.  The  blissful  region  of  Brahma  is 
reserved  for  the  Yatis  who  have  controlled  their  mental  and 
intellectul  faculties,  for  those  who  practise  Nyasa  and  those 
who  uphold  the  discharge  of  vital  fluid.  No  ascetic  returns 
from   this   region.     The   immortal,  eternal,  undecaying,  ever 

♦  Those  who  read  the  Vedas. 

f  Those  who  follow  the  road  of  action — i,e.  who  always  engage  in 
disinterested  works. 

X  Elemental. 

$  Pravritti  is  what  destroys  desire  and  Nivritti  withdraws  the  mind 
from  worldly  objects. 


GARUDA  PURANAM.  I2jf 

blissful  region  of  Ishwara,  called  Vyom,  from  which  an 
emancipated  person  never  return"^,  is  reserved  for  the  Yogins. 
Hear,  I  will  describe  in  brief  the  eight  sorts  of  Mukti  or 
emancipation. 

YSma*  is  of  five  sorts,  via.,  abstaining  from  harming 
others,  abstaining  from  killing  animals,  truthfulness,  doing 
good  to  all  creatures,  restraint  of  speech,  belief  in  God/ 
abstaining  from  knowing  a  woman,  Brahmacharya  (life  of 
a  religious  student),  renunciation  of  all  and  >dccepting  no 
gifts.  Niyamast  are  five,  beginning  with  truthfulness  and 
divided  into  two  classes,  external  and  internal.  They  are 
purification,  truthfulness,  contentment^  penance  and  subjuga- 
tion of  senses.  S^dhyaya  is  the  recitation  of  Vedic  Mantrams. 
And  with  the  concentration  of  mind  one  should  adore  Hari- 
AsSna  (yoga  posture)  consists  of  Padma  and  others,  and 
Prin^yima  is  the  suppression  of  vital  airs.  Inhaling  the 
breath  and  sending  it  with  Mantrams  and  meditation,  either 
twice  or  thrice,  is  called  Puraka.  Absolute  suspension  of 
breath  is  called  Kumbhaka.  Expiration  by  one  nostril  is 
called  Rechaka.  The  withdrawal  of  the  organs  of  senses 
from  external  objects  is  called  PratyahSira.  DhySLna  is  the 
meditation  on  self  and  Brahma.  The  steadying  of  the  mind 
b  called  DhSLran^.  The  state  of  mind  in  which  one's  soul 
is  absolutely  immersed  in  Brahma  and  when  be  thinks  "  I  am 
Brahma"  is  called  SamSLdhi. 

I  am  Self,  the  Para-Brahma,  ever  existent,  full  of  know- 
ledge   and    without   end.     The   bliss  of    knowing   Brahma 


*  Self-control ; — a  great  moral  or  religious  duty  or  observance* 
And  here  though  it  b  mentioned  five,  but  ten  sorts  of  Ylma  mrm 
enumerated.    The  names  are  given  differently  by  different  writers. 

t  Religious  rites  or  austerities  which  are  not  so  obligatory  as  Yama. 
(In  Yoga  philosophy)  Restraint  of  the  mind,  the  second  of  the  eight 
principal  steps  of  meditation  in  Yoga. 


130  GARUDA  P'JRANAI^i. 

• 

i^  realized  when  one  understands  Tattwutnasi.*  I  am 
Brahma,  am  without  body  and  organs  of  senses.  I  am 
devoid  of  mind,  intellect  and  egoism.  I  am  the  light  in 
three  states  of  wakefulness,  dreaming  sleep,  and  dream-less 
sleep.  I  am  eterrtal,  pure,  enlightened,  existent,  blissful  and 
without  second.  I  am  that  Prime  Purusha.  I  am  that  un- 
divided, portionless  Purusha. 

fit  Brahmana,   thus  meditating,  is  freed   from  the  fetters 
of  the  world. 


:o:- 


CHAPTER  U 


Brahma  said: — He  who  performs  religious  rites  daily 
attains  to  JnAna  (knowledge).  Having  got  up  from  bed  at 
the  Brahma-muhurtaf  he  should  meditate  on  religious  profit 
and  worldly  profit.  He  should  also  meditate,  in  the  lotus 
of  his  heart,  on  blissful  and  undecaying  Hari.  When  the 
dawn  approaches  a  learned  man,  having  performed  the 
necessary  .rites,  should  repair  to  a  river  of  pure  water  for 
bathing,  and  perform  there  duly  the  purificatory  rite.  Even 
sinful  wights  are  sanctified  by  morning  ablutions.  There- 
fore  with  every  possible  care  a  person  should  bathe  early  in 
the  morning.  Wise  men  speak  highly  of  morning  ablutions 
[in  consequence  of  their  yielding  fruits]  seen  and  unsepn* 
When  a  person  sleeps  at  ease  saliva  and  other  impurities 
come  out.  Therefore  without  bathing  first  no  one 
should  perform  a  religious   rite.     Poverty,   misfortune,  bad 


*  It  is  a  iranscendenul  Vedic  plirase  occurring  in   the  Chhandogya 
Upanishad,  meaning   **  That  art  Thou." 
\  Early  part  of  the  day. 


•GARUDA  PURANAM.  13I 

dreamsi  and  -anxious  thoughts — all  these  sins  are  forsooth 
destroyed  by  morning  ablutions.  It  b  not  proper  for  persons 
to  perform  religious  rites  without  bathing.  Particularly  in 
Homa  and  Japa  one  must  bathe.  He  should  sprinkle  his  head 
with  water  and  rub  his  body  with  a  piece  of  wet  cloth.  He 
should  perform  the  six  forms  of  bathing,  viz.,  Brahma,  Agneya, 
VSyavya,  Divya,  V^runa  and  Yougika.  The  Brlhma  form  of 
bathing  consists  in  rubbing  the  body  with  drops  of  water 
poured  through  Ku$a  reeds  and  accompanied  with  Mantrams. 
Agneya  form  consists  is  besmearing  the  body,  from  head  to 
foot,  with  ashes.  The  most  excellent  form  of  bathing,  name* 
ly,  Vlyavya,  consists  in  rubbing  on  the  body  the  powder  of 
cow-dung.  Bathing  in  the  sun-shine  is  called  Divya.  Varuna 
consists  in  plunging  into  water  and  knowing  the  self  in  mind* 
Meditation  on  Hari  by  means  of  Yoga  is  called  Yougika 
form  of  bathing.  It  is  the  shrine  of  self  resorted  to  by 
Brahmavadins. 

With  his  face  directed  towards  either  the  north  or  the 
east  a  person  should  cleanse  his  teeth  with  the  twigs  either 
of  Kshira,  Malati,  Vilwa  or  Karavira  trees.  Standing  on  a 
purified  spot  he  should  wash  his  teeth  and  mouth  and  then 
throw  the  stick  away.  Afterwards  having  bathed  he  should 
offer  libations  of  water  to  the  celestials,  Rishis  and  the  depart- 
ed manes.  Having  rinsed  his  mouth  he  should  do  it  again 
observing  silence.  Having  sprinked  his  body  with  drops  of 
water  through  Ku{a  reeds  and  with  Mantrams,  Apohistha, 
Vyarhriti  and  the  auspicious  V^runi  and  having  recited  the 
Gayatri,  consisting  of  Om  and  Vyarhriti,  the  mother  of  the 
Vedas,  he  should  offer  libations  of  water  to  the  sun  with  his 
mind  fixed  in  him. 

Thereupon  sitting  on  Kuga  grass  in  the  morning,  con- 
trolling his  mind  and  suppressing  his  vital  air  he  should 
meditate  on  Sandhyi.  Mantrams.  She,  who  is  SandhyS,  is 
the  mother  of  the  universe,  beyond  illusion,  sinless,  divine 
and  sprung  from  three-fold  energies.    Raving  thus  meditated 


132  GARUDA  PURANAM. 

a  learned  man  should  recite  crimson-colouredi  white  ancF 
dark-blue  Gayatri.  With  his  face  directed  towards  the  earth' 
a  Brahmana  should  always  perform  his  San dhya  rites.  He, 
who  does  not  make  Sandhya  worship,  is  impure  and  Is  not 
competent  to  perform  any  action.  And  he  does  not  reap  the 
fruit  of  any  thing  else  he  does.  Having  duty  adored  Sandhya,- 
the  pure  and  self-controlled  Brahmanas,  the  masters  of  the 
Vedas,  attain  to  the  most  excellent  region.  That  best  of 
the  twice-born,  who,  neglecting  the  Sandhya  rites,  tries  to  per- 
form any  other  religious  ceremony,  goes  to  a  million  of  hells. 
Therefore  with  every  possible  care  one  should  perform  the 
Sandhya  rites.  By  doing  so  one  gets  the  most  excellent 
celestial  and  Yoga  body. 

A  learned  man*,  controlling  his  senses,  purifying  his  own 
body  and  mind,  and  sitting  with  his  face  towards  the  east, 
shoi/ld  recite  the  Gayatri,  a  thousand,  hundred  or  ten  times. 
Having  controlled.his   mind,  he  should  sit   facing   the   rising 

•  •     •  •  -  •     • 

sun.  With  many  potent  Mantrams,  belonging  to  the  Rik, 
Yayush  and  Sama  Veda,  he  should  adore  and  salute  the 
Sun,  the  god  of  gods,  touching  the  ground  with  his  head, 
saying  ''  Om,  salutation,  I  dedicate  my  self,  unto  Khasholka, 
the  cause  of  the  three-fold  causes,  unto  him  of  the  form  of 
knowledge.  Thou  art  Brahma,  the  great  water,  fire  and 
juice.    Thou  art  earth,  heaven  and  sky,  Om  and  the  etemat 

•      •  • 

Rudra.'^     Having  recited  mentally  this  most  excellent  hymn 
in  the  morning  and  noon  one  should  bow  unto  the  Sun. 

Then  returning  to  his  house  and  rinsing  his  mouth  duly 
with  wat^  a  Brahmana  should  light  up  (himself)  the  sacred  fire 
and  offer  oblations  unto  it.  With  the  permission  of  the  sacrificer, 
his  priest,  son,  wife,  pupil  or  brother  may  also  offer  oblations. 
Any  religious  rite,  that  is  performed  without  Mantrams, 
yields^  no  fruit  in  this  world.  He  should  bow  unto  the  deities 
and  dedicate  unto  them  offerings.  He  should  adore  his  pre- 
ceptor and  do  what  is.conducive  to  his  well-being.  A  twice- 
born  should  afterwards,   according  to   his   power,   study  the' 


iCARUDA  PURANAM.  133 ' 

Vedas  with  proper  care ;  he  should  recite  the  Mantrams,  teachf 
his  pupils,  conceive  the 'meaning  and  discuss  the  same. 
That  best  of  the  twice-born  should  also  read  the  Dharma 
Shastras  (Religious  Codes),  the  Vedic  texts  and  the  Vedangas.*" 
For  making  his  Yoga  successful  the  twice-born  should 
approach  the  Deity  and  afterwards  do  various  works,  for  his 
relatives.  Thereupon  in  the  noon  he  should  collect, — for 
the  purpose  of  bathing,  earth,  flowers,  dried  paddy,  sessa-* 
mum  seeds,  sacrificial  grass,  and  the  pure  cow-dung.  He 
should  bathe  in  a  river,  in  a  tank  dedicated  to  a  deity,  in  a 
pool  or  in  a  pond  (of  his  own)  but  he  should  never  bathe 
(in  a  well  or  tank)  belonging  to  another  person.  If  he  does 
not  offer  five  pindas  every  day  his  bathing  becomes  im- 
pure. The  head  should  be  washed  once  with  earth,  the 
navel  twice,  the  part  beneath  it  thrice,  and  the  feet  six  times.' 
Earth  should  be  of  the  quantity  of  a  ripe  Myrobalam  ;  cow- 
dung  should  also  be  of  the  same  quantity.  He  should  then 
besmear  his  body  with  it.  Having  washed  his  body  and 
rinsed  his  mouth,  he  should  bathe  with  a  controlled  mind. 
Then  coming  on  the  shore,  he  should  besmear  his  body  with 
earth,  reciting  the  Linga  Mantrams.  He  should  then  inspire 
the  water  with  the  auspicious  Varuna  Mantrams.  At  the 
time  of  bathing  he  should  think  of  the  NSirlyana  form  of 
Vishnu  in  the  water.  Having^ooked  at  the  sun  with  Om, 
he  should  thrice  plunge  himself  into  the  water  and  again  rinse, 
his  mouth  with  the  following  mantram. 

"Thou   rangest  in   the   mind   of  creatures  and  art   the 


*  Certain  classes  of  works  regarded  as  auxili;iry  to  the  Vedas  and*' 
designed  to  ^id  in  the  correct  pronounciation  and  interpretation  of  the- 
Uxt  and  the  right  employment  of  Mantrams  in  the  ceremonials*  They: 
are  six  in  number : — (i)  Siksha,  Ortheopy,  or  the  science  of  proper  artU 
culation  and  pronounciation  ;  (2)  Chhandas,  Prosody ;  (3)  Vyakarana» 
Grammar;  (4)  Nirukta,  Etymology,  or  derivative  explanations  of  Vedic 
words  and  phrases ;  (5)  Jyotish,  Astronomy ;    (6)  Kalpa,  Ritual. 


134  GARUDA  PURANAM. 

mouth  of  the  universe.  :  Thou  art  Yama,   Vashaikardi  water^ 
fire,  juice  and  ambrosia." 

•  •  • 

He  should  repeat  thrice  the  Dnipada  Mantram  con-^ 
sisting  of  Vyahriti  and  Pranava*  The  learned  worshipper 
should  next  recite  the  Savitri  Mantram  destructive  of 
sins.  Thereupon  he  should  cleanse  the  earth  with  the 
Apohistha  Mantram,  with  the  Mantram  "  flow^pure  water" 
and  with  Vyahriti.  He  should  next  inspire  water  with 
Apohistha  Mantram.  He  should  next  repeat  thrice .  the 
Mantram  "Antarjalamavagagnon"  destructive  of  all  sins,  or 
Dnipada  or  Savitri,  the  most  excellent  region  of  Vishnu. 
He  should  next  recite  Pranava  and  meditate  on  Hari  the 
god  of  gods.  Taking  up  water  in  his  hands  and  reciting  the 
Mantram,  he  should  sprinkle  the  head  therewith,  and  would 
thus  be  freed  off  all  sins. 

Having  made  the  Sandhy§  adorations  and  rinsed  his  mouth, 
he  should  daily  meditate  on  the  God,  and  sit  facbg  the  sun, 
placing  his  palms  .full  of  flowers  on  the  crown  of  his  bead. 
Throwing  them  he  should  look  at  the  god  stationed  on  the 
rising  mountain  {i.e.  the  rising  sun)  with  the  Mantram  "Thou  art 
the  eye,  ever  pure,  supreme  soul  and  existent,"  or  particularly 
with  the  Savitri  or  other  Vedic  Mantrams.  He  should  next 
repeat  GSyatri  and  various  other  mantrams.  Sitting  on  a 
seat  of  Ku$a  grass  with  his  face  towards  the  east  he  should 
look  at  the  sun  and  repeat  prayers  with  a  controlled  mind. 
The  garland  of  beads  should  either  be  made  of  crystal,  lotus, 
Rudraksha  or  Putrinjiva.  If  his  cloth  be  tattered  he  should 
stand  in  the  water  and  perform  his  adorations.  Else  he 
should  sit,  with  a  controlled  mind,  on  Ku$a  grass  spread  on 
a  sanctified  spot.^  Then  going  round,  he  should  bow  touching 
the  ground  with  his  head.  Then  rinsing  his  mouth  as 
sanctioned  by  the  Shastras,  he  should  read  the  Vedas  accord- 
ing to  his  power.  Afterwards  he  should  offer  libations  of 
water  for  the  gods,  Rishis  and  the  departed  manes  with  the 
prayer  ]^  OtD,  salutation  unto  you  all,  I  offer  these  libations 


garuda  puranam.  13s 

• 

of  water."  He  should  dedicate  libations  of  water  and  fried 
paddy  unto  the  celestials  and  Brahma  Rishis.  He  should 
dedicate  offerings  reverentially  unto  the  departed  manes, 
gods  and  ascetics  according  to  the  prescription  of  his  own 
Religious  Code.  He  should  gratify  the  celestial  saints 
and  the  departed  manes  with  palmfuls  of  water.  Sacrificial 
threads  are  also  offered  to  the  gods  along  with  water, 
Niveeta  (the  Brahminical  thread  suspended  round  the  neck) 
to  the  Rishis  and  Pr^cheenavitins  (the  sacrificial  thread 
worn  over  the  right  arm  and  passing  under  the  left)  to  the ' 
departed  ipanes. 

Pressing  the  water  out  of  the  cloth  after  bathing,  rinsing 
his  mouth  and  observing  silence,  he  should  adore  the  deities 
with  flowers,  leaves  and  water,  and  Swa  Man  trams.  O 
wrathful  Hara,  [he  should  adore]  Brahm2L,  Shankara^  the 
sun-god,  the  slayer  of  Madhu  (Vishnu)  and  various  other 
approved  deities.  With  the  Purusha  Sukta  Mantram  he 
should  dedicate  flowers  and  other  offerings  ;  or  he  should 
adore  all  the  deities  with  water  only.  Controlling  his  mind  he 
should  meditate  on  the  deity  repeating  Om.  Then  saluting 
him  he  should  keep  flowers  and  other  offerings  in  separate  * 
places.  Without  adoration  no  Vedic  rite  becomes  conse- 
crated. Therefore  in  the  beginning,  middle  and  end  of  every 
rite,  one  should  mentally  meditate  on  Hari.  With  the  Mantram 
''Thou  art  Vishnu"  and  the  hymn  of  the  Purusha-Sukta,* 
one  should  dedicate  his  self  unto  Vishnu  of  pure  effulgence. 
Having  all  his  mental  faculties  tranquilized  and  his  mind 
fixed  on  the  deity,  he  should,  with  the  Mantram, ''  thou  art 
Vbhnu,"  perform  the  five  sacrifices,  namely  that  for  the* 
deities,  that  for  the  evil  spirits,  that  for  the  departed  manes, 
t]iat  for  men  and  that  for  Bramha.  Without  the  offering 
of  libations  of  water  Brahma  Yajna  is  not  finbhed.  After 
celebrating  the  sacrifice  for  men  (M^nushayajna)  one  should 
read  the  Vedas.  In  a  sacrifice  for  the  gods  offerings  should 
be  made  to  that  class  of  gods  called  Vishwadevas.    In  a 


136  GARUDA  PURANAM. 

Bhutayajna  animals  should  be  sacrified  for  the  evil  spirits. 
The  foremost  of  the  twice-born  should  next  offer  food  to  the 
dogs,  the  degraded  caste  people,  outcastes  and  birds,  on  the 
ground  outside  the  house* 

In  honor  of  the  departed  manes  the  best  of  sacrificers 
should  feed  at  least  one  Brahmana.  He  should  perform  the 
daily  SrSddha  in  their  honor.  Such  a  Pitriyajna  yields 
blessed  regions.  Then  with  a  controlled  mind  he  should, 
commensurate  with  his  means,  take  up  a  portion  of  food  and 
offer  it  to  a  Brahmana  well-read  in  the  Vedas.  He  should 
daily  treat  his  guests  hospitably  and  welcome  a  Brahmana 
who  comes  to  his  house  and  adore  him  with  mind,  words 
and  deeds. 

A  mouthful  of  food  is  called  BhikshSl  (alms)  and  enough 
is  given  when  four  times  as  much  is  distributed.  A  guest 
should  wait  for  the  period  that  is  necessary  for  milching  a 
cow.  One  should,  as  much  as  lies  in  his  power, .treat 
uncalled-for  guests  hospitably.  One  should  daily  offer  alms 
to  a  mendicant,  and  food  to  a  Brahmacharin  (religious 
student)  and  to  beggars  what  they  want  proportionate  to  his 
means,  and  being  himself  freed  from  avarice.  He  should 
next  take  food  in  the  company  of  his  friends.  The  foolish 
Brahmana,  who  takes  his  food  without  celebratinjg .  these 
five  sacrifices,  is  born  in  a  degpraded  caste.  Those,  who 
are  competent  to  celebrate  a^great  sacrifice,  should,  study 
the  Vedas.  The  adoration  of  a  god  dissipates  speedily  .all 
sins.  He,  who,  either  out  of  ignorance  or  laziness,  takes 
his  food  without  worshipping  the  deity,  goes  to  hell  .and  .is 
bom  as  a  hog. 

I  will  now  describe  what  is  impurity.  An  impure  man  is 
visited  by  sins.  Impurity  is  generated  either  by  associating 
with  impure  persons  or  avoiding  the  company  of  pious  men. 
The  learned  Brahmanas  speak  of  ten  sorts  of  impurity. 
The  Brahmanas  are  impure  if  any  person  dies  in  their  family 
or  any  child  is  born.     When  a  child  dies  before  teething  the 


GARUDA  PIJRANAM'.  137 

• 

period  of  impurity  is  immediately  over ;  it  lasts  for  a  day 
before  the  solemnization  of  the  rite  of  tonsure.  It  lasts  (or 
three  days  before  the  rite  of  wearing  sacred  thread  is  not 
performed.  After  that  it  lasts  for  ten  nights.  For  the 
Kshatryas  the  period  consists  of  twelve  days,  and  for  the 
Vaishyas  fifteen  days.  A  Shudra  is  cleansed  from  impurity 
after  a  month.  For  a  Yati  there  is  no  impurity.  For 
abhortion  it  lasts  either  for  a  night  or  (or  a  month. 


•:o:- 


CHAPTER  LI. 


Brahma  said  :-^I  willnow  describe  the  most  excellent 
rules  of  making  charities.  Wealth  should  be  respectfully 
ffiven  to  a  worthy  person.  Charity  yields  enjoyment  and 
emancipation.  Riches,  acquired  by  fair  means,  when  given 
away  in  charities,  yeild  the  fruits  of  enjoyment  Teachings 
officiating  as  priests  and  accepting  presents  are  the  duties  of 
the  Brahmanas.  Usury,  agriculture  and  trade  are  the  duties 
of  the  Vaishyas.  When  charity  is  made  to  a  worthy  person 
it  b  called  Svattwik  (z^.  one  pervaded  by  the  quality  of 
goodness).  Besides  there  are  various  other  forms  of  charity, 
vtM.,  Nitya  (daily),  Naimittika  (occasional),  Kamya  (made  with 
the  desire  of  fruits)  and  Vimala  (pure,  or  disinterested). 
Whatever  is  daily  given  to  persons  who  have  done  us  no 
good  or  to  the  Brahtnanas  without  any  expectation  for 
fruits  it  is  called  Nitya.  Whatever  is  given  to  a  learned 
person,  for  the  expiation  of  sins  or  for  averting  evib,  b 
called  Naimittika.  Such  charities  are  made  by  pious  men. 
Whatever  is  given  for  having  children,  achieving  victory,  or 
attaining  heaven,  is  called  by  the  Rishis,  well  read  in  the 
18 


138  CARUDA  PURANAM. 

Religious  Code,  KSmya.  With  a  mind  pervaded  by  the 
quality  of  Svattwa  (goodness)  when  a  man  makes  presents  to 
persons  conversant  with  the  knowledge  of  Brahma,  only  with 
the  object  of  pleasing  God  such  a  gift  is  called  Vimala. 

If  a  man  gives  lands  abounding  in  barley  and  corns  and 
outskirted  on  all  sides  with  sugar-cane  plants,  he  is  never 
born  again.  There  never  had  been  nor  there  will  be  any 
charity  superior  to  the  giving  away  of  lands.  By  giving 
education  unto  the  Brahmanas  one  becomes  glorified  in  the 
region  of  Brahma.  By  giving  reverentially  food  unto  the 
Brahmacharins  one,  freed  off  of  all  sins,  attains  to  the  region 
of  Brahma.  If  a  person,  after  fasting  on  the  full-moon  day 
in  the  month  of  Vaishakha  (March- April),  adores  twelve 
Brahmanas  with  honey  and  cakes  of  sessamum  seeds  or  with 
scents  or  with  sweet  and  moral  words,  all  the  sins,  committed 
by  him  all  through  his  life,  are  immediately  dissipated. 
Having  placed  sessamum  seeds,  gold,  honey  and  sarpi  on 
skin  of  a  black  antelope  he,  who  makes  them  over  to  )a 
Brahmana,  crosses  over  all  his  iniquities.  He,  who  specially 
in  the  month  ofr  Vaishaka  treats  the  Brahmanas  with 
clarified  butter,  boiled  rice  and  water  in  honor  of  Dharma* 
raja,  becomes  freed  from  all  fear.  If  on  the  twelfth  day  of 
a  fortnight  a  person*  adores  Vishnu  who  destroys  all  sins  he 
forsooth  becomes  freed  from  all  sins.  Whatever  deity  a 
man  wishes  to  adore  he  must  beforehand  worship  the 
Brahmanas  and  feed  the  women  and  celestials.  He,  who 
wishes  to  recover  from  a  disease,  must  worship  the  Sun ; 
while  one,  wishing  for  riches,  should  worship  the  fire-God. 
One,  wishing  for  success  in  all  his  undertakings,  should 
worship  VinSyaka  and  one,  wishing  for  enjoyments,  should 
worship  the  moon.  One,  wishing  for  strength,  should  adore 
the  Wind-god.  And  he,  who  wishes  for  emancipation  from 
worldly  fetters,  should  with  every  care  adore  Hari.  He,  who 
does  not  desire  for  any  thing  or  he,  who  desires  for  every- 
thing,  should   adore  GadSdhara.     The  giver  of  water  attains 


GARUDA  PURANAM.  139 

to  gratification.  The  giver  of  boiled  rice  enjoys  happiness. 
The  giver  of  sessamum  seeds  obtains  good  offspring  and 
the  giver  of  lamps  most  excellent  eyes.  One,  who  gives 
away. lands,  attains  to  all  while  the  giver  of  gold  acquires 
longevity.  The  giver  of  houses  attains  to  the  most  esalted 
station  in  the  world  and  the  giver  of  silver  a  most  handsome 
appearance.  The  giver  of  dwelling  houses  attains  to  the 
region  of  the  moon  and  the  giver  of  horses  to  tliat  of 
Ashwins.  The  giver  of  bulls  attains  prosperity  while 
the  giver  of  kine  attains  to  the  region  of  BrahmSL.  He, 
who  gives  conveyances  and  beddings,  'obtains  a  wife,  and 
the  giver  of  protection  attains  wealth.  The  giver  of  corns 
enjoys  eternal  happiness ;  while  the  giver  of  Brahma 
(knowledge  of)  attains  to  the  neighbourhood  of  Brahma. 
Imparting  knowledge  on  the  knowers  of  the  Vedas  one 
becomes  glorified  in  the  celestial  region.  By  giving  grass 
to  the  kine  one  becomes  freed  from  all  sins.  By  giving 
sacrificial  fuels  a  man  becomes  effulgent  like  fire.  By  giving 
to  the  diseased,  for  the  removal  of  his  ailments,  medicines, 
attendance  and  food  one  becomes  freed  from  diseases, 
enjoys  happiness  and  lives  long.  By  giving  away  umbrellas 
one  passes  unscathed  through  a  road  of  Asipatra  leaves, 
sharp  as  razor  and  does  not  suffer  from  the  fierce  rays  of 
the  sun.  He,  who  wishes  things  never  to  end,  must  give 
away  unto  qualified  persons  the  various  desired-for  objects 
of  the  world  and  whatever  is  most  favourite  unto  him  in  the 
house.  If  any  thing  is  given  away  in  charity  during  the 
equinox,  the  solar  and  lunar  ecclipses  and  on  the  last  day  of 
a  month  it  becomes  never  exhausted.  There  is  no  religious 
rite  for  a  man  to  perform  in  this  world  superior  to  the 
making  of  charities  in  Pr^yaga  (Allahabad)  and  various  other 
sacred  places  and  especially  in  Gayi  where  charities  are 
made  for  attaining  heaven  and  averting  evils.  The  sinful 
person,  who  prevents  a  Brahmana  from  worshipping  sacred 
fire  and  celebrating  sacrifices,  goes  to  hell.    He,  who  does 


^..  ,„ 


1 

/ 
i 

V 

r 


1 40  GARUD  A~  PUR  AN  AM. 

not  give  food  during  a  faminCi  becomes  the  hateful  destroyer 
of  the  Brahmanas  on  account  o{  their  meeting  with  death 
(for  his  negligence).  \       '     ' 


•:o:- 


CHAPTER  Lfl, 


Bramha  said : — I  will  describe  the  regulations  of 
Pr^yaschitta  or  penances.  The  principal  sinners  are  those 
who  kill  Brahmanas,  those  who  drink  spirituous  liquorS) 
those  who  commit  thefts  and  those  who  violate  the  beds  of 
their  preceptors.  And  the  fifth  class  of  sinners  are  those 
jwho  associate  with  all  those  people.  The  minor  sins,  as 
described  by  the  celestials,  are  the  slaughtering  of  kine,  etc. 
One,  committing  the  sin  of  Brabmanicide,  shouM  make  a 
cottage  in  a  forest  and  live  there  for  tweWe  years  ^  or  be 
should  fast  or  level  the  summit  of  a  mountain ;  or  be  should 
himself  either  enter  into  fkre  or  water.  *  For  the  Brahmanas 
or  the  kine,  one  should  entirely  give  up  his  life.  By  giving 
food  ta  the  learned  one  may  expatiate  the  sin  of  Brabmani- 
cide. By  performing  a  horse-sacrifice  or  bathing  in  a  sacred 
shrine,  one  is  freed  from  the  sin.  Or  be  should  mrice  over 
bis  all  to  a  Brahmana,  well  read  in  the  Vedas.  A  twice* 
bom  one  should  bathe  thrice  a  day  at  the  sacred  and  cele* 
brated  confluence  of  all  the  streams  of  the  river  Saraswatr 
and  fabt  for  three  nights.  By  bathing  at  the  Setuvandha,* 
at  Kapalmochana  and  Benares,  one  is  freetf  from  the  siir 
of  Brabmanicide.    The  twice-born,  who  has  drunk  spirituous- 


*  Near  Rameshwaram  in  Ike  District  of  Madura  in  the  Madras 
Presidency  where  Rama,  the  hero  of  Ramayana,  constructed  a  bridge 
over  the  ocean  for  going  to  Lanka  (Ceylon)«-»The  Adam's  Peak  ol 
Modem  Geography. 


GARUDA  PURANAM.  I4t 

liquOFi  is  freed  from  the  sin  by  drinking,   hot  as  '  fire,   wine, 
milk,  clarified  butter  and  co\/s  urine.     By  being  killed  by  a 
king  with  a  mace  the  stealer  of  gold  is  freed  from  the  sin. 
For   expiating  the  sin  of  Brahmanicide,  a  twice-born   one 
should,   clad  in  bark,  live  in  the  forest.     A  Brahmana,  wbo 
possessed  by  lust,  knows  his  preceptor's  wife,  is  to  embrace 
the   heated  figure  of    a  woman   made  of    black   iron.    Or 
he   may  observe  the  penance  of  Brahmanicide  or  perform 
the  ChSindrSLyana''''  vow.    A  Brahmana,  who  keeps  company 
with   degraded  people,  should  perform  the  following  penance 
for  cleansing  himself  of  the  sin.     He   should  undergo  hard- 
ships without   any  sleep   for  one   full   year  and  duly  give 
atV^ay    his   every  thing.      This  will   destroy  all   sins.     Due 
celebration  of  ChSLndriyana  accompanied  with   all   possible 
hardships   and   the  visiting  of  sacred  places,  such  as  Gaya, 
also  leads  to   the   destruction   of  the   sin.     He,   who  on  an 
AmivashySL   day  adores  Bhava  and  feeds  the  Brahmanas,  is 
also  freed  off  of  all  sins.     If  one,  bathing  in   a  river  in  the 
forenoon  and  fasting  on  the  fourteenth  day  of   the  dark  fort- 
night,  offers  seven   handfuls   of  water  with  sessamum  seeds 
to  Yama,  Dharmaraja,  Mrityu,   Anantaka,   Vaivaswata,   Kala 
and   SarvabhutaKshaya  (the  destroyer  of  all   creatures)  be 
becomes  freed  from  all  sins.     Having  controlled  his   intellec- 
tual  and   mental   faculties  he   should   observe   the   vow.  of 
celibacy,  sleep  on  earth,  fast  and  adore  the  twice-born.    Oa 
the  sixth  day  from  the  full  moon  he  should,  with  a  controlled 
mind,  adore   the  deity  (Vishnu),  and  on  the  seventh  day,  the 
sun-god.  He  would  thus  be  freed  off  of  all  sins.  Having  fasted 
and  adored  Jan&rddana  on  the  eleventh  and  the. twelfth  days 

*  A  religious  observance  or  expiatory  penance  regulated  by  th« 
moon's  age  (the  period  of  its  waxing  and  waning) ;  In  it  the  daily 
quantity  of  food,  which  consists  of  fifteen  mouthfuts  at  the  fuIl-iiioon» 
is  diminished  by  one  mouthful  tvtry  day  during  the  dark  fortnight 
till  it  is  reduced  to  zero  at  the  new  moon  and  b  increased  in  Uk« 
manner  during  tlie  light  fortnight. 


142  GARUDA  PURANAM. 

of  the  light  fort«night,  one  becomes  freed  from  all  great  sios.; 
Recitation,  visiting  the  sacred  shrines  and  the  worship  of 
the  deities  and  Brahmanas  during  an  eclipse  also  destroys 
sins.  Even  if  visited  by  all  sorts  of  sins,  a  man  duly  re- 
nounces his  life  at  a  sacred  shrine  he  becomes  freed  from 
them  all.  If  a  woman  enters  into  fire  with  her  husband,  she 
reclaims  him,  even  if  he  be  guilty  of  Brahmanicide,  ingrati- 
tude or  of  other  vile  iniquities.  The  chaste  woman,  who 
is  always  anxious  to  serve  her  husband,  is  visited  by  no  sin 
either  in  this  world  or  in  the  next.  As  it  is  said  that  the 
lucky  wife  of  Rama,  the  son  of  Dasharatha,  Sit  a,  celebrated 
in  the  world,  defeated  the  king  of  Rakshasas.  By  bathing 
in  the  sacred  Phalgu  river  one  reaps  the  fruit  of  all  the 
religious  rites.  Formerly  thus  did  the  divine  Vbhnu  speak 
to  me,  O  ye  of  controlled  actions. 


CHAPTER   LUI. 


SuTA  said  : — ^Thus  did  Brahma  describe  the  eight  Nidhis* 
as  he  had  heard  from  Vishnu.  They  are  Padma,  Maha- 
Padma,  Makara,  Kachchapa,  Mukunda,  Nanda,  and  Neela. 
And  the  other  Nidhi  is  Sangkha.  I  will  now  describe  their 
characteristic  marks.  A  person,  bearing  the  mark  of  Padma, 
becomes   Svattwika   (pervaded  by  the  quality  of  goddess). 

*  Divine  treasures  of  Kuvera  nine  of  which  are  enumerated  vig,,  the 
Padma,  Mahapadma,  Sankha,  Makara,  Kachchapa,  Mukunda,  Nanda, 
Nila  and  Kharba :  their  nature  is  not  exactly  defined  though  some  of 
them  appears  to  be  precious  gems.  According  to  the  Tantrik  system 
they  are  personified  and  worshipped  as  demi-gods  attendant  either 
upon  Kuvera  or  upon  Lakshmi* 


GARUDA  PURANAM.  143 

He  is  compassionate  by  naturCi  collects  gold,  silveri  etc.,  and 
dedicates  them  to  Yatis,  celestials  and  ascetics.  A  person, 
bearing  the  mark  MahSLpadma,  gives  away  wealth  unto  the 
pious.  Persons,  bearing  the  marks  of  Padma  and  Maha- 
Padma  Nidhis,  are  called  Svattwika.  A  person,  bearing  the 
mark  of  Makara,  becomes  the  collector  of  swords,  arrows  and 
lances.  He  gives  away  wellth  unto  persons,  well-read  in 
Shrutis  and  contracts  friendship  with  kings.  He  also  des- 
troys his  enemies  in  battle.  Makara  and  Kachchapa  are  the 
two  Tamasik  (pervaded  by  the  quality  of  ignorance)  Nidhis. 
One,  bearing  the  mark  of  Kachchapa,  does  not  confide  in  any 
one  and  does  not  eat ;  nor  does  he  give  anything  to  any  one. 
That  singular  person,  bearing  the  mark  of  this  Niddhi,  fills 
the  earth  with  treasures.  •  ' 

A  person,  bearing  the  mark  of  the  Rajasik  (pervaded  by 
the  quality  of  darkness)  Nidhi  Mukunda,  becomes  the  collec- 
tor of  kingdoms.  He  enjoys  freely  and  liberally  and  makes 
presents  to  the  songsters  and  prostitutes.  A  person,  bear- 
ing the  mark  of  Nanda  pervaded  by  the  qualities  of  dark- 
ness and  ignorance,  becomes  the  support  of  his  family, 
always  pleased  with  eulogy  and  the  husband  of  many  wives. 
He  loses  affection  for  his  former  friends  and  finds  delight 
in  new  ones.  One,  bearing  the  mark  of  Neela,  is  endued 
with  the  virtues  of  Svattwa  guna.  He  collects  clothes  and 
corns  and  digs  tanks,  etc.  The  Niddhi  Sangka  is  selfish  and 
himself  squanders  away  his  money.  His  relatives  live  on 
a  very  wretched  fare  and  do  not  put  on  beautiful  raiments. 
One,  bearing  the  mark  of  Sangka,  is  always  busy  with  seek- 
ing his  own  pleasure  and  does  not  give  his  money  to  any 
one  else.  The  characters  of  these  Nidhis  were  thus  described 
by  Hari  unto  Hara  and  others.  I  describe  the  treasures  of 
the  world  as  recounted  by  Hari. 


CHAPTER  L!V. 


Hari  sard :— Agnidhra,  Agnivahu,  Vapushman,  DyutU 
man,  Medhatithi,  Bhavya,  Shavala,  Putra,  and  the  tenth 
Jyotisman — these  were  the  sons  of  Priyavrata.  Medha  and 
Agnivahu  had  three  sons  each,  who  were  given  to  Yoga, 
were  great,  had  the  recollection  of  their  pristine  births  and 
fixed  their  minds  on  the  kingdom.  Having  divided  the 
earth  into  seven  insular  continents  the  king  conferred 
them  on  his  seven  sons.  The  earth  is  situated  on  the  water 
like  unto  a  boat  and  is  five  hundred  koti  yojanas  in  dimen- 
sion. O  Hara,  the  two  insular  continents  are  Jamvu  and 
Plaksha.  The  next  is  Shalmala.  The  others  are  Kusha, 
Krouncha  and  Shaka.  The  seventh  is  Pushkara.  All  these 
islands  are  each  girt  by  seven  oceans.  They  are  Lavana, 
Ikshu,  Sura,  Sarpi,  Dadhi,  Dugdha,  and  water.  Each  ocean 
is  double  in  dimension  than  the  island  it  encircles^  O 
bull-emblemed  deity.  In  the  insular  continent  of  Jamvu  is 
situate  the  mount  Meru  extending  over  a  lak  of  Yojanas. 
Its  summit  is  eighty  four  thousand  Yoyanas  in  height.  Its 
base  is  sixteen  thousand  Yojanas  and  is  of  the  shape  of 
a  pericarp  of  a  lotus.  The  boundary  mountains  Himavan, 
Hemakuta  and  Nishadha  are  situate  on  its  south,  while 
Neela,  Shveta  and  Sringi  mountains  are  situate  in  the 
north.  O  Rudra,  the  persons,  who  live  in  the  insular  con- 
tinent of  Plaksha,  are  immortal.  O  Shankara,  there  is  no 
division  of  Yugas  (cycles)  in  all  these  islands.  Agnidhra, 
the  king  of  the  insular  continent  Jamvu,  had«nine  sons,  viB.^ 
Nabhi,  Kimpurusha,  Harivarsha,  Ilavrita,  Ramya,  Hiranw^Ln, 
Shastha,  KurubhadrSLshwa  and  Ketumila.  The  king 
divided  his  kingdom  into  nine  parts  and  conferred  them  on 
all  his  sons.  Nabhi  begat  on  Merudevya  a  son  by  name 
Rishabha.    lib  son,  the  ascetic  Bharata  lived  in  Sb^lagr&ma. 


^  tARUDA  PURANAM.  145 

Bharata^s  son  was  Sumati  whose  son  was  Tejasa.  His  son 
was  Indradyumna,  whose  son  was  known  as  Paramesthi. 
The  tatter's  son  was  Prateeh&ra  whose  son  was  Pratiharta. 
He  begat  a  son  by  name  Prastara  whose  son  was  the 
powerful  Prithu.  His  son  was  Nakta  whose  son  was  Gaya. 
Gaya's  son  was  Nara  whose  son  was  Buddhirat.  His  son 
was  the  intelligent  and  highly  powerful  Bhouvana.  He  had 
four  sons,  viz.,  Twastha,  Twasthu,  Viraji  and  Rajas.  Raja's 
son  was  Shatajit  whose  son  was  Vishwakjyot. 


•:o:« 


CHAPTER  LV. 


Hari  said :— In  the  centre  is  situate  the  kingdom  of 
Mivrita ;  while  that  of  Bhadrishwa  is  situate  in  the  east. 
In  the  south-east  is  situate  Hiranw2Lnvarsha,  O  bull- 
emblemed  deity,  Kimpurusha  Varsha  is  situate  in.  the 
south  of  the  mount  Mem..  Bharata  Varsha  is  situate  in  the 
south,  while  Hari,  in  the  south-west.'  Ketum&la  is  situate  in 
the  west,  while  Ramyaka,  in  the  north-west  In  the  north 
is  situate  Kuruvarsha  covered  with  Kalpa  trees.  O  Rudrav 
except  Bharata  Varsha,  Siddhi  is  naturally  obtainable  every- 
where.  Indradwipa,  Kasherumana,  Tamravarna,  Gabhasti- 
man,  NSgadwipa,  Kataha,  Simhala  and  Varuna — these  are 
the  nine  islands  each  encircled  by  an  ocean.  The  Kiratas 
live  in  the  east,  the  Yavanas  in  the  west,  the  Andhras  in 
the  south,  and  the  Turashkas  in  the  north.  The  Brahmanas, 
Kshatryas,  Vaishyas  and  Sudras  live  in  the  central  group  of 
the  islands. 

Mahcndra,  Malaya,  Sahya,  Shuktiman,  Riksha,  Vindhya, 
Paribhadra,— all  these  are  the  seven  boundary  mountains. 

19 


146  GARUDA  PURANAM. 

Vedasmriti,  NarmadS,  VaradS,  Suras^i  Shivai  Tapi,  Payoshni, 
Sarayu,  Kaveri,  Gomati,  Godiveri,  Bhimarathi,  Krishna^ 
varna,  Mah&nadi,  Ketumlla,  Tamraparnii  ChandrabhagS, 
Saraswati,  Rishikuty&i  MritagangSi  Pajrashwini,  Vidarbha 
and  Satadru — these  are  the  sacred  rivers  destructive  of  all 
sins.  The  inhabitants  of  the  central  countries  drink  the 
water  of  all  these  rivers. 

'  Panchalas,  Kurus,  Matsyas, .  Youdhejras,  Sapatacharas, 
Kuntis  and  Surasenas,  are  the  the  clans  who  inhabit  the 
central  countries.  O  bull-emblemed  deity,  the  Padmas,  Sutas, 
Magadhas,  Chedis,  KSshSLyas,  Videhas  live  in  the  eastern 
countries.  Koshalas,  Kalingas,  Vangas,  Pundrangas,  Mula- 
kas  as  well  as  those  living  around  the  "^ndhya  ranges  are 
said  to  inhabit  south-eastern  countries.  The  inhabitants  of 
Pulinda,  Ashmaka  and  Jinutanaya  as  well  as  Kambojas, 
Kamatas  and  Ghatas  are  called  Southerners.  The  people 
of  Amvastha,  DiavidI,  Latta,  Kamboja,  StrimukhSL,  Sak^, 
and  Anartha  are  said .  to  inhabit  south-western,  countries. 
Strair^jyas,  Saindhavas,  Mlechchhas  and  the  godless 
Yavanas  together  with  Naishadas  and  the  people  of  Mathura 
are  known  as  inhabiting  the  western  countries.  M2Lndavya, 
TushsLra,  Mulika,  Musha,  Kosha,  MahiLkesha,  MahSLn&da  are 
the  countries  lying  in  the  north-west.  Lamvakas,  TananSgas, 
Madragandharavahyikas  are  the  Mlechchhas  living  in  ther 
north  beyond  the  Himalaya.  Trigarta,  Neelakolabha, 
Brahmaputra,  SatangkanSL,  AblushSlha  and  Kashmira  are  all 
situated  in  the  north. 


•:o:- 


•    •     •      • 


•  •     *         •  .      • 


.      « 


•  / 


CHAPTER  LVI. 


Hari  said  :— Medatithi,  the  king  of  the  insular  continent 
of  Plaksha,  had  seven  sons,,  viz.,  the  eldest  ShSLntabhava, 
Shishira,  Sukhovaya,  Nanda,  Shiva,  Kshemaka  and  Dhruva. 
These  seven  were  the  kings  of  the  insular  continent 
Plaksha. 

Gomeda,  Chandra,  Nirada,  Dundubhi,  Somaka,  SumanS, 
and  Shaila  were  the  seven  sons  of  Vibhraja.  Anutaptd, 
Sikhi,  Viplsha,  TridivSL,  Krama,  AmritSL  and  Sukriti  were 
the  seven  rivers.  VapushmSn  was  the  king  of  the  insular 
continent  Shalmala.  His  sons  were  called  Varshas.  They 
were  Sweta,  Harita,  Jimuta,  Rohita,  Vaidyuta,  MSlnasa  and 
Saprabha.  Kumudary,  Unnata,  Drona,  Mahisha,  Val2lhaka, 
Krouncha  and  Kakudman,  these  seven  were  the  mountains. ' 
The  rivers  were  Yoni,  ToU,  Vitrishna,  Chandra,  ShukliL  and 
Vimochani ;  the  seventh  was  Vidhrit ;  and  they  all  afforded 
release  from  sins. 

JyotishmSn,  the  king  of  the  insular  continent  Kusha,  had 
seven  sons.  Hear  their  names.  They  were  Udvida,  Venu- 
m§n,  Dwairatha,  Lamvana,  Dhriti,  Prabhikara  and  Kapila. 
The  mountains  were  Vidrumft,'  Hemashaila,  Dyutim&n, 
Pushpamin,  Kusheshaya,  Hari  and  the  mount  Mandara. 
The  rivers  were  Dhutap^p^,  ShivSi,  Pavitra,  Sammati 
Vidyudambh^,  MahikJLsha.  They  were  all  destructive  of  all 
sins. 

Dyutim&n  had  seven  high-souled  sons  in  the  insular 
continent  of  Krouncha.  Kushala,  Mandaga,  Ushna,  Pivara, 
Andhak^iraka,  Muni  and  Dundubhi ;  these  seven  were  his 
sons,  O  Hara.  The  seven  mountains  were  Krouncha, 
\'amana,  the  third  Andhak&raka,  Devavrit,  Mahashaila, 
Dundubhi  and  Pandarikavan,    Gouri,  Kumudvati,   Sandbya, 


146  CARUDA  PURANAM. 

Vedasmriti,  NannadSi  Varadl,  Suras^i  Shiva,  Tapi,  Payoshni, 
Sarayuy  Kaveri,  Gomati,  Godiveri,  Bhimarathii  Krishna^ 
varnS,  Mah&nadi,  Ketumlla,  Tamraparnii  ChandrabhagS, 
Saraswati,  Rishikuty&i  MritagangSi  Pajrashwini,  Vidarbha 
and  Satadni — these  are  the  sacred  rivers  destructive  of  all 
sins.  The  inhabitants  of  the  central  countries  drink  the 
water  of  all  these  rivers. 

'  Panchalas,  Kurus,  Matsyas,  Youdheyas,  Sapatacharas, 
Kuntis  and  Surasenas,  are  the  the  clans  who  inhabit  the 
central  countries.  O  bull-emblemed  deity,  the  Padmas,  Sutas, 
Magadhas,  Chedis,  KflshSLyas,  Videhas  live  in  the  eastern 
countries.  Koshalas,  Kalingas,  Vangas,  Pundrangas,  Mula- 
kas  as  well  as  those  living  around  the  ^ndhya  ranges  are 
said  to  inhabit  south-eastern  countries.  The  inhabitants  of 
Pulinda,  Ashmaka  and  Jinutanaya  as  well  as  Kambojas, 
Kamatas  and  Ghatas  are  called  Southerners.  The  people 
of  Amvastha,  DravidI,  Latta,  Kamboja,  Strimukhi,  SakSL, 
and  Anartha  are  said  to  inhabit  south-western,  countries. 
StrairSjyas,  Saindhavas,  Mlechchhas  and  the  godless 
Yavanas  together  with  Naishadas  and  the  people  of  Mathura 
are  known  as  inhabiting  the  western  countries.  MSLndavya, 
TushSLra,  Mulika,  Musha,  Kosha»  Mah&kesha,  Mahin&da  are 
the  countries  lying  in  the  north-west.  Lamvakas,  TananSgas, 
Madragandharavahyikas  are  the  Mlechchhas  living  in  the 
north  beyond  the  Him&laya.  Trigarta,  Neelakolabha, 
Brahmaputra,  SatangkanSL,  Ablush2Lha  and  Kashmira  are  all 
situated  in  the  north. 


•:o:- 


•  •.!•.••. 


CARUDA  PURANA^.  149 

.  They  are  .  Rourava, .  Sukara,  Vodha,  Tlla,  Vishasama,  • 
MahajvSla,  Taptakumbhai  Layana,  Yimdhita^  Rudbtra^ 
Vaitarani,  Krimisba, .  Krimibbojana,  Asipatravana,  Krisbna^, 
tbe  terrific  bell  Ninabbaksba,  Pujavaba,  Papa,  Vanbi]v&I% 
Sadangsba,  Krisbnasutra,  Tama,  Avicbi,  Swabhojana,, 
Apratisbtba,  Usbnavicbi.  Tbe  sinners  wbo  administer  poison,, 
use  weapons  and  set  fire,  are  wasted  tbere.  O  Rudca^ 
tbe  various  lokas  or  regions  are  situate  one  over  another. 
Tbe  various  elements  are  also  situate  in  this  order.  O 
Rudra,  the  egg  is  encircled  by  tbe  principle  of  g^eatness^ 
and  that  again  by  water,  fire  and  ether  covering  tbe  space 
ten  times  that  occupied  by  the  egg.    \ 


;o:- 


CHAPTER  LVIII. 


Hari  said  : — Hear,   I  will  now  describe  tbe  position  andT 
the  dimension  of  the  sun  and  other  planets.    Tbe   sun  ba»! 
nine  cars,   each  a  thousand  yojanas  in   dimension.     Twice' 
this  number  is  the  dimension  of  its  plough,  O  bull-emblemed 
deity.     Half  a   Koti  and  seven   Niyuta  of  yojanas    is  tbe 
dimension  of  its   Aksha  (part   of  wheel),  where   the  wheel' 
is  placed.     It  has  three  naves  and  six  Nemis  (circumference). 
Tbis  wheel  goes  one  round  within  one  full  year.    Tbe  second 
Aksba  of  the  car  of  Vivashwan   is  forty  thousand  yojaims* 
in  dimension.    The  five   others  have  each   half    tbe  same 
dimension,   O  bull-emblemed  deity.    The  extent  of  each  of 
the  two  Akshas  is  half  a  yuga  (cycle) ;  the  smaller  Aksba,   of 
tbe  car,   with   half  the  cycle  is  stationed  in  tbe  polar  star. 
And  the  second  wheel  is  stationed  in  the  mount  Mlnasa. 

Gayatri,   Samvrihati,   Ushnic,   Jagati,   Tristuv,    Anustup^ 
and   Pankti — these   metres   arc  the   tbe   horses  of  the  sun. 


i  50  'gJIRUDA  FURAHJJi. 


Dh^tS,  Kratusthala^  Pulastya,  Vasuki,  Ratbakrit,  Agiamaii^. 
Heti  and  Tamvaru  reside  in  the  solar  disc  in  the  month  of'^ 
Cbaitra,     Aryaml,      Pulahi,       Rathonjas,      Pnnjikasthala/ 
Praheti,   Kachcha,  Nira    and    Narada    in    the    month    of 
Vaishaka.    Mitra,    Atri,      Takshaka,    Raksa,    Poumsb^ya,' 
Menaka^  Haha,  Rathaswana  reside  on  the  car  of  the  sun  in 
the  month  of  Jaistha.    Varuna,  Vasistha,   RambhSi  Sajanjra, 
Kuhu,  Budha,   Rathachitra  and  Sukra  live  in  the  month  of . 
Ashida.    Indra,    .Vishwavasu,     Srota,     EUpatra,     Angira, 
Plamocha  and  Nabha — these  serpents  live  in  the    month  of 
Srivana.  VivaswSLn,  Ugrasena,  Bhrigu,  Apurana,  Anumlochl, 
ShangkaplLla  and  Vyagra  live  in  the  month  of  Bhldrap&da.' 
PushI,  Suruchi,    Dhitl,    Goutama,    Dhananjaya,    Sushena, 
Ghritachi  live  in  the  sun  in  the  month  of  Ashwin.    Vishwi- 
vasu,  Bharadwija,  Parjanya,  Airavata,    Vishw^chi,  Senajit, 
and  ApSL — these  are  entitled  to  live  in  the  month  of  Kartika. 
Angsu,   Klshyapa,  Tarkshya,   Mahlpaoma,  Urvashi,  Chitra- 
sena,  and  Midyut  live  in  the  month  of  Agrahayana.    Kratu, 
Bhargay.Um&yu,  Sphurja,  Bharga,  UmSLyu,    Karkot,  Aristha- 
nemiy    Purvachittii  and  the  most    excellent    Apsaras  live 
in  the  solar  disc  in   the  month  of  Poush.    Twastha,  Jama- 
dagni,  Kamvala,   Tilottaml,  BrahnULpeta,  Ritajit  and  Dhrita- 
rastra  live  in  the  solar  disc  in  the  month  of  M9gha.    Vishnu^ , 
Ashwatara,   Rambhl,   Suryavarchcha,  Satyajit,  Vishw&mitra^ 
Raksha  and  Yajnapela  live  in  the  month  of  Phalguna.* 


•  The  foUowifig  to 

the 

liit  of 

EUigltoh  monlhs  correspondiiig  wiih 

IlifiduofMi:— 

■ 

liimim. 

Emglisk.  . 

Vatohak       ... 

m 

• 

...  March,  ApnI. 

JsifU 

•..  AprO,  May. 

Ashara 

...  May,  June* 

Shravan 

• 

•..  June,  July. 

Bhadra 

•••  July*  Aug tttf. 

Athvtn 

...  August,  September. 

Kartik 

...  September,  October* 

Agrahayao  ... 

...  October,  November. 

GARUDA  PURANAM.  151 

O  Brahman,  the  solar  disc  is  pervaded  by  the  energies  of 
Vishnu.  The  ascetics  laud  the  sun  and  the  Gandharvas  sing 
before.  The  Apsaras  dance  and  the  night-rangers  follow 
the  sun.  The  Pannagas  carry  (the  vehicle)  and  the  Yakshas 
collect  the  bridles.  The  Valikhilya  Rishis  sit  encircling  him. 
The  car  of  the  moon  has  three  wheels  and  the  horses 
are. white  as  Kunda  flowers.  It  ninSi  drawn  by  ten  horses^ 
on  the  right  and  left.  The  car  of  the  son  of  the  moon  (Budha) 
is  made  of  [the  essence  of]  air  and  fire.  It  b  drawn  by 
eight  yellow-coloured  steeds  fleet  'as  the  wind.  The  great 
chariot  of  Shukra  has  a  Varutha,*  Anukarsha,t  is  drawn 
by  horses  born  of  earth  and  adorned  with  flags.  The  huge; 
chariot  of.  Bhumi's  (earth)  son  (Mars)  is  of  the  colour  of  molten 
gold  and  is  drawn  by  eight  steeds,  of  the  colour  of  the  filaments 
of  a  lotus  and  born  of  fire.  Jupiter  resides  for  one  year  at 
every  sign  of  a  Zodiac  sitting  on  his  golden  car  drawn  by- 
eight  yellowish-white  horses.  Riding  a  car  drawn  by 
horses  of  variegated  colour  and  bom  of  ether  Saturn  moves 
slowly  on ;  Swarbhanu^  has  eight  horses  of  the  colour  of. 
the  earth  and  his  car  is  grey-hued.  O  lord  ^of  goblins, 
yoked  to  hb  car  they  carry  him,  day  and  .  night.  R2Lhu's  car- 
has  eight  horses,  fleet  as  the  wind  and  smoky-coloured  and. 
which  have  their  tongues  coated  with  saliva.  On  it  he  roams 
over  the  earth  consisting  of  blands,  rivers  and  mountains. . 

Poush  ...  ...  ...  November,  December. 

Magh        '  ...  ...  ...  December,  January. 

Phalgoon  ...  ...  Jinoary,  February. 

Chaitra  ...  ...  ...  February,  March.  -        "     ' 

*  A  tort  of  wooden  frame  or  fender  with  which  a  chariot  is  provided 
as  a  defence  against  collision. 

t  The  axle-tree  or  bottom  of  a  carriage. 
.   X  Rahu  ;  the  personified  ascending  node. 


•ro:- 


I    i 


CHAPTER  LIX. 


» •  •  •  • 


SuTA  said: — Having  leamt  the  solar  system  and  the 
dimension  of  the  earth  Keshava  communicated, '  unto  Rudrai 
the  essence  of  astronomy  having  four  characteristic  marks. 

Hari  said  : — Krittik&  (Gemini)*  is  the  planet  of  the  dre* 
god  and  Rohini  (Cancer)  is  of  Brahma.  IliwalSL  (stars  in  the 
Orion's  head)  belonging  to  Soma  and  Ardra  (Virgo)  to  Rudra 
Aditya  (the  sun)  and  Punarvasu  (Libra)  are  the  planets  of 
the  preceptor.  Ashlesha  (Ss^ta)  is  the  planet  of  the  serpents 
while  Maghi  (Capri)  is  that  of  the  departed  manes.  Purva- 
Phalguni  (Aquarij  is  the  planet  of  good  luck  as  well  as  the 
sun;  Uttara-Phalguna  (Pisces),  Savitr^  (sun)  Hasta,t  Cbitrat 
and  Twaisti  (sun).'    •  '•    ' 

Sbyati  is  known  ias  the  star  of  the  wind-god  and 
Vishakha,  O  bull-emblemed  deity,  is  that  of  India  and  Fire- 
god.  Maitram,  Iksham/Anurudha  and  Jyestha  are:  the  stars 
of  Shakra.  Mulas  is  the  star  of  Nirhriti.  Ashada  *  Purva  is 
that  of  water^god  and  UttarSL  is  that  of  VishwadevatSLs. 
Abhijit  is  the  star  of  Brahma,  and  Shravana  is  that  of 
Vishnu.  Rlksham  is.  the' star  of  Vasava,  and  Dhanistha 
is  that  of  Budha;  while  the  star  Shatabhisha  is  that  Of 
Varuna.  Bhadrapada  appears  in  the  east,  Ahivradhana  in 
the  itorth  as  well  as  Pouishya,  Revati,  Riksham,  Ashwajuk. 
Bharani  appears  in  the  north.  These  are  called  Riksha- 
devatas.  » 

■  .  •  •  •    • 

r     On.  the   first  and  ninth    day  of  the   fortnight   Brahmani 

is  stationed     in   the   east,   on    the  second   and    tenth   day 

1  .      ■  ■         • — 

*  The  third  of  the  lunar  mansions  or  constellation  in  the  moon's 
path,  consisting  of  six  stars  and  corresponding  to  Pleiades. 

t  The  thirteenth  lunar  a^terism  designated  by  a  hand  and  contain- 
ing five  stars. 

}  A  star  in  the  virgin's  spike. 


x;aruda  puranam.  153 

t>f  Ihe  fortnight/  Maheshwari  is  stationed  in  the  north,  on 
the  fifth,  and  the  thirteenth  days,  VarSLhi  appears  in  the  south, 
an  the  sixth,  and  the  fourteenth  days,  IndrSLni  is  stationed 
in  the  west  oh  the  seventh  day  and  on  the  fulUmoon  day, 
Chamundi  appears  in  the  north-west,  on  the  eighth,  and 
Amanrashya  day,  Mahalakshmi  is  stationed  in  the  north-east, 
t}n  the  elerenth,  and  third  days  of  the  fortnight,  Vaishnavi 
appears  in  the  south-east,  on  the  twelfth,  and  on  the  fourth 
tlay  Koumari  appears  in  the  south-east. 

One  should  not  leave  his  house  for  another  place  while 
Yogini*  IS  in  front.  Ashvini,  Revati,  Mrigamula,  Punarvasu, 
Pushya,  Hasta  and  Jyesta  are  the  most  auspicious  stars 
tinder  whose  auspices  one  should  leave  his  house.  The  five 
Rikshas,  Hasta,t  the  three  Uttaras,  Ashvini,  Rohini,   Pushya, 

*  A  female  fiend  or  spirit  attendant  on  and  created  by  Ourga*    Heftt 
it  refers  to  the  star  presiding  over  evil  spirits. 

t  These  groups  of  fixed  stars  or  ^  constellations'*  can  be  identified  on 
dear  itar-light  nights  by  the  following  marks :— 


I. 

Ashvini 

••• 

3  stars  resembling  a  horse's  face. 

3. 

Bharani 

•  a. 

3  stars    in    the    shape    of    deep-laid 

•     • 

•     -    * 

' 

triangle. 

3. 

Kirttika 

... 

6  stars  resembling  a  barber's  ra»r. 

4* 

Rohini 

«V. 

5  stars  resembling  a  cart* 

5. 

Mrigasira 

.  •  • 

3  stars  in  the  shape  of  a  man's  head. 

6. 

Adra 

•  •  • 

I  star  bright  as  coral  bead. 

7. 

Punarvasha 

•  •• 

5  stars  in  the  form  of  a  potter's  wheel. 

8. 

Pushya 

»»• 

3  stars  resembling  a  blood-sucker. 

^. 

Ashlesha 

• 

•  •  * 

6  stars  like  a  serpent. 

to. 

Magha 

•  •  * 

5  stars  like  a  planqoin. 

II. 

Purva  Phalgooni 

•  •  . 

2  stars  resembling  eyes. 

12. 

Uttara  Philgooni 

•  •  • 

3  stars  resembling  eyes,  • 

»3. 

Hasu 

■  •  t 

S  stars  like  human  fingers. 

14. 

Chitra 

• 
•  •• 

I  star  shining  like  a  pearl. 

«5. 

Svati 

•  •  • 

I  star  like  a  sapphire. 

16. 

Vtshakha 

•  •  • 

5  stars  like  a  potter's  wheel. 

17. 

Anuradha 

•  •  • 

3  stars  resembling  an  umbrella. 

18. 

Jaista 
20 

•  •  * 

diuo               ditto. 

154  GARUDA  PURANAM. 

Dhanbtha,  Punarvasu  are  the  stars,  most  favourable,  for 
putting'  on  new  raiments.  Kirttik9,  Bharani,  AshleshI, 
Magh&,  which  are  known  to  hare  their  faces  directed  down* 
wards,  are  favourable  for  digging  tanks,  wells  and  reservoirs 
of  water  and  for  cultivating  lands  and  laying  foundations  of 
temples  and  dwelling  houses.  When  these  stars  and  others, 
O  bull-emblemed  deity,  go  down  it  is  the  best  time  to  begin 
the  study  of  Mathematics,  Astronomy  and  enter  into  mines, 
ditches,  etc.  When  Revati,  Ashvini,  Chitra,  Shyati,  Hasta, 
Punanrasu,  Anurudha,  Mriga,  Jyestha,  all  these  lie 
sideways  it'is  the  the  best  time  for  taming  elephants,  camels, 
bulls  and  buflfaloes.  for  sowing  seeds  and  for  paying  vbits.  The 
cows  should  also  be  tamed  under  the  influence  of  these 
stars.  The  wheels  and  machineries  of  cars  should  be 
constructed  and  boats  should  be  floated.  When  Rohini, 
Ardra,  Pushya,  Dhanishtha,  the  three  Uttaras,  VSLruna, 
Shravana, — these  nine  have  their  faces  upwards  it  is  the  best 
time  for  installing  asking  in  the  kingdom,  and  putting  on  silk 
raiments.  The  most'inauspicious  days  are  the  fourth,  sixth, 
eigth,  ninth  and  AmAvashySL.  The  full-moon,  the  twelfth,  the 
fourteenth,  and  the  first  day  of  the  dark  fort-night,  are  most 
auspicious  days  as  also  the  second  day  when  presided  over  by 
the  Moon's  son  (Mercury),  the  third,  by  the  Earth's  son  (Mars), 
and  the  fourth,  by  Saturn.  The  fifth  day  of  a  fortnight  is 
auspicious  when  it  is  presided  over  by  Jupiter,  the  sixth  day, 
when  by  Mars  and  Venus,  the  seventh  day,  when  by  Mercury, 


19. 

Moola 

•  •  • 

5  stars  like  a  crouching  lion. 

20. 

Purbashara 

•  •  • 

2  stars  each   resembling  the  points  of 

* 

a  square. 

21. 

Uttarasara 

•  •  • 

2        ditto                 ditto. 

22. 

Shravana 

•  •  • 

3  stars  like  an  arrow. 

23. 

Dhanista 

•  •  • 

3  stars  like  a  man's  head. 

24. 

Shathabhisha 

•  •  • 

A  hundred  stars  in  the  shape  of  a  flower. 

35. 

Purbabhadrapada 

•  t* 

2  stars  each  forming  the  sides  of  a  cot* 

26. 

Uttarbhadrapada 

•  ■  • 

2       ditto                   ditto. 

27. 

Revati 

f  •  • 

3  stars  in  the  shape  of  a  fish. 

GARUDA  PURANAM.  155 

the  eighth  when,  by  Mars,  the  ninth  day,  when  by  the  Moon,  • 
and  the  tenth,  when  by  Jupiter.    The  Jupiter  is  auspicious 
and  pure  on  the  eleventh  day  of  a  fort-night,  the  Mercury,  - 
on   the  twelfth   day,   the  Venus,  on   the  thirteenth  day,  the 
Saturn  on  the  fourteenth  day,  and  Jupiter  is  the  most  auspici* 
bus  both  on  the  AmivashySL  and  the  fuII-moon  day. 

The  Sun  burns  the  twelfth  day  of  a  fort-night,  the  Moon, 
the  eleventh  day,  the  Mars,  the  tenth  day,  the  Mercury,  the 
ninth  day,  the  Jeeva,*  the  eighth  day,  Bhargava  (Venus),  the 
seventh  day,  and  the  Sun's  son,  the  sixth.  One  should  not 
leave  his  house  on  such  a  day.  On  the  first,  ninth,  four- 
teenth, and  eighth  day  of  a  fortnight,  and  on  Wednesday  one 
should  postpone  his  departure  for  a  dbtant  country.  The. 
sixth  day  under  the  influence  of  Ariesf  and  Cancer,  the  eightK 
day  of  Virgo  and  Gemini,  the  fourth  day  of  Taurus  and 
Aquaris,  the  twelfth  day  of  Capricornus  and  Libra,  the  tenth 
day  of  Libra  and  Scorpio  and  the  fourteenth  day  of  Sigatta- 
rius  and  Pisces  are  all  inauspicious,  and  no  man  should  leave 
his  house  on  any  these  of  days.  When  the  three  stars  of 
Dhanistha  are   in   conjunction   with   Mars,   when   the  three 

.    *  The  constellation  Pushy  a — the  eighth    lunar  mansion     (Scoq>i) 
consisting  of  three  stars. 

t  The  following  are  the  English  equivalents  of  the  Rashis  or  signs  of 
the  Zodiac  under  the  influence  of  which  men  are  bom« 


Mesha 

•*  • 

Aries 

..• 

1st  sign. 

KarkaU 

... 

Cancer 

•.• 

4th    „ 

Kanya 

•  •  • 

Virgo 

.•• 

6th    „ 

Mithuna 

•  •  • 

Gemini 

* .  • 

3rd    M 

Vrisha 

... 

Taurus 

... 

and   M 

Kumbha 

... 

Aquaris 

•  • . 

nth     „ 

Makara 

•*• 

Capricornus 

•• . 

loth    „ 

Tula 

.  •  • 

Libra 

•.• 

7th    H 

Vrishchika 

... 

Scorpio 

•»• 

Sth    „ 

Sihha 

... 

Leo 

•  • . 

5th    „ 

Dhanu 

•  • . 

Sagittarius 

•  •• 

9th    M 

Meena 

•  •  • 

Pisces 

•  •  • 

uth    u 

156  GARUOA   PURANAM. 

stars  of  Revati  are  with   Mercury,  when  the  three  stars  of 
Vishaka  are  with  the  sun,  when   the.  moon  is  in  the  three 
stars  of  Purvashlda,  when   the  three  stars  of  Rohini  are  in 
Pushyil  and  when  the  three  stars  of  Pushya  are  with  Venus — 
[they  always  fore-bode  feril.}     One  should  avoid  the  three 
stars  of  Uttara  Phalguna  on  Saturday.     These  conjunctions 
forebode  calamities  either  ending  in  death  or  a  fatal  disease. 
When   the  Sun   is   in  conjunction  with  Mula,  when  the 
moon  is  with  Shravana,  when  Mars  is  with  Purva  and  Uttara 
Bhadrapada,   when    Mercury  is  with  Kirttika,  when  Jupiter  is 
with  Punarvasu,  when  Venus  is  with   Purva  Phalguna,  when 
Saturn  is  with  Shyati — these  conjunctions  are  called  Amrita- 
yoga  which  yields  success  in  all   undertakings.    Visbkumbha- 
yoga  lasts  for  five  hours.    Shula-yoga  lasts  for  seven  hours* 
Ganda-,  and  Atiganda-,  yogas,  last  for  six  hours,  and  VyiLghi- 
tavajra,  for  nine  hours.  And  Vyatipat-,  and  Pareegha-,  yogas^ 
last  for  one  whole  day.    These  combinations  may  even  bring 
on   death  and  therefore  a  man  should  avoid  then  every  work. 
The   combination   between    Hasta   and  the  Sun,  Jupiter  and 
Pushya,  Mercury  and  Anuradha,  Rohini  and  Saturn,   Moon 
and   Souma,   Venus   and   Revati  and   Mars  and  Ashivini  is 
always  auspicious.     These   combinations  are  called   Siddbi* 
yogas  and   they   avert  every  form  of  calamity.     The  combi- 
nations between  the  Sun  and  Bharani,  the  Moon  and  Cbitra^ 
Mars,  Uttara-Ashada,  Mercury  and   Dhanistha,    Saturn   and* 
Revati    are    called,     O   Shambhu,   Visha-yogas    (poisonous 
combinations.) 

When  the  combination  takes  place  between  Pushya^ 
Punarvasu,  Revati,  Chitra,  Shravana,  Dhanistha,  HastI,, 
Ashivini,  Mriga,  and  Shatabhisa,  a  man  should  perform  rites 
consequent  upon  the  birth  of  a  child.  O  Rudra,  if  a  man 
leaves  home  for  another  place  under  the  combination  of  any 
three  planets  of  VishakhS,  Uttara,  Magha,  ArdriL,  Bharani 
AshleshfiL  and  Kirttik§,  he  meets  with  death. 


CHAPTER    LX. 


Hari  said :— The  Dashli,  or  the  maximum  inflaence  of 
the  Sun  lasts  for  six  years,  that  of  the  Moon,  for  fifteen  years, 
that  of  Mars,  for  eight  years,  that  of  Mercury,  for  seveateen 
years,  that  of  Saturn,  for  ten  years,  that  of  Jupiter,  for  nine- 
teen years,  that  of  Rlhu,  for  twelve  years,  and  that  of  Venus, 
for  twenty  one  years.  The  influence  of  the  Sun  produces 
misery  and  anxiety  and  brings  on  the  destruction  of  a  king. 
The  influence  of  the  Moon  yields  wealth,  happiness  and 
savoury  edibles.  The  influence  of  Mercury  gives  heavenly 
bride  and  kingdom  and  increases  wealth.  The  influence 
of  Saturn  brings  on  the  destruction  of  kingdoms  and  the 
misery  of  friends.  The  influence  of  Jupiter  gives  kingdom, 
happiness  and  virtue.  The  influence  of  Rlhu  brings  on  the 
destruction  of  kingdoms,  misery  and  diseases.  The 
influence  of  Venus  gives  elephants,  horses,  kingdom  and 
women. 

The  constellation  of  Aries  is  the  house  of  Mars ;  Tauras, 
is  of  Jupiter ;  Gemini,  is  of  Mercury ;  Cancer,  is  of  the  Moon  ; 
Leo,  of  the  sun  ;  Virgo  is  of  Mercury ;  Libra,  is  of  Venus  ; 
Scorpio,  is  of  Mars ;  Sagittarius,  is  of  Jupiter ;  Capricomus 
and  Aquaris  are  the  houses  of  Saturn  ;  Pisces,  is  of  Jupiter. 

When  there  are  two  full-moon  nights  in  one  month,  two 
Purva  Ashadas  and  two  Ashadas  Vishnu  sleeps  in  Cancer.       * 

The  stars  Ashvini,  Revati,  Chitr§,  and  DhanisthSl  are 
the  most  auspicious  stars  for  starting  for  a  new  place.  Deer, 
monkey,  cat,  dog,  parrot,  mungoose  and  mouse,  when  seen 
on  the  right  side;  are  auspicious  at  the  time  of  departiure.' 
The  daughter  of  a  Brahmana,  a  dead  body,  conch-shell,  bugle, 
earth,  bamboo,  a  woman,  a  pitcher  full  of  water  are  auspi- 
cious when  seen  at  the  time  of , departure.  A  jackal,  camel, 
and  ass   are  auspicious  when  seen  on  the  left  hand  side  at 


158  GARUDA  PURANAM. 

the  time  of  departure.  Cotton,  oil  of  a  medicinal  plant, 
burning  embers,  snakes,  a  woman  with  dishevelled  hairs,  a 
garland  of  red  flowers  and  a  naked  person  are  always 
inauspicious  when  seen. 

I  will  now  describe  the  characteristic  marks  of  hiccough. 
When  a  man  stands  facing  the  east  hiccough  produces  great 
fruits.  When  he  faces  the  south-east  it  produces  sorrow  and 
anxiety.  When  he  faces  the  south  it  does  injury.  When  he 
faces  the  south-west  it  produces  sorrow  and  anxiety.  When 
he  faces  the  west  it  gives  sweet  food.  When  he  faces  the 
north-west  he  obtains  wealth.  When  he  faces  the  north  he 
enters  on  a  quarrell.  When  he  faces  the  north-east  he  is 
doomed  to  die.  These  are  the  good  and  evil  fruits  of 
hiccough. 

Having  drawn  the  solar  circle  one  should  imagine  it  to 
be  the  figure  of  a  man.  He  should  next  calculate  in  what 
stars  the  Sun  resides.  He  should  then  attribute  three  stars  to 
the  head ;  another  three,  to  the  face ;  one,  to  each  shoulder ; 
one,  to  each  arm ;  one,  to  each  hand ;  five  stars  to  the  heart ; 
one,  to  the  navel ;  one,  to  the  buttock ;  and  one,  to  each 
knee-joint.  The  remaining  stars  should  be  assigned  to  the 
feet  of  the  Sun. 

When  one's  presiding  star  is  at  the  foot,  the  man  be«> 
comes  short-lived.  When  it  is  on  the  knee-joints,  he  goes  to 
live  in  foreign  countries.  When  it  is  on  the  buttock,  he  knows 
other  people's  wives.  When  it  is  on  the  navel,  he  becomes 
contented  with  little.  When  it  is  on  the  heart,  he  becomes 
Maheshwara.  When  it  is  on  the  hands,  he  becomes  a  heroe. 
When  it  is  on  the  arms,  he  loses  his  position.  When  it  is 
on  the  mouth,  he  obtains  dainty  dishes.  When  it  is  on  the 
head  he  obtains  silk  raiments. 


•:o:- 


CHAPTER  LXI. 


Hari  said : — When  the  Moon  is  on  the  increase  from  its' 
seventh  digit  it  is  always  and  everywhere  favourable.  *  Jt 
should  be  adored  by  people  and  the  Moon  is  seen  like 
Jupiter. 

There  are  twelve  Dashas  or  stages  of  the  Moon.  Hear 
them.  I  will  describe  his  station  in  every  three  stars  begin- 
ning with  Ashvini.  The  twelve  stages  are  Prav&sas  (living 
in  a  foreing  country),  Punarnastha  (lost  again),  Mrita  (dead), 
Jaya  (success),  H^sya  (smiling),  Krida  (sporting),  Pramoda 
(enjoying),  Vishada  (sorrowing),  Bhoga  (enjoying),  JvarS. 
(decrepitude),  Kampa  (trembling)  and  Svastha  (sound  health). 
The  Moon,  in  his  condition  of  Pravasa,  brings  on  injury 
and  death,  and  in  that  of  Jaya,  merriment,  sexual  pleasure, 
and  happiness.  The  other  stages,  viz.,  Shoka,  Bhoga,  Jvara, 
Kampa  and  Sukha  respectively  produce  their  destined  fruits. 

When  the  Moon  resides  in  the  first  house  of  constella- 
tion at  the  time  of  birth  he  always  gives  satisfaction  ;  when 
in  the  second,  the  person  does  not  feel  satiation ;  when  in 
the  third,  the  person  enjoys  royal  honours;  when  in  the 
fourth,  he  quarrels  with  other  people ;  when  the  moon  is  in 
the  fifth  house  the  person  obtains  a  good  wife ;  when  in  the 
sixth,  the  person  acquires  wealth  and  corns;  when  '  in  the 
seventh,  he  enjoys  sexual  pleasures  and  becomes  the  adored 
of  all ;  when  in  the  eighth  there  is  danger  to  his  life  ;  when 
in  the  ninth,  his  wealth  is  accumulated  ;  when  in  the  tenth, 
he  brings  his  work  to  a  successful  close ;  when  in  the 
eleventh,  he  meets  with  success ;  when  the  Moon  is  in  the 
twelfth  house  there  is,  forsooth,  death  for  the  man. 

Under  the  influence  of  the  seven  stars  forming  the 
constellation  of  Kirttika  it  is  better  to  start  for  the  east. 
Under    the   influence  of  Magb&  it  is  better  to  start  for  the 


l60  CARUDA   PURANAM. 

south  ;  under  the  influence  of  AnurSdhi  it  is  better  to  start 
for  the  west.  Under  the  influence  of  Dhanistha  it  is  better 
to  start  for  the  north.  Ashvini,  Revati,  Chitra»  Dhanistha, 
Mrigashiras,  Pushya,  Mula  and  Hasta  are  |always  favourable 
in  marriage,  for  giving  away  a  daughter  in  marriage,  for 
going  out  on  business,  for  consecrating  temples  and  for  other 
religious  and  social  ceremonies. 

If  the  Moon  and  Jupiter  reside  in  the  second  faqusd  at 
the  time  of  birth  they  are  auspicious.  The  Moon,  Jupiter  and 
Pushya  are  auspicious  when  they  live  in  the  third  house 
with  Gemini.  Mars,  Saturn,  Moon,  Sun  and  Mercury  are 
'most  auspicious  when  they  live  in  the  fourth  house.  Saturn, 
Sun  and  Mars  are  auspicious  in  the  sixth  house,  while 
Jupiter  and  Moon  in  the  seventh.  Venus  is  most  auspicious 
in  the  eighth  hoose,  while  Jupiter  in  the  ninth.  The  Sun 
and  Moon  are  auspicious  in  the  tenth  house,  while  all  the 
planets  are  auspicious  in  the  eleventh  house.  Venus  and 
Mercury  are  favourable  in  the  twelfth  house. 

The  combinations,  between  Leo  and  Capricomus,  between 
Virgo  and  Aries,  between  Libra  and  Pisces,  between  Aquarius 
and  Cancer,  between  Sagittaries  and  Taurus  and  between 
Gemini  and  Scorpio  are  most  auspicious.  These  fourteen 
combinations  always  conduce  to  well-being. 


CHAPTER  LXII. 


Hari  said  : — Beginning  from  the  lime  of  its  rising  the 
sun  lives  in  the  various  Rashis  (signs  of  the  Zodiac),  O 
Hara.  He  lives  for  six  days  and  six  nights  in  his  own 
Rashi.  He  lives  for  five  hours  in  Pisces  and  Aris,  four 
hours  in  Taurus   and    Aquaris,   three  hours   in   Capricornus 


.    GARUQA  PURANAM.  '  l6l 

•9nd  Gemio'if  five  hours  in  Sagittarius  and  Cancer,  •  six 
hours  in  Leo  and  Scorpio  and  9even  hours  in  Virgo  and 
Libra.     This  is  described  as  the   extent   of  Lagna.^    If  a 

•  woman  is  born  when  the  Sun  is  in  Aries  she  becomes  barren; 
when  he  is  in  Taurus  she  becomes  handsome  in  person  ;  when, 

•  in  Gemini,  she  becomes  lucky  ;  when,  in  Cancer,  she  becomes 
dissolute  i  when,  in  Leo,  she  becomes  the  mother  of  few 
children  ;  when,  in  Virgo,  she  becomes  supremely  beautiful ; 
when,  i5  Libra,  she  is  endowed  with  ooth  beauty  and  fortune ; 
when,  in  Scorpio,  she  becomes  foul-mouthed;  when,  in 
Sagittarius,  she  becomes  fortunate  ;  when,  in  Capricornus,  she 
becomes  mean ;  when,  in  Aquarb,  she  becomes  the  mother 
of  few  children;  when,  in  Pisces,  she  is  endued  with  the 
spirit  of  disassociation   from   the  world.     The  Rashis  Libra, 

.  Cancer,  Aries,  Capricornus  are  both  moveable  and  fixed.  Leo, 
Taurus,  Aquaris,  and  Scorpio  are  all  fixed  groups  of  stars. 
Virgo,  Sagittarius,  Pisces,  and  Gemini,  are  endued  with  two- 
fold characters.  It  is  better  to  leave  any  place  under  the 
influence  of  moving  stars  and  enter  the  house  under  that 
of  fixed  ones.  The  installation  of  an  image  of  the  deity 
-should  be  made  under  the  influence  of  that  group  of  stars 
which  are  both  moveable  and  fixed. 

The  first,  sixth,  or  thti  eleventh,  day  of  a  fortnight  is  called 
Nand^.  O  bull-emblemed  deity,  the  second,  seventh,  or  the 
twelfth  day  is  called  BhadrSL.  The  eigth,  third,  or  the  thir- 
teenth, day  is  called  JaySL,  O  Rudra.  The  fourth,  or  the  ninth, 
day  is  call  Rjkti.  The  fourteenth  day  is  called  Varjya.  The 
fifth,  or  the  tenth,  day  is  called  Pumft.  And  the  full-moon 
day  is  called  ShubhSl. 

Mercury  is  always  on  circuit,  Jupiter  is  always  quick  in 
motion,  Venus  is  slow,  the  Sun  is  certain,  Saturn  is  terrific, 
Mars  is  fierce,  and  the  Moi^n  is  calm.  Under  the  influence 
of  Mercury  and  Jupiter  one  should    leave   his   house  ;  under 

*  The  Sua*s  cnuince  into  a  ZudUcal  sign. 
^1 


l63 


GARUOA  PURANAM. 


the  influence  of  Venus  and  Sun  one  should  enter  a  house; 
under  the  influence  of  Saturn  and  Mars  the  Kshatryas,  who 
desire  for  success,  should  be  engaged  in  battle. 

The  installation  of  a  king  and  sacred  fire  should  be  done 
on  a  Monday.  Under  the  influence  of  the  Moon  one  should 
lay  the  foundation  of  a  dwelling  house.  Under  the  influence 
of  Mars  one  should  accept  the  command  of  an  army,  under- 
take a  war  and  practise  arms.  Under  the  influence  of 
Mercury  any  work,  deliberation,  or  journey,  is  crowned  with 
success.  Under  the  influence  of  Jupiter  one  should  study, 
adore  the  gods,  and  put  on  new  habiliments  and  ornaments. 
Under  the  influence  of  Venus  it  is  better  to  give  away  a 
daughter  in  marriage,  ride  an  elephant,  enter  into  contracts, 
or  espouse  a  wife.  Under  the  influence  of  Saturn  it  is 
auspicious  to  enter  a  house  for  the  first  time,  or  entrap  an 
elephant. 


-io»- 


CHAPTER  LXfll. 


Hari  said: — ^^Hear,   O  Shankara,    I   will  now  describe  ih 
brief  the  characteristic  marks  of  men  and  women. 

'}  Tender  palms  like  lotus  petals  and  not  perspiring,  fingers 
adjoining  each  other,  copper-coloured  nails,  beautiful  ankles, 
well-formed  head  and  feet,  plump  like  a  tortoise,  mark  out  a 
man  to  be  a  king.  Yellow  nails,  rough  face,  high  head,  feet 
like  winnowing  baskets,  and  withered  fingers  of  the  feet,  are 
the  marks  for  sorrow  and  poverty.  There  is  no  doubt 
about  it.  Thighs  like  the  trunks  of  elephants  containing 
few  hairs,  and  one  hair  in  the  navel  are  the  marks  for  great 
kings.  The  learned  hien  and  persons  conversant  with  Srutis 
have  two  hairs  each  on  their  thighs.  Those,  who  are  poor,  have 


GARUDA  PURANAM.  163 

three  hairs  'and  diseased  men  have  their  knee-joints  devoid 
of  flesh.  :One,  who  has  got  a  small  genital  organ,  becomes  a 
rich  man  with  no  issue.  One,  who  has  got  a  big  genital 
organ,  becomes  poor.  One,  who  has  got  one  scrotum,  becomes 
poor.  One,  who  has  got  unequal  testes,  gets  a  fickle  wife. 
One,  who  has  got  equal  testes,  becomes  a  king.  One,  witb 
hanging  testes,  becomes  short-lived.  One,  having  a  bad 
wrist,  becomes  poor.  With  pale-coFoured  wrists  a  person 
becomes  happy. 

An  idigent  person  passes  urine  with  great  sound.  Those, 
who  pass  urine  without  any  sound,  become  kings.  Those,, 
who  have  even  bellies,  enjoy  various  pleasures  of  life. 
Those,  who  have  bellies  like  pots,  become  indigent.  Those,, 
who  have  serpentine  bellies  become  poor.  Linear  marks 
indicate  longevity.  He,  who  has  three  lines  on  the  fore- 
head, becomes  happy,  gets  sons,  and  lives  for  sixty  years. 
One  having  two  lines  lives  for  forty  years.  One,  who  has  sr 
line  on  the  fore-head  extending  to  the  ears,  lives  for  twenty 
years.  If  one  has  three  lines  on  the  fore-head  extending 
up  to  ears  he  lives  for  a  hundred  years.  One,  having  twa 
lines,  lives  for  seventy  years.  One,  having  three  lines,  lives 
for  sixty  years.  The  person,  having  two  lines  one  clear 
and  another  indistinct,  lives  for  twenty  years.  One,  who  has 
short  lines,    lives   for    forty  years.      The   person,    who   has 

•  •  > 

broken  lines,  meets  with  an  accidental  death.  The  person, 
on  whose  head  are  seen  the  marks  of  a  trident  or  Patti^a, 
is  favoured  with  riches  and  children,  and  lives  for  a  hundred 
years.  The  person,  whose  line  of  life  passes  through  the 
middle  and  fore-fingers,  lives  for  a  hundred  years,  O  Rudra. 
The  person,— on  whose  palm  the  line  of  knowledge  extends 
up  to  the  thumb,  and  the  line  of  life  extends  up  to  the  foot 
of  the  middle  fingers  from  the  youngest  in  an  unbroken  and 
undivided  condition,— lives  for  a  hundred  years.  The  person, 
on  whose  palm  the  line  of  life  appears  in  a  distinct  form, 
lives  for  a  hundred  years  and  becomes  the  happy   recipient 


l64  GARUDA  PURANAM. 

ol'all  earthly  blessihgs.    The  person,  on  whos6  palm  the  line 
of  life  extends  also  from  the  youngest  to  the  middle  fibger,  . 
lives  for  eighty  years. 


CHAPTER    LXIV. 


Harf  said  :— TTie  maiden,  who  has  got  curling  locks,  a 
round  face  and  a  deep  navel,  increases  her  family.  A  woman^ 
whose  colour  is  like  that  of  gold,  and  whose  hands  are  red, 
is  called  Padmini.  Such  a  woman,  bom  one  in  a  thousand,  is 
personification  of  chastity.  The  woman,  who  has  uneven  hairs 
and  round  eyes,  becomes  widowed,  and  is  always  unfortunate 
in  her  Surroundings.  The  maiden,  who  has  a  face  like  the  fulU 
moon,  is  effulgent  like  the  rising  Sun,  has  expensive  eyes  and 
Vimva-like  lips,  enjoys  happiness.  Many  lines  indicate  miser/ 
,  and  dearth  of  the  same  signifies  poverty.  One,  baring  crim- 
son-coloured lines,  enjoys  happiness,  and  one,  having  dark' 
blue  linesi,  becomes  unchaste.  A  wife  is  like  a  minister  to^ 
her  husband  in  works,  a  friend  in  enjoyments,  a  mother  iir 
affection,  and  a  public  woman  while  on  bed. 

The  woman,  who  has  the  marks  of  a  goad,  circle  and' 
discus  on  her  palm,  gives  Irirth  to  a  son  anil  obtains  a  king 
a^.her  husband.  The  woman,  whose  two  sides  and  breasts  are 
covered  with  hairs  and  whose  lips  are  high,  soon  destroys- 
her  husband.  The  woman,  who  has  the  marks  of  a  wall  or 
gateway  on  her  palms,  becomes  a  queen  even  if  she  is  bom 
as  a  maid  servant.  One,  who  has  rows  of  reddish  and  high 
hairs  on  her  person,  becomes  a  maid  servant  even  if  she  is 
born  in  a  royal  family.  One,  who  has  got  her  thunftb  and 
ring-finger  of  an  unusually  high  stature,  soon  kills  her  husband 
and   leads   a  loose   life.     Oily   eyes  indicate  good  luck,  oily^ 


QARUDA  FURANARI.  165 

teeth  indicate  good  eating,  oily  skin  indicates  a  good  lied» 
and  oily  feet  indicate  conveyances.  The  auspicious  sign»  of 
women  are  cool  and  high  breasts,  copper-coloured  nails,, 
beautiful  feet^  marks  of  fish,  goad,  lotus^  discus  and 
plough-share  on  the  soles  and  paints  which  do  not 
perspire,  a  beautiful  hip  without  -  hairs,  thighs  like  the 
trunk  of  an  elephant,  most  excellent  and  capacious  buttock 
like  a  fig  leaf,  spacious  and  deep  navel  and  chest  aad  breast 
shorn  of  hairs. 


•:o;' 


CHAPTER  LXV. 


Hari  said  : — t  will  now  describe  the  auspicious  marks  of 
men  and  women  as  described  by  Samudra  (Palmistry),  by 
knowing  which  one  may  without  any  labour  calculate  the 
past  and  future. 

Unperspiring  palms,  lotus-like  belly,  fingers  adjoining  one 
another,  copper-coloured  nails,  warm  feet  like  tortoise, 
strong  ankles  and  beautiful  sides  are  the  marks  of  a  king. 
Rough,  uneven  feet  like  winnowing  baskets,  dry  locks,,  twany 
coloured  nails,  and  distantly  placed  fingers  are  the  marks 
of  poverty.  Well-formed  and  red  feet,  equal  shanks  without 
hairs,  thighs  like  the  trunks  of  elephants  and  equa)  knee* 
joints  are  the  characteristic  marks  of  a  king.  The  indigent 
have  shankles  like  those  of  a  jackal  and  have  hairs  m  the 
navel.  The  kings,  the  Srotiyas  and  the  intelligent  have  two 
hairs  each.  Persons,  having  three  hairs,  become  poor, 
miserable  and  are  always  objects  of  censure. 

A  person,  having  curling  hairs«  dies  in  a  foreigny:ountry. 
A  knee-joint  without  sufficient  flesh  indicates  good  luck 
(in  a  man).  With  a  knee-joint  of  insufficient  flesh  one  knows 


1 66  GARUDA  PURANAM. 


.-  /• 


degraded  women.  One,  having  deformed  knee-joints, 
becomes  poor  and  one  having  plump  ones  obtains  .a 
kingdom. 

•  •  •  " 

A  person,  having  a  short  genital  organ,  lives  long  and 
becomes  rich  and  has  few  offspring.  One,  having  a  huge 
^  genital  organ,  becomes  proud  of  his  wealth.  When  the  left 
testes  is  swollen  the  person  does  not  get  sons.  When  the 
testes  are  uneven  the  person  obtains  sons;  and  when  they 
are  bent  down  it  indicates  poverty.  When  the  genital  orgair 
is  small  a  person  obtains  sons ;  when  the  head  of  the 
genital  organ  is  plump  the  person  becomes  happy ;  when 
there  are  thick  chords  in  the  organ  the  person  becomes 
happy.  When  the  testes  are  thick-set  the  person  becomes 
a  king ;  and  when  they  are  long  and  rugged  the  person 
becomes  poor.  One,  who  has  a  small  testicle,  becomes  a 
strong  and  powerful  warrior.  One,  who  ha^  got  one  teste, 
becomes  weak ;  and  one,  who  has  got  uneven  testes,  gets  a 
fickle  wife.  One,  who  has  got  even  testes,  becomes  a  king ; 
and  one,  who  has  got  a  long  testicle,  lives  for  a  hundred 
years. 

One,  who  has  got  high  wrists,  lives  for  many  years ; 
one, .  who  has  got  rugged  wrists,  becomes  a  master.  With 
yellow-coloured  wrbts  people  become  poor,  and  with  dark 
wrists  they  enjoy  happiness. 

Persons,  who  pass  urine  either  with  or  without  any 
sound,. become  poor.  When  urine  comes  out  in  one,  two,, 
three,,  four,  five,  or  six  lines  and  passes  towards  the  right,  it 
indicates  the  signs  of  kinghood.  Tbose,  who  pass  urine  in 
a  scattered  way,  become  indigent,  those,  who  pass  urine  in  . 
a  strong  flow,  become  happy  and  obtain  good  wives.  When 
urine  remains  on  an  equal  level  a  man  obtains  wife,  gems 
and  riches,  and  when  it  goes  down  he  obtains  maidens. 

When  the  semen  is  dry  a  person  becomes  indigent  and 
when  there  is  scent  of  flower  in  the  semen  he  becomes 
king.     When   thejc   is   smell    of  honey  in   it    he  acquhres 


GARUDA  PUR ANAM.  1 67 

immense  riches.    When  there  is  the  smell  of  fish    in  the  ' 

# 

semen  he  gets  a  son.  When  semen  is  scanty  he  obtains 
maidens.  When  there  is  the  smell  of  meat  he  enjoys  various 
luxuries  of  life  ;  when  there  is  the  smell  of  wine  he  becomes 
a  priest.    When  there  is  smell  of  ashes  he  becomes  poor. 

One,  who  finishes  soon  his  sexual  intercourse,  lives  long* 
He,  whose  sexual  intercourse  lasts  long,  b  short-lived. 

.  One,  having  big  buttocks,  becomes  proud  of  his 
wealth.  One  having  fleshy  buttocks  becomes  happy ;  and  one 
having  leonine  buttocks  becomes  a  king.  One,  having  a 
monkey-Iike  waist,  becomes  indigent.  Persons,  having 
serpentine  bellies,  become  poor.  Those,  having  pan-or  pot- 
like bellies,  become  rich. 

People;  having  spacious  arm-pits,  become  indigent ;  those, 
having  equal  arm-pits,  enjoy  various  objects  of  life ;  those, 
who  have  hollowed  arm-pits,  become  proud  of  wealth ;  those, 
who  have  elevated  arm-pits,  those,  who  have  uneven  arm-pits^ 
and  those,  who  have  crooked  arm-pits,  become  kings.  Those, 
who  have  got  fish-like  bellies  and  navels,  becofne  happy. 
Those,  who  have  got  capacious  or  low  navels,  are  doomed  to 
suffer  miseries.  If  there  is  wrinkle  inside  a  navel  it  brings 
on  death  at  the  stake  for  the  person.  If  there  is  wrinkle  on 
one  side  the  man  lives  for  ever.  If  it  is  in  an  equinoctial 
position  he  becomes  the  possessor  of  riches.  If  it  is  down- 
wards he  becomes  the  possessor  of  kine.  It  it  is  of  the 
shape  of  a  pericarp  of  a  lotus  he  becomes  a  king.  If  there 
is  one  wrinkle  the  person  lives  for  a  hundred  years.  If  there 
are  two  he  enjoys  prosperity.  If  there  are  three  wrinkles  be 
becomes  a  preceptor. 

If  the  wrinkles  are  straight  the  person  becomes  happy. 

If  the  wrinkle  is  awry  he  knows  women  unworthy  of  being 

Icnown.     If  the   arm-pits    are     fleshy,     tender,     even     and 

covered  viith  rows  of  hairs  on  the  right  side,  the  person 

becpmes  a  king.    If  the  rows  of  hairs    tend    towards    the 


1  — 


r*    ■ 


.«68 


CARUOA  PtmANAM. 


^opposftii^  .'^IrectiQa  jthc  person  bccomca  devoid  o!.  all  objects 
and  happiuess.  .    •  '.r*  ;  .-:  •        •         r-  -  ' 

If  the  nipples. of  the  breasts  are  not  hig^  the  persons 
become  very  lucky  V  Bat  if  they  are  uneven,  high'  and  of 
yellow  colour  they  become  poor«  

The  kings  have  high  and  fleshy  chests  which  do  not 
tremble,  are  sinewy  and  covered  with  strong  hairs  going 
downwards.  A  rich  man  has  an  even  chest.  One,  having 
phimp  chest,  becomes  very  powerful.  Persons,  having  un- 
even chests,  become  indigent  and  are  killed  by  weapons. 

Persons,  having  nigged  eollar-bonesi   become  indigent. 

Those,  having  elevated  collar-bones,  enjoy  various  objects  of 

life;  those,  having  depressed  ones,  become  indigent;    and 

those,  having  plump  ones,  become  rich.  One,  who  has  a  flat 

fieck  become^  indigent,  He«  who  has  got  the  arteries  of  his 

lieck,  not  very  proi}!i}neyit,  becomes  happy.  He»  who  hb  buffalo- 

•ecked^  becomes  V^ihero,     He,  who  has  a  neck  like 'that 

<>f  a  deer>  masters  the  Holy  Scriptures.   One,  who  has  a  neck 

.lik^  a  CQngh-shell,  becomes  a  king;  whereas  one,  who  has  a 

.ICMig  neck^  becomes  3i  voracious  eater. 

.  .  '  A  bade,  not  covered  with  hairs  and  even  in  shape,  always 

indicate^  auspiciousness,  while  of  any  other  kind  it  is  the 

forerunner  o(  inauspiciousn  ess.     >    >:''^'  •      -        , 

The  most  auspicious  arm-pit  is  that  of  the  shape  of  a 
.flg<rleaft  which  is.  covered  with  brown  hairs  and  from  .which 
good  smell  comes  out.    Any  other  description  is  the  mark  of 
:POVerty.  .■■.■.  .:»'•*••'•.•.: 

Fleshy,  well-formed  and  welt-joined  arms  are  the  most 
auspicious.  •  Well-rounded  and  fleshy  arms^  extending  up  to 
the  knees,  indicate  the  signs  of  royalty.  Short  arms,  covered 
with  hairs,  indicate  signs  of.  poverty.  Arms,  like  the  trunks 
of  elephants*  are.^  the  best.  Fingers  of  the  hands,  when 
straight,  are  most  auspicious.  Those  of  the  intelligent  are 
short  and  those  of  the  servants  are  flat.  The  indigent. haye 
either  fat,  crooked  or  bent  and  lean  fingers.     Those,  who 


\- 


GAlhjDA  PtmANAM.  I^ 

\t7t  hands  likiA  liio$fc  at  k  ihohkfey,  becorrte  indigent.  That 
liki:  a  tiger  ihdicates  sir^hgth.  Tht  d6pr6^ded  pkihi  of  at  p6t^ 
Mn  indicate!(  the  d^struetioit  of  his  pltefhial  property.  Tb^ 
kings  havb  well-formed,  thick-^et  and  sw^et-scented  wrists. 
Those,  whose  fingers  make  a  sound  when  handled,  become 
degraded  and  poor.  Persons,  who  have  uneven  fingers, 
^Iwa3rs  pay  taxes.  Th<>se,  who  have  r^  bands  an^  pklms, 
t>ecome  very  rich.  Those,  who  have  yelltfW-c6lourfcd  and 
rough  ones,  become  indigent  and  addicted  to  other  people's 
wives. 

Those,  who  have  nails  like  husks,  become  eunuchs.  Those, 
who  have  nigged  and  broken  nails,  become  indigent.    Thos^, 
who  have  discoloured  and  disfigured  nails,  always  pfy  iht6 
other^s  busiMsfs.    Those,  who  have  copper-coloured   nails, 
become  king^.    Tho^e,  who  have  th6   thark  of  a  barley  on 
tfaetr  thumbs,  becoihe  rich.    When  there  is  such  a  mark  at 
the  foot  of  the  thumb  a  person  gets  sons.    If  a  person  has 
long  kaots  fn  th«  titigtts  he  lives  a  long  life  arid  becomes 
titcky.     He,   who  has  disjoined  fingers,  becomes  poor.     Me, 
who  has  got  close  fingers,  becomes  a  rich  mart. 
'    The  person,  on  which   palms  three  lines  appear  from  tilt 
wrbt,  becomes  a  king.    tVhen    the  figures  of  two   fishes 
appear  on:  the   palm    the  personr  becomes  a  great  sacri- 
Acer.    The  sigtr  of  a  thunder-bott  appearing  on   thcf'  palkh 
indii^ates  the   possession   of  riches.    Th^  sign  of  the   tail 
of  .a  fish   indicates   intellect.      Th6    signs    of  cohch-shelt, 
umbrella,  vehide,  elephant  and  lotus  indicate  royalty.    The 
mark^  of  a  pitcher,  goad,  flag  and  lotus^stalk  indicate  the 
possession   of  j^ms.    The  mark   of  a  chord  indicates  the 
possession   of  kine;  that  of   Swasthika    iildicates  rojralty: 
The  marks  of  discns,  sword,  Tomara,  bow  and  teeth  appear 
on  the   hands  Of  a  king.    The  mark  of  a  mortar  appears  on 
the. palms  of  a  person  Who  celebrates  sacrifices  and  thit  of  a 
sacrificial  altar  appears  on  the  palm  of  an  Agrtihotii.    Tbt6 
marks  of  a  tank  and  triangle  indScat^  rightedusn^sl. 

22 


1 70  GARUDA  PURANAM. 

Lines,  originating  from  the  root  of  the  thumb,  indi* 
cate  the  possession  of  sons  and  happiness.  A  line,  extend* 
ing  from  the  tip  of  the  thumb  to  that  of  the  fore-finger  and 
originating  from  the  root  of  the  youngest  finger,  makes  one 
live  for  a  hundred  years.  When  it  is  broken  it  indicates 
danger  from  a  tree.     Many  lines  indicate  poverty.  ''^ 

A  spare  chin   indicates  want ;  while  a  fleshy  one  indi- 
cates riches.    Red  lips  indicate  royalty.    Smiling  and  tender 
lips,  resembling  Vimva  fruits,   indicate  the  same.     Those 
who  have   rugged  lips  become  poor.     Thick-set  and  cool 
teeth  are  the  best.    Sharp   but  even   teeth  are  also  most 
auspicious.     Red  tongue  is  also  most  auspicious.    Blue  and 
tall  tongue  is  also  the  best  and  a  ,white   palate  indicates  the 
destruction  of  wealth.     There  are  two  kinds  of  faces— Klark 
and  rough ;  tender  and  gentle.    Clean  and  tender  face  indi- 
cates royalty   and  its  opposite   indicates  poverty.    A  son, 
possessing  the   face  of  his  mother,  suffers  great  miseries. 
A  rich  person  has  a  round  face  and  a  poor  man  a  tall  one.. 
The  vicious  have  cowardly  faces  and  the  wicked  cunning 
ones.    Those  who  have  depressed  faces  get  no  sons.    The. 
misers  have  short  faces.    The  happiest  of  men,  who  enjoys 
all  the  luxuries  of  life,  has  tender,  thin  and  beautiful  beards.  • 
A  thief  has  got  thick,   short  and  crimson-coloured  beards. 
The  sinful  persons  have  red  and  rugged  beards. 

The  'misers  have  short  ears.    Those  who  have  got  spear- - 
like  ears  become  kings.    Those,  who  have  got  hairs  on   their, 
ears,  die  soon.     Persons,  having  big  ears,  become  kings  and . 
rich   men.     Persons,   endued   with  hanging  and  fleshy  ears, . 
also  become  kings.     On^e,  having  depressed  cheeks,   enjcJjrs 
all   the   luxuries   of  life.     One,   having  well-formed   cheeks,, 
becomes  a   minister.     One,   having   a   nose   like  that  of  a 
parrot,  becomes  happy.     One,  who  has  got  a  thin  nose,  lives  • 
long.     One,  who  has  got  a  well-like  nose  with  its  tip  broken, 
knows   women    unworthy   of  being  known.     One,  who  has 
got  a  long  nose,  enjoys  good  luck. .  A  thief  has  got  a  flat . . 


^         GARUDA  PURANAM.  17I 

nose.  A  flat  nose  also  indicates  death  and  misfortune.  A 
straight  nose,  with  beautiful  tip  and  small  'nostrils,  indicates 
the  signs  of  royalty.  A  little  curve  on  the  right  side  indi- 
cates crookedness.  Continual  sneezing  indicates  strength. 
A  flat  nose  indicates  the  possession  of  delight  and  that 
with  sound  indicates  the  possessor  as  being  the  supporter 
of  all  creatures. 

Persons,  having  eyes  like  lotus-petals  with  a  little  curve 
at  the  comers,  enjoy  all  the  luxuries  of  life.  Sinful  persons 
have  eyes  like  those  of  a  cat  and  wicked  wights  have 
twany-coloured  eyes.  The  crooked  are  squint-eyed  and  the 
sinful  persons  have  yellow-coloured  eyes.  The  heroes  have 
oblique  eyes  and  the  warriors  have  eyes  like  those  of  an 
elephant.  The  kings  have  got  grave  eyes  and  the  ministers 
fleshy  ones.  The  learned  have  eyes  like  the  petals  of  a  red 
lotus ;  while  the  fortunate  men  have  dark-blue  eyes.  Dark- 
blue  pupils  and  the  absence  of  eye-lids  indicate  the  des- 
truction of  the  possessor.  The  sinful  wights  have  round 
eyes  and  the  indigent  have  poorly-looking  eyes. 

Those,  who  have  got  cool  skin,  enjoy  the  various  objects 
of  life.  Those,  who  have  got  elevated  navels,  live  for  a  short 
time.  Those,  who  have  got  capacious  and  elevated  navels, 
become  happy.  Those,  who'  have  got  uneven  eye-brows, 
become  poor.  Long  but  unconnected  eye-brows  indicate 
riches.  He,  who  has  got  crescent-shaped  eye-brows,  becomes 
rich.  One,  who  has  got  a  cut  between  the  two  eye-brows, 
becomes  indigent.  Those,  who  have  got  bent  down  eye- 
brows, know  women  unworthy  of  being  known. 

A  high,  capacious,  conch-shell-like  and  rugged  fore-head 
indicates  poverty.  Persons,  having  crescent-shaped  fore- 
heads, become  rich.  Persons,  having  spacious  fore-heads, 
become  preceptors.  Persons,  having  sinewy  fore-heads,  be- 
come sinners.  Persons,  having  high  and  triangular  fore- 
heads, become  the  possessors  of  wealth.  Persons,  having 
depressed  fore-heads,  are  .addicted   to  wicked  deeds  and' 


1^  .  GARUOA  PVRAHAM. 

Yrorth]r  qf  being  slitin.  A  roviQ4  for^-head  u^dicdtes  *  ims<;r& 
ness.  .  An  elevated  fQre-he«l4  *  indicates  ro]raIt3r.  ^  dry  tin-« 
perspiring  fore-head  is  not  i^vspiciorus  for  men.  A  sufficientljf 
perspiring  and  rough  fore-^ea^d  indicates  happinciss.  Uiki 
trenibling  ^nd  expensive  fore-h^ad  is  the  best  sind  e^q>resi9ivcr 
of  happiness.  A  laughing  and  wicked  fore-be^d  iodicate^ 
madness. 

Three  lines  on  the  fore-head  iodlcate  loQg[^vit}c  (or  a 
hundred  years.  Four  lines  indicate  royalty  ai?td  hmg^vi^ 
for  ninety-five  years.  Absence  o(  any  line  indicates  loQge-r 
vity  for  ninety  years.  When  the  lines  on^  tb^  (oce«head  ^^ 
broken  a  man  becomes  licentious^  If  the.  lioes  ext^d  up. 
to  hairs  a  person  lives  for  eighty  yea^j^  If  theicc;  ace  6ve^ 
sevea  or  six  ^nes,  a  person  lives  fifty  ]^ears  or  more.  U  they 
are  dark-bli;e  in  colpur  a  man  lives  fort;y  years;  aad  ^  tK^]^ 
ex,tend  up  to  the.  eye-brows  the  persg:OL  Uyes.  tbkl}^  years^ 
When  there  are  twenty  lines  beodi^^g  towards.  Ib^  k(t  it 
indicates  longevity  and  when  there  ajre  ^Of;!  lioie^  it  indv 
cates  short  life. 

An  umbrella-like  head  indicates  royalty^  auspicipusoess 
and  riches.  A,  bland  head  indicates  tbe.  death  oC  piije's  (at^c 
while  a  circular  head  indicates  riches.  A  .^itcbeic-lijie  head» 
indicates  vile  desire  and  poverty. 

Black,  straight,  thin  and  not  top  much  hai^.  indicate: 
royalty.  Hairs,  having  many  root^  uneven^  with  gross  tips, 
twany-coloured,  bent  down,  thi.ck  ai)d.darK*blue  also  indicate, 
signs  of  royalty.  Highly  rough,  sinwey  body,  devoid  oC  fiesh, 
is  most  inauspicious.  Any  other  description,  is. auspiqious.. 
For  kings  there  are  three  deep,  spacious  and.  long  marks, 
five  very  fine,  six  elevated,  four  short  and  ^evjcn  crimson-, 
coloured.  Navel,  voice  and.  understandiog: — these  three 
should  be  deep.  Fore-head,  face  apd.  chest  shouJd.be  broad. 
Eye,  side,  tooth,  nose,  ipouth.and.  back  of.  tbe  neck  should, 
be  high.  Shank,  neck,  genital  organ  and  back-^^ese  four 
should  be  short.     Palms,  corners  of,  the  mouth,  nails,  c,Qrners 


GAKUDA  FVnMiAm.  173 

oC  the  eyes,  feet»  tongue  and  lips  should  be  red.  TeetbiT 
knots  of  fingersi  nails,  hairs  and  skin — these  five  should 
be  very  fine.  The  distance  between  breasts,  arms,  teeth^ 
eyes  and  nose  should  be  long.  I  have  thus-  described  the 
characteristic  marks  of  men.  1  will  now  describe  those  of 
women. 

She,  who  has  got  cool  and  equal  feet  and  palmsi,  copper}r 
nails,  joining  fingers  with  elevated  tips,  becomes  a  queen* 
One,   obtaining  her    [as  a  wife]    becomes  a  king.    Well- 
formed  ankle,  lotus-like,  tender  and  unperspiring  palms  con- 
taining the  marks  fish,  goad  and  flag  single  out  a  woman  toe 
a  queen.    The  feet  of  a  queen  bear  the  marks  of  a  thunder- 
bolt, lotus  and  plouglvshare.  '  Well-rounded  hips,   devoid  o£ 
hairs  and  arteries,  are  most  auspicious*    WelUfocmed.  joints 
and  even  knee-joints  are  most  auspidcaoas..    Tbighsv   like  the  - 
(ruak  of  an  elephant,  even  and  wtthout  hairs,,  are  most  auspi- 
OU3.  A  capacious  buttock,  like  unto  a  fig-leaf,,  is  most  au^icb-^ 
ous.    Loins^  fire-head  and  chest,  when,  they  are  of  tiie  fornn 
of  a  tortoise,,  are  most  auspicious.    Fleshy  wrists  and  hips  acei 
most  auspicious  for  women.    A  navel,,  capacious^  deep>  aack 
fleshy  with  three  wrinkles  inside^  is  most  auspicious*   .Even^ 
and  pointed  breasts  without  hairs  are  most  auspicious^    Redi 
lips  are  most  auspicious  and  round  and  fleshy  mouth-  is   the- 
best.    Teetb  must  be  like  Kunda  flowers  and  speech^  must 
be  sweet  like.  the.  notes  of  a  coek     Mercy,   simpGcityi  and^ 
even   nose  are   the   most  beautiful  marks  for  women.     Eyes- 
like  blue  lotuses  welt  attached  to  the   nose,  eye-brews  no^ 
very   plump   and   like   unto   the   rising  moonv  fore-head' no4 
very  elevated  and  without  hairs,  not  very  fleshy  and  tender' 
ears   of  equaL  size,,  and   tender,  curiing  and  dark  hairs  are 
the  most  auspicious  marks..    Well-formed,  head  and*  soles  or 
palms,   bearing  the  marks  of  horse,  elephant,  tree,  sacrificial 
stake,  wheat,   Tomara,   flag,  chowri,  garland,  hill,  well,  altar; 
conch-shell,  umbrella,  lotus,  fish.  Swastika,  car  and  goad  are 
the  signs   of  royalty  in  women.    The  auspicious  marks  in^ 


/ 


174  GARUDA  PURANAM; 

* 

women  are- well-formed  wrists  and  hands  like  lotuses  and 
palms  not  depressed  nor  very  elevated.  Linear  marks  oir 
the  palms  are;the  signs  which  show  that  a  woman  will  not  be 
widowed  and  enjoy  her  life.  If  a  line  rising  from  the  wrist 
goes  to  the  middle  finger  it  indicates  the  possession  of 
kingdom  and  happiness  in  women.  A  line  originating  from 
the  root  of  the  youngest  finger  indicates  life  for  a  hundred 
years.  If  a  line  passes  from  the  tip  of  the  .thumb  to  that  of 
the  fore-finger  it  indicates  the  shortness  of  life.  M  a  line 
originates  from  the  foot  of  the  thumb  and  is  long  it  indicates 
the  possession  of  sons;  'and  if  it  is  short* it  indicates  the 
possession  of  women.  If  that  line  is  broken  at  many  places 
it  indicates  the  shortness  of  life ;  and  if  it  is  broken  at  a 
long  interval  it  indicates  longevity.  These  are  the  auspicious- 
marks  for  women  and  others  are  inauspicious. 

The  woman,  whose  youngest  or  ring  finger  does  not 
touch  the  ground  or  whose  thumb  is  bigger  than  the  fore- 
finger, becomes  unchaste.  Elevated  calves,  sinewy,  hairy  or 
fleshy  hips,  pitcher-like  belly,  depressed  and  small  buttock 
are  the  signs  of  misery.  Short  neck  is  the  sign  of  poverty 
and  a  long  one  is  the  sign  of  the  extinction  of  the  family. 
Fat  women  are  forsooth  terrific.  Squint  and  twany-coloured- 
eyes,  dark-blue  smiling  looks,  and  smiling  and  depressed 
cheeks  are  the  signs  of  uncbastity.  If  a  woman  has  a 
tall  fore-head  she  kills  the  younger  brother  of  her  husbands 
If  the  belly  is  long  she  kills  her  father-in-law  and  if  the 
hips  are  high  she  kills  her  husband.  Hairy  lips  are  most 
inauspicious  for  husbands.  Hairy  breasts,  rugged  ears, 
sharp  and  uneven  teeth  conduce  to  their  miseries.  If  the 
flesh  is  dark-blue  it  shows  she  will  be  a  thief  and  if  it  is 
tough  it  indicates  the  death  of  her  hil^band.  A  sinewy, 
uneven  and  dry  body  indicates  poverty.  If  the  upper  lip 
is  high  it  shows  she  will  be  quarrelsome  and  harsh-speeched. 
Want  of  accomplishments  and  an  ugly  feature  are  both 
short-comings  in  women. 


GARUDA  PURANAM.  1 75 

1  have  thus  described  the  characteristic  marks  of  men 
and  women  which  confer  Avisdom  on  men. 


•:o:« 


CHAPTER  LXVI. 


/-. 


Hari  said  : — It  is  better  to  adore  a  stone  which  has  no 
characteristic  marks  than  the  one  which  has  a  circular  mark 
on  it. 

The  first  image  is  Sudarshana.  The  second  is  Lakshmi* 
Narayana.  The  third  is  Tree-Chakra  (three  discus),  the 
fourth  is  Achyuta,  the  fifth  is  Chaturchakra  and  the  sixth  is 
Chaturbhuja  (four-armed).  The  next  is  Vasudeva,  then 
Pradyumna,  ^then  Sangkarshana  and  the  eighth  is  Punisot- 
tama.  Navavyuha  is  the  tenth.  Aniruddha  is  the  eleventh, 
then  Ekadasa  and  then  Dwadashatmi.-  Ananta  is  on  the 
top  of  all  the  lines* 

Where  there  is  ShalagrSLma  stone  there  lives  the  lord  of 
Dw^ravati  (Vishnu).  Where  is  the  meeting  between  these 
two  there  is  forsooth  emancipation.  Shilagr^ma,  Dw2Lraka, 
Naimisha,  Pushkara,  Gya,  Baranashi,  Prayaga,  Kurukshetra, 
Gangi,  Narmud^,  Chandribhaga,  Saraswati,  Purusottama, 
and  Mahak^Ia — these  are  the  sacred  shrines,  O  Shankara, 
which  dissipate  all  sins  and  yield  enjoyment  and  eman- 
cipation. 

Prabhava,  Vibhava,  Shukra,  Pramoda,  Prajapati,  Angira, 
Shrimukha,  Bh<Lva,  Pusha,  Dh§ta,  Ishwara,  Vahudhanya, 
Pramathi,  Vikrama^  Vidhu,  Chitrabhanu,  Swarbh^nu,  Diruna, 
Brarthiva,  Vyaya,  Sarvajit,  SarvadhSiri,  Virodhhi,  Vikrita, 
Khara,  Nandana,  Vijaya,  Jaya,  Manmatha,  Darmukha,  Hema- 
lamva,  Vilamva,  Vikira,  Sharvarii  Plavi,  Shubhakrit,  Sho- 
bhana,   Krodha,  Vishw&vasu,  Par^bhava,  Plavanga,  Keelakax 


176  GARUDA  PURANAM. 

Soumya,  S2Ldh2Lrana,  Virodbakrit,  ParidhSra,  Pramildi; 
Ananda,  Raksbasa,  Nala,  Piagala^  K&lasiddharta,  Durmatii 
Sumati,  Dundubhi,  Rudhirodgiri,  Rakti^ksba,  Krodbana, 
Aksbaya— are  the  names  which  indicate  years  to  be  either 
auspicious  or  inauspicious. 

O  Rudra,  I  will  now  describe  time  leading  to  success 
according  to  the  system  of  Pancbasara*  (five  vowels.)  They 
are  Riji,  StjSl,  Sija,  UdSLsI,  Peed&  and  Mrityu.  In  the 
figure  of  five  fires  one  should  write  the  vowels  A,  I,  U,  E, 
OU.  Six  fires  should  come  from  the  lines  drawn  upwards  or 
askance.  In  the  house  of  one  fire  the  times  Raja,  S&ja, 
Udas^,  Peedi  and  Mritiyu  are  in  order  presided  over  by 
MarS|  Mercury,  Jupiter,  Venus,  Saturni  the  sun  and  the 
moon.  The  first  division  of  the  time  is  presided  over  by 
the  stars  beginning  with  Revati  and  ending  with  Mrigasira. 
Beginning  with  the  month  of  Chaitra  each  group  of  five- 
stars  appears.  From  the  first  letters  of  the  names  of  the 
stars  twelve  days  and  two  months  are  derived.  In  the 
filth  house  of  'th^  figure  the  characteristic  marks  of  the 
various  divisions  of  Time  are  found.  From  the  first  letter 
of  the  name  of  any  article  pronounced  by  a  party  divisions  of 
Time,  the.  various  Thhis,  various  days,  stars  and  months  zt6 
calculated.   • 

•   The  mantram  is  '^  Om,   Ksboam,  Siv&ya  Namas."    It  ii ' 
called  Trailokyamohana.     It  counteracts  the    influence  of 
evit  stars  on   mental   faculties  and    yeilds    success,  when  ' 
written  on  a  Bfaufja  leaf  with.Gorochana  and  along  witfaf  tiie 
names  of  Siva,  Gana  and  Lakshmi,  it  is  placed  on   the  itcck 
or  arms. 


••«■ 


*  Panchasura  is  one  of  the  divisions  of  Hindu  Jyotish  (astrology).  It 
refers  to  the  five  elements  viz,  earth,  air,  fire,  water  and  ether  which 
compose  the  human  body*  Aaspictousness  and  inauspiciousn6ss  of 
tim«  ia  calcuUted,  accordmg  to  the  Panchasara,  by  the  increase  or 
decrease  of  all  these  elements  severally. 


CHAPTER  LXVn. 


SUTA  said  : — Now  I  shall  narrate  to  you  the  science  of 
divination  which  the  god  Hara  learned  from  Hari  and  dis- 
closed  to  his  consort  Gouri,  and  the  data  of  which  can 
be  gathered  from  one's  own  internal  system  or  organism. 
The  Mars,  the  Fire-God,  the  Sun,  the  Earth,  the  Saturn, 
the  Water-God  and  the  Nodes  (  Rahu ),  should  be  deemed  as 
seated  in,  or  permeating  with  their  respective  influences,  the 
air  or  the  vital  wind  that  blows  through  the  right  nostril  of 
a  man  ;  whereas  the  Jupiter,  the  Venus,  the  Mercury  and  the 
Moon  should  be  regarded  as  the  presiding  planets  of  the 
wind  that  escapes  through  his  left  nostril.  Rites  or  incanta- 
tions undertaken  or  practised  for  the  acquisition  of  territories 
or  a  place  in  the  king's  service,  as  well  as  acts  such  as  the 
first  starting  of  a  trade  or  the  first  interview  of  a  king,  and 
auspicious  works  in  general,  should  be  performed  when  the 
breath-wind  would  blow  through  one's  left  nostril.  The 
Saturn,  the  Nodes,  the  Mars,  the  Sun,  andS  the  Planet  of 
Water,  should  be  deemed  as  ascendant  when  the  process  of 
respiration  would  be  performed  through  the  right  nostril,  and 
all  baneful  principles  should  be  likewise  regarded  as  domi- 
nant  with  them. 

The  good  or  evil  fate  of  a  man  can  be  divined  from  the 
escapage  of  the  breath-wind  through  the  different  nostrils  as 
well  as  from  the  predominance  of  the  concomitant  principles 
(  Svarodaya  )  in  the  diviner.  Net  works  of  nerves  of  varied 
shape  and  immense  extensions  run  through  the,  body  in 
all  directions.  From  the  nerve-bulb  or  nerve  ganglion  alone, 
situated  below  the  umbilicus,  there  branch  out  no  less  than 
seventy-two  thousand  nerves,  rolled  up  in  the  form  of  a  coil 
^r  whed,  each  carrying  away  the  stream  of  life  in  their 
23 


178  GARUDA   f»t!RANAM. 

course.  Three  out  of  these  innumerable  nerves,  pte-ettiu 
nently  rank  as  the  most  important^  These  three  (occult) 
nerves  run  below  the  spinal  column  of  a  man,  the  (eft  one 
being  called  the  Ida,  and  the  right  one,  the  Pingala.  The 
central  one  of  this  nerve  system  is  called  the  Sushumna^ 
The  Moon  is  the  presiding  deity  of  the  Ida  or  the  left  nerve, 
the  Pingala  or  the  right  nerve  is  effulgent  with  the  light  of 
the  sun,  while  the  Sushumna  or  the  central  one  owns  the  Fire- 
God  as  its  tutelary  divinity,  and  is  the  destroyer  of  all  pheno- 
menal life.  The  Ida  or  the  left  nerve  flows  with  the  stream 
of  divine  ambrosia  and  laves  the  shores  of  the  organic  world 
with  a  perpetual  flow  of  life.  The  Pingala  or  the  right 
nerve  is  permeated  with  the  essence  of  the  god  of  destruc- 
tion (  Rudra )  and  carries  within  it  the  principle  of  universal 
dissolution.  The  concerted  work  of  these  two  nerves  ( the 
left  and  the  right )  leads  to  death  and  ushers  in  an  absolute 
breakdoTi'n  of  all  undertakings. 

Inspiration  or  taking  in  of  the  breath  wind  is  performed 
by  means  of  the  Ida,  while  respiration  or  the  process  of  letting 
it  out,  is  done  with  the  help  of  the  Pingala. 

All  blissful  or  auspicious  acts,  should  be  undertaken  when 
the  vital  energy  of  the  doer  would  remain  confined  to  the 
Ida,  while  all  fatal,  or  harmful  incantations  should  be  practised 
when  the  same  would  be  lodged  in  the  Pingala.  Sojourn 
to  'a  distant  land  and  all  processes  for  the  elimination  of 
poison  from  the  human  system,  should  be  started  under  the 
auspices  of  the  flowing  of  the  vital  stream  through  the  Ida^ 
while  a  predominance  of  the  Pingala  (flowing  of  the  life 
stream  through  Pingala )  in  a  man,  should  be  deemed  as  the 
most  auspicious  occasion  for  taking  his  dinner,  or  visiting  his 
wife,  or  fighting  his  antagonist.  Similarly  a  predominance  of 
the  Pingala  should  be  made  use  of,  in  practising  incantation* 
which  are  fatal  in  their  effect  or  can  send  one's  adversary 
crazy  from  his  household.  A  dinner,  or  a  battle,  or  a  sexual 
intercourse,  partaken  of,  entered  into,  or    commenced  during 


1 

4 


GARUOA  PURANAM.  I79 

the  assendency  of  the  Pingala,  is  sure  to  be  crowned  wit& 
success. 

Kings  and  crownrd  heads,  should  take  advantage  of  such 
a  state   of  the   Ida,   in   undertaking  all  acts  which  tend  to 
make  men  happy,  as  well  as  in   commencing  a  sojourn   to   a 
dbtant   country,   or  in   practising  venomous  charms  or  those 
which  bring  about  the   fruition  ( realisation  )   of  one's   own 
speech.     A  simultaneous  flowing  of  the  life  current  through 
both  of  these   occult  nerves   ( Ida  and   Pingala )  should  be 
interpreted  to  indicate  an   occasion    when   charms  of  both 
blissful   and   fatal    virtues,    should    not    be    practised,    and 
such   a   state   should   be   deemed   as  the  equator  of  life.     A 
predominance  of  the  left  occult  nerve  is  the   most  auspicious 
occasion   for  the  purposes  of  a  journey  and  for  practising  all 
lucky  incantations,  as  well  as   for   undertaking  all   works   of 
profit   and   victory  and  those   that   contribute  to  the  preser- 
vation of  health   and   life.     Similarly  an   ascendency  of  the 
right  occult  nerve,  Pingala,  should  be  deemed   as   the  signal 
moment  for  starting  on   a  military  expedition,  or  for  visiting 
the  bed  of  a  woman  and  for   undertaking  all   minor  acts    in 
general. 

A  battle  should  be  commenced,  when  the  general  or  the 
warrior  leading  the  attack,  would  feel  his  vital  wind  blowing 
through  the  occult  nerves  of  the  Sun  and  the  Moon,  and  a 
person  with  such  a  state  of  vital  air,  enquiring  about  the 
probable  result  of  the  battle,  should  be  assured  of  the  success 
of  the  party  on  whose  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  to,  even 
if  the  lord  of  the  celestials  confronts  his  army  as  an  opposing 
rival.  The  ten  occult  nerves,  such  as  the  Aries,  etc.,  and 
which  are  arranged  in  both  sides  of  a  human  frame,  represent 
the  Lagnas  such  as  the  Chara  (mobile)  the  Sthira  (fixed),  etc. 
The  diviner  or  prophet  should  hold  up  his  face,  in  the 
shape  of  a   bell   after  the  enquirer   had    finished   putting    his 


l80  GARUDA  PURANAII.' 

query,  and  he  would  take  in  or  let  out  his  breath  win^ 
simultaneously  with  the  inspiration  or  respiration  of  the 
enquirer.  O^Shiva,  the  five  fundamental  material  principles 
of  the  universe,  are  situated  in  the  right  and  left  sides  of  a 
human  organism.  The  predominance  of  the  principles  of 
fire  in  a  human  system,  should  be  inferred  from  the  escaping 
of  the  vital  wind  along  the  upper  part  of  the  nostril,  while 
the  ascendency  of  the  water  principle,  should  be  judged  from 
its  outflow,  touching  the  bottom  line  of  the  nostril.  In  the 
same  manner  the  escaping  of  the  breath-wind  in  a  slanting 
direction,  would  indicate  the  predominance  of  the  principle 
of  wind.  The  predominence  of  the  earth  principle  would  be 
indicated  by  the  breath-wind  keeping  a  middle  path  inside 
the  nostril,  while  the  predominance  of  the  principle  of  sky 
should  be  inferred  from  the  outflow  of  the  breath  as  stufiing 
the  nostril  and  running  in  all  directions. 

Incantations,  endued  with  the  mystic  virtues  of  destroying 
life,  should  be  practised  during  the  ascendency  of  the  prin- 
ciple of  fire,  rites  of  pacification  during  the  predominance 
of  the  water-principle,  charms  for  distracting  human  mind 
during  the  predominance  of  the  wind,  spells  for  benumbing 
the  faculties  of  one's  adversary  during  the  ascendency  of  the 
earth  principle,  while  penances  for  the  emancipation  of  one's 
own  self,  should  be  practised  during  the  predominance  of  the 
principle  of  the  sky  or  ether.     .. 


:o:- 


CHAPTER  LXVIII. 


SuTA  said : — Now  I  shall  discourse  on  the  method  of 
testing  the  genuineness  of  gems  and  precious  stones.  There 
lived  in  ancient  time  a  demon,  named  Vala.     Vala  conquered 


GARUDA  PURANAM;  iSt 

the  god  Indra  and  his  celestials,  and  reigned  supreme  and 
invincible  in  the  universe.  The  gods,  on  the  occasion  of  a 
religious  sacrifice,  jocularly  asked  him  to  play  the  part  of  the 
animal  of  the  sacrifice.  This  Vala  consented  to  do  and  pledged 
his  word  for  the  performance  of  the  part  and  suffered  himself 
to  be  bound  at  the  sacrificial  stake.  Whereupon  the  gods 
turned  the  jest  into  earnest  and  killed  the  invincible  Vala 
in  that  mockery  of  a  religious  sacrifice.  Thus  Vala  yielded 
up  his  ghost  for  the  good  of  the  universe  and  the  welfare  of 
the  gods,  and,  behold,  the  severed  limbs  and  members  of  his 
sanctified  body,  were  converted  into  the  seeds  of  gems. 

Then  the  gods  and  the  Yakshas  and  the  Siddhas  and  the 
Nagas  eagerly  rushed  to  collect  those  seeds  of  gems  and 
there  were  mighty  flutterings  of  celestial  pinions  and  rustlings 
of  celestial  garments  in  heaven.  The  gods  came  riding  in 
their  aerial  cars,  and  carried  away  the  seeds  of  gems  for 
their  own  use,  some  of  which  dropped  down  on  earthy 
through  the  violent  concussion  of  the  air.  Wherever  they 
dropped,  whether  in  oceans,  rivers,  mountains  or  wildernesses 
there  origined  mines  of  those  gems  through  the  celestial 
potency  of  their  respective  seeds. 

Of  the  gems  and  precious  stones,  some  are  endued  with 
the  virtues  of  expiating  all  sins  or  of  acting  as  a  prophy- 
lactic against  the  effects  of  poison,  snake  bites,  and  diseases, 
while  there  are  others  which  are  possessed  of  contrary 
virtues.  Gems,  such  as  the  Padmaraga,  the  Emerald,  the 
Indranila,  the  Vaidurya  the  Pushparaga,  the  diamond,  the 
pearl,  the  Karketana,  the  Pulaka,  Rudhirakhya  ( blood  stone ) 
the  crystal,  and  the  coral,  should  be  carefully  collected, 
subject  to  the  advice  of  experts  on  the  subject.  First  the 
shape,  colour,  defects  or  excellences  of  a  gem  should  be 
carefully  tested  and  then  its  price  should  be  ascertained  in 
consultation  with  a  gem  expert  who  has  studied  all  the 
"books  dealing  with  the  precious  stones. 


til  CARUDA  PURANAM. 

A  king:  or  a  ruling  chief  with  a  view  to  acquire  a  greater 
prosperity,  shall  collect  and  wear  a  gem  that  has  been  found 
pure  after  a  satisfactory  test.  Men,  dealing  in  gems  and  ex- 
perienced in  the  art  of  detecting  its  defects  and  well  versed  in 
the  knowledge  relating  to  the  appraising  of  precious  stones, 
should  be  deemed  as  the  only  persons  capable  of  fixing  the 
price  and  ascertaining  the  water  of  a  gem.  Since  the 
learned  hold  diamond  to  be  the  most  effulgent  of  all  preci- 
ous stones,  we  shall  first  describe  the  mode  of  testing  the 
diamond. 

The  least  particle  of  bone  of  the  conquerer  of  Indra, 
falling  or  dropping  down  from  the  sky  in  a  country, 
germinates  diamond-crystals  of  varied  shapes.  The  eight 
regions  or  divisions  of  the  country  in  which  diamond  is 
found,  are  the  Himalayas,  the  Matangas,  the  provinces  of 
Anga,  Saurastra,  Poundra,  Kalinga,  Koshala,  the  basin 
of  the  river  Venva,  and  the  country  of  the  Souveras. 
Diamonds  found  in  the  region  of  the  Himalays,  are  tinged 
with  a  little  copper-colour,  while  those  found  in  the  basin  of 
the  Venva  are  coloured  like  the  disc  of  the  full  moon. 
Diamonds  found  in  the  country  of  the  Souvera,  are  possessed 
of  a  lustre  similar  to  the  deep  shade  of  a  black  rain  cloud, 
while  those  found  in  the  country  of  Sourashtra,  shine  with  a 
copper-coloured  effulgence.  Diamonds  found  in  the  country 
of  Kaling^,  are  coloured  like  the  molten  gold,  while  those 
found  in  Koshala  are  yellow.  Diamonds  found  in  the  country 
of  Poundra,  are  coloured  blue,  while  those  found  in  the 
regions  of  the  Matangas,  are  yellowish  in  their  hue. 

Gods  are  supposed  to  dwell  in  a  particle  of  diamond, 
wherever  found,  which  is  possessed  of  a  clear,  light  shade  and 
the  usual  commendable  features,  is  smooth  and  even  at  the 
sides,  and  is  divested  of  all  threatening  traits  such  as 
scratches,  dot  like  impressions,  marks  of  crow's  feet,  or  cloud- 
ing impurities  in  its  interior.  Coloured  diamonds,  should  be 
be  regarded  as  presided  cv  ^r  by  different  divinities  according 


GARUDA  fURANAM.  1S3 

t6  ther  riespective  hues.  Green,  white,  yellow,  brown,  blae 
fiind  copper-coloured  diamonds  are  ascribed  to  the  direct 
tutelage  of  the  Sun^  Vaninai  Indra,  the  Fire-God,  the  Lord  of 
the  Pitris  and  the  Maruts,  respectively. 

A  Brahmana  is  enjoined  to  wear  a  diamond  which  19 
coloured  like  a  conch  shell,  or  a  Kumuda  flower  or  a  white 
crystal,  whereas  a  Kshatriya  should  wear  one  that  is  coloured 
brownish  yellow  like  the  eyes  of  a  hare.  A  diamond  possessed 
of  a  soft  greenish  colour  like  the  tender  leaves  of  a  plantain 
tree,  prove  beneficial  to  a  man  of  the  Vaishya  class,  while  a 
Shudra  would  do  well  to  wear  a  diamond  that  has  a  lustre  like 
that  of  a  newly  washed  sword.  Diamonds  which  are  coloured 
yellow  or  possessed  of  a  hue  like  that  of  a  coral  or  a  Java 
flower,  (China  Rose)  should  be  held  as  fit  only  for  the  use  of  a 
king  and  would  prove  positively  harmful  to  any  man  occupjring 
a  lower  position  in  life.  A  king  in  his  capacity  of  the  lord  of 
all  the  castes,  is  privileged  to  wear  diamonds  of  any  colour  he 
pleases,  provided  they  are  not  vitiated  by  the  prohibited 
features,  whereas  such  a  conduct  on  the  part  of  an  ordinary 
man,  is  sure  to  be  attended  with  evil  consequences. 

A  diamond  possessed  of  a  double  or  dubious  shade  or 
colour,  should  be  looked  upon  as  portending  dire  calamities 
like  the  birth  of  an  illegimate  or  half  caste  child  in  the  family, 
etc.  A  diamond  ^should  not  be  used  only  with  a  look  to  the 
caste  or  class  it  specifically  belongs  to,  inasmuch  as  a 
diamond  possessed  of  all  the  commendable  features  proves  as 
a  source  of  boundless  prosperity  to  its  wearer,  whereas  a 
diamond  vitiated  by  any  of  the  condemnable  traits,  turns 
out  to  be  a  spring  of  unmitigated  evil. 

A  diamond  with  one  of  its  angles  or  horns  broken  or 
mutilated,  or  looking  as  if  scratched,  withered  or  trampled 
down,  should^not  be  retained  in  the  household,  though  other- 
wise possessed  of  all  commendable  features,  as  it  would  cer- 
uinly   bring   hosts  of  unsuspected  evils  in  its  train.    The , 


t84  GARUDA  PURANAM. 

goddess  of  wealth  is  sure  to  part  company  with  a  person  who 
is  impudent  enough  to  wear  a  diamond  which  emits  a  red 
glare  through  one  of  its  mutilated  horns  or  angles  and  looks 
cloudy  and  impure  at  the  centre.  A  diamond  scratched  in 
any  part  of  its  body  and  which  appears  to  be  painted  with 
stripes  of  red  in  the  inside,  robs  the  decent  competence  of 
its  wearer,  and  subsequently  brings  on  his  death  and  ruin.  A 
diamond  found  in  its  natural  state  in  the  bed  of  a  mine,  is 
either  hexagonal  or  octagonal  in  shape  or  appears  like  a 
polygon  of  twelve  sides  with  all  it3  exterior  angles  or  points 
prominently  marked  and  equally  sharpened. 

A  diamond,  cut  into  the  shape  of  a  regular  hexagon  with 
well-smoothed  sides  and  well-marked  points  or  angles,  and 
shedding  a  clear  prismatic  lustre  from  the  inside  and  divested 
of  all  the  harmful  traits  described  in  the  books  on  gems 
and  precious  stones,  is  to  be  rarely  found  even  amidst  the 
treasures  of  crowned  heads.  Prosperity,  long  life,  increase 
of  wives  and  progeny  and  domestic  animals,  and  the  bringing 
home  of  a  teeming  harvest,  attend  on  the  use  of  a  diamond, 
keen  and  well  marked  in  its  points,  clear  in  lustre  and  divest* 
ed  of  the  characteristic  baneful  traits.  Serpents,  tigers,  and 
thieves  fly  from  the  presence  of  a  person  wearing  such  a 
diamond.  Fatal  and  dreadful  poisons,  secretly  administered, 
prove  inoperative  in  his  system  and  all  his  possessions  enjoy 
a  sort  of  immunity  from  acts  of  incendiarism  or  erosions 
by  water.  The  complexion  of  such  a  person  improves  in  its 
healthful  glow  and  all  his  undertakings  become  prosperous 
and  thriving. 

A  diamond,  devoid  of  all  the  characteristic  blemishes  and 
weighing  twenty  tandulam  in  weight,  and  worn  by  a  man, 
should  be  regarded  as  double  in  value  of  the  standard  of 
appraising  used  in  respect  of  ascertaining  the  water,  lustre 
price  and  the  commendable  traits  of  diamond.  Fractions 
such  as  i,  i,  tV»  Tr»  tj  ^^  tzv  should  respectively  used  in 
computing  the  price  of   a  diamond,  wherever  it  would  be 


GARUDA  PURANAM.  185 

tovifid  necessary  to  appraise  a  diamond  by  the  standard  of 
Unother  diamond  of  greater  weight  and  brilliancy.  An  in- 
finitesimally  small  fraction  in  such  an  instance,  should  be 
computed  as  equal  to  a  thousandth  part  of  the  latter  in  price. 
Eight  seeds  of  white  sesamum  equal  a  Tandulam  in  weight, 
and  the  use  of  a  diamond  weighing  less  than  even  the  latter 
standard-measure,  is  not  prohibited.  A  diamond  possessed 
of  all  th^  commendable  traits  and  found  to  float  on  the  water 
ill  test,  should  be  worn  by  a  man  in  exclusion  of  all  the  other 
gems  happening  to  be  in  his  possession. 

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  tenth  part  of  that  of  a  diamond 
of  similar  water  and  weight,  but  devoid  of  all  such  blemishes. 
A  diamond  marked  with  many  a  patent  defect,  whether 
great,  or  small  should  not  be  appraised  at  a  price  even  equal 
to  a  hundredth  part  of  that  of  a  similar  stainless  diamond. 
A  diamond  otherwise  defective,  but  set  in  a  prepared  article 
of  ornament,  should  be  valued  at  a  very  low  price.  A  diamond 
of  the  first  water,  but  found  to  be  other\vise  possessed  of 
any  of  the  condemnable  traits,  should  not  be  set  in  a  royal 
ornament  even  for  the  purpose  of  decoration.  Diamonds  are 
prohibited  as  articles  of  female  wear,  as  they  are  possessed 
of  the  mystic  virtues  of  making  them  sterile  and  unhappy. 
A  diamond  which  has  a  stunted,  elongated  or  a  flattened 
look  like  that  of  a  thrashed  paddy,  should  be  looked  upon 
as  devoid  of  all  commendable  features. 

Imitation  diamonds  are  made  by  skilful  artisans  with 
such  substances  as  the  iron,  the  Pushparaga  (topaz)  the 
Gomeda,  the  Vaiduryyam  (lapis-lazuli),  the  crystal  and 
the  glass,  and  hence  their  genuineness  should  be  made  to 
be  tested  by  experts,  well-versed  in  the  art  of  recognising 
and  appraising  precious  stones.  A  diamond  offered  for  sale, 
should  be  put  to  such  tests,  as  scratching,  shana  (emery  wheel) 
and  immersion  in  alkaline  solutions.  A  diamond  would  scratch 
24 


l86  GARUDA  PURANAM. 

all  other  metals  or  gems,  such  as  the  iron,  etc.,  without  btiag 
scratched  by  any  of  them  in  return^  Weight  goes  a  long  way 
towards  the  determination  of  a  higher  price  of  a  gem  or  a 
metal,  whereas  the  contrary  should  be  regarded  as  the  cri- 
terion of  judgment  in  the  case  of  a  diamond,  as  laid  down 
by  the  immortal  gods.  A  Kuruvinda  of  inferior  water  can 
be  scratched  or  written  upon  by  a  Kuruvinda  of  a  h^her 
water,  while  a  dianK)nd  is  alone  capable  of  cutting  a  diamond. 
The  lustre  of  all  genuine  gems,  pearls  or  dianfond,  cut  or 
set  in  an  ornament,  never  shoot  upwards,  while  those  that 
are  obliquely  or  laterally  cut,  emit  a  ray  of  slanting  ar  lateral 
Kght. 

A  diamond  scintillating  with  flashes  of  rainbow  coloured 
hue  at  the  centre,  though  otherwise  stained  and  marked  wkh 
dots  and  lines,  or  narrow  at  the  sides,  blesses  its  wearer  with 
a  prosperous  family  and  well-frlled  granaries.  A  king  wear- 
ing a  diamond  dazzling  with  lightning  flashes,  is  sure  to 
subdue  the  prowess  of  his  neighbouring  monarchs  and  to  exer- 
cise an  unbounded  control  upon  his  vassab  and  liege  subjects* 


•:o:- 


CHAPTER  LXIX. 


SUTA  said : — Pearls  are  found  in  the  temples  of  etepEfanis 
and  wild  boars,  in  conch-shells,  in  oysters,  in  the  hoods 
of  cobras  and  in  the  hollow  stems  of  ba*mboos.  The  origin 
of  a  species  of  pearls  is  abscribed  to  the  effect  of  thunder. 
Pearls  fonmd  in  Oyster  shells,  abound  in  numbers  and  are 
usually  included  within  the  category  of  gems.  An  oyster 
pearl  is  capable  of  being  pierced  with  a  hole  in  the  middle 
(running  through  its  entire  length)  while  the  remaining 
species  do  not  admit  of  being  similarly  bored.     Pearls  found 


GARUDA  PURANAM.         ,  187 

in  the  stems  of  bamboos  or  in  the  temples  of  elephants  and 
wild  boars  or  in  the  mouths  of  whales  or  in  the  entrails  of 
conch-shells,  are  devoid  of  lustre,  though  possessed  of  other 
auspicious  virtues. 

Of  the  eight  species  of  pearls  described  by  the  con- 
noisseurs of  gems,  those  obtained  from  conch-shells  and  the 
temples  of  elephants  should  be  deemed  as  standing  in  the 
bottom  of  the  list  as  regards  colour  and  brilliancy.  A  conch- 
shell  pearl  is  usually  as  big  as  a  large  Kona  (point  of  a 
rapier)  and  assumes  a  colour  similar  to  that  of  the  mollusc  it 
is  found  in. 

A  pearl  found  in  the  temple  of  an  elephant,  is  marked  by 
the  absence  of  any  definite  colour  and  is  lustreless  like  a 
pearl  found  in  the  stem  of  a  bamboo.  A  pearl  found  in  the 
mouth  of  a  fish,  is  a  perfect  sphere  in  shape  and  is  marked  by 
a  yellowish  hue,  like  the  back  of  a  pathenam  fish  as  is  occa- 
sionally found  inside  the  mouth  of  a  whale  that  frequents 
the  unfathomable  depths  of  ocean  beds.  A  boar-pearl  re- 
sembles the  tip  of  its  tusk  in  colour,  and  is  obtained  in  cer- 
tain quarters  of  the  globe  and  is  blissful  like  the  boar  incar- 
nation of  the  divine  Vishnu.  A  pearl  obtained  from  inside  the 
hollow  stem  of  a  bamboo,  resembles  a  hailstone  in  colour,  and 
is  found  only  in  a  bamboo  that  grows  in  the  land  of  the 
honest  and  the  pious,  and  not  in  every  tope  of  that  grass. 

A  pearl  found  in  the  hood  of  a  cobra  is  round  in  shape 
like  the  one  obtained  from  the  mouth  of  a  fish  and  emits  a 
<lazzling  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  serpent-pearl,  meets 
with  a  rare  good  fortune,  and  becomes  a  pious  and  illustrious 
king  in  time,  with  a  treasury  fiill  of  other  species  of  pre« 
cious  gems. 

Dark  clouds,  hung  down  and  heavily  charged  with  rain, 
and  roaring  with  the  voice  of  the  eternal  trumpets  blown 
upon  at  the  time  of  universal  dissolution  and  spangled  with 


1 88  *       GARUOA  PURANAM. 

flashes  of  lightning,  closely  envelop  the  sky,  at  the  time, 
when  the  Bramhana,  well  versed  in  the  religious  and  cere- 
monial  proceedings,  after  enquiring  about  the  acquisition 
of  such  a  pearl,  and  having  done  the  necessary  rite  of  pro- 
tection unto  it,  formally  takes  it  into  the  interior  of  the 
house  of  its  possessor.  Neither  the  serpents,  nor  the 
Rakshas,  nor  diseases,  nor  disturbances  of  any  kind  would 
assail  the  man  amidst  whose  treasure  such  a  snake-pearl 
would  lie. 

A  cloud-grown  pearl  rarely  reaches  this  mortal  globe^ 
and  usually  falls  to  the  lot  of  the  celestials.  By  illumining 
the  four  quarters  of  the  sky  with  its  native  lustre,  a  cloud- 
begotten  pearl,  like  the  sun,  dispels  the  gloom  of  a  cloudy  day. 
Outshining  the  combined  effulgence  of  the  fire,  the  moon^ 
and  the  myriads  of  scintillating  stars,  such  a  pearl,  like  the 
dawn  of  day,  can  dispel  the  gloom  of  even  the  darkest  night 
on  earth.  The  whole  earth,  girdled  by  the  four  oceans 
containing  innumberable  gems  in  their  fathomless  depths,  can 
not  be  deemed  as  the  adequate  price  of  such  a  pearl,  even 
if  she  be  covered  over  with  layers  of  pure  gold.  A  man^ 
bom  in  indigence  and  of  humble  parents,  but  happening  to 
be  the  possessor  of  such  a  pearl,  only  through  the  transforma- 
tion of  a  good  deed  done  in  a  previous  existence,  is  sure  to 
be  the  paramount  sovereign  of  the  entire  surface  of  the 
Earth.  Not  to  the  good  deeds  of  the  king  alone,  but 
to  the  better  fortune  of  the  whole  humanity ,^hould  be  as- 
cribed the  advent  of  such  a  man  on  earth,  and  no  evil  would 
ever  strike  the  land  to  the  extent  of  a  thousand  Yojanas 
round  the  place  of  his  birth. 

The  teeth  of  that  great  Vala  lay  scattered  and  perched 
up  over  the  wide  expanse  of  heaven  like  the  gallaxy  of 
stars,  and  dropped  down  one  by  one  into  the  wonderfully 
coloured  waters  of  the  oceans,  and  originated  the  seeds  of 
gems  vicing  with  the  beams  of  the  full  moon,  and  the  rain- 
bow tint  of  a  peacock's  feathers  in  colour.    Some  of  these 


i  GARUDA  PURANAM.  189 

seeds  entered  into  the  inner  organisms  of  oysters  that  lay  in 
the  deep  beds  of  oceans  and  gave  rise  to  pearls. 

Pearls  are  divided  into  eight  di£Ferent  species  according 
to  the  places  of  their  origin,  such  as  the  Sainhalika  (off  the 
coast  of  Ceylon),  the  Paraloukika  (heavenly)  the  Sourash- 
trika  (bom  in  the  country  of  Shourashtra),  the  Tamrapama 
(off  the  coast  of  modern  Tamluk),  the  Parashava  (P«rsian)» 
the  Kouvera,  the  Pandyahataka  and  the  Hemaka.  Pearls 
obtained  from  oysters  fished  off  the  coast  of  Ceylon^ 
Vardhana  and  Persia  or  the  coast  of  any  other  foreign  or 
southern  islands  (Patala)  do  not  lose  much  in  comparison 
with  the  other  species  as  regards  shape,  size,  colour  and 
other  properties. 

The  place  of  origin,  should  not  be  taken  into  account 
in  determining  the  price  of  a  pearl.  A  learned  gem-expert 
shall  only  notice  its  shape  and  size.  Nor  can  it  be  said  that 
defects  or  excellencies  are  restricted  to  any  particular  species^ 
since  pearls  of  all  shape  and  size  can  be  obtained  from 
oysters  of  the  several  fisheries  described  above. 

An  oyster-pearl,  grounded  into  a  well  round  shape,  should 
be  appraised  at  a  price  of  thirteen  hundred  and  five  silver 
coins.  A  pearl,  weighing  half  a  mashaka  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 
Mashakas,  should  be  valued  at  two  thousand  silver  coins. 
According  to  a  similar  computation,  the  price  of  a  pearl 
weighing  two  Mashakas  and  a  half,  should  be  fixed  at  two 
thousand  and  three  hundred  silver  coins.  A  pearl,  weighing 
two  Mashakas  only,  but  otherwise  belonging  to  the  commen- 
dable type,  should  be  valued  at  eight  hundred  silver  coins. 
A  pearl  weighing  a  Mashaka  and  a  half,  should  be  valued 
at  three  hundred  and  twenty-five  silver  coins.  The  price  of 
a  pearl  weighing  six  Gunjas,  should  be  laid  at  two  hundred 
silver  coins,  while  a  pearl,  weighing  half  as  much  as  the 
former,  should  be   valued  at  a  hundred  silver  coins  only.     A 


190  GARUDA  PURANAM. 

pearl,  weighing  less  than  the  preceding  one  by  sixteen 
Dharanas,  is  called  a  Darvikam  as  regards  its  weight,  and 
can  fetch  a  price  of  hundred  and  ten  silver  coins  only  from 
the  hands  of  the  ignorant.  A  pearly  weighing  less  than  the 
foregoing  one  by  twenty  Dharanas,  is  called  a  Bhavakam  by 
the  experts  and  should  not  be  valued  at  a  higher  sum  than 
seventy-nine  silver  coins. 

A  string  of  thirty  pearls,  each  weighing  a  Dharanam, 
should  be  valued  at  forty-four  coins.  A  string  of  forty-four 
pearls  of  Shiktha  class,  should  be  valued  at  thirty  silver 
coins.  A  string  of  sixty  pearls,  each  weighing  a  Nikara, 
should  be  valued  at  fourteen  silver  coins.  A  string  of  eighty 
or  ninty  pearls  :  of  the  Kupya  class,  should  be  respectively 
valued  at  eleven  and  nine  silver  coins. 

The  process  of  cleansing  and  perforating  the  pearl  seeds, 
is  as  follows  :— First,  all  the  pearls  should  be  collected  and 
kept  in  a  bowl  of  boiled  rice,  previously  saturated  with  the 
expressed  juice  of  the  Jamvera  fruits  (lime).  Then  the 
whole  contents  of  the  bowl,  should  be  kept  simmering  for 
a  while,  after  which  the  pearls  should  be  taken  out  and 
rubbed  with  the  liquid  extract  of  boiled  rice.  Thus  soft- 
ened they,  should  be  pierced  through  as  desired.  The  pro« 
cess  of  cleansing  consists  in  gently  heating  the  pearl  seeds 
placed  in  a]  covered  crucible,  known  as  the  Matsaputa  and 
covered  over  with  a  plaster  of  clay,  after  which  they  should  be 
boiled  in  milk,  water  or  wine,  according  to  the  process  known 
as  the  Vitanapatti.  Then  the  pearls  should  be  gently  rubbed 
with  a  piece  of  clean  linen,  until  they  would  begin  to  shine 
with  their  characteristic  lustre,  which  would  indicate  the 
completion  of  the  process  of  cleansing.  This  is  what  the 
mighty  Vyadhi  laid  down  as  regards  the  cleansing  of  pearls 
out  of  his  compassion  towards  the  good  and  the  erudite. 

Pearls  used  for  the  personal  decorations  of  kings  and 
noblemen,  should  be  kept  immersed  in  mercury  contained  in 
a  glass   receptacle   saturated  with   a  solution  of  gold.    This 


GARUDA  PURAIIAM.  IQf 

Is  what  is  done  by  experts  in  the  island  of  Ceylon*  A  pearl 
of  suspected  genuineness,  should  be  kept  immersed,  for  a 
night,  in  warm  oil  saturated  with  a  quantity  of  common  salt* 
Its  genuineness  should  be  pronounced  in  the  event  of  its 
successfully  stood  the  preceding  test.  In  the  alternative, 
a  pearl  of  questionable  appearance,  should  be  covered  with  a 
piece  of  dry  linen  and  rubbed  with  a  seed  of  Vrihi  grass,  and 
its  genuineness  should  be  presumed  from  the  fact  of  its 
colour  having  not  been  any  way  affected  by  the  friction. 

A  pearl  which  is  white,  of  good  size,  heavy,  transparent, 
round  and  possessed  of  cool  and  effulgent  lustre,  should  be 
regarded  as  the  best  of  its  kind.  A  pearl,  which  is  possessed 
of  a  pretty  large  size,  is  white,  and  round,  emits  rays  of  efful- 
gent lustre,  is  pierced  with  a  hole  of  uniform  girth  throughout 
its  length  and  evokes  even  the  pleasure  of  a  person  not  dis- 
posed to  purchase  the  same,  should  be  looked  upon  as  a  pearl 
of  rare  virtues.  Not  even  a  single  evil  can  befall  the  possesor 
of  a  pearl  which  is  possessed  of  all  the  commendable  features 
and  qualities  enumerated  in  the  present  chapter. 


lOl' 


CHAPTER  LXX. 


SuTA   said:— The    sun-god,  having    collected  the    gezn- 
begetting  blood  of  that  great  demon    (Vala)  who  was  high  in 
dignity  and   mighty  in  prowess,   attempted  to  stealthily  fly 
away   by  scaling  the   expanse   of   ether,   blue  like  the  colour 
of  a  newly  polished  sword  blade,  when   Rivana,   the    king  of 
Lanka,  the  conqueror  of  the  celestials  in  a  thousand  battles, 
intoxicated  with  his  prowess,  strength  and  victory,  obstructed 
his   path   in   heaven   like  a  second  Rihu  (Nodes).     The  sun- 
god,  afraid  of  his  dreadful  presence,  dropped  that  blood  in 


192  GARUDA  PURANAM. 

dismay  into  the  unfathomable  depth  of  the  pool  of  Lanka^ 
tossing  with  myriads  of  sun-lit  waves  and  girdled  with  a 
belt  of  Arecanut  trees.  From  that  day,  the  pool  has 
acquired  the  celebrity  of  the  Ravana  Ganges  and  ranks 
equally  with  the  sacred  Ganges  in  respect  of  religious  merit 
and  sanctity. 

From  that  day,  the  foreshores  of  that  sanctified  pool  are 
found  to  be  strewn  over  with  innumerable  precious  gem^i  and 
shine  with  wonderful  effulgence  in  the  night  as  if  pierced  with 
hundreds  of  golden  shafts  (Narachas).  On  its  banks  are 
originated  the  bright  and  the  beautiful-coloured  Padmaragas 
(Ruby)  and  crystals  and  Kuruvindas  of  untold  virtues  are 
begotten  of  the  perfume  wafted  from  its  fragrant  foreshores* 
Several  of  the  Kuruvindajas  (which  belong  to  the  family 
of  the  crystals,  as  are  found  in  the  country  of  Soug^ndhika) 
resemble  the  flowers  of  the  Vandhuka,  the  Gunja  and  the 
Kinshuka  trees  in  colours,  some  are  coloured  like  the  human 
blood,  while  several  of  them  resemble  the  colour  obtained  from 
the  insects  known  as  the  Indragopas  or  that  of  the  seeds  of  a 
pomegranate.  Several  of  them  are  coloured  like  vermilion 
or  the  Utpala  flowers  or  saffron  or  like  the  dye  obtained  from 
the  solution  of  shellac,  which  though  coloured  uniformly  deep 
throughout  their  body,  shine  with  a  special  intrinsic  light  at 
their  centre.  These  members  of  the  family  of  crystals,  illumi- 
nated by  the  light  of  the  sun,  shoot  forth  rays  of  wonderful 
colour  and  brilliancy  from  their  sides  which  lighten  up  the 
surrounding  space  and  are  refracted  in  all  directions. 

Some  of  these  gems  are  coloured  like  the  water  dyed 
with  indigo  and  the  expressed  juice  of  the  Kusumbha  flowers. 
Some  of  them  vie  with  the  extremely  deep  red  ©f  the  Utpala 
flowers.  Some  of  them  are  tinged  with  a  hue  similar  to  that 
of  the  flowers  of  a  Kantakari  plant,  while  several  species  bear 
the  colour  of  asafcetida.  Some  of  them  shine  with  an  efful- 
gence which  resembles  the  eyes  of  a  chakora  or  a  male 
cuckoo  in  colour,  while  the  rest  of  the  group  are  tinged  deep 


GARUDA   PURAliAM.  193 

» 
red   like   the  flower  of  a  Kokonada  plant  (red  lotus).     GemS| 

bom  of  Sougandhika,  which  are  coloured  like  the  red  Utpala 
flowers,  or  arc  possessed  of  a  bluish  hue,  are  nearly  equal 
to  those  of  the  crystal  family,  as  regards  bright  ness,  hard- 
ness, heaviness,  etc.  The  colour  of  the  gems  belonging 
to  the  Kuruvinda  family,  is  not  so  deep  as  that  which 
characterises  the  species  of  crystals,  the  former  being 
somewhat  dull-hued  and  devoid  of  brilliancy,  though  there 
are  several  shining  Kuruvindas  which  are  decidedly  inferior 
to  the  crystals  in  point  of  lustre  and  brilliancy. 

Kuruvindas,  found  in  the  bed  of  the  river  Ravana  Ganga, 
are  possessed  of  a  deep  red  hue  like  the  gems  known  as  the 
Padmaragas,  and  can  be  favourably  compared  with  the  mem- 
bers of  the  crystal  family,  as  regards  lustre  and  brilliancy. 
A  species  of  gems,  resembling  the  Kuruvindas  in  colour,  is 
not  usually  found  in  the  country  of  the  Andhras  and  fetches 
an  inferior  price,  if  accidentally  obtained  in  that  division 
of  Bharatavarsha.  Similarly,  gems,  possessed  of  properties 
kindred  to  those  of  the  crystal  family,  are  found  in  the 
country  of  Tamvaru  and  are  valued  at  a  lower  price. 
Brilliancy  of  colour,  heaviness,  coldness,  equal  transparency 
throughout  its  body,  effulgence  and  dimension  are  the  good 
features  of  a  gem. 

A  gem,  though  genuine  and  otherwise  possessed  of  the 
characteristic  features  of  the  family  it  belongs  to,  should  not 
be  commended  to  use  or  wearing,  if  found  to  be  stained,  or 
sandy  or  cracked  in  the  inside,  or  rough,  dull  and  lustreless. 
Grief,  care,  disease,  death,  ruin  and  loss  of  fortune  over- 
take the  man  who  wears  such  a  gem  of  the  condemnable  sort, 
even  out  of  ignorance  or  lack  of  sufficient  knowledge  about 
the  properties  of  precious  stones.  The  five  genuine  species  of 
beautiful  gems  are  usually  substituted  with  the  inferior  or  the 
alien  one's,  which  the  wise  and  the  intelligent  would  carefully 
mark  at  the  time  of  purchase  or  selection.     The   gems,  found 

-'5 


194  QARUDA   PURANAM. 

in  the  countries  of  Kalasapura,  Sinhala,  Tamvani,  Mukta^ 
paniya  and  Shrecparnakas,  which  go  by  the  name  of  the 
Padmaragas,  are  allied  to  one  another,  and  should  be  re- 
garded as  alien  to  a  Padmaraga  of  the  genuine  species. 

The  first  of  the  above  named  species  (  kalasa  )  is  marked 
by   a  frosty  or    husky   aspect.     The    alien   species,  found  in 
the  country  of  the  Tamvaru,  is  characterised  by  a   redLsh   or 
copper-coloured  hue,   that   found   in   the   island  of    Sinhala, 
looks  thin  and  perched  up,  the  Muktapaniyam  is  marked  by 
a  shade  of  sky  blue  tint,  while  the  Shreepamakam    is  devoid 
of  lustre  and  brilliancy.  These,  in  conjunction  with  the  follow- 
ing, form  the  distinctive  traits  of  the  several  alien  species  of 
the  Padmaraga,  viz.,  that  they  are  either  marked  by  a  copper- 
tint,    or   look  frosty   at   the   centre,   or   seem  to  be   clouded 
with  an  oily  coating,  or  shine  with   a  faded   or   discoloured 
light  after  rubbing,  or  cast  a  dark  shade  at  the  sides,  if  pressed 
or^the  head  with  the  fingers.     In  testing  a  Padmaraga,  which 
excels  in  lustre   and   brilliancy    all  other  members  of  its  own 
family,  but  which  bears  a  weight  unequal  to  the  specific  weight 
of  a  gem  of   its  own  class  and  size,  the  wise  should  give  their 
verdict,  as  regards  genuineness,  to  the  one  of  greater  weight  of 
the  two  gems  compared.     In  a  case  of  doubtful  and  bewilder- 
ing testimonies,  the  gem  should  be  subjected  to  the   test  of  a 
testing  stone,  or  examined  by  scratching  it  with  a   gem  of  the 
same   species.     Excepting  diamond  and  Kuruvinda,  no  other 
gem  can  cut  or  scratch  a  bit  of  Padmaraga  or  Indranila. 

A  gem,  belonging  to  an  alien  or  an  incompatible  group, 
should  not  be  worn  with  one  of  the  genuine  species  and 
possessed  of  great  virtues.  Even  the  wearing  of  such  a 
gem  is  forbidden,  if  strung  together  with  the  Koustabha  of 
divine  potency.  As  a  Chandala  in  the  company  of  a  host  of 
mighty  Brahmanas,  can  defile  them  without  the  least  effort, 
!>o  a  gem  of  the  incompatible  type,  can  nullify  the  potencies 
of  all  other  precious  stones,  if  worn  or  strung  together.  No 
evil    can   befall  the  wearer  of  a  genuine  Padmaraga,  even  if 


GARUDA   PURANAM.  )95 

lie  lives  in  the  midst  of  his  deadly  enemies,  or  walks  in  the 
path  of  illusion  and  unrighteousness.  Diseases,  incidental 
to  the  derangement  of  the  vital  humours,  or  disturbances  of 
any  kind,  can  never  assail  the  man  who  wears  a  Padmaraga, 
burning  with  the  effulgence  of  its  own  stirring  and  sterling 
properties. 

The  price  fixed  for  a  tandulam  weight  of  cut  and  polished 
diamond,  should  be  understood  as  equal  to  that  of  a  Mashaka 
weight  of  cleansed  and  polished  Padmaraga.  A  gem  is 
valued  for  its  hue  and  brilliancy,  and  hence  any  deterioration 
of  these  two  qualities  will  correspondingly  deteriorate  its 
price  or  value. 


:o: 


CHAPTER  LXXI. 


SUTA  SAID : — Vasuki,  the  lord  of  the  serpents,  carried 
away  the  bile  of  that  chief  of  the  demons  (  Vala )  and  rent  in 
twain  the  vast  expanse  of  heaven  with  the  sweep  of  his 
mighty  tail.  The  body  of  that  primordial  Hydra,  illumined 
with  the  effulgence  of  gems  glowing  on  his  thousand  hoods, 
lay  like  a  bridge  of  shining  silver  across  the  infinite  deep  of 
dark  blue  ether ;  whereupon  behold,  the  mighty  Gurada,  whirl- 
ing round  with  the  strokes  of  his  mighty  pinions,  darted  down 
upon  that  lord  of  the  nether  worlds  and  obstructed  his  way. 
Vasuki  in  his  turn,  terrified  at  that  dreadful  presence,  dropped 
that  bile,  in  dismay,  down  in  that  vale  of  the  mount  of  Afanikya, 
shaded  with  the  luscious  boughs  of  resinous  Turaksha  trees, 
and  perfumed  with  the  scents  of  the  forests  of  Nalika. 

Simultaneously  with  the  fall  described  above,  a  portion  of 
the  bile  dropped  down  in  the  country,  situated  beyond  the 
Himalayas  (  Varalaya  )  and  graced  with  the   presence   of  the 


196  GARUDA   PURANAM. 

goddess  of  fortune ;  and  the  coast  of  the  land-locked  sea  of 
that  country!  was  transformed  into  one  bed  of  Emerald  The 
mighty  Garuda,  the  lord  of  the  celestial  birds,  picked  up  a  few 
of  the  emeralds  with  his  beaks,  even  from  the  coast  of  that 
inland  sea,  but  he  soon  dropped  down  in  a  fit  of  fainting  and 
all  the  emeralds  were  cast  forth  through  the  apertures  of  his 
nostrils. 

An  emerald,  possessed  of  a  colour  resembling  the  tint  of 
the  neck  of  a  parrot,  or  that  of  a  Shirisha  flower,  or  tinged 
like  the  blade  of  a  green  grass  or  a  new  grown  moss,  or  glow- 
ing with  a  hue  that  marks  the  feathers  of  a  peacock  or  the 
back  of  a  fire-fly,  should  be  deemed  as  possessed  of  the  virtue 
of  bringing  good  luck  to  its  possessor.  The  country  in  which 
the  bile  of  the  lord  of  the  demons  dropped  down  from  the 
beaks  of  that  dreadful  destroyer  of  the  serpents  (Garuda), 
thus  originating  the  veins  of  emerald  therein,  is  very  difficult 
to  get  at,  though  Nature  has  bestowed  her  bounties  upon  it 
with  the  most  lavish  hand. 

An  Emerald  found  in  that  emerald  bed,  is  endued  with  the 
virtue  of  neutralising  the  effects  of  poisons.  Poison,  secreted 
from  the  fangs  of  a  Maha-Sarpa  ( /// :  the  great  serpent, 
black  cobra )  or  incidental'  to  the  bite  by  such  a  snake,  which 
baffles  the  virtues  of  all  medicinal  herbs  and  incantations,  is 
neutralised  by  its  simple  touch.  An  emerald,  not  found  in 
the  abovesaid  bed,  but  mined  from  any  other  place  in  the 
same  country,  is  the  holiest  of  the  holies. 

The  gem  experts  accord  the  highest  praise  to  an  emerald, 
which  is  possessed  of  a  dark  green  colour,  and  sheds  a  soft 
glow,  and  looks  as  if  stuffed  with  powders  of  gold  in  the 
inside,  in  company  with  the  one  which  is  coloured  with  an 
uniform  shade  of  green  all  through  its  body,  is  heavy  in 
weight,  is  devoid  of  the  condemnable  traits  and  shoots 
forth  rays  of  effulgence  with  the  reflection  of  the  sunlight. 
An  emerald  whose  inside  changes  its  natural  green  hue 
and    shines    witli   a    dazzling    light    like   that    of   a   flash  of 


GARUDA   PURANAM.  197 

lightning  modified  with  a  greenish  shade,  as  well  as  the  one 
which  pleases  the  mind  of  the  onlooker  at  the  first  sight, 
should  be  deemed  as  possessed  if  the  most  excellent 
qualities  '  An  emerald,  possessed  of  a  transparent  hue  at  the 
centre,  though  coloured  like  the  tender  blade  of  a  kusha 
grass  in  its  body,  ranks  very  high  as  regards  value  and 
quality.  An  emerald,  simply  glowing  with  its  native  dark 
green  hue,  should  be  deemed  inferior  to  one  of  the  preceding 
type. 

An  emerald,  blackish  ( dark  blue ),  lustreless,  looking 
sand-grained,  dry  and  hard,  and  encrusted  with  Shilajatu 
( bitumen  )  should  be  deemed  as  of  a  very  inferior  sort.  A 
person  seeking  his  own  good  and  prosperity,  shall  never  wear, 
nor  purchase  a  gem  which  has  been  made  to  look  like 
an  emerald  by  means  of  dying  or  any  other  chemical  process. 
Similarly,  the  use  of  an  emerald,  possessed  of  a  double  shade 
of  colour,  is  prohibited  by  the  injunctions  of  the  Shastras.  An 
emerald  coloured  like  a  Putrika  or  a  Bhallataka,  should  be 
deemed  as  not  belonging  to  the  genuine  t)rpe  (  vijati ).  The 
colour  or  the  glow  of  a  Putrika-coloured  emerald,  is  per- 
ceptibly aflFected  by  rubbing  it  with  a  piece  of  linen,  which 
is  often  suspected  to  be  a  bit  of  glass  for  its  lightness  of 
weight.  The  colour  of  an  emerald  possessed  of  a  variety  of 
shades  and  attributes,  is  affected  by  the  contact  of  a  wind, 
saturated  with  the  essence  of  the  Bhallataka. 

Diamonds,  pearls,  or  any  other  gems  belonging  to  the 
alien  species,  fail  to  shoot  up  rays  in  the  upward  direction 
when  not  set  in  an  ornament.  In  certain  cases  the  upward 
rays  are  perceptible,  if  the  gems  are  cut  straightwise  or 
held  longitudinally,  which  disappear  as  ^soon.  as  they  are 
held  in  a  slanting  position. 

The  wise  and  the  intelligent,  should  wear  an  emerald  set 
in  gold,  at  the  time  of  religious  ablution,  or  of  rinsing  the 
mouth  with  water  on  the  occasion  of  a  religious  sacrifice,  or 
during   the    performance    of   protective  incantions,  or  at    the 


198  GARUDA   PURANAM. 

time  of  making  gifts  of  cows  and  gold,  or  during  the  perform- 
ance of  obsequious  rites  done  unto  the  gods  and  one's  depart- 
ed manes,  or  for  the  cure  of  diseases,  brought  about  by  the 
deranged  condition  of  the  vital  winds,  or  incidental  to  the 
effects  of  poison.  Similarly  an  emerald  devoid  of  all  blemishes 
and  set  in  gold,  is  possessed  of  the  mystic  virtue  of  bringing 
victory  to  its  wearer,  if  engaged  in  a  battle  with  his  adversary. 
A  pure  emerald  fetches  a  higher  price  than  a  ruby 
(  Padmaraga )  of  equal  weight,  while  a  defective  one  should 
be  valued  at  a  lower  price  than  a  similarly  defective  Padma- 
raga of  the  same  weight. 


•:o: 


CHAPTER  LXXII. 


SUTA  SAID  : — ^The  eyes  of  the  lord  of  the  demons  (  Vala ) 
which  resembled  the  full  blown  blue  lilies  in  hue  and  shape, 
were  severed  from  his  dismembered  organism  and  cast  into  a 
country,  where  the  beautiful  damsels  of  Sinhala  cull  the 
fragrant  flowers  from  the  stems  of  suppliant  and  inviting 
creepers,  in  testimony  whereof  the  expanding  foreshores  of  the 
ocean  that  washes  the  coasts  of  that  favoured  isle,  edged  with 
a  slender  border  of  the  Ketaka  plants,  glow  as  paved  with  one 
continuous  bed  of  sapphire  ( Indra-Nila  ).  These  gems  are 
coloured  like  the  black  (  dark  blue  )  flowers  of  the  mountain 
Karnika  which  grow  on  those  banks  and  around  which  swarms 
of  black  bees  hum  day  and  night,  and  which  flowers  are  endued 
with  a  sour  taste  through  the  contact  of  the  throat-serum  of 
the  Chakravakas  ( birds  )  that  greedily  suck  their  luscious  sap 
and  flap  about  their  gladsome  wings.  Several  of  these  gems 
are  coloured  like  the  clear  and  transparent  water  of  that 
tranquil   sea,  others  are  tinged  like   the    breast-feathers  of  a 


GARUDA    PURANAM.  Jgg 

peacock,  others  are  possessed  of  a  hue  which  resembles  the 
colour  of  the  bubles  that  burst  out  on  the  surface  of  that  dark 
blue  sea,  while  the  rest  are  coloured  like  the  hue  that  corner 
upon  the  breast  of  a  male  cuckoo  in  spring. 

An  Indra-Nila  gem  possessed  of  an  uniform  shade  of 
colour  throughout  its  body,  and  clear  and  effulgent  in  its 
lustre,  should  be  deemed  as  a  gem  of  a  very  high  value.  An 
Indra-Nila  possessed  of  a  colour  like  that  of  an  impregnated 
rain-cloud  or  any  way  scratched  or  splintered,  or  found 
encrusted  with  bits  of  stone,  earth,  or  other  ores  or  impurities, 
or  looking  sandy  in  its  grain,  should  be  regarded  as  possessed 
of  dreadful  features.  Learned  men,  wise  in  the  wisdom  of 
the  Shastras,  are  loud  in  the  praise  of  those  excellent  gems 
which  are  largely  found  in  the  foreshores  of  the  sea  of 
Sinhala. 

Men  acquire  the  same  merit  in  and  derive  the  same 
benefit  from,  using  an  Indra-Nila  which  they  derive  from 
wearing  a  gem  of  the  Padmaraga  species,  and  in  the  case 
of  doubt,  an  Indra-Nila  should  be  subjected  to  the  same 
tests  as  are  laid  down  in  the  case  of  a  Padmaraga. 
The  features  which  characterise  the  three  alien  species  of  the 
Padmaraga,  apply  mutatis  mutandis  to  the  case  of  an  Indra- 
Nila,  which  should  be  carefully  noticed  at  the  time  of 
purchase  An  Indra-Nila  would  stand  a  greater  amount 
of  heat  or  fire  than  a  Padmaraga  of  equal  size  and  weight. 
But  under  no  circumstance,  a  gem  should  be  subjected  to 
an  ordeal  of  fire,  inasmuch  as  a  gem  burnt  for  the  purpose 
of  being  purged  off  of  all  impurities,  or  for  a  greater 
brilliancy,  brings  ill  luck  to  the  person  who  burns  it,  as  well 
as  to  him  on  whose  behalf  such  burning  is  performed. 

Glass,  marble,  Vaiduryaya  (lapis-lazuli)  and  crystals,  though 
made  to  be  possessed  of  a  colour  like  the  Indra-Nila,  should 
be  regarded  as  alien  to  the  latter  in  species.  The  weight 
and  hardness  of  these  gems  which  are  found  to  grow  in  an 
increasing   ratio  from   the   glass   upward,   should  be   always 


200  GARUDA   PURANAM. 

tested.  An  Indra-Nila  which  shoots  forth  dark  or  faint  rays 
of  copper-coloured  light  from  its  inside,  as  well  as  the  one 
shining  with  the  blended  colours  of  a  Karavira  and  a  blue 
lotus,  should  be  carefully  preser\'ed  as  a  precious  treasure. 
An  Indra-Nila  which  scintillates  with  the  blended  colours  of 
a  solar  spectrum,  should  be  looked  upon  as  a  rare  find  on 
earth. 

An  Indra-Nila,  immersed  in  a  quantity  of  milk  weighing 
hundred  times  its  own  weight  and  tinging  the  latter  with  its 
native  hue,  is  called  the  Maha-Nila.  The  price  of  a  Masha 
weight  of  Padmaraga  is  same  as  that  of  the  four  Masha 
weights  of  Indra-Nila. 


:0: 


CHAPTER  LXXIII 


SUTA  SAID  : — O  thou  twice-bom  one,  the  mode  of  testing 
such  gems  as  the  Vaiduryaya,  the  Padmaraga,  the  Karketana 
and  the  Bhisma-stone,  were  first  described  by  the  god  Brahma 
to  the  holy  sage  Vyasa,  who  subsequently  disclosed  them  to 
the  world  for  the  good  of  the  human  race. 

The  bosom  of  that  primordial  ocean  was  violently  agitated 
by  the  thundering  war-cry  of  that  lord  of  the  demons,  whose 
swollen  and  frenzied  waters  began  to  madly  lash  the  jagged 
faces  of  its  rock-bound  coasts ;  and  behold,  Vaiduryayas  of 
varied  colours  and  matchless  brilliance,  were  showered  down 
through  the  clefts  of  those  water-riven  shores,  turning  them 
into  beds  of  shining  light.  Accordingly  the  brow  of  the 
contiguous  hill  of  Vidura  was  transformed  into  a  mine  of 
Vaiduryaga,  which  was  originated  by  the  war-cry  of  the  demon 
Vala  and  is  named  after  the  rock  in  which  it  was  first  found 
to  be  imbedcd. 


CAl^UOA  PURANAM.  .     20l 

The  thunder  like  roar  of  the  demon,  gave  rise  to  the 
formation  of  packs  of  sable  clouds,  and  Vaiduryyas  of  varied 
colours  were  formed  under  their  influence,  as  so  many  efful- 
gent shootings  off  from  that  primordial  sky^  Colours  which 
mark  the  several  classes  of  the  Padmaraga,  as  well  form  the 
distinctive  features  of  the  several  species  of  the  Vaiduryya^ 
of  which  those  that  are  tinged  like  the  breast-feathers  of 
a  peacock,  or  coloured  pale  green  like  the  leaves  of  a  bamboo^ 
are  the  best  as  regards  price  and  quality.  A  Vaiduryya, 
possessed  of  a  blended  hue  like  that  of  the  primary  or  the 
exterior  feathers  of  the  wings  of  a  Chasa  (  bird  )  occupies  the 
lowest  place  in  the  list  as  regards  value  and  intrinsic  virtues, 
and  accordingly  its  use  is  forbidden  by  the  gem  experts. 

A  Vaiduryya,  .belonging  to  the  commendable  type, 
brings  good  luck  to  its  wearer,  whereas  the  use  of  one  of 
the  condemnable  species,  is  attended  with  dreadful  conse- 
quences. Hence  a  Vaiduryya  should  be  carefully  observed 
and  tested  before  wearing.  Stones,  known  as  the  Girikacha, 
Shaishopala,  or  glass  crystals,  appearing  as  clouded  smoke, 
may  be  easily]mistaken  for  a  Vaidutyya,  though  they  are  alien 
to  it  in  species.  They  should  be  pronounced  as  bits  of  glass 
in  the  event  of  their  proving  incapable  of  cutting  or  scratch^ 
ing  a  Vaiduryya  of  tested  genuineness,  whereas  a  Shaisho- 
palakam  stone,  simulating  the  properties  of  a  Vaiduryya, 
should  be  detected  by  its  lightness.  A  crystal,  mistaken 
for  a  gem  of  the  species  under  discussion,  should  detected 
by  its  greater  brilliance. 

The  price  of  two  pala  weights  of  Vaiduryya,  should 
be  laid  at  the  amount  fixed  for  the  value  of  a  Suvarna  weight 
of  Indra-Nilam.  Gems  apparently  resembling  a  Vaiduryya 
in  colour,  but  virtually  belonging  to  the  alien  species,  should 
be|compared  in  respect  of  gloss,  softness,  lighter  weight,  etc.| 
with  a  Vaiduryya  of  tested  genuineness.  The  price  of 
a  Vaiduryaya,  in  common  with  the  rest  of  the  gems,  varies 
according  to  its  setting  and  purifica  tion  and  depends  upon 
26 


202  GARUDA   PURANAM. 

the  fact  of  its  being  possessed  of  auspicious  or  inauspicioo^ 
features.  A  gem  losing  nothing  of  its  excellence  in  courser 
of  ages,  and  carefully  set  by  a  jeweller  in  a  suitable  metal,  or 
found  in  a  mine  of  Samateta  or  in  a  country  near  the  sea 
coast,  should  be  valued  at  a  price  six  times  greater  than 
that  of  an  ordinary  gem  belongfing  to  the  same  species. 
The  price  enumerabid  above,  should  be  deemed  as  obtaining 
in   markets  near  the   sea  coast  and  in  vicinity  of  the  gem 

mines. 

Sixteen  Mashakas  are  equivalent  to  a  weighty  technically 
known  as  the  Suvarnam  in  the  parlance  of  the  gem  dealers, 
a  seventh  part  whereof  is  called  a  Sana.  Four  Krishnalas 
make  a  Masha  or  a  Mashaka.  A  tenth  part  of  a  Pala  makes 
a  Dharana. 


:o: 


CHAPTER  LXXIV. 


SUTA  said  : — Gems  known  as  the  Pushparagas  ( topaz  y 
origined  out  of  the  perched  skin  of  that  dismembered  body 
of  Vala,  which  fell  on  the  summits  of  the  Himalays  and 
were  thus  naturally  endued  with  high  qualities.  A  topaz 
possessed  of  pale  yellow  colour,  usually  passes  under  the 
denomination  of  the  Padmaraga,  while  the  one  tinged  with 
the  blending  of  a  reddish  and  yellow  hue,  is  called  the 
Kourunda.  A  topaz  which  is  transparent  and  possessed  of  a 
reddish  colour,  is  designated  as  the  Kashayaka,  while  the  one^ 
tinged  with  a  cold  shade  of  bluish  white,  is  known  by  the 
denomination  of  Samanaka.  A  topaz  coloured  deep  red  or 
dark  blue  is  known  by  the  epithet  of  Padmaraga  or  Indra- 
Nila.  The  price  of  a  topaz  should  be  appraised  at  a  rate  as 
previously   laid   down    by   the   gem    experts   in   the  case  of 


3. 


GARUDA  PURANAM.  20$ 

The  man  who  devoutly  wears  a  pure  Bhishma  stone,  set 
in  gold,  about  his  neck,  perpetually  meets  with  the  good  in 
life.The  wild  and  fierce  beasts  of  the  forest,  such  as  wolves, 
leopards,  Sharabhas  ( fabulous  eight-feeted  beasts  of  the 
rhinoceros  tribe )  elephants,  tigers  and  lions,  shun  the  pre- 
sence  of  a  man  who  wears  a  Bhishma  stone  about  his  neck, 
and  hurriedly  fly  away  even  if  happened  to  be  near  his 
person.  Such  a  man  can  easily  satisfy  any  number  of  wives, 
and  usually  gets  the  upper  hand  in  matters  of  sexual  enjoy* 
ment  Libations  of  water  or  obsequious  oblations  offered  to 
one's  departed  manes  with  a  hand,  adorned  with  a  ring  set 
with  a  Bhishma  stone,  give  them  a  satisfaction  which  lasts 
for  years  to  c«me,  and  poisons  of  such  venomous  creatures, 
as  serpents,  moles,  scorpions  or  of  any  other  oviparous 
animals,  however  strong  and  active,  readily  yield  to  its  mystic 
potency.  The  wearer  of  such  a  stone  enjoys  a  sort  of 
immunity  from  the  dangers  of  a  watery  grave  and  acts  of 
incendiarism,  and  thieves  and  robbers  dare  not  intrude  upon 
the  precincts  of  his  house. 

A  wise  man  shall  shun,  from  a  distance,  a  Bhishma  stone 
which  is  possessed  of  a  blended  colour  ( greenish  blue  )  like 
the  hues  which  respectively  mark  a  rain  cloud  and  the 
zoophytes  (water  plants,)  or  tinged  with  a  dull,  lifeless  yellow, 
or  faded  and  discoloured.  The  intelligent  shall  fix  the  price 
of  a  Bhishma  stone  with  an  eye  to  the  nature  of  the  season 
of  the  year  and  the  place  of  its  origin,  one  obtained  in  a 
remote  country  fetching  a  higher  price  than  its  kindred  of 
local  origin,  or  obtained  in  a  country  which  is  not  distant 
from  the  place  of  its  sale. 


•lO:- 


104  GARUDA  PURANAM. 

happiness  to  his  household  by  destroying  the  evil  propen* 
sities  of  his  mind,  which  are  the  inseparable  companions  of 
the  miscreant  Kali  ( the  lord  or  creator  of  all  moral  evils  ). 

Men  who  use  such  a  Karketanam  gem  of  high  and  won- 
derful virtues,  whether  for  the  purposes  of  decoration,  or 
otherwise,  are  sure  to  be  the  masters  of  untold  wealth,  and 
are  glorified  in  the  world,  and  enjoy  universal  fame  and  per« 
petual  felicity  amidst  the  unsolicited  affections  of  many  a 
true,  tested  and  devoted  friends. 

Stones  of  inferior  light,  shade,  lustre,  weight  and  origin^ 
may  be  found  to  simulate  a  Karketam  of  the  genuine  species, 
which  may  be  detected,  at  the  first  sight,  by  its  high  and 
inimitable  excellence  in  respect  of  the  foregoing  points  or 
attributes. 

A  Karketanam,  clear  and  effulgent  like  the  rays  of  the 
midday  sun,  should  be  valued  by  a  connoisseur  at  a  proper 
and  adequate  price,  and  according  to  its  weight  and  native 
excellence. 


•:o:- 


CHAPTER    LXXVI. 


SUTA  SAID : — The  (seeds)  semen  of  the  lord  of  the 
demons  which  was  contained  in  its  natural  receptacle  at  the 
time  of  his  dissolution,  was  cast  in  a  country  situate  to  the 
north  of  the  Himalayas,  and  was  transformed  into  the  mines 
of  that  excellent  gem  which  is  [known  as  the  stone  of 
Bhishma. 

A  Bhishma  stone  is  usually  found  to  be  of  a  white  colour 
like  that  of  a  conchshell  and  resplendent  like  a  ray  of  the 
unclouded  sun,  while  the  one  of  a  comparatively  later  origin, 
is  sometimes  mistaken  for  a  diamond. 


GARUDA   PURANAM.  20$ 

The  man  who  devoutly  wears  a  pure  Bhishma  stone,  set 
in  gold,  about  his  neck,  perpetually  meets  with  the  good  in 
life.The  wild  and  fierce  beasts  of  the  forest,  such  as  wolves, 
leopards,  Sharabhas  ( fabulous  eight-feeted  beasts  of  the 
rhinoceros  tribe )  elephants,  tigers  and  lions,  shun  the  pre* 
sence  of  a  man  who  wears  a  Bhishma  stone  about  his  neck, 
and  hurriedly  fly  away  even  if  happened  to  be  near  his 
person.  Such  a  man  can  easily  satisfy  any  number  of  wives, 
and  usually  gets  the  upper  hand  in  matters  of  sexual  enjoy- 
ment. Libations  of  water  or  obsequious  oblations  offered  to 
one's  departed  manes  with  a  hand,  adorned  with  a  ring  set 
with  a  Bhishma  stone,  give  them  a  satisfaction  which  lasts 
for  years  to  c«me,  and  poisons  of  such  venomous  creatures, 
as  serpents,  moles,  scorpions  or  of  any  other  oviparous 
animals,  however  strong  and  active,  readily  yield  to  its  mystic 
potency.  The  wearer  of  such  a  stone  enjoys  a  sort  of 
immunity  from  the  dangers  of  a  watery  grave  and  acts  of 
incendiarism,  and  thieves  and  robbers  dare  not  intrude  upon 
the  precincts  of  his  house. 

A  wise  man  shall  shun,  from  a  distance,  a  Bhishma  stone 
which  is  possessed  of  a  blended  colour  ( greenish  blue )  like 
the  hues  which  respectively  mark  a  rain  cloud  and  the 
zoophytes  (water  plants,)  or  tinged  with  a  dull,  lifeless  yellow, 
or  faded  and  discoloured.  The  intelligent  shall  fix  the  price 
of  a  Bhishma  stone  with  an  eye  to  the  nature  of  the  season 
of  the  year  and  the  place  of  its  origin,  one  obtained  in  a 
remote  country  fetching  a  higher  price  than  its  kindred  of 
local  origin,  or  obtained  in  a  country  which  is  not  distant 
from  the  place  of  its  sale. 


lOl' 


CHAPTER  LXXVII. 


SuTA  said : — The  serpents,  having  worshipped  the  nails 
of  the  deceased  lord  of  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  which 
flow  through  the  hallowed  confines  of  the  countries  beyond 
(  situate  to  the  north  of  )  those  mountains. 

Pulakas  (  a  kind  of  gem  )  found  in  the  beds  of  rivers 
flowing  through  such  countries  as  Dasharna  ( the  eastern 
part  of  modern  Malwa ),  Agadha,  Makala  (  Modern  Amara- 
kantaka,  the  source  of  the  Narmada )  and  in  the  provinces 
of  Gandhara  (  modem  Afghanisthan  )  and  Valhika  (  Bactria 
or  modern  Balkh  ),  and  coloured  like  the  seeds  of  the  Gunja  ' 
(  a  kind  of  shrubs  bearing  red-black  berries  )  honey  and  the 
stems  of  the  lotus  plants  or  earth-coloured,  should  be  regarded 
as  belonging  to  the  most  commendable  type. 

Pulakas  possessed  of  variegated  colours  like  those  of 
conchshells,  lotus  flowers,  black  bees,  and  Arka  flowers  and 
chequered  with  lines,  should  be  deemed  as  the  most  aus- 
picious and  holiest  of  their  species,  and  as  granting  increase 
of  wealth  and  progeny  to  their  wearers. 

Pulakas  possessed  of  a  hue  like  the  colour  of  a  crow  or 
of  an  ass  or  of  a  jackal  or  of  a  wolf  or  carried  away  and 
deposited  in  a  place  by  vultures  in  their  blood-stained  beaks, 
bring  death  to  the  person  who  collects  or  keeps  them  in  his 
possession.  Hence  the  intelligent  should  avoid  a  Pulaka  of 
any  of  the  aforesaid  characters. 

A  Pulaka  of  the  commendable  type,  weighing  a  Pala  in 
weight,  should  be  valued  at  five  hundred  silver  coins. 


•:o:- 


CHAPTER  LXXVlir. 


SUTA  said  : — The  Fire  God,  having  picked  up  the  com-' 
plexion  of  the  lord  of  the  demons,  cast  it  into  the  waters  of 
the  Narmada,  a  portion  of  which  fell  into  the  low-lying  lands 
of  the  vicinity,  occupied  by  the  communities  of  vile  caste. 
From  the  complexion  so  cast  about,  originated  the  gem, 
known  as  the  blood-stone,  coloured  like  the  hue  of  the 
Indragopa  insect  blended  with  that  of  the  mouth  of  a  parrot, 
and  characterised  by  an  uniform  elevation  and  brightness 
of  all  its  parts. 

Blood-stones  of  various  colours  have  been  obtained  on 
different  occasions,  some  of  which  are  extremely  clear  and 
coloured  pale  red  like  the  disc  of  the  half  moon.  A  blood 
stone  should  be  subjected  to  the  same  test  as  a  sapphire,  and 
looked  upon  as  possessing  the  mystic  virtue  of  increasing 
the  wealth  and  the  number  of  servants  of  its  wearer.  A 
blood-stone  fully  matured,  assumes  the  colour  of  a  flash  of 
lightning. 


-ro:- 


CHAPTER  LXXIX. 


SuTA  said  : — The  god  Langali  took  up  .the  fat  of  the 
deceased  demon  king,  scattered  it  with  his  plough-share 
over  the  countries  traversed  by  the  river  Kaveri  and  the 
Vindhya  mountain,  as  well  as  over  the  countries  of  Nepal  and 
China  and  the  tracts  of  land  inhabited  by  the  Yavanas.  The 
scattered  bits  of  fat  were  transformed  into  crystals  which 
assume   a   white   colour   like   that  of  conch   shell  or   of  the 


2o8  GARUDA  PURANAM. 

fibres  found  inside  the  stems  of  a  lotus  plants  No  ottief 
gem  can  vie  with  the  pfesent  one  in  respect  of  absolving 
the  sin  of  a  man.  A  crystal  cut  and  polished  by  a  skilful 
artizan,  should  fetch  a  higher  price  than  one  in  its  uncut  or 
natural  state. 


:o: ^ 


CHAPTER  LXXX- 


SUTA  said : — The  primordial  hydra  (  Vasuki )  carried  away 
the  entrails  of  the  lord  of  the  demons  and  cast  them  into 
the  countries  of  Kerala,  etc.,  out  of  which  the  corals  of  high 
and  excellent  virtues  were  originated.  Of  these,  those  that  are 
coloured  like  the  blood  of  a  hare  or  that  of  a  Gunja  berry 
or  of  a  China  rose,  should  be  deemed  as  the  best  of  their 
kind,  the  countries  of  Romaka,  Devaka  and  Sunilaka,  being 
the  places  of  their  origin.  Corals  obtained  from  any  other 
source  are  not  so  good  as  the  aforesaid  ones.  The  price  of 
a  coral  depends  upon  its  cutting.  A  coral  which  is  coloured 
dark  red  and  possessed  of  a  cool,  pleasant  and  soft  shadei 
should  be  deemed  as  belonging  to  the  best  species  and  as 
endued  with  the  virtue  of  augmenting  the  riches  and  filling 
in  the  granaries  of  its  wearer,  as  well  as  the  best  eliminator  of 
poison  and  a  safeguard  against  all  dreaded  evils.  O  Sounaka, 
the  corals  and  the  crystals  should  be  included  within  the 
category  of  gems  and  used  in  testing  their  genuineness. 


'lo:- 


CHAPTER  LXXXt. 


ISUTA  said : — Now  I  shall  describe  the  holy  pools  and 
l^anctuaries  of  which  the  river  Ganges  pre-eminently  stands 
as  the  most  sacred*,  and  which  is  easily  accessible  everywhere 
throughout  its  course,  except  in  three  places,  such  as  Harid- 
Vara,  Prayaga  and  Sagara  (the  Gangetic  estuary)  Prayaga  is 
the  best  of  all  sanctuaries,  inasmuch  i^  a  man  quitting  this 
life  within  the  precincts  t>f  that  sacred  city,  becomes  a 
liberated  soul  after  death,  and  oblations  offered  therein  for 
the  absolution  of  the  departed  souls,  fully  serve  their  initiative 
purpose,  and  moreover  because,  men  resorting  to  its  blessed 
sanctum  for  the  fruition  of  any  definite  desire,  are  sure  to 
witness  its  realisation. 

The  city  of  Benares  is  the  foremost  of  all  the  sacred  places 
in  which  the  god  Keshava  is  transformed  into  the  shape  of 
the  god  Vishvesha.  The  field  of  Kurukshetra  is  a  great 
sanctuary  where  men  by  making  gifts  and  doling  out 
charities,  become  entitled  to  the  privileges  of  an  emancipated 
soul  or  to  the  enjoyment  of  (Creature  comforts,  as  the  case 
may  be,  in  the  life  to  come.  The  sacred  pool  at  Prabhasa, 
is  a  great  place  of  pilgrimage  where  the  divine  image  of  the 
god  Somnath  is  installed.  The  fair  city  of  Dvaraka  is  the 
holiest  of  the  holy  spots  on  earth  and  grants  enjoyment 
of  earthly  cheers  or  salvation  to  those  who  resort  to  its 
sanctum.  The  eastern  bank  of  the  river  Sarasvati  is  holy 
and  likewise  is  the  country  of  the  Sapta  Sarasvatam.  The 
sanctuary  at  Kedara  has  the  merit  of  absolving  a  pilgrim 
from  all  sins,  whereas  the  village  of  Shambhala  is  a  good 
place  of  pilgrimage.  The  sanctuary  of  Narayanam  is  a  great 
shrine,  whereas  a  pilgrimage  to  the  holy  forest  of  Vadarika, 
leads  to  the  emancipation  of  self. 
27 


/ 


210  GARUDA  PURANAM. 

Similarly,  places  or  pools  or  hills  like  Shvetadvipa,  Maya'<' 
puri,  Naimisha,  Pushkara,  Ayodhya,  the  Aryatirthanii  the 
Chitrakutam,  the  Gomati,  the  Vainayaka,  the  hermitage  of 
Ramagiri, .  Kanchipuri,  the  Tunga-Bhadra,  the  Shreeshailam^ 
Setubandham,  Rameshvaram,  the  Kartikeyam,  the  Bhrigu-^ 
tungamr,  the  Kamatirtham,  Kamaram  and  Katak,  should  be* 
regarded  as  important  sacred  pools,  places  or  hills. 

The  god  Mahakala  is  the  presiding  deity  of  the  sanctuary 
at  the  city  of  Ujjayani,  while  the  god  Hari,  installed  in  the 
shape  of  the  imaged  Shri-dhara,  is  the  guardian  deity  of 
Kuvjaka.  Likewise  Kuvjabhrakam  is  a  great  place  of  pil- 
grimage, whereas  a  resort  to  Kalasarpi  fulfills  the  desires  of 
a  pilgrim. 

The  •'  other  renowned  places  of  pilgrimage  are  the  rivers 
Maha-keshi,  the  Kaveri,  the  Chandrabhaga,  the  Vipasha^ 
the  sacred  forest  of  Ekamram,  the  Brahma-tirtham,  the 
Devakotakam,  the  beautiful  city  of  Mathura,  the  rivers  Shona,. 
Mahanada  and  the  Jamvusara.  Sacred  is  the  spot  where 
stands  an  image  of  the  god  Hara  or  of  Hari  or  of  Gana  or  of 
the  Sun-god. 

Rites  of  religious  ablutions,  acts  of  worship,  and  charity. 
Shraddha  ceremonies,  repetitions  of  Mantras,  or  offerings 
of  oblations  to  one's  departed  manes,  performed  or  done 
within  the  sanctum  of  any  of  the  abovesaid  pools  or  places, 
tend  to  bear  immortal  fruits. 

A  pilgrrimage  to  the  sacred  village  of  Shalagrama,  is  re- 
warded with  the  fruition  of  all  desires,  while  the  sanctuary 
sacred  to  the  god  Pashupati,  should  be  deemed  as  the  holiest 
of  all  holy  places,  like  those  known  as  the  Kokamukha,  the 
Varaha,  the  Bhandiram  and  the  Svamitirtham. 

The  Maha  (supreme)  Vishnu  manifestation  of  the  god 
Hari,  is  the  presiding  deity  of  the  sanctuary  at  Mohadanda, 
while  the  Madhusudana  manifestation  of  the  same  deity  is 
the  tutelary  god  at  the  sanctuary  at  Mandara.  The  sanctuary 
of  Kamarupam  where  resides  the  goddess    Kamakshya,  should 


GARUDA   PURANAM.  211 

l>e  deemed  as  one  of  the  most  sacred  spots  on  the  globe,  and 
likewise  is  the  sanctuary  at  Pundravardhanam  where  resides 
the  god  Kartikeya.  Extremely  holy  are  the  sanctuaries  at 
Viraja  and  Purushottam  and  sacred  are  the  hills  and  rivers 
which  go  by  the  denominations  of  the  Mahendra,  the  Kaveri 
the  Godavari,  the  Payoshni,  and  the  sin  absolving  Vindhya. 

Similarly  sacred  are  the  hills  and  cities  and  pools  which  are 
known  by  the  names  of  the  Gokarna,  the  city  of  Mahishmati- 
pura,  Kalanjara  and  the  sanctuary  of  the  Shukra-Tirtham, 
where  acts  of  charity  and  obsequious  offerings  performed  and 
made  in  the  presence  of  the  bow-wielding  (Sharnga-Dhara) 
manifestation  of  Vishnu,  lead  to  the  emancipation  of  one's 
self,  and  grants  a  religious  merit  equal  to  that  of  resorting  to 
a  million  of  other  sancturies.  The  sacred  shrines  at  Nandi- 
Tirtham,  Nasika,  the  Govardhana,  the  Krishna,  the  Veni,  the 
Bhimaratha,  the  Gandaki,  the  Tviravati,  the  Vindu-Sara,  as 
well  as  the  washings  of  the  feet  of  an  image  of  Vishnu, 
should  be  deemed,  as  the  sancto  sanctum  of  all  sanctuaries. 

A  meditation  upon  the  infinite  self  of  Bramha,  is  the  holiest 
of  all  sanctuaries.  A  control  or  subjugation  of  the  senses  is 
a  great  sanctuary.  Holy  is  the  sanctuary  of  one's  curbing  the 
evil  propensities  of  one's  own  mind,  and  holy  is  the  sanctuary 
of  the  purity  of  thought.  The  man  who  makes  an  ablution  in 
the  waters  of  divine  meditation  of  the  pool  of  pure  know- 
ledge, undefiled  by  the  sediments  of  passion  and  envy, 
attains  to  the  highest  station  of  spiritual  existence. 

Men  who  make  any  nice  discrimination  as  regards  the 
sacred  or  non -sacred  character  of  a  particular  sanctuary,  alone 
acquire  the  merit  of  making  any  pilgrimage.  The  man  who 
beholds  the  universe  as  but  the  manifestation  of  the  one 
and  the  secondless  Bramha,  stands  above  the  necessity  of 
resorting  to  any  so-called  sacred  place  in  the  world.  To  him 
all  places  are  alike,  as  being  equally  sanctified  by  the  pre- 
sence of  that  supreme  entity. 

All  pools  and    rivers,  all  hills  and  mountains  which  are  the 


212  GARUDA  PURANAM, 

favourite  haunts  of  the  gods,  are  hallowed  shrines^  and  actm 
of  religious  ablutions  and  charities  s^nd  tKe  offerings  of  obse-^ 
quious  cakes  to  one's  depi^rted  manes  on  the  occasions  of* 
Shraddha  ceremonies,  done  and  performed  at  s^iy  d  these 
sacred  places,  bear  immortal  fruits. 

The  sanctuary  at  Shriranga,  sacred  to  the  god  Hari^  the 
holy  river  Tapi,  the  seven  sanctuaries  alogng  the  banks  of 
the  Godavari,  the  sacred  hill  of  Kona,  the  sanctua^ry  ol  Maha- 
Lakshmi  with  the  close  flawing  ss^cred  streamlet  of  th.e 
Pranita,  situate  in  the  brow  of  the  Sajhyadri  (thye  wester^ 
Ghauts)  and  the  shrines  sacred  to  the  deities  Ekayira  an4 
Sureshvari,  are  renowned  places  of  pilgrimage.  A  maa 
by  bathing  in  any  of  the  sacred  pools  at  the  GUinga-Dvara,, 
Kushavarta,  Ka,nkhala,  the  Yindhyaka  and  (he  NM-Parvartai. 
never  reverts  to  the  miseries  of  humai^  life. 

Suta  said : — ^The  god  Bramha  first  beared  o(  2JI  these 
all-giving  sanctuaries. frqm  the  god  Hari,  and  subsequently 
described  their  sacred  characters  to  Vyasa,  I)aksha  and  to^ 
the  rest  of  the  brotherhood  of  the  sagres.  O  Bramhai^  a  des- 
cription of  the  origin  and  sanctity  of  the  holy  shrines  a;t 
Gaya,  a  pilgrimage  whereto  ensures  a  perpetual  residence 
in  the  region  of  Bramha,  formed  the  sequei  %o  t^X  sacredk 
topic. 


:o> 


CHAPTER  LXXXIl. 


Said  THE  God  Brahma  : — Hear  me,  O  Vyasa,  briefly  dis- 
course on  the  sanctity  of  the  holy  city  of  Gaya,  which  is  the 
holiest  of  the  holies,  and  a  patient  hearing  whereof  entitles 
the  listener  to  all  the  good  things  in  this  life  and  to  salvation 
in   the   next.     Once  on   a  time,  there  lived  a  mighty  demon 


GAHUDA  PURAIIAM.  2\2 

» 

named  Gaya,  who  agitated  the  whole  universe  with  the 
energy  of  his  own  well-practised  and  austere  penances.  The 
gods  scorchedi  as  it  were,  with  the  fiery  emanations  of  hia 
austerities,  deliberated  his  death  in  a  synod  duly  convened^ 
Itnd  resolved  to  seek  (he  umbrage  of  the  protecting  arms  o( 
Vishnu  to  that  end. 

The  Utter  promised  them  protection  and  the  impendn 
ing  f^ll  of  the  mighty  Gayasura,  and  the  Gods,  encouragecl 
by  the  wqrds  of  th^^t  supreme  divinity,  repaired  to  their 
respective  abodes. 

Once  upon  a  time,  the  mighty  Gayasura  culled  several 
lotus  flowers  which  decked  the  waters  of;  the  ocean  of  cream^ 
the  favourite  haunt  of  Vishnu,  with  the  object  of  offering 
them  to  the  god  Shiva  in  the  course  of  a  worship,  and  carrie4 
them  away  to  the  country  of  Keekata,  Misguided  by  tho 
illusive  energy  of  Vishnu,  the  demon  turned  them  to  2^ 
sacrilegious  purpose,  by  making  a  bed  of  them  for  his  own 
use,  and  fell  under  the  fatal  stroke  of  the  celestial  mace  of 
that  divinity  and  departed  his  life  in  peace. 

Since  then,  the  mace-wielding  Vishnu  has  been  staying 
within  the  precincts  of  that  sacred  city  (Gaya)  and  on  the 
ossified  remains  of  that  mighty  demon,  with  the  single  object 
of  granting  salvation  to  those  who  might  come  there  on 
pilgrimage,  and  likewise  the  gods  Br^mha  and  Kalesha  have 
been  living  ever  since  within  their  imaged  embodiments, 
installed  on  the  sanctified  remains  of  that  illustrious  Gaya. 

"Now  then,"  said  the  mace-beaming  god — ''Behold,  I  shall 
make  a  sanctuary  of  this  blessed  city.  The  man  who  bathes  in 
the  holy  pools  which  flow  within  its  sacred  confines,  or  makes 
any  gift  or  performs  the  Shradha  ceremonies  in  honour  of  hia 
departed  manes  therein,  shall  ascend  to  the  region  of 
Bramha,  and  shall  never  be  doomed  to  the  sufferings  of  hell.'* 

Then  the  god  Bramha,  the  grandfather  of  the  celestials, 
having  been  informed  of  the  sacredness  of  the  city  (Gaya) 
celebrated  a  religious  sacrifice  therein.     The  Bramhanas  who 


114  GARUDA  PURANAM. 

were  invited  on  the  occasion,  were  honoured  with  substan- 
cial  tokens  of  devotion,  and  the  priests,  who  officiated  at  the 
sacrifice,  were  rewarded  with  as  much  gold  as  they  could 
carry.  Streams  of  milk,  curd,  cream  and  thickened  milk,  were 
made  to  flow  through  the  city,  and  reservoirs  of  cordials  and 
luscious  drinks  were  opened  free  to  the  public,  not  to  speak 
of  other  sweet  and  costly  viands  were  served  to  all  who 
were  present  there.  The  god  Bramha,  by  way  of  sacrificial 
remuneration,  transferred  to  the  Bramhanas  the  proprietary 
right  of  the  whole  city  to  the  circuit  of  about  ten  miles, 
but  cursed  them  for  their  greed  of  gold  which  they  did 
not  take  the  trouble  of  hiding  on  the  occasion.  Thus 
addressed  them  the  offended  god  : — "  Cursed  be  ye  all.  Futile 
will  be  the  knowledge  acquired  by  yourselves  and  your 
fathers,  and  the  studies  of  your  progenies  in  the  Vedic  lore 
will  fail  to  bear  any  fruit.  The  wealth  acquired  by  you  and 
your  fathers  shall  be  miserably  squandered,  and  penury  shall 
fall  to  the  portion  of  your  children.  Cursed  be  the  soil  of 
your  city,  cursed  be  the  hills  which  defend  its  borders,  cursed 
be  the  clouds  which  bring  rain  to  your  country,  and  cursed 
be  the  rivers  which  irrigate  your  fields." 

The  Brahmanas,  on  their  turn,  fell  on  their  knees  and 
propitiated  the  enraged  divinity,  who,  in  a  relenting  mood, 
assured  them  that  men  coming  on  a  pilgrimage  to  their 
sacred  city,  would  purchase  their  satisfaction  for  good  value, 
and  that  they  would  live  on  the  bounties  contributed  by 
persons  performing  Shraddha  ceremonies  in  honour  of  their 
departed  manes  at  Gaya. 

The  fourfold  means  of  salvation  consists  of  a  knowledge 
of  the  Supreme  Brahma,  performance  of  Shraddha  cere- 
monies  in  honour  of  one's  departed  forefathers  at  Gajra, 
death  in  a  cowshed,  and  residence  within  the  confines  of  the 
holy  field  of  Kurukshetra. 

O  Vyasa,  all  the  holy  oceans  and  pools  and  rivers  and  wells 
attend   upon   the  man  who  makes  a  religious  ablution  in  any 


GARUDA  PURANAM.  21$ 

of  the  sacred  pools  at  Gaya.  Sins  incidental  to  the  murder 
of  a  Brahmana,  or  to  the  drinking  of  wine,  or  due  to  one's 
defiling  the  bed  of  a  superior  person,  or  incidental  to  the 
company  of  a  person  guilty  of  any  of  the  aforesaid  crimes, 
is  absolved  by  performing  a  Shraddha  ceremony  in  honour 
of  his  soul  at  Gaya.  Persons  who  have  departed  this  life 
without  the  rites  of  purification  done  unto  their  souls,  or 
killed  by  thieves  and  ferocious  wild  beasts,  as  well  as  the 
souls  of  persons  died  of  snake  bites,  enter  the  region  of 
paradise  through  the  merit  of  a  Shraddha  ceremony  done  unto 
them  at  Gaya.  I  cannot  exhaust  the  merits  and  benefits 
which  a  man  acquires  and  derives  by  offering  an  obsequious 
oblation  at  Gaya,  if  I  go  on  relating  them  even  for  millions 
and  millions  of  years. 


:o:« 


CHAPTER  LXXXIIL 


Said  THE  God  Brahma  : — The  city  of  Gaya  is  a  sacred 
sanctuary  in  the  country  of  Keekata  and  likewise  is  the  forest 
of  Rajagriha  (modern  Rajgir)  in  that  part  of  the  continent 
of  India.  Sacred  is  the  place  called  the  Vishaya  Charana, 
and  the  rivers  which  drain  the  aforesaid  tracts  are  the  holiest 
of  the  holies.  The  part  of  Gaya  known  Munda-Prishtha 
covers  an  area  of  a  crosha  and  a  half  (three  Englbh  miles) 
measured  from  north  to  south  and  from  east  to  west,  the 
entire  site  of  the  sanctuary  (Gaya)  enclosing  an  area  of 
ten  square  miles.  The  part  of  the  sanctuary  known  as 
the  Gaya-Shirah  (/iV.,  the  head  of  Gaya)  measures  a  crosha 
(two  English  miles)  in  length,  and  oblations  offered  to  one's 
departed  manes  within  its  limit,  secure  them  an  elevated 
sUitus   in   the   next   world.      A   man,   by  simply  making  a 


^l6  tiAkUOA  purAnaM. 

pilgrimage  i6  Gaya,  stands  absolved  from  all  debts  Jil^ 
by  him  to  his  forefathers.  The  God  Janarddana  stands  as 
the  embodied  image  of  the  Pitris  at  Gaya,  and  a  simple 
glance  at  that  lotus-eyed  deity,  is  enough  to  discharge  the 
threefold  obligation  which  he  has  incurred  in  the  CBpachj 
of  a  son,  a  created  being,  and  a  disciple  to  a  particular  sage 
or  Rishi. 

Similarly)  by  witnessing  the  images  of  the  gods  Rudra, 
Kaleshvara  and  Kedara  at  Gaya,  a  man  is  supposed  to  pay 
off  the  debts  he  owes  to  his  fathers.  By  seeing  the  image 
of  the  celestial  grandfather  at  Gaya,  a  man  is  absolved  from 
all  sins,  whereas  by  repairing  to  the  presence  of  the  divine 
image  of  the  great  grandfather  at  Gaya,  a  man  b  sure  to  enter 
the  sinless  region  after  death. 

The  man  who  approaches  in  a  humble  and  contrite  spirit 
the  divine  image  of  the  mace-bearing  deity  and  devoutly 
lays  himself  prostrate  before  that  best  of  all  male  subjects 
in  the  universe,  is  freed  from  the  cycles  of  necessary  existence 
and  never  reverts  to  the  pangs  of  mortality  after  death. 

O  thou  sage  among  the  twice-born  ones,  the  man  who  visits 
the  shrines  of  the  god  Mounaditya  and  Kanakarka  in  a  spirit 
of  devotion,  is  purged  of  all  sins  and  is  discharged  from  all 
obligations  to  his  fathers.  By  worshipping  the  god  Brahma 
at  Gaya,  the  worshipper  is  sure  to  ascend,  after  death,  to  the 
region  presided  over  by  that  divinity.  The  man^  who  haviiq^ 
performed  his  daily  right  of  Sandha  (recitation  of  certain 
Vedic  hymns  and  verses  by  a  Brahmana  at  the  three  diwi* 
sions  of  a  day)  repairs  to  the  divine  presence  of  the  im^[ed 
Gayatri  at  Gaya,  acquires  the  merit  of  reciting  the  entire 
Vedas  through  the  grace  of  that  benign  goddess.  Similariy 
by  resorting,  in  the  noon,  to  the  shrine  of  the  goddess  Savitri, 
a  pilgrim  acquires  the  merit  of  celebrating  a  religious  sacri- 
fice.  A  visit  to  the  shrine  of  the  goddess  Sarasvati  in  the 
evening,  adds  to  the  credit  of  the  votary  the  merit  of  making 
an  unsolicited  gift. 


CARUDA  PURANAM.  21; 

A  Visit  to  the  image  o(  the  divine  sage  Augusta,  or  to  Ihe 
forest  of  Dharma  graced  by  the  presence  of  that  imaged 
god  of  virtue,  .and  situate  within  the  holy  confines  of  that 
sacred  city,  absolves  a  man  from  all  debts  to  his  fathers. 
Where  is  the  man,  where  is  that  degraded,  abject,  and 
hardened  sinner  who  does  not  feel  himself  *  emancipated 
from  the  trammels  of  life  in  the  presence  of  the  divine 
image  of  Gridhreshvara  ?  The  man  who  sees  the  cow- 
goddess  in  the  sylvan  abode  of  that  divinity,  is  sure  to 
lead  his  departed  manes  to  the  region  of  Brahma.  The 
man  who  pays  a  visit  to  the  shrine  of  the  god  Prabhashesha 
at  Gaya,  acquires  an  elevated  status  in  after  life.  By 
viewing  the  image  of  god  Kotishvara,  or  by  resorting  to 
the  sanctuary  of  Ashvamedha,  a  man  is  freed  from  all 
indebtedness  to  his  forefathers.  By  seeing  the  divine  image 
of  the  god  who  commands  the  gates  of  heaven,  a  man 
is  liberated  from  the  trammels  of  existence.  The  man  who 
visits  the  shrine  of  Rameshvara  or  that  of  the  mace-playing 
God  at  Gaya,  ascends  to  the  region  of  the  immortal  gods. 
Similarly  by  paying  a  visit  to  the  shrine  of  Bramhesha,  a 
man  is  absolved  from  the  sin  which  he  had  committed  by  kill- 
ing a  Bramhana. 

By  resorting  to  the  shrine  of  the  goddess  Mahachandi 
at  Munda-Prishtha,  a  man  is  enabled  to  witness  the  realisation 
of  all  his  heart-felt  desires.  By  paying  a  visit  to  the  shrine 
of  the  god  Phalgvisha  (the  god  of  the  river  Phalgu)  or  by 
seeing  the  images  of  the  goddesses  Phalgu  Chandi  and 
Gouri  or  of  such  gods  as  Gomaka  and  Gopati,  a  man  is 
supposed  to  fully  discharge  his  debts  to  his  fathers.  A  similar 
benefit  is  derived  from  paying  a  visit  to  th6  shrines  of 
Angaresha,  Siddhesha,  Gayaditya,  Gaja  and  Markandeya- 
shvara.  Does  not  an  ablution  in  the  holy  pool  of  the 
Phalgu  and  a  visit  to  the  shrine  of  the  god  Gadadhara, 
signify  the  acme  of  one's  good  fortune  ?  What  more  can 
the  pious  and  the  devout  expect  for  the  recompense  of  their. 
28 


2l8  GARUDA   PURANAM. 

good  deeds  in  life  ?    The  merit  of  these  acts  leads  the  scuts 
of  one's  departed  ancestors,  removed  even  up  to  the  twenty-. 
first  degree  in  the  ascending  line,  to  the  region  of  Brahman. 

All  the  holy  streams,  lakes  and  mountains  which  sanctify 
our  mortal  globe,  resort  to  the  waters  of  the  river  Phalgu, 
once  a  day.  Gaya  is  the  most  sacred  spot  in  the  world. 
The  quarter  known  as  the.  Gayashiras,  is  the  sancto  sanctum 
of  that  hallowed  sanctuary,  and  the  river  Phalgu  is  the  holiest 
of  the  holies  as  well,  since  it  forms  the  mouth  of  the  im- 
mortal gods. 

The  holy  pool  known  as  the  Nabhi-tirtham  lies  to  the 
north  of  the  river  Kanaka,  and  occupies  a  middle  place 
between  that  river  and  the  holy  well  of  Brahma-Sada 
an  ablution  wherein  leads  the  bather  to  the  region  of  Brahma 
after  death.  The  man  who  offers  oblations  or  obsequious 
cakes  to  his  departed  manes  on  the  rim  of  that  sacred  well 
and  casts  them  in  its  holy,  waters,  is  freed  from  all  moral 
indebtedness  to  his  forefathers.  Similarly  a  Shraddha  cere« 
mony  performed  by  a  man  at  the  shrine  of  the  immortal 
Vata  tree,  leads  the  souls  of  his  departed  forefathers  to  the 
region  of  Brahma.  The  man  who  bathes  in  the  holy  pool, 
known  as  the  Hansa-tirtham,  is  absolved  from  all  sins.  A 
Shraddha  ceremony  performed  by  a  man  at  any  of  the  follow- 
ing sacred  spots  or  shrines,  such  as  the  Koti-Tirtham,  the 
Gayaloka,  the  Vaitarini,  and  the  Gomaka,  leads  the  souls  of 
his  ancestors,  removed  even  to  the  twenty-first  degree  in  the 
ascending  line  to  the  region  of  Brahma.  ' 

The  man  who  performs  a  Shraddha  ceremony  of  his 
deceased  ancestors  at  the  Brahma-tirtham,  or  Rama-tirtham, 
or  Agni-tirtham,  or  Soma-tirtham  or  at  the  banks  of  the  Rama- 
hrada,  ensures  the  residence  of  his  departed  manes  in  the 
region  of  Brahma.  By  performing  a  Shraddha  ceremony  at 
the  banks  of  the  Northern  Manasa,  a  man  is  liberated  from 
the  trammels  of  re-birth,  while  a  similar  ceremony  performed 
at  the  banks    of    its   name    sake   in    the    south,   leads   his 


GARUDA  PURANAM.  2lg 

departed  manes  to  the  region  of  Brahma.  A  ceremony  of 
Bhishma-Tarpanam,  performed  at  the  sanctuary  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  Gridhreshvara  (the  lord  of 
cormorants). 

The  man  who  pays  a  visit  to  the  goddess  Dhenuka  (cow- 
goddess)  in  the  forest  named  after  her,  and  performs  a 
Shraddha  ceremony  in  honour  of  his  departed  manes  after 
having  made  a  gift  of  the  type,  technically  known  as  the 
Tila  Dhenu  (cow  of  sesamum)  ensures  their  residence  in  the 
region  of  Brahma.  A  similar  ceremony  performed  at  any 
of  the  following  sacred  places  such  as  the  Aindra-Tirtham,  the 
Nara-Tirtham,  the  Vasava-Tirtham,  the  Vaishnava-Tirtham, 
or  on  the  banks  of  the  river  Mahanadi,  is  attended  with 
the  same  result. 

The  man  who  bathes,  or  performs  the  rites  of  his  daily 
Sandhya  worship  and  offers  libations  of  water  to  the  gods 
and  his  departed  manes,  and  performs  a  Shraddha  ceremony 
for  the  welfare  of  their  soul,  in  or  about  any  of  the  following 
sacred  shrines  such  as  the  Savitri,  the  Gayatri,  the  Sarasvati, 
etc.,  succours  the  souls  of  a  hundred  and  one  generations  of 
his  fathers  and  cognates,  and  ensures  their  residence  in  the 
region  of  Brahma. 

By  passing  through  the  hill  crevice  or  the  natural  tunnel 
known  as  the  Brahma-Yoni,  with  his  mind  absorbed  in  the 
contemplation  of  his  forefathers,  a  man  is  exempted  for  good 
from  the  trouble  of  passing  through  the  uterine  canal  of  any 
woman  in  the  shape  of  a  child.  Libations  of  water,  offered 
by  a  man  to  his  departed  manes  at  the  shrine  of  Kakajangha, 
give  them  infinite  and  perpetual  satisfaction.  The  man  who 
performs  a  Shraddha  ceremony  at  the  well  of  Matanga  in 
the  holy  forest  of  Dharmaranya,  ascends  to  heaven  after 
death.  A  similar  ceremony  performed  at  the  well  of  virtue 
or   at   the    siirine    of   the    stake    of    virtue    (Dharma   Yupa) 


220  GARUDA  PURANAM. 

absolves  a  man  from  all  obf^tions  to  the  souTs  of  hSs  forew 
fathers.  The  gods  should  be  mvoked  to  bear  testunony 
to  the  fact  as  follows : — **  Witness,  O  ye  god?,,  and  the 
guardian  angels  of  the  (Efferent  regions  or  abodes^  that  I  have 
come  to  the  welt  of  Matanga  in  this  holy  forest  and  have 
brought  about  the  liberation  of  my  departed  manes.'*' 

The  man  who  performs  his  ablution  in  the  holy  pool 
of  Ran£a-Sara  and  celebrates  a  Shraddha  ceremony  in 
honour  of  his'  departed  nwines,.  at  the  sacred  shrine  of 
Prabhasaka,  witnesses  their  liberation  from  astraf  existence 
on  the  simimits  of  the  hills  of  the  grhosts  (Pteta  Shila)  if 
they  had  been  doomed  to  the  tortures  of  such  a  Kfe  through 
the  effects  of  their  misdeeds  in  this  mortal  globe.  The  ma» 
who  performs  a  Shraddha  ceremony  at  the  sacred  shrine 
of  Svapushta  or  at  the  sacred  hill  of  Mund^ristha^  leads 
his  departed  manes  to  the  region  of  Brabnnu 

There  is  not  a  single  spot  within  the  boundaries  of  the 
city  of  Gaya  which  is  not  a  sanctuary  in  itself.  An  oblation 
offered  any  where  within  the  precincts  of  that  sacred  city,, 
bears  immortal  fndt  and  carries  the  disparted  manes  of  the 
person  making  the  offerii^  to  the  eternal  region  of  K-ahma» 
The  man  who  offers  an  obsequious  cake  for  the  benefit  of  his 
own  soul  into  the  hands  of  the  god  Janarddana,  by  reciting  the 
prayer  which  runs  as. — *^  1  have  offered  this  obsequrous  oh- 
lation,  O  Janarddana,  in  thy  eternal  hands.  May  this  oblation 
last  me  for  eternal  time  and  make  me  an  en>ancipated  self 
in  the  worid  to  come/  is  sure  to  ascend  to  the  region  of 
Brahma  in  the  company  of  all  his  departed  manes. 

An  oblation  offered  to  the  soul  of  oner's  ancestors  either 
at  the  sanctuaries  of  Dharma  Prishtha,  Akshayavata  or  Gaya 
Shiras  or  on  the  banks  of  the  sacred  pool  of  Brahma 
(Brahnia-Saras)  bears  immortal  fruit.  The  man  who  per-- 
forms  a  Shraddha  ceremony  of  his  forefathers  after  having 
visited  the  holy  forests  of  Dharmaranyam,  Dhenukaranyam 
and    the  sacred  hill  of  Dharmapristham,   is   sure   to  succour 


GARUDA  PURANAM.  22  f 

the  souls  of  his  cognates  to  the  twentieth  decree  of 
consanguinity. 

That  quarter  of  the  sacred  city  which  lies  to  the  west  of 
the  river  Maya,  is  called  the  forest  of  Brahma,  the  hermitage 
of  Bharata,  while  the  hill  of  Nagadri  and  Brahma  Sada  occupy 
the  eastern  portion  thereof.  A  Shraddha  ceremony  should 
be  performed  at  the  foot  of  the  god  Matanga  in  the  hermitage 
of  Bharata.  The  hill  known  as  the  Pandushila  is  situated 
in  the  forest  known  as  the  Champaka  Vanam,  lying  to  the 
south  of  the  Gaya  Shiras  and  to  the  west  of  the  river 
Mahanadi.  A  Shraddha  ceremony  performed  under  the 
auspicies  of  the  third  phase  of  the  moon  and  within  the 
boundaries  of  the  sacred  pools  of  Nischira  or  the  great  lake 
or  the  Koushiki,  bears  immortal  fruit. 

The  hill  known  as  the  Krounchapada  lies  close  to  the 
lake  of  Tritiya  which  is  situated  to  the  north  of  the  river 
Vaitarini,  and  there,  by  performing  a  Shraddha  ceremony  of 
his  departed  manes,  a  man  is  sure  to  carry  them  up  to  the 
eternal  heaven.  The  lake  called  the  Nischira  lies  to  the  north 
of  the  hill  known  as  the  Krounchapada. 

The  man  who  contemplates  that  a  visit  to  Gaya  is  not  a 
matter  of  every  day  probability,  and  that  it  does  not  fall  to 
the  lot  of  every  one  to  offer  obsequious  cakes  at  Gaya  to 
one's  departed  manes  more  than  once  in  life,  shall  do  well 
to  touch  the  holy  waters  of  the  river  Mahanadi  and  to  offer 
libations  of  the  same  to  his  departed  manes,  whereby  they 
would  be  enabled  to  ascend  to  the  regions  of  eternity, 
accompanied  by  the  souls  of  all  the  departed  cognates  of  the 
offerer.  The  man,  who  recites  at  the  shrine  of  the  goddess 
Gayatri,  the  Vedic  hymns  and  verses  composing  the  rite  of 
his  daily  Sandhya,  is  sure  to  acquire  the  merit  of  such  conti- 
nuous recitation  for  the  period  of  twelve  consecutive  years. 

The  man  who  resides  for  two  fortnights,  both  light  and 
dark,  within  the  sacred  walls  of  Gaya,  sanctifies  the  seven 
generations   of  bis  own  family  and  children.     By  visiting  the 


222  GARUDA  PURANAM. 

sacred  hills  of  Mundaprishtha,  Aravinda  and  Krounchapada 
which  rise  up  from  the  hallowed  plains  of  that  sacred  city, 
a  man  is  absolved  from  all  sins  and  of  whatsover  nature. 

An  offering  of  an  obsequious  cake  to  one's  departed 
manes  at  Gaya,  under  the  auspices  of  the  continuance  of 
the  sun  in  the  sig^  of  the  cancer  or  under  that  of  a  solar  or 
a  lunar  eclipse,  should  be  regarded  as  a  piece  of  exceptionally 
rare  good  fortune. 

Rare  is  the  man  in  the  three  habitable  worlds  who  is 
fortunate  enough  to  cast  obsequious  cakes  in  honour  of  his 
departed  manes  at  Gaya  under  the  auspicies  of  the  sun's 
continuance  at  the  sign  of  the  cancer,  or  under  that  of  a 
solar  or  a  lunar  eclipse.  A  Shraddha  ceremony  performed  at 
any  of  the  seven  following  sites  in  Gaya,  such  as  the  great 
lake,  the  Koushiki,  the  Mulakshetra  and  the  rock-hewn  cave 
of  the  mount  Gridhrakuta,  etc.,  ensures  an  elevated  status  in 
the  plain  of  astral  existence  to  the  soul  for  whose  benefit  the 
ceremony  is  celebrated.  The  man  who  performs  a  Shraddha 
ceremony  at  the  place  where  flows  the  mighty  stream  of 
Maheshvari  is  supposed,  to  discharge  all  debts  to  his  ances- 
tors. The  man  who  performs  a  Shraddha  ceremony  on  the 
banks  of  the  world-renowned  stream  of  the  sacred  Vishala, 
acquires  the  merit  of  celebrating  an  Agnisthoma  sacrifice 
and  is  translated  to  heaven  after  death.  Similarly  a  Shraddha 
ceremony  celebrated  at  the  sacred  shrine  of  Mashapada,  as 
well  as  a  rite  of  ceremonial  ablution  performed  therein, 
ranks  equal  in  merit  with  the  celebration  of  a  Vajapeya 
sacrifice.  An  obsequious  cake  offered  at  the  shrine  of  the 
Ravipada,  lifts  up  a  fallen  and  benighted  soul  from  the 
bottom  of  perdition. 

The  Pitris  (departed  manes  of  a  person)  acknowledge 
the  sonship  of  a  child  and  own  him  alone  as  their  true 
offspring  who  resorts  to  the  sacred  precincts  of  Gaya 
for  the  sole  purpose  of  benefiting  them  spiritually  and 
offers  them  boiled  rice  by  way  of  funeral  oblation.  The  Pitris, 


GARUDA   PURAtlAM.  223 

afraid  of  the  torments  of  heli,  pray  for  the  birth  of  a  male 
child  in  their  surviving  family  on  earth,  so  that  he  might 
make  a  pilgrimage  to  Gaya,  and  succour  their  distressed 
souls  from  the  gloom  of  the  nether  worlds.  Verily  do  they 
rejoice  over  the  advent  of  a  son  in  Gaya,  thinking  that  the 
water  accumulated  in  the  ruts  of  the  streets  of  that  sacred 
city  and  tossed  off  by  his  legs,  might  some  day  lead  to  the 
emancipation  of  their  selves. 

An  obsequious  cake  offered  to  a  departed  spirit  at  Gaya 
by  his  son  in  flesh  or  by  any  other  person,  lifts  him  up  to  the 
region  of  the  eternal  Bramha.  A  similar  pilgrimage  to  the 
sacred  pool  of  Koti-Tirtham  leads  a  man  to  the  region  of 
Vishnu. 

The  river,  which  is  renowned  in  the  three  worlds  by  the 
name  of  Vaitarini,  is  descended  from  the  region  of  the  im- 
mortal gods  and  laves  the  shores  of  the  sacred  Gaya, 
absolving  the  souls  of  all  departed  beings.  The  man  who 
performs  a  Shraddha  ceremony,  or  offers  an  obsequious 
cake  to,  or  makes  the  gift  of  a  cow  for  the  benefit  of,  his 
departed  manes  on  the  banks  of  that  sacred  stream,  succours 
the  souls  of  twenty-one  generations  of  his  ancestors. 

A  son,  visiting  the  sacred  sanctuary  at  Gaya  in  course  of 
time,  and  for  the  spiritual  benefit  of  his  own  departed  fore* 
fathers,  shall  give  a  sumptuous  repast  to  the  local  Bramhanas, 
as  directed  by  the  grandfather  of  the  celestials.  By  wor- 
shipping his  departed  manes,  a  man  acquires  the  merit  of 
worshipping  all  the  gods.  The  Bramhanasi  on  such  an 
occasion,  should  be  fed  and  propitiated  according  to  the 
rules  of  a  Havya  Kavya  ceremony. 

Gaya  is  the  best  place  for  the  religiously  disposed  to 
quit  their  mortal  frames.  The  man  who  performs  a  Vrisho- 
tsarga  ceremony  at  Gaya,  the  best  of  all  sanctuaries,  is  sure 
to  acquire  the  merit  of  a  hundred  Agnisthoma  sacrifices. 
An  intelligent  man  shall  prospectively  offer  obsequious 
cakes  to  his  own  soul  at  Gaya,  as  well  as  to   those  of  others 


224  GARUOA  PURANAM. 

withoat  the  customary  admixture  of  sesamum  with  them. 
O  Vyasa,  such  calces  should  be  duly  offered  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  relations. 

By   performing   a   ceremonial  ablution  in  the  sacred  pool 
of  Rama-Tirtham,  a   man   acquires   the   merit  of   making  a 
gift  of  a  hundred  cows  at  a  time.     A  similar  ablution   in  the 
lake  of  Matanga,  is  sure  to  enhance  that  merit  ten-fold.    The 
man   who   bathes   at   the  confluence  of  the  sacred  Nishchira, 
leads   his   departed   manes   to    the    region   of  Brahma.     By 
bathing   at  the   hermitage   of  Vashista,   the  bather  acquires 
the  merit  of  performing   a   Vajapeya   sacrifice.     A  residence 
near  the   sacred   stream  of  Koushika  ensures  the  merit  of 
performing  a    Horse-Sacrifice.      The  hallowed  fountain    of 
Agnidhara   rises   from   the  lake  sacred  to  the  grandfather  of 
the  gods,  and   is   usually   known  as   the   Kapila.     The  man 
who   performs   a   Shraddha   ceremony  at  or  near  this  sacred 
stream,   acquires   the   merit  of  performing    an   Agnisthoma 
sacrifice.     By   performing  a  similar  ceremony  near  thie  foun- 
tain,  sacred   to   the   god   Kumara,  a  man  is  sure  to  acquire 
the   merit   of  performing  a   Horse-Sacrifice,   whereas  a  visit 
to   his    divine    image    at   the    adjoining    shrine,    leads    to 
the   emancipation  of  one's  self.     An  ablution  in   the  sacred 
fount    of  the    moon    god,   ensures   one's  residence    in    the 
region   of   that   divinity  after  death.     The  man   who  offers 
an  obsequious  cake  to  his  manes  on   the  banks   of  the  pool 
sacred  to  that  god  leads  them  to  the  region  of  Brahma. 


GARUDA   PURAIUM.  225 

CHAPTER  LXXXIV. 


Brahma  said : — ^The  man  who  is  about  to  start  on  a 
pilgrimage  to  Gaya,  shall  only  perform  a  Shraddha  ceremony 
before  setting  out  on  his  journey,  circumbulate  his  native 
village  in  the  garment  of  an  anchorite,  take  up  his  residence 
in  an  adjoining  village,  live  on  the  residue  of  obsequious 
cakes  offered  to  his  manes  in  the  course  of  that  Shraddha 
ceremony,  and  shall  then  go  on  his  way,  refraining  from 
taking  alms  and  charities  on  the  road.  The  departed 
ancestors  of  a  man  commence  to  ascend  each  step  of  stairs 
to  heaven  at  his  each  foot-fall  on  the  way  to  that  sacred 
city.  The  rules  of  fasting  and  shaving  the  head  hold  good 
in  the  case  of  all  sacred  pools  and  shrines,  except  Kurukshetra, 
Vishala,  Viraja,  and  Gaya.  A  Shraddha  ceremony  at  Gaya, 
does  not  wait  for  any  particular  part  of  the  day  for  its  per- 
formance, which  may  be  gone  through  at  any  time  in  the  day 
or  night.  By  performing  a  Shraddha  ceremony  at  Benares, 
or  at  the  banks  of  the  Shona,  or  the  Mahanadi,  a  man  is 
sure  to  ensure  a  felicitous  residence  to  ^his  manes  in  heaven. 
A  pilgrimage  to  the  sacred  pool  of  Uttara  Manasa  at  Gaya, 
grants  the  greatest  success  to  the  pilgrim  in  respect  of  his 
penances  and  penitential  observances  in  general.  By  per- 
forming a  Shraddha  ceremony  at  the  latter  sanctuary,  a  man 
is  sure  to  witness  the  fruition  of  all  his  desires  and  becomes 
an  emancipated  self  after  death.  A  man  by  observing  a  vow 
of  silence  and  by  offering  an  obsequious  cake  to  his  manes  at 
the  shore  of  the  sacred  pool  of  Dakshina  Manasa  at  Gaya, 
stands  absolved  from  the  threefold  obligations  of  human  life. 

The  sacred  pool  of  Kankhalam  lies  to  the  north  of  the 
shrine  of  Mundaprishtha  at  Gaya,  and  is  the  favourite  haunt 
of  the  gods  and  the  spirits  of  the  immortal  sages.  The 
Siddhas  delight  to  wade  along  the  banks  of  this  sacred  fount ; 
and  serpents  of  dreadful  appearance,  guard  its  shores  with 
29 


'^26  GARUDA   PURANAM. 

their  protruding  tongues,  inspiring  terror  into  the  hearts  of  the 
wicked  and  the  unrighteous.  An  ablution  in  the  waters  of 
this  sacred  pool  paves  one's  way  to  heaven,  and  a  Shraddha 
ceremony  performed  at  its  shores  is  sure  to  bear  immortal 
fruits.  The  pilgrim  having  duly  made  obeisance  to  the  sun* 
god  and  having  offered  obsequious  cake^  to  his  manes, 
should  recite  the  following  prayer: — "Come,  O  ye  high-souled 
Agnishvata  and  Vahirsadas,  come  O  ye  my  heavenly  manes 
whose  drink  is  the  juice  .of  the  ambrosial  Soma,  come  and 
take  me  under  your  protection  during  my  sojourn  in  this 
sacred  city.  I  have  offered  obsequious  cakes  to  the  souls  of 
my  forefathers  and  to  the  spirits  of  those  who  had  once  been 
the  members  of  my  family  on  earth.  I  have  come  to  Gaya  for 
that  express  purpose." 

Then  having  cast  obsequious  oblations  to  his  manes  as 
above  indicated,  he  should  resort  to  the  sacred  pool  of  the 
Phalgu  and  subsequently  see  the  divine  image  of  the  celestial 
grandfather  and  that  of  the  club-Weilding  deity,  whereby 
he  would  be  able  to  discharge  all  obligations,  incidental  to 
his  birth.  An  ablution  in  the  waters  of  the  sacred  Phalgu, 
as  well  as  a  visit  to  the  divine  image  of  the  mace-bearing 
god,  leads  to  the  emancipation  of  a  man  after  death  and 
liberates  the  souls  of  his  deceased  cognates,  even  removed 
ten  degress  from  him  both  in  the  ascending  and  descending 
lines  of  succession. 

I  have  described  the  doings  of  a  pilgrim  in  his  first  day 
at  Gaya.  On  the  second  day,  he  should  visit  the  holy  forest 
of  Dharmaranyam  and  offer  obsequious  cakes  to  his  manes 
on  the  hallowed  banks  of  the  lake  sacred  to  the  god 
Matanga.  A  visit  to  the  sacred  forest  of  Dharmaranyam 
ranks  equal  in  merit  with  the  performance  of  a  Vajapeya 
sacrifice.  A  pilgrimage  to  the  sacred  pool  of  the  Brahma* 
tirthakam  equals  in  merit  with  the  performance  of  a  Vajapeya 
or  that  of  a  horse-sacrifice.  A  Shraddha  ceremony  should 
be  performed  and  oblations  and  libations  pi  water  should   be 


k 


GARUDA  PURANAM.  227 

offered  to  one's  manes  at  any  spot  lying  between  the  Yupa 
and  the  sacred  well  aforesaid  (Brahma-tirtham). 

The  duty  of  the  third  day  consists  in  paying  a  visit  ta 
the  Brahmasada  and  in  offering  obsequious  cakes  and 
libations  of  water  to  one^s  departed  manes,  and  in  perform- 
ing a  Shraddha  ceremony  in  their  honour  at  a  place  midway 
between  the  Yupa  and  the  sacred  well.  All  beings^  from  the 
minutest  animalculum  to  the  creator  of  the  universe,  per- 
petually g^ace  with  their  presence  the  holy  pasturage  known 
as  the  Goprachara^  and  a  propitiation  of  those  immortal 
spirits  by  a  man,  leads  to  the  emancipation  of  his  departed 
manes.  By  circumbulating  the  sacred  Yupa,  a  man  is  sure 
to  acquire  the  same  merit  as  that  of  performing  a  Vajapeya 
sacrifice. 

On  the  fourth  day,  having  bathed  in  the  sacred  waters 
of  the  Phalgu,  and  having  offered  libations  of  water  to  the 
gods  and  his  departed  manes,  and  performed  a  Shraddha 
ceremony  in  their  honour  at  the  sanctuary  of  Gaya-Shirsha, 
O  Vyasa,  the  pilgrim  should  offer  cakes  at  the  mouth  and 
over  the  three  foot-prints  of  the  deity,  as  well  as  in  the  five 
sacred  fires  (  Panchagni).  A  Shraddha  ceremony  performed 
at  Gaya-Shirsha  under  the  auspicious  aspects  of  the  sun  aad 
the  moon  in  the  month  of  Kartikeya,  hears  immortal  fruits, 

A  Shraddha  ceremony  usually  embraces  the  worship  of 
nine  different  deities  which  should  be  made  to  include 
(  Dvadasha-daivatam  )  three  nK>re,  while  performed  within 
the  sacred  precincts  of  Gaya.  A  Shraddha  ceremony  in 
honour  of  one's  deceased  mother,  should  be  separately  per- 
formed on  the  occasion  of  an  Anvastaka,  or  Vriddhi,  or  on 
the  date  of  her  death,  as  well  as  in  Gaya,  wliile  on  all  other 
occasions,  the  ceremony  should  be  performed  jointly  with 
that  of  his  father. 

The  man,  who  having  bathed  at  tlie  Dashashvamedha,  sees 
the  image  of  the  celestial  grandfather  and  touches  the  fool 
of  the  god  Rudra,  is  exempted  from  reverting  to  life  and  its 


228  GARUOA   PURANAltf. 

miseries.  By  performing  a  Shraddha  ceremony  at  Gajra* 
shiras,  a  man  acquires  the  same  merit  which  oae  gets  by 
making  a  gift  of  the  whole  earth,  covered  over  with  threefold 
layers  of  gold.  The  obsequious  cakes»  ta  be  offered  at  the 
sanctuary  of  Gaya-shiras,  should  be  made  to  measure  the 
leaves  of  a  Shami  tree  in  size^  the  occult  energy  of  which 
may  be  unquestionably  looked  up  to  as  the  deliverer  oi  the 
manes  of  the  performer. 

The  god  Mahadeva  rested  his  foot  on  the  sanctuary  at 
Munda-prishtha  and  accordingly  a  n^n  may  achieve  peni-^ 
tential  success  at  the  place  with  the  least  effort  or  exertion. 
Spirits  in  whose  names  obsequious  cakes  are  offeied  at  Gaya^ 
shirsha,  rise  to  heaven  if  doomed  to  the  tortures  of  hell,,  or 
become  emancipated  selves^  if  already  h^^eoed  to  be  in  the 
former  place. 

On  the  fifth  day  of  {his  stay  at  Gaya^  the  pilgrim  sheuld 
perform  a  religious  ablution  at  the  sanctuary  of  Gadalola  and 
offer  obsequious  cakes  to  his  departed  naanes  ajt  the  root  o£ 
the  sacred  Yata  tree^  whereby  he  would  succour  the  souls  of 
his  deceased  ancestors  from  the  gloom  of  the  nether  regions. 
Even  by  feeding  a  single  Brahmana  with  boiled  rice  and 
prepared  potherbs  at  the  sacred  Vata  tree,  a  man  would 
acquire  the  merit  of  treating  a  million  of  Brahmaoas  to  a 
sumptuous  repast.  By  performing  a  Shraddha  ceremony  at 
the  root  of  the  immortal  Vata  tree  and  by  seeing  the  divine 
image  of  the  celestial  grandfather,  a  man  is  sure  ta  ascend 
to  the  region  of  the  immortals  and  to  deliver  a  hundred 
generations  oi  lus  departed  manes  from  the  shades  of  Hades. 
A  father  usually  desires  the  births  of  many  sons  of  his  own 
loins,  so  that  some  of  them  might  resort  to  Gaya,  or  perfonik 
a  Wishot-sarga  Shraddha  ceremony,  or  undertake  a  horse 
sacrifice  for  the  welfare  of  his  spiritual  self  after  dealK 

Once  on  a  time,  a  ghost  met  a  certain  merchant  ii>  the 
way  and  addressed  him  as  follows  : — 

**Cabt  some  obsequious  cakes  in  my  name  at  the  sanctuary 


GARUDA  PURANAM.  229 

of  Gayasbirsha,  since  both  the  offerer  and  the  receiver  of  such 
cakes  are  liberated  from  the  confines  of  the  nether  regions 
and  are  admitted  into  the  abodes  of  the  gods.''  The  merchant 
did  as  he  was  requested  to  do  by  the  departed  spirit^  and 
subsequently  offered  obsequious  cakes  to  his  own  forefathers 
jointly  with  his  younger  brothers,  who  were  immediatey  re- 
leased from  the  mansion  of  death.  The  merchant  in  his 
turn  was  blessed  with  the  birth  of  a  male  child  named 
Vishata.  His  wife  VTshali  bore  him  that  son.  Vishala,  who 
was  childless  up  to  that  time,  asked  the  Brahmanas,  bow  he 
could  beget  children,  and  the  Brahmanas  replied  that  a  pil- 
grimage to  Gaya,  would  remove  all  impediments  in  the  way  of 
having  offsprings  of  his  own.  Vishala  went  to  Gaya  and 
offered  obsequious  cakes  to  his  departed  fathers  at  the  sanc- 
tuary of  Gayashirsha.  Whereupon  a  son  was  bom  to  him.  One 
day  Vishala  saw  three  shadowy  images^  white,  red,  and  black 
reflected  in  the  sky  )ust  before  his  eyes.  He  questioned  them 
as  to  their  identity  and  whereabouts,  whereupon  the  white  one 
replied.  ''  I  am  thy  father,  O  Vishala,  and  am  at  present  re- 
siding in  the  region  of  Indra  throi^  the  merit  of  my  good 
deeds  in  life.  O  son,  the  red  spectre  thou  findest  is  my 
father  who  killed  a  Brahnuina  in  his  human  existence  and  was 
a  man  of  the  blackest  inequity  on  earth.  The  black  one  is  my* 
grandfather  who  had  taken  by  forcible  hands  the  life  of  many 
a  holy  sages  in  their  hermitage.  They  are  now  doomed  to  the 
torments  of  that  particular  quarter  of  the  sea  of  hell,  whose 
dire  monotony  is  not  broken  by  the  rising  of  a  single  wave 
and  wluch  hides  within  its  lethian  and  unfathomable  depth 
an  eternity  of  impious  misery  and  wailing.  Release  them^ 
O  thou  the  offerer  of  our  obsequious  cakes,  from  the  dismal 
confines  of  that  infernal  world  and  send  them  haf)py  and 
emancipated  to  the  region  of  the  immortal  gods.'^ 

Now  Vishala  did  what  he  was  requested  to  do  by  his  father 
and  assended  heaven  after  a  prosperous  sovereignty  on 
earth. 


330  CARUDA   FI;RANA.M. 

"  May  our  departed  manes  who  have  been  deprived  of 
their  obsequious  cakes  and  libations  of  water^  as  well  as  the 
spirits  of  those  who  had  been  born  in  our  family  and  died 
immediately  after  having  been  delivered  of  the  womb,,  or 
without  the  rite  of  Chudakaranam  done  unto  them,  together 
with  the  souls  of  those  whose  earthly  remains  had  not  been 
cremated  in  the  funeral  pile^  or  whose  earthly  bodies  had 
been  consigned  to  the  unconsecrated  fire,  be  propitiated  with 
the  obsequious  cake  now  offered  by  me,,  on  the  ground. 
This  funeral  oblation  offered  to  the  souls  ^of  ray  father, 
grandfather,  great  grandfather,  mother,  paternal  grandnK>ther, 
paternal  great  grandmother,  or  to  those  of  my  maternal 
grandfather,  maternal  great  grandfather,,  maternal  great 
great  grandfather,  maternal  grandmother,  maternal  great 
grandmother,  or  maternal  g^eat  great  grandmother,  or  to 
the  spirits  of  any  other  departed  person  or  relation,  fumbh 
them  with  eternal  satisfaction." 


•:o:« 


CHAPTER  LXXXV. 


Brahma  said: — Then  having  performed  a  ceremonial 
ablution  with  the  Varunastra  Mantra,  the  pilgrim  should  offer 
obsequious  cakes  to  his  departed  manes  at  the  sanctuary  of 
the  hill  of  spirits  (Pretashila)  and  invoke  them  as  follows  >— 
''  On  the  blades  of  Kusha  grass  extended  in  my  front,  and 
with  this  libation  of  water  containing  sesamum,  I  invoke  the 
presence  of  the  souls  of  those  who  had  been  born  in  my  family 
and  subsequently  died  without  any  means  of  succour  from 
the  shades  of  the  infernal  region.  I  offer  these  obsequious 
cakes  for  the  liberation  of  those  spirits  who  had  once  born 
in  flesh  in  the  family  of  my  father  or  mother.  I  offer  this 
obsequious   cake   to   those   spirits,   who  had  once  taken  their 


GARUDA  PURANAM.  S3f 

ViTth  in  the  Family  ol  my  materna)  grandfather  and  who  are 
xKvested  of  ali  means  of  liberation  from  their  infernal  confines. 
I  offer  this  obsequious  cakes  for  the  release  of  those  of  my 
relations  who  had  died  in  their  mother's  womb,  or  had  found 
an  untimely  grave  even  without  cutting  a  single  tooth.  I  have 
offered  this  obsequious  cake  for  the  succour  of  those  of  my 
friends,  whether  born  in  my  family  or  otherwise^  and  even 
whose  names  and  spiritual  clanship  have  escaped  from  my 
memory.  I  offer  this  cake  to  the  souls  of  those  who  have  com*' 
mitted  suicide  or  met  a  violent  death  either  by  water,  poison^ 
blow,  or  strangulation.  I  offer  this  obsequious  cake  to  the 
spirits  of  those  who  had  been  burnt  to  death,  or  devoured  by 
lions  and  tigers,  or  killed  by  horned  cattle,  or  expired  under 
the  bites  of  fanged  or  sharp-toothed  beaists.  I  offer  this  obse» 
quious  cake  to  the  spirits  of  those  whose  earthly  remains 
had  been  cremated  in  unconsecrated  fire,  or  had  not  been 
consigned  to  the  flames  of  any  fire  at  all,  as  well  as  to  the 
souls  of  those  who  had  been  killed  by  thieves  or  lightning. 
I  offer  this  obsequious  cake  for  the  liberation  of  those  spirits 
who  had  been  kept  confined  within  the  dark  walls  of  the 
hells  known  as  the  Rourava  and  the  Kalasutra.  I  offer  this 
obsequious  cake  for  the  liberation  of  those  spirits  who  are 
at  present  doomed  to  the  tortures  of  those  divisions  of  hell, 
which  are  known  as  the  Kumbhipaka  (hell  of  whirling  eddies) 
or  Asipatra  Vanam  (Forest  of  sword  blades).  I  offer  this 
obsequious  cake  for  the  liberation  of  spirits  who  are  tortured 
in  other  quarters  of  hell.  I  offer  this  obsequious  cake  for 
the  emancipation  of  those  spirits  who  had  re-incarnated  as 
serpents,  birds,  or  other  lower  animals,  or  had  been  consigned 
to  the  voiceless  agonies  of  vegetable  life.  I  offer  this  ob- 
sequious cake  for  the  liberation  of  those  spirits  who  under 
the  ordination  of  the  god  of  death,  had  been  consigned  to 
suffer  eternal  tortures  in  hell.  I  offer  this  obsequious  cake 
for  the  elevation  of  those  spirits  in  the  astral  plane  who,  for 
their  countless  misdeeds  in  successive   re-births,  and   through 


^3^  GARUDA  PURANAM. 

the  t^orlcings  of  the  propulsions  of  ignoble  passions  turned 
into  dynamics  of  fate,  are  perpetually  getting  do^vn  in  the 
graduated  scale  of  life>  and  to  whom  a  working  upward  to 
to  the  plane  of  human  existence  has  become  a  thing  of 
rarest  impossibility.  May  the  souls  of  those  who  were  friends 
to  me  in  this  life,  or  had  been  my  friends  in  any  other 
existence,  or  of  those  who  are  not  related  to  me  in  that 
capacity  and  are  utterly  friendless  for  the  present,  be  propi«> 
tiated  and  liberated  by  this  obsequious  cake  which  I  have 
offered  at  the  present  sanctuary  in  Gaya.  May  the  souls  of 
any  of  my  forefathers,  who  might  be  staying  at  present  in  the 
shape  of  astral  beings,  derive  perpetual  satisfaction  from  the 
obsequious  cake  which  I  have  offered.  I  have  offered  obse** 
quious  cakes  for  the  satisfaction  of  all  those  spirits  who  had 
once  taken  their  birth  in  the  family  of  my  father  or  mother^ 
or  who  were  related  to  my  preceptors,  or  father-in-law  or  any 
other  relations  in  life,  or  who  had  died  without  having  any 
issue  of  their  own,  and  accordingly  stand,  at  present,  divested 
of  their  specific  shares  of  funeral  cakes  and  libations  of  water, 
or  who  had  been  bom  deaf,  dumb,  blind,  cripple  or  idiotic 
in  life,  whether  they  are  any  way  related  to  me  or  not,  or 
who  had  died  in  the  womb  without  ever  seeing  the  light  of 
god,  (whether  do  I  know  them  or  not),  and  may  they  derive 
eternal  felicity  from  this  cake  which  I  have  offered  to  them* 
May  the  gods  and  Brahma  and  Ishana,  etc.,  in  particular,  bear 
testimony  to  the  fact  that  I  have  come  to  Gaya,  and  effected 
the  liberation  of  my  fathers  from  the  confines  of  the  nether 
world.  Witness,  O  thou  mace-bearing  god,  that  I  have 
arrived  at  Gaya,  done  all  the  needful  rites  for  the  emancipa- 
tion of  my  departed  manes,  and  stand  fully  absolved  from  the 
three-fold  debt  of  human  existence." 

The  sanctity  of  the  sacred  field  of  Kurukshetra  appertains 
to  the  Mahanadi,  to  the  Bramhasada,  to  the  Prabhasa,  to  the 
Gayashira,  to  the  Sarasvati,  to  the  Akshayavata,  to  the 
Dharmaranyam  and  to  the  Dhenukapristha  at  Gaya,  and  these 


CARUDA  PlJRANAM.  333 

plades  should  be  deemed  as  equally  sanctified  as  the  memor* 
aible  battle«-field  of  the  Kauravas. 


•to:- 


CHAPTER  LXXXVI. 


Br  AM  HA  said  : — ^The  well  renowned  hill  of  Pretashila  lies 
detached   in   three  places  at  Gaya,  vit.,  at  the  sanctuaries  of 
Prabhasa,  Pretakunda  and  the  Gayashira.     The  hill^  rests  on 
the   shoulders   of  the  god  of  virtue,  and  is  supported  by  the 
aforesaid  deity  only   for  the   elevation   of  the  whole   world. 
It  is  so  called  from  the  fAct  of  its  emancipating  the   departed 
spirits   of  one's   parents,   friends  and   relations   in    life,  and 
thus  fulfilling  the  initiative  purpose  of  its  own  creation.    The 
spirits    of    sages   and  potentates  and    canonised   queens   of 
old,   perpetually  grace   with   their  presence   the  summits  of 
the   blissful    Pretashila,   and  hence   a   Shraddha     ceremony 
performed   at   the  foot  of  this  sacred  hill,  leads  its  performer 
to  the  region  of  Bramha,  after  death.    The  hill  known  as  the 
Mundapristha   is   so   called   from   the  fact  of  its  standing  on 
the   exact   spot   where   fell  the   head   of  the  demon  Gaya  at 
the  time  of  his  demise,  and  forms  a  sort  of  natural  pantheon, 
visited  by  all  the  gods  in   the   universe.     The   strip  of  forest 
which  stretches   along   the   foot   of  the  hill  of  Mundapristha 
and   is   washed   by   the   head   waters  of  the  sacred  Bramha* 
sara    (the    lake   of  Bramha)  is  called  the  forest  of  Aravindam 
(Aravinda   Vanam).     Partly  hidden    by  the  forest,  the  bill  of 
Aravinda   rears   its   lofty   head   and    is   seen   looming   at   a 
distance.     The    hill    is   also   known   as    the    Krauncha-pada 
from   the    fact   of  its   being   impressed   with   the  marks  of  a 
Krauncha's  (a  bird  of  the  heron  species)  feet. 
30 


234  GARUDA  PURANfAM. 

The  spirit  of  the  original  deities,  such  as  the  inace4>earing 
god,  etc.i  hovered  over  and  lay  inherent  in  that  sacred  hilt, 
and  hence  it  should  be  regarded  as  an  elevation  permeated  with 
the  respective  essences  of  the  aforesaid  gods.  The  hill,  preg- 
nant with  the  spirit  of  the  club-wielding  god,  had  originally 
buried  under  its  weight  the  head  of  the  demon  Gaya,  but 
the  divine  spirit  became  patent  and  manifest  in  course  of 
time,  and  the  hill  is  to  be  looked  upon  as  identical  with  his 
divine  self.  For  the  preservation  of  order  and  religion  in 
the  world,  and  for  the  suppression  of  evil-,  and  wrong-,  doers, 
the  birth  and  deathless  Hari  had  incarnated  in  the  shape  of 
the  divine  fish,  tortoise  boar,  Nrisinha  (Man  Lion),  Vamana 
(Dwarf),  Rama  (Parashu  Rama),  Rama  (the  son  of  Dasaratha\ 
Krishna,  Buddha  and  Kalki,  in  the  company  of  his  celestial 
cohorts,  the  Ruddras  etc.  In  like  manner,  the  club  wield- 
ing god,  who  was  invisible  and  disembodied  in  the  beginning, 
became  patent  and  took  shape  at  Gaya.  And  since  he  was 
worshipped  at  the  outset  (Adi)  by  such  gods,  as  Bramha, 
etc.,  with  offerings  of  flowers,  perfumes,  etc.,  he  is  called  the 
original  (Adi)  club-wielding  deity.  Accordingly  the  pilgrim 
who  pays  a  visit  to  his  divine  image,  or  worships  him  just 
after  his  arrival  at  Gaya  (Adyam)  with  such  offerings  as 
Arghas,  water  for  absolving  his  feet,  perfumes,  flowers, 
lamps,  burning  sticks  of  incense,  garlands,  sweets  and 
edibles,  garments,  bells,  mirrors,  chowries,  ornaments,  boiled 
rice,  obsequious  cakes,  etc.,  is  blest  with  all  the  good  things 
which  wish  can  name  in  life,  becomes  the  possessor  of  un- 
told wealth  and  well-filled  granaries,  is  enabled  to  live  up  to 
a  ripe  old  age,  honoured  and  revered  as  a  man  of  knowledge 
and  wisdom,  and  becomes  the  happy  progenitor  of  a  prosper- 
ous and  fruitful  race.  Blest  in  the  love  of  a  true  and  devoted 
wife  he  is  privileged  to  taste  of  an  advance  draught  of 
heaven,  where  he  is  sure  to  be  glorified  after  the  close  of 
'  his  mortal  career.  From  heaven  he  will  reincarnate  as  the 
undisputed    monarch  of  the  whole  earth,  victorious  in  wars 


GARUDA  PURAtlAM.  235 

against  -his  adversaries,  courageou3.  and  noble  in  his  thoughts 
and  dealings,  and  so  on  through  successive  re^births  until  the 
final  liberation  or  emancipation  of  his  Self  will  be  worked  out. 
The  man  who  performs  a  Shraddha  ceremony  at  the  present 
shrine,  ascends  to  the  region  of  Bramha  with  bi»  departed 
manes,  after  death. 

The  man  who  worships  at  Gaya  the  divine  image  of  Vala- 
bhadra,  and  that  of  his  sister  Subhadra,  acquires  wealth  and 
wisdom  in  life,  and  goes  to  the  region  of  Purushottama  after 
death,  leaving  a  large  number  of  sons  to  mourn  his  loss.  By 
casting  obsequious  cakes  to  his  departed  manea  in  the  front 
of  the  divine  images  of  Gana,  Purushottama  and  the  sun- 
god,  a  man  is  sure  to  lead  their  spirits  to  the  region  of 
Bramha.  By  devoutly  making  an  obeisance  to  the  god 
Kapardi  Vignesha  a  man  is  sure  to  mount  over  all  obstacles 
in  life.  The  man  who  worships  the  god  Kartikeya,  is  sure  to 
be  translated  to  the  region  of  Bramha.  A  worship  of  the 
twelve  Adityas,  duly  performed,  is  sure  to  prove  curative  in 
cases  of  all  bodily  distempers.  A  worship  of  the  god  of  fire, 
imparts  a  healthful  glow  to  the  complexion  of  the  worshipper. 
By  worshipping  the  god  Revanta  a  man  becomes  the  possessor 
of  a  splendid  stud  of  horses.  The  moon  god,  duly  propitiated, 
grants  the  boon  of  unbounded  wealth  to  the  worshipper. 
A  worship  of  the  goddess  Gouri  confers  affluence  upon  her 
votary.  A  worship  of  the  goddess  Sarasvati  brings  on 
wisdom  to  her  suppliant,  whereas  the  goddess  Lakshmi  in- 
creases ^the  pecuniary  resources  of  the  man  who  duly  suppli-. 
cates  her  favour. 

By  worshipping  the  lord  of  the  celestial  birds  (Gastida).^ 
one  is  sure  to  get  over  all  impediments  in  the  way  to  success, . 
while  the  god  Kshetrapala,  duly  propitiated,  relents tp.nuMify 
the  evil  influences  cast  by  the  malifjnant  planets,  Th«  maf¥ 
who  worships  the  sanctuary  of  the  Mundapri:^tha  hill,  lives 
to  witness  thf  realisation  of  all  his  desires.  A  man  bitten 
by  a  serpent,  is   made   sound  and  whole  by  worshipping  the 


2^6  GARUDA  PURANAM. 

Nagastakam.  The  man  who  worships  the  god  Brahma,  h 
translated  to  the  region  of  Brahma  after  death.  A  worship 
of  the  god  Vaiabhadra  imparts  health  and  strength  to  the 
votary,  whereas  a  propitiation  of  the  goddess  Subhadra 
brings  good  fortune  in  its  train.  By  worshipping  the  god 
Punishottama  the  best  wishes  of  a  man  are  sure  to  be 
realised.  The  man  who  worships  the  god  Narayana  is  sure 
to  extend  his  sway  over  the  entire  earth,  and  to  become  the 
undisputed  monarch  of  the  whole  human  race. 

By  touching,  and  making  obeisance  to,  the  image  of  the 
Nrisinha  (man-lion)   manifestation   of  Vishnu,   one  is  sure  to 
win  victory  in  battle.     The  man  who  worships  the  image  of 
the   boar   manifestation   of  Vishnu   at  Gaya,   is  sure  to  be 
crowned  as  a  king  and  to  acquire  proprietory  rights  in  lands. 
By  touching  the  image  of  Vidyadhari,  one  is  9ure  to  acquire 
the  status  of  a  Vidyadhara  (celestial  musician).     By  worship- 
ping the  image  of  the   original  club-wielding  deity,  a  man  is 
enabled  to   witness   the  realisation   of    all   his  desires.      A 
worship  of  the  god  Somanatha  leads  his  votary  to   the  region 
of  Shiva.     By   making  obeisance  to  the  god  Rudreshvara,  a 
man   is  sure  to  be  glorified  in   the  region   presided   over  by 
the  Rudras.     The  man  who  makes  an  obeisance  to  the  image 
of  Rameshvara,  becomes  endeared  to  the  people  like  the  illus- 
trious   prince   (Rama)   after  whom   the  god  is  named.    The 
man,  who  hymnises  the  god  Brahmeshvara,  should  be  regarded 
as  already  a  fit  inmate  for  the  region  presided  over  by  that 
divinity.     By  worshipping  the  god  Kaleshvara,  a  man  becomes 
invincible   to   decay.     A  worshipper  of    the   Kedara    mani- 
festation  of  Shiva,   is  glorified   in   the  region  sacred  to  that 
divinity.     The   man   who   worships   the  god  Siddeshvara,  is 
sure  to  achieve   penitential   success  and   is   belauded  in  the 
region  of  Brahma. 

The  man,  who  sees  and  touches  the  image  of  the  original 
club-wielding  deity  at  Gya  (Adi  Gadadhara)  succours  the 
souls   of  a  huiidrrd   generations   of  his  departed   manes  and 


*\ 


GARUOA  PURANAM.  237 

•is  translated  to  the  region  of.  Brahma.  By  worshipping  the 
same  deity,  a  seeker  of  sovereignty  is  ^ure  to  acquire  a  king* 
dom,  a  suppliant  for  peace  would  enjoy  divine  tranquillity 
in  his  soul,  a  worker  for  the  liberation  of  his  self  would 
undoubtedly  see  his  labours  crowned  with  success,  a  lover  of 
virtue  would  be  strengthened  in  his  love,  and  a  solicitor  of 
creature  comforts  would  have  enough  of  good  things  in  life. 
In  short  there  is  not  a  single  blessing  which  the  human  wish 
can  name,  which  is  not  promised  to  a  votary  of  the  club^ 
wielding  divinity.  Similarly  a  female  votary  of  the  god 
would  be  blest  with  the  pleasures  of  maternity,  or  would  be 
rewarded  with  the  undying  love  of  her  husband  as  her 
supplication  might  be. 

The  man  who  having  worshipped  the  image  of  the  club- 
wielding  deity,  makes  a  gift  of  water,  or  of  boiled  rice  or  of 
obsequious  cakes  at  Gaya,  is  sure  to  ascend  to  the  region  of 
Brahma  after  death.  Gaya  is  the  most  sacred  of  all  the 
sanctuaries  on  earth,  and  the  club-wielding  god,  transformed 
into  stone  at  Gaya,  is  the  foremost  of  all  the  deities  that 
deign  to  visit  our  mortal  globe.  He  who  has  seen  the  club- 
wielding  god  (maintainer  of  order  and  equity  in  the  universe 
symbolised  by  his  club  or  mace),  has  also  seen  his  stone 
manifestation  at  Gaya,  since  He  is  the  Universal  Spirit  who 
is  all  and  runs  through  all. 


•:o:- 


CHAPTER  LXXXVIf. 


Said  the  God  Hari  : — 1  shall  enumerate  the  names  of 
the  different  law-givers  of  the  world  (Many)  who  flourished 
in  the  different  cycles  of  time,  as  well  as  their  sons  and 
progenies  such   as  Suka,  etc.     Sayambhuva  was  the  name  of 


33^  GARUDA  PURANAM. 

the  first  law-giver  of  the  world.  He  had  seven  sons  named 
Marichi,  Atri,  Angira,  Pulastya,  Pulaha,  Kratu,  and  Vashishtai 
who  formed  the  brotherhood  of  the  seven  holy  sages  known 
as  the  Saptarishis.  Twelve  Ganas  (regents  or  tutelary  gods 
of  the  different  quarters  of  the  sky  and  of  the  physical 
phenomena  as  well)  of  that  cycle  of  time,  were  named  Jaya, 
Amita,  Shiikra,  Yama,  the  four  drinkers  of  the  expressed 
juice  of  the  Somaplant,  Vishvabhuk,  and  Vamadeva.  The  latter 
was  elected  the  lord  of  the  celestials  at  the  time.  The 
Demon  Vashkali  invaded  the  kingdom  of  the  then  lord  of  the 
gods  and  the  God  Vishnu  killed  him  with  his  own  discus. 

After  him  Svarochisa  became  the  Manu  or  the  law-giver  of 
the  world.  His  sons  were  named  Mandaleshvara,  Chaitraka, 
Vinata,  Karnanta,  Vidyata,  Ravi,  Vrihatguna,  and  Nabha. 
The  seven  holy  sages  who  sanctified  that  particular  age  with 
their  holy  lives,  were  called  Urja,  Stambha,  Prana,  Rishabha, 
Nichala,  Dambholi  and  Arvavira.  The  race  of  Paravatas  then 
habited  this  terrestrial  globe.  The  guardian  deities  of 
heaven  were  twelve  in  number.  Vipaschit  reigned  as  the 
lord  of  the  celestials  in  that  age  and  the  demon  Purukrit- 
sara  was  his  antagonist.  The  god  Hari  assumed  the  shape 
of  an  elephant  and  killed  that  dreadful  demoniac  adver- 
sary of  the  contemporary  Indra,  and  restored  the  mora! 
order  of  the  universe. 

The  names  of  the  sons  of  Outtama,  the  third  Manu  or  law- 
giver of  the  world,  were  Aja,  Parushu,  Vinita,  Suketu,  Sumitra, 
Suvala,  Shuchi,  Deva,  Devavridha,  Rudra,  Mahatsaha,  and 
Ajita.*  The  seven  sages  who  flourished  in  that  age,  were 
named  Rathouja,  Urdha-Vahu,  Sharana,  Anagha,  Muni,  Sutapa 
and  Shanku.  The  sons  of  Outtama  numbered  twelve  in  all. 
The  races  of  celestials  who  habited  the  region  of  heaven, 
were  five  in  all  and  named  as  the  Vashavartis,  the  Svadhar- 
manas,  the  Shivas,  the  Satyas  and  the  Pratardanas.  Svashanti 
reigned  over  them  all  as  their  Indra  or  overlord.  The  demon 
Pralamva  was  the  antagonist  of  the  Indra  of  the  age  and  the 


GARUDA  PURANAM.  239' 

God   Hari  in   his  Fish  Incarnation  had  to  kill  that  enemy  of  * 
the  gods. 

The  sons  of  Tamasa,  the  fourth  Manu,  were  named  Janu, 
Jangha,  Nirbhaya,  Nava,  Khyati,  Naya,  Priya-bhritya,  Vivik- 
shita,  Havu-Skandhi  and  Prostalaksha.  The  seven  holy 
sages  who  flourished  in  that  age,  were  named  Jyotidharm^iy 
Dhrista-Kavya,  Chaitra,  Agni  and  Hemaka.  The  twenty  five 
clans  of  celestials  who  peopled  the  region  of  paradise  in  that 
age,  were  named  as  the  Suragas,  the  Svavhavyay,  etc.  There 
were  four  sun  gods  in  those  days  and  Shivi  reigned  as 
their  Indra.  The  demon  Bhimaratha  disputed  the  suzerainty 
of  heaven  with  the  latter  and  was  subsequently  killed  by 
Hari  in  his  tortoise  incarnation. 

The  sons  of  Raivata  Manu  were  named  as  Mahaprana, 
Sadhaka,  Vanavandhu,  Niramitra,  Pratyanga,  Paraha,  Shuchi, 
Dridhavrata,  and  Ketushringa.  The  seven  holy  sages  who 
flourished  in  that  age,  were  named  Deva  Shri,  Veda  Urdha- 
vahu.  Hiranyaroma,  Parjanya,  Satyanama  and  Svadharma. . 
The  four  celestial  clans  which  peopled  heaven  in  that  age, 
were  named  Abhuta  Rajasa,  Devashvamedhas,  Vaikuntha  and 
Amritas.  The  regents  of  the  sky  were  fourteen  in  number, 
and  Vibhu  was  the  Indra  or  paramount  soverign  of  them  all. 
The  demon  Shanta  was  the  antagonist  of  the  contem- 
porary lord  of  heaven.  The  god  Vishnu  assumed  the  shape 
of  a  swan  and  destroyed  that  molester  of  celestial  peace. 

The  sons  of  Chakshusha  Manu  were  named  Uru,  Puni, 
Mahavala,  Shatadumnya,  Tapasvi,  Satyavahu,  and  Kriti. 
The  names  of  the  holy  sages  who  practised  penances 
in  that  age,  were  Agnishnu,  Atiratra,  Sudyumna,  Nara, 
Havishmana,  Sutanu,  Shrimana,  Sadharma,  Viraja,  Abhimana, 
Sahishnu,  and  Madhu-Shri.  The  five  clans  of  the  celestials 
were  named  the  Aryyas,  the  Prasutas,  the  Bhavyas,  the  Lekhas, 
and  the  Prithnkas,  and  Manojava  ruled  as  their  Indra.  The 
demon  Mahakala   was   the  enemy  of  the  contemporary  king 


^40  CARUDA   PURANAM.  • 

of  heaven  who  was  killed  by  the  god  Hari  who  had  to  assume 
the  shape  of  a  horse  for  the  purpose. 

The  sons  of  Vaivasvata  Manu  were  named  Ikshaku, 
Nabha,  Vishti,  Sarjati,  Lavishyanta,  Panshunabha,  Navishta,  - 
Karusha,  Prishadra  and  Sudyumna.  The  seven  sages  who 
sanctified  the  age  with  their  piety,  were  named  Atri,  the  god 
like  Vashista,  Jamadagni,  Kashyapa,  Goutama,  Bharadvaja 
and  Vishvamitra.  The  wind  gods  (Marut)  numbered  forty- 
nine  in  all,  and  the  celestial  hierarchy  which  numbered  fifteen 
in  all,  was  divided  into  Adityas,  Vasus,  Sadhyas,  Rudras,  etc. 
There  were  eleven  Rudras,  eight  Vasus,  two  Ashvins,  ten 
Vishvedcvas,  ten  Angirasas  and  nine  divine  Ganas  in  those 
days  and  Tejasvi  was  the  Indra  of  them  all.  The  demon 
Hiranyaksha  was  the  sworn  enemy  of  the  then  lord  of  the 
celestials  and  met  his  doom  at  the  hand  of  the  god  Vishnu, 
incarnated  as  the  primordial  boar. 

Now  I  shall  enumerate  the  names  of  the  sons  of  Savami,  the 
future  Manu  of  the  world.  Their  names  would  be  Vijaya,  Arva- 
vira,  Nirdeha,  Satyavak,  Kriti,  Varishta,  Garishta,  Vachas  and 
Sug^ti.  The  seven  ages,  who  would  grace  the  age  with  their 
advents,  would  be  named  Ashvathama,  Kripa,  Vyasa,  Galava, 
Diptimana,  Rishyashringa  and  Rama.  The  gods  such  as  Su- 
tapas  Amritabhas,  and  Mukhyas,  etc.,  would  people  the  ethe- 
real plains  of  heaven,  and  Vali,  the  son  of  Virochana  would 
reign  over  them  all  as  their  Indra.  The  god  Vishnu,  incarnate 
as  a  Dwarf,  would  beg  of  him  only  three  foot-measures  of 
land.  Vali  would  gladly  grant  him  his  behest,  but  would  be 
deprived  of  his  kingdom  of  the  three  worlds  just  at  the  time 
of  ratifying  his  agreement,  when  the  dwarf  manifestation 
of  god,  would  expand  into  his  Infinite  and  eternal  self  to 
the  consternation  of  all  ihe  on-lookers.  Subsequently  Vali 
would  make  over  his  sovereignty  to  the  god  and  happily 
descend  into  the  shades  of  the  nether  world. 

Now  hear  me  enumerate  the  names  of  the  sons  of  Daksha 
Savarni,   the   ninth   Manu    or    the  law-giver    of    the  world, 


GARUDA  PURANAM.  S4t 

Uieir  names  would  be  Dhritiketu,  Diptiketu,  Pancha-hasta, 
Nirikriti,  Prithushrava,  Vrihatdumnya,  Richika,  Vrihata  and 
Gana.  The  demon  Kalakasha  would  be  the  enemy  of  the  then 
lord  of  the  celestials  and  would  be  destroyed  by  the  Padma- 
nabha  manifestation  of  Vishnu. 

The  names  of  the  twelve  sons  of  Dharmaputra,  the  tenth 
Manu,  would  be  Sukshetra  Uttamouja,  Bhurishrenya,  Virya- 
vana,  Shatanika,  Niramrita,  Vrisha-sena,  Jayadratha,  Bhuri- 
dyumna,  Suvarcha,  Shantirindra  and  Pratapavana.  The  names 
of  the  seven  holy  sages  who  would  sanctify  that  age  with 
their  holy  lives,  would  be  Aayomurti,  Havishman,  Sukriti, 
Avyaya,  Labhaga,  Apratima  and  Sourabha.  The  inmates  of 
heaven  would  be  divided  into  a  hundred  clanships  at  that 
Cycle  of  time  and  would  be  called  the  Pranas,  etc.  The 
demon  Vali  would  dispute  the  suzerainty  of  heaven  with  the 
then  lord  of  the  celestials,  and  the  god  Hari  would  slay  him 
with  one  stroke  of  his  mighty  mace-weapOn* 

Now  hear  me  enumerate  the  names  of  the  sons  of  Rudra- 
putra,  the  eleventh  Manu.  They  would  be  called  Sarvatraga, 
Susharma,  Devanika,  Pururguru,  Kshetravama,  Dridheshu, 
Ardraka  and  Patraka.  Havishman,  Havishya,  Varuna,  Vishva, 
Vistara,  Vishnu  and  Agniteja,  would  be  the  names  of  the  seven 
holy  sages  who  would  flourish  in  that  age.  The  inmates  of 
heaven  would  be  divided  into  different  clanships,  such  as  the 
Vihangamas  (  sky-coursers  ),  Kamagamas  ( going  anywhere 
they  like  ),  Nirmanas  and  the  Ruchis.  Members  of  the  celestial 
family  of  Ruchi  would  rule  over  each  of  the  other. clans  of 
heaven,  and  Vrisha  would  be  the  overlord  of  them  all.  The 
demon  Dashagriva  ( ten-necked  one )  would  contest  the 
sovereignty  of  heaven  with  the  then  lord  of  the  celestials, 
and  would  ultimately  fall  at  the  hands  of  the  Shrinxpa  mani- 
festation of  Vishnu. 

Hear  me  enumerate  the  names  of  the  sons  of  Daksha- 
putra,  the  twelfth  Manu  of  the  world.     They  would  be  named 

31 


242  (GARUDA  PURANAIf. 

as.  Devas,  Anupdevas,  Devasbreshthai  Vidurafha  Mitraf 
vanai  Mitradeva,  Mitravindo,  Viryavan,  Mitravahu  and  - 
Pravaha.  Tapasvi,  Sutapa,  Tapoimirti,  Taporati,  Tapo-dhriti, 
Dyuti  and  another,  would  be  the  names  of  the  seven  holy 
sages  whose  gloiious  advent  would  sanctify  that  particular 
cycle  of  time.  The  gods  would  be  divided  into  different 
clans  such  as  the  Svadharmans,  Sutapasas,  Haritas,  Rohitas,. 
etc.|  and  Retadhama  or  Bhadra  would  be  their  Indra  or  over- 
lord. The  demon  Taraka  would  in^de  the  territories  of 
the  then  lord  of  the  celestials.  O  Shankara,  the  god  Hari^ 
incarnate  as  a  eimucb,  would  destroy  that  felf  peace-breaker 
of  the  universe. 

.  Now  hear  me  emmierate  the  maaes  of  the  sons  of  the 
thirteenth  Manu  of  the  world.  They  would  be  named  a» 
Chitrasena,  Vichitra,  Tapas.  Dharmarata,  ERiriti^  Kshetra- 
vrittiy  Dharmapa,  and  Dridha.  O  thou  possessed  of  band-' 
some  eyes,  the  serenr  hofy  sages  who  would  grace  the  world 
with  their  advent  in  that  age,  would  be  calTed  Dhritimana, 
Avyaya,  Nisharvpa,  Nirutsaka,  Nirmanaf  and  Tattvadarshi. 
The  celestials  would  be  divided  into  thirty-three  different 
clanships,  such  as  the  Svaromanas,  the  SvadharmanaSi  the 
Svakarmans,  etc^  and  the  god  Divaspati  would  be  the  overlorcf 
of  them  alTr  The  demon  Tristhubha  would  dispute  with  him 
the  suzerainty  of  heaven,  and  the  god  Madhava  wimid  kill 
him  in  the  shape  of  a  peaecock. 

Now  hear  nre  emimerate  the  names  of  the  sons  of 
Bhoutya,  the  fourteenth  Manu  of  the  worfcT.  They  would 
be  named  as  Uru,  Gabhira,  Dhrista,  Tarasvi,  Graha,  Abhimani, 
Pravira,  Jishnu,  Sankrandana,  Tejasvi  and  Durlabha.  The 
seven  holy  sages  who  would  flourish  in  that  age,  would  be 
named  Agnidhra,.  Agni-vahu,  Magadha,  Shuchi,  Ajita,  Mukta 
and  Shukra.  The  gods  would  be  divided  inta  five  clanshipsr 
each  consisting  of  seven  sub-groups,  or  families,  such  as  the 
Chakshushas,  the  Karma-nisthas,  the  P^vitras,  the  BfarajinaSr 
and  the  Vachavrithas,  and  the  god  Shuchi^  would  be  their 


GARUOA  PURANAM.  .  243 

ladra  or  paramount  ruler.  The  demon  Maha-dsutya  vfovAd 
inimically  intrude  upon  the  rights  of  the  then  lord  of  the 
celestials,  and  the  god  Hari  would  slay  him  with  his  own 
hands. 

The  god  Vishnu,  incarnate  in  the  shape  of  the  holy 
^  Vjrasa,  would  divide  the  one  and  the  entire  Veda,  into  four 
different  parts,  and  subsequently  compose  the  Puranas  and 
the  eighteen  different  branches  of  learning.  The  Vedas 
with  t^eir  four  kindred  branches  of  study,  the  schoob  of 
philosophy  known  as  the  Mimansa,  etc.,  the  Puranas,  the 
Dharma-Shastras,  the  Ayur- Vedas  ( science  of  medicine  )  the 
Arthashastrakara,  the  Dhanur-Veda  (  science  of  archery  )  the 
Gandharva«Vidyas  ( music  and  fine  arts ),  etc.,  form  the 
eighteen  different  branches  of  learning. 


•:o:- 


CHAPTER  LXXXVIII. 


SUTA  said : — The  God  Hari  related  all  about  the  different 
ages  or  cycles  of  time  to  the  gods  Hara,  Brahma,  etc.  Now 
hear  me  narrate  the  Hymn  known  as  the  Pitri-Stotram  which 
the  holy  Markandeya  heard  of  yore  from  the  lips  -of  Kroun- 
chaki. 

Markandeya  said  {—Once  in  days  of  yore,  ths  patriarch 
Ruchi,  who  was  shorn  of  all  vanity  and  attachment  to 
world  and  its  concerns,  started  out  on  a  journey,  free  and 
friendless,  with  a  view  to  see  the  different  countries  of  the 
world.  The  departed  Manes  of  the  patriarch  viewed  him 
from  their  abodes,  trudging  the  land  houseless  and  alone,  and 
passing  his  nights  in  bleak  and  unsheltered  wildernesses 
without  fire  or  friends  to  share  in  the  perils  of  his  jqucney.  To 


i44  GARUDA  PURANAtf 


•> 


him  did  they  adfdress  as  follows  : — "  0  son,  why  hast  thou  fore- 
gone the  pleaisiires  of  blessed  matrimony,  and  why  dost  thoii 
roam  about  cheerless  and  disconsolate  without  being  bound  in 
holy  wedlock  with  an  eligible  bride  ?  By  duly  propitiating  ther 
gods  and  one's  departed  Manes,  and  by  attending  to  the  wants 
of  the  needy  and  the  holy  sages,  a  householder,  O  son,  becomes 
entitled  to  an  elevated  station  after  death.  By  uttering  the 
Svaha  Mantras  (casting  libations  of  clarified  butter  in  fire ),  a 
householder  is  enabled  to  appease  the  gods,  and  a  repetition 
of  the  Svadha  Mantra  leads  to  the  propitiation  of  his  de- 
parted Manes.  Practice  of  free  and  hearty  hospitality  en- 
dears him  to  his  guests,  while  servants  and  dependants  eating 
his  bread,  look  upon  him  as  the  mainstay  of  their  lives.  O 
thou  holy  one  among  mortals,  from  day  to  day,  thus  thou  hast 
been  incurring  more  and  more  debts  to  the  gods.  Thy  obli- 
gations to  us, — thy  departed  Manes,  are  getting  heavier,  and 
thy  debts  to  the  beings  at  large,  as  an  inmate  of  the  created 
universe,  stand  undischarged  even  up  to  the  present  moment. 
Where  is  the  chance  of  thy  working  up  to  a  better  life,  O  my 
son,  if  you  fail  to  marry  and  propagate  children  and  to  take  to 
the  life  of  an  anchorite  afterwards,  as  laid  down  in  the  books 
of  the  Shastra.  Thy  present  conduct,  therefore,  brings  thee 
nothing  but  misery  and  dooms  thee  to  the  pangs  of  successive 
re-births  even  after  the  cessation  of  the  torments  of  that  parti- 
cular hell  to  which  the  souls  of  the  "  sonless  are  consigned." 

To  which  Ruchi  thus  replied — Marriage  is  the  parent  of 
sin  and  misery,  O  fathers,  and  serves  only  to  lower   a  man  in 
the  world  to  come.  This  thought  alone  has  heretefore  desisted 
me  from  being  united  with  a  wife.     In  a  moment,  it  makes  a 
man  doubtful  of  his  own  spiritual  life  and  therefore  serves  as' 
a  stumbling  block  in  the   way   of  his  own  salvation.    Think-' 
ing   of   this   I  have   hitherto  refrained  from  marrying  a  wife. 
It  is  better  that  an  unwedded  person,  though  fondly  attached 
to  life  and  its  cares,  should  wash  his  soul  daily  with  the  water 
of  pure  knowledge  than  that  he   would   marry  and  forget  all 


GARUDA  rURAIIAXf.  245 

about  his  spiritual  self,  aiid  become  of  the  earth  and  earthly.' 
It  is  imperatively  obligatory  on  a  man  to  subjugate  his  senses/ 
and  to  constantly  cleanse  his  soul  of  the  mire,  which  his  mufti- 
farious  acts  and  promiscuous  contact *with  a  large  concourser 
of  created  beings  deposit  upon  it."  •  • 

To  which  the  spirits  of  his  fathers  thus  replied : — "  O  son^ 
certainly  it  is  incumbent  on  all  of  us  to  wash  our  souls  of  alF 
impurities  by  subduing  our  senses,  still  the  way  thour 
treadest,  O  darling,  is  not  the  proper  road  to  salvation/  The 
effects  of  good  or  evil  deeds  done  by  thee  in  a  previous  exis- 
tence, would  not  fetter  thy  soul  in  the  event  of  thy  performing 
the  five  daily  sacrifices  peculiar  to  a  householder  (  Pancha 
yajna )  and  practising  penances  and  charities  without  any 
regard  to  their  ulterior  effects,  and  simply  as  a  passive  and 
involuntary  instrument  for  the  discharge  of  thy  duties  and 
for  the  absolution  of  thy  daily  sins.  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.  Wise  men  thus  absolve  their  soul  and 
protect  it  from  being  any  way  fettered  with  the  bonds  of 
Nescience.  The  soul  thus' guarded,'  can  never  be  soiled  with 
the  mire  of  sin." 

Rue  HI  said: — "Acts  have  been  condemned  in  the  Vedas 
by  the  celestial  Brahman  as  the  direct  resultants  of 
Nescience,  and  wherefore,  O  fathers,  do  you  knowingly 
direct  me  to  the  path  of  action  ?"  To  which  the  spirits  of  his 
fathers  thus  replied : — "All  is  illusion  in  the  universe  and  this 
universe  itself  is  an  illusion,  O  darling,  and  it  is  wrong  to  say 
that  Nescience  proceeds  from  action  alone.  On  the  contrary 
action  primarily  leads  to  the  expansion  of  true  knowledge 
and  this  brooks  no  contradiction.  The  good  and  the  honest 
shun  the  evil  incidental  to  the  omission  of  a  good  act,  and 
this  self-imposed  restraint  leads  to  salvation.  A  restraint 
of  a  contrary  nature  tends  to  degenerate  a  soul.  Thou  hast 
considered  it  better  to  cherish  pure  thoughts  in  a  pure   soul. 


246  G ARUDA  PURANAM. 

but  it  avails  thee  nothing,  my  son,  so  long  as  any  charge  of 
neglect  or  omission  of  duty  may  be  laid  at  thy  door. 
Nescience,  like  an  active  poison,  has  its  utility  in  the  universe, 
which,  being  judiciously  employed,  rather  serves  to  unfold  the 
spirit  than  to  tighten  its  shackles.  Therefore  do  thou  law- 
fully •  take  a  wife,  O  son.  Otherwise  in  the  absence  of  any 
provision  for  the  future  world,  thy  whole  life  would  prove  a 
miserable  failure." 

RuCHi  said :— "  I  have  grown  old,  O  fathers,  and  who  shall 
marry  his  daughter  to  an  old  man  ?  Moreover  marriage  is  a 
luxury  which  the  poor  can  hardy  afford  to  indulge  in." 

The  Manes  said : — "  Our  descent  into  the  lower  regions 
as  well  as  the  degradation  of  thy  own  Self,  is  certain,  O 
son,  if  thou  dost  not  profit  by  our  advice."  Saying  this  the 
spirits  of  his  ( Ruchi's )  fathers  vanished  in  the  air  like  a 
lamplight  suddenly  blown  out  'by  the  wind.  The  ;holy  sage 
Markendeya  of  mighty  penance,  narrated  the  entire  discourse 
between  Ruchi  and  his  departed  Manes  to  Krounchaki. 


•lo:- 


CHAPTER  LXXXIX. 


SUTA  said :— -Having  again*  requested  by  Krounchaki  the 
holy  sage  Markandejra  resumed  the  thread  of  the  narrative 
and  related  as  follows  :^"  The  holy  sage  of  Bramhanic  extrac- 
tion being  thus  agitated  by  the  words  of  hb  departed  Manes, 
roamed  over  the  whole  earth  in  quest  of  a  bride.  But  a  bride 
he  could  not  secure  anywhere.  The  words  of  hb  fathers' 
spirits  were  burning  like  living  fire  in  his  heart.  So  he 
easily  fell  in  that  mood  in  which  a  man  often  holds  colloquy 
with  himself  and  began  to  dbcoursc  as  follows :-— ''  Where 


GARUDA  t^URANAM.  *i4j 

can  1  secure  a  suitable  bride  for  myself  and  thud  ensure  aif 
elevated  station  to  my  fathers  and  to  my  own  self  In  the  ifett- 
world?" 

.  Then  having  indulged  in  a  similar  strain  of  thought  for 
a  considerable  time,  the  high.souled  one  resolved  to  realise  hid 
end  by  practising  penancei  and  accordingly  began  to  pnropi^ 
tiate  the  lotus-origined  Bramha  with  his  austerities* 

For  a  hundred  years  thereafter,  the  magnanimous  sager 
practised  austere  penances  in  that  forest^  and  meditated  upon 
the  self  of  his  tutelary  deity  in  perfect  masteiy  over  senses*- 
Then  Bramha,  the  progenitor  of  the  different  worlds  with 
their  inmates,  manifested  himself  in  his  presence  and  asked 
him  to  name  his  wished-for,  boon  as  he  had  been  highly 
pleased  with  his  penances.  The  holy  sage  laid  himself 
prostrate  at  the  feet  of  that  appeased  divinity  and  told  the 
progenitor  of  the  universe  his  intended  course  itt  actioif 
according  to  the  directions  of  his  departed  Manes« 

Brahma  said  :— •''  You  shall  be  honored  as  a  patriarch  in 
the  world.  You  shall  be  the  progenitor  of  a  mighty  race  of 
offsprings.  O.  Brahman,  it  shall  be  your  portion  in  this  life  ta 
celebrate  many  a  religious  sacrifice  and  to  rule  the  country 
in  all  the  glory  of  a  patriarchal  sovereign,  and  then  your 
penitential  labours  will  be  crowned  with  success.  Be  united 
with  a  handsome  damsel  in  holy  wedlock  as  your  Manes  bad 
enjoined  you  to  be.  Worship  and  propitiate  the  spirits  of 
your  departed  forefathers,  and  marry  in  fulfilment  of  their 
pleasant  command.  Your  fathers,  perfectly  appeased,  would 
grant  you  the  fruition  of  all  your  desires.  What  is  it  that  is 
not  in  the  gift  of  one's  departed  Manes  ?  Fathers,  duly  pro- 
pitiated, bless  their  descendants  with  wives  and  children.'' 

.  Markandeva  said : — Having  heard  these  words  of  the 
divine  Brahma,  the  eldest  offspring  of  the  Phenomenal 
Evolution,  the  holy  sage  offered  libations  of  water  to  his 
departed  Manes  at  the  open  and  spacious  foreshore  of  a 
river,  aad  with  his  head  bent  down  in  devotion,  and  in  a 


,1 

^4^  GAftUOA  •l>URANAM. 

spirit)  earnest  humble  and  contrite,  he  propitiated  them  Unth 
a  hymn  which  runs  as  follows ;-:-: 

RUCHI  said  : — With  deep  and  unbounded  devotion  I  ita^ke 
obeisance  to  the  spirits  of  my  fathers  who  sit  beside  the  godS| 
and  whom  even  the  heaven-borns  worship  and  propitiate  with 
the  Svadha<»ending  Mantras  in  the  course  of  a  Shraddha 
ceremony.  I  make  obeisance  to  the  Pitris,  whom  even  the 
great  sages^who  are  seekers  after  both  salvation  and  earthly 
enjoyment,  adore  in  heaven  and  propitiate  with  rites  of  purely, 
mental  Shraddha  worship.  I  make  obeisance  to  the  Pitris^ 
whom  the  Siddhas  propitiate  in  heaven  with  offerings  of  celes^ 
tial  produce  in  the  course  of  a  Shraddha  ceremony.  I  make 
obeisance  to  the  Pitris,  whom  the  Gujhyakas  worship  in  heavenj 
with  their  whole  soul  merged  in  the  contemplation  of  the 
former  with  a  view  to  acquire  infinite  beatitude,'and  unparalleU 
ed  and  most  exulted  divine  privileges.     I  make  obeisance  to  '' 

the  Pitris,  who  are  worshipped  in  this  mortal  globe  with  the. 
offerings  of  a  Shraddha  ceremony  and  who,  when  properly 
propitiated,  bless  its  performer  with  a  long  line  of  sons  and 
grandsons.  I  make  obeisance  to  the  Pitris,  who  are  worship- 
ped even  by  the  twice-born  ones  in  this  world  with  a  view 
to  obtain  their,  wished-for  boons  and  who  confer  on  their 
votaries  the  glories  of  an  illustrious  patriarchs  I  make 
obeisance  to  the  Pitris,  who  are  worshipped  by  the  forest- 
dwellers  of  regulated  diet,  with  fruits  and  flowers — the  simple^ 
though  godly,  offerings  of  the  forest  tress,  sanctified  with  the 
occult  energry  of  their  well-practised  Yoga.  I  make  obeisance  to 
the  Pitris,  who  are  worshipped  and  propitiated  with  the  sacred 
energry  of  their  Samadhi  Yoga  by  Brahmanas  exercising  a 
perfect  control  over  their  senses,  and  the  propulsions  of  whose 
minds  have  become  one  with  the  principles  of  virtue.  I  make 
obeisance  to  the  Pitris,  who  are  worshipped  by  crowned  heads 
and  potentates  with  various  victuals  of  costly  manufacture  and 
who,  when  duly  propitiated,  bless  their  votaries  with  blessings 
which   take   effect  both  in  this  world  and  the  next..    I  make 


GARUDA  PURANAM.  ^49 

obeisance  to  the  PItris  whom  the  Vaishjas  (members  of  the 
trading  caste)  who  are  always  mindful  of  their  own  work, 
worship  with  flowers,  incense-sticks,  boiled  rice  and  water.  I 
make  obeisance  to  the  Pitris,  who  are  worshipped  even  by 
the  Shudras  and  are  known  as  the  Sukalinas.  I  make 
obeisance  to  the  Pitris  whom  the  great  demons  worship 
in  the  nether  worlds,  foregoing  the  pleasures  of  wine,  bestial 
food,  boisterousness  and  animalism.  I  make  obeisance  to  the 
Pitris  whom  the  various  serpents  worship  in  the  nether  world 
with  a  variety  of  costly  oblations  for  the  fruition  of  their 
heart-felt  objects.  I  make  obeisance  to  the  Pitris  whom  the 
snakes  worship  with  the  gift  of  their  incantations,  etc. 

I  make  obeisance  to  the  Pitris  who  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  celestials. 
May  they  deign  to  accept  the  offerings  which  I  have  made  at 
this  place.  I  make  obeisance  to  the  Pitris,  who  live  in  heaven 
as  embodied  beings,  and  who  form  the  highest  object  of 
thought  and  contemplation,  and  whose  satisfaction  is  the 
summum  bonum  of  human  existence,  and  whom  the  adepts 
in  Yoga  worship  in  a  pure  and  unspotted  heart  for  exemption 
from  pain  and  miseries   of  successive  re-births. 

I  make  obeisance  to  the  Pitris  who  dwell  as  embodied 
beings  in  heaven,  living  upon  the  libations  of  clarified  butter 
cast  in  the  course  of  a  Shraddha  ceremony  in  the  accom- 
paniment  of  the  Svadha  Mantras,  and  who  are  capable  of 
granting  all  wished-for  boons  to  their  votaries ;  crown  with 
success  all  ceremonial  rites  undertaken  for  the  fruition  of 
any  definite  object ;  and  are  the  liberators  from  all  undesirable 
situations.  May  my  fathers  in  heaven  be  propitiated  in  the 
present  Shraddha  ceremony.  May  my  Pitris,  who  grant  all 
sorts  of  boons  to  persons  soliciting  them,  and  in  whose  gifts 
are  the  sovereignty  of  heaven,  horses,  elephants,  cars,' 
gem-studded  dwellings  and  other  paraphernalia  of  riches,  be 
pleased  with  the  present  Shraddha  ceremosy  celebrated  for 

32 


250  CAKUOA  nMASiASL 

their  satisfaction.  Mav  the  spirits  of  mj  departed  foreCatlKTS» 
who  float  in  the  moon-beam  and  ride  on  the  white  rajs  of 
solar  light,  be  pleased  with  the  present  ceremonj,  and  may 
they  thrive  on  the  offerings  of  flowers,  perfumes,  etc.,  offered 
in  the  course  hereof.  May  the  sools  of  my  departed  ancestors, 
who  tr.ke  i  ii^'it  is  a  well-kindled  sacrificial  fire  blazing  with 
the  libarions  of  clarified  butter,  and  who,  by  temporarilj  re- 
siding in  the  bodies  of  the  Brahznanas  invited  on  the  occason, 
partake  of  what  is  offered  to  them  in  the  coarse  of  a  Shraddha 
ceremony,  be  pleased  with  the  offerings  of  boiled  rice  and 
libations  of  water  offered  to  them  in  the  present  ceremony. 
May  the  Pitris  whom  the  gods  worship  with  the  flesh  of  a 
rhinoceros  and  the  offerings  of  black  sesamam  of  celestial 
origin,  and  whom  the  holy  sages  propitiate  with  dishes  of 
cooked  and  prepared  pot-herbs,  known  as  the  Kala  Shaka,  be 
pleased  with  the  present  ceremony  undertaken  for  their 
propitiation.  In  the  present  ceremony  I  invoke  the  presence 
of  the  revered  souls  of  my  departed  ancestors,  who  are  ex- 
tremely fond  of  obsequious  cakes,  in  order  they  might  receive 
the  offerings  of  boiled  rice,  and  perfumes,  and  libations  of  water 
to  be  offered  to  them  at  its  close.  May  my  departed  M anes, 
who  receive  our  loving  homage  every  day  and  are  wor- 
shipped every  month  on  the  occasion  of  an  Ashtaka  ceremony 
and  at  the  close  of  each  year  under,  the  auspicies  of  a 
Vriddhi  Shraddha,  be  pleased  with  the  present  ceremony.  May 
the  departed  Manes  of  the  Brahmanas,  who  shine  with  the  cool 
and  mellow  lustre  of  the  moon-beam,  and  the  departed  Manes 
of  the  Kshatriyas,  who  shine  with  the  dazzling  effulgence  of  the 
noon-day-sun,  and  the  departed  Manes  of  the  Vaishyas  whose 
complexions  art  as  the  colour  of  molten  gold,  and  the 
departed  Manes  of  the  Shudras  whose  complexions  are  deep 
blue,  combinedly  grace  the  present  ceremony  with  their 
august  presence,  and  be  pleased  with  the  offerings  of  flowers, 
perfumes,  and  edibles,  etc.,  and  the  sweet  exhalations  of 
clarified  butter  cast  in   the  sacrificial  fire.     Perpetually  do 


GARUDA   PURANAM.  2$l 

I  make  obeisance  to  the  Pitris.  May  the  Pitris,  who  partake 
of  the  obsequious  cakes  just  after  they  had  been  eaten  by 
the  gods,  and  who,  when  duly  appeased,  confer  prosperity 
upon  their  votaries,  be  pleased  with  the  present  ceremony. 
I  make  obeisance  to  them.  May  the  Pitris,  the  mighty 
members  of  the  celestial  hierarchy,  and  revered  by  the  gods, 
destroy  the  demons,  and  the  monsters  and  the  evil  spirits 
and  all  other  baneful  visitations  in  the  universe.  I  make 
obeisance  to  the  Pitris. 

May  the  different  clans  of  the  Pitris,  such  as  the  Agni- 
svattas,  the  Vahrishadas,  the  drinkers  of  clarified  butter,  and 
the  drinkers  of  the  expressed  juice  of  the  Soma-plant,  be 
propitiated  in  the  present  Shraddha  ceremony.  I  have  propi- 
tiated the  souls  of  my  departed  forefathers.  May  the  mem- 
bers  of  the  Agni-Svatta  clan  of  the  Pitris,  guard  my  person 
in  the  east.  May  the  members  of  the  Vahrishada  clan  of 
that  celestial  order,  protect  me  in  the  south.  May  the 
drinkers  of  sacrificial  clarified  butter,  protect  me  in  the  west, 
and  the  drinkers  of  the  expressed  juice  of  the  Divine  Soma- 
plant,  defend  me  in  the  east.  May  the  Petris  perpetually 
guard  me  against  the  malignant  influences  of  ghosts,  demons, 
monsters,  and  Pishachas. 

The  nine  clans  of  Pitris  are  named  as  the  Vishvas, 
the  Vishvabhugs,  the  Aradhyas,  the  Dharmas,  the  Dhanjas, 
the  Shubhananas,  the  Bhutidas,  the  Bhutikrids,  and  the  Bhutis. 
The  six  other  clans  of  Hfe  same  celestial  order,  are  known  as 
the  Kalyanas,  the  Kalyadas,  the  Kartas,  the  Kalyatarashrayas, 
and  the  Kalyatahetu.  The  seven  other  clans  of  the  same 
divine  order,  are  called  the  Varas,  the  Varenyas,  the  Varadas, 
the  Tushtidas,  the  Pushtidas,  the  Vishvapatas,  ^nd  the  Dhatas. 
The  five  clans  of  the  same  order,  are  named  as  the  Mahan,  the 
Mahtmas,  the  Mahitas,  the  Mahimavanas  and  the  Mahavalas. 
The  four  remaining  clans  of  the  same  order,  are  called  the 
Sukhadas,  the  Dhanadas,  the  Dharmadas,  and  the  Bhutidas, 
thus    making     thirty-one   clanships   in   all,    who    guard   the 


252  GARUDA  PURANAM. 

different  approaches  of  the  heaven,  and  are  distributed  all 
over  the  universe  for  the  good  of  its  inmates.  May  all  of 
them  be  pleased  with  the  present  ceremony,  duly  inaugurated 
for  their  propitiation. 

Markandeya  said: — ^While  Ruchi  was  thus  devoutly 
hymnising  his  departed  Manes,  a  vast  column  of  light 
suddenly  shot  across  the  heaven,  and,  behold,  the  universe 
stood  entranced,  wrapped  in  that  mystic  glow.  Ruchi 
looked  up  and  beheld  that  glorious  phenomenon  in  mute 
wonder,  and  began  to  recite  the  following  hymn  on  bent 
down  knees. 

Ruchi  said : — Ever  do  I  make  obeisance  to  the  Pitris, 
who  are  resplendent  and  disembodied  spirits,  endued  with 
the  faculty  of  spiritual  vision,  and  always  absorbed  in 
the  contemplation  of  the  supreme  Bramha.  I  make  obei- 
sance to  the  Pitris,  who  are  the  leaders  of  such  celestial 
potentates  as  Indra,  etc.,  and  direct  such  holy  sages  as 
Daksha,  Marichi,  etc.,  who  constitute  the  holy  fraternity  of 
the  seven  sages,  in  the  path  of  truth  and  light,  and  who  confer 
all  boons  upon  their  suppliants.  I  make  obeisance  to  the 
Pitris  who  are  the  leaders  of  such  mighty  law-givers  as 
Manu,  etc.,  and  who  direct  the  sun  and  the  moon  in  their 
path  of  heavenly  duty.  I  make  obeisance  to  the  Pitris, 
who  control  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  heat  and  glare,  and  fill 
in  the  earth  and  heaven  and  the  space  lying  between  them. 
With  blended  palms,  I  make  obeisancce  to  Prajapati,  to 
Kashyapa,  to  Soma,  to  Varuna,  to  the  lord  of  all  religious 
sacrifices.  I  make  obeisance  to  the  seven  clans  of  the 
Pitris,  who  dwell  in  the  seven  regions  or  worlds.  I 
make  obeisance  to  the  self-begotten  Bramha  whose  vision 
is  the  light  of  Yoga  (divine  communion).  I  make  obeisance 
to  the  Soma-drinking  Pitris  who  are  possessed  of  astral 
bodies.     I   make  obeisance  to  the  Moon  God  and  the  father 


GARUDA   PURANAM.  253 

of  the  universe.  I  make  obeisance  to  the  fiery-bodied  Pitris, 
as  well  as  to  those  whose  persons  are  composed  of  the  cool- 
ing principle  in  the  universe.  The  two  fundamental  prin- 
ciples (fiery  and  cooling)  run  through  all  objects,  and  hence 
either  they  are  fiery  (heat  making)  or  cooling  (watery, 
albuminous)  in  their  potencies.  With  a  controlled  heart 
I  make  obeisance  to  all  the  Yogins  and  the  Pitris,  who  form 
the  illuminating  principle  of  light,  and  manifestly  shine  in  the 
sun,  in  the  moon  and  fire,  and  who  are  the  models  of  creation 
and  are  identical  with  the  Self  of  Supreme  Bramha.  May  the 
Pitris  who  live  upon  the  sweet  exhalations  of  clarified  butter 
cast  in  the  sacrificial  fire  in  the  accompaniment  of  the 
Svadha  Mantras,  be  pleased  with  the  performance  of  the 
present  ceremony. 

Markandeva  said: — Having  been  thus  propitiated  by 
Ruchi,  the  best  of  the  holy  sages  appeared  to  him  in  quick 
succession,  illumining  the  ten  quarters  of  heaven  with  the 
effulgence  of  their  own  spiritual  bodies,  and  decked  with 
the  same  sandal  pastes  and  garlands  of  flowers  which  he  had 
offered  to  them  in  the  course  of  that  Shraddha  ceremony. 
Then  Ruchi,  having  again  made  obeisance  to  them,  addressed 
them  for  the  second  time  as  follows  : — "  With  blended  palms 
I  make  obeisance  to  each  of  you,  O  you  Pitris !"  Where- 
upon  the  Pitris,  appeased  by  his  devotion  and  humility, 
asked  him  to  name  his  boon,  to  which  Ruchi,  with  his  head 
hung  down  in  deep  humility,  replied  as  follows  :t— '^  I  have 
been  directed  by  the  god  Brahma  to  beget  children  and 
propagate  my  species.  Accordingly  most  fervently  do  I . 
pray  for  a  noble  and  fruitful  wife  of  celestial  origin." 

The  Fathers  replied  : — **0  you,  the  best  of  the  holy  sages, 
this  very  day  you  shall  be  united  with  an  extremely  handsome 
wife.  By  her  you  shall  have  a  son,  O  Ruchi,  who  would  be 
named  Rouchya  after  your  honoured  self,  and  who  would 
rule  the  universe  as  a  patriach  and  law-giver.  He  shall  be 
the   fore-runner   of  a  mighty  race  of  kings,  high-souled  and 


354  GARUDA   PURANAli. 

victorious,  who  would  govern  the  whole  Earth.  You  in  your 
old  age,  would  retire  from  the  world^  decked  with  the  full 
glory  of  a  pious  and  revered  patriarch,  and  shall  attain  your 
penitential  success  and  salvation.  Blessed  is  the  man  who 
recites  the  aforesaid  hymn  for  our  satisfaction,  for  he  will  be 
blest  with  sons,  and  a  long  life  of  progeny,  and  all  the  creature 
comforts  in  this  life.  A  suppliant  for  health,  longevity  and  the 
blessings  of  fatherhood,  shall  do  will  to  propitiate  us  with  a 
recitation  of  the  aforesaid  hymn.  A  recitation  of  the  hymn 
at  the  close  of  a  Shraddha  ceremony  and  before  an  assembly 
of  Brahmanas  sitting  down  at  their  meals,  would  bear  im- 
mortal fruits  through  our  intercession.  Verily  does  its  reci- 
tation make  a  Shraddha  ceremony,  endearing  to  us,  even  if 
it  is  not  attended  by  Brahmanas  well-versed  in  the  Vedas 
(Shrotriyas),  or  is  any  way  vitiated  as  to  its  precedure,  or  is 
celebrated  with  ill-gotten  gain,  or  is  attended  by  men  who 
should  not  be  invited  on  such  an  occasion,  or  performed  at 
an  improper  place  or  time,  or  out  of  a  spirit  of  bravado. 
The  satisfaction  which  we  derive  from  a  Shraddha  ceremony, 
in  the  course  of  which  the  hymn  is  recited,  lasts  us,  O  child, 
(or  a  continuous  period  of  twelve  years.  A  single  recitation 
of  the  hymn  in  the  forepart  of  winter  (Hemanta)  gives  us 
a  satisfaction  which  lasts  for  twelve  years.  A  single  reci- 
tation of  the  hymn  in  winter  gives  us  a  satisfaction  which 
continues  for  twice  as  many  number  (twenty-four)  of  years. 
The  aforesaid  hymn,  recited  in  the  course  of  a  Shraddha 
ceremony  performed  in  spring,  furnishes  us  with  a  sense  of 
repletion  which  lasts  for  a  continuous  period  of  sixteen  years. 
O  Ruchi,  a  Shraddha  ceremony,  otherwise  vitiated,  or 
made  defective  as  to  its  procedure,  may  be  remedied  by  a 
single  recitation  of  the  hymn  under  discussion.  O  Ruchi, 
infinite  is  the  pleasure  which  we  derive  from  a  recitation 
of  the  hymn  during  the  rainy  season.  The  satisfaction 
which  we  derive  from  a  recitation  of  the  hymn  in  autumn, 
lasts  us  for  fifteen  years.    We  grace  a  Shraddha  ceremony 


QARUDA   PURAIIAM.  255 

With  our  presence  in  the  event  of  its  being  performed  in  a 
room  in  which  the  hymn  stands  transcribed.  Therefore, 
O  you  of  mighty  heritage,  you  shall  recite  the  hymn  before 
an  assembly  of  Brahmanas  invited  on  the  occasion  of  a 
Shraddha  ceremony  and  seated  at  their  meals,  whereby  you 
would  ensure  infinite  and  eternal  satisfaction  to  us,  your 
departed  Manes." 


•:o:- 


CHAPTER  XC. 


Markandeva  said : — The  tranquil  bosom  of  that  loiiely 
pool  was  stirred  for  a  moment,  and,  behold,  there  appeared 
to  Ruchi,  Pamlocha,  the  slender-waisted  water  nymph  of 
celestial  beauty.  The  nymph  solaced  him  with  many  a  sweet 
and  encouraging  words  and  addressed  him  as  follows :— - 
Pushkara,  the  son  of  Varuna,  the  Ocean  God,  has  begot  on 
me  a  handsome  daughter  of  uncommon  beauty.  Do  you 
take  her  as  thy  lawful  bride  at  my  hands,  O  sage.  By  her 
you  shall  have  a  son  of  rare  talents  who  would  be  the  future 
law-giver  of  the  universe. 

Markandeva  said  : — Then  Ruchi,  having  consented  to 
her  proposal,  drew  that  beautiful  virgin  out  of  the  water  of 
that  lonely  pool  and  duly  married  her  on  its  green-dad  bank. 
By  her  he  had  a  son,  named  Rouchya  after  his  honoured  self, 
who  had  been  a  Manu  (law-giver)  of  the  universe,  as  narrated 
before. 


•:o:- 


CHAPTER  XCl. 


SUTA  said : — ^The   Manus,   such  as  SvayambhuvaS,   ^c.f 
observe  the  rules   of  penance,   worship,   contemplation,  and 
prayer,  etc.,  recite  the  iSantras  sacred  to  the  God  Hari,  and 
meditate   upon    His   eternal  Self,   which  is  shorn  of  body, 
senses,   mind,   intellect,   vitality  and  the  sense  of   egoism. 
The   sky   does   not  constitute    His  Self,  nor  does  heat  (light) 
enter  jnto  its  composition.     Water  does   not  enter   into   the 
composition    of    His  Supreme    Self,    nor   do  the  attributes 
which  characterise   that   material  element,  affect  that  eternal 
entity.     Similarly,  it   is   above  all  the  fundamental  principles 
of  the   earth   matter,   and  is  necessarily  beyond  the  opera- 
tive  zone   of  virtue^  which  specifically  belong  to  that  essen- 
tial   substance.     Controller    of    all    beings   and  becomings, 
he  is  the   ever   enlightened,   ever  wakeful   One,  the  director 
and  lord  of  all,  the  final  receptacle  of  all   force  ahd   energy, 
shorn   of  all   illusion,   and  identical  with  pure  consciousness. 
He  is   One,  and  without  a  second  or  companion,  the  supreme 
God,    represented   by     light   though    void    of    fundamental 
quality   of    illumination    (Sattva)   and   is  hence   beyond   the 
necessity   of  practising   any   austerity.     He   is   shorn  of  the 
quality   of    Rajas,    and   the   three   fundamental  qualities   of 
Sattva,  Rajas  and  Tamas,  do  not  affect  his  Supreme  Self.  He 
has  no  shape,  is  devoid  of  all  action  and   desire,  and   is   pure 
and  incapable  of  sin  and  evil.     Hankerings  cannot  assail  him, 
nor  griefs  and  ignorance  can  disturb  the   infinite   serenity  of 
His  eternal  Self.  He  knows  no  old  age,  death  or  decay.  With- 
out  end  or  origin,  he  lies  inherent  in  all, — the  eternal  witness 
to  the  process  of  phenomenal  evolution  and  from  whose  vision 
nothinsr  lies  hidden  or  veiled  and  which   nescience  itself  can- 
not   clouden.     He   is   the   perfect    and    absolute    truth,   the 
Supreme  God,   one  and  indivisible,  beyond  all  rules  of  ethics, 


* 


tARUDA   PURAIIAM.  257 

nameless,  and  knows  no  sleep,  nor  dream,  nor  wakening.  He 
is  the  only  real  factor  in  individual  consciousness  that  makes 
the  states  of  wakening,  etc.,  possible.  He  is  the  personified 
peace,  the  lord  of  the  gods  and  the  celestials.  He  is  real, 
and,  as  such,  underlies  the  states  of  wakening,  etc.,  void  of 
the  necessary  categories  of  cause  and  effect.  He  is  imaged 
in  the  phenomenal  universe,  and  is  accordingly  seen  by  alh 
He  is  the  most  invisible  of  all  invisible  entities,  and,  as  such, 
can  be  only  perceived  by  means  of  pure  knowledge,  or  through 
scriptural  learning.  He  is  the  highest  felicity,  beyond  all 
material  process  of  creation  or  construction.  He  is  shorn 
of  intellect,  and  is  beyond  the  process  of  intellection,  and  is 
identical  with  the  fourth  stage  of  pure  consciousness  (Turiya\ 
He  is  the  protector  and  destroyer  of  all.  Beyond  all  virtues 
and  attributes,  he  is  the  soul  of  all  created  beings.  Without 
any  receptacle  to  hold  him  in,  he  directs  the  universe  in  the 
path  of  light  and  benediction.  He  is  Shiva  (the  blissful  one, 
the  highest  bliss).  He  is  Hari,  the  remover  of  all  sin  and 
misery.  He  suffers  no  change,  nor  knows  any  modification. 
He  is  known  only,  through  the  teachings  of  the  Vedanta 
philosophy.  He  is  personified  knowledge,  the  real  substantial 
substratum  whose  attributes  the  senses  inform  us  of.  He  is 
without  the  faculties  of  hearing,  taste,  touch,  vision  and  smell- 
ing. He  is  without  any  origin,  and  lies  inherent  in  the  top- 
most cavity  of  the  human  brain,  dawning  upon  the  individual 
consciousness  only  to  establesh  its  identity  with  his  eternal 
Self,  a  fact  which  the  human  mind  interprets  in  its  experience 
of  "  I  am  He  " 

O  thou,  the  supreme  god,  having  realised  this  experience 
in  mind,  and  having  cast  his  whole  self  in  the  thought-mould 
of  '*  I  am  He,"  a  man  should  meditate  upon  the  self  of  the 
supreme  Brahman.  He,  who  does  this,  is  no  other  than  the 
supreme  One.  I  have  disclosed  to  you  the  mode  of  contem- 
plating  the  self  of  the  supreme  God.  Now  tell  me,  Rudra, 
whatever  else  you  want  me  to  speek  about. 
33 


CHAPTER  XCII. 


RUDRA  said  : — Relate  to  me,  O  thou,  the  wielder  rf  lotaSf 
mace,  discus,  and  conch  shell,  the  mode  of  meditating  upon 
the  divine  self  of  Vishnu,  a  knowledge  whereof  leads  to 
salvation. 

Said  the  god  Hari : — ^Yes,  t  shall  describe  to  you  the  mode 
of  contemplating  the  divine  self  of  Vishnu,  which  b  of  two 
sorts,  according  as  the  embodied  or  disembodied  self  of  the 
god  is  meditated  upon.     O  Rudra,   in  the  preceding  chapter 
I  have  discoursed  on  the  latter  mode,  now  hear  me  describe 
the  process  of  contemplating  the  imaged  or  the  embodied  self 
of  that  deity.     A  seeker  of  salvation  should  meditate  upon 
the  god  as  burning  with  the  combined  effulgence  of  a   million 
of  suns,  and   moving   about  in   the  infinite   space  with  the 
dignity  of  unquestioned  prowess   and  unobstructed   energy. 
The   complexion    of  his   divine  body  should  be  contempla- 
ted to  be  white  as   the  hue  of  a  Kunda  flower.     In  the  alter- 
native, the  god  should  be  contemplated  as  burning  with  the 
combined  effulgence  of  a  thousand  suns,  and  dreadful  to  look' 
at  through  an  excess  of  light, 'and  as  wielding  a  large  and 
beautiful  conchshell,  a  discus,   a  lotus  flower,  and  a  mace  in 
his   four  hands,  his  face  beaming  with  the  calmness  of  divine 
peace.    The  crown  or  the  head-gear  of  the  god,  should  be 
contemplated  as  shining  with  the  scintillations  of  a  myriad 
of  gems,  and  his  attendants  should  be  likewise  contemplated 
as  waiting  upon  his  gracious  divinity. 

The  mental  picture,  in  the  present  instance,  would  not  be 
complete  without  decorating  the  central  figure  with  a  garland 
of  full-blown  wild  flowers.  The  image  should  be  placed  men- 
tally on  a  full-blown  lotus  flower,  decked  with  bracelets, 
necklace,  etc.,  fof  celestial  manufacture.    The  diamond  Kous- 

tubha  should  be  imagined  as  dangling  over  the  region  of  his 
^ 


*3i 


GARUDA  PURANAM.  1$^ 

breast,  grown   over  with  the  peculiar  ringlets  of  hair,  known 
as  the  Shrivatsam. 

The  imaginary  person  of  this  creator  and  destroyer  of 
the  universe,  whom  the  gods  and  the  holy  sages  contem- 
plate in  their  celestial  and  sylvan  retreats,  should  be  contem-^ 
plated  as  composed  of  the  beatific  attributes  of  Anima,  etc., 
the  different  grades  of  conscious  animalism,  from  the  minutest 
animalculum  to  the  mightiest  Brahma,  as  having  had  their 
seats  in  the  cardiac  region  of  the  image. 

Thus  the  mental  picture  of  the  god  shoald  be  conrpleted, 
and  the  votary  should  worship  it  with  the  knowledge,  that 
the  deity  imaged  in  his  heart,  is  but  the  reflection  of  that 
primal  light,  the  god  of  the  gods,  the  absolute  purity,  the  lord 
of  all,  and  the  only  being  equally  compassionate  towards  al> 
created  life.  He  is  the  ever  blissful  lord,  the  regenator  of  the 
the  human  soul,  and  the  destroyer  of  the'threefold  misery.  He 
punishes  the  wicked,  exhorts  the  good  in  the  path  of  rigfate* 
ousness,  is  the  soul  of  all,  all-pervading,  and  the  appe^er  of 
all  malignant  stars.  The  beautiful  circles  of  light  which  serve 
to  relieve  the  darkness  of  the  nighty  are  his  finger-rings.  He 
is  the  primary  source  of  all  forms,  and  all  shapes  lie  inherent 
in  his  disembodied  spirit.  He  is  the  supreme  god^  the  per- 
fect beauty,  the  grand  and  final  resort  of  all,  the  fountain*  :: 
head  from  which  equal  felicity  flows  to  all. 

His  body  is  decked  with  all  sorts  of  ornaments,  and  is 
smeared  with  sandalpaste.  The  gods  wait  upon  him  in  the 
spirit  of  loving  servitude,  and  he  does  what  the  gods  approve 
of.  He  does  what  is  beneficial  to  them.  He  is  Vasudeva,  the 
lord  of  the  universe.  He-looks  after  the  universe.  He  looks 
after  the  good  of  all  beings.  He  it  is  that  shines  in  the 
sun.  He  it  is  that  forms  what  is  so  wholesome  in  water. 
He  is  the  only  subject  contemplated  by  all,  the  supreme  or-  * 
dainer  in  the  universe,  the  supreme  Vishnu,  whom  the  seekers 
of  salvation  meditate  upon. 


i 


260  GARUDA  PURANAM. 

"I  am  Vasudeva,  I  am  He,  the  supreme  soal,"  should  be  the 
form  of  thought  in  all  who  meditate  upon  the  self  of  Vishnu. 
Those  wha  contemplate  him  in  this  way,  acquire  the  most 
exalted  station  after  death.  For  having  thus  meditated  upon, 
the  self  of  Vishnu,  the  holy  Yajnavalkya,  was  honoured  with 
the  office  of  laying  down  the  rules  of  conduct  of  hb  age. 
Therefore,  O  Shankara,  O  you,  the  lord  of  the  celestials, 
always  meditate  upon  the  Self  of  Vishnu.  Even  he,  who 
reads  the  present  chapter,  acquires  the  most  elevated  spiritual 
existence  after  death. 


•:o:- 


CHAPTER  XCIII. 


Maheshvara  said: — ^Tell  me,  O  Hari,  O  Madhava,  O 
you  who  have  destroyed  the  demon  Keshi,  what  is  it  that  led 
the  holy  Yajnavalkya,  to  lay  down  the  rules  of  conduct  in 
days'of  yore  ? 

Said  the  god  Hari  : — Once  on  a  time,  the  holy  sages 
visited,  in  a  body,  the  venerable  Yajnavalkya  in  his  hermitage 
at  Mithila ;  and  having  duly  made  obeisance  to  him,  they 
asked  him  about  the  rules  of  conduct  to  be  observed  by  mem- 
bers of  the  different  orders  of  society.  Whereupon  the  self- 
controlled  Yajnavalkya,  meditating  upon  the  self  of  Vishnu, 
replied  as  follows. 

Yajnavalkya  said  : — Pious  is  the  country  where  herds  of 
black  deer  are  found  to  roam  about.  Knowledge  is  in  the 
Vedas,  in  the  Puranas,  in  the  different  schools  of  philosophy 
"^  such  as  the  Nyaya,  the  Mimansa,  etc.,  in  the  Dharma 
Shastras  (Ethics  and  Social  Economy)  and  in  the  books  of 
money-making  and  temporal  sciences  :  Manu,  Vishnu,  Yama, 
Angira,  Vashishtha,  Daksha.  Samvarta.  Shatatapa.  Parashara, 


GARUDA  PURANAM.  26t 

Apastambha,  Ushana,  Vyasa^  Katyayana,  Vrihaspati.  Gou« 
tama,  Shankha,  Likhita,  Harita,  and  Atri»  are  the  names  of 
the  fourteen  holy  sages,  who,  having  worshipped  the  god 
Vishnu,  were  enabled  to  become  the  ethical  dictators  and 
law-givers  (Dharma-Shashtrakaras)  of  the  ages  in  which  they 
lived. 

A  gift,  made  at  a  proper  time  and  place,  and  to  a  deserving^ 
person  in  a  tj^ue  spirit  of  compassionate  sympathy,  carries 
the  merit  of  all  sorts  of  pious  acts.  Right  conduct,  self-con- 
trol, charity,  annihilation  of  all  killing  propensities,  reading 
of  the  Vedas,  and  the  performance  of  ceremonial  rites  therein 
enjoined  to  be  performed,  are  the  best  of  all  pieties.  Viewing 
of  one's  own  soul  through  self-communion,  is  the  highest 
and  most  imperative  of  all  religious  duties.  The  four  Vedas 
together  with  the  Trividyas  form  the  branch  of  learning  which 
is  called  the  Para-Vidya  (Supreme  knowledge.) 

The  first  three  of  the  four  social  orders  of  Brahm^na, 
Kshatriya,  Vaishya  and  Shudra,  are  called  the  twice-born 
castes,  and  all  rites,  from  nativity  to  death,  should  be  done 
unto  them  in  the  accompaniment  of  the  Vedic  hymns  tod 
verses. 

• 

The  rite  of  Garbhadhanam  (///.,  rite  for  the  taking  of  the 
womb)  should  be  performed  closely  following  upon  the  ap- 
pearance of  her  first  menses  unto  one's  wife,  and  the  rite  of 
Punsavanam  (rite  for  the  conception  of  a  male-child)  just 
as  soon  as  the  movements  of  the  fcetus  in  the  womb  would 
be  felt  by  the  mother.  The  rite  of  Sisanta  should  be  don^ 
unto  her  in  the  sixth  or  in  the  eighth  month  of  gestation, 
while  the  post-natal  rites  (Jatakarma)  of  the  new-bom  babe 
should  be  performed  after  delivery. 

The  rite  of  naming  (Nama-karanam)  should  be  done  urtto 
the  child  on  the  eleventh  day  of  its  birth,  while  the  rite  of  Nwh- 
kramanam  (ceremonial  taking  of  the  child  out  of  the  room) 
should  be  done  unto  it,  in  the  fourth  month  after  delivery.  The 
rite  of  Annaprashanam  (first  taking  of  boiled-rice  by  a  child) 


262  CARUdA   PURANAM.* 

should  be  done  in  the  sixth  month  after  its  birth,  while  the 
rite  of  Chuda-karanam  (tonsure)  should  be  performed  in  a<> 
cordance  with  the  custom  obtaining  in  the  family.  The  sin, 
which  attaches  to  the  ovum  and  the  semen,  is  absolved  by  the 
performance  of  the  aforesaid  rites,  which  should  be  omitted 
in  the  case  of  a  female  child,  only  on  the  occasion  of  whose 
marriage  the  Vedic  Mantras  should  be  recited. 


lo:- 


CHAPTER  XCIV. 


Yajnavalkya  said  : — A  Brahmana  boy  should  be  invested 
with  the  holy  thread  at  the  eighth  year  of  his  age,  inclusive 
of  the  period  of  gestation,  a  Kshatriya  child  at  his  eleventh 
year,  and  a  Vaishya  child  at  an  age  as  is  customary  in  the 
family. 

The  preceptor,   having  duly  invested  him  with  the  holy  • 
thread,  shall  first  teach  him  the  Maha-Vyahriti  Mantras,  and 
tlien  the  verses  of  the  Vedas,  as  well  as  the  rules  of  conduct 
and  hygriene. 

In  the  day,  and  at  morning  and  evening,  a  member  of  any  * 
of  the  twice-born  castes,  shall  pass  urine  with  his  face  turned 
towards  the  north,  while  in  the   night  he  shall  look  towards 
the  south  under  similar  conditions,  hangring  the  holy  thread 
on  his  right  ear  at  the  time,  whether  in   the  day  or  in  • 
the  night.     He  shall  rise  up  from  that  sitting  posture  with  the 
external  organ  of  micturition  firmly  grasped  with  his  fingers,  - 
and  shall  then  wasn  the  part  with  water  kept  ready  for  the 
purpose,  or  rub  it  with  earth  for  the  purpose   of  removing  the  - 
characteristic   smell.     Then   having   sit  on  his  haunches  in  a 
pool  or  a  river,  and  with  his  face  turned   towards  the   nocth 
or  towards  the  east,  a  member  of  any  of  the  twice-born  castes^ 


GARUDA  PURANAM.  2^3 

shall  wash  and  rinse  his  mouth  with  water,  lifted  up  with  that 
part  ofthis  palm  which  is  called  the  Brahma-Tirtham.  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  right  thumb,  should  be  held  as  sacred  to  the  gods 
Prajapati,  Pitri,  and  Brahma,  which  are  accordingly  called 
the  Prajapati-Tirtham,  the  Pitri-Tirtham,  and  the  Brahma-* 
Tirtharo. 

A  member  of  any  of  the  twice-born  castes,  shall  first  take 
two  draughts  of  water  to  rinse  his  lips  with,  and  then  cleanse 
his  face  with  undisturbed  and  frothless  water.  The  twice-born 
ones  shall  purify  their  breasts,  throats,  palates  and  umbilical 
regions  with  water.  It  will  be  enough  for  women  and 
Shudras  to  purify  their  regions  of  back  and  umbilicus. 

A  member  of  the  twice-born  order,  shall  bathe  every  day, 
perform  the  rite  of  cleansing  his  body  with  the  same  Mantra 
as  he  shall  recite  at  the  time  of  ablution,  practise  the  rite  of 
Pranayama,  invoke  the  Sun-god,  and  recite  the  Gayatri  Mantra. 
After  that,  he  shall  mentally  recite  the  Gayatri-shirah  Mantra, 
and  the  Vyahritis  with  the  holy  Pranava  prefixed  to  each  part 
of  its  component  parts.  Then  he  shall  thrice  practise  the  rite 
of  Pranayama  (a  peculiar  mode  of  controlling  the  process  oi 
respiration)  after  reciting  the  three  Riks  for  its  purification, 
and  shall  then  go  on  mentally  reciting  the  Savitri- Mantra,  till 
the  appearance  of  stars  in  the  evening  sky. 

The  rite  of  morning  Sandhya,  should  be  commenced  before 
dawn,  and  the  twice-born  worshipper,  should  sit  self-controlled 
in  his  seat,  reciting  the  Vedic  Mantras  enjoined  to  be  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  both  morning  and  evening,  after  which 
the  worshipper  should  visit  and  make  obeisance  to  his  elders 
by  saying  "  I  am  That." 

After   that  he  shall  visit  his  preceptor,  and  sit  beside  him 
humbl  e,  docile  and  self-controlled  for  the  purpose  of  studying 


^64  GARUDA  PURANAM. 

the  Vedas.  In  the  alternative,  he  should  wait  till  sent  for  by 
his  preceptor,  and  then  learn  his  daily  Vedic  lessons  from  his 
lips.  H«e  sliall  make  no  secret  of  anything  to  his  preceptor, 
and  constantly  look  after  his  welfare,  whether  by  word,  or  by 
thought,  or  by  bodily  toil. 

He  shall  carry  the  anchorite's  staff,  put  on  the  holy  thread 
;lnd  a  sable-coloured  blanket,  and  girdle  up  his  waist  with  the 
holy  girdle  made  of  the  blades  of  the  consecreted  Kusha 
grass  twisted  together. 

For  the  purposes  of  maintenance,  he  shall  beg  alms  only  of 
the  householders  of  twice-born  order,  or  of  men  of  pure  and 
unimpeachable  character.  The  Vedic  verses  should  be  recited 
in  the  morning,  evening  and  at  noon,  and  a  Brahmana  shall 
beg  alms  only  of  persons  of  Kshatriya  and  Vaishya  castes. 

Having  performed  the  morning  Agni  Karyam,  the 
disciple  shall  sit  down  to  his  meal,  in  all  humility  and  with 
the  permission  of  his  preceptor.  He  shall  perform  the  rite  of 
rinsing  his  mouth  with  water,  and  purify  the  plate  of  boiled 
rice  served  out  to  him  before  partaking  of  a  single  morsel, 
and  shall  eat  his  meal  silently  and  without  making  any  sort  of 
reflection  upon  the  nature  of  the  food  and  its  cooking.  A 
Brahmana,  who  has  subjug^ated  his  senses,  and  leads  the  life  of 
a  Brahmacharioy  is  at  liberty  to  take  a  full  meal  of  boiled  rice 
on  the  occasion  of  a  Shraddha  ceremony,  without  incurring 
the  risk  of  breaking  his  vow  of  asceticism.  A  Brahmana  shall 
forego  the  use  of  wine,  meat,  curdled  milk  and  its  prepara- 
tions. He  is  the  Guru,  who,  having  initiated  the  pupil  into  the 
mysteries  of  spiritualism,  makes  him  conversant  with  the 
knowledge  of  the  Vedas.  He,  who  having  duly  invested  his 
disciple  with  the  holy  thread,  teaches  him  the  holy  Vedas,  is 
called  an  Acharya.  A  tutor,  living  in  the  same  village  with 
his  pupil,  is  called  an  Upadhyaya.  A  priest,  officiating  at  a 
sacrificial  ceremony,  is  called  a  Rittik.  The  person  of  each 
preceding  one  of  these  functionaries,  is  more  venerable   than 


GARUDA  PURANAM.  ^6$ 

that  of  the  one  immediately  following  it  in  the  order  of  enu- 
meration, and  a  mother  is  the  most  venerable  of  them  all. 

A  pupil  shall  read  each  of  these  Vedas  for  a  period  of 
five  or  twelve  years,  and  he  shall  live  as  a  Brahmacharin 
with  his  Guru,  up  to  the  age  of  sixteen,  twenty,  or  twenty-four 
years.  The  age  of  investing  a  child  of  the  Brahmana, 
Kshatriya  or  Vaishya  order,  with  the  holy  thread,  has  been 
laid  down  before  ;  and  a  non-performance  of  the  ceremony 
within  the  stated  period,  leads  to  his  spiritual  degeneration. 
A  Brahmana,  or  a  Kshatriya  or  a  Vaishya  child,  thus  degenera- 
ted as  regards  his  Savitri  initiation,  is  called  a  Vratya,  the 
process  of  regeneration  consisting  in  the  performance  of  a 
Vratya-Stoma  sacrifice. 

The  three  twice  born  castes  of  Brahmana,  Kshatriya  and 
Vaishya,  are,  so  called  from  the  fact  of  their  being  bom  a 
second  time  through  spiritual  initiation  (tieing  of  the  sacred 
Mounji,  or  strings  of  deer  skin  and  blades  of  Kusha  grass 
twisted  together,  the  symbol  of  Savitri  initiation)  after  having 
been  delivered  of  the  mother's  womb. 

The  Vedas  are  the  highest  depository  of  all  sacrificial 
and  penitential  knowledge,  and  of  all  acts  which  conduce 
to  the  spfritual  welfare  of  the  twice-born  ones.  A  member 
of  a  twice-born  caste,  shall  offer  libations  of  milk  and  honey 
to  the  gods  and  his  departed  manes.  The  libations  should 
be  offered  from  day  to  day,  and^the  Vedic  Ricks  should  be 
recited  in  connection  therewith.  A  member  of  any  of  the 
twice-born  orders,  shall  read  the  Saman,  the  Atharvans,  and 
the  Angirasam  in  the  same  manner,  and  shall  appease  the 
gods  and  his  departed  manes  with  similar  libations.  The 
gods  and  the  Pitris  are  pleased  with  him  who  reads  the  Vedas, 
the  V'eda-Vakyam,  the  Puranas,  the  Gathikas,  and  the  Itihasas, 
every  day,  to  the  best  of  his  ability,  and  propitiates  them  with 
offerings  of  meat,  and  libations  of  milk  and  honey.  The 
merit  of  performing  a  particular  religious  sacrifice  can  be 
acquired  by  reading  the  portion  of  the  Veda  which  deals  with 
34 


a66  GARUDA   PURANAM. 

that  particular  sacrifice,  and  the  twice-born  one  who  reOiAs 
his  Veda  every  day^  acquires  the  merit  of  making  [the  gift  of 
a  plot  of  land,  as  well  as  that  of  practising  austerities. 

A  Brahmana  disciple  or  pupil,  pure  in  thought  and  con- 
duct, and  with  an  absolute  control  over  his  senses,  shall  sit 
beside  his  Acharya,  or  by  the  side  of  his  wife  or  son  in  his 
absence,  or  in  front  of  the  sacred  fire.  The  self-controlled 
one  shall  live  according  to  the  injunctions  laid  down  above, 
whereby  he  will  go  to  the  region  of  Brahman  after  death,  and 
will  not  revert  to  the  chain  of  life. 


•:o:- 


CHAPTER  XCV. 


YajnavalkvA  said  : — Hear  me^  O  holy  sages,  describe  thcf 
duties  which  are  obligatory  on  a  house-holder.  A  house-* 
holder,  having  made  a  money-gift  to  his  preceptor,  and 
having  performed  the  rite  of  ceremonial  ablution,  shall  wed 
a  wife  with  all  the  auspicious  marks  on  her  person  at  the 
close  of  his  life  of  asceticism.  The  wife  should  be  a  girl 
young  in  years  and  not  previously  married  to  any  other 
husband,  in  the  possession  of  sound  health  and  having  had 
uterine  brothers  of  her  own,  and  not  'related  to  him  by  any 
tie  of  Sapinda  relationship,  nor  belonging  to  the  same 
spiritual  clanship  (Arsha  Gotram)  as  his  own.  She  should 
be  taken  from  any  of  the  sixteen  reputed  families  of  the 
Shrotriyas,  not  related  to  the  bridegroom  within  five  and  seven 
degrees  in  the  lines  of  his  mother  and  father  respectively. 

A  bridegroom,  wjell-versed  in  the  knowledge  of  the  Vedas, 
erudite  and  belonging  to  the  same  social  order  as  herself^ 
should   be  regarded  as  the  only  eligible  one  for  a  Brahmana 


GARUDA   PURAIJAM.  267 

bride.  I  denounce  the  practice  of  a  6rahm?na  being  united 
with  a  Shudra  wife  as  he  incurs  the  risk  of  taking  birth  in 
her  womb   in   the   shape  of  the  child  begotten  by  him  on  her 

person. 

A  Brahmana  is  at  liberty  to  take  a  wife  from  any  of  the 
first  three  social  orders,  or  to  put  it  more  explicitly,  a  Brah- 
mana  shall  marry  a  girl  either  of  his  own  caste,  or  one  belong- 
ing to  the  warrior  (Kshatriya),  or  to  the  trading  (Vaishya) 
community.  Similarly  a  Kshatriya  shall  marry  a  Kshatriya  or 
a  Vaishya  girl,  while  a  Vaishya  shall  take  a  wife  from  his  own 
community,  the  marriage  of  a  Shudra  girl  with  a  member  of 
any  of  the  twice-born  castes  being  hereby  absolutely  forbidden. 

A  Brahma  form  of  marriage  is  that  in  which  the  bride- 
groom is  invited  to  take  his  bride,  decked  with  ornaments 
as  the  means  of  her  father  would  admit  of,  and  an  offspring 
of  such  a  marriage  purifies  the  members  of  both  the  families 
thus  united,  even  removed  from  him  to  the  twentieth  degree 
in  the  ascending  line.  In  the  Daivam  form,  the  daughter  of 
a  sacrificer  (person  on  whose  behalf  a  sacrifice  is  per- 
formed) is  given  away  in  marriage  to  the  priest  officiating 
at  the  ceremony  (Rittik).  In  the  Arsha  form,  the  marriage 
is  celebrated  by  making  a  gift  of  a  pair  of  cows  to  the 
bridegroom.  A  child,  who  is  the  fruit  of  a  Daivam 
marriage,  sanctifies  the  members  of  both  the  united  families 
to  the  sixteenth  degree  in  the  ascending  line,  while  in  the 
case  of  an  offspring  of  the  latter  (Arsha)  form,  such  sancti- 
fication  extends  to  the  sixth  degree.  The  offspring  of  a 
nuptial  union  in  which  the  bride  is  given  away  with  the 
injunction  '*  Live  with  him  and  discharge  the  duties  of  a 
householder/'  to  one  soliciting  her  hands,  sanctifies  the 
members  of  both  the  united  families  to  the  sixth  degree  in 
the  ascending  line.  In  the  Asura  form,  the  bride  is  received 
on  the  payment  of  a  pecuniary  consideration.  In  the  Gan- 
dharva  form,  the  union  is  effected  on  the  mutual  consent  or 
agreement   of  the   contracting  parties.     The  Rakshasa  form 


268  GARUDA  PURANAM. 

of  marriage  consists  in  taking  away  the  bride  by  force,  while 
in  the  Paishacha  form  the  marriage  is  effected  by  practising 
a  stratagem  on  the  bride. 

Only  the  first  four  forms  of  marriage  are  allowed  in  the 

• 

case  of  a  Brahmana.  The  Gandharva  and  Rakshasa  forms  are 
commended  in  the  case  of  a  member  of  the  warrior  caste, 
the  Asura  form  in  the  case  of  a  Vaishya,  and  the  most  con- 
demnable  form  in  the  case  of  a  Shudra. 

A  bride  of  the  warrior  caste,  shall  take  hold  of  an  arrow 
at  the  time  of  her  marriage,  a  Vaishya  girl  shall  hold  a 
shuttle  (Pr^oda)  in  her  hand  at  the  time,  while  a  Brahmana 
bride  shall  be  formally  united  with  her  husband  with  a 
Vedani  (sharp- pointed  instrument)  in  her  hands. 

The  father  of  the  bride,  or  her  paternal  grandfather,  or 
her  uterine  brother,  or  an  agnate  of  her  father's  (Sakulya) 
or  her  brother,  shall  give  her  away  in  marriage,  the  right  of 
such  giving  a^vay  being  held  as  vested  in  each  of  these  suc- 
cessive relations  in  the  absence  of  the  one  immediately  pre- 
ceding it  in  the  order  of  enumeration.  The  relations  of  a  giri 
incur  the  sin  of  wilfully  creating  a  miscarriage,  or  of  killing  a 
foetus  in  the  event  of  their  failing  to  give  her  away  in 
marriage  before  she  has  commenced  to  menstruate.  A  girl  is 
at  liberty  to  make  her  own  choice,  and  to  be  united  with  a 
husband,  in  the  absence  of  any  such  relation  to  give  her 
away  in  marriage.  A  girl  should  be  given  only  once  in 
marriage  and  any  one  carrying  away  a  married  girl  should  be 
dealt  with  as  a  common  felon. 

Any  one  deserting  a  good  and  faithful  wife,  commits  a 
crime  punishable  under  the  Code,  while  a  wife  possessed  of 
contrary  virtues,  should  be  summarily  discarded.  The  younger 
brother  of  a  husband,  may  go  unto  a  childless  wife  of  his 
elder  brother  for  the  purpose  of  begetting  an  offspring  on 
her  person  with  the  permission  of  his  elders,  first  had  and 
obtained  in  that  behalf,  and  with  his  body  annointed  with 
clarified  butter.     A  Sagotra  (related  by  ties  of  consanguinity) 


GARUDA  PURANAM.  269 

or  a  Saplnda  relation  of  the  husband,  may  act  in  a  similar 
capacity  and  for  similar  purposes.  Such  visits  should  be 
permitted  only  as^  long  as  there  would  remain  any  natural 
chance  of  conception,  otherwise  the  visitor  would  be  degraded 
in  life.  A  child  thus  begotten,  shall  belong  to  the  lawful 
husband  of  its  mother. 

A  married  woman  found  guilty  of  wilful  incontinence  to 
her  husband,  and  again  placed  into  his  lawful  custody,  shall 
be  made  to  wear  dirty  clothes,  and  to  live  on  a  single  morsel 
of  food  (at  the  close  of  day),  negligent  of  her  toibette  and 
sleeping  on  the  bare  ground  instead  of  her  usual  bed.  The 
Moon-God  gave  the  women  their  sanctity,  Gandharva  gave 
them  the  sweetness  of  speech.  Sacred  is  fire  and  sane* 
tified  is  the  person  of  a  woman.  She,  who  wilfblly  brings 
about  an  abortion,  except  for  the  purposes  of  purifying  her- 
self after  having  committed  an  act  of  adultery,  commits  the 
sin  of  killing  her  own  husband  born  in  her  womb  in  the 
shape  of  the  foetus.  Polluted  is  the  person  of  such  a 
murderess. 

A  husband  is  at  liberty  to  summarily  discard  a  wife, 
addicted  to  the  habit  of  drinking  wine,  or  afflicted  with  an 
incurable  disease,  or  found  to  be  inimically  disposed  t^ 
wards  him.  O  ye  holy  sages,  a  wife,  blest  with  the  gift  of 
sweetness  of  speech,  tender,  and  graced  with  all  those 
peculiar  and  excellent  virtues  which  are  found  only  in 
women,  should  be  maintained  and  provided  for  at  all  hazards. 

The  threefold  benediction  of  god  reigns  in  the  house- 
hold where  the  husband  and  the  wife  live  in  perfect  harmony ; 
and  paradise  is  the  house  which  harbours  such  a  *  true,  loving 
and  virtuous  pair  under  its  roof. 

She,  who  does  not  take  a  second  husband  after  the 
demise  of  her  first  one,  achieves  fame  in  this  life,  and  lives 
in  the  same  region  with  the  goddess  Uma  in  the  nexL  Who- 
ever discards  a  good  and  chaste  wife,  shall  give   her  a  third 


270  GARUDA   PURANAM. 

portion  of  her  ornaments  before  formally  effecting  a  separa- 
tion. The  ^acred  and  imperative  duty  of  a  wife  is  to 
carry  out  the  commands  of  her  husband,  and  to  live  in  ptrfect 
obedience  to  his  wishes. 

The  menstrual  period  of  a  woman  extends  up  to  the 
sixteenth  night  after  the  the  catamanial  flow,  each  month, 
and  her  husband  may  visit  her  during  that  time  ^n  each 
even  day,  avoiding  her  bed  side  on  the  first  three  days 
of  her  unclearliness,  as  well  as  on  days  marked  as  Parvanas 
(days  of  full  moon,  new  moon  etc.,)  in  the  Indian  Calendar. 
The  husband  shall  bide  his  time  as  a  Brahmacharin  before 
the  actual  meeting  takes  place.  Days  marked  by  such 
asterisms  as  the  Magha,  the  Mula,  etc.,  (when  the  moon  is  in 
such  lunar  mansions  known  as  the  Magha,  Mula,  etc.,)  should 
be  regarded  as  forbidden  for  the  purposes  of  a  sexual  inter- 
course. He,  who  observes  these  rules  in  respect  of  visiting 
the  bed  of  his  wife,  is  sure  to  beget  healthy  children,  marked 
by  all  auspicious  features  of  the  body  and  mind.  In  the 
alternative,  a  husband  may  visit  the  bed  of  his  wife  when- 
ever he  shall  feel  any  propulsion  for  it,  and  he  shall  meditate 
upon  the  god  of  love  during  the  continuance  of  the  act  of 
dalliance. 

A  man,  true  and  faithful  to  his  own  wife,  shall  protect  the 
female  members  of  his  family.  The  husband,  or  brother,  or 
father,  or  the  agnates,  or  the  father-in-law,  or  the  husbands' 
brother  of  a  woman,  shall  maintain  her  with  food,  raiments 
and  ornaments.  A  woman,  who  is  economical  in  her  habits, 
simple  and  not  extravagant  in  her  toilette,  cleanly  and  ingeni- 
ous in  her  household  works,  and  is  of  a  cheerful  temperament, 
should  be  maintained  by  her  friends  (relations,  Vandhus). 

The  wife  of  an  absentee  husband  shall  renounce  all 
frolics,  and  forego  the  pleasures  of  mixing  in  society,  or  of 
sight-seeing  and  merry-making.  She  shall  not  smile,  nor 
attend  to  her  daily  toilette,  nor  shall  she  stay  in  another's 
house  till  the  return  of  her  lord. 


GAftUDA  PURANAM.  27 1 

The  father  of  a  woman  shall  protect  her  in  her  infancy, 
the  husband  in  her  youth,  and  her  son  in  her  old  age,  in 
absence  whereof  the  duty  of  maintaining  her  shall  devolve 
upon  his  friends  and  relations.  Day  and  night,  a  woman 
shall  not  quit  the  side  of  her  husband. 

The  elder  co-wife  shall  be  the  companion  of  her  lord,  in- 
asmuch as  the  younger  one  does  not  enjoy  that  privilege. 
The  husband  shall  personally  attend  to  the  cremation  of  the 
dead  body  of  his  own  faithful  wife  with  rites,  as  laid  down 
under  the  head  of  an  Agni-Hotra  sacrifice,  and  is  at  liberty  to 
marry  a  second  wife  with  the  same  sacred  fire.  The  wife, 
who  devotes  her  whole  self  to  the  good  of  her  husband, 
achieves  fame  in  this  life  and  goes  to  that  particular  connu- 
bial paradise  after  death,  which  is  ^reserved  for  chaste 
matrons. 


•lo:- 


CHAPTER  XCVI. 


Yajnavalkya  said  : — Now  I  shall  enumerate  the  names 
of  the  mixed  castes,  the  offsprings  of  clandestime  intercourse 
and  unsacramental  marriage,  and  describe  the  functions  which 
the  members  of  these  hybrid  communities^  are  expected  to 
perform  in  the  social  economy. 

A  son  begotten  by  a  Brahman  father  on  a  Kshatriya 
mother,  is  called  Murdhabhishikta,  while  a  son  by  him  on 
Vaishya  woman,  is  called  an  Amvasta.  A  ^on  by  a  Brah- 
mana  father  on  a  Shudra  woman,  is  called  either  a  Nishada  or 
a  Parvata.  O  you,  the  best  of  erudite  ones,  a  son  begotten  by 
a  Kshatriya  father  on  a  Vaishya  mother,  is  called  a  Mahishya, 
while  a  son  born  of  a  Shudra  mother  by  a  member  of  the 
trading  community  (Vaishya)  is  called  a  Karana. 


{I72  GARUDA    PURANAM* 

A  son  born  of  a  Brahman  mother  by  a  Kshatriya  fathef 
is  called  a  Suta,  while  a  son  begotten  by  a  Vaishya  father 
on  a  Bfahmani  woman,  is  called  as  Vaidehka.  A  son 
born  of  a  Brahman  mother  by  a  Shudra  father,  is  called  a 
Chandala,  the  most  abject  of  all  social  orders.  A  son  bom 
of  a  Kshatriya  mother  by  a  Vaishya  father,  is  called  a 
Magadha,  while  a  son  begotten  by  a  Shudra  father  on  a 
Kshatriya  mother  is  called  a  Kshetrabama.  A  son  begotten 
by  a  Shudra  father  on  a  Vaishya  woman,  is  called  a  Ayogava. 
A  son  born  of  a  Karana  mother  by  a  Mahishya  father,  is 
called  a  Rathakara.  These  hybrid  castes,  whether  begotten 
by  members  of  the  twice-born  castes  on  Shudra  mothers, 
or  the  contrary  (Pratilomaja  and  Anulomaja)  are  all  unsancti- 
fied  races  without  any  right  to  the  sacramental  rites  or 
knowledge. 

The  twice»born  castes  occupy  the  foremost  place  of  ali 
other  social  orders,  as  regards  the  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  seventh 
year  of  his  age  through  his  second  birth  in  spirit. 

A  householder  shall  daily  perform  the  rites  laid  down 
in  the  Smritis  with  the  help  of  the  sacred  fire,  first  lighted  on 
the  occasion  of  his  marriage,  and  all  Vedic  rites  should  be 
performed  in  the  same,  save  and  except  on  the  occasion  of 
making  gifts.  A  member  of  the  twice-born  order  shall  leave 
his  bed  early  in  the  morning,  attend  to  the  calls  of  nature, 
then  wash  and  cleanse  himself,  specially  cleansing  the  teeth 
with  a  crushed  twig  of  any  of  the  medicinal  plants,  and  shall 
thereafter  perform  the  rite  of  his  daily  Sandhya  (worship^ 
Then  having  cast  libations  of  clarified  fire  in  the  sacred  fire, 
he  shall  mentally  repeat,  in  an  unruffled  spirit,  the  Mantras 
sacred  to  the  Sun-God.  Then  having  discoursed  on  the 
teachings  of  the  Vedas,  and  discussed  several  topics  of  the 
kindred  branches  of  study,  a  householder  shall   resort  to  his 


•'^ 


GARUDA   PURANAM^  ^73 

gfod  with  the  object  of  attaining  divine  beatitude  through  the 
practice  of  Yoga. 

Then  having  bathed,  he  shall  propitiate  the  gods  and  his 
Pitris  with  libations  of  water,  and  worship  them  with  the 
most  heartfelt  devotion.  After  that,  he  shall  read  several 
portions  of  the  Vedas  and  the  sacred  Puranas.  For  the 
successful  termination  of  his  daily  Japa-Yajna  (divine  medi«> 
tation\  he  shall  mentally  recite  the  Adhyatmiki  Vidyam. 
Offering  of  oblations  to  the  created  beings,  to  the  gods, 
to  the  Pitris,  and  Brahma,  casting  of  libations  of  clarified 
butter  in  the  sacrificial  fire,  reading  of  the  Vedic  verses, 
and  practice  of  hospitality  to  chance-comers,  are  the  great 
daily  religious  sacrifices  of  all  human  beings*  Libations  of 
clarified  butter  should  be  cast  in  the  sacred  fire  for  the  propi- 
tiation of  the  gods,  and  oblations  of  food  stuff  should  be 
offered  to  the  beasts  (///.,  created  beings).  Boiled  rice  should 
be  offered  in  the  open,  and  on  the  bare,  ground  for  the  use  of 
the  crows  and  the  Chandalas,  and  similar  oblations  of  cooked 
food  (///.,  rice),  and  libations  of  cold  water  should  be  daily 
offered  to  the  gods  and  the  Pitris. 

A  (twice-born)  householder  shall  daily  read  his  Vedas, 
and  shall  not  cause  any  food  to  be  cooked  for  his  own 
exclusive  use.  He  shall  take  his  meal  with  his  wife,  after 
having  fed  all  the  infants,  old  men,  invalids,  and  girls  in  the 
family  and  all  chance-comers  to  his  house.  He  shall  eat  his 
meals  without  finding  any  fault  with  it,  and  after  having  per« 
formed  the  rite  of  Homa  to  his  vital  (intestinal)  fires. 

He  shall  first  feed  the  boys  and  infants  in  the  house  and 
observe  moderation  in  eating.  A  householder  is  hereby 
enjoined  only  to  take  that  sort  of  food  which  is  wholesome 
in  its  digcstionary  reaction  (Vipakam). 

A  member  of  the  twice-born  order  shall  convert  his  meal 
into  ambrosia  by  performing  the  rite  of  Amritikaranam 
(transformation  into  ambrosia),  and  shall  partake  of  the  same 
in  a  covered  place,   screened  from   the   view  of  the  public« 

35 


274  GARUDX    PURANAM. 

•  •  •      •  ■       . 

He  shall  distribute  food  to  the  chance-comers  to  his  house, 
ancf  to  the  members  of  the  temaining  Social  orders,  as  his 
means  would  admit  of.  He  shall  not  look  upon  a  chance*^ 
comer,  to  his  house  as  an  unwelcome  intruder,  nor  try  to 
identify  him  with  another  person,  come  on  a  previous  occa- 
sion. Charities  should  be  doled  out  to  begq^ars  and  to  nieii  of 
commendable  vows,  and  the  Shrotriyas,  and  all  comers  should  * 
be  treated  with  a  sumptuous  repast.  The  Snatakas  (per- 
formers of  ceremonial  ablutions),  Acharyyas  and  the  princes, 
should  be  feasted  each  year. 

A  chance-comer,  worn  out  with  the  faticrues  of  a  longr 
pedestrial  journey,  is  called  an  Atithi,  while  a  Brahmana, 
well-versed  in  the  knowledge  of  the  holy  Vedas,  is  called 
a  Shrotriya.  A  householder  shall  revere  the  Shrotriyas  and 
the  Atithis  with  a  view  to  ascend  to  the  region  of  Brahma 
after  death. 

A  householder  of  the  twice-born  order  shall  feel  no  incli- 
nation  for  a  food,  cooked  and  prepared  by  another,   nor  shalf 
he   make   any   reflections   on   another  man's  conduct,  except 
while  deliberating  a  question  of  public  interest  in  a  council  or 
meeting   convened  for  the  purpose.     He  shall  not  dangle  his 
legs,  nor  listlessly  move  his  arms,    nor  be  hasty  in  his  speech, 
and    under   no   circumstance   shall  he   indulge  in  the  vice  of 
over-eating.     He  shall  escort  a  Shrotriya  or  an  Atithi  to   the 
border  of  his  land  or  village,  after  having   fed   him    well   in 
his   own    house.     He    shall   pass    the  closing  part  of  the  day 
in  friendly  gossips  with  his  trusted  and  well-meaning   friends. 
A    householder   shall    leave  his  bed  early  in  the  morning,  and 
propitiate  the  gods  and  the  Brahmanas  with  precious  gifts.     It 
is    incumbent   on   a  householder  to  ponder  well  over  a  matter 
bffore  executing  it  (Vriddha-Pantha),  to  be  godly  and  devoted 
to  the   service  of  the  deity,  like  a  man  in  disease  (Arta-Riti), 
and  not  to  suffer  any  delay  in  the  execution  of  a  work,   when 
once    he   has   chosen    his    line    of  action,   like  a  load-carrier 
briskly  running  with  his  load  in  the  way  (Bharavahi-Ritij. 


GARUOA   PURANAM.  ^75 

The   worldly  duties  of  a  Vaishya,  or  of  a  Kshatriya,  con- 
sist  in  the  celebration  of  religious  sacrifices,  and  in  the  study 
and  practice  of  chanties,  while  performance  of  religious  rites, 
study  of  the  Vedas,  acceptance  of  gifts,  practice  of  charities, 
teaching  and  officiating  at  the  religious  sacrifices  of  others  in 
the  capacity  of  a  priest,  are  morally  obligatory  to  a  Brahmana, 
living  the  life    of  a   householder.     The   one   and    imperative 
duty   of  a   Kshatriya   is  to   protect   the  people  from  foreign 
invasions  and  civic  or  internal  disturbances.     Banking,    mer- 
chandise,   and    rearing    of    large    herds   of  cattle,   are    the 
functions    which   a   member   of  the    Vaishya  (trading)   com- 
munity,    is   born  to  perform,  while  the  sole  duty  of  a  Shudra 
is  to  render  personal  service   to   the   foremost   of  the   twice- 
born  castes. 

Truthfulness,  annihilation  of  all  killing  or  hostile   propen- 
sities,  non-stealing,  personal  cleanliness,  and  self-control,  are 
the  virtues,  the  practice  whereof  is  equally  obligatory   on   all 
human  beings,  irrespective  of  castes  or  functions  in  life.     One 
should  earn  his  livelihood  by  means  proper  to,  and  specifically 
enjoined  in  the  Shastras  for,  the   particular  community   one 
would  belong  to,  which  should  never  be  crooked  or  deceitful. 
He  who  is  in  the  habit  of  taking   rice,   matured   for  more 
than   three   years,    is    alone   fit   to    drink    the    holy    Soma, 
while  the  person  whose  daily   meals   consist   of   boiled   rice, 
not   more   than   one  year  old,  should  perform  the  proper  and 
necessary  religious  sacrihces  before  taking  it. 

A  householder  shall  duly  celebrate,  each  year,  the  .  Vedic 
sacrifices  known  as  Soma.  PashurPratyayanam,  Grahaneshti, 
and  Chaturmashyam,  in  the  failure  whereof  the  one  known  as 
Vaishvanari,  should  be  performed.  A  religious  sacrifice, 
should  not  be  celebrated  with  a  number  of  articles  or  offer- 
ings, less  than  that  laid  down  in  the  Shastras  in  that  behalf. 
By  celebratiiij;  a  religious  sacrifice  with  money  or  articles 
begged  of  a  Shudra,  a  Brahmana  is  sure  to  reincarnate  as  a 
Chandala    in    his    next    existence.      By    stealing    anything 


376  GARUDA  PURANAM. 

collected  for  the  celebration  of  a  religious  sacrifice,  the 
^  stealer  becomes  a  crow  or  a  Bhasa  (bird)  in  his  next  birth. 
Of  the  four  persons  whose  granary  is  filled  with  grains,  who 
has  got  enough  grain  stored  in  his  house  to  last  him  for  three 
days,  who  has  got  sufficient  only  for  a  day's  use,  and 
the  person  who  lives  by  picking  up  grains  from  the  stubbles 
(Uncha-Vritti),  the  each  preceding  one  is  happier  and  lives  in 
greater  comfort  than  the  one  immediately  succeeding  him  in 
the  order  of  enumeration.  A  Brahmana  is  prohibited  from 
adopting  a  profession  which  is  caculated  to  interfere  with 
his  studies  and  divine  contemplation,  and  who,  in  want  of  the 
barest  necessaries  of  life,  may  be  allowed  to  beg  of  a  pupil, 
of  a  king,  or  of  a  fellow  Brahmana.  Any  dishonest  means 
of  livelihood,  or  maintaining  himself  by  passing  off  as  a 
false  prophet,  or  a  false  ascetic,  is  equally  nefarious  and 
criminal.  It  is  sin  for  a  Brahmana  to  earn  money  in  pursuits 
of  vanity. 

A  householder  shall  put  on  clean  clothes,  shave  himself 
and  pare  off  his  finger-nails  every  day,  and  in  short,  must  be 
cleanly  in  his  habits.  A  man  is  enjoined  not  to  sit  down 
to  his  meals  in  the  presence  of  his  wife,  and  nor  without 
being  decently  wrapped  in  his  upper  garment.  A  Brahmana 
should  be  always  humble,  and  constantly  wear  his  holy 
thread,  nor  shall  he  speak  harsh  to  any  body. 
'  Micturation   in   a   river-bed,    in  a  shade,  over  ashes,  in  a 

pasturage,  in  water,  or  in  the  road,  is  forbidden,  it  being 
sinful  for  a  man  to  pass  urine  while  looking  at  the  sun,  or 
at  the  moon,  or  at  the  gloom  of  the  evening,  or  at  a  woman, 
or  at  a  Brahmana.  One  should  not  look  at  the  blaze  of  fire, 
nor  at  any  naked  woman,  nor  at  one  sharing  the  bed  of  her 
husband,  nor  at  any  excreted  matter,  nor  sleep  with  his  head 
towards  the  west.  It  is  forbidden  to  spit  or  throw  blood, 
or  poison,  or  any  sort  of  excreta  into  water.  It  is  injurious  to 
bask  one's  soles  in  the  glare  of  fire,  or  to  leap  over  a  blazing 
fire,  or  to  drink  of  the  blended  palms  of  one's  own    hands,  or 


^ 


GARUDA  PURAIfXM.  277 


to  rouse  up  a  sleeping  person,  or  to  play  with  any  dishonest 
gambler,  or  to  live  in  contact  with  any  diseased  person. 
Exposure  to  the  smoke  and  vapours  of  a  cremation  ground, 
and  residence  on  a  river  bank,  should  be  avoided  as  harmful. 
One  should  not  stand  over  torn  hairs,  hnsks  of  grains,  and 
ashes,  nor  upon  particles  of  any  human  cranium.  A  cow 
should  not  be  disturbed  while  drinking,  nor  a  chamber 
should  be  entered  into  by  any  passage  othter  than  its  proper 
door.  Money  or  any  pecuniary  help  should  not  be  asked  of 
a  greedy  king,  nor  of  a  person  who  does  not  live  according 
to  the  injunctions  of  the  Shastras. 

A  rite  of  Upakarma  (study  of  the  Vedas  after  performing 
certain  religious  rites),  should  not  be  performed  under  the 
auspices  of  the  full  moon  of  Shravan,  or  of  the  asterism 
of  Shravana  and  Hasta,  nor  on  the  fifth  day  of  the  moon's 
wane  in  the  month  of  Shravan,  nor  on  a  day  marked  by 
the  asterism  of  Rohini  or  Pushya,  nor  on  the  occasion  of  an 
Ashtaka.  The  stool,  urine  and  other  excreta  should  be  put 
and  deposited  at  a  distance  from  one's  dwelling-house. 

The  study  of  the  Vedas  should  be  discontinued  for  three 
successive  days  on  the  occasion  of  the  death  of  one's  disciple, 
priest,  spiritual  preceptor,  or  a  male  cognate  relation.  Cessa- 
tion of  Vedic  study  should  be  enjoined  on  the  happening  of 
an  earthquake,  or  meteor-fall,  or  thunder-clap,  or  on  the  der.th 
of  a  Shrotriya  Brahmana,  and  after  finishing  the  recitation 
of  a  Veda  and  its  allied  Aranyakam  by  a  student  or  pupil, 
duly  initiated.  A  study  of  the  Vedas  is  forbidden  on  days  of 
the  full  and  the  new  moon,  as  well  as  on  the  eighth  or  the 
fourteenth  day  of  the  moon's  wane  or  increase,  on  the  occa- 
sion of  a  lunar  eclipse,  after  eating,  at  the  meeting  of  two 
seasons,  after  taking  any  gift,  at  any  Shraddha  ceremony, 
and  on  the  passing  of  a  snake,  hog,  mungoose,  dog,  or  cat 
between  the  pupil  and  the  preceptor  at  the  time  of  study. 
A  study  of  the  Vedas  should  be  discontinued  just  as  the  reader 
would  hear   the   bark,   or   howl,  or  braying  or  screeching,  or 


^278  GARUDA   PURANaM^ 

•crying,  ormnoanii^  of  a  dog,  or  a  jackal  or  an  ass,  or  ,an  owl, 
•or  an  infant  or  a  sick  person,  as  well  as  on  the  near  approach 
of  a  dead  body,  or  a  Siiudra,  or  any  morally  degraded  person. 
One   should   refrain   from   studying   the  Vedas  at  an  unholy 
fplace,  in  the  road,  on  hearing  a  thunder  clap,  after  dinner,  in 
wet   palms,   in    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.     The   Vedas   should   not  be  . 
studied   from   a   preceptor   in  motion,  and  be  stopped  on  the 
advent  of  a  holy  person  in  the  house,  or  while  the    disciple  is 
riding  an  elephant,  a  horse  or  a  camel,    or   in   a  carriage,   or 
climbing   a  tree   or   a  hill,  or  crossing  a  river ;  these  thirty- 
,seven  occasions  of  non-study  of  the  Vedas  should  be  regarded 
as  contingent  on  the  happening  of  particular  events,   and  as 
ttmited  by  the  period  of  their  respective  durations. 

Acts  enjoined  in  the  Vedas,  as  well  as  the  commands  of  a 
king  or  a  preceptor,  should  be  executed   without  questioning. 
The    wife   of  another   person,   should  never  be  polluted,  and 
the  shadow  (of  a  person)  as  well  as  all  excreted  matter,   and 
oils  •  and  cosmetics  for  human  use,  should  never  be  leapt  over 
and  crossed.  It  is  a  sin  to  make  light  of  a  king  or  of  a  Brahmana, 
or  of  a  snake,  or  of  a  disease  lurking  in  the  system.     The  re- 
fuges of  tables  and  all  sorts  of  excreta,  should  be  shunned  from 
a  distance  as  impure.     One  shall  not  repent   after   executing 
any  act  approved  of  the  Shrutis  or  the    Shrastras,  nor   ques- 
tioa   its   propriety    or   ethical    fairness.     A  son  or  a  disciple 
should  be  flogged,    at  times,    for   the   purpose   of  discipline. 
Virtue  should  be  perpetually  practised  and  by  all  means,   and 
vice  should  be  repre^ed  and  refrained  from.     One  should  not 
airgrily   dispute   with   one's  parents  and  guests  (/// :  chance- 
comers  at  one's  house),  even  in  the  existence  of  a  right  cause 
for  the  same.     One  should  not  bathe  in  another's  tank  before 
lifting  five  handful  of  clay  from  its  bed,  which    rule  does  not 
hold   good    in    respect   of  lakes,    springs    and    other  natural 
reservoirs  of  water. 


GARUDA   PURANAMr  279 

The  bed  of  one  should  never  be  ased  by  another,  and 
the  food  prepared  by  one's  own  enemy,  or  by  a  Brahmana 
who  is  not  a  keeper  of  the  sacred  fire  (Niragni),  might  be 
partaken  of  only  in  severe  distress.  A  bad  food,  or  the  one 
prepared  by  a  professional  musician  {lit:  lute-player),  or  by 
a  defiler  of  another  man's  bed,  or  by  a  person  who  lives  by 
making  breaches  among  friends  and  relations  (Varddhushika), 
or  by  Brahmana  who  is  the  spiritual  preceptor*  of  prostitutes, 
or  by  a  professional  physician,  or  by  a  professional  actor,  or 
by  a  dishonest  and  furious  person,  or  by  a  member  of  any 
of  the  twice-born  castes,  not  formally  invested  with  the  holy 
thread  (Vratya),  or  by  an  arrogant  braggart,  or  by  one  who 
eats  the  refuges  of  others  men's  boards,  or  by  one  who  lives 
by  selling  knowledge,  or  by  an  uxorious  husband,  or  by  a 
village  priest,  or  by  a  cruel  king,  or  by  a  traitor,  or  by  a  public 
executioner,  or  by  a  malicious  person,  or  by  an  utterer  of 
falsehood,  or  by  a  wine-seller,  or  by  a  bard  (Vandi),  or  by  a 
goldsmith,  should  never  be  taken.  The  flesh  of  an  animal 
not  sacrificed  to  a  god,  or  boiled  rice  infested  with  worms  and 
hairs,  should  never  be  partaken   of. 

An  article  of  food,  such  as  boiled  rice  etc,  prepared  on  a 
previous  day  or  night,  or  partaken  of  by  another,  or  touched 
by  a  dog,  or  sprinkled  over  with  water  by  a  morally  degraded 
person,  or  polluted  by  the  touch  of  a  woman  in  her  menses,  or 
squeezed  by  another,  or  smelled  by  a  cow,  or  eaten  by  a  bird, 
or  trampled  down  with  foot,  should  be  shunned,  as  impure 
and  unwholesome.  A  food  (including  boiled  rice),  prepared 
by  a  Shudra,  should  be  unconditionally  rejected  with  the  ex- 
ception of  one  made  by  a  Dasa,  Gopa,  Kulamitra,  Ardhasiri, 
Napita,  or  a  Shudra,  who  has  surrendered  himself  to  a  Brah- 
mana, which  may  be  eaten  without  any  prejudice. 

Boiled  rice,  prepared  on  a  previous  day  and  kept  soaked 
with  clarified  butter,  may  be  safely  taken  without  any  un- 
wholesome effect.  Articles  made  of  wheat  and  barley,  and 
without  any  admixture  of  clarified  butter,  should  be  rejected 


28o  GARUDA  PURANAM. 

as  food.  The  milk  of  a  she-camel,  or  of  any  female  aniitlal 
with  unbifurcated  hoofs,  should  not  be  used<  The  flesh  of 
any  carnivorous  bird  or  of  a  Dyatuha,  as  well  as  that  of  a 
dog,  should  never  be  eaten.  The  sin,— consequent  on  eating 
the  flesh  of  a  Sarasa,  Hansa  (Ekashapha),  Valaka,  Vaka  or 
Tittibha,  as  well  as  the  one  originating  from  the  use  of  Kri-* 
shara,  Pupa,  Shankuli,  etc.,  without  dedicating  them  to  one's 
guest,  or  from  that  of  the  flesh  of  a  swan,  Kunira,  Bhasa^ 
Khanjana,  or  Shuka, — may  be  expiated  by  a  three  days'  fast. 
The  use  of  garlic  or  onion  in  food,  should  be  atoned  by  per-* 
forming  a  Chandrayana  penance.  The  use  of  any  cooked  meat 
on  the  occasion  of  Shraddha  ceremony,  and  after  dedicating 
it  to  one's  departed  manes  (Pitris)  does  not  entail  any  sin. 
The  soul  of  the  person,  who  wantonly  kills  any  animal 
in  this  life,  lives  for  as  many  number  of  years  in  hell  after 
death,  as  there  are  hairs  on  the  body  of  that  slaughtered 
animal,  and  who  may  be  only. rescued,  if  the  god  Hari  kindly 
listens  to  his  constant  prayers  for  expiation  on  the  condition 
of  his  never  killing  any  animal  in  his  next  re-birth. 


:o: 


CHAPTER  XCVIl 


Yajnavalkya  said  : — O  Brahmanas,  now  hear  me  discourse 
on  the  means  of  cleansing  or  purifying  the  articles  of  daily 
use.  All  articles  of  gold,  silver,  conch-shell,  or  precious 
stones,  as  well  as  blankets  and  utensils  are  made  pure  by 
simply  washing  it  with  water.  A  spoon,  or  a  laddie,  as  well 
as  paddies,  may  be  made  pure  by  simply  dipping  them  in  hot 
water.  An  article,  made  of  wood  or  horn,  is  made  pure  by  the 
scraping  off  of  a  slice  from  its  body,  while  the  utensils  to  be 
used  in   a  sacriikial  ceremony,  may  be  made  pure  by  simply 


GARUDA  PURANAM.  sSl 

washing  them  with  water.  A  blanket,  or  a  cloth,  made 
of  sheep's  hair  or  silk,  is  purified  by  dipping  it  in  hot 
water,  or  by  sprinkling  drops  of  cow's  urine  over  its  surface. 
An  article,  obtained  by  begging,  is  made  pure  by  being 
looked  at  by  a  woman,  while  a  baked  earthen  pot  is  puri* 
fied  by  a  second  burning.  A  pot  of  boiled  rice,  smelled  by 
a  cow,  or  dropped  upon  by  a  bunch  of  hair,  or  an  insect, 
may  be  made  pure  by  simply  throwing  a  pinch  of  ashes 
over  it.  The  ground  is  purified  by  rubbing  it  with  water. 
An  utensil  made  of  brass,  lead,  .  or  copper,  is  purified  by 
rubbing  it  with  alkali  or  any  acid  substance,  an  iron-made  one 
by  being  rubbed  with  ashes,  while  a  newly-gotten  thing  is 
always  pure.  The  water  of  any  natural  reservoir  of  water, 
is  made  pure  by  being  smelled  by  a  cow,  while  a  bit  of  flesh 
dropped  from  the  beaks  of  any  carnivorous  bird  in  carriage, 
or  from  the  mouth  of  a  dog,  or  touched  by  a  Chandala, 
does  not  lose  its  natural  purity.  The  rays  of  the  sun,  fire, 
the  shadow  of  a  goat  or  a  cow,  the  earth,  a  horse,  a  goat, 
a  Brahmana,  and  a  dewdrop  (drop  of  water)  are  above  all 
contamination.  A  man  should  change  his  clothes  after 
bathing,  drinking,  sneezing,  sleeping,  eating,  or  returning 
from  a  walk,  and  by  rinsing  his  mouth  with  water  after 
having  made  an  Achamanam.  A  Brahmana  need  not  rinse 
his  mouth  with  water  after  an  act  of  sneezing,  sleeping, 
spitting,  wearing  an  apparel,  or  lachrymation.  It  Is  enough 
to  touch  his  right  ear  under  the  circumstance,  since  all  the 
gods,  such  as  Agni,  etc.,  reside  in  the  Scapha  of  that  organ 
of  a  Brahmana. 


:o:- 


CHAPTER  XCVin. 


Yajnavai.kva    said : — O    you    holy     masters    of    excellent 
penitential    rites,   now   hear   me  discourse  on  the  method  of 

36 


282  GARUOA  PURANAM. 

making  gifts.  The  ^  Brahmanas  are  the  fittest  persons  to 
make  gifts  to,  foremost  among  them  being  those  who  regular- 
ly perform  and  celebrate  the  Brahminical  rites  and  cere- 
monies. The  best  even  among  the  latter  are  those  \rho 
know  the  Supreme  Brahma,  and  have  devoted  themselves  to 
the  cultivation  of  intellectual  and  spiritual  knowledge. 

Gifts  of  cows,  proprietory  rights  in  lands,  food  grsuns 
and  gold,  should  be  given  to  a  Brahmana,  who  is  every  vray 
worthy  of  receiving  the  same.  A  Brahmana,  who  has  neither 
erudition,  nor  is  a  seeker  of  spiritual  knowledge,  has  no  right 
to  accept  any  gifts ;  and  degrades  the  giver  as  well  as  his 
own  soul  by  accepting  any.  A  gift  should  be  made  every 
day  to  a  worthy  receiver,  as  well  as  on  special  occasions.  A 
person  is  morally  bound  to  give  something  in  charity  to  a 
person  in  straitened  circumstances,  and  soliciting  bis  hdip, 
according  to  his  own  means  and  in  a  devout  spirit. 

A  thousand  of  milch-cows  with  their  horns  cased  in  gold, 
and  hoops  bound  with  silver,  may  be  given  in  gift  to  a  Brah- 
mana with  thousand  bowls  of  Indian  bell-metal.  The  horn 
■  .    fc    •■  • .  . .  •  ^    •  ,  . 

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  fi^ty   Pala  weights  of  bell-metal,  each.    A  calf  shoula  be 

given   with  each   of  the   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  preceding  manner,  a  giver  is 
enabled  to  live  in  heaven  for  as  many  years  as  there  are^ 
hairs  on  the  body  of  each  cow,  gifted  away.  A  cow  of  the 
Kapila  species,  gifted  away  in  the  preceding  manner,  succours 
the  souls  of  the  relations  of  her  giver,  removed  to  the 
seventh  degree  in  the  ascending  line.  A  cow  with  the 
head  and  hoofs  of  a  yet  unborn  calf  just  issued  out  of 
the  passage  of  parturition,  should  be  regarded  as  the 
embodied  representative  of  the  earth  goddess  ;  and  the  merit 
of  making  the  gift  of  such  a  one  at  the  time,  is  identical  with 


GARUDA  PURANAM.  sSj 

that  of  making  a  gift  of   the  whole  world.    A  giver  of  a 

healthy  and  disease-less  cow,  whether  with  or  without  a  calfr 

is  glorified  in  heaven.     By  shampooing  the   feet  of  a  tired 

and  travel-worn   person,   by   nursing  the  sick  and  the  poor^ 

by  worshipping  the  god,  or  by  washing  the   holy   feet   of  a 

Brahmana,   one   is   sure   to  acquire  the  same  merit  as  that  of 

making  the   gift  of  a  cow.     A  man,  by  making  the  gift  of  a 

wished-for    thing   (desired  by   the     receiver    bin>self)    to  a 

Brahman,  is  glorified  in  the  region  of  the  gods.     By  making 

gifts  of  lands,  lamps,  boiled  rice,  cloths,  and  clarified  butter,  a 

man  is  sure  to  acquire  opulence  in  his  next  birth.     The  merit 

of   making  the   gift   of   a  house,  or  paddy,  umbrella,  garfami 

of  flowers,  or  of  a  tree,  or  a  carriage   or  of  darifred  butter, 

or  water,  ensures  an  exalted  position  to  the  g^ver  in  heaven. 

By   making  the   gift   of  Vedas,   a   man   is   translated  to  the 

region   of  the  supreme   Brahma,  unattainable   even   by  the 

gods.     By   transcribing   the   Vedas,  Yajna   Shastras  or  the 

works   on    Dharma    Shastras    even   for    money,   a   man   is 

elevated  to  the   beatitude   of  Brahmaloka.     The   true  signU 

fication   of  the   Vedic   verses,   is   to  be  gathered  at  all  costs, 

since  God  created  the  universe  on  the  basis  of  the  immutable 

Vedas    (knowledge).      By   making  the  gift   of  a  well-trans* 

cribcd    work   on    Itihasa    or   Puranam,   a   ntan   is   glorified 

in    the    region    of    the    supreme     Brahma,    and     becomes 

doubly    entitled    to    the    privileges    of  heaven.      It    b   sin 

for    a    Brahmana    to    join    in    any    secular    topic,    or    to 

lend  his   ears  to  any  scandalous  gossip,  or  listen  to  a  speech, 

made   in   a   vulgar,   or   in   a    MIechchha   tongue.     He,   who 

though   being   a   fit   and   worthy  receiver  of  gifts,  studiously 

avoids   accepting   any,    acquires  the  same  relgious  merit  as  a 

maker  of  gifts.     Water,   Kusha  grass,   milk,  sandal  wood,  or 

any   kind   of   edible   roots   or   leaves,    need   not   be  refused 

when  offered,  it  being  not  anywise    impious   to  accept   a  gift 

from   a   dishonest   person,   voluntarily     made   and    received 

without  asking,     .\nything  offered  byja  eunuch,  by  a  man  or 


i84  GARUDA  PURANAM. 

woman  of  questionable  morals,  as  well  as  the  one  offered  bjr 
one's  enemy,  should  be  unconditionally  rejected,  except  for 
the  purpose  of  celebrating  any.  religious  ceremony,  er  per- 
forming the  obsequies  of  one's  own  father. 


•:o:- 


CHAPTER  XCIX, 


Yajnavalkya  SAID  : — Now  I  shall  describe  the  process  of 
celebrating  Shraddha  ceremonies  for  the  propitiation  of  one's 
own  departed  manes,  whereby  all  sins  are  expiated. 

A  day  of  the  new  moon,  Ashtaka,  Vriddhi  (occasion  of 
the  marriage  of  one's  son)  the  advent  of  Pretapaksha  (dark 
fortnight  in  the  month  of  Bhidra)  the  passing  of  the  sun 
into  the  sign  of  cancer  or  of  capricornus,  receiving  of  any 
kind  of  excellent  meat,  the  advent  of  Brahmanas  well-* 
versed  in  the  Vedas  in  ones's  house,  the  two  equinoxes, 
the  passing  of  the  sun  into  a  zodiacal  sign,  the  astral  com* 
bination  known  as  Vyatipata  Yoga,  Gajachcbaya  (Maghl 
trayodashi — the  thirteenth  day  of  the  moon's  wane  marked 
by  the  asterism  Maghi)  a  solar  or  a  lunar  eclipse,  are  the 
occasions  on  which  a  Shraddha  ceremony  is  to  be  performed. 

Young  Shrotriya  Brahmanas  well-versed  in  Vedic  lore, 
astrologers,  Trimadhus,  the  three  Savarna  friends  the  sister's 
son,  the  family  priest,  son-in-law,  the  preceptor,  the  father-in* 
law,  the  maternal  uncle,  daughter's  son,  the  disciple,  the  wife's 
brothers,  and  friends  and  relations  of  the  deceased,  Ibe  three 
Nachiketas,  and  Brahmanas  who  officiate  at  the  religioas  sacri^ 
fices  or  are  the  keepers  of  the  sacred  fire,  or  practise  asceti* 
cism,  or  arc  fondly  devoted  to  their  parents,  or  strictly  conform 
to  the  rules  of  Brahmanism,  should  be  alone  invited  on  the 
«K:casion  of  a  Shraddha  cercmonv.     A   diseased  or  a  maimed 


GARUOA   PURANAM.  285 

Brahmana,  as  well  as  one  bom  \iith  an  additional  bodily 
appendage,  or  born  in  the  unmarried  state  of  his  mother, 
or  the  issue  ot  her  second  marriage,  or  any  wise  deviated 
from  the  execution  of  his  true  Brahminical  duties,  or  ungodly 
(///.,  having  no  faith  in  the  god  Vishnu)  in  his  conduct  should 
not  be  invited  on  the  occasion  of  a  Shraddha  ceremony.  The 
Brahmanas,  eligible  to  be  present  in  the  ceremony,  should 
be  invited  on  the  day,  previous  to  its  celebration  through 
other  Brahmanas. 

Then  on  the  occasion   of  the  ceremony,   the   performer 

of  a  Shraddha,   should   first   humbly  ask    the  invited  Brah* 

manas  to  be   seated   in  their  respective  seats,  and  then  with 

his   blended    palms     entreat  them  to     arrange    themselves 

in  the  following  order,   v/^.,   two    Brahmanaas  before   the 

vessel  containing  offerings   for  the  gods,   with  their   faces 

turned  towards  the  east,  and  three  before  the  vessels  contain* 

ing  offerings   for  the   performer's  departed  manes  and  with 

their   faces   turned   towards   the   north.     Similar   disposition 

of    Brahmanas,  should   be   made   in   respect   of  the   vessels 

containing  offerings  for  the    performer's   maternal   ancestors. 

Then   after  having   offered   water  to  the   Pitris  for  washing 

their   hands  with,   and    cushions    of    kusha  blades   to   seat 

upon,  the  performer,  with  the   permission   of  the   Brahmanas 

officiating  at   the   ceremoney,   would   invoke  the  presence  of 

his  departed  manes  in   it,   by   reciting  the   proper   Mantras, 

and  scatter  barley  grains   over  the   vessels   containing  the 

sacred  knots  of  kusha  grass  (Pavi tram).     After  that  he  shall 

offer  water  to  the  Brahmanas  by  reciting  the  **^Shannodevi " 

etc.,  Mantra,  barley  grains   by  reciting   the  one,  beginning 

with  '*  Yavosi"  etc.,   Mantra.     Then  with   the   permission   of 

the  Brahmanas,  he  shall  invoke  the  presence  of  his   departed 

manes  in  the  ceremony  by  reciting   the   Mantra,   running   as 

'*  Ayantu  nah  Pitara"  (Come,  O  our  fathers)  etc.,  by  whirling 

his   right   hand   over   his    hsad   from   the   left.     In    offering 

Arghas   to  the  Pitris,  sesamame  seed  should  be  used  instead 


:286  CARUOA  PURANAM. 

m 

of  barley  grains,  and  the  performer  of   the  ceremony  shall 
then  meditate  upon  their  divine  selves. 

Then  the  vessel  containing  the  offering  for  the  Pitris  shall 
"be  bent  by  reciting  the  Mantra  running  as  "  Pitribhyoh 
Sthanam-aisi."      Then    boiled    rice,    soaked    with    clarified  "^ 

'butter,  should  be  taken  in  hand,  and  the  permission  of  the 
Pitris  should  be  obtained  by  reciting  the  Mantra,  running 
as  "Agnow  Karishye,"  etc.,  after  which  the  Gayatri  Mantra 
and  the  one  running  as  Madhuvdtd,  etc./  should  be  thrice 
recited  over  it.  Then  after  having  recited  the  Mantra 
Tunning  as  Yathdsukham  Vakjatah  Sada  (stay  silently  for  a 
while  as  you  please)  etc.,  the  performer  of  a  Shrdddha  should 
mentally  recite  the  sacred  Mantras  for  a  while  during  which 
period  the  Pitris  should  be  contemplated  as  partaking  of 
the  oblations  of  boiled  rice  ofFered  to  them. 

The   performer  should   offer  the   Havishya  oblations  to  /' 

liis  fathers,  if  desired,  in  an  ungrudging  spirit.  He  should 
mentally  repeat  the  na.me  of  God  or  any  other  sacred  Mantra, 
vntil  the  Pitris  w*ould  finish  their  nieal,  and  then  recite  the 
benedictory  Vedic  Verses,  running  as  Madhu  Viti  ritiyat£ 
(may  the  sweet  wind  blow  over  the  land),  etc.,  and  scatter 
*the  dedicated  boiled  rice  over  the  ground  by  reciting  the 
"  Om,  Triptah  Stha"  (Be  you  appeased)  Mantra.  After  that, 
oblations  of  boiled  rice,  mixed  with  sesame  seeds,  should  be 
offered  near  the  vessel  containing  the  refuge  of  the  meals  of 
the  Pitris,  the  offerer  looking  towards  the  South  at  the  time. 
Oblations  should  be  thus  offered  to  the  souls  of  one's  grand« 
father  and  great  grandfather,  both  in  the  paternal  and  the 
maternal  lines ;  and  the  rite  of  oblations  should  be  closed 
by  offering  Achamaniyam  (water  for  rinsing  the  mouth) 
to  them. 

A  Brahmana  shall  utter  the  term  "  Svasti"  in  connec- 
Cion  with'  all  acts  done  by  him  in  course  of  the  ceremony, 
after  which  tlie  Akshayyas  should  be  given,  and  the  Brah- 
lianas  officiating  at  the  ceremony,  should  be   remunerated 


GARUDA  PURATMRT.  2%f 

with  Dakshinas,  as  his  means  wouTd  admit  of.  Then  he  woulcF 
ask  the  permission  of  the  Brahmanas  for  lUlering  '*Sv&dha"* 
with  a  recitation  of  the  Mantra^  running;  as  ''Svadham* 
Vachayishey"  and  the  Brahmanas  would  express  thair  con^ 
sent  thereto  by  uttering  **  Vachyatam"  (speak  out.)  Then  the- 
sacred  knot  of  the  Kusha  grass  (Pavitram)  should  be  untied^ 
with  the  permission  of  the  Brahmanas,  by  reciting  ''  Pitribhyah* 
Svadhochaty4m/'  and  he  should  sprinkle  water  over  the 
ground  with  a  similar  permission  of  theirs  with  the  Mantra. 
^'Om,  Ashta  Svadhi."  Then  [having  again  sprinkled  >vater 
over  the  ground  in  accompaniment  of  the  IVCantra  running  as 
**  Vishv^devah  PriyantAm,  etc.  (May  the  Vishv^dev&s  be 
pleased  with  the  ceremony),  he  should  recite  the  one  begin- 
ning with  "  D&taro  Noh  Abhivarddhan*Ain"  (May  our 
givers  enjoy  greater  prosperity),  whereupon  the  Brahmanas- 
would  reply  **  Om,  Astu"  (Om,  be  it  sc^  Then  the  per- 
former of  the  ceremony,  would  devoutly  make  an  obeisance 
to  the  Brahmanas  and  dismiss  them  with  sweet  words.  Then 
the  Brahmanas  in  connection  with  the  vessels  known  as  the 
Pitri  pAtras,  etc.,  would  be  bidden  adieu^  to  by  reciting  the- 
Mantra  running  as  "  Vaje,"   **  Vaji,"    etc;.    Then  the  lid  or 

r 

the  cover  of  the  Pitri  pAtra  containing  tha-  Argh^-sprinkled 
water,  should  be  removed,  and  the  performer  would  sprinkle  a 
few  drops  thereof,  and  bid  them  (Brahmanas^  farewell  as  be- 
fore. He  should  circumbulate  the  ground  erthe  site  of  the 
ceremony,  and  take  the  resdiue  of  the  oblations  dedicated  to 
his  manes.  Both  he  and  his  wife,  would  practise  a  votv  of 
continence  for  the  night. 

A  Shrdddha  ceremony,  should  be  perforn>ed  on  the  occa- 
sion of  a  marriage  in  the  house  in  the  aforesaid  manner,  with 
the  exception  that  the  term  "  Nandimukha"  should  be  appen- 
ded to  the  name  of  each  of  the  performer's  departed  manes, 
and  the  oblations  containing  Vadari  fruits,  should  be  offered' 
to  them. 

In  a  rite  of  Ekoddishta  Shr&ddhha,  the  vessel  of  oblatioa 


^155 


t  •«• 


of  ba:!'*;.' 

then  rr.--  :■■ 

Th-:"     •    ■ 

Stnar..-!     - 
"butt'jr.  ^ 
Pitris       .     . 
as  "A/-.    •• 
-and    i:.-.    •■ 
reci:*_''i 
runrir.  :^   . 
whi!-:  ..- 
menta".  V 
perioi   t' 
the  ob!.i'.': 
Th-    • 
his  fath^T 
mental! V  • 

■ 

^intil   th- 
bcncdlc:  • 
(may   t'-.- 
the   d-:'..  ■  ' 
"Om.  Tr-  • 
oblalior.- 
offered  r.-i- 
the  Piirir.  ;.. 
Oblaiio!.-    .. 
father  r.  ... 
materr.i'i    ... 
bv    ofT^Ti;.. 
to  them. 

lion  wi:*:; 
after  wr.i 
oianas  ^::... 


-     -niirevi,   and   the 

..  J.  ^*T^5,  should  be 

—  a-^nce  of  ail  in- 

.  •    .-c:c-Ii   be    per- 

-   .      :::j.r:ya)   being 

:-:      k::asavvavatl. 

■  :.:o  present  rile 

••tc  -D    while  the 

r,^  'Abhiramva- 

•.rhiramasva." 

. «  -vaicr  contain- 

:iT    vessels    at 

.    ::    :hem   .should 

"T  rrsra  ^departed 

.:•:    ceremony    is 

..  .  :i:-rirgs  offered 


-:r::tir!j   the    two 

..  .  ir.d  then  mixed 

-T-^r  5  grandfather. 

...-jwi  and    Parvana, 

«»«i."ar.am. 

>f  crfered  to  the 

.^  j:  :he  year  in  the 

.  'r«?i-C  Dcrtormed 

*   ie?arted    manes 

■ 

.  :r  j\cr  to  a  cow, 
.    ;.  I'ie  close  oi  the 

•  -  .T  water.  The 
' -rr.TV    perijrmcJ 

«  ,s  any    vegetable. 

•   ■;%i'ihA  ^swectencil 

.*.    ra^es.   lasts  them 

..4,  ::»  the  periorm- 
,  r,::.^^  ^^5-  Shakula 
^  4  •^;»hata  or  an  tna 


N 


GARUDA    PURAIiAM.  289 

or  a  Rum  (different  families  of  deer),  or  of  a  boar,  or  of  a 
hare,  successively  endures  for  a  month  more,  in  the  order  of 
enumeration. 

A  Shraddha  ceremony  should  be  celebrated  each  year,  on 
the  thirteenth  day  of  the  moon's  wane  marked  by  the  asterism 
(lunar  mansion)  Magha.  A  Shraddha  ceremony  should  be. . 
likewbe  performed  each  day,  in  honor  of  one's  departed 
manes  from  the  first  day  of  the  dark  fortnight  to  its  close 
(day  of  the  new  moon)  in  the  month  of  Bhadra,  known  in  ^ 
the  Sanskrit  calendar  as  Pretapaksha  (when  the  departed 
Manes    are    supposed    to   visit    the   earth),   the    benefit  of 

I 

such  peformances  being  the  birth  of  a  daughter  in  the  per-  ' 
former's  family.  Shraddha  ceremonies  for  the  salvation  of 
souls  who  had  quitted  the  world  in  consequence  of  any  cut, 
blow  or  sword-thurst,  should  be  celebrated  on  the  fourteenth 
day  of  the  moon's  wane,  in  virtue  of  which  the  performer  ' 
would  be  rewarded  with  wealth,  offspring  and  valour  in  this 
life.  By  duly  performing  a  Shraddha  ceremony  in  honor 
of  his  departed  manes,  a  performer  is  enabled  to   live   a   long 

life  in  the  full  possession  of  a  good  name,  and  a  sound  bodily 

■I 

health,  suffers  no  bereavement  in  life,  and  attains  an  elevated 
status  in  the  world  to  come.  Knowledge  spreads  her  stor^^ 
to  such  a  man,    the   goddess   of   wealth   pours   down"  plenty 

over  his   fields,   filling  his  chests  and  coffers  with  all  sorts  of' 

^  •  •    *      -    .  -  « « 

precious  metal,  and  the  number  of  his  cattle  swells  by  daily 
additions.  A  similar  benefit  is  derived  from  celebrating  a 
Shraddha  ceremony  under  the  auspicies  of '  any  of  the  three 
asterisms  (lunar  mansion)  calculated  from  the  Krittika. 
The  Pitris  of  a  Brahmana,  who  performs  a  Shraddha  cere-  " 
mony  with  new  water  (water  of  the  rainy  season)  or  with 
newly  harvested  rice,  con^^*"  upon  him  the  blessings  of 
longevity,  .  fatherhood,  opulence,  erudition  and  sovereignity  in  , 
this  life,  and  a  residence  in  heaven,  and  even  salvation,  after 
death  in  return. 

■  37 


GH AFTER  C. 


Yajnavalkya  said:— Now  hear  me  describe  the  symptoms 
which  are  exhibited  in  a  person,  struck  by  the  malignant 
influence  of  a  Vinayaka.  The  afflicted  person  dreams  6( 
water  and  fancies  in  dreams  that  he  has  been  bathing  in  a 
lake  or  pool.  The  patient  pines  away  in  sorrow  and  silence, 
and  all  his  undertakings  end  in  dismal  failures.  A  king 
under  the  influence  of  a  Vinayaka,  loses  his  sovereignty,  a 
virgin  cannot  secure  a  husband,  and  a  matron  continues 
sterile  or  is  deprived  of  the  blessings  of  motherhood.  The 
remedy  consists  in  a  ceremonial  ablution  effected  in  the 
following  manner  :-— 

The  body  of  the  patient  should  be  first  nibbed  with  a 
compound  consisting  of  white  mustard  seeds  and  sandal 
wood  pasted  together  with  the  admixture  of  clarified  butter, 
his  head  being  plastered  with  a  paste  of  the  drugs,  known  as 
Sarvoushadhi  and  Savagandha.  Then  he  should  be  seated 
on  a  platform,  as  is  generally  raised  on  the  occasion  of  a 
religious  sacrifice ;  and  the  Brahmanas  shall  be  asked  to 
recite  benedictory  Mantras  over  his  person.  Then  four 
earthen  pitchers,  all  of  the  same  colour,  and  filled  with  water 
fetched  from  the  same  lake  or  natural  reservoir  of  water, 
and  saturated  with  Rochona  (yellow  pigment),  sandal  paste, 
and  Guggulu  (aromatic  gum  resin)  should  be  emptied  over  his 
head,  the  patient  being  seated  on  a  red  leather  cushion,  and 
the  Brahmanas  chanting  the  following  Mantras  at  the  time  :— 
''  We  bathe  thee  with  water  which  has  been  purified  by  the 
Sun-God  and  the  Holy  Sages.  May  the  purifying  element  in 
the  water,  imparted  to  it  by  their  sacred  touch,  clelnse  thy 
spirit.  May  the  gods  Varuna,  Indra,  the  Sun,  the  Wind,  the 
concourse  of  the  seven  Holy  Siges,  as  well  as  the  Jupiter  and 


GARUDA  PURANii.M.  M| 

the  sacred  person  of  the  king,  give  ba  ck  to  thee  thy  lost  splen« 
dour  and  fortune.    May  the  til  fate  wh  ich  clings  to  thy  hatrsi 
forelock,   head,   temples,   ears  and  ey  es,  be  hereby  dispelled 
and  washed  away."    After  that,  musta  rd  oil  should  be  poured 
over  his  head  and  in  his  ears,  and  a  Homa  should  be  performed 
in  the  fire  of  lighted   Kusha  blades  soaked  with  clarified 
butter,  and  held  over  his  head.    Libations  of  clarified  butteti 
surcharged  with  powdered  turmeric,  should  be  subsequently 
cast  in  the  sacrificial  fire  in  honor  of  the  gods,  known  as  Kush* 
manda  and   Rajputra,  by  appending  the  term  Svaba  (obei* 
sance)  to  their  respective  names,  each  time  they  are  invoked 
in  the  course  of  the  ceremony.    Then  bUdes  of  Kusha  grass 
should  be  spread  over  a  place  where  four  roads  meet,  and  the 
■  votary  or  the  priest  officiating  at  the  ceremony,  should  sit 
upon  them  with  a  tray  on   his  head,   containing  both  ripe 
and  unripe  grains  of  rice,  sweet-scented  flowers  of  beautiful 
colours,  the  three  kinds  of  wine,  curd,  sweet  porridge,  boiled 
rice,  clarified  butter,   treacle   and   sweetmeats,   and  worship 
the  goddess  Amvica  in  that  posture  with  blended  palms  and 
in  a  drvout  spirit.     He   shall   dedicate  those  offerings  to  the 
goddess,   and   pray  as  follows :— '*  Grint  me  the  boons  of 
beauty  and  fame,  O   goddess,  and  make  me   happy  in   the 
delights  of  fatherhood."  t 

'  Gifts  of  white  cloths  and  white  sahdal  pastes  should  be 
made  to  ther  Brahmanas  at  the  close  of  the  worship,  aqd  the 
spiritual  preceptor  of  the  patient's  family,  should  be  appeared 
with  the  gift  of  a  pair  of  cloths,  and  the  tutelary  deities  of 
the  planets  should  also  be  propitiated  with  a  worship. 


vV 


I  • 


.•! 


.!• 


.•   I-  rt    vri!    'J  r.- f» 


.  I 


,1-  ■ 


CHAPTER  CK" 


• ' ,  r  » 


•  ••  • ,  • .  I 


*•  • 


Yajnavalkya  said :. — It    is    incumbent  on   a   person,   cast 
.'  under  the  maligna  nt  influences  of  hostile  planets,  to  cele- 
brate a  religious  L«acrifice  for  their  propitiation,   which  is 
.called  a  Grahayajna,  *and  which  a  man,  in  quest  of  earthly 
prosperity  and  pes;.ce  in  life,  shall  do  well  to  perform.     The 
•  learned  have  designated  the  planets  as  the  Sun,  the   Moon, 
the    Mars,   the  Mercury,    the   Jupiter,  the  Venus,  the  Saturn, 
and  the  Nodes,  both  ascending  and   descending   (Rahu.  and 
Ketu);  and  their  respective   malignant  influences   entail  the 
wearing  of  copper,*   Indian   bell  metal,   crystal,,  red   sandal- 
"wood;  gold,  silver,  iron,  lead  and  Indian  bell  metal,  by.persons 
struck  with  them,  on  their  bodies. 

'  "*  iio-w  hear  me,  O  4ioly  sages,  describe  the  respective  colours 
of  the  aforesaid  planets.  The  Sun  is  red ;  the  Moon  ;  white, 
the  Mars,  red;  the'  Mercury  and  the  Jupiter,  yellowbh ;  and 
the  Venus,  white ;  all  the  rest  being  black. 

A  person   struck   by   the   malignant   influence  of  any  of 
the  planets,  should- be  bathed  with  water  containing  bits  of 
the  metal,  specifically  held  sacred  to  it,  and  libations  of  clari- 
fied  butter   surchai^ged   with  its  particles  should  be  likewise 
cast  in  the  sacrificial  fire  in  honour  of  its  tutelary  god.   Offer- 
ings  of  gold,   cloth,  and  flowers,  should  be  made  to  the  anta- 
'  gohistic  planet,  and   the   worship   should  •  be  conducted  with 
flowers,  perfumes,  edibles  and  burping  incense-sticks  made'of 
aromatic  gum  resin.  The  tutelary  gods  of  the  planets,  as  well 
as  their  subordinates,  should   be.  worshipped  by  reciting  the 
Mantras  respectively  held  sacred  to  them.     The  Rik  running 
as  **  Akrishnnaa  Rajasa,"  should  be  chanted  during  the  wor- 
ship of  the  Sun-God,  the  one  beginning  with  **  Imam  Deva," 
etc.,    should    be    recited  in  worshipping  the  Moon-God.     The 
Mar:^  should  be  invoked  by  reciting  the  Vedic  verse,  running 


gAruoa  P'jranam.  293 

as  "  Agnimurdha,"  etc.,  while  the  Mercury  should  be  addressed 
with  the  one  beginning  with  ''  Udbudhyasva,"  etc.  The  Rik 
running  as  "  Vrihaspati,"  etc.,  shall  be  chanted  on  the  occa- 
sion  of  a  worship  of  the  Jupiter,  and  the  Mantra  of  "Anyat," 
etc.,  on  that  of  the  worship  of  the  Venus.  The  Saturn  should 
be  invoked  by  reciting  the  Rik  running  as  "  Shannodevii"*  etc., 
while  the  Nodes  should  be  respectively  addressed  With' tfic 
verses  running  as  "  Kayayana"  etc;,  and  "  Kranvana  etc.'" " 

The  twigs  of  such  sacrificial  trees  or  plants  such  as  the 
Arka,  the  Palasha,  the  Khadira,  the  Apamarga, '  the*  Pippafa, 
the  Oudumvara,  the  Shami,  and  Durva  and  Kusha  blsfdes, 
soaked  with  curd,  honey  and  clarified  butter,  shoulcf  tie 
respectively  cast  in  the  sacrificial  fire,  in  Homa  ceremonies 
celebrated  for  the  propitiation  of  the  planets,  suclir  as  the  Sun 
etc.,  ''  Treacle  and  boiled  rice,  Payasa,  Havisbyannam  (sun- 
dried  rice  cooked  with  any  sacred  vegetables  and  soaked 
with  butter),  boiled  rice  mixed  with  milk  condensied'  and 
sweetened  by  boiling,  curd  with  boild  rice,  clarrfied  butter, 
cakes,  cooked  meat  and  Vichitrannam  (some  thing  Tike 
our  modern  Pilaos)  should  be  respectively'  dedicated  ^s 
offerings  to  the  planets  beginning  with  the  Siin.  *  A  cow, 
a  conchshell,  an  ox,  gold,  a  cloth,  a  horse,  a  black  cow,  iron 
and  a  goat,  are  the  Dakshinas  (honorarium),  which  should 
be  paid  to  the  Brahmanas  officiating  at  the '  ceremonies 
respectively  celebrated  for  the  propitiation  of  the  Sun,  the 
Moon,  the  Mars,  the  Mercury,  the  Jupiter,  the*  Venus,  the 
Saturn  and  the  Nodes.  Even  a  king  *may  derive*  many 
benefits  from  worshipping  the  planets. 


•lo:- 


CHAPTER  ClI. 


YajnavalkvA  said :— Hear  mcf  O  you  holy  sages,  enumerate 
the  duties  of  a  householder,  entering  the  life  of  a  hermit 
at  the  close  df  his  wordly  career  (Vanaprastha  Dharma). 

Having  left  his  wife  in  the  charge  of  his  son,  or  in  her 
company  a  householder,  retired  from  the  affairs  of  the  worlds 
shall  enter  the  forest,  and  live  the  life  of  a  forest-dwellidgf 
hermit  (Vanaprastha).  Putting  his  senses  under  perfect 
control,  and  banishing  all  procreative  desires  from  bis  mindi 
he  shall  be  a  custodian  of  the  sacred  fire,  revere  the  Brah* 
manas  who  shall  belong  to  his  own  cult  of  fire  worship,  be 
hospitable  to  his  guests,  and  propitiate  his  departed  Manes 
with  the  celebration  of  Pitriyajnas.  Self-controlled,  he  shall 
not  attend.to  the  embellishment  of  his  own  person,  wear  long 
hairs,  and  please  or  endear  himself  to  his  own  servants. 
Accepting  neither  gifts  nor  diarities,  he  shall  refrain  from 
pursuing  all  sorts  of  worldly  pursuits^  and  live  contented 
and  happy  in  perfect  mastery  over  his  own  self*  Once  only 
in  \  day  or  a  month,  he  shall  bestir  himself  about  procuring 
thcjuecessaries  of  life,  and  pass  his  time  in  meditation  and 
goodly  thoughts,  wishing  and  doing  good  to  all.  He  shall 
sle^  on  the  bare  ground,  and  all  his  acts  shall  be  shaped  to 
the  fruit^n  of  one  grand  desire,  v/j.,  the  expansion  of  his 
spiritual  felf.  Never  angry,  and  ever  contented,  he  shall 
p^^ctUe  Yoga  amidst  the  fires  (with  blazing  logs  of  wood 
on  four  sides  and  the  Sun  over  head)  in  summer,  in  an  opeo 
plain  during  the  rains,  and  in  wet  clothes  in  winter* 


;o;- 


CHARIER  cm. 


YajnavalkYA    5aid : — Hear   mc,   O   you,    the   foremost   of 
beings,  narrate  the  duties  of  a  Bhikshu  (mendicant  friar). 

Having^  returned  from  the  forest  and  performed  the 
religious  sacrifice,  knoitn  as  the  Sarva-Veda  Dakshiiiika,  he 
shall  celebrate  a  Prajapatya  Vratam.  Then  humble,  felf« 
controlled,  and  doing  good  to  all,  he  shall  abstract  the 
divine  energy  from  the  sacrificial  fire  and  assimilate  It  in  his 
own  self.  Now  he  shall  be  considered  fit  to  reside  in  a 
village,  living  on  alms  voluntarily  offered.  Otherwise  he 
shall  stir  abroad  in  the  evening  witheut  any  of  the  para« 
phemalia  of  begging,  which  characterise '  a  common  mendi<« 
cant,  and  live  contented  on  what  will  be  obtained  in  a 
single  stroll.  He  shall  carry  his  bowl  of  gourd  (Kamandula) 
and  his  Tridanda  staff  with  him.  He  shall  beg  for  the 
barest  necessaries  of  life,  and  not  out  of  any  motive  for 
gain.  By  practiseing  self-control  and  regulation  of  breathi 
etc.,  a  Bhikshu  may  attain  the  elevation  of  a  Pararabansai 
and  ultimately  emancipate  his  self  at  the  completion  of  his 
Yoga.  By  practising  Yoga  and  moderation  in  diet,  a  Bhikshu 
may  acquire  an  elevated  status  after  death.  Even  a  house- 
holder may  emancipate  his  self  by  dint  of  wisdom,  hospita* 
lity  and  charity. 


:o:- 


CHAPTER  CIV. 


AJSAVALKVA  said :— Tlie  soul  of  a  sinner^  after  enduring 
the  pangs  of  hell,  is  necessitated  to  revert  to  the  lower  plain 
of  animal   existence,   and  to  incarnate  in  toccession  therein 


296  GARVDA   PURANAM. 

till  the  Gnal  extinction  of  the  effects  of  his  prior  sinful  acts. 
The  killer  of  a  Brahmana,  after  passing  through  the  bodies 
of  a  dog,  an  ass  and  a  camel,  in  succession,  shall  again 
work  up  its  way  to  the  plane  of  human  life,  and  shall  be 
born  deaf  ahd>  dumb  in  his  first  incarnation  therein.  A' 
stealer  of  gold,  shall  take  birth  as  a  worm  or  an  insect  in  his 
nejfi  existence.  A  person  defiling  the  bed  of  his  own 
preceptor  or  superior,  shall  .vegetate  as  a  blade  of  grass  in 
his  next  incarnation.*  A  killer  of  a  Brahmana  will  be  afiSicted 
with  an  -.  attack  of*  Pthysis  in  his  next  life,  a  gold-stealer 
will  have  black  teeth,  and  one  seducing  the  wife  of  one's 
own  'preceptor,  will  have  an  attack  of  whitlow  in  his  next 
birth.  He  who  steals  food-grain  in  this  life,  will  be  de- 
prived of  food  in  his  next,  while  he  who  breaks  the  music 
at  a  duet,  will  be  bom  dumb  in  his  next  existence.  A  grain- 
stealer  is  born  with  an  additional  limb,  and  is  tormented  with 
a  fcetid  smell  in  his  nostrils,  and  a  crooked  nature,  which  can 
not  bear  the*  good  fortune  of  others.  An  oil-stealer  will  be 
bom  :  as  an  insect  known  as  oil  worm  in  his  next  life,  or 
as  a  mean,:  malicious  person  with  fetour  in  his  mouth.  Those 
who.  have  auspicious  marks  on  their  persons,  will  be  rich 
and'  happy/  while,  the  opposite  may  be  predicted  of  those 
possessed  of  contrary  features. 


f ' 


•:o:- 


CHAPTER 'CV. 


YaJNAVAlKYA  said  !— For  commission  of  heinous  and  infamous 
acts,  and  omission  of  doing  what  is  good  and  commendable, 
a  person*  is  sure  to  be  condemned  to  the  torments  of  helL-- 
An   unbridled  gratification   of  the   senses  paves  one's  way  . 
to  the  .  ^ates .  -of  hell.    Hence  0  Tites  .  oi,  expiation  should  be  , 


GARUOA  PURANAM.  ^97 

P^rfofmed  both  for  th^  cleansing  of  the  spirit  and  the  body. 
A  performance  of  any  expiatory  kite  restores  the  lost  good 
name  of  its  performer  in  society,  and  brirtgs  on  that  secret 
joy  in  the  mind  which  is  the  true  criterion  of  a  reclaimed 
spirit.  A  non-repenting  sinner,  or  the  one  not  atoning  for 
past  iniquities  with  the  performance  of  a  proper  expia* 
tory  rite,  is  sure  to  be  doomed  to  the  pangs  of  any  of  the 
different  confines  of  hell,  which  are  respectively  known  as 
Mahi-Rouravam,  Timisram,  Hansavanam,  Lohitodakam^ 
Sanjivana,  Nadipatham,  Mahi-Nilyayam,  Kikolam^  Andha 
Timisram,  Avichi  and  Rumbhipikam,  the  doors  of  which 
are  guarded  by  iron  bolts  and  which  ztc  full  of  fcttid  exhala« 
tions. 

A  wine-drinkef,  of  an  assaulter  of  the  ^aered  person  of 
a  Brahmana,  or  a  gold-stealer,  or  a  person  defiling  the  bed  bf| 
or  calumniating)  his  own  spiritual  preceptor,  as  well  as  the  one 
who  speaks  lightly  of  the  Vedas,  commits  the  same  sin,  both 
as   regards   extent  and  atfocity,  as  the  killer  of  a  Brahmana. 
By  eating  a  food  prohibited   in   the   Shastras,   by  doing  any 
thing  low  and  deceitful,  by  kissing  the  lips  of  a  woman  in  her 
menseS)  one  commits  the  same  sin   as   that   which  originates 
from  the  use  of  wine.    The  sin,  which  is  attached  to  the  steal- 
ing  of  a  horse,  is  identical  in  all  respects  with   what  is  com- 
mitted by  a  theft  of  gold.    By  going  unto  the  wife  of  a  friend,- 
or  on  a  virgin  daughter   of  one's  own  loins,  or  unto  a  girl   of 
lowcaste,   or   unto   a   woman  of  one's  own  consanguinity,  or 
unto   a  sister  of  one's  own  father  or  mother,  or  unto  the  wife 
of  one's  own  maternal  uncle,  or  by   visiting  the  bed  of  one's 
own    sister,   or   by   living  with  a  sister  or  a  ca*wife  of  one's 
own   mother,   or   with   the   daugher   or  wife   of   one's  own 
preceptor,   one   commits   the   same   sin  which  is  attached  to 
the  defilement  of  the  bed  of  a  preceptor.     The  male   offend- 
ing party  should  be  killed  by  cutting  off  his  genitals,  as   well 
as  his  female  accomplice,  if  found  to  be  a  willing  party  to  the 
incest  under  the  circumstance. 

38 


29^  6aRUDa^  pur ahai^' 

The   following   sinful  acts,  viM.^  cow-killing,  robbing  of  M 
Brahmana,  non-repayment  of  one's  debts,  and  non-discharge 
of  one's  monitary  obligations^  non-keeping  of  the  sacred  firo 
by  a   Brahmana,   or   his  engaging  in  any   sort  o£  trade   or 
merchandise,  |marriage  by  a  younger  brother  in  the  unmarried 
state  of  his  elder,  tutelage  under  one's  own  servant^  or  ac« 
ceptance  of  any  gift  from  him,  going   unto  another  man's 
wife,  negotiation  of  the  marriage  of  a  younger  brother  before 
that  of  his  elder,  creating  a  breach  among  friends  and   rela- 
tions for   money,  tuition  for  pecuniary  considerations,  sale  of 
sah,   murdering  of  a   Kshatriya,   Vaishya  or  a  regenerated 
Shudra,   infamous  livelihood,  misappropriation  by  a  man  of 
any  property  held  in  trust,  breaking  of  a  vow,  selling  of  meat 
roasted  on  a  gird  iron,  or  of  a  cow,  abandoning  by  one  of  one's 
own   parents,  selling  of  tanks,  gardens,  etc.,  dedicated  to  the 
■se  of  the  community,' giving  of  one's  daughter  in  marriage 
with   a   Parivinda    (a  younger  .brother  marrying  in  the  un- 
married state  of  his  elder),  officiating  as  a  priest  in  a  religious 
ceremony  celebrated  by  a  person  charged   with  the  preceding 
guilt,   selling  by  one  of  the  ornaments  of  one's  own  daughter 
given  her  by  her  husband  or  friends,  following  of  a  crooked 
path   in   life,   an   attempt   at  defiling  a  religioua  vow  or  a 
penance   of  another,   undertaking  of  any  act  for  onc^»sole 
and   exclusive    benefit,   drinking    of    aoy  spirituous  liquor^ 
seduction   of  another   man's   wife,  renunciation  of  the  study 
of  the  holy  Vedas,  desertion  of  one's  sons  and  relationSr  aban- 
donment of  the   sacred   fire,   perusal  of  immoral  literature^ 
and  selling  of  one's  sons  and  wives,  are  included  witbia  the 
category  of  Upapatakas  (minor  moral  delinquencies). 

Now  bear  me  describe  the  mode  of  performing  Ibe  proper 
expiatory  rites  for  the  atonement  of  sins,  enunKfated 
before. 

The  killer  of  a  Brahmana  shall  live  on  a  spare  diet,  faking 
only  as  much*  food  as  is  absolutely  necessary  for  bare  sub- 
sistence  and   roam   about   for  a  continuous  period  of  twelve 


•         • 


GARUDA  PURANAM.  "7^ 

years,  bearing  a  human  skull  on  his  head,  and  thereby  making 
a  contrite  confession  of  his  grave  and  unmitigated  ain  to  the 
world  at  large.  Paying  no  heed  to  the  embellishment  of 
his  person  and  expressing  the  sincerest  repentance  both  by 
his  mind  and  mein,  he  shall  not  think  of  shaving  himself  and 
cast  libations  of  clarified  butter  in  the  sacrificial  fire  by  -re- 
citing  the  Mantra  running  as  ''  Somebhyo  Svaha,"  or  in  the 
accompaniment  of  the  Mantras,  sacred  to  the  god  Skanda. 
The  sin  which  is  attached  to  the  killing  of  a  Brahmana,  may 
be  expiated  in  the  preceding  manner.  The  sin  which  is 
incidental  to  the  killing  of  a  bird  or  a  cow  unsuspiciously 
reposing  in  a  bush  or  a  forest,  though  killed  at  the  instance 
and  for  the  benefit  of,  a  Brahmana,  is  atoned  for  by  reciting 
all  the  Mantras  contained  in  the  three  Vedas,  in  the  gloom  of 
a  lonely  forest,  or  by  worshipping  the  goddess  Sarasvati 
(Minerva  of  the  Hindu  pantheon)  and  by  making  money- 
gifts  to  any  worthy  receiver  of  public  munificence. 

The  sin,  which  is  attached  to  the  killing  of  a  Kshatriya  or 
a  Vabhya  while  engaged  in  celebrating  a  religious  sacrifice, 
may  be  atoned  for  by  doing  the  same  penances,  as  enjoined  in 
the  case  of  killing  a  Brahmana.  The  sin  which  is  incidental 
to  bringing  about  the  abortion  of  a  pregnant  woman, 
may  be  expiated  by  doing  a  penance  which  is  laid  down 
in  respect  of  an  act  of  destroying  a  foetus  or  a  child  of  the 
same  caste.  The  man  engaged  for  the  purpose,  or  one 
attempting  to  bring  about  such  a  miscarriage,  shall  perform 
a  penance  every  way  similar  to  the  preceding  one.^ven  when 
the  attempt  will  prove  abortivt;.  The  sin  which  is  attached 
to  the  killing  of  a  Brahmana,  while  engaged  in  a  rite  of 
ceremonial  ablution  at  the  close  of  a  religious  sacrifice,  may 
be  atoned  for  by  doing  over  again  the  penance  previously 
enjoined  in  that  behalf.  A  Brahmana  who  has  wilfuHy 
Ifken  any  wine  or  spirituous  liquor,  shall  expiate  his  sin 
by  attempting  self-immolation  with. potions  of  flame-coloured 
wine,  water,   cow's    urine  and   clarified   butter,  or  shall  grow 


^O^  GARUDA  PURANAM. 

•  •  • 

long   hairs  and  perform/  in  tattered  rags,  the  penances  lafd 
down  in  connection  with  an  act  of  Brahmana-slaughter.    All 
the  Brahmanical  rites  such  as  those  of  tonsure,  investiture  of 
the   holy  thread,  etc.,  should  be  done  unto  him  after  his  puri- 
fication  through   the  performance  of  proper  penances.     A 
Brahmana  woman  polluted  with  any  spirituous  drink,  or  defiled 
by  drinking  semen  or  urine,  is  sure  to  be  ousted  of  the  eternal 
heaven   of  female  chastity   (Patiloka)  and  to  reincarnate  in 
the   shape   of  a  she-vulture,  or  as  a  sow  or  a  bitch  on  earth. 
The    expiation   in    the  case    of  a  Brahmana  gold-stealer, 
consists   in   his   being  cudgled   to   death  by  his  king  with  a 
club,  voluntarily  given  by  him  to  the  latter  with   an   express 
entreaty   for  the   purpose,    after  having   made  a  free  and 
full  confession  of  his  own  guilt,  or  in  the  alternative,  he  shall 
purchase  his  atonement  by  making  a  gift  of  gold   of  his  own 
weight.     A  man  ravishing  a  woman  by  taking  advantage  of 
her  sleep  in  a  lonely  bed  and  chamber,  shall  atone  for  his  crime! 
by  voluntarily  cutting   off  his  genitals  and  throwing  them  in 
the  southwest  quarter  of  the  sky.     A  man  defiling  the  bed  of 
bis  preceptor,  or  going  unto  a  woman  bearing  to  him  a  rela- 
(ion-ship   included  within  the  category  of    Gurupatni  pre* 
yiously   described,   shall   expiate  his  sin   with  the    perfor- 
mance of  a  Chindriyana  penance,   or  ^nth   a  continuous 
recitation   of  the   Veda  Sanhitas   for  an  unbroken  period  of 
three  months.     A  cow-killer,  protected  by  the  absence  of  any 
deliberate  motive  ;for  the  crime,   shall   practise  self-control 
for  a  month,   sharing  the   same   shed   with   the  cows,  and 
leading   them  to   pasturage,   and   drink  by  way  of  expiation 
the  sacred  conipound,  known  as  the  Panchagavyam  (/i/.,  the 
five   things  .obtained  from   a  cow,  consisting  of  milk,  curd 
clarified  butter,  cow's  wine  and  cow-dung-serum).    All  crimes 
included   within   the  list  of  Upapatakas  (minor  sins)  may  be 
expiated  by  performing  a  ChAndrayana-Vrata,    or  by   living 
on  a  milk-regime   for  a  month,   or  by  practising  a  f^araka- 
Yrata. 


<;arvda  puranam.  3^1 

*  The  sin,  which  is  attached  to  the  killing  of  a  Ks&atFiya.(a 
inember  of  the  military  caste),  may  be  atoned  for  by  making*^ 
the  gift  of  a  full-grown  heifer  with  a  thousand  of  young  and 
healthy  cows,  or  by  doing  for  three  years  a  penance  enjoined 
to  be  performed  for  his  expiation  by  a  Brahmana-killer.  Its 
duration  shall  be  curtailed  to  one  year  only  in  the  case  of 
a  p^son,  who  has  killed  a  member  of  the  trading  commuaky 
(Vaishya),  whereas  only  a  six  months'  practice  of  the 
penance,  or  a  gift  of  ten  cows,  shall  be  the  proper  atone- 
ment for  an  act  of  killing  a  Shudra.  A  man  who  has 
accidentally  killed  his  own  good  and  unoffending  wife,  shall 
practise  expiatory  penances,  as  laid  down  in  the  immediately 
preceding  instance. 

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  Krichchha  Vrata  penance  in  addition 
thereto.  The  sin  of  killing  an  dephsuil^.  may  be  atoned  for 
by  making  the  gift  of  five  bhie-coloured  heifers  and  a  white 
calf  of  two  years  of  age  to  2i  Brahmana.  A  gift  of  a  single 
ox,  will  expiate  the  sin  of  one's  killing  a  sheep,  or  an  ass,  or 
a  goat,  while  in  the  case  of  a  heron-killing  (Crouncha)  the 
animal  of  gift  shall  be  a  healthy  calf  of  three  years  of  age. 
The  sin  of  tearing  or  uprooting  a  plant,  or  a  shrub  or  a 
creeper,  shall  be  expiated  by  mentally  repeating  a  hundred 
Riks,  while  a  Brahmacharin  (a  person  who  has  taken  the 
vow  of  celibacy)  going  unto  a  woman  and  thereby  breaking 
his  vow,  shall  touch  an  ass  by  way  of  atonement.  The  sin 
of  eating  a  diet  of  honey  and  meat,  may  be  expiated  by 
practising  a  Krichchha  Vrata  or  any  other  similar  penance. 
In  the  death  of  a  messenger  in  a  foreign  country,  or  at  his 
destination,  the  sender  of  the  message,  or  the  person  at  whose 
instance  he  has  been  sent,  shall  practise  the  three  penances 
designated  with  the  term  Krichchha  An  act  of  disobedience 
or  insubordination  to  one's  preceptor,  is  atoned  for  by  doing 
his   pleasure.     The   bin   which   results  from  dping  an    injury 


20t  CARUDA   PURANAM.  ^ 

to  one's  eibemyi  i«  expiated  by  itiaking  a  :gift  of  pliddi^s  to 
the  latter,  or  by  ..winning  his  good  gractesin  a  friendly  and 
affectionate  discourse,  after  having  banished  M  hostile  and 
uncharitable  feelings  from  the  mind.  Death  is  the  only 
atonement  for  a  Brahmana,  found  guilty  of  ingratitude,  or 
of  repaying  good  by  evil.  An .  utterer  of  falsehood  or  in* 
decent  langu^^e,  shall  live  in  perfect  continence  and  prac- 
tise self-control  for  a  month,  passing  his  time  in  a  solitary 
place  and  without  asking  for  food  of  anybody.  A  roan, 
going  unto  his  brother's  wife  without  any  appointment  from 
her  husband,  shall  practise  a  Chindrdyana  penance.  A 
person,  going  unto  a  woman  in  her  menses,  is  purified  by 
taking  a  draught  of  clarified  butter  at  the  end  of  a  three 
days*  fast.  The  sin  of  accepting  a  gift  at  the  hand  of 
an  evil  or  a  dishonest  giver,  it  atoned  for  by  his  constantly 
repeating   the  Giyatri   Mantra,  for  a  month  in  a  cowshed  or  "^ 

pasturage,  and  in  perfect  mastery  Over  his  senses.  Three 
Krichchha  .  Vratas  should  be  performed  for  the  expiation  of 
the  sin,  incidental  to  the  failure  of  a  member  of  any  twice- 
born  order  to  be  invested  with  the,  holy  thread  at  the  proper 
time  (Vritya),  and  a  Brahmana,  officiating  at  any  religious 
ceremony  undertaken  by  or  on  behalf  of  such  person,  shall 
do  the  same.  The  sin  which  originates  frotn  one's  forsaking 
and  deserting  a  person,  who  has  asked  one's  protection, 
shall  be  atoned  for  by  reading  the .  Vedas  to  the  best  of  his 
ability.  A  man  while  riding  in  a  carriage  drawn  by  an  ass 
or  a  camel,  shall  thrice  control  his  respiration  in  the  manner 
of  a  Priniyima.  A  man,  who  has  gone  unto  a  woman  in  the 
day  time,  shall  expiate  his  sin  by  bathing  naked  in  a  pool  or 
a  lake.  The  sin  which  is  incidental  to  reprimanding  one's 
elders  or  preceptors,  as  well  as  that  which  results  from  using 
abusive  language  towards  a  Brahmana,  may  be  atoned  for  by 
regaining  their  favour,  and  observing  a  fast  for  a  single  day. 
A  man  aiming  a  blow  at  a  Brahmana  shall  expiate  his  guilt  by 
practising  a  Krichchha  Vrata,  while  the  expiation  shall  consist 


tiAttiJOM  P-JRXNAKf.  909 

in   the  perfM'Mahce  of  i^ttte.  one  kncywn  sts  AtikrichcHha  Vratal 
in  the  case  of  actual  assault  and  battery^ 

The   circumstances   of  the  guilt,   as  well  as  the  age,  and 
physical  capacity  of  a  sinner,  should  be  taken  into  considera- 
tion in  determining  the  nature  of  his  expiatory  rite.     Wilful 
miscarriage   of  a  foetus,   and  speaking  ill  of  her  husband,  are* 
the  acts  which  degrade'^  woman,  whose  very  presence  should 
be   shunned   from   a  distance.    A  fi^rson  of  notorious  guilt 
shall  do  his  penances  of  atonement   at   a  public*  place,   and^ 
in  conformity   with  the  injunctions  of  his  preceptor,  while  an 
atonement  for  a  sin  which  has  not  got  any  publicity,  shall   be 
done   in   private.     A   killer   of  a   Brahmana   shall   fast  and 
recite  the  "  Aghamarshana  Shuktam"   for  three   days   stand- 
in   water,   after   which  he  shall  make  the  gift  of  a  milch*  cow 
with  milk.     Then  he  skatt  recite  the  Rik  beginning  as  "  Obei^ 
sance   to   Soma,"  observing  a  fast  on  the  day  following,  and 
cast  forty   times   libations  of  clarifted  butter  in  the  sacrificial 
fire,  while  standing  in  water.     A  wine-drinker  or  a  stealer  of 
gold   shall   fast   for  three   days,  recite  the  Mantra  sacred  to 
the  god  Rudra^  and  cast  libations   of  clarified   butter   in   the 
fire  by  chanting  the  KushmAnda  Mantra.     A  sin    unwittingly 
committed   by   a   Brahmana,   as   well  as  the  one  which  he  19 
nnqpnscious  of,  is  atoned  for   by    his    regularly   attending   to 
his  Sandhya,  thrice  each  day,  whereas  a  sm  may  be   expiated 
by    reciting   eleven    times    the    Rudr&dhyiya.     The   sin   of 
defiling   the   bed  of  one's  own  preceptor  may  be  expiated^  by 
mentally  repeating  the  **  Sahasra   Shirsha''    Mantra,    whereas- 
a   sin    of   whatsover   denomination   may   be   atoned  for  by 
practising  PrAn4y<Lma  for  a  hqndred  times. 

A  persQn  inadvertently  taking  any  semen,  uriiMor  fecu<^ 
lent  matter,  shaJ4  fast  for  the  day,  aad  drink  water  consecrated 
with  the  GAyatri  Mantra  in  the  evening.  No  sin  can  assail  the 
divine  self  of  a  Brahmana  who  has  subjugated  his  senses,  and 
Uvee  in  diviae  peace  and  coatentment,  daily  reoiting  the  holy 


S04  OARUDA  ^URANAM. 

yeda:^,  and  practising  the  five  religious  sacrifiees,   enjoined  to 
he  performed  by  a  householdel*  (Pancha^Yajna).  All  sins  other 
than  the  one  incidental  to  the  killing  of  a  Brahmana,  are  ex- 
piated by  mentally  repeating  the  Giyatri  Mantra  for  a  thou- 
sand times.  Practice  of  Brahmacharyya  (continence),  pity,  don* 
tentment,  contemplation,  truthfullnesS)  sincerityi  Annihilation 
of  all  killing  propensities,  non-stealing)  sweetness  of  tempera* 
ment  and   subjugation   of  senses,  constitute  Ivhat  is  techni* 
cally  known  as  Yama  (self-control)4    Ablutiohi  VoW  of  silence« 
fasting,  performance  of  religious  sacHficesi   reading  of  the 
Vedas,    self-control,   practice   of  austerities^    nonMrascibilitVi 
devotion  to  preceptors,   and   cleanlinessj  constitute  what  is 
called  Niyama.     A  Brahmanaj  practising  a  krichchha  Satita- 
pana  Vratam   shall   live   on  a  milk  regime  on  the  first  dayi 
on   curd  on  the  second  day,  on  cow's  urine  on  the  thirdi  oft 
cowdung  on  the  fourth,  and  on  clarified  butter  on  the  fitthf 
and  fast   on   the  sixth  day,  breaking  the  vow  on  the  sevenths 
A  vow  practised   for  a  week   in  the  preceding  manner  is 
called  the   Mahi-Sant&panam  Vratam.     In  a  vow  of  Parna« 
Krichchha,  the  observer  shall  successively  live  on  the  leaves 
of  Oudumvara,  Rajiva,  and  Vilva  trees  and  on   the  washings 
of  Kusha  grass  on  the  fifth.     In  the  penance  known  as  the 
Tapta   Krichchham,   the   practiser  shall  successively  live  on 
warm   milk,   clarified  butter,   and  water,  observing  a  fast  on 
the   day  of  its  close.     A  Pada-Krichchha  Vratam  consists  in 
living  on  a  single  meal  at  day  on  the  first   day,   on  a   single 
meal   at   night,   obtained   without  asking,  on  the  second  day, 
followed  by  a  day  of  fast.     Any  of  the   preceding  penances 
practised  for  a  thrice  as   much   period,  constitutes  what  is 
technically  known  as  a  Prajapatya,  which  may  be  converted 
into  a  Krichchhati-Krichchham,  by  its  practiser's  living  on   a 
palmful   of  water  each   day   instead  of  the  diet  enjoined  to 
be  taken  during  the  time   by   the   scriptures.     A  continuous 
fasting  for  twelve  days,  constitutes  what  is  called  the    Paraka 
Vratam.     A   diet   of.Pinyaka,   Whey   and  powdered   barley 


GARUDA   P*JRANAM.  3#5 

stltemated  with  fast,  constitutes  what  is  called  a  Krichchha- 
Sima,  which  being  extended  to  a  period  of  fifteen  days,  is 
called  a  Tuiipurusha.  A  morsel  of  food  to  the  size  of  a 
hen's  egg,  should  be  increased  by  one  from  the  first  day  of 
the  light  fortnight  to  the  day  of  the  full  moon,  decreasing  by 
the  same  number  each  day  from  the  commencement  of  the 
dark  one  to  the  day  of  the  new  moon.  This  is  what  is  known 
as  Chindriyana  Vrata. 

Now  hear  me  describe  another  mode  of  practising  the 
same  (Chdndriyana)  Vrata.  The  practiser  of  the  penance 
shall  thrice  bathe  each  day,  observing  a  regimen  of  diet  as 
in  the  preceding  case,  recite  the  sacred  Mantras,  take  morsels 
of  food  consecrated  by  reciting  the  Gayacri  Mantra.  A 
Ch^ndr^yana  Vrata  is  the  atonement  for  sins  of  all  kinds  and 
characters,  and  its  performer  is  purified  both  in  his  body  and 
spirit  and  goes  to  the  region  presided  over  by  the  Moon-God 
in  the  event  of  his  undertaking  the  same  out  of  a  purely 
religious  motive.  A  man  practising  a  Krichchha  Vrata  for 
a  similar  purpose  is  rewarded  with  a  boundless  wealth. 


•:o:- 


CHAPTER    CV 


YajnaVALKYA  said : — ^O  you,  who  are  masters  in  the  art  of 
self-control,  now  hear  me  describe  the  funeral  rites  to  be  gone 
through  in  respect  of  the  dead,  according  to  the  difference  in 
age  and  social  order.  A  dead  child,  who  has  been  dead  before 
completing  his  second  year,  should  be  buried  instead  of  being 
cremated,  and  no  sort  of  S'raddha  or  Udaka-kriyl  (offer- 
ing of  libations  of  water  to  a  departed  spirit)  is  necessary 
in  that  case.     The  friends  or  relatives  of  a  child,   dead   after 

39 


306  GARUDA   PURANAM. 

completing  its  second  year  of  life,  shall  carry  its  corpse  to 
the  cremation  ground  and  exhume  it  in  fire  by  mentally  re- 
citing the  Yama  Suktam.  The  relatives  of  a  deceased  person 
related  to  him  within  the  seventh  or  tenth  degree  of  con- 
sanguinity on  the  father's  side,  shall  perform  the  rite,  of 
Udaka-kriyi  with  their  faces  turned  towards  the  south,  which 
rule  shall  be  extended  to  include  the  funeral  rite  of  one's 
departed  maternal  grandfather  or  preceptor's  wife.  Liba- 
tions of  water  should  be  offered  to  the  departed  spirits  of 
one's  friend,  son,  father-in-law  and  sister's  son,  by  mentioning 
their  name  and  Gotra  (spiritual  clanship)  in  life.  The  rite  of 
Udaka-kriyi  in  these  cases  is  optional,  and  its  non-observance 
does  not  entail  any  moral  delinquency.  A  rite  of  Udaka-kriyd 
is  forbidden  in  the  case  of  a  Brahmacharin,  or  of  a  degraded 
or  sinful  person,  which  in  the  case  of  a  wife,  dead  after 
breaking  her  vow  of  chastity  in  life,  is  optional.  The  death 
of  a  suicide  or  of  a  wine-drinker,  should  not  be  mourned  for, 
nor  the  rites  of  Udaka-kriyi,  etc.,  should  be  done  unto  their 
spirits.  The  death  of  any  friend  or  relation  or  that  of  any 
man  should  not  be  mourned,  nor  should  one  indulge  in  an 
obstinate  grief  therefor,  since  life  on  earth  is  but  transitory 
at  the  best.  Having  performed  his  funeral  rites  and  paid  the 
last  honour  to  his  earthly  remains,  the  friends  of  a  deceased 
person  shall  return  to  the  house  he  has  left  behind  for  good, 
tear  the  leaves  of  a  Nimva  tree,  and  cross  the  threshold  after 
having  purified  themselves  with  the  touch  of  fire,  cowdung,  and 
white  mustard  seeds,  perceded  by  acts  of  Achamanam.  They 
shall  strike  their  feet  against  a  stone  slab  before  entering 
the  house.  Similar  procedure  should  be  observed  by  all  who 
m'ght  have  touched  the  corpse,  while  the  mere  onlookers  of 
the  scene  would  be  purified  then  and  there  without  undertak- 
ing any  religious  ceremony  for  the  purpose.  The  friends  and 
consanguinous  relations  of  a  deceased  person  should  be  con* 
sidered  unclean  till  before  their  ablutions  at  the  close  of  the 
funsfral  cerenn  )ny  and  until  they  would  go  through  the  ncces;- 


%.  . 


CARUOA  PURANAM.  307 

sary  rites  of  Sanyama  (8elf<<H>ntroI)  in  connection  with  the 
event  •  Returned  from  the  cremation  ground,  they  shall  pass 
the  day  or  night  on  fares  purchased  at  a  shop  or  a  market,  and 
lie  down  on  the  bare  floor  or  ground,  apart  from  one  another. 
The  performer  of  the  incidental  funeral  sacrifice,  shall  offer 
oblations  of  boiled  rice  to  the  departed  spirit  for  three 
successive  days,  for  whose  benefit  an  earthen  vessel  contain  • 
ing  milk  diluted  with  water,  shall  be  as  well  kept  in  the  open, 
during  the  period.  The  spirit  should  be  invoked  and  wor- 
shipped in  a  lonely  bower,  and  ceremonial  rites  (S'raddha, 
etc.,)  enjoined  in  the  SVutis  in  that  behalf,  should  be  per* 
formed  for  his  salvation. 

The  period  of  uncleanness  in  connection  with  the  death 
of  a  child,  expired  before  cutting  its  teeth,  lasts  for  that  day 
only,  that  incidental  to  the   demise  of  one  who  has  departed 
this  life  before  attaining  the  age  of  tonsure,  is  one  day  and 
night,  which  extends  to  three  days  in  the  case  of  a  boy  who 
has  been  dead  before   attaining  the  proper  age  of  taking  the 
Brahminical  vow   (investiture  with  the  sacred  thread),  while 
the  death  of  a  boy  after  that  age  entails  a  period  of  un* 
cleanness  for  ten  days  in  the  case  of  a  Brahmana.     Persons 
standing  in   Sapinda  relationship  with  the  deceased,  shall  be 
deemed  unclean  for  ten  days  after  the  occurrence,  while  those 
bearing  only  Sagotra  relationship  to  him,   shall  so  continue 
for  three  days  (if  Brahmanas).     Both  these  kinds  of  relations 
shall  be  considered  as  clean  on  the  very  day  of  the  event  in 
the  case  of   the   death  of  the  child  happening  before  the 
completion  of  its  second  year  of  earthly  existence,  and  only 
its  mother  shall  bide  the  full  time  of  uncleanness.     In  the 
case  of   two  deaths  ocurring  successively  in  one's  family  (the 
second   happening  within   the  period  of  uncleanness  entailed 
by  the  first  1  the  period   of  uncleanness  shall  expire  with  the 
one  resulting  in  consequence  of  the   second  without  neces* 
sitating  the  observance  of  two  full   terms  of  uncleanness  in 
sucesbion.    The  period  of  uiKleanncss  incidental  to  the  birth 


3o8  .GARUOA  rPURANAM. 

or  death  of  a  child  of  any  cognate  relation  of  a  Brahmana,  or 
of  a  Kshatriya  or  of  a  Vaishya^  or  of  a  S'udra,  }s  .ten  days^ 
twelve  days,  fifteen  days  and  thirty  days  respectively.    . 
Cleanness  in  connection  with  the  death  of  a  male  infant 

•     •     •  ■ 

or  of  an  unmarried  daughter,  is  restored  on  the  expiry  of 
a  single  day  after  the  event. .  The  period  of  uncleanness 
in  connection  with  the  death  of  one's  preceptor,  companion, 
inaternal  uncle,  king,  or  of  a  son  not  of  one's  own  loins,  or 
of  one's  wife  who  has  known  another  person,  as  well  as 
that  incidental  to  the  death  of  a  S'rotriya  (a  Brabmana 
>vell- versed  in  the  S'rutis),  or  of  one  who  has  completed  the 
study  of  his  V6d&  with  its  kindred  branches  of  study,  is  one 
day  only.  The  relations  of  a  person,  who  has  suffered  death 
in  execution  of  the  sentence  of  a  king  or  of  a  king's  court, 
or  killed  by  any  horned  cattle,  or  has  committed  suicide  in 
private  or  by  taking  poison,  shall  not  bide  any  period  of 
uncleanness  in  consequence  thereof.  Uncleanness  incidental 
to  the  death  of  a  person  addicted  to  the  performance  of 
a  religious  sacrifice,  or  while  observing  a  religious  vow,  or 
of  a  Brahmacharin  or  a  practiser  of  charities,  or  of  a  knower 
of  the  Supreme  Brahma,  or  of  one  expiring  while  engaged  in 
making  gifts  or  celebrating  a  religious  sacrifice,  or  fallen 
in  battle  or  in  a  civic  disturbance  or  political  revolution,  or 
killed  by  an  act  of  God,  shall  expire  on  the  very  day  of  the 
pccurrcncc.  Fire,  Time,  good  deeds,  earth,  air.  Mind, 
knowledge.  Meditation  (divine)  Repentence,  fasting  and 
practice  of  religious  penances  (Tapas)  are  the  sources  of 
all  expiation  and  purification  (cleansing)  as  the  case  may 
be.  Charity  is  the  atonement  for  all  misdeeds  and  a  river  is 
purified  by  its  current. 

A  Brahmana  in  distress,  as  well  as  the  one  fallen  on  evil 
days,  may  earn  his  livelihood  by  doing  the  office  of  a 
Kshatriya  (a  member  of  the  military  caste)  or  of  a  Vaishya 
(trader).  One  thus  living  by  trade  or  merchandise,  shall  not 
9cll  any  fruit,  Soma,  silk  cloth  (Kshouma),  salt,  edible  shrub, 


GAAUDA  PUKANAM.  309 

curd,  thickened  milk,  clarified  butter,  water,  sesamum, 
boiled  rice,  mercury,  alkaline  preparation,  honey,  shellac* 
Aconite,  requisites  for  a  Homa  ceremony,  cloth,  stone^ 
wine,  salads,  earth  (clay),  leather-shoes,  deer-skin,  blanket, 
salt,  flesh,  levigated  paste  of  any  oil-seeds,  edible  roots 
or  perfumes,  however,  may  be  sold  for  money  only  for 
religious  purposes  (celebration  of  a  religious  sacrifice,  etc.,) 
in  exchange  of  paddy  and  sesamum  seeds.  Even  in  most 
abject  penury,  a  Brihmana  shall  rather  live  by  agriculture 
than  engage  in  selling  salt,  and  shall  make  it  a  religion  never 
to  sell  a  horse  under  whatsoever  circumstance  in  life.  Even 
in  the  absence  of  any  means  of  livelihood,  a  Brihmana  shall 
fast  for  three  days  and  abide  by  the  decision  of  the  king  of 
the  country  regarding  the  choice  of  any  new  profession. 


•:o:- 


CHAPTER  evil. 


SUTA  said : — ^The  holy  Paris'ara  narrated  to  Vyasa  the 
duties  of  the  different  social  orders.  Change  is  the  law  of 
the  universe,  and  in  each  cycle  the  earth  passes  through  the 
successive  phases  of  origin,  and  decay,  but  the  birthless 
ones  (Vishnu,  etc.,)  suffer  no  modifications.  The  S'rutis, 
(///.,  things  heard,  are  spiritual  truths  transmitted  orally 
from  generation  to  generation),  Smritis  (/iV: — things 
remembered,  are  the  unwritten  laws  of  conduct,  etc.,  subse-' 
quently  collected  into  codes,)  and  the  good  institutions  have 
their  origin  in  the  holy  \€dis.  It  was  Brahmi  who  first 
revealed  the  inspired  rhapsodies  of  the  V^dis  to  the  world 
at  large,  and  the  divine  lawgivers  of  old,  such  as  Manu  etc, 
were  the  authors  of  the  Dharma  S'istras  (Institutes  or  Cedes 


310  GARUDA   PURANAlU:  . 

of  Law,  both  moral  and  positive).  Charity  is  tht  only  virtue 
M-hich  would  be  practised  in  the  cycle  of  Kali,  and  the  votaries 
of  all  others  would  be  scarce' therein  Hence  it  is  the  only 
one  virtue  which  should  be  practised  for  the  redemption 
of  human  nature  in  that  iron  agre.  The  kinsjdom  of  evil 
would  come  and  vice  vi'ould  reign  supreme  on  earth.  Curses 
would  take  effect  within  one  year  of  their  making  (giv- 
ing). A  pious  conduct  and  a  pure  character  «would  be 
the  passport  to  all  those  merits  in  that  age,  which  could 
have  been  secured  only  with  the  practice  of  the  most  austere 
penances  in  the  preceding  ones.  The  six  acts  of  necro- 
mancy (Shatkarma)  would  be  the  matters  of  daily  under- 
taking and  the  rites  of  Sandhyi  (recitation  of  a  certain 
fixed  portion  of  the  VedAs  by  a  Br^ihmana)  ceremonial  ablu* 
tions,  mental  repetition  of  any  sacred  Mantra,  Homa,  wor- 
ship of  the  gods  and  practice  of  hospitality,  would  be  the 
stepping-stones  to  piety.  Scarce  would  be  the  number  of 
Brihmana-Yatis  in  the  Kali  Yuga  who  would  stick  to  the  noble 
art  of  spiritual  culture,  and  the  K«hatriyas  would  rule  the 
earth  by  conquering  the  armed  forces  of  other  sovereigns  even 
in  the  absence  of  any  legitimate  cause  for  war,  and  simply  out 
of  a  spirit  of  land-craving.  The  members  of  the  mercantile 
community,  should  diligently  ply  on  their  respective  trades 
and  engage  in  agriculture,  and  the  S'udras  should  live  by 
serving  the  Brihmanas  in  the  age  of  Kali. 

A  man  would  degrade  himself  by  stealing  or  by  going 
unto  a  woman  related  to  him  in  the  category  of  a  'forbidden 
woman,"  or  by  eating  any  thing  that  is  prohibited  in  the 
Shastras  for  the  purpose.  A  Brihmana  engaged  in  agricul- 
ture, should  not  yoke  a  team  of  tired  bullocks  to  his  plough. 
The  Brihmanas  even  in  the  age  of  Kali,  shall  bathe  at 
midday,  practise  trance  for  a  while,  and  then  feed  the 
Br4hmanas  assembled  at  his  house.  The  five  rclisrious  sacri- 
fices  enjoined  to  be  performed  by  a  BrAhmana  householder, 
each  day,  should  be  likewise  performed  in  the  Kali  Yuga,  and 


GARUDA    PURANAM.  3II 

sins  and  inequities  should  be  held  in  contempt  they  deserve. 
A  Brdhmana  shall  not  sell  sesamum  and  clarilied  butter  for 
any  pecuniary  consideration.  An  agriculturist  is  absolved 
of  all  sins  by  giving  a  sixth  part  of  the  produce  to  his  king, 
a  twentit^th  part  to  the  god--,  and  a  thirty-third  part  therelDf 
to  the  Brlhmanas.  A  K.-hatriya,  a  Vaishya,  or  a  S'udra  agri- 
culturist  piying  no  such  tithes  as  the  preceding  ones,  stands 
charged  with  the  guilt  of  theft. 

A  Brdamana,  who  knows  the  Supreme  Brahma,  becomes 
clean  on  the  third  day  of  the  event  on  the  happening  of 
any  birth  or  death  In  his  family,  whereas  the  period  of  un- 
cleanness,  under  the  circumstance,  shall  extend  to  ten,  twelve, 
and  thirty  days  in  respect  of  the  Brahma-knowing  Ksha- 
triyas,  Vaishyas,  and  S'udras  respectively.  On  the  contrary, 
persons  belonging  to  the  Br4hmana,  Kshatriya,  Vaishya 
and  S'udra  communities  by  mere  accidents  of  birth,  shall  be 
respectively  deemed  pure  at  the  expiry  of  ten,  twelve,  fifteen 
and  thirty  days  after  the  event  under  the  circumstance. 
The  Sapinda  relations  of  a  deceased  person  or  of  a  stillborn 
child,  though  not  living  in  the  same  house,  nor  in  commen- 
sality,  shall  bide  the  same  full  term  of  uncleanness,  while 
those  removed  from  him  to  the  fourth  degree  of  consan.- 
guinity  shall  be  unclean  for  ten  days,  those  removed  to  the 
fifth  degree  shall  be  judged  unclean  for  six  days,  those  re- 
moved to  the  sixth  degree  of  consanguinity  shall  be  regarded 
unclean  for  four  davs,  and  those  removed  to  the  seventh 
degree,  shall  be  considered  unclean  for  three  days  only  from 
the  date  of  the  event  under  the  circumstance.  A  child  dead 
ill  a  distant  country  does  not  entail  any  period  of  uncleanness 
to  his  relations  beyond  the  moment  the  news  is  heard  and 
delivered.  The  corpse  of  a  child  dead  before  cutting  its 
teeth  as  well  as  th::t  of  a  still-born  one  should  not  be  crema- 
ted in  tire,  nor  anv  funeral  oblations  and  libations  of  water 
should  b"  offered  to  it.  In  the  case  of  a  miscarriage  or  abor- 
tion  of  a  fectus,   the  pepod   of  uncleanness  in  respect  of  its 


312  GARU13A   PURANAKf. 

mother,  wodid  extend  to  as  many  days  as  the  age  of 
the  fcetus  in  months  at  the  time  of  abortion.  The  period  of 
uncleanness  incidental  to  the  death  of  a  child,  dead  without 
the  rite  of  Nimakaran  (nomenclature)  having  been  done  untd 
him,  shall  expire  with  the  day  of  its  occurrence,  that  on  the 
occasion  of  one  expired  before  the  rite  of  tonsure  shaill  con* 
tinue  for  the  whole  day  and  night,  while  that  incidental  to 
the  demise  of  a  child,  dead  before  having  been  invested 
with  the  holy  thread,  would  last  for  three  days  from  the  date 
of  it^  happening,  and  for  ten  days  after  that  age. 

Ah  abortion  of  womb  happening  within  the  fourth  month 
of  gestation  is  called  a  Garbhasriva,  while  the  one  occurring 
at  a  later  period  and  in  the  fifth  or  sixth  month  of  incuba* 
tion,  is  called  a  miscarriage  (Garbha-Ty&ga).  No  such  un* 
cleanness  can  attach  itself  to  the  person  of  a  Brihmana  who 
is  a  Brahmacharin  or  is  a  daily  worshipper  of  the  sacred 
fire,  or  has  renounced  all  company  and  lives  in  solitude. 
The  artisans,  the  mechanics,  the  physicians,  and  one's 
servants,  male  slaves,  and  female  slaves,  are  incapable  of 
catching  such  personal  disqualifications  (uncleanness  inci- 
dental to  the  birth  or  death  of  a  person).  The  persons  of 
kings,  S'rotriyas  and  custodians  of  the  sacred  fire,  are  per- 
petually cleat).  On  the  occasion  of  the  birth  of  a  child, 
its  mother  shall  be  considered  clean  at  the  close  of  teti 
days  after  the  date  of  the  event,  while  its  father  shall 
be  clean  again  by  an  ablution  on  the  receipt  of  the 
news.  All  acts  should  be  suspended  on  the  happening 
of  the  birth  or  death  of  a  relation  at  the  celebration  6f 
a  marriage  or  a  religious  sacrifice  or  festivity,  except 
those  which  have  been  actually  projected  and  undertaken 
before  thie  event.  The  mother  of  a  child,  dead  within 
the  period  of  uncleanness  incidental  to  its  birth,  shall  be 
clean  again  on  Ihe  date  of  the  event.  The  period  ef 
uncleanness  incidental  to  the  death  of  a  person,  dead  in  a 
cowshed,  is  only  one  day.     By  carrying  the  dead  body  of  a 


f 


t 


dAftUoA  i^uftANAKr:  ^ij 

tnehdless  person  to  the  cremation  ground/a  mln  shall  remain 
unclean  for  a  single  day,  while  th^  period  of  uncleanness  in 
respect  of  carrying  the  dead  body  of  a  Shudra,  is  three  days 
only.  The  right  of  cremation  is  denied  to  a  suicide,  no  matter 
whether  the  death  has  been  brought  about  by  .self-poisoning 
or  strangulation,  as  well  as  to  one  who  has  died  of  an  insect- 
bite.  A  man,  defiled  by  the  contact  of  the  corpse  of  a 
person,  killed  by  any  horned  cattle  or  died  of  an  insect-bite,  is 
purified  by  practising  a  Krichchha  Vrata. 

He  who  forsakes  a  chaste  and  undegraded  wife  in  her 
youth,  is  sure  to  incarnate  as  a  woman,  and  to  suffer  th^ 
pangs  of  widowhood  in  his  six  successive  re-births.  By  not 
visiting  the  bed  of  his  wife  during  her  menstrual  period  as 
enjoined  in  the  Sh^stras^  a  man  incurs  the  sin  of  infanticide^ 
while  a  non-acommodating  wife  under  the  circumstance,  is 
sure  to  be  born  as  a  sow  in  her  next  birth*  An  abstinence 
by  the  husband  on  the  ground  of  being  engaged  in  celebra-^ 
ting  any  Vedic  rite  or  sacrifice  at  the  time^  deprives  him  of 
funeral  libations,  etc.,  after  death.  A  son  of  one's  own  loins 
as  well  as  the  one  begotten  on  one's  wife  by  another  under 
an  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  well  as  his  bride  shall  practise  a  penance  oC 
Krichchha  Vratam  for  the  expiation  of  the  crime.  TTie  person 
at  whose  hand  the  bride  is  taken,  shall  as  well  practise  the 
penances  respectively  known  as  Ati-krichchha  and  Chindri- 
yana  Vratas.  A  younger  brother  is  not  prohibited  from  taking  a 
bride  even  in  the  unmarried  state  of  his  elder^  when  the  latter 
is  found  to  be  born  a  hunchback,  or  a  dwarf,  or  impotent,  deaft 
blind,  or  dumb,  or  as  an  idiot,  or  as  one  incapable  of  distinct 
articulation.  A  betrothed  girl  may  be  married  to  another  in 
any  of  the  five  following  contingencies,  vim.,  in  the  event  of  no 
trace  having  been  found  of  her  appointed  bridegroom,  or  in 
the  event  of  his  death,  or  of  bis  taking  to  the  life  of  a  hermiti 
40 


314  CARUDA  PURANAM. 

or  on  his  lo^s  of  manhood  or  moral  degradation.  A  wife 
immolating  herself  with  the  dead  body  of  her  husband  at  the 
same  funeral  pile,  shall  live  in  heaven  for  as  many  number  of 
years  as  there  are  hairs  on  the  human  body.  A  man,  bitten 
by  a  dog,  or  by  an  animal  of  the  kindred  species,  is  purified 
by  mentally  reciting  the  Giyatri  Mantra. 

The  dead  body  of  a  Brdhmana  should  be  exhumed  on 
a  funeral  pyre  lighted  with  LoukikAgni  (fire  brought  ffom 
a  household).  The  bone  of  a  Brahmana,  killed  by  a 
Chand^Ia,  should  be  washed  with  milk  in  order  to  impart 
to  it  the  necessary  purity  before  cremation,  and  burnt  in 
fire  witk  a  recitation  of  the  proper  Mantras.  An  effigy 
of  a  Brdhmana  made  of  Kusha-blades,  should  be  burnt 
in  the  following  manner  in  the  event  of  his  death  having 
happened  in  a  distant  country.  Six  hundred  Palasha-twigs, 
should  be  spread  in  the  shape  of  a  man  over  a  piece 
of  black  deer  skin,  a  Shami-twig  being  placed  over  the 
spot  where  the  penis  would  be,  an  Arani  (fire  churning 
apparatus)  at  the  region  of  its  scrotum,  a  Kunda  (vessel)  at 
the  region  of  its  right  hand,  an  Upabhrit  (a  sacrificial  utensil) 
at  its  left,  an  Udakhalam  (a  grain  thresher)  on  cither  of  its 
sides,  a  Mushala  (threshing  rod)  at  its  back, 'k  atone  slab  at 
the  region  of  its  breast,  with  rice,  sesame  and  clarified  butter 
at  its  mouth,  a  Prokshani  on  either  of  its  ears,  an  Ajyasthali 
(vessel  for  clarified  butter)  on  either  of  its  eyes,  and  bits  of 
gold  in  the  orfices  of  its  mouth,  ears  and  eyes!  Thus  all  the 
articles  and  utensils  required  in  an  Agni  Hotra  sacrifice, 
should  he  arranged  along  the  different  parts  of  the  effigy 
of  Kuslia  griiss,  which  should  be  lighted  with  fire,  and  a  single 
libation  of  clarified  butter,  should  be  cast  therein  by  reciting 
the  Mantra,  **  Asou  svargiiya  lokdya  sviiha '  (obeisance  to 
the  Fre-God,  may  he  ascend  the  region  of  heaven).  By  thus 
burning  the  effigy  of  a  Brdhmana,  dead  in  a  distant  country, 
his  relation  may  ensure  tlie  residence  of  his  soul  in  the 
region  of  Brakma. 


rf* 


« 


'^'{CAtajDA   P'JRANAM.  3 15 


The  killer  of  a  S^Vaj)r'2<'rasa,  Heron,  Chakravak,  or  a  cock 
may  regain  the  former  purity  of  his  self  by  fasting  for  a  single 
day,  which  rule  holds  ^ood  as  regards  the  killing  of  any  other 
bird.  The  rite  of  expiation  in  connection  with  the  killing 
of  a  quadruped,  consists  in  fasting  for  a  day  and  in  mentally 
repeating  any  sacred  Mantra.  The  proper  atonement  for 
inadvertantly  bringing  about  the  death  of  a  Shudra,  consists 
in  practising  a  Krichchha  Vrata,  that  for  killing  a  membeF 
of  the  Vaishya  caste,  is  the  practice  of  an  Ati-Krichchha 
Vrata.  The  penance  to  be  practised  for  expiating  the  sin 
of  killing  a  Kshatriya,  is  a  Chdndrdyana,  which  should  be 
practised  twenty  to  thirty  times  by  way  of  atoning  for  an 
I  act  of  Brdhman-killing. 


:o:- 


CHAPTER  CVIII. 


SuTA  (Lomaharshana)  said  : — Now  I  shall  discourse  on  the 
Science  of  Ethics  and  Expediency,  a  perusal  whereof  may 
benefit  kings  and  commons  alike,  and  enable  them  ta  secure 
long  lives,  and  good  names  on  earth,  and  exalted  stations 
in  heaven  after  death.  A  man  wishing  success  in  life,  shall 
make  it  a  point  not  to  mix  in  vulgar  companies,  but  to 
associate  onlv  with  the  best  and  the  most  virtuous  in  the  land. 
Company  of  the  wicked  or  of  the  inequitous,  is  neither  good 
in  this  life  nor  in  the  one  to  come.  A  man  should  shun  even 
any  oral  discourse  with  the  wicked,  avoid  their  presence 
and  company,  be  on  his  guard  against  picking  up  a  quarrel 
with  his  trusted  friends,  or  against  mixing  with  those  who 
serve  his  enemies  or  are  in  friendlv  terms  with  them. 

Even   a   learned   man   comes   to  grief  by  teaching  a  bad 
pupil,   or  by  maintaining  a  bad  wife.    An  evil  campaoy  is  bul 


rT— T   V".: 


'-.t-.:t^-~    1-::    ni.:    a.   :•!! 


f-r-rtT- 


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^  .    .  •-  * .       ^   .  «       .  ~?  .  ^  T  ^  ^  C 

1  >•?::"*  :r.*r.i  is  &a 
s  i.  ibkk  i:-dv  is  an 
-  tke. fores:  (and  out* 
>i«  no.  Buiauias  a  pcrsoa 


GARUDA   PUR  AN  AM.  ,     317 

is  a  father  to  him.  He  in  whom  confidence  is  reposed  is 
a  friend  and  the  country  which  provides  one's  means  of  liveli« 
hood  is  one's  true  country.  A  servant  who  does  the  com- 
mands of  his  master,  is  a  true  servant,  a  seed  which 
sprouts  is  a  true  seed ;  a  child  that  lives  is  a  true  child, 
and  a^wife  v;ho  speaks  sweet  is  a  true  wife..  He  who  has 
virtue  is  truly  alive.  He  \/ho  has  piety  lives  but  in  the 
true  sense  of  t!ie  term.  Futile  is  the  life  of  him  who  is 
bereft  of  piety  and  commendable  attributes.  She  who 
speaks  sweetly  to  her  husband  and  is  a  clever  manager  of 
household  affairs,  h  a  true  wife.  She  who  is  otie  in  spirit 
with  her  lord  and  devotes  her  whole  self  to  his  happiness,  is 
a  true  wife.  He  whose  wife  decorates  her  person  with 
sandal  paste  and  perfumes  her  body  after  her  daily  ablution, 
talks  little  and  agreeably,  partakes  small  quantites  of  food, 
is  ever  fond  of  him  and  is  constantly  engaged  in  doing  acts 
of  piety  and  virtue  with  a  view  to  bring  happiness  and 
prosperity  in  the  house,  and  is  ever  ready  to  yield  to  the 
procreative  desires  of  her  lord,  is  not  a  man,  but  the  lord  of 
heaven. 

A  scolding  wife,  wild,  querulous  and  argumentative,  is 
but  the  blight  of  life  (//V. : — old  age  itself).  A  wife,  attached 
to  another  and  fond  of  staying  in  an  other  man's  house,  .and 
who  is  not  ashamed  of  her  own  depravity,  is  but  the  curse 
of  life.  A  wife  who  appreciates  and  honours  the  good 
qualities  in  her  lord  and  lives  in  loving  submission  to  his 
wishes,  is  satisfied  with  the  little  she  gets,  is  alone  entitled 
to  be  called  a  beloved.  An  unchaste  wife,  an  in.sincere 
friend,  an  argumentative  servant,  and  a  residence  in  a 
snake-infested  chamber,  are  but  the  preludes  to  death.  Walk 
not  in  the  path  of  the  wicked,  but  sit  in  the  assembly 
of  the  pious  and  the  godly.  Suffer  not  the  transitory 
character  of  all  mundane  things  to  be  absent  for  a  mo- 
mjerjt^rojp  your  mind,  and  be  perpetually  engaged  in  doing 
w.)]|at,^i^  2j[ood  and  commendable.     A  woman  who  is  deadlier 


Zli  Gi^RUDA  PURANAM. 

than  the  fangs. of  a  serpent,  or  one  that  is  blood-eyed,  black 
and  fierce  as  a  tigress,  or  is  possessed  of  a  cow-like  tongue 
and  becomes  foul-mouthed  in  rage,  or  is  eccentric  in  her 
habits,  apathetic  and  fond  of  staying  in  an  otherman's  house, 
s!iould  not  be  courted  by  a  wise  man  for  matrimonial 
alliance  He  who  lives  in  a  snake-infested  chamber,  or 
whose  disease  has  run  into  an  incurable  type,  as  well  as  the 
one  who  has  passed  through  the  three  bodily  stages  of  in- 
fancy, youth  and  old  age,  is  undoubtedly  inl  the  grasp  of 
Death.  Where  is  the  man  who  can  retain  his  mental  equili- 
brium under  the  circumstance  ? 


lo:- 


CHAPTER  CIX, 


LOMAHARSHANA  said  : — Money  should  be  saved  for  the  time 
of  distress,  and  a  wife  should  be  protected  even  at  the 
sacrifice  of  a  stored  up  treasure.  A  man  should  defend 
his  own  self  even  at  the  cost  of  his  wealth  and  wife.  It  is 
prudent  to  sacrifice  a  individual  for  the  protection  of  a  family. 
The  safety  of  an  village  should  be  purchased  with  the  loss  of 
a  family,  while  that  of  a  country  should  not  be  regarded  too 
dear  even  at  the  sacrifice  of  a  single  village,  it  being  impera- 
tively obligatory  on  a  person  to  save  his  own  self  even  at 
the  loss  of  the  whole  world.  It  is  better  to  live  in  hell  than 
to  reside  in  a  house  of  infamy.  Extinction  of  the  effects 
of  his  own  misdeeds  in  life,  sets  free  a  condemned  spirit  from 
its  doleful  confines,  whereas  a  person  who  has  once  resorted 
to  a  house  of  ill  fame,  can  never  be  properly  reclaimed.  A 
wise  man  does  not  move  one  step  by  letting  go  his  sure  and 
former  foot-hold.  An  old  situation  of  trust  and  tested  safety 
should  not  be  given  up  without  well  ascertaining  the  /nature 
of  a  new   one.     A  man   should   renounce   a  country  wh6se 


•   ■      • 


GARUDA  PURANAM.  319 

inhabitants  walk  in  the  path  of  inequity,  give  up  his  resi- 
dence in  a  house  found  to  be  infested  with  dangers,  avoid 
all  connections  with  a  niggardly  prince,  and  forego  the  com- 
pany of  deceitful  friends.  Of  what  good  is  the  gold  which 
is  in  the  greedy  gripe  of  a  miser?  Of  what  worth  is  the 
knowledge  which  is  wedded  to  a  low  cunning  nature  ?  What 
does  mere  personal  beauty  avail  a  person  whose  mind  is  not 
adorned  with  ennobling  attributes  ?  And  what  is  the  good 
of  one's  having  a  friend  who  forsakes  one  in  days  of 
adversity. 

From  unforeseen  quarters  friends  gather  round  a  man 
in  power  and  prosperity.  Even  the  very  kins  of  one,  out 
of  office  and  fortune,  turn  their  back  as  enemies  in  one's 
adversity.  Friendship  is  tested  in  distress  ;  valour,  in  battle ; 
a  wife,  on  the  loss  of  fortune ;  and  an  agreeable  guest  in 
time  of  famine  or  scarcity.  Birds  forsake  a  tree  whose 
fruits  are  gone.  Herons  visit  not  the  shores  of  a  dried  pool. 
Courtesans  smile  not  on  (forswear  the  company  of)  a  person. 
whose  purse  is  exhausted,  nor  Ministers  flock  round  a  king, 
bereft  of  his  sovereignity.  On  the  withered  flowers  the  bees 
sit  not  with  their  melodious  hummings,  nor  do  herds  of  deer 
roam  about  in  the  forest  which  a  wood  fire  has  consumed. 
One  person  endears  another  simply  out  of  motives  of  self- 
seeking.     Is  there  any  love  for  love's  sake  an  earth  ? 

The  greedy  f  re  taken  by  gain,  the  proud  by  a  show  of 
humility,  fools,  by  pleasing  'themes,  and  the  wise  by  truth. 
The  gods,  the  good  and  the  Brahmans,  are  pleased  with  the 
exhibition  of  genuine  goodness,  the  vulgar,  with  food  and 
drink,  and  the  erudite,  with  learned  discourses.  The  good 
should  be  won  over  with  marks  of  respect.  The  crafty 
should  be  won  by  creating  a  breach  in  their  ranks,  the  low 
by  making  tritling  gifts  or  concessions  in  their  favour,  and 
one's  rivals  by  exhibiting  equal  prowess.  An  intelligent 
man  shall  enter  into  the  good  graces  of  persons  he  shall 
have   to   deal   with*  through   an    accurate  .judgment  of  their 


3^0  OARUDA  PURANAM« 

liked  and  disliked,  ind  thus  speedily  win   them   mtv  l6  bi^ 
cause  or  side^ 

No  confidence  shonld  be  reposed  in  (the  freaks  of)   rivers^ 
horned  cattle^  clawed   beasts,  women,  persons  of  royal  blood 
and  arm«-bearing   individuals    (fully   equipped   soldiers  etc.,) 
A  prudent  man  should  never  give  any  publicity  to  any  insult 
he  might  have  suffered,  to  atiy  deception  that  might  havebeed 
practised   upon   him,   to  any  heart-ache  of  his  own,  nor  to  an 
instance  of  female  infidelity  in  his  house.  Movements  in  a  low 
or  wicked   company,  a  long  separation  from  her  husband,  ex- 
cessive  and   indulgent  fondling,  and  a  residence  in  another's 
house  are  the  factors  which  excite  a  wife  to  break  her  plight- 
ed   faith.     Who   is   he  who  can  boast  of  a  spotless  pedigree  7 
Where   is   the   man    who   has   never  been   assailed  by  any 
malady  ?     Who   is   he   whom  danger  doth  not  beset  in  life  ? 
Who  can  be  sure  of  the  perpetual  favours  of  fickle  fate?  Who 
is  he  whom  opulence  filleth  not  with  pride  ?     Who  is  he  who 
€tandeth  above  all  probability  of  danger  ?     Where  is  the  man 
who  is  impervious  to   female   charms  ?     Who   is   he  whom  a 
king  doth  love  in  his  heart  ?     Who  is  he  whom  Time  doth  not 
sway  ?  Who  is  he  whom  begging  doth  not  lower  ?    Who  is  he 
who  being  netted  with  the  guiles  of  the  crafty,  has   come  ot( 
Unscathed  ?     Perpetually   in   distress   is  the  man  who  has  no 
friends  or  relations  of  his  own,  nor  endowed  with  a  sharp  in-' 
tellectual  faculty  and  incapable  of  putting  a  success  to  better 
advantage.  Wherefore  should  a  wise  man  engage  in  a  pursuit^ 
success   in   which   does   not   bring   in  any  profit,  and  failure 
whereof   is  fraught  with  dangerous  results.     Quit  the  country 
where  you  can  find  neither  friends  nor  pleasures,  nor  in  which 
is  there  any  knowledge  to  be  gained. 

Acquire  that  wealth  which  kings  or  thieves  can  neither 
exto.-t  nor  steal  and  which  follows  a  person  even  beyond  the 
grave.  Your  successors,  after  your  demise,  shall  inherit  and 
divide  among  themselves  the  wealth  which  has  cost  you  life- 
long and  killing  toils  to  acquire. 


f  ■  • 


.• 


f ' 


• 


CAftUDA  PURANaM.  ^t 

The  sOul  only  enjoys  the  fruits  of  the  sins  and  inequities 
Involved  in  the  acquisition  of  wealth  which)  again,  forms  the 
Iportion  of  others  who  come  next.  A  miser^  earning  and  hoar- 
ding up  gold  without  knowing  its  proper  use,  is  like  a  mouse 
which  steals  from  other  men's  granarieS)  and  is  only  troubled 
with  the  care  of  defending  his  ilUgotteil  gain.  A  miser,  naked, 
wretched  and  lamenting  the  loss  of  his  fortune- by  striking  his 
liand  against  his  forehead,  shows  but  the  evil  effects  of  not 
making'any  gift  (proper  use  of  money).  A  miser,  continually 
crying  for  fresh  hoards,  and  stretching  out  his  palms  in  greedi 
demonstrates  but  the  plight  in  which  a  non-giver  would  stand 
in  his  next  birth.  May  you  never  be  in  such  a  predicament. 
Money  hoarded  up  by  a  miser  simply  for  the  pleasure  of 
hoarding,  without  being  spent  in  the  celebration  of  a  hundred 
Horse-Sacrifices,  or  in  relieving  the  want  of  the  wise  and  the 
erudite,  ultimately  finds  its  way  into  the  coffers  of  thieves 
and  king's  courts.  The  wealth  accumulated  by  a  miser, 
never  comes  to  the  use  of  the  Brahmanas,  nor  to  that  of  his 
own  relations;  is  never  spent  for  any  religious  purpose, 
nor  in  purchasing  his  personal  comforts,  but  is  consumed 
by  fire,  thieves,  and  law-courts. 

May  that  wealth  which  is  acquired  by  vicious  ways,  or 
by  excessive  toil,  or  by  bowing  down  to  one's  enemies, 
be  never  yours. 

Non-cultivation  thereof,  is  a  blow  to  one's  learning ;  a 
shabby  dress  is  a  blow  to  a  woman  ;  eating  after  digestion  is 
.1  blow  to  a  disease  ;  and  cleverness  is  a  blow  to  one's  enemies. 
Death  is  the  penalty  for  theft,  a  separate  bed  is  the 
punishment  for  a  wife,  a  cold  greeting  is  the  punishment 
for  deceitful  friends,  and  non-invitation  is  the'punishment 
for  Brahmanas.  Rogues,  artisans,  servants,  badmen,  drums, 
and  women,  are  softened  and  set  right  by  beating.  They 
do  not  deserve  good  behaviour.  A  mission  is  the  true  test 
for  the  efficiency  of  one's  servants ;  adversity,  for  the  sin- 
cerity  of  one's   friends ;    and    loss   of  fortune  is   the  proper 

41 


3.22  GARUDA   PURANAM. 

occasion  to  test  the  fondness  of  one's  wife.  A  woman  takes 
twice  as  much  food,  is  four  times  as  much  cunning,  six 
times  as  much  resourceful,  and  eight  times  as  much  a/morousi 
as  a  man.  Sleep  cannot  be  conquered  by  sleeping.  A 
woman  knows  no  satisfaction  in  sexual  matters.  Fire  can« 
not  be  conquered  with  logs  of  wood,  nor  thirst,  with  wines* 
Amorous  fancies  in  women,  are  roused  up  by  a  meat  diet  and 
emulsive  fares,  by  good  apparels,  flowers,  perfumes  and  wine. 
Verily  do  I  say  unto  you,  O  Shounaka,  that  even  an  ascetic 
Brahmacharin,  becomes  fascinated  [at  such  a  sight],  and  the 
sexual  organ  of  a  woman,  is  moistened  at  the  sight  of  a  hand- 
some and  well-dressed  youth,  even  if  he  happen  to  be  con- 
nected with  her  in  the  relationship  of  a  father,  a  brother,  or  a 
son.  A  woman  as  well  as  a  river,  let  alone,  is  sure  to  take  the 
downward  course.  A  woman,  under  the  circumstance,  brings 
down  the  honour  of  her  family,  while  a  river  tumbles  down 
her  banks.  A  free  woman,  or  an  unchecked  stream  of  water, 
is  sportive  in  her  course.  Fire  is  never  satisfied  with  fuels ; 
nor  an  ocean  is  satisfied  with  receiving  rivers.  Death  knows 
no  satiety ;  and  a  woman  knows  no  gratification  in  matters 
sexual.  A  man  knows  no  satiety  in  discoursing  with  good 
and  sincere  talkers  ;  pleasure  never  palls ;  and  a  man  knows 
no  satisfaction  as  regards  the  increased  duration  of  his  life, 
and  increased  number  of  his  progeny.  A  king  knows  no 
gratification  in  the  acquisition  of  wealth,  nor  is  an  ocean 
satisfied  %vith  the  increase  of  its  tributaries.  A  learned  mai¥ 
knows  no  content  in  discoursing,  nor  the  eyes  suffer  any 
satiety  with  their  feasts  of  royal  sight  (sight  of  the  king). 

Those  excellent  men,  who  live  by  plying  any  honest 
trade,  and  rest  contented  with  money  honestly  earned  and 
cbtaine.'!,  are  true  to  their  own  wives  and  pass  their  timer 
in  intellectual  pursuits,  practise  hospitality  to  all  comers^ 
and  are  the  lords  of  their  own  senses,  attain  liberatioa 
even  in  their  own  homes.  Residence  in  a  brick-built  house 
«f    one's  own,   in   the  company  of  a  beautiful  and  loving 


■*X^'^  GARUDA   PURANAM.  323 

wife,  bedifFked'mth  ornaments,  and  in  elysian  felicity,  should 
be  ascrib^ffW^e  dynamics  of  good  deeds  done  in  one's 
prior  birth.^o  ^«^6lnan  baffles  the  best  wisdom  of  the  wise. 
She  is  incorrigible  and  simply  incomprehensible,  being  in- 
capable of  being  won  with  flattery,  jewels  or  frankness,  or 
of  being  cowed  down  to  submission  with  threats  of  violence, 
and  sets  at  naught  the  injunctions  of  the  S'astras.  Little' 
by  little  a  man  should  acquire  learning.  Little  by  little  a 
mountain  should  be  climbed.  Little  by  little  desires  should  be 
gratified,  and  virtues  acquired.  These  five  things  should  be 
gradually  performed. 

Eternal  are  the  effects  of  divine  worship  and  contempla- 
tion. Through  all  eternity  runs  the  merit  of  the  gift  to  a 
Brahmana.  Eternal  is  the  happiness  which  a  good  friend  and 
a  good  education  confer  on  a  person.  Pitiable,  indeed,  are 
they  who  have  got  no  education  in  their  childhood,  and  fail 
to  secure  any  wealth  and  wives  in  their  youth.  They  may 
be  likened  unto  the  beasts  that  roam  about  in  the  world  in 
the  guise  of  human  beings.  A  student  of  the  Shastras,  shall 
not  constantly  indulge  in  thoughts  of  eating,  but  travel  even 
to  a  distant  clime  for  his  study  with  the  speed  of  the  celestial 
Garuda  (the  bird  of  conveyance  of  the  divine  Vishnu).  Like 
the  lotus  in  winter,  those  who  have  not  studied  out  of  play- 
ful tendencies  in  their  infancy,  and  have  defiled  their  souls 
with  the  follies  of  youth,  shall  be  withered  up  in  their  old 
age,  overwhelmed  with  griefs  and  cares. 

Disquisitions  on  Religion  and  Godhead  are  as  old  as  the 
human  race,  yet  the  SVutis  could  not  come  to  an  agreement 
ancnt  those  subjects.  There  is  not  a  Rishi  but  propounds 
a  theory  of  his  own.  True  religion  lies  hid  in  a  cave.  The 
path  of  the  masters  is  the  true  path  in  life. 

The  latent,  or  hidden  workings  of  a  man's  mind,  should 
be  gathered  and  ascertained  from  his  mien,  demeanour,  and 
the   contortions  of  his  face  and  eyes.     A  wise  man  can  catch 


f'V  ^    * 

/      -' 


324-  -GARUDA  PURANAM..  ii^r^:'^ 

the  significance  even  of  an  unarticulated  spe^h.  ATlie  func« 
tion  of  the  intellect  is  to  read  the  language  of. ..demeanours, 
etc.  Even  a  beast  can  understand  the  meaning,  of; an  arti- 
culated speech.  Do  not  horses,  elephants,  etc.,  execute  the 
biddings  of  their  drivers  ?  Tumbled  out  of  a  fortune,  one 
should  start  on  a  pilg^mage  ^  a  distant  shrine.  Deviation 
from  the  path  of  truth  leads  to  Rourava  (a  hell  of  that  name), 
deprived  of  the  privilege  of  trance  (occult  sight).  One  should 
bide  his  time  with  truth  and  patience.  Ousted  of  his  king<i 
dom,  a  king  should  go  out  on  a  hunting  excursion  ia 
the  forest, 


•:o;« 


CHAPTER  ex.  t- 


SuTA  said :— He  who  rejects  a  certain  good  in  quest  of  one 
which  is  uncertain  and  remote,  loses  both  the  certain  and 
the  prospective  one.  Like  erudition  in  the  dumb,  like  swords 
in  the  hands  of  cowards,  a  beauty  wedded  to  a  blind  husband^ 

• 

loses  the  significance  of  her  life.  A  good  appetite  with  plenty 
to  eat,  a  healthy  sexual  potency  with  a  bevy  of  handsome 
wives,  and  opulence  with  a  heart  that  unstintedly  gives  to 
the  poor,  are  the  effects  of  a  prior-life  Tapasya  of  no  mean 
order.  The  high  prerogative  of  reading  the  immutable 
Vedas  (revelations)  is  the  fruit  of  performing  the  Agnihotra 
sacrifices.  Good  both  in  this  world  and  the  one  to  come,  is 
the  fruit  of  one's  moral  living  in  this  existence.  Offsprings 
and  sexual  pleasure  are  the  fruits  of  marriage,  and  charity 
and  enjoyment  are  the  fruits  of  wealth.  One  should  marry  a 
girl  of  noble  descent  even  bereft  of  personal  attractions,  in 
preference  to  a  handsome  one  with  spacious  and  well-formed 
hips  but  of  low  and  obscure  parentage. 


■I 


GARUOA  rflRANAM.  335 

riches  of  the  mighty  who  would  meet  such 
effo  punishment.  Who  on  earth  will  stretch  out 

his  faan^tfr/T^  a  cobra  of  the  jewel  which  shines  on  its  hood  ? 
Clarifiedrtftutttr  may  be  taken  even  from  a  house  of  divine 
service,  and  good  words  may  be  considered,  even  if  spoken  by 
a  child.  Gold  may  be  taken  from  a  person  of  impure  descent, 
and  a  good  and  virtuous  wife,  even  from  a  family  of  question- 
able morals.  Friendship  with  a  Icing  is  an  absurdity.  Ab- 
surdity is  a  serpent  without  venom,  and  absurd  is  the  lasting 
good  name  of  a  house  in  which  female  children  are  born. 
One  should  engage  a  devoted  person  in  one's  own  house,  en- 
gage one's  sons  in  pursuit  of  knowledge,  keep  one's  enemies 
engaged  with  dangers,  and  engage  one's  own  Self  in  the ' 
pursuit  of  God.  Servants  and  ornaments  should  be  kept  and 
worn  in  their  proper  places.  No  one  puts  on  a  head-gear 
around  his  ankle,  nor  a  servant  thinks  that  he  is  the  master. 
Head  is  the  natural  place  for  fire,  ocean,  king  and  head  jewels. 
They  should  never  be  touched  with  the  foot  even  through 
inadvertance. 

Even  in  their  own  homes,  liberation  awaits  those  free 
and  foremost  of  men,  who  are  true  to  their  wives  and  the 
commandments  of  tlie  scriptures,  and  live  content  with  their 
honest  gain,  practising  hospitality  and  self-control  and 
dedicating  themselves  to  the  services  of  the  God  and  the 
Brahmanas.  Paradise  on  earth  is  the  residence  in  a  splendid 
mansion  in  the  company  of  a  pleasant,  handsome^  and 
gem-bedecked  wife,  which  can  result  only  from  the  dynamics 
of  good  deeds  done  by  a  man  in  bis  previous  existence. 
Neither  by  gift  alone,  nor  by  simple  respect,  cauTtesy* 
nursing,  chastisement,  etc.,  nor  with  knowledge  alone 
that  a  woman  can  be  conquered.  Gradually  knowledge 
should  be  acquired.  Little  by  little  a  fortune  should  be  built 
up.  By  degrees  a  mountain  should  be  climt>ed  (difficulty 
should  be  surmounted).  Little  by  little  desires  should  be 
gratified,  an^  litttle  by  little  virtues  should    be  acquired. 


326  GARUDA  PURANAM. 


•      ■  *     • 


N. 


I 

graduated  efforts  being  enjoined  to  be   made.4D  these  five 
things.  fZi^y^^Jt' 

For  all  eternity  lasts  the  merit  of  divine  ^rvite,  while 
that  of  making  a  gift  to  a  Brahmana  endurestior*.  good. 
Eternal  are  the  fruits  of  knowledge  wedded  to  a  noble* 
nature ;  and  eternal  is  the  friendship  which  is  roused  up 
in  a  lofty  soul.  Pitiable,  are  those  human  mammals  in  life 
who  neglect  their  studies  out  of  excessive  fondness  for  play 
in  their  childhood ;  and  fail  to  secure  good^  friends,  wives, 
and  fortunes  in  their  youth.  They  are  but  beasts  in  human 
shapes.  Like  the  petals  of  a  flower,  only  two  alternatives 
are  open  to  a  man  of  true  vigour,  either  to  be  placed 
on  the  heads  of  men,  or  to  drop  down  withered  and  unnoticed 
in  a  lonely  forest.  A  gem  which  is  fit  to  be  worn  on  the  head, 
set  in  a  fitting  ornament  of  gold,  shines  none  the  less  if  it  is 
tied  around  the   ankle.     But  censurable  is  the  man  who  puts  / 

it  in  such  a  low  and  wrong  position.  Great  is  the  differ- 
ence between  a  horse  and  an  elephant,  wood  and  iron,  stone 
and  sliver,  and  a  man  and  a  woman.  The  lofty  aspirations 
and  ennobling  virtues  of  a  truly  great  man  who  is  vanquished^ 
are  not  jeopardised  in  his  disgrace ;  the  tongues  of  a  flame 
(fire),  never  cease  to  point  upward  even  when  held  in  an 
inverted  position.  A  good  horse  brooks  not  the  touch  of  a 
whip ;  nor  a  lion,  the  roar  of  an  elephant ;  nor  a  true  hero,  the 
boastings  of  his  rival.  Seek  not  the  service  of  the  wicked,  nor 
beg  of  the  mean  and  the  vulgar,  even  if  thou  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.  A  reunion  with  a  friend  who  has  once  betrayed  himself,  /' 
is  fatal  to  a  person  like  conception  to  a  she-mule.  A  wise 
man  shall  not  spare  the  offsprings  of  his  enemy,  even  if 
courteous  and  sweet-mouthed  inasmuch  as  they  can  prove 
themselves  fatal  like  cups  of  poison.  One  enemy  .should 
be  got  rid  of  through  the  help  of  another  one  by  a  favour,  as 
a  thorn,   pricked  into  the  sole  of  the  foot,  b  extracted  with 


GARUDA   t>URANAM.  2^1 

the  help  of  one  taken  bold  of  by  tbe  hand.  No  means  is 
necessary  to  be  devised  for  the  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  tree 
which  grows  on  the  bank  of  a  treacherous  riven  The  harni- 
tul  appear  as  good  and -the  good  as  harmful,  when  for<^ 
tune  fiowns.  A  man,  under  the  circumstance,  is  inevitably 
drawn  on  towards  the  evil  which  leads  to  his  doom.  Good 
propensities  return  with  the  smile  of  Fortune^  and  a  man^ 
perceiving  the  errors  of  his  judgment  and  conduct,  forth* 
with  turns  aside  from  the  path  of ^  eviL  No  sense  of  false 
delicacy  should  be  observed  in  matters  of  learning,  pecu« 
niary  transaction  and  mutual  dealing.^  Live  not  in  a  country 
which  can  not  boast  of  these  five  factors,  namely,  a  king, 
rich  men,  S'rotriyas  (scholars  well-versed  in  Vedic  lore),  a 
river  and  a  physician.  ^  Live  not  in  a  place,  even  for  a 
single  day  where  th<;se  five  things,  such  as^  prospect  of 
earning  a  livelihood,  sense  of  shame,  dread  of  law,  mercy,  and 
charity,  exist  not..  Live  not  in  a  place  which  is  devoid  of 
these  five  things,  such  as,  an  astrologer,  a  S'rotriya,  a  king,  a 
river,  and  a  true  anchorite.  >^0  S'ounaka,  perfect  knowledge 
does  not  culminate  in  any  particular  individual,  since  every 
one  knows  not  all,  nor  there  can  be  found  an  omniscient 
being  among  men.  None  is  omniscient  in  this  world,  nor  is 
there  one  entirely  devoid  of  knowledge.  .Wise  men  make 
such  distinctions  as  Erudite,  Idiot  and  Average  Intellect, 
according  to  a  relative  standard  of  knowledge  possessed  by 
the  individual  members*  of  a  society. 

:o:- 


•  .  • 


CHAPTER  CXt. 


SUtA  said  : — Now  t   shall  deal  with  th^  tomnieiidabie  itkit§ 

in  kings,  and  servants  in  regal  employ,  which  a   king  should 

keep  a  constant   eye   upon,   during  their  entire  period  of 

Service.     A   king;  should  rule  his   kingdom  according  to  the 

tenets  of  true  religion,  and  in  the  light  of  truth  altid  justice^ 

and  protect  the  Country  from  the  inroads  of  foreign  invaders^ 

Like  a  florist  who  makes  a  festoon   by  culling  flowers   frorrt 

flower-bearing     trees     without     uprooting     them^    a     king 

should   collect   a  tithe  of   the  income  of  his  subjects  by  the 

way  of   imperial   revenue^   without  creating  any  hardship  on^ 

or  grinding,   them  with  an  unbearable  taxation.     As  a  milk-» 

man   milches   a    cow    without     exhausting    the    supply    in^  / 

or  cutting  away^   her  teats,  so  a  king   shall  justly  tap   the 

resources   of  an   enemy's   counti'y   brought   under  his  sway^ 

without   draining   it   dry   or  carrying  fire  and  sword  through 

its  entire  lengths     Hence  a  king  should   rule  the  world   for 

the   advancement   of  order   and   prosperity,   since  the  Earth 

with  the  fame,   valour   and  strength  which  follows  a  just  and 

vigorous  rule,  belongs  to  her  protector. 

That  king,  who,  having  bridled  his  senses,  dedicates  him- 
self to  the  service  of  God  and  the  well-being  of  the  world  (Es) 
and  the  Brahmanas,  is  alone  capable  of  justly  ruling  his  sub- 
jects. Even  amidst  when  flushed  with  victory  and  prosperity^ 
a  king  should  devote  his  Self  to  the  pursuit  of  Virtue,  since 
the  riches  of  the  world  are  always  liable  to  decay,  wherea» 
the  opulence  of  the  soul  knows  no  perishing.  Pleasant  indeed 
it  is  to  gratify  one's  desires.  Pleasant,  indeed,  are  the  riches 
of  the  world,  but  they  are  fickle  and  transitory  as  the  flurried 
and  wistful  glances  of  an  amorous  damsel. 

Old  age,  like  a  tigress,  is  lying  in  wait  just  to  spring 
upon    a   man ;   and    Diseases,   like   victorious   enemies,   are 


CAftUDA  PURANAM.  3^0 

COttSUmirt^  his  llmb^ — and  life,  like  water  in  a  leaky  vessel,  is 
fast  ebbing  away.  Ah,  wherefore  should  he  not  attend  to  the 
Well-being  of  his  Own  Self  ?  Why  do  you  continue  in  com- 
placent quietitude,  oh  men  ?  Why  do  you  allow  yourselves 
to  be  smitten  with  the  amorous  glances  of  youthful  maidens  ? 
Why  do  you  not  think  of  what  will  befall  you  after  death  ? 
Life  is  transitory ;  and  each  moment,  the  Ghati-yantra  (a  time- 
measuring  apparatus  somewhat  like  our  modem  clock)  of  the 
heart  ticks  Out  the  footfalls  of  approaching  Death. 

He,  who  looks  at  another's  wife  as  his  own  mother,  at 
another's  goods  as  (worthless)  brickbats,  and  upon  all  men 
as  similarly  susceptible  to  impressions  of  pleasure  and  pain 
as  his  own  self,  sees  but  right.  King^s  desire  realms, 
O  lord  of  the  Brdhmanas,  only  for  the  end  that  their  com- 
mands might  not  be  frustrated.  Kings  collect  money  only 
to  leave  its  residue  at  the  disposal  of  the  Brihmanas  after 
first  providing  for  their  own  legitimate  wants.  Omkir  is  the 
natural  sound  of  the  Brihmanas.  Recitation  of  Omkar  leads 
to  the  expansion  of  the  suzerainty  of  a  king  and  contributes 
to  his  health  and  prosperity  in  life. 

Even  *  the  Munis,  though  otherwise  incapable  of  earning, 
are  found  to  make  provisions  for  times  of  scarcity,  and 
hence  it  is  doubly  incumbent  on  a  sovereign,  who  rules  his 
liege  subjects  in  a  paternal  spirit,  to  keep  his  treasuries 
well-replenished  at  all  times.  He  who  has  money,  has  many 
friends.  He  who  has  money,  has  many  relations — he  who 
has  it  is  a  learned  man.  He  only  is  really  worthy  who 
has  a  long  purse  at  his  command.  Friends,  wives  and 
sons  forsake  a  man  in  distress  and  fall  off  in  his  days  of 
adversity.  They  return  to  him  with  the  return  of  fortune. 
Hence  money  is  the  only  true  friend  a  man  may  have  in 
this  life.  Blind  is  the  king  who  is  bereft  of  knowledge. 
A  blind  prince  may  see  through  the  eyes  of  his  spies,  but 
an  ignorant  king  is  always  in  the  dark.  Transient  is  the 
sovereignty  of  the  prince  whose  sons,   servants  and  priests 


33a  GARUOA  PURAlfAM^ 

are  not  always  on  the  alert,  and  whose  senses  hate 
lost  their  wonted  vigour.  The  king  who  .  has  conquered 
the  hearts  of  his  friends,  sons  and  servants  may  already 
count  upon  the  sovereignty  of  the  whole  .ocean-girdled  earth 
with  the  homage  of  the  potentates  of  her  different  divisions* 
The  king,  who  defies  the  dictates  of  reason  and.  the  injunc- 
tions of  the  Shastras,  is  dead  both  in  this  world  and  the  next* 
Even  in  defeat  or  discomfiture  a  king  should  not  give  vent 
to  grief  or  despondency.  Equally  indifferent  to  pleasures 
and  pain,  he  shall  always  try  to  preserve  his  equanimity. 
The  wise  grieve  not  at  the  loss  of  fortune.  Does  not  the  mooD 
come  back  resplendent  out  of  the  jaws  of  the  Rahu  ?  Fie 
to  him  who  thinks  only  of  his  body  and  its  comforts.  Grieve 
not  at  the  loss  of  flesh  and  muscular  strength.  Whoever  has 
not  heard  it  that  the  sons  of  Pindu  managed  to  retrieve  their 
fortune  even  amidst  almost  insurmountable  difficulties  ? 

A  king  shall  protect  the  courtesans  by  hearing  their  songs 
and  witnessing  their  dances  and  theatrical  performances,  and 
his  subjects  with  the  cultivation  of  sciences  of  money-making 
and  warfare.  An  unjust  and  groundless  chastisement  of  his 
servant  by  a  king  is  often  retalliated  by  an  attempt  at 
poisoning  him.  A  king  shall  renounce  all  fickleness  in  his 
dealings  and  be  always  truthful  and  pleasantly  disposed  to 
his  servants,  subjects  and  the  Brihmanas.  A  king,  who  being 
elated  by  the  fealty  of  hb  friends  ^and  relations  yields  to  ^ 
the  snares  of  gossip  and  falconry,  is  easily  conquered  by  his 
adversary*  A  king  shall  not  alwajrs  roar  nor  frown,  but 
protect  his  servants  without  infringing  the  rules  of  state-' 
craft.  Pleasures  and  luxurious  habits  are  the  two  things 
which  should  be  foresworn  by  a  king:  The  luxurious  and 
the  voluptuous  are  easily  defeated  by  their  enemies  in  battle.. 
Even  the  gods  stand  in  dread  of  him  who  is  possessed  of 
energy,  daring,  fortitude,  strength,  valour  and  intelligence* 
It  is  an  evil  providence  that  mars  the  success  of  an  energetic 
exertion,  still  a  man  must  exert  and  command  success* 


/ 


CHAPTER    CXII. 


SUTA  said  :-*-There  are  three  kinds  of  servants,  good,  bad  and 
indifferent,  who  shall  be  posted  to  offices  best  suited  to  their 
capacities.  Presently  shall  I  describe  in  detail  the  traits  which 
are  to  be  commended  in  the  character  of  each  of  them,  as 
narrated  in  the  works  on  Social  Economy.  Gold  is  tested  by 
touch,  cutting,  striking  and  melting,  whereas  a  servant  is  known 
by  his  conduct,  character,  parentage  and  acts.  A  man  of 
noble  birth  and  character,  who  is  further  graced  by  the  qualifica- 
tions  of  truthfulness,  honesty  of  purpose,  handsome  features 
and  a  broad  catholicity  of  views,  should  be  entrusted  with  the 
management  of  a  realm.  He  who  can  rightly  assay  gold, 
silver  and  precious  stones,  should  be  alone  appointed  as  the 
jeweller  to  his  king.  An  officer,  who  understands  the  com- 
parative strength  or  weakness  of  the  enemy's  forces  and 
can  at  once  detect  the  point  of  vantage  in  a  field  of 
battle,  should  be  alone  confided  with  the  martialship  of  the 
realm.  ^  He,  who  can  read  the  mind  of  his  master  by  his  looks 
and  ge.stures,  and  is  strong  vigilant,  and  handsome,  and  can 
successfully  deal  or  pair  off  a  blow,  should  be  appointed  as  a 
warder.  "^The  king's  writer  or  secretary  shall  be  a  man,  who 
is  intelligent,  wise,  truthful  and  self-controlled  and  is  well- 
read  in  all  the  branches  of  the  Shastras.  ^The  royal  ambas- 
sador shall  be  a  man  of  profound  intelligence  and  clear  com- 
prehension. An  adept  in  the  art  of  simulation,  be  must  be 
capable  of  reading  what  passes  in  other  men's  mtnds  and  of 
giving  the  right  reply  at  the  opportune  moment.  The  high 
priest  of  the  realm,  should  be  a  man  of  vast  erudition  and 
perfect  self-control — a  hero  in  soul  and  virtue,  ^he  royal  cook 
should  be  a  man  whose  father  and  grandfather  had  served 
in  the  same  capacity  before  and  who  is  truthful,  hardy 
and  cleanly  in  his  habits ;  He,  who  has  acquired  a  masttry 


33^  CARUDA  PURANAM. 

in  the  science  and  practice  of  medicine  and  is  virtuous, 
frank  and  friendly  to  all — ^beaming  with  the  glow  of  health 
and  kindness  which  virtue  sheds  only  on  the  face  of  her 
sincere  and  ardent  votary,  shall  be  the  royal  physician.  The 
royal  priest  should  be  a  man  who  has  studied  the  V^dis  and 
the  V^dingas,  and  constantly  meditates  upon  the  divine  Self, 
and  celebrating  Homa  ceremonies  and  pleasing  the  whole 
woild  in  his  weal  and  woe.  A  king  shall  dismiss  from  the 
royal  service  any  writer  (secretary),  astrologer,  computer,  and 
the  head  of  any  civic  corporation,  etc.,  any  way  found 
wanting  in  their  respective  duties. 

Double-tongued  are  the  snakes  and  the  malicious ;  their 
cruel  mouths  are  the  source  of  many  an  evil  to  man.  Avoid 
the  company  of  an  erudite  miscreant :  Is  not  the  serpent  that 
bears  a  gem  on  its  hood  doubly  dangerous  for  the  stone  ? 
Who  is  he  that  dreadeth  not  the  malicious  who  work 
mischief  without  any  provocation  and  who  are  but  the  ser- 
pents in  human  form  ?  Words  of  spite  drop  down  from  the 
mouths  of  the  malicious  ;  the  fangs  of  serpents  secrete  dead- 
ly venom.  The  king,  who  ruins  a  servant,  who  is  equally 
rich,  powerful  and  influential  as  himself  and  holds  a  divided 
sway  over  the  country,  escapes  ruin  ill  hb  turn.  They  bode 
no  good — those  servants  who  show  themselves  silent,  va« 
larous,  truthful,  self-controlled  and  capable  at  the  outset,  and 
exhibit  contrary  qualities  in  the  course,  of  the  service.  Rare 
are  the  servants  who  are  contented,  laborious,  vigilant,  equal- 
ly devoted  for  good  or  for  evil,  and  capable  of  being  readily 
roused  up  from  their  sleep.  A  man  bereft  of  all  fortitude, 
character  and  honesty  as  well  as  the  one  who  is  arrogant, 
gluttonous,  dishonest,  spiteful,  should  be  excluded  from  the 
royal  service.  A  king  shall  take  recourse  to  his  fortress 
for  the  purpose  of  destroying  his  enemy  as  soon  as  he  can 
secure  a  well-replenished  treasury  and  a  well-equipped 
arsenal.  A*  king  shall  bide  in  peace  with  his  adversary  under 
a  treaty,   for  six  months  or  a  year  at  the  outsidci  and  shall 


CARUOA  PURANAII.  333 

give  battle  thereafter  as  soon  as  he  will  be  able  to  fully  re- 
coup his  losses.  Infamy,  frustration  and  Hell  are  the  three 
dire  consequences  which  befall  a  prince  that  emplo}rs  a  foolish 
and  illiterate  man  in  his  service.  The  subtle  dynamics  of 
good  or  evil  deeds  determine  the  prosperity  or  ruin  of  a 
sovereign,  and  therefore  he  shall  ponder  well  over  a  thing 
before  undertaking  it.  Hence  a  king  should  constantly  dedi-^ 
cate  himself  to  the  good  of  the  cows  and  the  Brdhmanas. 


•:o:« 


CHAPTER  CXIII. 


SUTA '  said  :— Try  to  secure  the  services  of  the  qualified  and 
reject  the  incapable  from  the  list  inasmuch  as  all  virtues 
grace  the  mind  of  the  erudite,,  and  an  illiterate  fool  is,  at 
best,  but  the  embodiment  of  all  evil  propensities.  Sit  in  the 
assembly «  of  the  honest ;  combine  with  those  that  are  good 
and  virtuous  ;  nay  seek  out  a  noble  enemy  where  enmity  can 
be  helped  and  have  nothing  to  do  with  the  wicked  and  the 
unrighteous.  Even  in  bondac:e  thou  shalt  live  with  the  vir- 
tuous, the  erudite  and  the  truthful ;  but  not  for  a  kingdom 
thou  shalt  stay  with  the  wicked  and  the  malicious.  Good 
can  come  only  out  of  a  work  that  has  been  rightly  carried 
through  ;  and  therefore  thou  shalt  leave  no  work  unfinished* 
A  king  shall  tap  the  resources  of  his  dominion  just  as  a 
bee  culls  honey  from  a  flower  without  killing '  it.  He  shall 
milch  a  cow  or  the  earth,  leaving  $ome  sustenance  for  her 
offsprings.  A  bee  culls  honey  from  flower  to  flower  with- 
out fully  draining  any  particular  one,  and  a  king  shall  collect 
his  revenues,  bee-fashion,  from  his  subjects  without  creating 
hardship  on  any.      Day  by  day    the    royal    granary    and 


334  GARUDA '  PUR  ANAM/ 

treasury  should  be  replenished  and  filled  as  an  ant-hill/ 
a  bee-hive,  and  the  phases  of  the  moon  in  a  light  fortnight  are' 
increased.  A  little  ink  (used  every  day  in  writing)  writes  a 
good  volume  in  the  long  run.  By  little  fresh  accretions,  each 
day,  an  ant-hill  reaches  to  a  pretty  good  height.  A*  little 
\  study,  a  little  virtue,  a  little  act  of  charity  practised,  each  day, 
may  serve  to  make  the  life  unbarren  at  its  close. 

Desires  assail  the  worldly«disposed  even  amidst  the  solitude 
of  a  wilderness  and  the  subjugation  of  his  senses  by  a  man 
even  amidst  the  tumults  of  the  world  and  domesticity  cons- 
titues  true  penitence  and  meditation.  The  house  of  a  man 
who  has  abjured  evil  and  killed  all  desires,  is  the  true  her- 
mitage. Piety  is  preserved  by  truthfulness ;  knowledge,  by 
constant  cultivation  ;  courtesy,  by  humility ;  and  a  family  good 
name,  by  the  character  of  its  members.  Better  it  is  to  dwell 
in  the  howling  Vindhya  forest,  better  it  is  to  die  of  starvation, 
preferable  it  is  to  live  in  a  snake-infested  chamber,  infinitely 
preferable  is  a  leap  in  a  well  or  in  a  whirlpool  where  sharks 
and  other  dreadful  water-animals  abound,  than  to  say  "  help 
me"  to  one's  friends  and  relations.  Enjoyment  does  not 
consume  the  opulence  of  a  man,  it  is  the  end  of  his  good 
luck  that  leads  to  his  ruin.  The  effects  of  his  deeds  in  a  prior 
birth  has  a  hand  in  hewing  his  destiny  in  this  as  in  other 
things. 

Knowledge  is  the  ornament  of  the  Brdhmanas ;  the  king, 
is  that  of  the  Earth.  The  moon  is  the  ornament  of  the 
heaven  ;  and  a  good  character  is  a  decoration  and  distinction 
to  all  and  everywhere. 

The  valorous  Bhimasena  and  his  brothers  Arjuna,.etc., 
were  all  heroes  of  royal  descent.  They  were  truthful  and 
resplendent  like  the  mid-day  sun  and  enjoyed  the  direct  tute- 
lary  protection  of  Keshava.  Even  they,  under  the  influence 
of  a  malign  fate,  were  bound  to  live  in  penury  and  beg  their 
bread  from  door  to  door.  What  can  a  man  achieve  in  life  with- 
out destiny?  It  is  Ute  that  makes  us  fulfill  our  own  destiny  on 


.QARUDA  P*JRANAM.  535 

earth  according  to  the  effects  of  our  own  deeds  iti  a  prior  life* 
Obeisance  to  Karma  that  has  fixed  Brahma  in  this  globe  o£ 
the  universe  (/s/., — region  of  Beconing)   which  is  perpetually 
revolving  like  a  potter's  wheel — that  has  consigned  the  divine 
Vishnu  to  the  pangs  of  ten  successive  incarnations  on  earth- 
that  has  sent  out  the  immortal  Rudra  in  the  guise  of  a  com- 
mon mendicant  with  an  alms-bowl  of  human  cranium  in  his 
hand^*and  that  has  driven  the  Sun-God  as  a  blazing,  burning 
itinerant  across  the  plains  of  heaven.    The  good  king  Vali 
made   a  gift  of  the  whole  earth  amidst  the  best  of  the  Brih- 
manas  to  the  god  Muriri,  who  stood  as  a  supplicant  for  it  at 
his  door ;  and  in  consequence  he  was  incarcerated  for  good 
in  the  gloom  of  the  nether  worlds— tObeisance  to  Fate,  the 
creator  of  all  anomalies.    Which  way  will  trend  the  thoughts 
of  a  being  whom  the  supreme  god  has  begotten  on  Lakshmi, 
the  goddess  of  opulence  ?     What  wonder   is  there  that  good 
fortune  wi}l  preside  at  his  nativity.    We  enjoy  or  suffer  the 
effects  of  our  own  good   or  bad  deeds  of  our  past  birth.     A 
man  is  the  creator  of  his  own   fate,   and   even   in  his  fcetal 
life   he   is  afHected  by  the  dynamics  of  the  works  of  his  prior 
existence.     Whether  confined  in  a   mountain   fastness  or  lul- 
ling on  the  bosom  of  a   sea,   whether  secure  in   his  mother's 
lap   or   held    high   above   her   head,    a   man  cannot   fly  from 
tile  effects  of  his  own  prior  deeds.     Rivana  had   his   fortress 
on   the  summits  of  the  mount  Trikruta,  moated  by  the  deep 
sea;   and   innumerable   hosts  of  valiant  Rikshasas  were  ever 
ready  to   lay   their  lives  for   him.     The   wise   sage   Ushani 
(Shukrichdryya)    himself   tutored  him   well  in  ethics,  politics 
and  social   economy.      Time   has   killed   even    that   mighty 
Rivana.     Whatever  is  to  befall  a  man  on  any  particular  age 
or  time,  will  surely  overtake  him  then  and  on  that  date.  Scale 
the  heavens,  or  plunge  into  the  nether  regions,  or  enfilade  the 
quarters   of  the  skies,    a  thing,  which  you   have  once  gfiven 
away,  can  never  be  yours.     Knowledge   acquired  by   a   man 
in  his   prior  birth,  wealth  given  away  in  charity  in  his  prior 


336  tiARUOAr  PURANAM. 

existence,  and  works  done  by  him  in  a  previous  in<!afnati<MI| 
go  ahead  of  his  soul  in  its  sojourn.  A  person's  Kaiina  1^ 
the  principal  factor  in  determining  Ms  happiness  of  utihappK 
ness  in  life,  inasmuch  as  Janaki,  though  joined  in  wedlock 
under  the  auspices  of  blissful  asterisms  by  the  holy  Vashishtal 
himself,  had  nothing  but  misery  for  her  portion  in  life.  [A 
good  physiognomy  does  not  necessarily  ensure  a  happy  Kftf 
on  earth.]  Rima  was  round^thighed,  Lakshmana  Was  fleet-* 
coursing  as  the  wind,  and  Siti  had  a  crown  of  fine,  thick-se€  * 
hair,  yet  they  were  all  unhappy.  A  son  cannot  relieve  the  ' 
misery  of  his  father's  spirit  by  performing  propef  obsequies^ 
nor  a  fond  father,  with  all  his  anxious  care  for  his  g^d  and 
due  performance  of  his  paternal  duties,  can  lead  him  in  the 
path  of  happiness.  This  human  body  entombs  a  Self  which  is 
nothing  if  not  emphatically  a  worker.  It  is  the  works  of  this 
Self  in  a  prior  existence  which  determine  the  nature  of  its  * 
organism  in  the  next,  as  well  as  the  character  of  the  diseases^ 
whether  physical  or  mental  which  it  is  to  fall  a  prey  to« 
Shafts  discharged  even  by  strong-armed  archers  fall  to  the 
ground  and  wise  men  even  with  their  knowledge  and  fore-- 
thought  are  sometimes  vanquished.  Hence  all  projects  should 
be  carefully  judged  and  deliberated  in  the  light  of  the  Shastras. 
A  man  reaps  that  at  that  age,  whether  infancy,  youth  or  old 
age,  at  which  he  had  sowed  it  in  his  previous  birth«  The 
Karma  of  a  man  draws  him  away  from  a  foreign  country  and 
makes  him  feel  its  conseqnence  even  in  spite  of  his  will.  A 
man  gets  in  life  what  he  is  fated  to  get,  and  even  a  god  can-* 
not  make  it  otherwise.  Thus  neither  do  I  wonder  nor  mourn 
my  lot,  O  Sounaka,  What  is  lotted  cannot  be  blotted.*  A 
frightened  mouse  runs  to  its  hole  ;  a  scared  serpent,  to  a  well : 
a  terrified  elephant,  to  its  stake— but  where  can  a  man  fly 
from  his  Karma  ? 

Knowledge   imparted  is  knowledge  gained.    Fresh  water 
springs  up  from  beneath  the   well   that  has  been  bored  out. 

*  Different  reading.--'*  What  is  mint  cannot  bt  others." 


bAkuDA  iP'jkANAM.  33^ 

t*  •  •  •  ■  , .       '  '    .      . 

Riches  earned  honestly  and  fairly,  'are  true  riches ;  opulence 
acquired  by  honest  means,  is  true  opulence : — Do  not  lose 
bight  6l  the  fact,  when  you  try  to  acquire  any  thing  in  life. 
The  amount  of  hardship  which  a  man  undergoes  in  order 
io  earn  his  bread,  is  infinitely  greater  than  what  is  necessary 
for  acquiring  religious  merit  which  can  grant  him  an  immu« 
hity  from  such  troubles  in  his  births  to  come. 

Of  all  cleanliness,  cleanliness  of  food,  is  the  best. 
Truthfulness  is  the  cleanliness  of  speech.  A  clean  mind 
denotes  a  clean  spirit.  Subjugation  of  the  senses  is  the  only 
irue  cleanliness  of  the  flesh.  Kindness  to  all  constitutes  one 
Sort  of  cleanliness  of  which  cleansing  by  water  forms  the 
fifth  method.  Heaven  is  open  and  easily  accessible  to  a  man 
of  truth  ;  and  he  who  lieth  not,  is  holier  than  a  horse- sacrifice. 
Impure  is  the  person  of  a  miscreant  or  of  an  evil-thinker  whicU 
*  cannot  be  cleansed,  though  a  thousand  times  rubbed  with 
clay,  or  a  hundred  times  washed  with  water.  He  who  had 
Subjugated  his  mind  and  acquired  knowledge,  fame  and  a  full 
control  over  his  hands  and  feet,  and  has  practised  penance 
arid  meditation  a^  well,  acquires  for  himself  the  merit  o£ 
a  pilgrimage.  Not  to  be  jubilant  over  a  mark  of  honour  or 
distinction,  nor  to  take  umbrage  at  any  humiliation,  as  well  as 
forbearance  from  using  any  abusive  language  are  the  qualities 
which  mark  a  truly  virtuous  man.  A  man  can  never  come 
to  any  grief  by  listening  to  the  sweet  admonition^  of  a  wi.se, 
Ihough  poor  man  at  the  opportune  moment.  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  to  mourn  for  in  this  ?  Sometimes  I  have  got  a  thing 
without  seeking  it.  Sometimes  my  fervent  prayer  for  a 
thing  has  rested  unanswered:  A  thing  goes  there  where  it 
is  wanted  : — What  is  there  to  mourn  for  in  this  ?  BevieS  of 
birds  pass  the  night  on  the  boughs  of  the  sanie  tree  only 
to  be  dispersed  on  the  break  of  day  :r  What  is  there  to 
mourn  for  in  this  ?     What  is  there  to  mou    .  for  in  the  fact,   if 

43 


338  GARUDA   PURANAM. 

one  or  two  out  of  an  innumerable  host,  all  permeated  Willi 
the  same  purpose  and  proceeding  to  the  same  destinatioiii 
reaches  the  goal  a  little  earlier  ?  Our  life  comes  from  the 
unseen  and  goes  to  the  unseen,  its  middle  part  being  only 
patent  and  manifest : — ^Wh'at  is  there  to  mourn  for  in  this,  O 
Shounaka  ?  A  man  dies  not  before  the  appointed  time,  even  if 
he  is  riddled  with  shafts.  A  wound  from  the  tip  of  a  Kusha 
sprout  proves  fatal  at  the  right  moment.  A  man  receives  that 
which  he  is  fated  to  receive,  goes  only  there  where  fate  lead^ 
him  to,  and  finds  only  that  much  pleasure  or  pain  what  he  is 
destined  to  meet  in  this  life  :-^What  is  there  to  mourn  for  in 
this  life  ?  Flowers  bloom  and  fruits  ripen  in  their  appointed 
time  and  of  their  own  accord  without  waiting  for  any  body's 
bidding;  and  the  effects  of  one's  Karma,  O  Shounaka^  bide 
their  ,time  and  become  patent  only  on  the  right  occasion^ 
Birth,  education,  conduct,  character,  virtue  or  connection  • 
avails  not  a  man  in  this  life.  The  effects  of  one's  Karma  and 
penance,  done  in  a!prior  existence,  fructify,  like  a  tree  at  the 
appointed  time  in  the  next. 

The  Karma  of  a  man  forcibly  draws  him  to  the  place 
where  death  or  fortune  waits  him.  The  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  of  a  thousand  cows.  Thus  one's  Karma  blinds 
one  for  good  or  for  evil.  Pleasure  or  pain,  happiness  or 
misery  is  the  direct  result  of  one's  good  or  bad  deeds  in  a 
prior  birth.  Why  do  you  make  such  a  heavy  stock  of  misery 
out  of.it,  O  you  foolish  one  ? 

The   vile   are  ever  prone   to  detect  the  faults  of  others^ 

though  they  be  as  small  as  mustard  seeds,  and  persistently 

shut    their    eyes    against    their   own,    though    they    be    as 

)arge   as   Vilva   fruits.     I  come  to  the  conclusion  after  muck 

deliberation,    O   thou    twice-born    one,    that   pleasure   exists 

not    where    desire,    >r   affection    has   a   room    to    be.     True 

"  o 

happiness   lies   i^^i  .oe  extinction  of   all  emotions.    Appre^ 


GASUDA  PURANAM.  339 

• 

hension  is  where  aifection  is.  Where  there  is  affection 
there  is  misery.  Pain  has  its  root  in  love  or  affection. 
Renounce  affection  and  you  shall  be  happy.  This  human 
body  is  a  theatre  of  pleasure  and  pain,  and  they  come  into 
being  pari  passu  with  the  ^If  of  a  man.  Dependence  or 
Bondage  is  misery.  Liberty  or  Emancipation  is  the  only 
happiness  vouchsafed  to  man.  Learn  this  to  be  a  general 
synopsis,  O  Shounaka,  of  the  rules  of  pleasure  and  pain. 
Misery  follows  happiness  and  happiness  follows  misery  like 
the  spokes  of  a  wheel.  What  is  gone  is  gone  for  good. 
What  is  future  is  still  remote.  He  who  acts  only  in  the 
living  present,  knows  no  affliction. 


•:o:- 


CHAPTER  CIV. 


SuTA  said : — No  body  is  no  bod/s  friend.  No  body  b  no 
body's  enemy.  Friendship  or  enmity  is  bounded  with  each 
other  by  a  distinct  chain  of  cause  and  effect  (self-interest). 
A  source  of  solace  in  grief,  a  succour  in  distress,  and  a  repo* 
sitory  of  happiness  and  confidence :— O  who  has  created  the 
two  letters,  ''  Mitram"  (friend)  which  are  more  predoas  than 
a  mine  of  gems  I  By  the  single  utterance  of  the  two  letters 
"  Hari"  a  fettered  Self  makes  a  step  towards  emancipation. 
A  man  does  not  repose  so  much  confidence  in  his  sons,  wives 
and  brothers  as  he  implicitly  places  in  his  own  natural  friend. 
Gamble  not  and  make  no  pecuniary  transactions  with  a  man, 
nor  see  his  wife  in  his  absence ;  these  three  being  the 
essentials  of  a  permanent  amity.  Never  stay  in  a  lonely 
place  with  your  own  daughters,  sisters  or  step-mothers. 
The  fiend  of  lust  takes  advantage  of  solitude  and  pleads 
•vil  counsel  to  the  heart  to  which  the  learned  have  been 


34Q  GARUDA   PURANAM. 

known  to  yield.  How  absurd  is  the  love  God  in  his 
frolics  \  A  man  naturally  shuns  a  woman  who  loves  him 
and  is  easily  available  to  him,  and  covets  one  whose  touch  b 
the  forfeit  of  life.  Easier  it  is  to  determine  the  velocity  oi 
a  horse  or  of  a  storm,  or  even  the  depth  of  an  unfathomable 
ocean  ;  but  how  puerile  is  the  attempt  at  soundings  a  heart 
that  loves  not.  It  is  the  absence  of  a  nook  of  vantage,  or  the 
want  of  leisure  or  of  a  person  making  love-overtures  to  her,  O 
Shounaka,  that  mainly  accounts  for  the  chastity  of  a  woman. 
It  is  only  rarely,  O  Shounaka,  when  a  couple  is  fondly  ^at- 
tached to  each  other  that  the  wife  is  true  at  heart.  A  son 
should  not  think,  out  of  a  sense  of  decorum,  what  ia  done  by- 
his  mother  in  a  passion  of  love. 

A  courtesan  is  a  dependant  even  in  respect  of  her  sleep,  the 
sole  aim  of  her  life  being  to  reo^ale  the  hearts  of  her  visitors^ 
as  long  as  they  can  decently  bear  their  wine.  She  is  a  sort 
of  perpetual  smiling  machine,  being  obliged  to  hammer  out 
a  horse-laugh,  even  with  the  weight  of  a  life-long  grief,  misery- 
and  futility  lying  heavy  on  her  heart.  Her  person  is  sold 
to  others  for  money,  while  she  often  meets  a  violent  death. 
Fire,  water,  a  king,  a  woman,  a  fool,  or  a  serpent  u.sed  or 
provoked  by  another,  shouid  be  regarded  as  fatal.  What 
wonder  is  it  that  a  man  well-versed  in  letters  will  pass  as. 
an  erudite  one  ?  What  is  surprising  in  the  fact  that  a 
king  who  is  learned  in  the  science  of  politics  will  rule  justly- 
as  a  virtuous  prince  ?  What  is  there  to  wonder,  if  a  young  and 
beautiful  woman,  proud  and  conscious  of  her  charms,  leads 
a  gay  and  fast  life  ?  What  is  there:to  surprise,  if  an  indigent 
person  commits  a  crime  ?  Let  not  your  neighbour  know  of 
your  weakness,  but  rather  observe  his  weak  points  unseen, 
like  a  turtle,  from  your  own  housetop.  Amorous  fancies 
spontaneously  occur  even  in  the  mind  of  a  girl,  who  has  been 
incarcerated  from  her  infancy  in  a  moated  castle  in  the 
nether  worlds.  Who  can  pretend  to  conquer  a  woman  ?  O 
Shounaka,  an  intelligent  brother- worker  of  yours  can  do  youj 


r 


GARUOA   PURANAM.  34^ 

mor^  harm,  if  inimical,  than  a  professed  enemy  who  is  not 
in  your  line.  He  who  can  preserve  his  children  in  healthi^ 
please  the  ladies  of  his  household  with  money^  propitiate 
the  heavens  with  his  penances,  and  win  the  good  opinion  of 
the  public  with  his  urbanity,  alone  deserves  the  epithet  of  a 
learned  ipan.  Those  who  try  to  coerce  a  man  to  friendship^ 
or  to  win  a  woman  with  brute  force,  and  seek  knowledge  with- 
out any  effort  and  prosperity,  by  working  the  ruin  of  others, 
cannot  be  called  wise.  It  is  fooJishnes;s^  ta  cut  down  a  tree 
for  its  fr^its.  A  tree  or  a  project  tha,t  yields  good  fruits,, 
should  never  be  uprooted,  O  Vipra.  How  can  I  believe  that 
a  rich  man  to  be  an  anchorite,  and  a  drunken  womai\ 
chaste  ?  Trust  not  the  untrustworthy  nor  confide  any 
secret  in  your  friend,  lest  he  might  betray  you  in  a  fit  of 
anger.  A  vast,  deep  and  child-like  faith,  in  all,  a  universal 
clemency,  and  a  close  and  watchful  veiling  of  his  awn  god- 
like inherent  virtues,  are  the  traits  which  mark  a  noble  soul. 
The  doer  of  ai>  act  does  alone  feel  its  consequence.  Hence 
all  works  should  be  coolly  pondered  over  before  execution. 
The  six  things,  such  as  the  use  of  a  new  wine  or  Trimulakanx 
(///., — horse  radi>h  in  its^  three  different  forn>s\  the  partaking 
of  curd  in  the  night,  or  of  dried  meat,  sleep  during  the  day,, 
^nd  the  bed  of  an  elderly  woman,  should  be  abjured. 

A  family  is  a  poison  (ruinous)  to  a  poor  man.  A  young 
wife  is  a  poison  (fatal)  to  an  old  man.  Poison  is  an  ill- 
?icquired  kr^owiedge^  or  a  food  that  cannot  be  digested. 
Sweet  is  charity  to  a  man  of  bountiful  spirit,  sweet  is  social, 
elevation  to  a  man  who  has  ^-isen  from  the  ranks,  bounties 
are  sweet  to  the  indigent,  and  by  far  the  sweetest  of  them 
all  is  his  youthful  bride  to  a  man  of  advanced  years.  Exces- 
sive water-drinking,  constant  use  of  hard  seats  or  cushions,, 
loss  of  vital  fluid,  repression  of  any  natural  urging  of  the 
bodyj  sleep  by  the  day  and  vigils  in  the  night,  are  the  six 
exciting  factors  of  disease.  Exposure  to  the  rays  of  the  sun 
when     he    stays    in    the    sign  of    Virgo,    sexual   excesses,, 


342  gas^uda  puranam. 

exposure  to  the  smoke  of  a  cremation-ground,  the  heating 
of  the  palms  of  one's  hands,  and  the  sight  of  a  woman  in 
her  menses,  tend  to  shorten  life.  Dried  melt,  exposure  to 
the  rays  of  the  autumn,  sun  (in  Virgo),  curd  of  more  than 
two  days'  manufacture  (Tarunam  Dadhi),  intercourse  w^ith 
a  woman  older  than  one's  own  self,  and  sleep  and  coitus  in 
the  morning  are  the  six  depletive  agents  that  tend  to  reduce 
strength  and  vitality.  The  six  things  such  as,  butter  manufac- 
tured and  clarified  very  same  day,  grapes,  a  young  wife,  a 
milk  potion,  tepid  water  and  the  shadow  of  a  tree,  instan- 
taneously  contribute  to  the  formation  of  strength  in  the  human 
organism.  The  water  of  a  well,  the  shadow  of  a  Vata  tree, 
and  the  breasts  of  a  youthful  maiden,  become  warm  in  winter 
and  cold  in  summer. 

The   three    following,   vis,^    a  young  wife,   an   annoint-^ 
ment    with  oil,  and  a  wholesome,  toothsome  meal  instanta- 
neously tend  to  impart  strength  to  the  organism.    A  fatiguing 
journey,  an  act  of  sexual  intercourse,  and  an  attack  of  fever 
are   the   three   factors   which     instantaneously    diminish    the 
strength  of  a  man.     Dry  meat  should  not  be  taken  with  milk, 
nor   a   man   should   sit  down  to  a  meal  in  the  company  of  bis 
friends  and  wives,  or  with  the  king  of  his   country,   inasmuch 
as  such  a  conduct  might  lead  to  a  rupture  and  misunderstand- 
ing.    Torn   and  filthy  clothes,  voracious  eating,  rough  speak- 
ing and  sleep  at  dusk  and  dawn,  are   the  factors   which   may 
bring   bad  luck  to  the  God  Chakrapdni,  the  lord  of  the  wealth 
goddess.  The  cutting  of  weeds  with  nails,  the  digging  of  earth 
with  toes,  the  bandying  and  beating  of  legs  against  each  other, 
the  wearing  of  filthy  garments  and  dirty  clotted  hairs,  sleeping 
both  at  day-break  and  night-fall,  and  without  the  wearing  cloth, 
the  beating   against  one*s   back   and  belly  to  keep  time  with 
music,    a  voracious  appetite  and  boistrous  laughter  are  the 
causes   which    may   destroy   the   opulence   even    of  the  god 
Keshava  himself.     A   cooled  and  well-washed  head,  the  well- 
cleansed  extremities,  an  intercourse  with  a  virtuous  woman  of 


CAftUDA  PUltANAM.  j4d 


# 


Cdrtimendabie  features  except  on  the  nights  of  the  new  and  the 
full  moon,  and  sleeping  in  the  night  with  the  usual  wearing 
cloth  on^  are  the  acts  which  may  retrieve  one's  long-lost  for-* 
tune.  The  wearing  of  any  flower^  and  of  a  white  flower  in 
special,  on  the  head,  bars  the  advent  of  Bad  Luck  which  has 
her  favourite  haunts  in  the  back  shadow  of  a  bedstead^  or  in 
that  of  a  cushion  or  lighted  lamp,  and  at  the  pools  where 
washer  women  wash  their  dirty  linens.  A  man  with  any 
love  of  life  and  health  shall  avoid  exposui'e  to  the  autumnal 
sun  (///.,  staying  in  the  sign  of  Virgo),  or  to  the  smokes 
and  exhalations  of  a  cremation  ground,  or  to  the  sweepings 
of  a  chamber,  and  coition  with  woman  who  is  his  oldef 
in  years,  and  the  use  of  putrid  curd  technically  known  as 
Tarunam  Dadhi<  The  particles  of  dust  brushed  off  from 
the  sides  of  a  horse,  of  a  cow,  of  an  elephant,  or  of  a  chariot 
are  auspicious,  while  those  obtained  from  the  body  of  an  ass^ 
of  a  sheep,  or  of  a  camel  are  unholy.  Paddy-dusts  as 
well  as  those  which  stick  to  the  body  of  one's  own  child 
or  cow,  are  holy  and  sin-expiating  in  their  contact.  Dusts 
which  are  brushed  off  from  the  sides  of  a  goat,  or  of  an  ass, 
as  well  as  those  which  are  raised  by  a  sweeping  broom  are 
unholy  and  unhealthy.  The  wind  wafted  by  a  winnow, 
the  washings  of  hair  and  nails,  the  dribblets  from  one's 
bathing  cloth  and  bath-pitcher,  as  well  as  the  dusts  which 
float  before  a  sweeping  broom,  have  the  power  of  des-' 
troying  the  pieties  of  a  man  acquired  even  in  a  previous 
existence. 

You  must  not  walk  between  two  rows  of  Brdhmanas,  not 
between  a  Are  and  a  Brdhmana,  nor  between  a  man  and  his 
wife,  nor  between  two  bulls  or  elephants.  What- wise  man  will 
believe  in  a  woman,  in  a  serpent,  in  a  king,  in  the  services 
done  by  his  own  enemy,  in  the  infallible  nature  of  his  own 
knowledge  and  memory  and  in  the  enjoyment  of  the  worldly 
pleasures,  even  for  once  in  life  ?  Trust  not  those  who  are 
unworthy  of  credence.     Do  not  repose  unbounded  faith  even 


344  tiARliDA   PURANAiH. 

in  the  trustworthy,  lest  they  might  bfing  aboiit  yoiir  ruiri  aii<i 
overthrow  by  betraying  it. 

He  who  rests  conndeht  after  having  made  a  retronciliation 
with  his  enemy,  is  sure  to  a  fall  otie  day  like  a  mail  whd 
peacefully  reposes  on  a  tree-top.  Be  not  too  mild  nor  too 
fierce,  but  Subdue  a  mild  enemy  with  a  mild  means  and  a  fierce 
one  with  fierce  measures.  Be  not  too  straight  nor  too  crooked. 
Crooked  trees  are  left  standing  while  the  straight  ones  art! 
felled  by  a  forester.  Trees  that  are  laden  with  fruits  are  bent 
under  their  burden,  a  heavy  rain-cloud  seems  to  touch  the 
ground  with  the  weight  of  its  charge  ;  but  a  fool  and  a  dry 
wood  breaks  under  pressure  but  knows  no  bending.  Pleasure! 
and  pain  come  and  go  without  asking.  Men,  like  cats,  are 
ever  ready  to  pounce  upon  happiness.  Many  a  happiness 
walks  before  and  after  a  virtuous  man,  the  contrary  being 
the  case  with  the  inequitous.     A  counsel   heard   by   six   ears  ' 

(discussed  among  three  men)  is  soon  divulged ;  heard  by 
four  it  is  kept  secret  for  a  while.  He  who  keeps  his  own 
counsel  baffles  the  scrutiny  of  the  god  Brahmin 

Of  what  use  is  the  cew  which  does  not  conceive  and  give 
milk  ?  Of  what  good  is  the  son  who  is  not  wise  and  virtue  -  - 
ous  ?  A  single  moon  illumines  the  heaven ;  a  single  son/ 
virtuous  and  erudite,  sheds  lustre  on  the  family.  A  single 
tree  in  blossom  purfumes  the  whole  wood  land;  a  single' 
good  son  gives  fragrance  to  the  whole  family  tree.  A  single 
erudite  son  is  the  light  of  the  whole  family^  a  family  of  a 
hundred  illiterate  ones  is  but  a  grand  noodledom.  A  single 
moon  dispels  the  darkness  of  the  heaven  which  hundreds  of 
stars  are  incapable  of  doing.  A  child  should  be  only  fondled 
for  the  first  five  years,  and  ruled  or  tutored  for  the  next  ten. 
A  son  of  sixteen  should  be  looked  upon  in  the  light  of  a  friend 
and  adviser  by  his  father.  A  son,  as  soon  as  he  is  born, 
monopolises  (robs  his  father  of)  the  love  of  his  mother.  Coming 
into  age  he  usurps  his  father's  estate.  His  doleful  look  is  a 
death  to  the  parent.     A  son  is  the  worst  enemy  a  father  may 


CARUDA  PURANAM.  345 

possibly  have.  There  are  deer-mouthed  tigers  and  tiger* 
tnouthed  deer  in  this  world ;  an  implicit  confidence  in  them  is 
the  best  means  of  drawing  out  their  nature^  on  each  occasion* 
The  only  defect  of  a  pardoning  spirit  is  that  its  toleration 
is  often  mistaken  for  its  weakness  or  incapability.  I  do  not 
know  what  other  defects  it  has.  Know  all  enjoyments  in  life 
to  be  transitory,  and  do  not  build  your  happiness  on  the 
foundation  of  a  frail  heart's  aflFectlon ;  since  whom  you  love 
most,  may  be  taken  away  the  next  morning.  The  eldest 
brother,  O  Shounaka,  is  a  father  to  the  younger  ones  after  the 
demise  of  their  progenitor.  Hence  he  shall  look  after  them 
all  with  the  same  loving  and  anxious  care.  The  younger 
brothers  should  be  devoted  to  their  eldest,  and  he  shall  look 
upon  them  as  his  own  begotten  children*  Strong  is  the 
combination  of  small  and  insignificant  men.  Straws,  strung 
together  into  a  rope,  may  be  strong  enough  to  fetter  an 
elephant.  Benevolence  with  stolen  or  ill-gotten  wealth,  leads 
to  hell ;  the  merit  is  of  him  to  whom  the  money  rightfully 
belongs*  The  family  of  one  who  robs  the  gods  and  the 
Brihman«Ls  or  humiliates  a  member  of  that  sacred  order,  is 
degraded.  The  sin  which  is  attached  to  w^ine-drinking,  to 
theft,  to  a  broken  vow,  or  to  a  Brdhm ana-slaughter  may  be 
atoned  for.  There  is  no  expiation  for  ingratitude.  The 
gods  and  manes  accept  not  the  offerings  by  a  person  who 
is  uxorious,  or  who  connives  at  the  whoredom  of  his  own  wife 
or  at  her  illicit  amours  under  his  own  roof.  The  dishonest, 
the  wicked,  the  crooked  and  the  invalid,  form  the  four  classes 
of  Chandilas,  the  fifth  being  by  the  accident  of  birth.  An 
enemy  or  an  evil  propensity,  however  small,  should  not 
be  neglected.  A  tiny  spark  of  fire  may  eventually  spread 
and  consume  the  whole  world.  Self*control  in  youth  is  the 
only  genuine  thing ;  continence  is  the  natural  offspring  of 
old  age.  A  public  woman,  like  the  right  of  passage  on  a 
public  thorouq;hfare  belongs  to  the  whole  community ;  and 
hence  she  shculd  not  be  suffered  to  be  molested  or  insulted. 

44 


346  CARUDA  PURANAM. 

O  thou  the  foremost  of  the  Brdhmands,  the  vital  principles  of 
the  body  are  dependent  on  consciousness  (///.,  mind).  The 
body  perishes  when  the  mind  is  extinct  for  good.  Hence  the 
equilibrium  of  mind  should  carefully  preserved.  A  healthy 
mind  is  the  nursery  of  healthy  thoughts. 


•:o:- 


CHAPTER  CXV. 


SUTA  said : — A  false  wife,  a  false  friend,  a  false  prince,  a 
false  relation,  and  a  false  country,  should  be  shunned  from  a 
distance.  Virtue  will  fly  from  the  earth  in  the  Kali  Yuga  J 
Truth  will  be  taken  down  from  her  altar  and  pilloried  in  the 
market ;  Earth  will  lose  her  fecundity ;  Craft  will  usurp  the 
throne  of  ethics ;  Greed  will  be  the  god  of  the  Brihman^  5 
men  will  be  slaves  to  their  wives'  fancies ;  and  the  low  and 
the  vile  will  be  elevated  in  the  world.  Blessed  are  they  that 
die  early  in  that  iron  age.  Blessed  are  they  that  witness 
not  the  ruin  of  their  own  house  or  country,  or  live  not 
to  see  their  wives  making  love  to  others  and  their  sons 
walking  in  the  path  of  infamy^  Countless  are  the  ways  in 
which  a  bad  son  torments  his  father.  What  love  can.  there 
be  for  a  false  wife,  what  confidence  in  a  false  friend  ? 
What  guarantee  of  life  and  living  can  there  be  in  the  realm 
of  a  false  prince  ?  To  eat  another  man's  bread,  to  be  a 
hangeron  on  another  man's  purse,  to  lie  in  another's  bed  and 
with  another's  wife,  and  to  lodge  in  another  man's  house  are 
the  iniquities  which  may  send  even  an  Indra  (lord  of  the 
celestials)  to  go  a-begging  in  the  world. 

Sinful  contagion  spreads  from  man  to  man  by  conversa*- 
tion,  by  touch,  or  by  company  of  the  impious,  or  by  sharing 
same  beds  and  cushions  with  them.   A  woman  is  ruined  by  her 


r 


I 


GARUDA  PURANAM.  •347' 

beauty ;  a  penance,  by  anger ;  a  cow,  by  straying  far  out  of  the 
fold  ;  a  Brdhman,  by  partaking  of  a  meal  cooked  by  a  S'udra. 
Sin  spreads  from  man  to  man  by  contagion  as  water  parses 
off  from  one  pitcher  to  another  by  syphoning.  Fondling 
of  a  son  by  his  father  is  fraught  with  many  an  evil  conse- 
quence. Innumerable  are  the  benefits  which  accrue  from 
chastisement.  Hence  a  son  or  a  disciple  should  be  birched 
and  not  fondled.  •  A  long  pedestrial  journey  is  old  age 
(proves  exhausting)  to  men  (///.,  organic  beings.)  Water  is 
death  to  a  mountain,  the  abjuring  of  her  bed  by  her  lord  spells 
death  to  a  wife,  and  heat  is  death  to  clothes.  Sensuality  is 
the  idol  of  the  vulgar ;  good  men  long  for  peace,  and  the 
best  covet  honour  which  is  the  true  wealth  to  the  noble. 
Honour  is  the  culminating  stage  of  wealth.  Why  do  you 
covet  wealth  when  you  have  honour?  What  is  wealth  to  a 
man  who  has  suffered  in  his  honour  and  prestige  ?  The  vulgar 
seek  only  wealth ;  good  men,  riches  and  honour ;  the  best 
only  strive  for  honour  which  is  the  wealth  of  the  noble.  A 
hungry  lion  do  not  flap  his  ears,  nor  bend  down  his  head 
to  look  at  his  armpits.  A  noble  man  in  indigence,  does  not 
stoop  to  mean  things. 

A  lion  does  not  wait  for  being  anointed,  or  a  crowned 
king  of  the  forest  by  any  body.  The  right  of  sovereignty 
is  inherently  vested  in  valour ;  and  the  chivalrous  are  the 
born  rulers  of  men.  A  dishonest  merchant,  a  haughty  s«*rvant, 
a  luxurious  friar,  a  poor  voluptuary,  and  a  scolding  beauty 
are  the  anomalies  in  the  world.  A  poor,  benevolent  person, 
a  rich  miser,  a  wild  disobedient  son,  a  service  under  the 
wicked  or  the  vulgar,  and  the  ruin  of  a  person  in  a  philan- 
throphic  cause,  are  the  five  anomalies  in  life  which  illustrate 
the  examples  of  .  living  death.  The  death  of  one's  own 
dear  wife,  humiliation  at  the  hands  of  one's  own  relations, 
a  debt — unpaid  and  undiscliarj^ed,  a  service  of  the  low  and 
the  vulgar  and  desertion  by  friends  in  one's  evil  days,  are  the 
five  things    which   though   not   fire  in     themselves,   consume 


34?  ^   GARUDA   PURANAM. 

one's  vitals.  The  thoughts  of  a  starving  family,  of  a  scoldings 
wife,  of  dissensions  with  one's  own  brothers,  and  of  suffer- 
ing humiliation  at  the  hands  of  a  mean,  sordid  wretch,  are 
the  four  thoughts  which  are  like  sword  blades  to  the  heart, 
out  of  the  hundred  that  agitate  or  ruffle  the  human  mind.  A 
good  obedient  son,  a  knowledge  that  helps  one  to  earn  money, 
a  sound  health,  the  company  of  the  virtuous,  and  a  loving 
sweet  speaking  wife,  are  the  five  things  which  dispel  misery 
in  the  world.  The  bear,  the  elephant,  the  fly,  the  bee,  and  the 
fish  are  the  five  animals  which  destroy  one  another  in  the 
universe  in  their  order  of  enumeration  ;  but  man  deals  death 
to  all  of  them.  Why  should  he  not  be  killed  by  his  fully 
gratified  senses  by  way  of  divine  retribution  ?  The  presence 
of  a  poor,  ill-clad,  rough-haired  Brdhmani,  though  otherwise 
erudite  like  the  holy  Vrihaspati,  passes  unnoticed  in  the  man- 
sions of  the  rich.  The  longevity,  desting,  character,  erudition 
and  death  of  a  child  are  the  factors,  which  should  be  reckoned 
at  the  time  of  its  nativity.  Commendable  is  the  charactn^ 
of  the  man  who  succours  a  drowned  man  from  his  watery 
grave,  or  one  fallen  in  climbing  a  hill,  or  in  a  local  feud,  or 
is  attacked  by  a  wild  bull  in  a  pasturage,  or  any  way  de- 
graded in  society. 

The  shadow  of  a  cloud,  the  love  of  the  malicious,  an 
intimacy  with  another  man's  wife,  youth  and  opulence,  are 
the  five  equally  transitory  things  in  the  world.  Life  is  tran- 
sitory. Transient  are  the  youth  and  opulence  of  a  man. 
Wives,  children,  friends,  and  relations  are  but  passing  sha- 
dows in  the  phantasmagoria  of  life.  Only  virtue  and  good 
deeds  endure.  Even  a  centenarian  has  but  a  short  space  of 
life,  the  one-half  of  which  is  covered  by  the  night,  the  other 
half  being  rendered  fruitless  by  disease,  grief,  imbecility 
and  toil.  Night  covers  the  one-half  of  the  hundred  years 
allotted  to  man  and  is  spent  in  sleep.  Infancy  and  boy- 
hood cover  the  half  of  the  other  moiety,  a  part  of  its 
remaining  half  being  cloudened  by  grief,  misery  and  service. 


GARUDA   PURANAM.  349 

The  rest  is  but  changeful  and  transient  like  a  wave  of  the 
ocean.  Ah,  what  is  the  end  of  life  ?  What  does  glory,  fame, 
or  honour  signify  ?  Death  with  his  attendants  Day  and 
Night  is  perpetually  travelling  the  world  in  the  guise  of  Old 
Age,  and  is  devouring  all  created  beings,  as  a  serpent  gulps 
down  a  gust  of  wind.  • 

At  rest,  or  while  moving  about,  in  sleep,  or  while  awake, 
always  try  to  do  good  to  the  world.  Good  deeds  are  the 
wages  of  life.  He  who  seeks  only  his  own  good,  is  an  animal. 
The  man  who  has  lost  all  conscience,  lets  himself  be  carried 
away  by  many  an  ignoble  and  worldly  care  at  the  time 
of  divine  service,  and  is  troubled  only  with  the  cares  of 
pampering  his  belly,  is  an  animal.  The  man,  who  has  ac- 
quired no  fame  in  respect  of  piety,  penance,  benevolence^ 
and  learning,  is  but  the  excrement  of  bis  own  mother.  A 
good  life,  lived  even  for  a  short  while  by  a  man  in  the  fame 
of  his  learning,  valour  or  manliness,  is  called  right  living  by 
the  wise. — Does  not  a  crow  eat  and  live  to  term  ?  A  life 
without  wealth  or  fame  is  a  failure.  What  is  the  use  of  an 
ally  who  constantly  apprehends  evil  and  falls  back  at  the 
wanted  time  ?  Cast  not  doleful  looks,  but  live  like  a  hero, 
O  Shounaka,  even  a  crow  gets  its  food  in  the  world  and  is 
plagued  with  the  toil  of  simple  continunance  from  day  to 
dav.  Of  what  use  is  the  life  of  a  man  who  does  not  come 
to  the  help  of  his  servants,  relations,  friends  or  the  needy? 
Does  not  a  crow  eat  and  live  to  term  ?  He  who  passes  his 
days  without  earning  fame,  piety,  and  wealth,  is  like  the 
belows  of  an  Ironsmith  which  breathes  out  wind  but  does 
not  live.  An  independent  living  is  success  in  life,  a  dependent 
existence  is  the  false  rendering  of  life's  inner  meaning. 
They  who  are  scrvanted  to  others,  are  the  monuments 
of  living  death.  Cowards  are  they  who  rest  satisfied  with 
the  fulfilment  of  their  own  personal  wants. — Does  not  the 
mouse  in  the  hole  gets  his  bellyful  ?  Cowards  grumble  most 
but  are  contented  with  a  little. 


350  GARUDA   PURANaM. 

The  shadow  of  a  cloud,  the  wild-fire,  tlie  service  of 
the  vulgar,  the  water  in  a  rut,  the  love  of  a  courtesan^ 
And  the  friendship  of  the  malicious,  are  the  six  things 
which  are  transient  like  the  bubbles  of  water.  A  good 
advice  is  always  unpalatable.  Life  is  leased  on  honour. 
What  remains  when  truth  is  broken  ?  The  king  is  the 
strength  of  the  weak.  The  strength  of  a  woman  lies  in 
her  tears  ;  silence  is  the  shield  of  the  ignorant,  and  false- 
hood is  the  refuge  of  the  thieves.  Study  a  science  so  that 
you  may  have  your  own  light  on  the  subject,  that  is  the 
only  right  kind  of  study.  While  staying  in  a  country  do 
what  is  done  by  its  inhabitants,  combine  with  them,  win  their 
favour  and  thereby  serve  your  own  interest.  A  man  is 
ruined  by  his  greed,  lust  or  undue  confidence.  Hence  these 
three  should  be  averted.  A  dread  is  to  be  dreaded  so  long 
as  it  does  not  come  ;  when  once  present,  a  man  should  meet 
it  with  a  bold  front.  The  undischarged  residue  of  a  debt, 
the  unextinguished  residue  of  a  fire,  and  the  unconquered 
ntsidue  of  an  enemy,  may  increase  and  grow  stronger. 
Hence  they  should  be  totally  extinguished.  Repay  good  by 
goo  1  and  evil  by  evil,  O  Shounaka,  I  do.  not  think  it  bad 
politics.  Avoid  a  friend  who  speaks  sweet  in  your  presence 
and  slander  you  behind  your  back.  A  good  man  is  ruined  by  an 
evil  company  ;  clear  water  is  made  turbid  with  clay.  What- 
ever is  enjoyed  by  a  Brdhmand,  is  put  to  right  use.  Hence 
a  Brihmand  should  be  feasted  at  all  costs.  He  who  eats 
the  residue  of  the  dishes  of  a  Brihmani,  eats  only  in  the 
right  way.  He  who  commits  no  sin,  is  clever.  A  friend  is  he 
who  speaks  good  of  you  behind  your  back.  A  good  deed  done 
without  bragging,  is  piety.  It  is  no  assembly  where  there  is 
no  old  man.  They  are  no  old  men  who  do  not  uphold  what 
is  virtuous  What  does  not  contain  truth,  is  no  virtue,  and  a 
truth  which  is  a  half  truth,  is  no  truth  at  all. 

The    Brahmanas    are    the    noblest  of    mankind ;    the   sui 
is  the  modl  rcM)lendcnt  o(  the  starb;   the   head   is   the   mobt 


»• 


I 


GaRUOA   PtiRANAM.  3SI 

important  of  all  organs  ;  and  tnith  is  the  highest  ot.kll  vows. 
A  thing  which  instantaneously  affects  the  mind  as  good,  is 
good.  Living,  without  serving  any  body's  will,  is  true  livings 
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.  A  wife  who  is  not  proud  of  her  charms, 
is  a  true  wife.  He  who  has  abjured  all  desires,  is  happy^ 
He  is  a  friend  in  whom  confidence  is  reposed^  The  man 
who  has  subjugated  his  senses,  is  a  man.  He  who  brags 
of  his  own  virtues  and  holds  a  very  exalted  opinion  of  him- 
self, should  r  ot  be  loved,  nor  be  made  a  friend.  The  sources 
of  rivers,  fire-worshippers  (Agni-hotris)  and  the  race  of 
Bhdrata  should  not  be  tried  to  be  discovered,  as  it  may  lead 
to  the  discovery  of  many  an  unpleasant  thing.  The  sea  is 
the  final  goal  of  a  river,  one's  love-making  ends  with  the  illicit 
amours  of  one's  own  wife  ;  and  a  mischievous  propensity  is 
checked  by  a  healthy  public  opinion.  The  effect  of  wealth 
is  misery.  The  prosperity  of  a  king  may  be  ended  by  the 
curse  of  a  Br.ihmana ;  decency  and  cleanliness,  by  living 
close  to  the  dwelling  of  a  Ghosa ;  and  a  family  is  ruined 
where  women  reign  supreme*.  All  accumulations  are  followed 
bv  waste.  All  risingrs  end  in  fall ;  combinations,  in  dissolu- 
tions ;  evolutions,  in  involutions ;  and  life,  in  death. 
Proceed  not  far  with  haste  in  a  business  so  that  you  may  easily 
retrace  your  steps.  Walk  not  far  with  your  guest  from  a 
place  where  you  intend  to  return.  A  friend  or  a  preceptor 
should  be  bid  adieu  to  by  following  him  up  to  the  border  of  a 
pool,  or  under  the  shade  of  a  tree  of  pleasant  foliage.  Dwell 
not  in  a  country  where  there  is  no  law,  or  in  which  the 
central  government  is  vested  in  a  more  than  one  respon- 
sible head,  or  which  is  governed  by  a  woman  or  an  infant.  A 
woman  is  protected  by  her  father  in  infancy,  by  her  husband 
in  youth,  and  by  her  son  in  old  age.  She  has  no  separate 
and  independent  living.  A  man  is  at  liberty  to  marry  a 
second    wife    in   the   event   of  his   first  having  had  no  issue 


f 


35^  tiAY^UDA  PURANAMw 

ftftcf  eight,  years  of  wedlock;  after  nine  years  ot  thlt  cl- 
one whose  children  die  in  their  infancy ;  after  eleven 
years  of  the  marriage  a  wife  that  has  given  birth  to 
daughters  only>  and  instantly  when  the  first  is  foul-mouthed 
and  tries  to  give  him  a  bit  of  her  mind.  A  man  of  honest 
purpose  and  entrusted  with  the  duty  of  feeding  many 
mouths,  never  suffers  any  humiliation  on  account  pecuniary 
difficulties.  A  noble  forethought  for  providing  for  the  wants 
of  many  and  a  sacred  dread  for  being  found  wanting  in 
his  duties,  makes  him  a  ready  master  of  resources  and  of 
ways  and  means  under  difficulties.  A  suppliant  never  re-^ 
turns  half-fed  from  his  door.  The  family  is  a  seminary  of 
applied  ethics.  Fatherhood  is  a  synopsis  of  the  moral  eco* 
nomy  of  the  universe  and  marriage  is  the  pledge  (///., — » 
a  pawn)  for  its  realisation  on  earth)  serving  as  a  gfatld  citadel 
of  man  on  the  border  land  of  mental  affections  where  the 
light  begins  to  fail  and  the  kingdom  of  darkness  begins. 

A  wise  man  should  keep  at  a  respectful  distance  from 
a  tired  horse,  a  wild  (excited)  elephant,  a  cow  after  her  first 
parturition  and  a  toad  squatting  on  the  dry  ground.  A 
suppliant  for  money  has  nither-  friends  nor  relations.  A 
voluptuous  man  has  neither  shame  nor  dread.  A  care-worn 
man  is  a  stranger,  to  sleep  and  happiness,  and  a  starving 
man  wants  no  salt  but  nutrition.  Sleep  is  forbidden  to  the 
poor,  to  the  slaves,  to  thieves  and  to  those  who  are  in  love 
with  their  neighbours'  wives*  Soundly  do  they  sleep  who  are 
healthy,  free,  or  owe  no  money-debts,  or  are  not  plagued 
Avith  the  love  of  a  woman.  A  servant  is  honoured  in  propor-^ 
tion  to  the  social  elevation  of  his  master  ;  the  height  of  a 
lotus  lily  is  proportionate  to  that  of  the  water  level  of  the  pool 
it  grows  in.  The  sun  and  Varuna  (water)  serve  as  friends 
to  a  water-lily  in  its  days  of  bloom  and  prosperity,  but  they 
cause  it  to  wither  and  petrify  when  it  is  severed  from  its 
stem.  The  friends  who  flock  round  a  man  in  office  turn  his 
enemies   when    he  is  ousted   of    it.      The   sun   who   gladly 


>' 


GARUDA  PUR  AN  AM.  ^  355 

The  goddess  Durgi  with  her  female  cohorts  and  the 
guardians  of  the  different'quarters  of  the  heaven,  should  be 
worshipped  on  the  eighth  and  the  ninth  day  of  the  fortnight 
for  a  pecuniary  boon  ;  the  Moon-God,  on  the  tenth ;  the  Rishb, 
on  the  eleventh ;  the  god  Hari,  on  the  twelfith ;  and  the  god 
Maheshwara  on  the  thirteenth  day  of  the  moon's  increase 
which  is  known  as  the  Madana-Trayodashi.  The  god  Brahmi, 
and  the  Pitris,  worshipped  on  the  fourteenth  and  the  fifteenth 
day  of  the  fortnight,  give  wealth  to  their  votaries.    The 
presiding  deities  of  the  different  dajrs  of  the  week,  as  well 
as  the  sun  god  and  the  asterisms,   etc.,  worshipped  on  the 
day  of  the  new  moon,  give  all  that  they  are  supplicated 
for  by  their  votaries. 


•:o:- 


CHAPTER  CVII. 


SUTA  said : — O  Vyasa,  the  vow  of  Ananga-Trayodashi  falls 
on  the  thirteenth  day  of  the  moon's  increase  in  the  month  of 
Margas'irsha ;  and  the  god  S'iva  should  be  worshipped  oil 
the  day  with  the  offerings  of  Dhustura  flowers  and  tooth* 
brushes  of  Malliki  twigs.  The  votary  shall  live  on  honey 
on  the  day  of  the  worship  in  the  month  of  Pousha  and  make 

• 

offerings  of  a  variety  of  confectionaries  to  the  god  of  love, 
and  worship  the  god  Yoges'vara  (S'iva)  with  Vilva  leaves, 
tooth-brushes  of  Kadamva  twigs,  sandal-paste  and  S'uskuUs 
(Puris   and  Kachouris).    The  god  Nateshvara' should  be  wor« 

*  

shipped  with  Kunda  flowers ;  and  strings  of  pearls  and  offer* 
ings  of  Purikas  and  of  Plaksha  twigs  as  tooth-brushes  should 
be  made  to  him.  The  god  Vires'vara  should  be  worshipped 
with  Maruvaka  flowers  in  the  month  of  Philguna  and  offer* 
ings  of  sugar,  pot  herbs  and  Mandas  should  be  made  to  him, 


354  GARUDA  PURANAM. 

was  first  related  to  S'aUnaka  by  Vishnu.  The  god  Mafa 
learnt  it  from  S'aunaka  and  related  it  to  the  birthlesa  Vyasd 
who  has  illumined  our  minds  on  the  subject. 


•:o:' 


CHAPTER  CXVL 


SuTA  said :— I  shall  now  deal  with  the  mode  of  practising 

those  religious  vows  and  penances,  O  Vysisa,  by  trhich  a  man 

may  win   the   good   graces   of  the   god   Hari  to  the  extent 

that  he  may  be  pleased  to  answer  all  his  prayers.    The  god  >' 

should  be  worshipped  in  all  months  of  the  ye3tr  and  in  alf 

days  of    the  week,  and   under    the  auspfeies  of    all   lunar 

phases  and  astral   combinations.     The   votary  shall  observe 

a    fast   or  take  a  single  meal  in   the   night,    or   live   upon 

a  fruit   regimen   on   the   day  of   the  vow,  and  make   gifts 

of    money    and    paddy    for    the    satisfaction    of    the  god 

Vishnu,   for  which  he  will  be  blest  with  the  birth  of  a  son  and 

the  ownership  of  fresh   landed   estates.     The   gods   Kuvera 

and    Vaishvdnarai    worshipped    under  the   allspices  oH    the 

first  phase  of  the   moon's   wane,  grant  wealth  and  opulencer 

to  their  votary.     On  the  same  day,  the  votary  shall   fast   and 

worship   either   the   god    Brahmd   which    wij}  be    rewarded 

with   opulence   and   a  number  of  mares.     The  deities  Yama, 

Lakshmi   and   NirAyana,   worshipped   on   the  second  day  of 

the   fortnight,   grant   wealth   to   their    votaries.     The    three 

deities  Gauri,  Vighnesha  and  S'ankara,  should  be   worshipped 

on   the   third   day   of  the   fortnight.     The   god  Chaturvyuha 

should  be  worshipped  on  the  fourth  day  of  the   moon's   wane 

and   the   god    Hari  on  the  fifth ;  the  Sun  God  and  Kartikeya^ 

on  the  sixth  ;  and  the  god  Dhas>kara  on  the  seventh. 


GARUDA  PURANAM.'  355 

The  goddess  Durgd  with  her  female  cohorts  and  the 
guardians  of  the  different  quarters  of  the  heaven,  should  be 
worshipped  on  the  eighth  and  the  ninth  day  of  the  fortnight 
for  a  pecuniary  boon  ;  the  Moon-God,  on  the  tenth ;  the  Rishis, 
on  the  eleventh  ;  the  god  Hari,  on  the  twelfith  ;  and  the  god 
Mahesh^vara  on  the  thirteenth  day  of  the  moon's  increase 
which  is  known  as  the  Madana-Trayodashi.  The  god  Brahmi, 
and  the  Pitris,  worshipped  on  the  fourteenth  and  the  fifteenth 
day  of  the  fortnight,  g^ve  wealth  to  their  votaries.  The 
presiding  deities  of  the  different  days  of  the  week,  as  well 
as  the  sun  god  and  the  asterisms,  etc.,  worshipped  on  the 
day  of  the  new  moon,  give  all  that  they  are  supplicated 
for  by  their  votaries. 


•:o:« 


CHAPTER  CVII. 


SUTA  said : — 0  Vyasa,   the  vow  of  Ananga-Trayodashi  falls 
on  the  thirteenth  day  of  the  moon's  increase  in  the  month  of 
Margas'irsha ;  and  the   god   S'iva  should   be  worshipped  on 
the   day   with   the   offerings   of  Dhustura  flowers  and  tooth- 
brushes  of  Malliki  twigs.     The  votary  shall  live  on  honey 
on  the  day  of  the  worship  in  the  month  of  Pousha  and  make 
offerings  of  a  variety  of  confectionaries  to  the   god    of  love, 
and   worship   the   god  Yoges'vara   (S'iva)  -with  Vilva  leaves, 
tooth-brushes  of  Kadamva  twigs,  sandal-paste  and  S'uskulis 
(Puris   and   Kachouris).     The  god  Nateshvara' should  be  wor- 
shipped with  Kunda  flowers  ;   and  strings  of  pearls  and  offer- 
ings of  Parikas  and  of  Plaksha  twigs  as  tooth-brushes  should 
be  made  to  him.     The  god  Vires' vara  should  be  worshipped 
with  Maruvaka  flowers  in  the  month   of  Phllguna   and   offer- 
ings of  sugar,  pot  herbs  and  Mandas  should  be  made  to  him. 


356  GARUDA   PURANA'At,^ 

Q   holy   sage,   together  with  the  twigs  oi  a  Ckuta  tree  && 
tooth-brushes.     The  votary  shall    take   nothing  but  camphor  • 
on   the   day   of  worship   in  the   month   of  Chaitra,  when  the 
Surupa  manifestation   of  the   god  shall  be   propitiated   with 
the   offerings   of  S'uskulis   and   tooth-brushes  of  Vata  twigs. 
In   the  month   of  Vais'Aka,   the  god  S'ambhu  should  be  wor- 
shipped with  the  offerings   of  Modakas   and   As'oka   flowers 
and  confections   made   of  treacle  as  well  as  tooth-brushes  of 
Audumvara  twigs,  and  nutmeg   should   be    dedicated   to   him. 
by  reciting  the  Mantra  which  reads  as,   **  Obeisance  to  Maha- 
rupa."  The  god  Pradyumna  should  be  worshipped  with  Cham- 
paka  flowers  in  the  month  of  Jaishtha ;    and  tooth-brushes   of 
Vilva  twigs  should  be  offered  to  him.     The  votary  shall  take 
nothing  but  cloves  on  the  day  of  the    Puja  in   the    month    of 
Ashlda  and   worship  the  god  with  the  flowers  of  Apdmdrga.. 
Tooth-brushes   of  Agaru  twigs  should  be    offered  to  the  god 
by  reciting  the    Mantra   which    runs   as  "  Om,    Obeisance   to 
the  god  Umi-bhadra.     The  god  should  be  worshipped  with 
the  offerings  of  Karavira  flowers,  clarified  butter  and  cushions 
in   the    month   of  S'rdvana,    and   tooth-brushes    of    Karavira 
twigs   should   be   dedica.ted  to  him    with  the  repetition  of  th^ 
Mantra  which  reads  as  "  Om,   Obeisance  to   the   mace-bear- 
ing god  who  is  without  any  origin.'*    In  the  month  of  A's'vina 
the  god  should  be  worshipped    with   the   offerings   of  Vakula 
flowers,   cakes   and   tooth-brushes   of    Madhavi   twigs   which 
should   be   dedicated   to   him    by   reciting  the  Mantra  which 
runs  as,  **  Obeisance  to  the  god  who  is  the  source  of  perpetual 
ja;enesis.'*     The  Surddhipa  (the   lord   of    the   celestials)  mani- 
festation   of  the   god,    should  bo  worshipped  in  the  month  of 
A's'vina  when  offerings  of  Champaka  flowers,    Modakas,   and 
tooth-brushes  of  catechu   twigs  should  be   dedicated  to  him. 
The   god    Rudra   should    be    worshipped    in    the   month   of 
Kdrt'ika  with  the  offerin^j^s   of  tooth-brushes  of  Vadari  twigs. 
At  the  year's  end.   the  Puja  should  be  closed  with  the  offcr^ 
ings  of  milk,  pot  herbs  and  lotus  flowers  to  the  de'ty. 


* 


,• 


GARUDA  pyjRANAM.  3S7 

The  votary  who  has  been  living  a  life  of  strict  conti- 
nence from  a  few  days  before  the  date  of  the  worship,  shall 
worship  the  image  of  the  god  of  love  on'a  golden  throne 
with  the  offerings  of  flowers,  perfumes,  etc. ;  and  a  thousand 
oblations  of  Vrihi  and  sesame  seeds  should  be  cast  into  th*5 
sacrificial  fire  in  his  honour.  The  votary  shall  pass  the 
night  in  songs  and  festivities  and  again  worship  the  god  on 
the  morrow,  making  gifts  of  bed,  cushions,  umbrellas, 
shoes,  clothes  and  metal-utensils  filled  with  seeds,  to  the 
Brdhmanas.  After  that,  he  shall  feed  the  cows  and  the 
Brdhmanas  and  think  himself  as  a  man  who  has  accomplished 
the  ends  of  his  life.  The  vow  should  be  thus  practised  for  a 
year,  after  which  it  should  be  closed.  The  VraUm  under 
discussion  is  called  Ananga-Trayodashi,  a  due  performance 
of  which  is  rewarded  with  health;  opulence,  a  beautiful  wife 
and  the  blessings  of  paternity.  ] 


•:o: 


CHAPTER  CXVIII, 


mm 


Brahma  said  -.—'Now  I  shall  describe  the  mode  of  prac« 
tising  the  Akhanda-DvAdashi-Vratam,  the  merit  attending  it 
performance  enables  the  votary  to  enjoy  divine  beatitude 
in  life.  The  votary  shall  take  nothing  but  the  Panchagavyara 
(the  five  kinds  of  articles  obtained  from  a  cow  such  as,  milk, 
etc.,)  on  the  day  previous,  and  fast  on  the  twelfth  day  of 
the  moon's  increase  in  the  month  of  Mirgas'irsha,  spending  it 
entirely  in  the  worship  of  the  god  Vishnu.  Five  metal  vessels 
filled  with  Vrihi  corn,  should  be  gifted  away  to  the  Brihmanas 
each  day  for  the  four  successive  months  commencing  from  the 
date.  The  votary  shall  pray  as  follows  : — "May  the  merit  of  all 
good  and  pious  acts  done  by  me  in  my  seven  prior  incarnations^ 


35$  GA«UPA  PURA|fAM« 

continue  one  and  indivisible,  O  lord.  May  all  my  pieties 
continue  whole  and  undivided  as  tbe  universe  is,  and  just  as 
;thou  art  the  one* and  indivisible  spirU  which  runs  through  all." 
Vessels  filled  with  powders  of  freed  barley  corns,  should  be 
gifted  away  by  him  in  the  month  of  Chaitra ;  and  bowls  filled 
with  clarified  butter,  in  the  month  of  S'rdvana.  Earthly  bliss 
And  the  pleasures  of  fatherhood  are  the  rewards  of  the  vow 
in  this  life^  and  an  elevated  stAtus  in  heaven,  in  the  next. 


•M):- 


CHAPTER  CXIX. 


3RAHMA  said ; — Now  I  shall  describe  the  mode  of  practising 
the  Agastydrgha-Vratam.     The  vow  should  be  celebrated  on 
the  three   days   immediately  before  the  sun  passes  into  the 
sign   of  Virgo.     O  thou   holy  sage,   an   image   of  Agastya^ 
should   be   made    of  K«isha  flowers,   and  worshipped  inside 
ja  water-pitcher.     The  Argha  offering   should   be   duly  made 
to   it  and   the   votary  shall  pass  the  night  in  vigil  and  divine 
contemplation.      He   shall  fast   that   day   and    worship   the 
image   with  the  offerings  of  curd,  sesamum,  fruits  and  flowers 
and  formally  dedicate  the  vessel  containing  the  Argha  offering 
to  the  god.     The  vessel  should  be  tinged  with  five  colours 
(containing  rice   powders  of  five  colours)  and  filled  with  bits 
of  gold  and  silver  and  the  seven  kinds  of  cereals,  technically 
known   as   the   Saptadhdnyam,    besmeared    with    curd    and 
sandal  paste.     The  Argham  should  be  finally  offered  by  reci- 
ting the  Mantra  which  reads  as  follows  : — "  I  make  obeisance 
to   thee,    O  Agastya,   who   art   the    offspring  of  Mitri  •  and 
Varuna,   and  hence    retain    in  thy  self  the  principles  of  ether 
and  water.     I  make  obeisance  to  thee,    (O  Agastya,)    who  art 
hoary  as  the  Kasha  flower  and  wast  bom  in  a  pitcher." 


GA^ODA   t\Jt(AUAM.  3S^ 

•  ... 

Even  womert  *  Slid  S'udras  J^e  admitfed  tb  the  pVivilege. 
of  practising  the  votv  as  above  described.  The  votary  shall 
forego  all  fruits,  rice  meals,  and  vegetable  juices  during  the 
observance  of  the  tow,  which  should  be  closed  by  feasting 
^nd  making  gifts  of  water- pitch-crs  with  bits  of  gold  to  the* 
Brdhmanas.  The  successive  observance  of  the  vow  for 
seven  years  is  rewarded  with  the  realisation  of  on^'s  al( 
\\'ishcd*for  ends. 


•:o:- 


CHilPTER   CXX. 


Brahma  said  : — Now  I  shall  deal  with  the  mbde  of  practising 
the  Rambhi-Tritiyd-Vralam '  which  bringls^  good  luck,  and 
opulence  to  the  votary  and  blesses  him  with  the  pleasures  of 
fatherhood,  etc.  The  votary  shall  fast  on  the  third  day  of 
the  moon's  increase  in  thf  month  of  Mdrgas'ira,  procure 
water  and  the  blades  of  the  sacred  Kusha  grass,  atid  worship' 
the  goddess  Gouri  with  the  offerings  of  Vilva  leaves  and  tooth- 
brushes made  of  Kadmava  twigs.  In  the  month  of  Pousha 
he  shalt  take  nothing  but  camphor  on  the  day  of  the  Vratam 
and  worship  the  goddess  Girisutd  (the  mountain-daughter)* 
with  the  offerings  of  Kuruvaka  flowers,  Krisharas  and  tooth- 
brushes of  Mallikd  twigs.  In  the  month  of  Migha,  the  votary 
shall  live  on  a  butter  regimen  on  the  day  of  the  penance 
and  worship  the  goddess  Subhadrd  with  the  offerings  of 
Kalhcira  flowers,  Mandas,  and  imaginary  tooth'-briishes  formed 
of  the  spirit  of  song  and  harmony  (Gitimayi).  In  the  months 
of  Phdiguna,  the  votary  shall  take  nothing  but  barley  gruel 
after  the  Puja  on  the  day  of  the  vow,  and  worship  the  goddess 
Gomati    with    the  offerings   of    S'askulis   and    tooth-brushes 


38o  ttARUDA  '1>ukAMAMi 

of  Kunda  sterns.  The  goddess  Vis'Aldkshi  slioujd  be  \Vot^^ 
shipped  with  the  offerings  of  Midhavi  flowers  and  Krisbras) 
and  the  votary  shall  take  curd  after  that  and  dedicate  tooth-^ 
brushes  of  Tagara  twigs  to  the  goddess.  The  S*rimukhi 
manifestation  pf  the  deity  should  be  worshipped  with  KaraTi- 
kara  flowers  in  the  month  of  Vais'ika,  the  votary  eating 
nothing  but  the  polens  of  As'oka  flowers  and  dedicating 
tooth-brushes  of  As'oka  twigs  to  her,  therafter.  Tbc 
Narayani  manifestation  of  the  goddess  should  be  worshipped 
in  the  month  of  Jaishiha  with  the  offerings  of  treacle  (khanda) 
and  lotus  lilies  ;  and  the  vdtary  shall  take  nothing  but  cloves 
after  the  Puja  on  the  day.  The  goddess  Mddhavi  should  be 
worshipped  with  the  offerings  of  Vilva  leaves  in  the  month 
of  A'shad'a.  The  goddess  S'ri  should  be  woshipped  in 
the  month  of  S'rivana  with  the  offerings  of  Kshirinnam 
and  tooth-brushes  of  Audumvara  twigs.  The  votary  shall 
take  nothing  but  sesame  seeds  and  offer  tooth-brushes 
of  Tagara  twigs,  after  that,  to  the  goddess.  The  goddess 
Uttamd  should  be  worshipped  in  the  month  of  Bhddra  with 
the  offerings  of  tooth-brushes  of  Mallikd  twigs.  The  votary 
shall  take  nothing  but  S'ringada  after  the  Puja  on  the  day. 
The  goddess  Rijaputri  should  \)«  worshipped  in  the  month 
of  A's'vina  with  the  offerings  of  Javi  flowers ;  and  the  votary 
shall  eat  nothing,  but  Jiraka  on  the  night  of  the  Vratam« 
The  goddess  Padmajd  should  be  worshipped  in  the  month 
of  Kirt'ika  with  the  offerings  of  Jiti  flowers,  fruits,  viands^ 
and  Krisharas  and  the  votary  shall  take  nothinjf  but  the 
Panchav^avyam,  that  day.  The  Vratam  should  be  thus  cele- 
brated for  a  year  and  closed  by  feasting  a  Brahmana  pair 
and  distributing  confections  made  of  clarified  butter  to  the 
Brihmanas.  After  that,  Uml  and  MahesVara  should  be 
worshipped  with  the  usual  ceremonial  rites  ;  and  gold,  silver, 
confectionaries,  clothes,  and  umbrellas  should  be  given  to 
the  Brahmanas,  the  night  of  the  final  celebration  being  spent 
in  songs  and  revelry. 


GARUDA  PURANAW.  367 

« 

itfou,  the  originless,  all-pervadiog  deity.  The  phalUc  emblem 
should  be  bathed  with  ther  compo^tions  known  a»  the 
Panchagavyam  and  the  Panchimritam^  and  worshipped  by 
reciting  the  Mantram  running  as,  **  Om,  obeisance  to  S'iva.'' 
Libations  of  clarified  butter  containing  rice,  Vrihi,  sesame 
seeds  and  little  morsels  of  the  cooked  sacrificial  porridge 
should  be  cast  into  the  fifre,  after  wMcJi  the  closing  libation 
should  be  casi«  The  votary  shall  hear  the  legend  of  the 
Vratam  recited  by  the  priest,  and  worship  the  god  once  in 
each  quarter  of  the  night  and  recite  the  sacred  Mantra  till 
the  break  of  dawn,  when  he  shall  bid  farewell  to  the  deity 
by  asking  his  pardon  a»  follows  : — **  I  have  safely  and  peace^ 
fully  fulfilled  this  vow  by  thy  grace,  O  thou  the  k>rd  of  the 
three  worlds.  Most  humbly  do  I  dedicate  the  merit  of  these 
performances  to  thy  self.  I  supplicate  thy  grace,  O  k>rd,  I 
have  invoked  thee  on  the  occasion  of  my  Vratam,  now  I 
beseech  thee,  O  lord,  to  go  back  to  thy  mansion  from  whence 
thou  hast  come.  Thy  very  presence  has  absolved  me  of  all 
sins.  Graciously  accept  my  humble  offerings,  O  thou  the  god 
of  the  gods,  who  art  the  origin,  stay  and  goal  of  all  created 
beings,  and  kind  and  compassionate  to  all.'' 

Thus  the  Vratam  should  be  practised  for  twelve  conse- 
cutive years,  the  reward  of  which  is  fame,  opulence,  kingdom 
and  progeny  in  this  life  and  residence  in  the  region  of  S'iva 
after  death.  The  Vratam  may  be  practised  as  well  on  the 
same  night  in  each  month  of  the  year,  and  should  be  closed 
by  feasting  a  dozen  hermits  and  by  illuminating  the  temple 
of  the  deity,  by  which  a  perpetual  residence  in  heaven  may 
be  ensured. 

:o: 

# 

CHAPTER  CXXV. 


Said    the    Divine  Grand  Father  :— The  king  Mandhata 
managed  to  be  the  undisputed  lord  of  the  three  worlds  by 


362f  GARUDA  PURANABf. 

shall  live  on  powdered  barley  (Shaktu),  barley  gfrtief,  mtlkf 
curd  or  clarified  butter,  or  on  aJm^  during  the  entire  ternf 
of  the  vow,  which  may  be  substituted  for  cow's  urine,  barley 
gruel  or  the  Panchagavyan*.  He  shall  forego  the  use  of 
a-n  pot  herbs,  f ruits>  roots  and  vegetable  juice*  Her  who 
practises  the  vow  ae  above  in<licatedv  sbaU  attain  to  ihcr 
region  of  Vishnu* 

criAPTBR  cxxrr. 


BlRAHMA  said : — I^ow  I  shall  describe  the  mode  of  practising^ 
the  vow  of  a  month's-  privation,  which'  is  tbr  best  of  all  pen- 
ances. It  is  imparativeFy  obligatory  oiv  women,  anchorites  andf 
torest-dwefling  hermits  to  practise  the'  penance.  TTie  votary 
shall  undertake'  the  vow,  ffrst  on*  the  day  of  the  eleventh  phase 
of  the  moon's^  increase  in>  the  month  of  AsMna,  and  which 
is  to  be  continued  for  the  next  consecutive  thirty  cEays.  He 
^hall  invoice  the  help  of  the  god  Hari  for  the  successful 
termination  of  hi^  vow  by  reciting  the  prayer  which  reads  a» 
follows : — ''  I  undbrtake  this  vow  inr  thy  presence,  O  Vishnu. 
From  this  date,.  I  shalT  worship  thee  fasting  continuously 
for  a  month  eachr  day  until  the  day  of  thy  rising  fron> 
slumber.  I  shall  practise  this  vow  from  the  twelfth  day  of 
the  moon'is-  increase  in  the  month  of  As'vina  ta  the  corres- 
ponding d;ay  of  the  montb  of  K&'rtika^  May  I  not  be 
accused  of  the  sin  of  a  broken  vow  if  I  die  in  the  interim,, 
and  may  my  Vratanr  be  deemed  complete  by  thy  grsvce  evenr 
under  the  cfrcum stance."' 

The  penitent  shall  thrfce  bathe  each  day,  and  worship 
the  god  Hari  with  the  offerings  of  perfumes,  'etc.,  during 
the  term  of  the  Vratam.  He  shall  abjure  the  use  of  oil 
and  unguents-  during  the  period,,  and    break  bis  vow  on   the 


I- 


GAKUOA  PURAt4AM.  363 

^ay  of  the  twelfth  phase  of  the  moon's  increase  in  the  month 
t>f  Kirtika.  The  god  should  be  worshipped  at  the  close  of 
the  Vratam  7  and  the  Brihmanas,  sumptuously  feasted  ;  after 
which  the  penitent  shall  break  his  fast.  Milk  may  be  taken 
by  the  penitent  in  the  case  of  his  fainting  during  the  fast, 
without  'any  apprehension  of  breaking  his  vow,  the  reward  of 
its  observance  being  enjoyment  of  creature  comforts  in  this 
Gfe,  and  residence  in  heaven  in  the  next 


':o> 


CHAPTER  CXXIlf. 


Brahma  said  :— I  shall  now  enumerate  the  Vratas  which  are 
to  be  practised  in  the  month  of  Kirtika.  A  votary'of  Vishnn 
shall  take  his  ablution  and  worship  his  deity  each  morning. 
The  votary  shall  take  a  single  meal  each]  day,  or  shall  live 
on  alms  in  connection  with  the  practising  of  any  Vratam  in 
the  month  of  Kirtika.  In  the  alternative,  he  shall  live  on 
vegetables  or  on  a  milk  regimen,  whereby  he  shall  be 
exonerated  from  all  sins,  will  witness  the  realisation  of 
all  his  wished-for  objects,  and  ascend,  a  stainless  spirit,  to 
the  region  of  heaven  after  death.  A  Vratam,  practised 
at  any  time  in  honour  of  the  god  Hari,  ranks  foremost  in 
respect  of  merit ;  and  specially  so  is  the  one,  performed  when 
the  sun  is  in  the  winter  solstice.  The  Chaturmisyam  is 
the  greatest  of  all  annual  Vratas,  while  the  one,  practised  in 
the  month  of  Kdrtika  and  known  as  the  Bhishmapanchakam, 
is  better  than  the  former.  The  Bhishmapanchakam  Vratam 
should  be  practised  on  the  day  of  the  eleventh  phase  of  the 
moon's  increase  in  the  month  of  Kirtika,  in  connection  with 
which  the  practiser  shall  thrice  bathe  each  day,  worship  the 
god  Hari,  and  propitiate  his  departed  manes  with  the  oflFericgs 


j64  GARUDA   PURANAM" 

of  barley  corn.     Further  he  shall  observe  a   vow  *of  silence^* 
.  perform   the   rite   of  ceremonial   ablution,  with  a  solution  of  ^ 
Panchagavyam   in  sacred  water,  unto  the  god  Hari ;  andan-^' 
noint  his  image  with   camphorated   unguents.     A'BrAhmana* 
votary,  under  the   circumstance,  shall  continuously  burn,  for 
five  days,  incense  sticks  made  of  Guggulu  and  clarified  butter,  * 
and   dedicate   viands,    edibles   and   Paraminnas    (a  kind   of 
sweetened   rice   porridge)    to  the  god,  and  cast  hundred  and- 
eight  libationis  of  clarified  butter  into   the   sacrificial   fire  by 
repeating   the    Mantra  which  runs  as,  "  Om,  obeisance  to  the 
god  Vasudeva." 

On   the   first    day,    the   feet  of  the  divine  image  (Vishnu) 
.  should   be    worshipped  with  lotus  flowers  ;  its  knees,  with  the 
Vilva   leaves   on    the  second  ;   its  navel,  with  sandal  paste  on 
the  third  ;  its  shoulders,  with  the  JavA  flowers  and  Vilva  leaves  ,* 

on  .  the  fonrth;  and  its  head,  with  the  Malati  flowers  on  .the  * 
fifth. .  The  votary  shall  lie  down  oh  the  bare  ground  during, 
the  entire  term  of  the  Vratam  and  successively  take  the  five; 
components  of  .Panchagavyam,  ws.,  one  on  each  day  of  the 
worship,  taking  the  entire  compound  (Panchagavyam)  on  the^ 
!  fifth  night.  By  practising  the  vows  as  above  described,  a  • 
man  becomes  entitled  to  the  pleasures  of  the  two  worlds. 

The  performance  of  the  Ekidasi  Vratam  is  imparatively 
obligatory  on  all,  a  breach  being  sinful  and  degrading-, 
A  man  shall  observe  a  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  makes  him  entitled  to 
the  beatitude  of  the  region  of  Vishnu.  A  man  observing 
jsl  fast  on  the  eleventh  day  of  the  fortnight,  shall  break  ifc 
on  the  twelfth,  and  resume  his  usual  mode  of  living  on  thd 
night  of  the  thirteenth.  A  day  entirely  marke<l  by  th^ 
.eleventh  phase  of  .the  moon,  should  be  regarded  as  permeatec} 
with  the  blessed  Self  of  Hari.  The  day  on  which  the  moon  i^ 
.\>oth  in  her  tenth  and  eleventh  phases,  should  be. regarded   a^ 


GARUDA  PURANAM^  ^6% 

m 

consigned  to  the  demons.    Hence  fasting  on  such  a  day  ia 
prohibited.  •         . 

The  votary  shall  break  his  fast  on  the  twelfth  day  of  the. 
fortnight  The  performance  of  an  Ekidasi  Yratam  is  never 
a^Fected  by  the  personal  uncleanness  incidental  to  .the  death^ 
or  birth  of  one's  agnates.  Fasts,  which  are  to  be  made.QQ^ 
the  fourteenth,  or  on  the  first  day  pf  the  fortnight,  should,  be^ 
respectively  observed  on  a  day  when  the  moon  exists  for 
a  while  in  her  preceding  phase.  The  same  rule  holds  good  in 
respect  of  Dvitiyi,  Tritiyd,  Chaturtbi,  Panchami  and  Sl^hthl^ 
Yratras. 


►:o:- 


CHAPTER  CXXIV. 


Brahma  said  :^A  shall  now  describe  the  mpde  of  practising 
the  S*ivaritra  Yratam,  the  performance  of  which  confers  all 
wished-for  blessings  on   the  pracftiser.     The   goddess  Gour) 

I 

learnt  it  of  yore  from  the  god  Mahideva,  the  lord  of  al| 
created  beings.  The  god  said :— 'VHe  who  keeps  a  vigil  and 
worships  the  god  Rudra  on  the  night  of  the  foyuteenth 
phase  of  the  moon's  wane  which  comes  between  the  months 
of  Mdgha  and  Philguna,  becomes  entitled  to  the  pleasures 
of  life  and  the  liberation  of  self.  .  The  .  god  Mahideva 
emancipates  the  votary  trom  the  chain  of  necessary  exis^ 
tence  in  the  instance,  as  the  god  Kes'ava  does  on  the  occasioo 
of  an  EkAdasi  Yratam. 

Once  upon  a  time,  the  vicious  Sundara  Sena,  the  king 
of  the  country  of  Arvuda,  went  out,  with  his  dogs,  on  a  hunt- 
ing  excursion  in  the  forest.  But  the  .day  wore  on  and  night 
came  without  any  game  even  being  sighted.  The  hunter. 
hungry  and  jaded  with  the  Jay's  trouble,  sat.  .down  weary 


366  GARUOA  PURANAM.' 

and  watchful  in  a  bower  on  the  bank  of  a  pool  on  the  hill- 
brow.  But  lo,  there  happened  to  be  a  phallic  emblem  in  that 
bower,  and  the  leaves  of  the  Vilva  tree,  which  was  shaken  by 
the  impact  of  the  hunter's  body  as  he  strove  to  lie  down  on 
the  ground,  rustled  and  fell  in  heaps  over  !the  emblem, 
without  his  knowledore.  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  dribbled  down  over 
the  head  of  the  emblem  from  the  tips  of  his  fingers.  Suddenly 
there  fell  down  a  shaft  from  his  quiver  on  the  ground,  and 
the  fowler  crawled  on  his  all  fours  to  lift  it  up,  when  un- 
knowingly he  touched  the  emblem  with  his  chest.  Thus  he 
touched  and  bathed  and  worshipped  a  phallic  emblem  on  the 
night  of  the  Vratam,  which  he  passed  in  a  vigil,  though  for 
quite  a  different  purpose. 

The  fowler  returned  home  on  the  following  morning  and 
took  his  meal  with  his  wife  and  children.  So  years  came 
and  years  went  away,  and  the  fowler  died  a  natural  death 
at  the  end  of  his  appointed  days,  when  the  emissaries  of 
Death  came  to  take  his  unclean  spirit  in  fetters  to  the 
mansion  of  their  lord.  But  lo,  my  own  warders  sprang  npon 
them,  and  overpowered  them  in  the  scufRe  that  ensued,  and 
finally  brought  him,  a  free  and  unfettered  spirit,  to  my  own 
special  region  of  bliss  (S'iva-loka)  in  the  company  of  that 
faithful  dog  which  watched  by  him  on  the  night  of  the  chase 
in  the  bo^'er." 

The  votary  shall  practise  self-control  on  the  day  of  the 
thirteenth  phase  of  the  moon's  wane,  and  worship  the  god 
Rudra  by  praying  as  follows  : — "  Next  night,  I  will  keep  a 
vigil  in  thy  honour,  O  lord,  and  worship  thee  and  meditate  on 
thy  divine  self.  I  undertake  to  perform  a  Homa  ceremony 
and  give  alms  to  the  poor  for  the  glorification  of  thy  honour- 
ed name.  I  will  fast  on  the  day  of  the  fourteenth  phase 
of  the  moon's  wane,  and  break  it  on  the  day  following  for 
the  emancipation  of  my  self*    Be  thou  my  help  in  that,  O 


L 


GAKUDA  PURANA0.  ^ 

• 

ttiou,  the  originless,  all-pervadiog  deity.  The  phallic  ernUem 
should  be  bathed  with  the  compositions  known  a»  the 
Panchas^vyam  and  the  Panchiniritany,  and  worsbippeii  by 
reciting  the  Mantram  running  as,  ^  Om,  obeissnce  to  S'iva*'' 
Libations  of  clarified  butter  containing  rice,  Vrihi,  sesame 
seeds  and  little  morsels  o(  the  cooked  sacrificial  porridge 
should  be  cast  into  the  fire,  after  which  the  closing  libation 
should  be  cast.  The  votary  shall  hear  the  legend  of  ther 
Vratam  recited  by  the  priest,  and  worship  the  god  once  io 
each  quarter  of  the  »igbt  and  recite  the  sacred  Mantia  till 
the  break  of  dawn,  when  be  shall  bid  farewell  t»  the  deity 
by  asking  his  pardon  as  follows  >-'^  I  have  safely  and  peace-' 
fully  fulfilled  this  vow  by  thy  grace,  O  thou  the  k>rd  of  the 
three  worlds.  Most  humbly  do  I  dedicate  the  oserit  of  these 
performances  to  thy  self.  I  supplicate  thy  grace,  O  ferd,  I 
have  invoked  thee  on  the  occasion  of  my  Vratam,  sow  I 
beseech  thee,  O  lord,  to  go  back  to  thy  mansion  from  whence 
thou  hast  come.  Thy  very  presence  has  absolved  me  of  all 
sins.  Graciously  accept  my  humUe  offerings,  O  thou  the  god 
of  the  gods,  who  art  the  origin,  stay  and  goal  of  all  created 
beingrs,  and  kind  and  compassionate  to  all/' 

Thus  the  Vratam  should  be  practised  for  twelve  conse- 
cutive years,  the  reward  of  which  is  fame,  opulence,  kingdom 
and  progeny  in  this  life  and  residence  in  the  ttfpaa  of  S'ivm 
after  death.  The  Vratam  may  be  practised  as  well  on  the 
same  night  in  each  month  of  the  year,  and  should  be  closed 
by  feasting  a  dozen  hermits  and  by  illuminating  the  temple 
of  the  deity,  by  which  a  perpetual  residence  in  heaven  may 
be  ensured. 

CHAPTER  CXXV. 


Said   the   Divine  Grand  Father  :— *The  king  Mandhata 
managed  to  be  the  undisputed  lord  of  the  three  worlds  by 


36^  d^kuDA  ^ukANAM? 

by  practising  the  Ekddas'i  Vratam  of  yore.  Hence  on<i  sti&ir 
fast  both  on  the  eleventh  days  of  the  light  atid  dark  fort->> 
nights.  The  queen  Gindhari  fasted  on  the  day  of  the  tenth 
phase  of  the  moon,  and  lost  her  hundred  sons  in  consequence. 
Hence  one  shall  not  fast  on  the  eleventh  day  of  the  fort- 
night.  Even  in  spite  of  the  dictum  that  the  god  Hari  pre->> 
sides  over  the  day  when  the  moon  is  both  in  her  tenth,  and 
eleventh,  phases,  one  should  fast  on  the  day  of  the  twelfth 
phase  of  the  moon,  and  break  it  on  the  day  following;  One 
shall  fast  on  the  day  marked  eVen  by  a  Kali  of  Ekdiashi^ 
or  on  the  day  when  the  moon  is  successively  in  her  eleventh^ 
twelfth,  and  thirteenth,  phases.  The  king  Rukmdngada  used 
to  keep  vigils  on  the  nights  of  the  two  EkAdas'is  and  hear 
the  Purinas  recited  to  him  by  the  holy  sages,  in  Consequence 
whereof  he  was  liberated  from  the  trammels  of  life  and 
ascended  to  heaven  after  death. 


•to:- 


CHAPTER  CXXVI. 


&R>HMA  said: — Now  I  shall  describe  a  mode  of  worshijl 
-which  entitles  the  votary  to  the  highest  beatitude,  as  well  a^ 
to  the  pleasures  of  this  life  and  to  the  joy  of  self-emancipa- 
tion. The  votary  shall  psychically  locate  the  mystic  Manda- 
1am  (a  trancendental  figure)  in  the  mystic  nefve  phlexus  in 
his  heart  and  mentally  worship  the  deities  Gangd,  Jamund, 
Mahinadi,  Dhata,  and  Vidhata  at  its  different  approaches. 
The  deities,  such  as,  S'ri,  Danda,  Prachanda  and  Vdstu- 
Purusha,  should  be  likewise  worshipped  at  its  exterior  lives^ 
while  the  mystic  tortoise  (smybol  of  universal  evolution  and 
involution,)  the  universal  receptacle  and  eternityi  should  be 
worshipped  at  its  centre. 


GARUDA  PURANAM.  369 

After  that,  the  attributes,  location,  virtue,  knowledge,  non« 
littachment,  splendour,  impiety,  uon-knowledge,  bondage, 
and  the  pollens,  stems,  and  bulb  of  the  mystic  lotus  lily 
should  be  worshipped.  After  that,  the  petals  and  stamens  of 
that  mystic  flower,  as  well  as  the  qualities  of  illumination, 
action,  and  nescience,  the  solar  world,  the  lunar  world,  the 
region  of  fire,  and  the  divine  energies  such  as,  VimaU,  etc., 
should  be  worshipped  in  that  psychic  diagram  over  that 
mystic  nerve  plexus  of  the  heart.  Similarly^  the  deities 
Durga,  Ganes'a^  Sarasvati  and  Kshetrap&la,  should  be  wor- 
shipped at  the  four  cardinal  points  of  the  Mand'alam.  After 
that,  the  pedestal  and  the  embodied  image  of  the  God  should 
be  worshipped  followed  by  a  similar  puja  of  Vdsudeva, 
Valabhadra,  and  the  God  of  Love.  After  that,  Aniruddha  and 
N&rSyana  with  his  weapons  and  conch-shell  should  be  wor- 
shipped, and  the  votary  should  practise  the  rite  of  Shad'&nga* 
nySlsa  (psychic  attraction  and  localisation  of  certain  universal 
categories  and  attributes  in  the  different  parts  of  the  human 
organism)  in  the  usual  orthodox  way.  Then  having  wor« 
shipped  the  deities,  beauty,  growth  and  Garud'a,  he  should 
worship  the  guardian  deities  of  the  different  quarters  of  the 
heaven  and  the  god  Brahmil,  above,  and  the  god  Ananta, 
below.  After  that,  the  god  Vis'vaksena  should  be  worship- 
ped at  the  north-east  angle  of  the  Mand'alam. 

He,  who  can  thus  worship  the  god  even  for  a  single  time 
in  his  life,  is  freed  from  the  chains  of  successive  re-births.  The 
Pund'arika  and  Gadidhara  manifestations  of  the  deity  should 
be  as  well  meditated  upon  in  connection  with  the  present 
form  of  worship. 


•:o: 


47 


CHAPTER  CXXVII- 


Brahma  said: — ^The  renowned  Bhimasena  of  yore  fasted  oti  _  . 
^he  day  of  the  eleventh  phase  of  the  moon's  increase  (Ek^das'i) 
marked  by  the  Asterism  HastS,  in  the  month  of  MSgha ;  and 
behold,  he  was  instantly  exonerated  from  his  obligations 
to  the  Pitris  in  consequence.  Accordingly  the  Vratam  is 
called  Bhaimi  Ek&das'i.  This  Bhaimi  DvSidas'i  is  renowned 
for  the  fact  of  its  increasing  the  piety  of  men.  He,  who 
observes  a  fast  on  this  EkSldas'i  and  breaks  it  on  the  following 
day,  acquires  merit  in  the  eyes  of  heaven.  One  should  fast 
on  that  EkSdas'i  in  the  month  of  MSigha  even  if  it  be  not 
marked   by  the  above-named  asterism,  and  even  by  so-doing  /^ 

one  would  be  freed  from  the  sins  of  a  Br&hmana-slaughter. . 
This  Ekadas'i  Vratam  destroys  all  sins  as  surely  as  a  bad 
son  brings  ruin  on  his  family,  a  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  iniquity.  A» 
knowledge  dispels  nescience,  as  purity  removes  the  impurity 
of  the  heart ;  as  truth  conquers  untruth }  and  reverence, 
irreverence;  so  thb  Vratam  annihilates  all  kinds  of  siur 
As  surely  as  cold  removes  heat,  as  profligacy  destroys  a 
stored  up  treasure,   asbragging  of  it  destroys  the   merit  of  ' 

a  gift,  as  worldliness  destroys  penance,  the  Ek&das'i  Vratam 
destroys  all  sin.     As  surely  as  a  son  is  ruined  without  good  ■ 

education,  cattle  are  destroyed  by  straying  far  from  the  folds, 
as  a  peaceful  temperament  is  ruffled  by  anger,  and  as  expen- 
ditures without  income  destroy  one's  wealth,  so  the  Ek&das'i 
Vratam  fiestroys  all  kinds  of  sin.  As  surely  as  a  motive 
destroys  the  merit  of  an  act,  as  knowledge  destroys  nesci- 
ence»  this  Vratam  destroys  all  kinds  of  sin.  The  sin,  which 
is  attached  to  the  acts  of  Brahmana-slaughter,  wine-drinking 
gold-stealing  and   defiling  the    bed   of    a    preceptor,   when 


t 


GARUDA   PURANAM.  37 1 

simultaneously  done,  are  absolved  by  performing  the  EkSdas'i 
Vratam  in  its  true  spirit.  The  dreadful  astral  combination^ 
known  as  the  Tripushkara  Yoga,  can  annihilate  the  progeny 
and  relations  of  the  man,  who  dies  under  its  influence,  but 
cannot  destroy  his  sins,  which  may  be  expiated  by  performing 
the  Ekddas'i  Vratam. 

Neither  the  holy  shrines  of  Kuru-Kshetra,  PrabhSsa  and 
Naimisha,  nor  the  sacred  rivers,  the  Ganges,  the  YamunS, 
the  Kalindi  and  the  Sarasvati^  can  rank  equal  in  merit  with 
the  EkSLdas'i  Vratam.  Neither  the  practice  of  charity  and 
philanthropy,  nor  meditation  and  burnt  offerings  can  vie 
with  the  Vratam  under  discussion,  in  respect  of  merit 
and  sanctity.  The  merit  of  an  Ekadas'i  Vratam  weighed 
in  balance  with  that  of  making  a  gift  of  the  whole  world, 
immensely  outweighs  the  latter.  This  Bhaimi  EkSldas'i  is  by 
far  the  most  sacred  of  all  the  other  sacred  Ek&das'is  in 
the  year. 

A  golden  image  of  the  VarSLha  manifestation  of  the  god 
should  be  worshipped  inside  a  copper  vessel  placed  on  the 
top  of  the  sacrificial  pitcher.  The  image  should  be  covered 
with  a  clean  sheet  of  white  linen,  and  worshipped  with  the 
offerings  of  lighted  lamps  of  gold,  and  a  variety  of  costly 
viands.  The  lower  extremities  of  the  image  should  be 
worshipped  by  reciting  the  Mantram,  '*  Om,  obeisance  to 
Varahi;^  its  lips,  by  reciting  the  one  which  reads  as  *' Om, 
obeisance  to  Krodhikriti ;''  its  navel,  by  reciting  the  Mantram, 
''Om,  obeisance  to  the  deep-voiced  one  ;"  its  chest,  by  reading 
the  Mantram,  **  Om,  obeisance  to  S'rivatsadhdri ;"  its  arms, 
by  reciting  the  Mantram,  "  Om,  obeisance  to  the  thousand- 
headed  one;"  its  neck,  by  reciting  the  Mantram,  ''Om, 
obeisance  to  the  lord  of  all ;"  its  face,  by  reciting  the  Mantram, 
*'  Om,  obeisance  to  the  soul  of  the  universe  /'  its  fore-headed, 
by  reciting  the  Mantram,  "  Om,  obeisance  to  the  Universal 
Master,"  and  its  hair,  by  reciting  the  Mantram,  which  reads 
as,  "Om,  beisance  to  the  hundrcJ-mouthcd  deity," 


372  GARUDA  PURANAM. 

Having  thus  duly  worshipped  the  god,  the  votary  shoufd 
pass  the  night  in  a  holy  vigil,  and  hear  the  glorious  exploits  of 
his  VarJ&ha  mamfestation  on  earth  from  the  Puranam,  which 
deals  with  them.  Gifts  should  be  made  to  the  beggars  and 
the  BrShmanils,  the  next  morning;  and  wearing  apparels 
containing  bits  of  gold  should  be  given  to  the  BrShmanfts  in 
special.  After  that,  the  votary  should  break  his  fast  and  take 
only  a  few  morsels  of  food  instead  of  eating  too  much.  He, 
who  practises  the  Vratam  in  the  afore-said  manner,  suffers  not' 
the  pangs  of  re-births,  and  is  exonerated  from  the  three-fold 
obligations  which  a  man  incurs  at  his  birth.  The  performance 
of  the  Vratam  grants  the  merit  of  performing  all  other  vows, 
and  makes  the  performer,  the  happy  possessor  of  all  his 
wished-for  objects. 


•:o: 


CHAPTER  CXXVIII. 


Brahma  said: — O  VySsa,  hear  me  discourse  on  the  mode 
of  performing  a  variety  of  Vratas,  which  can  win  the 
good  graces  of  the  god  Hari,  who  blesses  the  performer 
with  all  his  cherished  boons  in  return.  A  Vratam  signifies  | 
an  act  of  living  in  conformity  with  the  rules  of  conduct 
and  self-control,  as  laid  down  in  the  S'9stras.  The  Vratam 
is  but  another  name  for  penance  (TapasySl).  AVrati  (per- 
former of  a  Vratram)  is  under  the  obligation  of  observing 
sepecific  rules  of  conduct  and  self-control.  He  should  bathe, 
thrice  every  day,  during  the  entire  term  of  the  Vratam, 
and  sleep  on  the  bare  ground,  contented,  and  controlled  in 
his  mind  and  senses,  and  renouncing  all  talk  with  women, 
S'udrsa.  and  degraded  persons.  He  should  make  burnt 
offerings   of   the   five   sacred   articles,   as   his   circumstances 


r 


GARUDA  PURANAM.  373 

would  admit  of.  A  Vrati  wishing  to  acquire  the  full  merit 
of  his  vow,  should  practise  the  above-named  austerities,  and 
undergo  double  the  hardship,  in  the  event  of  his  wearing 
long  hair  during  the  entire  term  of  the  Vratam.  He  should 
not  take  any  thing  out  of  a  bowl  of  Indian  bellmetal^ 
nor  consume  any  potherbs,  nor  take  honey,  grain,  and 
Koradushaka,  nor  chew  any  betel  leaf  on  the  day  of  break- 
ing his  fast,  not  take  his  meals  in  another's  house  on  the 
occasion.  A  fast  is  vitiated  by  using  flowers,  perfumes,  un* 
guents,  collyrium,  a  tooth  brushy  a  new  cloth,  or  an  article 
of  ornament.  A  Vrati  should  wash  his  mouth  with  the  Pancha- 
gavyam  in  the  morning  before  breaking  his  fast.  The  merit 
of  a  fast  is  destroyed  by  gambling,  by  indulging  in  day-sleep 
or  in  sexual  intercourse,  and  by  constantly  drinking  water  oiv 
the  day  of  its  breaking.  Forbearance,  truthfulness,  clemency, 
charity,  cleanliness  of  body  and  mind,  and  subjugation  of 
the  senses,  divine  worship  and  Homa  celebration  are  the  ten 
cardinal  virtues,  which  should  be  practised  in  connection  witb 
the  performance  of  every  Vratam.  A  meal  after  a  whole 
day's  fast  and  taken  after  the  rising  of  the  evening  star  is 
technically  called  a  night-meal  (Nakta  Bhojanam),  which- 
must  not  be  interpreted  to  simply  mean  a  meal  in  the  night. 
Take  of  a  Pala  weight  (eight  to12Ls)  of  cow's  urine,  a  half 
thumbful  of  cowdung,  seven  Pala  weights  of  milk,  three 
Pala  weights  of  curd,  one  Pala  of  clarified  butter,  and  one 
Paki  of  the  washings  of  Kus'a  grass  and  mix  together. 
The  resulting  compound  is  called  be  the  Pancha-gavyam.  A 
person  about  to  practise  the  Brahmakrichchha- Vratam  should 
take  Pancha-gavyam  after  purifying  its  component  cow's  urine 
by  reciting  the  GSLyatri  Mantram  ;  cowdung,. by  reciting  the 
Gandha  DvSlra,  etc.,  Mantram  ;  curd,  by  reciting  the  Dadhi- 
kravya,  etc.,  Mantram  ;  milk,  by  reciting  the  Apyayasva,  etc., 
Mantram  ;  clarified  butter,  by  reciting  the  Tejoshi^  etc.,  Man- 
tram ;  and  the  washings  of  the  Kus'a  grass,  by  reciting  the 
Dtvasya,  etc.,  Mantram. 


374  GARUDA   PURANAM 

Celebrations  of  such  religious  ceremonies  as,  Agny^dhSnam 
(/iV.,  first  kindling  of  the  sacrificial  fire),  installation  of  a 
divine  image,  a  religious  sacrifice,  Vedavrata,  rite  of  tonsure^ 
investiture  with  the  sacred  thread,  Vrishotsarga  (the  rite  of  the 
setting  free  of  a  sacrificial  bull),  as  well  as  acts  of  charities 
and  penances  should  not  be  made  in  a  month,  which  contains 
two  new  moons  (MalamSLsha). 

A  Sivana  month  consists  of  thirty  days  counted  from 
one  new  moon  to  another.  A  Saura  (solar)  month  is  com- 
puted from  the  passing  of  the  sun  from  one  zodiacal  sign  to 
another.  The  time  taken  by  the  twenty-seven  asterisms 
(lunar  mansions)  to  make  one  complete  revolution  round 
the  earth,  is  counted  as  an  astral  (NAkshatra)  month,  which 
consists  of  twenty-se/en  days.  The  Saura  mode  of  compu- 
tation  should  be  adapted  in  respect  of  celebrating  marriages ; 
and  the  SSLvana  style,  in  respect  of  celebrating  religious  sacri- 
fices. The  second  and  the  third,  the  fourth  and  the  fifth,  the 
sixth  and  the  seventh,  the  eighth  and  the  ninth,  the  tenth  and 
the  eleventh,  the  twelfth  and  the  thirteenth,  the  fourteenth 
and  the  fifteenth  phases  of  the  moon's  wane  or  increase 
are  called  YugmSLdara  to  each  other.  A  Tithi  Vratam  perform- 
ed on  a  day  when  that  Tithi  (lunar  phase)  meets  its  YugmSL- 
dara,  is  doubly  meritorious.  A  female  vowist  menstruating 
after  taking  the  vow  is  not  disqualified  from  practising  it  to 
term  in  consequence.  The  Vratas  may  be  practised  through  a 
proxy,  but  penances  must  be  personally  performed.  A  vow 
broken  through  anger,  greed,  or  incontinence,  should  be 
atoned  for  by  a  three  days'  fast  and  a  clean  shave  of  the  head. 
The  performance  of  a  Vratam  may  be  delegated  to  one's 
son  in  case  of  one's  ill  health.  A  Br&hmana,  swooning  away 
in  course  of  a  Vratam,  should  be  enlivened  with  milk,  and 
cold  applications. 


r 
> 


-lo: 


CHAPTER  CXXIX. 


Bkahma  said: — Now  I  shall  describe  the  mode  of  prac« 
tising  the  Vratas,  which  should  be  performed  on  the  days  of 
the  first  phase  of  the  moon,  etc.  A  votary  should  take  a  single 
meal  on  the  day  of  the  first  phase  of  the  moon,  and  make  the 
gift  of  a  cow  of  the  Kapila  species,  the  next  morning.  The 
Vratam  is  called  S'ikhi  Vratam,  the  merit  of  which  leads  the 
performer  to  the  region  of  the  Fire-God,  after  death.  The 
Vratam  should  be  commenced  from  the  month  of  Chaitra, 
and  the  God  Brahm&  should  be  worshipped  with  offerings 
of  perfumes,  flowers,  and  flower-garlands.  The  worship 
should  be  closed  with  a  rite  of  Homa,  and  the  votary  should 
think  himself  as  to  have  been  already  possessed  of  the  good 
he  covets  in  life.  A  person  seeking  personal  beauty  in  his 
next   re-birth,   should   worship   the  god  with  the  offerings  of 

• 

flower-garlands,  etc.,  on  the  day  of  the  sixth  phase  of  the 
moon's  increase  in  the  mouth  of  K&rtika,  and  thenceforth  on 
the  same  day,  each  month,  for  a  year.  The  S'ridhara 
manifestation  of  Vishnu  should  be  worshipped  in  the  company 
of  his  consort  Lakshmi,  on  the  day  of  the  third  phase  of  the 
moon's  wane  in  the  month  of  S'rftvana.  Beds,  bedsteads, 
and  fruits,  etc.,  should  be  gifted  to  the  BrAhman&s  at  the 
close  of  the  worship,  which  should  be  conducted  by  reciting 
the  Mantras,  which  respectively  run  as,  "  Om,  obeisance  to 
S'ridhara ;"  and  "  Om,  obeisance  to  S'ri."  The  God  S'iva 
and  his  consort  UmJl  should  be  as  well  worshipped  on  the  third 
day  of  the  fortnight  in  the  month  of  Chaitra.  Offerings  of 
viands  and  Madanaka  should  be  made  to  the  deities.  The 
Vratam,  which  should  be  commenced  from  the  month  of 
Chaitra,  should  be  practised,  for  a  year  for  the  fruition  of 
the  end  for  which  it  is  undertaken.  The  God  S'iva  has  given 
this  injunction  to  his  divine  consort.     A  Vrati  should  formally 


37^  GARUDA  PURANAM. 

abjure   tlie  use  of  salt   in  his  meals,  on  the  day  of  the  third  ^ 

phase  of  the  moon    in  the   month   of   Ph&lguna,   and   refrain 

from  using  any,  for  a  year.     The  Vratam  should  be  closed   by 

making  gifts   of  beds   and   furnished  dwelling  bouses  to  the 

Br^hman2ls.     A  married  couple  belonging  to  the   same   social 

Order  should   be   sumptuously     feasted   on   the   occasion   as 

the  prototype  of  the  divine  man  and  wife,    and   addressed  as, 

"  Be   thou   propitiated,   O   thou   the  consort  of  the  god  of 

becoming,  etc/'     He,  who  performs   the   Vratam   as    above 

described,  is  translated  to  the  region  of  Gauri  after  a  prosper* 

ous  career  on  earth.     The  different  manifestations   of  energy 

such   as,   Gauri,   Kili,  UmS,  Bhadrft,  Durgl,  KSnti,  Sarasvati^ 

MangalSL,  Vaishnavi,    Lakshmi,   S'iv2   and   N&r^yani,   should 

be   successively   worshipped   on    the   day   of   the  third  lunar 

phase,  each  month,  whereby  the  performer  would  never  know 

the   pangs  of  separation  and  bereavement.     The  Vrati  should  /" 

fast  on  the  day  of  the  fourth  phase  of  the   moon's   increase  ' 

in   the   month  of  MSgha,    and  give  measures  of  sesame  seeds 

to   the  Br&hmanas,  taking   nothing   but   sesame   water   that 

day.     The   Vratam   should   be   performed   on   the  same  day, 

each  month,  for  a  period  of  two  years,  the  reward  of  its  per*    ' 

formance   being   a  peaceful   and   undisturbed   life   on  earth. 

*'  Gah  Sv^ha"  is  the  principal  Mantram,  which  should  be  used 

in  the  worship,  and  the  rites  of  Shadangany&sa,  etc.,  should  l>e 

duly  performed.     The    GSLyatri  Mantram  sacred  to  the  god  of 

this  worship  ^Ganapati)  reads  as   follows,  **  Om,  let   us  know  ' 

the  long-eared  deity  ;  let   us  meditate  upon  the  Self  of  the  . 

god  with   protruted   lips,    may   the  tusked-one   lead  us  to  do  • 

the  same."     Burnt  offerings  of  sesame  seeds  should  be  made  -1 

to  the  god,  and  his  divine  cohorts  should  be  likewise  worship* 

ped  as  follows  : — "  Obeisance  to  Gana,  obeisance  to  Ganapati, 

obeisance  to  Kushmdnd'aka,  obeisance  to   Amogholka^  obei* 

sance  to    Ekadanta,    obeisance   to  Tripur2lntaka-rupi."    After 

that,    S'yamadanta,     Vikarilisya,    A'haves'a,     and    Padma- 

daushtra,  should  be  worshipped.     After  that,  the  votary  should  i 


CARUOA  PURANAM.  377. 

laugh/  and  clap  his  hands  and  dance  round  the  divine  image 
for  the  propitiation  of  the  god.  The  reward  of  thus  wor»hipf» 
ping  the  god,  for  a  year,  on  the  day  of  ihe  fourth  phase  of  the 
moon's  increase,  each  month,  is  erudition,  opulence,  fame, 
longevity  and  a  large  progeny.  The  God  Gana  should  be 
worshipped  on  a  Monday  marked  by  the  fourth  phase  of  the 
moon's  increase,  and  rites  of  Japa  and  Homa  should  be  duly 
performed  thereafter,  the  reward  of  the  performance  being 
an  immunity  from  the  calamities  of  the  world,  and  a  glorious 
residence  in  heaven  after  death.  By  worshipping  the  god 
Vignes'vara  on  the  day  of  the  fourth  phase  of  the  moon's  in- 
crease with  offerings  of  sugar,  laddukas  and  other  articles  of 
confectionary,  a  man  becomes  the  happy  possessor  of  all  earthly 
good  things  in  life.  By  worshipping  the  god  with  the  oiler* 
ings  of  Damanaka  flowers,  the  votary  is  blest  with  the 
pleasures  of  fatherhood.  The  God  Gana  may  be  worshipped 
under  the  auspices  of  the  fourth  phase  of  the  moon  in  any 
month  of  the  year  by  reciting  the  Mantra  which  reads  as, 
''  Om,  obeisance  to  Ganapati."  The  Mantra  specifically  sacred 
to  the  deity,  should  be  as  well  recited  on  the  occasion  ;  and 
libations  of  clarified  butter,  cast  into  the  fire,  the  reward  of 
tlie  performance  being  an  immunity  from  all  earthly  calamities 
and  the  enjoyment  of  all  good  things,  which  this  life  can 
possibly  offer.  The  man,  who  worships  the  image  of  the  God 
VinJ^yaka  and  addresses  him  in  any  of  the  following  names, 
VIM,,  the  worshipped  one  of  the  gods,  the  one-tusked  deity,  the 
god  with  the  protruted  lips,  the  three-eyed  or  the  three-mouthed 
one,  the  blue-necked  celestial,  the  large-bellied  god,  the  dread* 
f  ul  one,  the  lord  (succourer)  of  distress,  the  dusk-coloured  deity, 
the  young  moon  Vin&yaka,  the  lord  of  the  Ganges  and  the 
elephant-faced  one,  attains  to  an  elevated  status  after  death, 
and  becomes  entitled  to  the  privileges  of  heaven  in  the  capa- 
city of  a  liberated  Self.  The  intelligent  votary,  who  worships 
the  true  import  of  any  or  all  of  the  abovesaid  epithets,  wit- 
■cssess  the  realisation  of  all  bis  heartfelt  objects. 

48 


37^  GARUDA   PURANAM. 

■     The;   divine   serpents   Vdsuki,    Tahshaka,   Kftliya. 
bliadraka,  Airftvaia,  DliritarSshira^   Karkataka,   and   Dhanan«-- 
jaya,  should    be   bathed  with  clarified  buiter,  elc,  in  either  oF 
the  blessed  month's  ut  Shr^vana,  Bh&dra,  AVwina  or  Kilitika 
and    under   the  auspices   of   the   fifth   phase  of    the   moon'a- 
increase.      The   serpents   named    Ananta,   VAsuki,    S'ankha,* 
Padma,  Kamvala,  Kaikotaka,  Shankhaka,   KAliya,   Takshakap 
and    Pingala.   sliould    be   worshipped  in    each    month  of  the 
y«*ar.     A  votary  by  worshipping  these  eight  celestial  serpents 
h)  the  light  fortnight  of  BhAdra,  is  librrated    from    the   tram* ' 
mels    of  rebirth.     The    pictures   of    these   celestial    serpents 
should  be  drawn  on  each   side  of  the  door  of  the  house  under  * 
the  auspices  of  the  fifth  phase  of  the   moon's  increase   in  the 
month  of  BhAdra,  and  the  household  should  invoke  and  wor-  ' 
ship  the  divine  snakes  by  name,  in  each  of    them.     Milk   and 
clarified   butter   should    be  offered  to  the  imagiis  of  snakes  on  ' 
the   occasion,   inasmuch    as   it    would    ward    off  the   danger 
of   snake   bites    in    the    household.      The   Vratam   is   called 
Dashtoddhftra  (prophylasis  against  snake  bites)  P^nchami. 


:o:- 


CHARIER  CXXX. 


Brahma  said:— Similarly,  the  god  KSrtikeya  should  be 
wornhipprd  under  the  auspices  of  the  sixth  phase  of  the 
moon's  increase  in  the  month  of  BliAdra.  Acts  of  ceremonial 
ablution,  etc.,  prrformrd  on  that  day,  bear  immortal  fruits. 
The  votary  should  brrak  his  fast  the  nrxt  morning,  after 
having  worshipped  the  Sun-Gtd  and  sumptuously  feaytrd  the 
BrAhminas.  Tlie  Mantra  to  be  recited  in  connection  with 
the  solar  wc  rship   on  the   occakion,  reads  as  follows  :«-'*  Om, ' 


CARUDA   PVRANAM.  379 

t)  Sun,  O  thou  the  first  and  permanent  light-meteor,  tfiat 
illumineth  the  vast  expanse  o^  heaven,  the  parent  of  all  life 
on  ^arth  and  emblem  of  eternal  life,  beest  thou  my  friend  and 
guide  in  the  universe.  Humbly  do  I  lay  fhyself  prostrate 
before  thy  i^odly  presence."  The  votary  should  break  his 
fast  thereafter  on  the  day  of  the  eighth  phase  ^  the  moon's 
increase,  and  eat  nothing  hut  pepper  that  day.  The  Vratam 
is  called  Maricha  Saptami,  the  reward  of  its  performance 
being  the  attainment  of  all  objects  in  life. 

The  votary  having  bathed  and  lived  as  an  anchorite  on 
the  day  of  the  seventh  pliatte  of  the  moon's  increase  in  the 
month  of  Bli&dra,  should  worfl«ip  the  Sun-God  and  make  gifts 
of  fruits  to  the  Brihman^s.  His  food  that  dav  should  consijit 
of  nothing  but  Matulungas  or  cocoanuts.  The  fruits  should 
be  gifted  to  the  BrAhmanJ^s  on  the  occasion  by  reciting  the 
Mantra,  "  Be  pleased,  O  Sun-God."  The  Vratam  is  called 
Phala-Saptaroi.  It  makes  its  performer  the  happy  poss»*ssor 
of  all  good  things  he  covets  in  life.  The  votary  having 
worshipped  the  Sun-God  under  the  anspicips  of  the  seventh 
phase  of  the  moon's  increase  in  BhSdra,  should  make  offerings 
of  sweet  porridge  (PSyasa)  to  the  god,  and  feast  the  Brfth- 
m^nSs  with  that  article  of  food.  He  should  take  nothing  but 
milk  on  the  day  of  thr  Vratam,  and  pay  money  remunerations 
to  the  HrShmai)As,  who  have  been  feasted  on  the  occasion 
with  food,  drink,  lambatives,  etc.,  which  should  be  foregone 
by  the  votary  himself.  The  Vratam  is  called  Anodana- 
Saptami,  which  brings  wealth,  progeny  and  creature  comforts 
to  its  performer.  A  person  wishing  victory  in  life  should  take 
nothing  but  air  on  the  occasion  of  the  Vijava-Saptami, 
whcrras  a  person  with  the  realisation  of  any  dVfinite  object 
in  his  heart,  should  live  on  Arka  leaves  on  the  day.  Tlic 
performance  of  the  Vratam  is  rewarded  with  the  fulfilment 
of  all  desires  of  the  votary,  wlro  i^  enjoined  to  refrain  from 
using  all  kinds  of  cereals,  honey-cakes,  utensils  made  of  stone, 
or  of  Indian   bell-metal,  unguents,  oils,  meat,  etc.     Moreover 


380  GARUDA  PURANAM. 

he  should  foreswear  his  cup  and  the  bed  of  bis  wife  on  the 
day  of  the  Vratam,  which  enables  its  performer  to  witness 
the  realisation  of  all  his  desires. 


•:o:- 


CHAPTER  CXXXI. 


Brahma  said  : — O  BrSLhman,  the  deities  S'iva,  Gauri,  Ganesha, 
and  Durv&  should  be  worshipped  with  offerings  of  fruits  and 
flowers  under  the  auspicies  of  the  eighth  phase  of  the  moon's 
increase  in  the  month  of  Bh&dra.  Offerings  consisting  of 
fruits  and  Vrihi  seeds,  should  be  made  to  the  deities  S'ivA  and 
S'ambhu.  The  presiding  deity  of  the  eighth  phase  of  the 
moon,  should  be  invoked  as  follows: — " O  thou,  the  eighth 
phase  of  the  moon,  who  art  begotten  of  the  divine  ambrosia 
and  whom  this  bunch  of  grass  represents  in  its  primeval 
verdure  and  spreading  roots  (the  symbols  of  perpetual  life), 
dost  thou  enable  me  to  realise  all  my  desires."  The  per- 
formance of  the  Vrata  under  discussion  is  rewarded  with 
the  fruition  of  one's  all  desires.  By  performing  this  Vrata 
and  foregoing  all  cooked  food  during  the  day,  a  man  b 
exonerated  from  the  sin  of  killing  a  BrSLhmana. 

ROHiNi-AsiiTAMi  Vkatam: — The  God  Hari  should  be 
worshipped,  at  mid-night,  on  the  day  of  the  eighth  phase  of 
the  moon'si  wane  in  the  month  of  Bhadra.  The  Vratam,  which 
consists  in  worshipping  the  deity,  should  be  performed  oa 
the  aforesaid  day  marked  by  the  asterism  Rohini,  and  even 
if  the  moon  continues  in  her  seventh  phase  for  a  few  hours, 
that  day.  The  performance  of  the  Vratam  absolves  its  per- 
former from  the  sins  of  his  three  previous  re-births.  The 
votary    should     worship    the    gods    fasting,    and   break    his 


N 
\ 
I 


GARUDA   PURANAM.  381 

fast  after  the  moon  has  entered  her  next  phase  stnA  man* 
sion.  The  rite  of  ablution  should  be  done  uiuo  the  ^od  by 
reciting  the  Mantra.  "Obeisance  to  Yoga",  to  the  lord  of 
Yoga,  to  the  god  of  Yoga,  and  to  Govinda/'  (the  stay  of  the 
universe). 

The  Manira,   which  should  be  recited  during  the  worship, 
runs   as,    "  Obeisance   to   sacrifice,   to   the  lord    and   god  of 
sacrifice,   and    to    the   one    begotten  of  the  merit  of  celcbra-, 
ting  a  religious  sacrifice/'     The  god  should  be   laid   down    in 
bed   by   reciting  the  Mantra,  **  Obeisance  to  the  lord  stwd  god 
whose   embodiment   the    universe   is.    and    who   is  the  main 
stay    of    the    universe."     The    Moon-God    with    his    consort 
Rohini   should   be  worshipped  on  the  sacrificial  sand*cushion, 
and  the  deity  should  be  addressed,  on  the  occAsion  as,  **0  thou, 
the  universal  spirit,  that  is  in  all,  and   runs   through   all,   and 
determines  all  becoming  and  is  the  support  of  all."    An  Argha 
offering   composed   of  fruits,    flowers,  sandalpaste,  and  water 
should   be   kept   in   a  coochshell.  and  the  votary  should  offer 
the   same^  on    bent   knees,   to  the  Moon-God  by  reciting  the 
Mantra,  which  runs  as  follows  :-»*'  Accept  this   offering,   with 
thy  consort  Rohini,  O  Moon,  who  came  out  of  the   primordial 
ocean   of  water   and   sprang  from  the  eyes  of  Atri.     Similar 
Argha   offerings   consisting   of    fruits   should    be    separately 
made   to   S'ri,    V&sudeva,    Nanda,    Vala   and  YashodA.     The 
god  should  be  addressed  as  follows :— -'*  I  make   obeisance    to 
the   eternal    spirit  that  shines  in  the  sun.     I  bow  down  to  the 
great  VSisudeva,    the  greatest  self-conscious  individuality,  and 
who,  though  grand  yet  beyond  all  comprehension,  had  born  as 
a  dwarf  on  earth.     Salutation  unto  the  god  Madhava  (/i/.,  the 
husband  of  beauty),  who  killed  the  demon  Madhu,  and  who  is 
also  called    Hrishikes'a,    and    whose  abode  is  in  the  heart  of 
faith  that  doubts  not.     Obeisance   to   the    lotus«eyed   one,  to 
the    great    boar   and    Nrisinha  manifestations,    the  slayers  of 
demons.     Salutations  unto   Dftmodara,  Kes'ava,  Padman&bha 
and  to  the  one  on  the  pinnacle  of  whose  car  sits   the   mighty 


382  GARUDA   PHRANaM. 

Gariida.  I  make  oheiitance  to  Govind^.the  seed  of  ihti 
universe,  the  supreme  cause  of  all  creation,  continuance  and 
dissolution.  Salutation  unto  the  eternal  spirit,  which  the 
eye  seeth  not  and  which  is  absolute  and  irresistihie  and 
suffers  no  decay.  I  bow  dow  down  to  Vishnu,  the  supreme 
lord  of  the  three  regions,  who  is  without  end  or  origin. 
I  make  obeisance  to  NSrSyana,  the  four-armrd  one,  who  is 
clad  in  a  gold-coloured  garment  and  wirlds  a  mace,  discus, 
and  a  conchshe II  in  his  hands.  Salutation  unto  S'ridhara. 
S'ripati,  and  Hari,  on  whose  spacious  breast  there  are  curls 
of  hair  and  on  which  hangs  a  garland  of  wild  flowers.  I 
make  obeisance  to  him  whom  Vasudeva  begot  on  his  m'ife 
Devaki  for  the  safety  of  the  earth  and  BrAhman3(s." 

After  having  addressed  the  god  as  above,  the  votary  should 
pray  as  follows  : — "  Take  me  across  this  ocean  of  existence, 
O  Hari,  absolve  my  sins,  and  succour  nie  from  the  sea  of  grinf 
and  misery.  He,  who  utters  your  name  even  once  in  life, 
he  who  calls  Vishnu,  the  all-pervading  one,  even  for  a  single 
moment,  is  rescued,  howsoever  great  a  sinner  he  may  be. 
Deeper  and  deeper  do  I  plunge  in  the  ocean  of  misery  and 
nescience.  O  lift  me,  lift  me  up,  O  lord  !  who  eUe  will  run  to 
my  rescue  I  Salutation  unto  the  sHf-origined  VAsudrva,  ta 
Krishna  and  to  Govinda,  who  sees  the  good  of  the  BrAh« 
manSs  and  the  universe.  May  the  divine  light  fait  on  my 
soul,  may  I  find  bliss  in  this  life,  may  my  fame,  wealth  and 
possessions  increase." 


# 


I 


/ 


•:o:- 


r 


CHAPTER  CXXIII. 


\ 

I 


Brahma  said  :-M3ne  should  perform  a  Vratam,  on  the  day  of 
the  ei)^hth  phase  of  the  moon,  and  hreak  hiH  fast  on  the  night 
of  the  vow.  He,  who  continually  praclises  the  Vrata  for  a 
year,  and  clones  it  by  making  the  gift  of  a  cow  to  a  BiAh« 
mana,  is  elevated  to  the  status  of  an  Indra,  after  death. 
The  Vratam  is  called  Sadgati  Vratitm.  The  same  Vratam 
practised  on  the  day  of  the  eighth  ph;tse  of  the  moon's 
increase  in  the  month  of  Pau^ha,  is  called  the  Maha  Rudra 
Vratam  Such  a  Vratam  practised  in  my  honour  is  ten 
thousand  time;!  more  meritorious  than  the  one  practised  for 
an  ordinary  end.  The  Vratam  should  be  specially  performed 
if  the  proper  day  of  its  celebration  happens  to  fall  on  a 
Wednesday,  inasmuch  as  its  performance  would  ensure 
endless  prosprrity  to  the  votary.  A  seeker  after  self- 
emancipation  should  take  nothing  but  eight  pinchfuls  of 
cooked  rice  on  the  occasion,  and  live  as  devout  and  pure  as* 
possible.  .  . 

By  taking  Kalamvici  treated  with  acid  and  enshrouded 
with  the  blades  of  Kusha  grass,  on  the  occasion,  a  man  is  sure 
to  acquire  all  wished-for  objects.  The  god  Mercury  should 
be  worshipped  in  a  pool  with  the  five  kinds  of  offerings,  and 
a  Karkari  (a  kind  of  small  water  pot)  full  of  rice,  should 
be  givrn  to  a  Br^hmana  by  way  of  DakshinA.  The  god' 
should  be  contemplated  as  armed  with  a  bow  and  an  arrow^ 
shining  wiib  the  greenish  golden  hue  of  his  complexion,  and 
worshipped  on  the  petals  of  the  mystic  Mandalam  by  recti* 
ing  the  '•  Vang,  etc.,"  Vijam.  The  votary  should  then  bear 
the  irgends  of  the  Vratam  recited  by  a  Brihmana,  which  it 
as  follows  : — "  Once  upon  a  time  there  lived  in  the  city  of 
P^taliputra  a  good  Br&hmana  whose  name  was  Vira.  Vira  had 
a  wife  named  Rambhft,  a  daughter  named  VijayS,  a  son  named 


>• 


384  Cakuda  puranam  I 

Knushika.  and  a  bullock  named  DhanapSla.     One  hot  day  ill' 

summer,  Kaushika,    opprr9!(t;d    with  the  scorching  heat  of  the 

sun,  took  the  bullock  to  the  Ganges  to  i^ive  him  a  much-need« 

ed  ablution.     While  he  was  himself   bathing,  several  cowboys 

came  and  decamped  with  the  bullock  before  he  could  raise  thcr 

necessary    alarm.    Kaushika  came  out  of  the  river  and  began 

to  wander  in  the  forest  in  grief  and  despair.     It  so    happened 

that   his   sister   Vijayft    came  to  fetch  water  from  the  Ganges  -    ^ 

at  the  time  and  saw  her  brother  in  that  sad  predicament.    So 

she   joined    him    in    the  wood  and  went  on  rambling  in  quest 

of  the  bullock.     Thirsty  and  worn  out   with    the    fatigues   of 

the   day,    Kaushika  went    down    to   a  pool  of  water  to  fetch 

some  dark  lotus   stems    for   his   sister,    when,    behold,  there 

appeared   to   him    on    the   green    grassy  bank  of  that  limpid 

pool  a  bevy  of  celestial    nymphs   engaged    in    practising   the 

Vud&shtami  Vratam.     Kaushika,  hungry  and  exhausted  asked  / 

them  for  food.     The  nymphs  in  their  turn  directed  him  to  first 

practise  the  Vratam.     Kaushika  called  his   sister  and    did  as 

directed      Kaushika   and   Vijayft    practised   the   Vratam,  be 

with  the    object   of  recovering   his  lost  bullock,  and  she  with 

the  motive  of  securing  a  suitable  husband  for   herself.     They 

took  their    meals   out   of  two   mango  leaves  as  served  out  to 

them  by  the  nymphs;  and  the    nymphs    vanished    after   their 

rrpast.    Kaushika  recovered  his  lost  bullock  through  the  merit 

of  performing  the  Vratam.     The  thieves  voluntarily   restored 

the   same  to  him  in  the  morning,  and  Kaushika  and  his  sister 

went  home  with  their  boons. 

"  Now  the  good  Bri^hmana  Vira  had  past  an  anxious  and 
sleepless  night,  and  he  was  glad  when  his  son  and  daughter 
saluted  him  in  the  morning.  Now  Vira  was  anxious  to 
secure  a  suitable  husband  for  his  daughter  as  she  had 
attained  a  marriagable  age.  There  were  idle  speculations  for 
many  long  days  of  suspense  and  domestic  quarrel.  At  last 
Vijayd,  the  daughter,  disgusted  with  the  peremptory  way  in 
which    her   father    wished   to    dispose    her    off,    broke    her 


CARUDA  PURANAM.  385 

^Ifrence  and   said  "  I   shall   be.  wedded  to  the  God  of  Death." ; 
Now  Death  was  the  bridegroom  she   had  chosen   for   herself, . 

• 

and   the    merit  of  the   Vratam    had    entitled  her  to  have  the 
husband  of  her  choice.  So  the  Lord  of  D«ath  appeared  to  Vira  . 
And  sued   for  the  hand  of  his  daughter.     Irrevocable  is  the 
decree  of  heaven,  and  the  gods  brook  no  equivocation  of  terms. » 
So   there   could  be  no  refusal,  and  the  marriage  of  fair  VijaySL  , 
with  the  Lord  of  Death  was  contracted  with  the  seal   of  fate« 
Vira   and  his  wife  RambhSL  were  translated  to  heaven,  and  the, 
son  Kaushika  was   rewarded   with   a   kingdom   at   AyodbyS. 
Kaushika  celebrated  the  marriage  of  his  sister  in  a  style  quite^ 
in  keeping  with  his  new  dignity,  and  the  Lord  of   Death  took 
away  his  bride  to  his  mansion  in  the  nether  world.     After  his 
installation  as  the  Queen  of  Yama  (the  God  of  Death),   VijaySL   . 
was   suddenly   roused   up,   one   day,    from  her  revery  by  the 
agonised  cries  of  her  own  mother.  She  saw  her  spirit,  chained . 
and    fallen    from    heaven,   and   about   to  be  consigned  to  the 
pangs  of  hell.  Vijayi  performed  this  Vratam  for  the  liberation 
of  her  mother's   spirit  and  asked  it  to   do   the   same   after  ,  it 
had    been    liberated.     The    mother  again  ascended  to  heaven 
through  the  merit  of  performing  this  Vratam,  and   lived   there 
happy  in  the  company  of  her  husband. 


•:o:- 


CHAPTER  CXXXIII. 


Brahma  said  : — He,  who  eats  eight  buds  of  As'uka  flowers 
oil  the  eighth  day  of  the  moon's  increase  in  the  month  of 
Chaitra  marked  by  the  asterism  Punarvasu,  suffers  no 
bereavement  in  life.  The  Mantra,  which  should  be  recited 
on   the   occasion,   is  as  follows  : — "  I  bereaved  and  miserable, 

• 

cat  ihcr,  O  As'oka,  who  art  a  favourite  with   the   God   Hart. 

49 


3^^'  QARUDA  MmAllAM.- 

Eiost  tfiou'  itatiice  infe griefl^ss  in  life.-    Thus  the  piroceif  of' 

performing  As'okSslitarmi  is  6€strib€d.''  

BftAfJMA-  sarid:— thef  Mntti  darjr  of  the  niobA'd^  incr^a^i 
marked  by  tht  sisterfsm'  Uttdtr^Hldz,   rs  talted   MahSnaTainL 
A  gift  or  a  cefe^monfat  ablution   matde*  tfndef  tBe  auspices  of 
this^  a'^ral  cbmbinatioh'  bears  imitibrtal  fruits.    Tbe  Goddess* 
Durgi   worshipped  on  that  dfay  grants  in6nite   piety   to^  her 
votary.  Tlie  God^  S'ahkara  and  others  worshipped  her  on  that 
day  stnd  acquired  fnfinite  piety.     A  king  wishing  victory  over 
his  ^oyal  adversaries,  should  practise  an  Ajftchtta  Vratam  from 
the  previous  sixth  day  of  the  moon's  increase,  and  close  it  on 
the  abovesaid  day  with  rites  of  Japa  and  Homa,  and  by  feasting 
the  unmarried  virgins.     The  worship  should  be  conducted  by 
reciting  the  "  Durg^,  DurgS,  Rakshini  Svfth& "  (Oh,  Durg9, 
D'urgi,  obeisance  to  Durgi,  the  protectress)  Mantra.  The  rites 
of  Hridinyftsa  etc.,  should  be  performed  by  appending  thci  terms 
"Kfamah,  Svaha,  Vasat,  Hum,  Voushat  and  Fat"  to  the  princtpaF 
Vija-&fantra.  The  Puj4  should  be  concluded  by  performing  thef 
'^Aiigushtha-Kanishtha  NySsa."  A  new  wooden^  templet  should 
be  constructed,  and  i  gordeir  or  silver  image  of  the!  Goddess 
DurgSl  should  bef  worshipped  therein,  oh  the  eighth  day  of  the 
moon's  increase.     As   an-  alternative',  the  Goddess  should  be 
invoked  and  worshipped  at  the  head  of  a  spear,  or  at  a  sword« 
blade,  or  in  a  book,  picture  or  a  mystic   diagram.     The  God* 
dess  should  be  contemplated  as  respectively  holding  a  human 
skull,  a  dagger,  a  bell,  a  mirror,  a  Tarjani,  a  bow,  a  banner,  a 
small  drum,  and  a  noose  in  her  left  bands,  and  a  spear,  a  club| 
a  trident,  a  thunderbolt,  a  sword,  a  mace,  an   arrow,   a  discus 
and  a  rod  in  her  right.     The  goddess   should   be   worshipped 
'fully  equipped   as   described   before.    The    different   mani- 
festations o(  the  Goddess,  such   aS)  UgrachandS,  Prachandi, 
ChaCridogrS,  Ghand&vati,  ChandarupS  and  AtichandikS  should 
hd  as  well  worshipped  on  the  occasion.     Of  these  Ugrachandft 
'  is   coloured  like  yellow  pigrment.     Prachand&  is  coloured  like 
roty  dawn ;  Cbandogri  is  sable ;    Cbanda-nSyikA  is  blue ; 


r 


«- 


GARUDA  FURANAM.  3S7 

ChandarupSi  y^Uow ;  and  Aticb^adika,  |[rey;.  Each  of  .these 
divinities  should  fbe  coiHempIate^  .a^  f^n^ing  sidewlse  ,00 
^tlioiij  wth  (her  left  ^eg  ^levated.^n^<thurst.Q\it  A  furious 
centaur  -(ba^f  mani  half  btuffalo)  ^hould  be  contemplated  as 
charging  the  .4city,  who  has  got  a  sword  in  one  ,haod  and  has 
caught  hold  of  |he  hair  of  the  centaur  in  ,the  other.  The 
Mantra,  which  .consists  of  ten  letters  (Dash2Lkshari)  and  is 
sacred  to^tfie  Goddess^  should  be  piientally  recited  by  the  votary ; 
after  which  the  trident  of  the  Goddess  should  be  .worshipped. 
The  votary  should  observe  a  f^t  on  the  eighth  day  of  the 
moon's  increase  after  having  worshipped  the  Goddess  in  an 
image,  or  in  a  divine  sandal,  or  in  water.  A  bull  buffalo,  five 
years  old,  should  be  sacrificed  at  the  close  of  the  night,  and  the 
blood  of  the  offering  should  be  offered  by  duly  reciting  the 
'*  Kali,  Kali"  Mantra.  The  blood  should  be  dedicated  to 
Putani  in  the  south-west ;  to  the  sin  demoness  in  the  north- 
west ;  to  Chandika,  in  the  north-east  and  to  Vidarik2L ,  in  the 
south-east ;  quarter  of  the  heaven. 


•ro:- 


CHAPTER  CXXXIV. 


Brahma     said : — Now   i   shall    recite  the     MahS-Kaushika 

...    .  , 

Mantra,  which  ranks  foremost  in  respect  of  merft.  [.Here 
follows  a  recitation  of  the  MahA-Kaushika  Mantra.] 

An  animal  consecrated  with   the    MahS-Kaushika   Mantra 

•  -  ■  .    .  ■ 

should  be  sacrificed  at  the  south-west  angle  ol  the  sacrificial 
ground,  and  the  rite  of  ceremonial  ablution  should  be  done 
unto  the  king  in  front  of  the  sacrificial  offering.  The  .king 
should  cut  with  one  blow  of  his  sword  a  rice-paste  image  of 
his  adversary,  bits  of  wliicli  should  be  dedicated  to  Skanda  and 
Vishikha.   The  M^Ltiik^s  should  be  worshipped  in  the  night  by 


388  GARUDA  ^URANAftf! 

fecitiog  Ihe  Mantra,  which  runs  as,  "  Obeisance  to'BrarnrtiSn?^ 
Mahesbi,  ,Kaum&ri,  Vaishnavi,  VarSLhi/  MSihendri,  ChlmundA; 
Chandika,  Jayanti,  MangalS,  Kali,  Bbadrak&ii,  Kapaiinf, 
DurgS,  S'iva,  Kshama,  DhSLtri,  SvSLhS,  ;ahd  Svadli^.*'  The 
image  of  the  Goddess  should  be  bathed  with  milk,  and  virf^ins/ 
maidens,  Br4hman2Ls  and  Chand^lSs  shoald  be  sumptbot»ly^ 
feasted  and  propitiated   with    money  gifts.     By  worshipping 

• 

the  Goddess  with  the  offerings  of  banners,  poles,  cars,  cloths,* 
etc.,  under  the  auspicies  of  the  Mah9-Navami,  a  votary  can 
win  kingdoms  and  victories  in  war. 


"■h 


:o:- 


CHAPTER  CXXXV, 


BrAHMA  said: — A  votary  having  fasted  on  the'dayoff^d 
ninth  phase  of  the  moon's  increase  in  the  month  of  AVvin, 
should  worship  the  Goddess  and  the  BrShman&s,  and  mentally 
recite,  a  hundred  thousand  times,  the  Mantra  which  is  held  as 
principally  sacred  to  her.    This  Vratam  is  called  Vira  Navami. 

Brahma  said: — By  worshipping  the  goddess  with  the 
offerings  of  Damanaka  twigs  on  the  day  of  the  ninth  phase 
of  the   moon's    increase   in    the  month   of    Chaiira,   a   roan 

erings,  ana 
defeats  in  life.  Such  a  man  bears  a  kind  of  charmed  lif^ 
against  sword  cuts,  etc.,  and  is  immune  from  the  horrors  o^ 
violent  or  premature  death.  This  Vratam  is  called  Damanaka 
Navami. 

BRAHNf  A  said : — A  votary  should  worship  the  Goddess 
Durg&  on  the  day  of  the  tenth  phase  of  the  moon's  increase 
in  the  month  of  A's'vin.  The  Vratam  thus  undertaken  should 
be  practised  for  a  year  under  the  auspices  of  the  same  lunar 
phase,*  each  month.     It  should  be  concluded  by  making  a  gift 


4- 

I 
I 


GARUOA  P»JRANAM.  3^ 

of  ten  cows  and  the  golden  images  of  the  presiding  Deities  of 
the  quarters  of  heaven  to  the  Br&hmanSs.  The  merit  of  the 
performance  entitles  its  practiser  of  the  suzerainty  of  the 
universe.  This  Vratam  is  called  Digdas'ami. 
-  '  Bariima  said  : — For  worshipping  the  Rishis  on  the  day  of 
the  eleventh  phase  ot  the  moon  with  various  kinds  of  offer- 
ings, a  man  is  rewarded  with  wealth,  beauty  and  progeny^ 
and  is  glorified  in  the  region  of  the  celestial  saints.  Tlie 
Rishis  such  as,  Marichi,  Atri,  Angirasa,  Pulastya,  Pulaha, 
Kratu,  Prachet^,  Vas'ishta,  Bhrigu  and  NSrada  should  be, 
worshipped  in  the  month  of  Chaitra  with  garlands  of  Dama« 
naka  flowers.  I  have  finished  describing  the  Ashokishtami, 
Vira-Navami,  Damanaka-Navami,  and  Digdas'ami  Vratas. 


• •  . 

•:o: 


CHAPTER  CXXXVI. 


Brahma  said  : — I  shall  now  deal  with  the  mode  of  per* 
forming  S'ravani-DvSdas'i  Vratam,  a  practice  whereof 
grants  enjoyment  and  salvation  to  the  person  who  practises 
it.  The  day  of  the  eleventh  or  twelfth  phase  of  the  moon's 
increase^  marked  by  the  asterism  S'ravani  is  cabled  Vijayft. 
A  Puji  done  unto  the  God  Hari  on  that  day  bears  immortal 
fruit.  A  night  meal^  or  a  single  meal  in  the  day  time,  or  a 
meal  voluntarily  offered  to  the  votary  without  any  solicitation 
on  his  part  and  taken  by  him  on  the  occasion,  does  not 
vitiate  the  vow  of  DvSdas'i  Vratam.  He  should  refrain 
ifrom  using  any  utensil '  of  bell-metal,  honey,  lentil  and 
collyrium,  and  renounce  all  false  talk,  greed,  physical  ezercis^ 
and  sexual  intercourse.  ' 

The   day   of   the   twelfth   phase   of  the   moon's   increase 
in    the   month   of  Bhidra  marked  by  tbe  asterism  S'ravani, 


I 

( 

390  GARUDA  PURANAM. 

is  called  Mahati  Dvftdas'i.  A  last  observed  under  the  attt* 
pices  of  Ihis  astcat  *  combioationi  bears  iuunortal  kiiiu«t 
Great  is  the  merit  of  a  ceremonial  ablution  per-foroied  at  a 
junction  of  streams  .on  »the  occasion,  specially  if  th^  combi* 
nation 'happens  to  fall  on  a  day  when  the  moon  is  in  .oppo&i« 
tion  with  the  Mercury..  /Gems  ishould  be  imoiersed  in  jiratec 
contained  in  a  pitcher  of  gold  which  should  be  covered  witb 
a  pair  of  cloths^  and  the  god  V&mana  should  be  ;W.Qrsbippe4 
with  offerings  of  umbrella,  shoes,  etc.  Naividyas  .consisting 
of  P&yasam  and  clarified  butter  should  be  offered  Xo  the  God, 
and  the  votary  should  pass  the  inight  in  a  holy  vigil,  and 
make  gifts  of  ModakSLs  and  water-pitchers  to  the  Brihmanis. 
Then  having  bathed  and  taken  some  Jight  jefreshmeots 
(water  according  to  others,)  on  the  day  following,  he  should 
again  worship  the  Dwarf  Manifestation  of  the  God,  and  ad- 
dress  him  as  follows  : —  '  ..  / 

"  Salutation   unto   Govinda,  who  is  the  presiding  Deity  of 
of  the  asterism  S'ravanSL^  and  who  is. also  called  the  Mercury. 
Expiate  my  sins,  O  lord,  and  bless  me  with  all   the   pleasures 
and  comforts  of  this  life.    Be  pleased  with  me,  O  thou  the  God'v 
of  ,the  ^ods."    The  Vratam  ;(nay  be  as  well  j)^rforipe.d  pp.  M^       v 
bank  pf  a  rivfir.  ,' 


•:o:- 


CHAPTER  CXXXVII. 


,BRAHMA-said  ; — ^The  god  (S'iva)  should  be  wpr^hij)p^ed  .wit^ 
(the  offerings  of  Damanaka  leaves,  etc.,  .pp  .th|e  da^  pf  .tb.c 
.thirteenth  ^phase  of  the  moon's  increase,  which  js  held  sacred 
to  the  God  of  Love.  The  merit  of  the  Puji  would  make  the 
votary  a  favourite  with  the  fair  sex,  .and  enable  him  to  live 
bappy  and  prosperous,   free  from  all  pain  and  bereavement. 


,\ 


GARUOA  t>URANAM.  ggt 

Thus  (he  description  of  the  Madam  Trayodai'i  k  fiMtbeiL 
By  worshipping  the  GodS'vva  oit  the  eighth,  andthe  fousleeiUb, 
day  of  the  foitnighf,  each  inonlhi  for  a  yeacr,  the  iK>tary  it 
freed  from  the  chains  of  necessary  re-btrtbs.  By  makbg  Um 
gift  of  a  well-furnished  rdon»  on  the  fullmooa  night  in  the 
monCIv  of  Kl^rtika^  and  by  observing  »  fast  fos  three  days 
(rrevious  thereto,  the  giver  is  translated  to  the  regioii>  of  the 
Sun,  after  deaths  Libations  of  water  should  be  offered  to 
the  Pitrir  on  the  day  of  the  new  moony  and  on  each  day 
by  mentioning  its  name.  The  votary  should  fast  the  whole 
day  and  take  his  meal  in  the  night,  whereby  be  would 
be  entitled  to  all  the  pleasures  of  life.  The  God  Hari  should 
be  worshipped  on  a  day  in  the  month  of  Agrah&yana,  marked 
by  the  asterism  Mrigas'iri,  by  addressing  him  aS|  "O  Kes^ava, 
etc/'  He  should  be  addressed  as  Nir&yana  and  worshipped  ia 
the  month  of  Pausha  on  a  day  marked  by  the  asterism  Pubhyi. 
Similarly,  he  should  be  invoked  by  the  epithet  Mftdbava 
add  worshipped  in  the  month  of  M^gha  on  m  day  marked  by 
the  asterism  Maghft.  He  should  be  invoked  by  the  name  of 
Gdvinda  in  the  month  of  PhAlguna  and  worshipped  on  a  day 
marked  by  the  asterism  Purva  PhalgunL  The  name  by  which 
he  should  be  invoked  on  the  day  of  the  Puji  in  the  month  of 
Chaitra,  which  should  be  under  the  auspices  of  the  aster- 
urn  Chitra,  is  Vishnu.  Similarly,  "Madhusudanai  Tribikramat 
Vamana,  S'ridhara,  Hrishikes'a,  Padmanftbba^  and  Dftmo- 
dara/'  are  the  epithets  by  which  he  should  be  invoked  and 
worshipped  on  the  diqfs  in  the  months  of  Vaishftkhay  Jaishtbat 
I  A'shftda,  SbrSvana,  Bbidra,  AVvin,  and  KArtika,  respectively 
/  marked  by  the  asterisms  Vb'ikhft,  Jestha,  Purvishlda, 
Shravanft,  Purva^BMLdrapada,  As'vini,^  and  Krittikl.  Offer 
logs  of  Pftyasha,  etc,  should  be  made  to  the  God  in  the 
months  of  A'shAda,  etc.,  and  the  Brfthman&s  should  be  samp* 
tuously  feasted  therewith.  Only  Brthmanfts  well  versed  ia 
the  knowledge  of  Pincha-Ritra  school  of  philosophy  sboeld 
be  invited  on  the  occasion.    The  Vratam  should  be  practised 


392  GARUDA  PURANAM. 

for  a  year,  at  the  close  of  which  the  God  Vishau  should  be* 
worshipped  and  addressed  as  follows:—  i.  .  •;.  v.f 

''O  thou  who  sufferest   no  decay,   O   thou   who  art.  thei 
supreme   Brahmi    make   infinite   the    good  which  I  co/et  io:- 
this  life.     Absolve  my  soul  from  all  sins   which   I   haveiwit** 
tingly  or  unwittingly  committed,   O   lord,    who   can   not  be 
measured  by  any  standard  of   measurement.     Grant  all  .my 
prayers,  O  thou,  the  eternal  immeasurable  stay  of  the  universe^* 
whom    decay   afHicteth    not  and   who   art   the   foremost  of 
beings."     A  person  seeking  beauty,  possession,  or   longevityi 
should   practise  the   Vratam    for   seven  years  in  succession. 
The   Gods  Kuvera,  Agni  and  As'vis  should  be  worshipped  on 
the  first ;  the  Deities  S'ri  and  Yama,  on  the  second  ^  the  God- 
dess   PArvati,    on  the  fifth  ;  the  NSgas,  on  the  sixth ;  the  Sun* 
God  on  the  seventh ;  the  MSitris,  on  the  eighth ;  Takshaka,  oa 
the  ninth ;  Indra  and  Kuvera,  on  the  tenth ;  the  holy  sages,  oh 
the  eleventh ;  the  God  Hari,  on  the  twefth  ;  Mahes'vara  on  the 
thirteenth ;  and   Brahm^,   on   the   fourteenth  day  of  the  fort* 
night.     The    Pitris  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  Mahes'vara  should  be  worshipped  is 
known  as  K2Lma-TrayodasM.  •     .    i. 


•    •  •  ■ 

CHAPER  CXXXVIII.  .     , 


•ro:- 


Said  the  God  Hari  :-^Now  I  shall  describe  the  geneology 
of  the  princes  of  the  blood  royal,  as  well  the  exploits  done  by 
each  of  them.  The  God  BrahmJi  sprang  from  the  navel  of 
the  eternal  Vishnu.  Daksha,  the  father  of  all  created  beings 
sprang  from  the  thumb  of  Brahma.  Daksha  begat  Aditi,  and 
Aditi  was  the  father  of  the  Sun-God.    The  Sun* God  created 


/'' 


> 

/ 


QARUOA  l>URANAM.  393 

Manu,  and  Manu  was  the  father  of  IksMku,  Sbaryiti,  Mriga, 
Dhrishta,  Prishadbra,  NarishyanU,  N&bhaga,  DisbU,  and 
Shashaka.  Manu,  Ibe  son  of  the  Sun  God,  bad  a  daughter 
named  Ila,  who  was  subsequently  known  as  Sudyumna*  Mer- 
cury^ the  son  of  the  Moon  God,  had  a  sexual  congress  with  l\\ 
end  begat  on  her  person  the  three  sons  named  R&jih,  Rudra 
and  Puraravl.  In  the  character  of  Sudyumna  Hi  bad  three 
sons  named  Utkala,  Vinata  and  Gayi.  Prishadbra,  a  son  of 
Manu,  killed  a  cow,  and  so  he  was  degraded  to  the  status  of 
a  S'udra.  After  that,  the  race  of  the  Kshatriyfts  that  sprung 
from  Karusha,  is  called  Kirusba.  Disbta,  a  son  of  Manu, 
had  a  son  named  Nabb&ga,  who  became  a  Vaisbya.  Nabhiga 
had  a  son  named  Bhanandana,  and  the  son  of  Bhanandana 
wasVatsapriti.  Subsequently  the  said  Bhanandana  begat 
two  other  sons  named  Pinshu  and  Khanitra,  and  Khanitra 
had  a  son  named  Kshupa.  Vinsha  was  the  son  of  Kshupa  and 
Vivinsha  was  the  son  of  Vinsha.  Vivinsha  bad  another  ton 
named  Khaninetra,  and  Kbaninetra  had  a  son  named  Vibhutt. 
Vibbuti  begat  Karandhama,  and  Karandhama  begat  Abiksbita. 
Abikshita  had  a  son  named  Marutta,  and  Marutta  was 
.the  father  of  Navishyanta.  Tamas  begat  Rijvardhanai 
Rijvardhana  begat  Sudbriti,  and  Sudhriti  begat  Nara.  Nara 
had  a  son  named  Kavela  who  was  the  father  of  DhundhumSna. 
Dbundumlna  begat  Vegavan,  who  was  the  father  of  Budba.     ^ 

Afteawards  Budha  begat  a  son  named  Trinavindu  and  a 
daughter  named  AilaviU.  The  said  Trinavindu  begat  on 
Alamvushi  a  son  named  Vish&la.  Vbh&la  had  a  son  named 
Hemchandra  who  in  his  turn  begat  Chandra.  Chandra  begat 
Dhumrishva  who  begat  Srinjaya;  and  Srinjaya  had  a  son 
named  Sahadeva  who  was  the  father  of  Krisb&shva.  The 
name  of  the  son  of  Krishishva  was  Somadatta  who  begat 
Janamejaya.  Janamejaya  was  the  father  of  Sumantri.  All 
tliese  princes  ruled  in  the  city  of  VishiUL. 

Sharyayftti  had  a  daughter  who  was  married  to  Ih^  holy 
Chyavana.  SbaryayiLti  had  a  son  named  Ananta^  and  Ananla 
50 


I      I 


'394  CARUDA  tPURANAII. 

•^as  the  father  of  Devaka.  'Afterwards  Revata'bad  a^onnvlib  . 
"was  called 'Batvatakaand  adaughter  named  Revati.-  Tbe'soa 
'begat  by  Dhrista^'the  son 'of  *Manu,  was  tcalled  •Dhirstaka 
who  though  'bom  *a  Kshatriya/took'to  theJife  of  aVaishya« 
Amvarisha  was  the  son  of  N8bhaga,'a  son  of  «Manu.  ^Amva- 
*risha  begat  Virupa,  Virupa  begat  ^Prishadashva, -^Prishadashva 
begat  Rathinara,' who  was  6rmly  devoted  to  Vdsudeva.* 

Of   the  three  sons  of  IkshSkshu,  the  first  was  named 

-  Vikukshi,  the  second  was  called  Nimi ;  and  the  third  Dandaka, 
Vikukshi  ate  the  hare  kept  for  sacrificial  purposes  and  hence 

•he  was  called  the  hare-eater  (S'as'ada).    This  S'as'ada  had 

•z  son   named   Puranjaya  who  begat  Kikutstha.  -  Kikutstha 

-had  a  son  named  Anen9,  and  the  son   of  AnenI  'was  named 

'Prithu.  Prithu  had  a  son  named  VishvarSLta  who* was  the  father 

'of  Ardira.    Ardra  begat  'YovanSLs'va  who    begat  S'rftlraiita. 

•S'rlvanta  had  a  son  named  VrihadAs'va,  who  'was  the  father 

of  KuvalayAs'va^  who  had  a  son  'ciHed  Dridfls^va,'and  wlio 

was   better  known   by 'the  epithet  of  Dhiodumirsu"    Thb 

DridSLs'va  had  three  sons,  vf  jr.,  Ghandrfts'i^,  'KapilisVa  and 

^Hary&s' va.     HarySs'va  begat  Nikdmbha.    Niknmbha  '  begkt 

•HitSshvawho  was  the  father  of 'PujSLsVa.    Pd]as^ra'*had  ^ 

a  son  named  YuvnSLs'va.    The  son  of  YuvanSs'va'  was  called 

MftndhSLti  who  had  a  son   named  Vindu  '  Mahya. '   'Vtndu 

« 

Mahya  had  three  sons  named  Muchukunda,  Amvarisha  and 
^Purukutsa.  The  aforesaid  Vindu  Mahya  had '  fifty  daughters 
'who  became  the  wives  of  the  holy  sage  Sauvari.  *  Amvarisha 
'begat  Yuvan&s'va  who    begat    Harita.     The  'son    begotten 

-  on  NarmadSL  by  Purukutsa  was  called  Trasadasyu.    Anaranya 
'was  the  son   of  Trasadasyu,  and  the  son  of  Anaranya 'was 

called  Haryayas'va.  Vasumanah  was  the  son  of  Haryayas'va 
and  TridhanvSL  was  the  son  of  Vasumanah.  Tridhanvi  had 
a  son  named  TraySruna  who  was  the  father  of  Satyafata. 
This  Satyarata  became  famous  by  the  name  of  Trishankn. 
The  son  of  Trishanku  was  named  Harish  Chandra,  who  was 
*  the  father  of  RohitiLs'va.     Harita  was  the  son   of  'RohltAs'Va 


1 


I 


1 
» 


i«tf  Chtiictitf  #it  )lhi  toi»  of  Huitv;   Ghiuicbii  Vq^  Viftf^ » 
ftud'  Vijkyi  begttt  R\iniki  and  Raruk  }SkgA  Vriluu    VUiii » 
war^tbiBi  «m  of  Vrika'  and»  Be  became  a  kbg.:    S^rftra^. 
wtetheson('oi»  Vlhuwho-  bad  lixly  tboosaad  soaa  by.  bit  * 
wife  Sumati,  and  a  ton*  named  Aiamanjaia  by  bb   wife 
KeshiilL    Anshomana  was'  ibe    son   of   Asamanjata,    and 
Dilipa  #as  the  ton  of   Ansbomana«    Bhagiratba  was  Ibe 
son  of  Dilipa^  and  be  brongbt  down  Ibe  Ganges  on  eaitb. 
S'riita  was  Ibe  son  of  Bbagiralba,  and  Ibe  son  of  Strata  was 
named  N&bbiga.    NibbSg^  bad  a  son   named   Amvarisba 
who  was  the  father  of  Sindbudvifia.    Ajutlytt  was  the  son  * 
oF  SindhudvipSi  and  the  son  of   Ajntijn  was  Riluparna. 
SarvakSroa   was   the   son  of   Ritupamai  and  Siidasa  was 
the  Ibe  son  of  oSanrakima.    The  son  of   Sudasa  became 
famous  by  Ibe  name  of   Mitrasaha.    Sudasa  begat  a  son  ' 
on  bis  wife    DamayaAti    who   was   caHed    Kalm&sbapi'da. '• 
Kalm&sbapftda  begat  As^aka,  and  As'vaka  begat  Mulaka,  ' 
and  Muhika  begat  Das'lrha  who  was  Ibe  father  of  Ailavitau*  . 
The  son  of  ^avila  was  named  Visbvasabai  #bo  was  the  * 
father    of    Kbattlnga.     iOiatlinga     bad    a    son    named  ' 
DirgbaHbu  who  was  the  father  of  Aja.    The  son  of  Aja" 
was  Dasbaratha  who  bad  four  sons,  vtf.,  Rima,  Bbaratat  • 
Lakshmana  and  S'atrugbna.   •  Ali  of  them  became  'faflBoaa  • 
in  history  for  prowess  and  glorious  acbieirelnenls.    Kns^a  'and  • 
Lava  were  the  sons  of  Rlma.    Bharat's  sons  wece  liamed  '' 
\       Ttrksha  and  Pus'kala.    Chitringada  and  Cbaadrakein  were  ' 
I      the    sons  of   Lakshmana,    while  the   loos'or  Shatrugbna  * 
were  named    Suvihu    and    Surasenk.     Kiis'a  bad  a  son  * 
named  Attthi  who  was  the  father  of  Nisbtda.  •  Nala  was 
the  son'  of  Nishida,  *  and  Nabhasa  was  Ibe  soA  of   Nala.  • 
Piindarika  was  the  son  of  Nabhasa,  and  Ksbemdhabvi  wai 
the  son  of  Pundarika.    Devinika  was  the  son   of  Ksbemn* 
dbanvA,  and  Ahbaka  was  the  son  of  DeiAoika.    Abiaaka ' 
begat  Ruru,  and  Rum  begat  Plripatra.  and   Plripalra  begat  - 
Qala,  and  Oala  begat   Cbhala.    Vukiba  was  Ibe   son    of-. . 


39$  GARUDA  PURANAM.  1 

Chhala  and  Vajriainabha  was  the   ton  of  Vuktha. '  The  son ; 
of  Vajran&bha  was  Gana  who  was  the   father  of  Ushitls'va ; 
who   was   the    father    of    Vis'vashaha.      HiranyanSbha  twas 
the     son    of  Vis'vasaha,     and    Pushpaka    was   the   son   of 
HiranyanSbha.     The    son    of     Pushpaka    was    Dhruvasandhi  > 
who     was     to    father   •  of    Sudars'ana.      Siidars,ana     begat 
Agnivarna   who   was   the   father    of    Padmavarna.     Padma«»  i 
varna   begat   S'ighra,   and   S'ighra  begat    Maru,    and    Maru 
begat    Pras'ruta   who   was   the   father  of    Udftvasu.     Nandi-  ' 
vardhana   was   the   son    of  UdSvasu.    Suketu    was  the  son  of 
Nandivardhana.     Suketu  had  a  son  named   DevarSta  who  was 
the   father   of  Vrihaduktha.     Vrihaduktha   had   a  son  named 
Mah^virva  who  was  the  father  of  Sudhriti.     The   son  of  Su- 
dhriti  was    Dhristaketu   who   was   the  father  of  Haryayas'va. 
The   son   of  llaryayas'va   was   Maru   who  was  the  father  of 
Pratindhaka.     Pratindhaka  begat  Kriliratha,  and  Kritiratha 
bi*gat  Devamidha  who  was  the  father   of   Vivudha.     The  son 
of  Vivudha  was    MahSdhriti   who  was  the  father  of   KritirSta. 
The  son  of  Kritiidta  was  ManoromSL  who  was    the   father  of 
Svarnaromi,    whose   son    was  flrasvaromi,   whose   son    was 
Siradhvaja  who  had  a   daughter   named    Sit2L.     Kushadhvaja 
was   the  brother  of  S'iradhvaja  who  had  a  son  named  Bh9nu« 
man.     S'atadyumna  was  the  son   of  Bhinuman   and   S'uchi 
was  the   son   of    S'atadyumna.      S'uchi    begat    Urja.  *Urja 
bei^at  Sanadhvftja  whose  son  was  Kuli.     The  son  of  Kuli  was 
Ananjana  who  was  the  father  of  Kulajit.     The  son  of  Kulajit 
was  Adhinemi   who   was   the   father    of  S'rutllyu.     The   son 
of  SVutSyu  was   Sup!irs'va  who  was  the   father  of  Kshemlrt. 
KshemSri    begat    Aneni   who   was   the  father  of  Rimaratha.  * 
Rimaratha     be^at     Satyaralha ;     and    Satyaratha,    Upaguru 
Upaguru  brgat  Up^gupta  whose  son    was    Svagata.     Svagafa 
had    a   son  named  Svanara,  who  begat  Suvarcha,  who  begat ' 
SiipJrs'va,     who     begat     Sus'ruta.      The     son    of    SusVota 
wa<  Java  who  wa*  the  father  of   Vijaya.     Vijaya   b^gat    Rita, 
and    Rita  begat   Sunaya,   and  Sunaya  begat  Vitahavyai  who 


GARUDA  PURANAKf.  )  397": 

was  the  father  of  Dhrili.  The  son  of  Dhriti  was  VahulSa'va  ' 
who  was  the  father  of  Kriti.  Two  different  races  sprang  - 
from  Janaka  who  were  all  addicted  to  Yoga.  * 


lOl' 


CHAPTER  CXXXIX. 


IlARi  said  :-»!  have  finished  descrtbinf^  the  solar  race,  now 
hear  me  narrate  the  genealogy  of  princes  who  were  the 
descendants  of  the  Moon*God.  BrahmS,  the  son  of  NfldI* 
yana  created  the  holy  Atri.  From  Atri  sprang  the  Moon- 
God  who  became  the  consort  of  the  beatiful  TSrS,  the  favourite ' 
wife  of  Vrihaspatiy  the  preceptor  of  the  celestials.  The' 
Moon-Ciod  begat  on  the  person  of  his  beloved  Tiri  a  son 
named  Budha,  who  in  his  turn  begat  Puraravft. 

The  son  of  Budha  begat  on  the  nymph  Urvasi  six  sons 
who  were  named  S'rutltmakai  Vis'vSvasu,  S'atflyu,  A*yU| 
DheemSni  and  Amivasu.  Bhima  was  the  son  of  AmSvastti 
KSnchana  was  the  son  of  Bhima,  Kinchan*s  son  was  Subotm 
who  was  the  father  of  Janhu.  Janhu's  son  was  Sumanta  and 
Sumanta's  son  was  ApajSpaka.  The  son  of  ApajSpaka 
was  Valikis'va,  who  was  the  father  of  Kus'a.  Kus'a  had 
four  sons  named  Kus'Ss'ava,  Kus'aUbha,  Amurtaraya  and 
Vasu.  The  son  of  Kus'fts'va  was  Gldhi  who  was  the  father 
of  the  celebrated  Vts'vflmitra.  GSdhi  bad  a  daughter  named 
Satyavati,  who  was  given  in  marriage  to  the  holy  sage 
Richik.  The  son  of  Richik  was  Jamadagni,  who  was  the 
father  of  Paras'ur9ma.  The  sage  Vis'vlmitra  bad  a  large 
family  of  sons  such  as  Devarakia,  MadhuchchhandSi  etc, 

A'yu  (a  son  of  Budha)  had  a  son  named  Nabusha  who 
had  four  sons  named  Aoenl,  RAji,  Rambhaka  and  Ksbaira 


3fl&  -  (BiMiuDA  PDRArrxnt^  ^ 

Vriddte.    The:  toni  oF  Kshatra  VKddfia  iflriisi  SuhUtm'  '«rto  r 
bad   three  tons\  vii^*  KisEya,     K&sfao,    and    GHtsamadi^' 
S'aunaka  was  the. sod  06  Gritsannwlkr  and<  Dfrgha^iniLwast 
the  son  of  Kds'ya.    The  son  of  DirghatamSL  was  Dbanvantari 
who  took  the  profession  of  a  physician.    Dhanvantari  had  a 
son   named   Ketum&n   wh(r  Was   cK<f  father  of   Bhimaratha. 
DivodSLsa  was  the  son  of  Bhimaratha,  and  Patardana  known 
to  history  as  S'atrujit   (conquerer  of  enemies)  was  the  son 
of  Divodftsa.    The  son  of  Pratardana'  Wais  Ritadhvaja,  who 
was   the   father  of    Alarka.    Alarka's  son  was  Sannati  and 
Sunita  was  Sannati's  son.    The  son  of  Sunita  was  Satyaketu 
w.ho    was    the    father  of   Bibhu.    The   son  of  Bibbu  wal^ 
Subibhu,  the  father  of  SukumSLra.     Sukumftra  begat  Dbrista-^' 
ketUy  and  Dhristaketu  begat  Vitihotra  who.  had  a  son  named. 
Bhargaw    The  son  of  Bharga   was  Bhargabhumii    All  .these  • 
magnanimous    princes  were  firmly  devoted  to  Vishnii  and*, 
niled  in  K^shi*  '      .         V 

..  Raji  (a  SOD  of  Nahusha)  had  five  hundred  sons  who-,  were' 
killed  by  the  God-Indra.    Kshatra  Vriddha  (a  son  otNabusha). 

had  another  son  named  Pratikshatra  who  was  the  father*  of 

f'  •    - 

Sanjaya..  Sanjaya  begat  Vijaya  whose  soo'  was-  Krita.'  Krit&r 
begat,  Vrishadhana»  and  Vrishadhana  begat ;  Sahadeva  whbsenr 
aba  was.Adina  who  begat  Jayat  Sena.  .  The  latter  bade soa: 
named  Satkriti  whose  son  was  Kshatradharmai  Nabusha  had" 
a, family  of  another  five  sons  (who  were  called-  Yati^ '  Yayftti,* 
Sanyati^  AjSLti  and  Kriti.  Out  of  these,  Yay&t»  begat  dH  his* 
wife  Devayflni  two  sons  who  were  namlcd  Yadu  and  Turvusu, ' 
and*  three  sons  on  his  wife  S'aTmistha  whe- weri!' called' 
Drahyu,  Anu  and  Puru.  Yadu  had  thfee  sorts'  named  ^ 
Sahasrajitf  Kroshtum2Lna  and  Rdgbu.  The  son^  of  Sahasrajit" 
was  S*aU] it  who  was  the  father  of  Haya  and  Haiheya.  Tb^"' 
son  of  Haya  was  Anaranya  who  wasrthe  father  of  Dharma.' 
Dharma's  son  was  Dharmamitra,  whose  ^on  was  Kunti.  Kunti's' 
son  was  Sahanji  .whose  son  was  Mahishman.  Mahishntan's 
son  was  Bhadras'renya  whose  son-  wat  Durdama.    Durdama's  I 


GARUDA  t^URANAM.  39§ 

ion  !was  'Dhanaka  who  had  four  -sons  '.named  Krhavirjat 
KriUigni,  iKriUkarm&  and  Kritogu.  All  of  them  were 
of  mighty  prowess. '        ' 

'Kritavirja  had  a  son  named  Arjuna  whose  sons  were 
S'urasena,  Jayadhvaja,  Madhu,  S'ura  and  Vrishna. 
All'  these  five  sons  of  Kritavirya  were  princes  of  excellent 
conduct.  Jajadhvaja's  son  was  Tftlajangha  whose  son  was 
'Bharata.  Madhu  was  the  son  of  Vrishanai  and  from  him 
'(Madhu)  sprang  the  race  of  Vrtshni.  Ahi  was  the  son  6t 
Kro^hta  and  his  son  was  Ashanku.  The  son  of  As'anku  wail 
Chitraratha  whose  son  was  S'as'avindu.  S'as'avindu  had 
two  wives.  By  his  first  wife  he  had  a  hundred  thousand 
vonSy  while  by  his  second  he  had  ten  hundreds  of  thnusandsi 
<euch  as   Prithukirti/'etc.    'Prtthukirti  had  three  sons,  visl, 

•  •  •     •  •      ' 

•Prithujayai     Prithudana  *  "and    -PrithusVavA.      Prithus'ravi 

begat  Tama,  Tama  begat  UshanSl,  'UshanA  begat  S'itagUi 

and    S'itaga  begat  Rulcmakavacha^     -Rukmakavacha    ba/i 

'4ive  sons  'vis,,  *Rukma,  Prithurukmai  'Jyamagha,  Palita  and 

Mart*    The  son  of  Jy^niagha  was  Vidarbha  whdse  wtfn 

name  was  S'aivySl.    Vidarbha  begat  on  his  wife  S'aivyi  three 

.sons  whose  names  were  Kratha,  Kanshika,  and   Romap&da': 

'Romap4da's  son  was  Babhru,  and   Babhru's  san  was   DhritL 

•The  son   whom   Kaus'ika  begot  was  named  Richi  whose  soil 

>was  Chaidya.     Chaidya  begat  Kunti,  and  Kunti  begat  Vrishni 

'and  Vrishni  begat   Nibriti,  who  was  the  father  of  Das'ftrha« 

The   son   of'Das'irha  was   Vyoma   whose   son  was  Jimuti. 

The  'son   of  Jimuta'was   Vtkriti,   who    was   the    father    of 

Bhimaratha.     Bhimaratha  begat  Madhuratha  whose    son   was 

S'akuni,  who  begat*  Karambhi,  who  was  the   father  of  Deva*^ 

tmata.    The   son   of  Devamata  was  Devakshatra  whose  sob 

was  Madhu,  whose  son  was   Kuruvan^'a.     Kuruvans'a  begart 

Anu.    Anu  begat  Puruhotra.  who  bef^at  Ans'u  whose  son  waa 

Sattvas'ruta,  who  was  the  father  of  Sattvara. 

Bhajina,     BhajamSna,    'Andhaka,     Mahabhoja,     Vrishni| 
*Divya,  Aranya,  and  Devavriu  were  the   sous   of   Sattvafa* 


400  GARUDA  PURANAM. 

Nimi,  yrishnii  Ayutajit  S'atajtt,  Sahasrajit,  Vabhni,  Devii 
.and.Vrihaspati  were.tb^  sons  of  Bhajamina.  .  Bboja  was  the 
son  of  Mahabhoja,  and  Sumitra  was  the  son  of  VrishnL 
.Svadhajit  was  the  son  of  Sumitra,  and  S'ini  and  Aniroila 
were  the  sons  of  SvadhSjit.  Nighna  was  the  son  of  Anamitrai 
and  S'atajit  was  the  son  of  Nighna.  The  other  two  sons  of 
Anamitra  were  Prasensa  and  S'iva.  Satyaka  was  the  son 
t>f  S'ivi|  and  the  son  of  Satyaka  was  S&tyaki.  Sanjaya  was 
the  son  of  SStyaki,  and  the  son  of  Sanjaya  was  Kuli  who  was 
.  the  father  of  Yugundhara.  Ail  these  princes  were  the  vota^ 
ties  of  the  God*S'iva. 

Vrishni,  S'aphalka,  and  Chitraka  were  the  sons  thai 
graced  the  line  of  Anamitra.  S'aphalka  begat  on  t6e  person 
of  GSLndhini  a  son  named  Akrura,  who  was  firmly  devoted  to 
the  God-Visbnu.  Upamudga  was  the  son  of  Akrura,  and  the 
son  of  Upamudga  was  Devadyota.  Akrura  bad  two  other 
sons  who  were  called  DevaySina  and  Upadeva. 

.  Pritbu  and  Viprithu  were  the  sons  of  Chitraka.  who  was  of 

the  race  of  Anamitra,  and  S'uchi  was  the  son  of  Andhaka 

the  son  of  Sattvata.     Kukkura  and   Kamvala  Varhisha  were 

.the  sons  of  Bhajam^na.     Kukkura  had  a  son  named   Dhrista« 

end  Kapotaromaka  was  the  son  of  Dhrista.    Viloma  was  the 

son   of   Kapotaromaka,  and  Tumvuni  was  the  son  of  Viloma. 

,The  sons  of  Tumvuru  was  Dundubhi  who  was  the  father  of 

Punarvasu.      Punarvasu  had  a  son   named  Abuka.  and  a 

daughter  named  Aliuki.    The  sons   of  Ahuka  were  Devaka- 

.end     Ugrasena.      The   daughters   of  Devaka  were    named 

.Devaki,  VrikadevS,  UpadevS,  Sahadevft,  Sarakshitfi,  Shridevi, 

and  S*Sntidevi,  who  were  all   married   to   Vaaudeva.    Saha* 

«dev&  had  two  sons  named  Deva  and  Upadeva.   Ugrasena  had 

several  sons  named  Kansa^  Soluma  and  Chavata. 

Viduratha  was  the  son  of  Bhajam^na,  a  son  of  Andhaka. 
The  son  of  Viduratha  was  S'ura,  who  was  the  father  of 
S'ami.  Pratikshatra  was  the  son  of  S'ami,  and  the  son  of 
Pratikshatra    was    Svayambhoja,    who    was    the    father    of 


GAkUDA   PURANAM.  ioj 

•      -  f^ 

^ridtka.  The  son  of  Hridika  Was  Kritavarma.  The  sbii  6f 
JSluira.  the  son  of  Vidiiratha,  were  Deva,  Shatadhanu,  and 
bevamidusha.     Shnra  had  another  wife  named    MSrishA,  who 

hf-camf^  the  mother  of  five  daufj[hters   named    PrithI,   Shruta- 

» 

dev2.  ShrtitAkirtt,  ShrutashravA  and  RSjAdhidevi ;  and  of  two 
sons  Slid)  as  V^asudeva,  etc.  PrithJk  was  filiated  to  Kuntiraja 
who  married  her  to  Pandii.  The  God  of  Virtue  begat  on  the 
person  of  PrithS,  a  son  named  Yudhisthira,  while  the  Wind- 
God  and  Indra  successively  begot  on  her  two  sons  named 
Bhima«ena  and  Arjuna.  The  king  P^ndu  had  another  queen 
nntned  M^dri,  who  became  the  mother  of  two  sons  named 
Nakula  and  Sahadeva,  bpgot  on  her  'person  by  the  Ashvts 
N^satva  and  Da«ra.  Kimti  had  another  son  before  marriage 
\vho  was  named  Kama.  Siinitadev&  was  the  mother  of  Danta- 
vakra  who  was  valiant  in  battles.  The  king  of  Kekaya 
begat  on  the  person  of  Shrntakirti  five  sons  such  as  Shan. 
tardhana.  etc.  RSjAdhidevi  had  two  sons  named  Vindhu  and 
Annvindha.  Damagho«a  begat  on  the  person  of  Shnitashravli 
a  son  named  Shishupala.  Vasudeva  had  several  wives  named 
Pauravi,  Rohini,  MadirA  and  Devaki,  etc.  Of  these  Rohint 
bf'came  the  mother  of  BalarSma.  Balarftma  begat  on  his 
wife  Revati  several  sons  siich  ^s  Sarana,  Shaitha,  Nishatha, 
and  Ulmaka,  etc., 

Devaki  became  the  mother  of  six  sons,  who  were  named 
KirtimSlna,  Sushena,  Udarya,  Bhadrasena,  Kiju'dasa,  and 
Bhadradeva.  King  Kansa  destroyed  all  these  six  sons 
bi  Devaki.  Sankarshana  or  Valar^ma  was  the  seventh  son  of 
Devaki,  and  Krishna  was  her  eighth.  Krishna  had  sixteen 
thousand  wives,  of  whom  Rukmini,  Satyabliftml,  Lakshman& 
ChSlruhSLsini,  and  jAmvavati  were  the  eight  principal  ones. 
Kribhna  had  a  large  family  6f  sons  by  these  wives,  ofwhon; 
Pradvumna,  Ch^rudeshna,  and  ShSmva  were  famous.  Pr.> 
dyumna  begat  on  his  wife  Rati  a  son  of  mighty  prowess  %viio 
i\as  named  Aiiiruddha.     Aniruddha  had  by^his  wife  SubhadfS/ 

5' 


^04  GARUDA    Pt.iRANAM. 

Yamiiia  was  Dhriliiiicliin,  whose  son  was  Salvadliriti.  whosn 
hoii  was  Dridhainiini.  Tlir  son  of  Dridltamuni  was  Snparshva, 
whose  son  was  Sanhati.  Tlie  son  of  Sannati  was  Kntu, 
who>e  son  was  UgrAyiidha,  whose  son  was  Kslicma,  whose 
son  was  Sudhira,  wliose  son  was  Puranjaya,  who  was  the 
father  of  Viduratha. 

Ajainida  had  a  wife  named  Nalini,  who  gave  birth  to  Nila, 
The  son  of  Niia  was  SliAnti,  wliose  soi«  was  Sush&nti,  whose 
son  was  Puru.  whose  son  was  Aik.i/whose  son  was  Haryashva, 
who  was  the  father  of  Mukula.  This  Mukula  became  the 
xnler  of  the  country  of  PAnchSla.  He  had  five  sons  named 
Yuvanira,  VrihadbiiSnu,  Kampilla,  Srinja\  a  and  Sharadv^ina. 
This  SharadvAna  was  6rmlv  devoted  to  Vishnu.  Sharadvi&na 
begat  a  son  on  Ahaiyd,  who  was  called  DivodSsa,  the  socond. 
DivodlLsa  had  a  son  named  ShatAnanda.  Satyadhriti  was 
the  son  of  Shat§nanda.  Satyadhriti  lost  control  over  his 
senses  at  the  sight  of  the  nymph  Urvasi,  and  a  son  named 
Kripa  and  a  daughter  named  Kripri  were  born  out  of  his 
emitted  seed.  Kripri  was  married  to  Dron&ch&ryya,  and 
'AshvathvSmA  was  the  fruit  of  this  union. 

The  son  of  Divod3sa  was  MitrSLyu,  whose  son  was 
Chyavana,  whose  son  was  Suddsa,  who  was  the  father  of 
SaudAsa.  The  son  of  Saud§sa  was  Sahadeva,  whose  son  was 
Somaka,  who  had  two  sons  named  Jantu  and  Prishata.  The 
'  son  of  Prishata  was  Drupada,  through  whom  Dhrishtadyumna 
came  into  being.  The  son  of  Dhrishtadyumna  was 
Dlirishtaketu. 

The  aforrsaid  Aj^iinida  had  a  son  iiame*d  Rik^ha.  The 
son  of  Kiksha  was  Sliamvarana,  who  was  the  falhrr  of  Knni, 
Siuihanu,  P.irikvhit  ?.nd  Jr^nhu.  The  son  of  S«idl»«nn  was 
Suhotra,  whoNc  >oii  wa^  Chvavaua.  who  wa^  the  father  of  Kin«f 
.  Kritaka.  The  son  of  Kntaka  wa^  Uparichayavasu,  the  father 
of  Vrihadratha.  Pratyacjra,  Satva  and  others.  The  son  of 
VrihadraUid    w«ib    Ivi^l^*'^^''^'    uhu^c  aun  \\a^  Uidiiabha,  who^c 


i# 


CARUDA    PURANAM.  405 

fson  was  Pushpan^bha,  who  was  the  fathctr  of  kin^    Saly&liita. 
TUti  son  of   SatvAhita  was  Sudh^nvil.  whose  son  was  Janhu. 

The  said  Vrihadratha  had  another  son  named  JarSsandha. 
The  son  of  JarSsandha  was  Sahadeva,  whose  son  was  Somdti, 
who  was  the  father  of  Bhimasena,  Ugrasena,  Shrutasena  and 
others. 

The  abovesaid  Janhu  had  a  son  named  Suratha.  The  son 
of  Suratha  was  Viduratha,  whose  son  was  Sflrvabhauma, 
whose  son  was  Jayasena^  who  was  the  father  of  A'v4dhita. 
The  son  of  A'vi&dhita  was  AyutAvu,  whose  son  was  Akro* 
dhana,  whose  son  was  Atithi,  who  was  the  father  of  Riksha. 
The  son  of  Riksha  was  Biiimasena,  whose  son  was  Dtlipa, 
whose  son  was  Pratipa,  who  was  the  father  of  Devftpi, 
Shantanu,  and  Valhika.  Somadatta  owes  his  paternity 
to  King  Valhika.  The  son  of  Somadatta  was  Bhuri,  whose 
sons  were  Bhurishravdi  and  Sh&la. 

ShSntanu  begot  on  the  person  of  GangJi,  a  son  named 
Bhishma,  who  was  noted  for  his  piety.  The  said  Sh&ntanu 
had  two  other  sons  named  ChitrSngada  and  Vichitraviryya. 
Vichitraviryya  had  two  wives  named  Amvikft  and 
Amv^Iikfl.  The  holy  Vy&sa  begot  on  Amvika,  a  son  named 
(Dhritardshtra ;  on  AuivaltkS,  a  son  named  PAndu  ;  and  on  the 
person  of  a  slave  girl,  a  son  named  Vidura.  Dhritarftshtra  had 
by  his  wife  G«indh2Lri,  a  hundred  sons  named  Duryyodhana, 
etc.,  while  PAndu  had  five  sons  named  Yudhishthira,  etc. 
By  their  common  wife  Draupadi,  Yudhishthira  had  a  sen 
named  Prativindhya ;  Bhima,  a  son  named  Shrutasonia ; 
Arjuna,  a  son  named  Shrutakirti ;  Nakula,  a  i»oii  named 
SliatAnika ;  and  Sahadeva,  a  son  named  ShrutakarniH. 
Yudhibihira  and  liis  five  broilirrs  had  a  nunibrr  of  wivrh ; 
such  as,  Vdndli.iyi,  nidiinvA,  Kauhlii,  SubhadrA  VijayA  and 
Renumati,  who  respectively  bec«4nie  the  mothers  of  Devaka, 
Gliatalkacha,  Abhimanyu,  Sarva^a,  and  Suhotra.  Abhimanyu 
Wdb    the    father   of    i'arikahit,    whu^e    aou    was    Janauiej.ixa, 


J^04  GARUDA    PURANAM. 

Yamina  was  Dliriliin<ina,  whose  son  was  Satvadliriti.  wliosn 
son  was  Dridhainiini.  The  son  of  Dridhamuni  was  Suparshva, 
whose  son  was  Saniiati.  The  son  of  Sannati  was  Kritu, 
who.se  son  was  UgrAytidha,  whose  son  was  Kshcma,  whose 
son  was  Sudhira,  whose  son  was  Puranjaya,  who  was  the 
faliier  of  Vidura^ha. 

Ajainida  had  a  wife  named  Nalini,  who  gave  birth  to  Nilsi^ 
The  son  of  Nila  was  ShAnti,  whose  son  was  Sush&nti,  whose 
son  was  Puru.  whose  son  was  Aik.i/whose  son  was  (laryashva, 
who  was  the  father  of  Mukula.  This  Mukula  became  the 
jrnler  of  the  countrv  of  PAnch^la.  He  had  five  sons  named 
Yuvanira,  Vrihadblianu,  KampilU,  Srinja\a  and  SiiaradvSna. 
This  SliaradvAna  was  Hrnilv  devoted  to  Vishnu.  SharadvSna 
begat  a  son  on  AlialyS,  wlio  was  called  Divodcisa,  the  socond. 
Divodlsa  had  a  son  named  Shat^nanda.  Satyadhriti  was 
the  son  of  Shat§nanda.  Satyadhriti  lost  control  over  his 
senses  at  the  sight  of  the  nymph  Urvasi,  and  a  son  named 
Kripa  and  a  daughter  named  Kripri  were  born  out  of  his 
emitted  seed.  Kripri  was  married  to  Dron«lch2ryya,  and 
'Ashvathv2Lm&  was  the  fruit  of  this  union. 

The  son  of  DivodSsa  was  MitrSLvu,  whose  son  was 
Chyavana,  whose  son  was  Sud3sa,  who  was  the  father  of 
SaudSsa.  The  son  of  Saud§sa  was  Sahadeva,  whose  son  was 
Somaka,  who  had  two  sons  named  Jantu  and  Prishata.  The 
'son  of  Prishata  was  Drupada,  through  whom  Dhrishtadyumna 
came  into  being.  The  son  of  Dhrishtadyumna  was 
Dhrishtaketii. 

Tiie  aforesaid  Ajamida  had  a  son  named  Riksha.  The 
.  son  of  Riksha  was  Shamvarana.  who  was  the  faiher  of  Kiirti, 
SiKlhanu,  P;irikshit  ?.nd  Jnnhu.  The  son  of  Sudhann  was 
Suhotra,  who^c  son  was  Chvavana,  who  was  the  father  of  King 
.Kritaka.  The  son  of  Kritaka  was  Uparichayavasu,  the  father 
of  Vrihadralha.  Pratyagra,  Satva  and  others.  The  son  of 
Yrihadrallid    was    lyialiai^ra,    whui^c  :)un  was  I\i5liablia,  whodc 


GARUDA    PURANAM.  405 

gon  was  Piishpan^bha,  who  wa!i  the  father  of  k\ng   SalyfthiUu 
Tht!  son  of  Satyfthita  was  Sudh^iivft.  whone  son  was  Jatihu. 

The  said  Vrihadratha  had  another  son  named  JarAsandha. 
The  son  of  farSLsandha  was  Sahadeva,  whose  son  was  Sotnfltii 
who  was  the  father  of  Bhimasena,  Ugraseua,  Sbrutasena  and 
others. 

The  abovesaid  Janhii  had  a  son  named  Suratha.  Tlie  son 
of  Suratha  was  Viduratha,  whose  son  was  SArvabhauma, 
whose  son  was  Jayasena^  who  was  the  father  of  A'vftdhita. 
The  son  of  A'vAdhita  was  AyutAvu,  whose  son  was  Akro- 
dhana,  whose  son  was  Atithi,  who  was  the  father  of  Rikaha. 
Tlie  son  of  Riksha  was  Bliimasena,  whose  son  was  Dilipai 
whose  son  was  Pratipa,  who  was  the  father  of  Devftpi, 
Shan  tan  u,  and  Valhika.  Soinadatta  owes  hb  paternity 
to  King  Valhika.  The  son  of  Somadatta  was  Bhuri,  wbo«« 
sons  were  Bhurishravft  and  Shila. 

Shintanu  begot  on  the  person  of  Gangft,  a  son  named 
Bhishma,  who  was  noted  for  his  piety.  Tlie  said  Shftntanu 
had  two  other  sons  named  Chitrlngada  and  Vichitraviryya. 
Vichitraviryya  had  two  wives  named  Amvikft  and 
Amv^likfl.  The  holy  Vy4sa  begot  on  Amvika»  a  son  named 
(Dhritar^shtra ;  on  Amv&likS,  a  son  named  Pftndu ;  and  on  the 
person  of  a  slave  girl,  a  son  named  Vidura.  Dhritarisbtra  had 
by  bis  wife  G&ndh&ri,  a  hundred  sons  named  Duryyodhanai 
etc.,  while  Pftndu  had  five  sons  named  Yudhbbthira,  etc 
By  their  common  wife  Draupadi,  Yudhishthira  had  a  9mn 
named  Prativindhya ;  Bhima,  a  son  named  Shrutasoma ; 
Arjuna,  a  son  named  Shrutakirti;  Nakula,  a  son  nani#d 
Shat^nika ;  and  Sahadeva,  a  son  named  Shrutakarnia. 
Yudhisthira  and  his  five  brothers  had  a  number  of  wivr» ; 
such  as,  Yandh.iyi,  nidimvft,  Kau»hi,  SubhadrA  VijayA  and 
Renumati,  who  resp«*ctively  becMme  the  mothers  of  Detaka. 
Gliatalkacha.  Abhimanyu,  Sarvaga,  and  Subotra.  Abhimaayii 
wdb   the   father  of    Parikahit,   wlio»e   sou   was  Jauawej.iya, 


^06  CARUOA    PURANAM 

Now   hear    nir  fiiunif rale  the  namfb  of  kings  who  caintr  after 
Janamejaya. 


lo:- 


CHAPTER  CLXI. 


:o:' 


Hari  said : — ^The  son  of  Shat^nika"  was  Ashmedhadatta. 
whose  son  was  Adhisimaka,  whose  son  was  Krishna,  whose 
son  was  Aniruddha.  whose  son  was  Ushana,  whose  son  was 
Chitraratha,  whose  son  was  Shuchidratha,  whose  son  was 
Vrishnimana,  whose  son  was  Susena,  whose  son  was  Sunitha, 
whose  son  was  Arichakshu,  whose  son  was  Muk&vana,  whose 
son  was  MedhSvi,  who  was  the  father  of  Jaya. 

The  son  of  Nripanjaya  PSriplava.  whose  son  was  Sunaya, 
whose  son  was  MedhAvi,  who  was  the  father  of  Nripanjaya, 
The  son  of  this  Nripanjaya  was  Hari,  whose  son  was  Tigma, 
whose  son  was  Vrihadratha,  whose  son  was  Shatanika  who 
was  the  father  of  SudSnaka.  The  son  of  Sud2Lnaka  was 
Udana,  whose  son  was  Anninara,  whose  son  was  DantapAnt, 
whose  son  was  Nimitlaka,  whose  son  was  Kshennaka  who 
was  the  father  of  Shudra. 

Now  hear  me  narrate  the  genealogy  of  princes,  who  would 
grace  in  future  the  life  of  Vrihadvala  of  the  race  of  Ikshdku. 
The  son  of  Vrihadvala  would  be  Urukshaya,  whose  son  would 
.be  Vatsavyuha,  whose  son  would  be  .Vrihadashva,  whose 
son  would  be  BhSnuratha^  whose  son  would  be  F'rativya, 
whose  son  would  be  Pratilaka,  whose  son]  would  be  Manu- 
deva,  whose  son  would  be*Sunakshatra,  whose  son  would  be 
Kinnara,  whose  son  would  be  Anlarikshaka.  Antarikshaka 
would    beget   Suparna,    wiiu   wuuld  bcg^-l  Knlajil,  who  would 


GAftUDA    P'JRANXIH.  407 

beget  the  pious  Vrihadbhraja.  who  would  beget  Kritanjayai 
who  would  beget  Dhananjaya,  who  would  beget  Sanjaya, 
who  would  beget  Shaky  a.  Shaky  a  would  beget  Shoddho- 
dana,  who  would  beget  Vfthula,  who  would  beget  Senafit,  wh0 
would  beget  Kshudraka,  who  would  beget  SamUra.  who 
would  beget  Kudava,  who  would  beget  Sumitra. 

Now  hear  me  narrate  the  genealogy  of  the  princes  of 
Magadha.  The  son  of  JarSsandha  was  Surilpi,  whose  son 
was  Shrutashrava,  whose  son  was  AyutAyu,  whose  son  was 
Niramitra,  whose  son  was  Svakshetra,  whose  son  was  Kar- 
maka.  The  son  of  Karmaka  was  Shrutanjaya,  whose  son 
was  Senajit,  whose  son  was  Bhuri,  whose  son  was  Shucbi^ 
whose  son  was  Kshemya,  whose  son  was  Suvfata,  whose  son 
was  Dharma,  whose  son  was  Shmashruma,  whose  son  was 
Dridhasenaka,  whose  son  was  Sumati,  whose  son  was  Savala, 
whose  son  was  Neeta,  whose  son  was  Satyajit,  whose  son 
was  Vishvajit^  whose  son  was  Ishanjay.  All  these  princes 
were  of  the  race  of  Vrihadratha.  After  thU^  impious  Shudra 
kings,  who  wi>uld  stick  at  nothing  to  gain  their  ends,  would 
be  the  rulrrs  of  the  world,  and  oppression,  duplicity  and 
falsrhood  would  be  the  only  recognised  principles  of  stat0« 
craft. 

The  eternal  N^rSiyana,  who  suffers  no  change  nor  decaf,  if 
the  creator,  protector  and  disintegrator  of  the  cosmic  t/nt^ 
verse.  This  Pralaya  or  dissolution  of  the  cosmos  admits  of 
being  grouped  under  three  different  heads ;  socb  as,  Che 
Naimittika  (accidental  or  contingent,  and  conditional) ;  PA^ 
kritika  (physical  and  cosmic) ;  and  lastly,  A'tyantika  (final,  and 
without  any  chance  of  the  re-integration  and  re-combination 
of  its  molecules).  The  different  categories  of  cosmic  eToht* 
tion  will  merge  in  one  another  in  the  inverse  order  ol  their 
enumeration,  viz.,  the  solids  will  dissolve  into  the  tiquidS| 
the  liquids  will  br  abnorbrd  in  the  gaseous  or  the  heat,  the 
heat    will    die    away    inXhe  ether,  the  ether  will  be  merged  io 


4o8  'CARUDA    PURANAM. 

•  ■ 

the  etherine,  the  ctli^rriiie.  in  the  category  of  AbankSri 
fEeoi^m);  the  AhankJlra  in  the  principle  of  •  Intellection, 
(Biiddhitattva);  tlie  Inirllection  iii  the  Self  or  Jiva,  and  the 
]\vH  in  the  uninanifest  Braliina.  Vishnu,  the  Soul  of  the  Uni- 
Vfr«ip,  is  tlie  onlv  dcathlrj^s  Realitv  in  the  Universe,  which 
hiake-s  ilself  patent  in  the  shape  of  Nar  NSrSy.ana  (the  Divine 
Man.)  The  universe  is  transient  and  illusory.  Many  kings 
there   had    hff n    in    tlit*    world  and  many  more  will  come  and 

m 

pass  a\vav  as  fiifnl  shadows.  Therefore  walk  ve  not  in  the 
paths  of  ther  unrii^hteous.  Ahjure  sin  and  work  out  the  purity 
of  thonglw,  for  in  stich  thonahts  consists  the  salvation  of  21 
than  ;  and  Such  thoiights  Irad  to  the  blissful  Hari. 


:oo:- 


tH\PTE^  cxi-ii. 


nilAIIMA  said  : — The  God  Hari  incarnated  on  ea'rth  an*?  pro- 
tected the  seed  of  the  A'ryyas.  His  advent  on  this  fleeting' 
world  was  for  the  destruction  df  the  kingfdom  of  the  AsnrSs* 
and  the  propagation  of  the  religion  of  the  VedAs.  His 
several  incarnations  virere  in  the  fornis  of  Fish  Tortoise, 
etc.  The  God  Keshava  incarnated  himself  as  the  Fish 
in  the  primordial  ocean,  carried  the  immutable  VedSs 
'  on  his  hack,  killed  the  demon  Hayagriva,  and  protected 
the    patriarch    Manu    and    others.     Incarnated   ni   a  Tortois**, 

I 

he  carried  the  Mount  Mand^ra  on  .his  hack,  wherewith' 
the  gods  and  demons  churned  the  primordial  ocean  for 
amhro»iia  As  the  fruit  of  that  churning,  Diianvantara, 
the    first    of   the    propounder   of  the   medical    science,   came 


GARUDA   P'JRANAM.  409 

out  of  its  troubled  water:*,  carrying  the  pitcher  of  divine 
ambrosia  in  his  hand.  Dhanvantari  relat«*d  to  Sushruta  the 
science  of  Ayurveda  with  its  eight  subdivisions,  and  the 
God  Hari,  assuming  the  shape  of  a  girl  of  fascinating  beautfi 
doled  out  the  ambrosia  to  the  gods.  Incarnated  as  the 
Divine  Boar,  the  God  Hari  killed  the  demon  Hiranyflksha, 
lifted  up  the  submerged  earth  on  his  tusks  from  beneath 
the  waters  of  the  enshrouding  ocean,  and  protected  the 
gods  and  patriarchs.  Incarnated  as  the  redoubtable  Nrisinba 
(half-man,  half-lion),  the  God  Hari  destroyed  the  demon 
Hiranyakashipu  with  his  sinful  allies,  and  vindicated  the 
religion  of  the  Ved&s.  Alter  that,  the  lord  of  the  universe 
was  incarnated  as  Parashurftm,  a  son  of  Jimadagni.  For 
twenty-one  times  in  succession  he  extirpated  the  race  of 
the  wicked  KshatriySLs,  killed  the  dreadful  Kftrtaviryftrjunai 
made  a  gift  of  the  whole  earth  to  Kashyapa,  and  finally 
settled  himself  on  the  summits  of  the  Mount  Mabendra. 
After  that,  the  subduer  of  the  wicked  divided  hb  divine  self 
into  four  parts  and  came  into  the  world  as  Rlma,  Bbarata, 
Lakshmana  and  Shatrughna,  the  four  sons  of  king  DasharallUL 
J&naki  was  the  wife  of  RSma,  who,  for  the  good  of  his  step* 
mother  Kekayi,  and  for  the  performance  of  a  promise  made 
her  by  his  father,  resorted,  as  a  voluntary  exile,  to  the  forest 
of  Dandaka.  He  cut  the  nose  of  Surpanakhi,  killed  the 
monsters  Khara  and  Dushana,  and  destroyed  the  dreadful 
R&vana,  who  had  carried  away  his  wife  Sit&.  After  the  fail 
of  R^vana,  Rima  installed  Vibhishana,  a  brother  of  Rlvana, 
on  the  throne  of  his  kingdom  Lank&,  and  returned  to  his  own 
capital  in  the  aerial  car,  Pushpaka,  in  the  company  of 
Hanum^na,  Sugriva  and  his  faithful  Sitft.  In  the  bliss  of 
his  consort's  love^  R&ma  ruled  his  kingdom  for  the  good 
of  his  people  ^nd  the  gods,  and  performed  a  Horse-Sacrifice 
to  commemorate  his  suzerainty  over  the  earth. 

Sit&,  though  passed  a  long  time  in  the  bouse  of  RAvana, 
did  not  betray  his  lord  either  in  deeds  or  tbougbts.    SiU  was 

52 


:  4iO  GARUDA   PURANAM. 

as  chaste  as  the  virtuous  Anasuyi,  the  beloved  wife  of 
Atri.  Now  hear  me  narrate  the  excellence  of  Site's  chastity 
and  the  exalted  station  which  virtuous  and  faithful  wives 
occupy  in  the  economy  of  the  universe. 

Once  on  a  time  there  lived  in  t^e  city  of  PratisthSLna,  a 
leper  Brahmana  whose  name  was  Kaushika.  His  wife,  who 
was  firmly  devoted  to  him,  used  to  adore  and  worship  her  lord 
as  a  god  without  even  thinking  for  a  moment  that  he  wa» 
afflicted  with  such  a  foul  and  loathsome  disease.  But 
Kaushika  was  a  cross  and  peevis^h  husband,  and  never  missed 
opportunities  to  abuse  his  wife,  who,  though  often  chastised, 
never  ceased  to  pay  him  god-like  veneration  and  love.  One 
d.iy,  Kaushika  took  a  fancy  to  visit  a  courtezan  in  the  city, 
and  expressed  that  desire  to  his  wife.  Whereupon  she  took 
him  on  her  shoulders  and  safely  carried  him  to  that  house  of 
ill  fame.  Nor  did  she  forget  to  take  with  her  a  considerable 
amount  of  money  which  the  courtezan  might  ask  for  her 
nefarious  trade. 

Now  it  happened  that  the  Sage  Mindavya  was  thea 
undergoing  punishment  on  the  top  of  a  pointed  mace,  as 
he  was  unjustly  sentenced  by  the  authorities  on  a  false 
charge  of  theft.  The  faithful  wife,  on  her  way  to  the  house 
of  the  courtezan,  touched  with  her  feet  the  body  of  that 
afflicted  sage,  who,  in  his  agony,  cursed  her  with  the  pangs 
of  widowhood  on  the  break  of  day.  The  wife,  on  the 
other  hand,  forbade  the  Sun  to  rise  in  order  that  the  curse 
of  the  Sage  might  not  take  effect.  The  Sun-God,  over- 
powered by  the  energy  of  conjugal  chastity,  was  afraid  to 
show  his  face,  and  creation  was  enshrouded  in  a  pall  of  dark* 
ncss.  Ages  past  without  the  Sun  in  the  sky.  The  frightened 
gods  resorted  to  Brahm^  for  help  and  advice.  Brahmi  said, 
*'  It  is  the  energy  of  Chastity  that  has  overpowed  the  energy 
of  asceticism,  and  obstructed  the  advent  of  the  Sun.  Go, 
ye  gods,  to  AnasuySi,  and  she  will  plead,  on  your  behalf,  to 
the  wife  of  Kaushika."    The  gods  did  as  they  were  told  to  da. 


&ARUDA  PURANAli;  '  41/ 

• 

W^  (engaged  by  the  tyrant  Kansa  to  put  an  eild  to  hb  life,  in 
infancy,  with  the  pretext  of  ilickling  him.  But  KrisboA 
Siucked  her  pobon^d  nipples  with  a  force  that  verily  killed 
her  on  the  spot.  The  mighty  prowessed  Krishna  overturned 
the  car-demou,  felled  the  two  tree-monsters  named  Jamala 
and  Arjuiia,  and  destroyed  the  serpent  Kftliya  and  the 
monster  Dhenuka.  At  this  time,  he  supported  the  mount 
Govardliana  on  the  tip  of  his  finger,  and  was  honoured  and 
Worshipped  by  the  God  Indra  for  this  exploit.  He  relieved 
this  sinful  earth  of  its  weight  of  sin,  and  pledged  himself  to 
protect  the  five  sons  of  Pftndu  in  their  days  of  trouble  and 
distress.  The  demon  Arishta  fell  an  easy  victim  to  his 
prowess^  and  he  cheered  the  GopAs  and  Gopa«maidena 
of  Brindaban  by  slaying  the  monster  Keshi.  He  draped 
down  the  demon  Kansa  from  the  platform,  and  killed  tiid 
wrestlers  Chinuka,  Mushtika  and  Malla^  who  guarded  the 
person  of  that  detestable  tyraht. 

Krishna  had  eight  principal  wives,  such  as  Rukminii 
Satyabhftma,  etc.,  besides  a  seraglio  of  sixteen  thousand 
other  wives.  By  them  he  got  •  hundreds^  nay  thousands 
of  sons  and  grandsons.  By  Rukmini  he  had  a  son  named 
Pradyumna«  who  killed  the  demon  Shambara.  The  son  of 
Pradyumna  was  Aniruddha,  who  married  Ushi,  the  daughter 
of  king  VSLna.  There  ensued  a  deadly  conflict  between 
Krishna  and  tlie  God  Shankara,  when  the  elopement  of  Uslit 
with  Aniruddha  was  detected  and  made  known  to  the  world. 
Krishna  cut  down  the  thousand  arms  of  king  Vina  with  thn 
exception  oi  two.  Once  upon  a  time,  he  killed  the  demon 
Naraka  and  carried  the  flower  PirijAt  from  the  garden  of 
heaven.  Shishuplla,  Vala,  and  the  monkey,  named  Dvibidha, 
were  also  among  the  victims,  who  fell  at  the  stroke  of  his 
mighty  discus. 

rbe  son  of  Aniruddha  was  Vajra,  who  became  the  king 
.of  MdLthura,  when  Krishna  was  translated  to  heaven.  In  order 
to  .please  bit  precq>to,^andipani,  Kiisbna  brought  Mxk  tbt 

53 


412  GARUDA  PURANAM. 

to  instal  his  favourite  R9ma  asthe  Crown-Prince  of 
dominion,  when  his  consort  Kaikeyi  asked  him  to  send  RAroa 
in  exile  for  a  period  of  fourteen  years.  For  the  spiritual 
edification  of  bis  father,  RAma  renounced  the  kingdom  as  a 
thing  of  little  consequence  and  went  out  as  a  voluntary 
exile,  in  the  company  of  his  betoved  Sit&  and  Lakshmana, 
to  the  city  of  Shringabera.  He  renounced  the  use  of  his 
car,  and  travelled  on  foot  to  the  city  of  Prayftga  from  whence 
be  sojourned  to  tbe  Mount  of  Chitrakuta. 

King  Dasharatha,  in  agony  of  separation  and  in  bitter 
remorse  for  what  he  had  done,  died  and  ascended  to  heaven. 
Prince  Bharata  performed  the  funeral  rites  of  his  father 
Dasharatha,  and  thtrn  went  to  R&ma  with  a  large  army  to 
welcome  him  back  to  his  kingdom  and  heritage.  R&ma 
did  not  return  to  his  capital,  but  gave  his  sandal  to  Bharata 
instead,  to  be  installed  on  the  throne  of  his  kingdom  as 
a  royal  insignia.  Whereupon  Bharata  justly  ruled  the  king- 
dom in  the  name  of  his  sovereign  Rlma.  Thus  dismissed 
by  RSLma,  Bharata  did  not  return  to  AyodhySi,  but  fixed  his 
residence  in  the  town  of  Nandigrama,  while  R&ma  there- 
after sojourned  to  the  hermitage  of  Atri  from  the  Mount 
Chitrakuta.  Thence  having  made  obeisance  to  Sutikshna 
and  Agastya,  R^lma  entered  the  forest  of  Dandaka,  where 
the  Monstress  Surpanakbi  attempted  to  devour  (Sit&).  R9ma 
disgraced  her  by  cutting  her  ears  and  clipping  away  her 
nose.  Thus  disfigured  and  insulted,  Surpanakhft  prevailed 
upon  the  Monsters  Khara,  Dushana,  and  Trishir^  to  attack 
R2Lma  simultaneously  from  three  different  sides.  The  three 
RSLkshasa  heroes,  with  an  army  of  fourteen  thousand  RSikshasa 
soldiers  drawn  up  in  a  battle  array,  attacked  RSma  in  battle, 
but  R^ma  with  the  help  of  his  deadly  shafts,  consigned 
them  all  to  the  mansion  of  death.  R&vana,  through  the  insti- 
gation of  this  Rftkshasi  (SurpanakhSL),  resolved  to  carry  away 
Sita  by  fraud  ;  and  for  that  end,  he  despatched  before  him  a 
R&kshasa  named   MSiricha  to  lure  away  R3ma  in  the  forest 


GARUDA   PURANAM.  413 

in  the  m^ic  guise  of  a  golden  stag.  Sit&  entreated  R2kna  to 
chase  the  golden  deer  and  to  secure  that  golden  query  (or 
her.  R&ma  chased  and  killed  that  magic  deer  with  his 
arrow,  and  the  disguised  Monster  expired  shouting,  ''  Help, 
O  SitA,  help,  O  Lakshroana !"  Lakshmana  importunated  by 
Sits,  ran  to  the  re^ue  of  RSma,  and  beheld  him  in  the  foresL 
R&ma  said,  **  O  Brother,  these  are  the  wicked  charms  which 
the  R^kshasas  practise  in  this  dense  and  lonely  forest,  and 
surely  they  have  carried  away  Sit&  by  fraud."  In  the  mean- 
time, R&vana  appeared  before  the  cottage  of  R&ma,  and  carried 
away  the  beloved  bride  of  Rlma  vainly  struggling  on  his  lap. 
The  mighty  JatSyu,  the  king  of  the  birds,  assailed  the  dark- 
souled  mbcreant  on  the  way,  but  Rlvana  was  more  than  a 
match  for  him.  So  in  the  battle  that  ensued  Ravana  com* 
pletely  defeated  the  bird-king  Jat&yu,  and  returned  victor 
with  his  beautiful  prize  to  his  capital  at  Lankft,  and  kept  her 
well  guarded  in  a  shady  garden  of  Ashoka  trees. 

Rama  and  Lakshmana  returned  to  their  forest-retreat^ 
their  hearts  foreboding  all  sorts  of  dire  mishaps,— -and  found 
it  lonely  and  deserted.  Ob,  the  first  stifled  sobs  of  widowed 
love  that  almost  broke  the  all-conquering  soul  of  RUma  ia 
their  repression  !  Lakshmana  wept  like  a  child  in  the  first- 
gloom  of  a  dire  calamity  in  which  suspense  metamorphises^ 
itself  into  a  torrid  noon  of  burning  shame,  and  a  robust 
stream  of  molten  affection  suddenly  broke  forth^  in  his  heart, 
into  a  deathless  volcano  of  vengeance  and  retaliation,  for  the* 
consummation  of  which  all  eternity  expanded  its  bloated 
bosom  and  hypothecated  itself  to  the  prospective  realisation 
of  that  spiritual  wrath. 

RSLma  and  Lakshmana  followed  the  trail  of  their  stolen 
goddess — sombre  and  ominous  like  a  summer  thunder  cloud. 
On  and  on  they  went,  weary  and  footsore,  and  traversed 
many  a  mile  of  that  sylvan  solitude  when  they  stumbled 
upon  the  wounded  body  of  the  brave  though  dying  JatAyu. 
That  gallant  bird-king  narrated   the   whole  history  of  Sitft'a 


4l4  GARUDA   PURANAM 

forcible  carrying  away  by  the  benighted  Rlvanai  and  breath- 
ed his  last  in  the  presence  of  the  divine  brothers  rRftma 
and  Lakshinana).  They  collected  the  cast  off  leaves  and 
twigs  of  the  forest,  exhumed  the  dead  body  of  the  godly 
Jatiyu,  performed  the  lAst  earthly  rites  to  hb  mortal  reinainSi 
and  trended  their  way  to  the  South. 

While  there,  RSLma  entered  into  a  friendly  compact  with 
Sugrivai  the  brother  of  the  monkey-king  VUi,  and  showed  bis 
skill  in  archery  by  shooting  through  the  trunks  of  seven  TSla 
trees.  Then  he  killed  V2Lli  and  made  over  the  sovereignity 
of  the  monkey-land  Kishkind2L  to  his  brother  Sugriva, 
and  quartered  himself  with  his  beloved  Lakshmana  in  the 
outskirts  of  the  Mount  Rishyamukha.  Then  Sugriva  com- 
missioned the  leaders  of  his  monkey-troops  to  search  for 
Sit2L  in  all  directions,  and  the  huge  monkey-generals,  with 
their  bodies  mountain  high,  went  out  north,  south^  east  and 
west  in  quest  of  the  sunny  bride  of  the  solar  race.  In  vain 
did  they  search  every  stream  or  river  bank,  hill  or  dale,  forest 
or  hamlet,  and  at  last  while  deliberating  suicide  in  despair, 
they  saw  ShaftipSti.  HanumSLn,  the  greatest  of  the  monkey- 
generals,  having  got  the  information  from  ShampSti,  leapt 
over  the  sea,  which  is  hundreds  of  miles  wide,  and  forms  the 
abode  of  monsters.  He  saw  the  lovely  J&naki  imprisoned 
in  the  forest  of  Ashoka  trees,  chastised  by  its  female 
guards  who  had  been  pressing  her  hard  to  share  Ihe  bed  of 
R&vana,  and  harshly  rousing  her  up  from  her  revery  of  R&ma's 
company.  The  monkey-general  dropped  down  to  Sit&  the 
signet  ring  of  RSma,  and  asked  her  about  her  health.  "Do 
not  be  dejected,  O  Maithiii,"  observed  that  gallant  monkey, 
"  but  rather  give  me  something  of  yours  which  my  master 
Rlma  might  cherish  as  a  sweet  memento  of  love.  Do  not 
be  frightened,  O  Maithili,  for  I  am  the  servant  of  Rama." 
Whereupon  Sita  unfastened  a  jewel  from  her  chignanon, 
made  it  over  to  Hanumin,  and  asked  him  to  request  Rflma 
to   succour  her    immediately    after  his    return   to   RSma's 


Oaruda  puranaM  41) 

residence  (at  Rishyamukha).  Hanum&n  gUdly  assented  to 
her  request,  and  thereafter  began  to  destroy  the  pleasure- 
garden  of  RAvana,  killing  prince  Aksha  and  many  a  R&kshasa« 
soldier  in  the  act.  A  Brahm2istra  cast  by  Indrajita  hit  •him 
hard  and  left  him  a  captive  in  the  hands  of  Rlkshas2Ls, 
who  dragged  him  in  fetters  to  the  presence  of  Rlvana. 
HanumSn  said.  "  I  am  a  servant  of  RSma.  .  Return  to 
him,  O  miscreant  his  faithful  Maithili."  RSvana,  madly 
infuriated  by  these  observations  ordered  to  burn  the  tail  of 
the  monkey  general,  and  HanumSn,  by  wildly  lashing  his 
burning  tail  against  the  thatchech  roofs  of  LankS,  instanta« 
neously  set  the  whole  city  on  fire.  Having  consumed 
Lanki  with  fire,  the  monkey-general  returned  to  the  side  of 
RSma  and  reported  to  him  of  his  having  eaten  mango,  and 
of  the  general  conflagration  that  broke  out  in  Lankft  through 
his  own  instrumentality.  ^H2  made  over  to  him  the  head 
gem  of  Sits,  and  RSma  with  Lakshman,  HanumSn  and  his 
monkey-army  with  its  generals  and  officers,  marched  in  the 
direction  of  LankS. 

Meanwhile,  Vibhishana  slighted  by  his  brother  Rivanai 
went  over  to  Raima's  side  and  made  a  common  cause  with 
him.  After  that,  R9ma  caused  a  bridge  to  be  built  across 
the  ocean  with  the  help  of  the  monkey- gen  era!  Nala,  and 
crossed  over  with  his  whole  army  and  officers  to  the  Isle  of 
Lanka.  He  viewed  the  splendid  prospect  of  the  Island  from 
the  summit  of  the  Hill  Suvela,  where  he  fixed  his  quarter  for 
the  day.  Then  the  monkey-generals  Nila,  Angada,  NalSi 
Dhuma^  DhumrSiksha,  j9mvuv2Lna,  Manda,  Dvividha  and 
others  set  to  demolish  the  fortifications  of  the  city  (LankA) 
and  killed  many  leaders  of  the  RAkshasa-army.  RS'ma  and 
Lakshmana  destroyed,  with  the  help  of  their  monkey-army, 
many  an  eminent  RSkshasa-hero  of  gigantic  stature  and 
black  as  the  sable  colly rium  of  death,  such  as  Vidyutjihva, 
Dhumr&ksha,  Dev2Lntaka,  Narlntaka,  Mahodara,  MahSplrshva, 
Atik&ya,     Kumbha,     Nikumbha,    Matta,    Makar&ksbSi    and 


4l6  GARUDA   PURANAM. 

Alcampana.  After  that,  Lakshmana  defeated  and  killed  ia 
a  single  combat,  the  redoubtable  Indrajita,  and  Rlma  haTing 
severed  with  his  arrows  the  twenty  arms  of  R&vana,  subse- 
quently killed  him  in  battle. 

Sitft  gave  ample  proof  of  her  chastityi  and  came 
unscathed  out  of  an  Ordeal  of  Fire.  Sitft,  thus  purified  by 
Fire,  ascended  the  aeriel  car  with  her  beloved  consort,  and 
the  whole  monkey-army,  jubilant,  and  elated  with  victory, 
followed  its  gracious  leader  to  his  capital  at  AyodhyS. 

Rama  ruled  the  country  for  eleven  thousand  years,  and 
protected  his  subjects  with  paternal  love  and  care.  He 
undertook  and  accomplished  the  celebration  of  ten  Horse« 
Sacrifices  in  succession,  and  offered  oblations  to  his  departed 
manes  at  the  shrine  of  Gaya-Shirsha.  He  was  blessed  with 
two  sons  named  Lava  and  Kusha.  It  was  in  his  reign  that 
the  holy  Sage  Bharata  first  organised  dramatic  performances, 
and  Shatrughna  killed  the  demon  Lavana.  Rlma  heard  the 
origin  of  the  RAkshasas  narrated  to  him  by  the  holy  Agastya. 
Having  made  over  the  sovereignty  to  his  sons  Lava  and 
Kunha,  Kama  made  his  exit  from  the  world  at  the  close  of 
a  glorious  though  chequered  lifej  dedicated  exclusively  to  the 
furtherance  of  good  therein. 


':oo:- 


CHAPTER  CXLIV. 


Brahma  said :— Now  I  shall  narrate  the  family  hbtory  of 
Hari  which  teems  with  the  sanctified  exploits  of  Krishna. 
Vasudeva  begot  Krishna  and  Valadeva  on  the  person  of 
Devaki  for  the  edification  of  the  righteous  and  annihilation 
of  the  wicked.  The  eternal  God  was  incarnated  on  thb 
mortal  globe  in  the  shape  of  Krishna.    The  Honstress  Pulanl 


&ARUDA  PURANAM;  '   4>7 

Wis  bngaged  by  the  tyrant  Kansa  to  put  an  edd  to  his  life,  in 
infancy,  with  the  pretext  of  ftUckling  him.  But  Krishna 
ducked  her  poisoned  nipples  with  a  force  that  verily  killed 
her  on  the  spot.  The  mighty  prowessed  Krishna  overturned 
the  car-demon,  felled  the  two  tree-monsters  named  Jamala 
and  Arjuna,  and  destroyed  the  serpent  Klliya  and  the 
tnonster  Ohenuka.  At  this  time,  he  supported  the  mount 
Govardliana  on  the  tip  of  his  finger,  and  was  honoured  and 
Worshipped  by  the  God  Indra  for  this  exploit.  He  relieved 
this  sinful  earth  of  its  weight  of  sin,  and  pledged  himself  to 
protect  the  five  sons  of  Pftndu  in  their  days  of  trouble  and 
distress.  The  demon  Arishta  fell  an  easy  victim  to  his 
prowess)  and  he  cheered  the  GopSs  and  Gopa-maidens 
of  Brind&ban  by  slaying  the  monster  Keshi.  He  dragged 
down  the  demon  Kansa  from  the  platform,  and  killed  the 
wrestlers  Ch&nuka,  Mushtika  and  Malla^  who  guarded  the 
person  of  that  detestable  tyraiU. 

Krishna  had  eight  principal  wives,  such  as  Rukmini, 
SatyabhamS,  etc.,  besides  a  seraglio  of  sixteen  thousand 
other  wives.  By  them  he  got  hundreds^  nay  thousands 
of  sons  and  grandsons.  By  Rukmini  he  had  a  son  named 
Praidyumna,  who  killed  the  demon  Sliambara.  The  son  of 
Pradyumna  was  Aniruddha,  who  married  UshS,  the  daughter 
of  king  V&na.  There  ensued  a  deadly  conflict  between 
Krislina  and  the  God  Shankara,  when  the  elopement  of  Ush& 
with  Aniruddha  was  detected  and  made  known  to  the  world. 
Krishna  cut  down  the  thousand  arms  of  king  VSLna  with  the 
exception  of  two.  Once  upon  a  time,  he  killed  the  demon 
Naraka  and  carried  the  flower  P&rij2t  from  the  garden  of 
heaven.  Sliishup&la,  Vala,  and  the  monkey,  named  Dvibidha, 
were  also  among  the  victims,  who  fell  at  the  stroke  of  his 
miglity  discus. 

The  5on  of  Aniruddha  was  Vajra,  who  became  the  king 
;Of  M^ithura,  when  Krishna  was  translated  to  heaven.  In  order 
to  .please   his  preceptor^andipani,  Krishna  brought  back  the 

53 


4t8  garudA  puranam, 

soul  of  his  son  from  the  mansion  6f  death,  and  brought  back 
to  life  the  son  of  that  holy  sage.  For  the  furtherance  of 
the  divine  cause,  he  installed  Ugrasena  as  king  on  the  throne 
of  MathurSL. 


•:o:- 


CHAPTER  CLV. 


Brahma  said :— Now  hear  me  narrate  the  story  of  the  MahS« 
bh&ratam.  It  is  so  called  (Bharatam)  from  the  fact  of  Krishna,9 
espousing  the  cause  the  Ptndavas  in  battle,  for  relieving  the 
earth  of  its  weight  of  sin  (Bhubh&ra).     Brahmll  sprang  out 
of  the  lotus  navel  of   Hari.     The  son   of  Brahml  was   Atrt. 
The  son  of  Atri  was  the  Moon*God,  and  in  the  line  that  sprang 
from   him  was  bom   Pururava,  who    begot  on    the    nymph 
Urvasi  a  son,  named  A'yu.    Yayftti,  Bharat,  Kuru,  and  ShSn« 
tan  u  were  of  the  race  of  A'yu.    The  divinely  wise  Bhishma 
was  the  son  of  ShSntanu  by  his  wife  GangSL.    This    Shftntanu 
had  two  other  sons  named  Chitr^ngada  and  Vichitravirya  by 
his  wife  Satyavati.    This  ChitrSLnguda  was  killed  in  battle  by 
a  Gandharva  of  the  same  name.     The  secoud  son,   Vkhitra-' 
virya  married  Amvic&  and  AmvalikS,  the  daughters  of  the  king 
of  K§shi.     After   the  death   of  Vichitravirya,  the  holy  VySsa 
begot  sons  on  the  wives  of  Vichitravirya.   AmvikS  became  the 
mother  of  Dhritarlshtra ;  Amv^llika,  of  PSindu ;   and  BhujisyS, 
of  Vidura.     Dhritar9shtra  had   a  hundred   sons  by  his  wife 
Gflndhftri  such  as   Duryodhana,    etc.,   while  the  five  sons, 
who  were  begotten  on  Kunti  and   M2Ldri,   the  two  wives  of 
Pftndu^  were  Yudhishthira,  etc. 

By  a  preordinance  of  fate  there  spraeg  up  a  bitter  animosity 
between  the  Kurus  (sons  of  Dl>ril<fishtra)  and  the  PSndai^9 
(sons  of   Pftndu}.     Duryodhana,  a  mm  %l  ickle  tempecaaieiit 


1 


GARUDA  PURANAM. 


419 


tod  uniUble  principles,  was  not  slow  to  devise  means  fof 
harrassing  the  P^ndav&s.     He  attempted  to  kill  them  by  burn- 
ing  them  down  in  a  house  of  shellac.    The  guileless  P&ndavis, 
saved  through  the  merit  of  their  faith  and  innocence,  sojourned 
to  the  village  of   EkacbalcrS,   and   took   shelter  in   the  house 
of  a  Br&hmana.    These  mighty  P^indavls  stayed  for  a  while  in 
the  bouse  of  that  Brfthmana,  and,  while  there,  the  redoubtable 
Bhimasena  killed  the  monster  Vaka.    Thence   they   went  to 
the  country   of  P&nch&la  and  married  Draupadi,  the  princess 
of  that  country,  whose  hands  had  to  be  won  by  a  competition 
in  skilful  archery,  and  by  showing  matchless  proficiency  in 
that  art. 

In  the  meantime,  Dhritarishtra,  who  had  been   prevailed 
upon  by  Bhishma  and  Drona  to  grant  them  the  sovereignty  of 
half  the  kingdom,  called  the  P&ndavSs  over  to  his  capital,  and 
installed  them  as  kings  in  the  city  of  Indraprastha.     Tnen  the 
self-controUed  P&ndav^s  caused   a   splendid   pavilion    to   be 
raised  at  Indraprastha,  and  there  they  celebrated  the  Rdjasuya 
sacrifice.     At  Dvoraks,  Arjuna  wedded   his   bride   SubhadrS, 
the  sister  of  Krishna,  and  secured  the  friendship  of  that  great 
personage,  who  stood  by  him  as  his  staunchest  ally  all  through 
life.    From  the  Fire-God  Arjuna  obtained  a  car  named  Nandi- 
ghosa,  the  invincible  bow  named  GSndiva,   the   inexhaustible 
quiver,  and  a  suit  of  unpierceable  armour«  With  Krishna  as  his 
second,  and  with  the  help  of  this  invincible,  bow,   Arjuna  was 
able  to  appease  the  hunger  of  the  Fire-God.     In  his  campaigns 
of   world-conquest,    Arjuna  defeated   many  kings,  and  made 
over  their  treasures  to  his  brother  Yudhishthira,  tbe  master  of 
politics  and  statecraft.     In  a  fraudulent  game  of  dice,  Duryo- 
dhana  managed  to  win  all  that  belonged  to  Yudhishthira,  and, 
through   the    machination     of    the   evil-souled    Kama    and 
Shakuni,   pursuaded   him   to  continue   the  play,  pledging  a 
residence  incognito   for  one  year  out  of  an  exile  of  twelve  at 
his  stake.    Yudhishthira  lost  this  last  stake,  and  went  out  as  a 
volunUry  exile  in  the  company  of  his  faithful  and  devoted 


420  GARUDA  PURANAM. 

brothers  and  their  beloved    Draupadi,    Dhaumya  and  a  cOfK* 
course  of   other   holy   sages.     For  one   year,   they  lived  in- 
cognito in  the  house  oi  the  king  of  Vir&t,  serving  as  cowherd* 
and     menials    in    his     household.      After    one    year,    they 
declared  themselves,  and  asked  for  their  moiety  of  the  country,  . . 
or   a   proprietary   right   in   only   five    villages   in   its  stead, 
which   Dur)'odhana,  in  an  evil  hour  and  through  the  machiDai-  •- 
tion  of  his  eviUgrained  courtiers^  refused  to  grant. 

The  five  brothers,  thus  insulted  and  ousted  of  their  legiti- 
mate birthright,  began  to  collect  troops  and  secure  powerful 
allies.  With  an  army  of  seven  Akshauhinis  of  soldiers  they 
met  Duryodhana  at  the  head  of  eleven  Ashauhinis  at  the  field 
of  Kurukshelra.  So  there  ensued  a  cruel  and  dreadful  war 
between  the  Kurus  and  the  P9ndav§s,  similar  to  the  one  that 
was  waged  by  the  gods  against  the  demons  of  yore. 
Bhishma  was  the  leader  of  Duryodhana\4  forces  just  an  the 
hostilities  commenced,  while  the  armies  of  the  PdndavSs  were 
led  by  Shikhandi. 

Shikhandi  chose  out  Bhishma,  the  commandant  of  the 
Kaurava-forces  as  his  opponent  in  battle,  which  lasted  for  ten 
consecutive  days,  the  archers  posted  against  archers^  and 
swordsmen  and  spearsmen  picked  against  soldiers  similarly 
equipped  as  themselves.  Bhishma,  pierced  through  amd 
throucrh  by  the  arrows  of  Shikhandi  and  Arjuna,  saw  that  the 
sun  had  just  then  entered  the  summer  solstice,  ami  having 
medicated  upon  the  divine  self  of  the  mace-beartng  Deity  and 
discoursed  on  many  a  topic  of  ethical  and  political  philosophy, 
propitiated  his  departed  Manes  with  suitaMe  obUtions  ;  and 
the  spirit  of  that  brave  and  righteous  soldier,  who  bad  Bcver 
swerved  from  truth  in  his  life,  joyfully  abandoned  its  earthly  . 
tenement  and  merged  itself  in  that  infinite  joy,  knowledge 
and  purity,  which  the  wise  men  worship  as  the  Supreme 
Brahma. 

Then  Drona,  the  preceptor  ot  the  race"  of   Kum,  took   ui> 
the  command  of  the  Kaurav&*s  army,  and    went   out   to   fight 


GARUOA  PURANAll.  4^1    , 

the  valiant  Dhrishtadyumna,  the  commandtr  of  the  Pftndavi'*  . 
troops.  For  five  days  the  battle  raged  furious  and  ondecid*  . 
ed,  and  many  gallant  chiefs  fell  on  both  the  sides  like  sear 
leaves  .  before*  the  winter  wind..  •  Drona  sadly  dejected^by  the 
news  of  his  son's  death,  fell  an  easy  victim  to  the  sword 
thursts  of  Dhrishtadyurona.  After  that,  Kama  became  the 
leader  of  the  Kuru's  forces,  and  picked  out  Arjuna  as  hb  oppo* 
nent  in  battle.  For  two  days  the  battle  raged  furious,  and 
victory  oscillated  between  the  banners  of  the  Kurus  and  the 
Pindavis.  At  last,  Kama,  tossed  about  like  a  weed  in  the 
scathing  sea  of  Arjuna's  arrows,  breathed  his  last  and  entered 
the  region  of  the  Sun-God.  After  that,  Salya  was  elected  com- 
mander of  the  Kuru's  forces  and  fell  at  the  hands  of  Yudhish- 
thira  at  the  middle  of  the  day  of  battle.  Then  Duryodhmomi 
mad  with  despair  and  ignominy,  ran,  club  in  hand,  towards 
the  redoubtable  Bhimasena,  like  the  God  of  Death  bent  on 
stifling  out  the  life  of  Time  and  Space.  But  the  redoubtable 
Bhimasena  proved  too  much  of  a  match  for  him  and  killed 
him  quick  with  one  stroke  of  his  deadly  club. 

After  that^  AshvathamA,  the  son  of  Drona,  determined  to 
storm  the  PSLndav&'s  camp  by  surprise  at  night,  and  to  annihi- 
late the  P^ndav2L-army  while  peacefully  lulled  in  the  lap  of 
sleep.  Bent  on  avenging  the  death  of  his  father  Drona,  he 
stealthily  entered  the  PindavSL's  camp,  and  brooding  over  the 
death  of  his  illustrious  progenitor,  he  severed  with  his  sword 
the  heads  of  Dhrishtadyurona  and  the  five  sons  of  Draupadt. 
Arjuna,  maddened  by  the  agonising  wailings  of  Draupadi, 
took  the  fugitive  miscreant  a  captive,  and  cut  out  of  his 
(Ashvathaman's)  head  the  famous  gem  with  the  means  of  his 
Aishika-weapon.  Arjuna  consoled  the  widows  of  the  killed 
warriors  and  performed  funeral  obsequies  in  honour  of  bis 
departed  friends,  relations  and  cognates.  Yudhishthira,  coo- 
soled  and  advised  by  Bhishma  in  his  last  moments,  ascended 
the  throne,  and  ruled  the  kingdom  according  to  the  injunctions 
of    the    Scriptures.      He    propitiated  the    God    Vishnu   by 


4tt  GMUDA  PURANAM. 

celebrating  a  Horse-Sacrifice,  and  haviog  beard  of  the  anaiiU* 
lation  of  the  race  of  Jidavi  bj  that  cursed  dab»  made  over 
the  sovereignty  to  his  graodsoo  Parikshita,  and  ascended. Co 
the  re|(fon  of  Vishnu  io  the  company  -of  his  brother,  wfaOo 
repeating  the  sacred  name  of  that  Deity* 

After  that,  for  the  furtherance  of  the  divine  good,  as  well 
as  for  the  punishment  of  the  wicked  and  elevation  of  the 
righteous,  the  God  Vasudeva  was  incarnated  on  earth.  He 
comes  down  on  earthy  at  intervals  of  centuries  and  in  the 
shape  of  man,  to  chastise  the  wrong-doers  and  to  set  right 
the  path  of  truth  and  piety.  In  the  twentieth  Ifanvantara 
(age  of  the  twentieth  Manu).  he  sprang  out,  in  the  guise  of 
Dhanvantari,  of  the  ocean  of  milk,  as  it  was  churned  by  the 
gods  and  demons  for  the  divine  ambrosia,  and  taught  the 
^ence  of  life  (Medical  Sciencft)  to  Sushrutac  the  son  of 
Vishvimitra.  He,  who  hears  of  die  geneib  (evolution)  of 
this  grand  idealist  and  his  adjunct  ideas,  goes  to  heavea 
after  death. 


•:o:« 


A     .  CHAfn^BR  CXLVL 


Dhaiivantari  said  : — O  Sushnita,  now  I  shall  deal  with  the 
nosology  pathology,  pathogeny  and  symptomology  of  all  the 
diseases  as  related  by  the  holy  Atreya  to  the'  sages  of  yore. 
The  terms  Roga,  Pipma,  Jvara,  Vyadhi,  Viidra,  Dushtam^ 
Amaya,  and  Yakshmi  are  the  synonyms  of  disease.  The 
five  essential  categories  in  respect  of  a  disease  may  be 
described  as  its  (NidSLnam)  pathology  (///.,  exciting  factors), 
preliminary  or  incubative  stage  (Purvanipa),  manifestation 
of  characteristic  indications  (Rupa),  amelioration  (Upashaya), 
location  (Samprapti),  Diagnosis  (Vijoanam).    Reason,  cause, 


GARUDA  FUflANAM. 

patbogneyi  ezdting  factors  are  the  synonyms  of  the  term 
NicUlnam.  The  stage  in  which  an  uncertain  kind  ql  malaise 
is  complained  of  by  the  patient  in  the  absence  of  any 
particular  characterestic  triat  of  any  given  dbeasej  is.  called 
its  incubative  stag^e,  which  points  to  the  certain  genesis 
of  the  dbease  but  does  not  furnish  any  clue  to  its  name 
and  character-«*Manifestation  (Rupa)  of  a  disease  indicates 
the  stage  in  which  its  distinguishing  and  characterestic 
traits  or  symptoms  become  patent*  The  terms  Samsthftnam 
(fixity),  Vijnam  (distinctive  traits)i  Liogam  (differentiating 
features),  and  Laksbanam  (symptoms)  are  the  synonyms 
of  Rupam.  Upashaya  signifies  the  amelioration  of  the 
morbific  diatheses  in  a  particular  diseasei  effected  with 
the  help  of  drugs  which  are  contrary  in  character  to  the 
esse  of  the  dbease,  or  are  contrary  in  virtue  to  its  exciting 
factors,  or  are  contrary  both  to  the  esse  of  the  disease  and  ita 
exciting  factors,  or  are  similar  in  character  to  the  esse  of  the 
dbease  (pathogenetic  principle),  or  are  similar  in  virtues  ta 
its  exciting  factors,  or  are  similar  both  to  the  esse  of  the 
disease  and  the  elements  that  favour  its  genesb,  or  with  the 
help  of  proper  diet  and  conduct.* 

The  genesis  or  appearance  of  a  disease  in  a  particular  part 
of  the  human  body,  either  through  the  upward,  downward, 
oblique,  or  transverse  movement  of  the  morbific  principles,  such 
as  the  deranged  nerve  force  (Vftyu),  defective  metabolbnt 
(Pittam),  or  disordered  secretary  or  execretory  procesa 
(Kapham)  concerned  in  the  case  and  determining  location  of 
the  disease,  is  called  its  Samprlpti  (Pathogeny).  The 
terms  Agati,  and  Jati  are  the  synonyms  of  9an»prlpti.  The 
contrary    of  amelioration   is  called  aggravation,  dbease  or 


^  The  A'jurveda  racofpniset  both  the  laws  ol  limikn  afid  eontrai 
hi  the  domain  of  practical  therapeutics*  The  fact  that  m  drug,  which  ean 
induce  a  disease  simihir  in  character  to  t>ie  one  under  observation 
b  curative  to  it,  was  discovered  by  the  savants  of  Indian  medicine 
long  before  the  birth  of  Hanemann,  or  of  Hooicejpachy  in  Europe* 


4^4  <)ARUDA  PURANAM 

incongeniality.    The  mode  of  this  pathogeny  differs  kcebVcKhg 
to  the  nature  of  the  prevailing  season  of  the  year  and  the  num- 
ber nature,  strength,  predominance,  or  neutrality  of  the  dtSeN 
)ent  morbific  principle  involved  in  the  case.  The  genesis  of  the 
\eight  different  types  of  fever  owing  to  tlie^ varied  strength,  and 
several  or  Combined  actions  of  the   three  morbiflc   prindples 
x>f  V&yu,   Pittam   and    Kapham,  may  be  cited  as  an  eit^Libple 
of  the  foregoing  dictum.     The   niimbelr   Of   types  into   which 
a  disease  may  be   divided,    or  which   is   usually  detected  ill 
practice,  is  called  its  Sankhyi  (numbef).     The   relative   pre-* 
ponderance  of  any   of   the   pathogenic  principles  involved  lit 
a  disease,  is  called   its    Vikulpa,     The   virulehce  or   serious 
character  of  a  disease  is   proportionate   to   the   combined   or 
several  actions  of  the  morbific  principles  acting  as  its  etciting 
factors.     The  relative  virulence  or  strength  of  a  disease  should 
be  ascertained   with  a  due  regard  to   its   pathology,   and   the 
import  of  its  indications,  etc.     Deliberations  as  to  the   aggra- 
vation or  manifestation  of  a  dis^«ft^whether  in  day  or   nighty 
or  whether  before  or  after  a  meal^  or  during  summer  or  winter, 
etc.,  help  the  detevmination  of   its  periodicity    (K2Lla   Nirupa^ 
nam;.     Thus  we  have  briefly  described  the  outlines  of  patho- 
geny (Nid^nam)i  etc.j  which  shall  be  more  elaborately  descri- 
bed later  on.   A  vareity  of  injudicious  conduct  tends  to  enrage 
the     fundamental   organic  principles   of  V&yu,   Pittam  and 
Kapham.     Ingestion  of  a   large  quantity  of   hot,   astringent 
acid,  pungent,  and  parchifying  articles  of  fare^  heavy  meals,  or 
voracious  eating,  running,  climbing,  lifting,  loud-talking,  night' 
keeping,  vigorous  and  energetic  action^   fright,   mental   and 
physical   labouri  and  sexual  intercourse  are  the  factors,  which 
enrage  or  aggravate  the  bodily  V&yu^  which  becomes   sponta- 
neously  aggravated   in   summer  and   after  meals,  aud  at  the 
close  of  the  day  or  night.     Ingestion  of  pungent,  acid,    sharp^ 
hot,   fetid,   or   indigestible  articles  of  food,  and  indulgence  in 
irascible  feelings  are  the  factors   which    tend   to   enrage   the 
Pittam,   which   becomes   spontaneously  aggravated  in  Sharat 


GARUDA  PURANAM.  4^5 

(months  of  lUrtika'and  AgrabSyana  according  to  the  Ayur- 
vedic calender)^  at  the  middle  part  of  the  day  or  night,  as 
well  as  when  the  food  undergoes  an  acid  reaction  in  the 
stomach  after  digestion  (Videha).  Ingestion  of  sweet,  acid| 
saline,  demlucent,  heavy  (of  digestion)  and  cold  articles  of  fare, 
as  well  as  of  those  which  increase  the  humidity  of  the  system, 
a  long  sitting  at  one  place,  want  of  sleep,  day-sleep,  and 
indigestion  are  the  factors,  which  tend  to  enrage  the  Kapbam, 
which  becomes  spontaneously  aggravated  in  spring  (Baisbl- 
kha  and  Jaishtha),  in  the  forepart  of  the  day  or  night,  and 
immediately  after  eating  or  vomiting* 

Now  I  shall  discourse  on  the  combination  of  the  deranged 
VAyu,  Pittam  and  Kapbam.  Ingestion  of  insufficient,  indiges- 
tible, irregular  and  incompatible  meals,  use  of  stab  wine,  dried 
potherbs,  green  radish,  and  fetid  or  dry  fish,  sudden)  change 
of  food  and  drink,  contrary  or  unnatural  seasons,  exposure 
to  the  east  wind,  sudden  change  of  one's  mode  of  living,  par- 
taking of  raw,  uncooked  food  accumulation  of  phlegm  in 
the  body,  malignant  influence  exerted  by  one's  natal  star, 
false  dealings  and  evil  doings,  non-gratification  of  any  mental 
or  bodily  hankering  ,  and  the  puerperal  conditions  of  wom^n 
are  the  factors,  which  help  the  combination  and  concerted 
action  of  the  deranged  Vftyu,  Pittam  and  Kapbam.  In  each 
disease,  the  Vflyu,  Pittam  and  Kapbam  tproduce  chemical 
changes  in  the  blood  according  to  the  nature  of  the  disease 
they  give  rise  to  and  their  characterestic  symptoms. 


*  T»ie  term  Viyii,  PitUm  and  Kspham  have  l>sen  very  loottly  ustd 
by  (Ke  Ayurvedic  Phyiiolosisu  to  detigiuUs  two  different  taU  ol  tub* 
tunces.  In  one  accepunce,  Viyu,  PitUia  and  Kapham  mean  nerve 
force,  metabolism,  and  unutiliied  producu  ol  the  body ;  while  in  another, 
Ihey  signify  gas,  bile  and  phlegm.-^T.  R. 


54 


I  » 


•      1,  « 


CHAPTER  CXLVIL 


Dhanvantari  said:— Now  I  shall  describe  the  NidSnam  of  "^^ 

fever,  with  the  help  of  which  a  fever  of  whatsoever  type  may  be 
correctly  diagnosed.  The  terms,  the  lord  of  diseases,  the  sio- 
f  ol  one,  the  lord  of  death,  the  devourer,  and  the  finisher  are  the 
synonyms  of  fever.  Sprung  from  the  upper  eye  of  the  wrath- 
tul  and  insulted  Rudra  in  the  sacrifice  which  was  celebrated  by 
Daksha^  this  dreadful  and  sinful  disease  attacks  all  species  of 
animals^  through  their  injudicious  conduct.  Unconsciousness 
heat  and  delirium  being  its  principal  characteristics.  Mani- 
fest in  the  body  of  an  elephant,  it  is  called  P&kala.  The  type 
of  fever  which  is  peculiar  to  the  horse,  is  called  AbhitSLpa, 
In  dogs,  it  .is  called  Alarka ;  in  clouds,  it  is  called  Indramada ; 
in  water,  Nilika ;  in  cereals,  Oshadhi ;  in  soil,  Ushara. 

:  The  type  due  to  the  action  of  the  deranged  Kapbam,  is 
marked  -by  nausea,  vomiting,  cough,  numbness  of  the  body, 
coldness  of  the  skin,  and  appearance  of  rashes  or  eruptions 
on  (the  body.  As  birth,  growth,  and  death  are  natural  to  all 
cpeated  beings,  so  aggravation  and  amelioration  are  natural 
to  all  types  of  fever.  Indigestion  with  a  non-relish  for  food, 
numbness  of  the  body,  lassitude,  a  burning  sensation  in  the 
segion  of  the  hearty  restlessness  (the  patient  finding  no  relief 
in  any  position  whatsoever),  non-evacuation  of  stool  'and 
other  deranged  principles,  salivation,  nausea,  loss  of  appetitOf  » 

tasteful  moisture  in  the  mouth,  heat  and  gloss  of  the 
skin,  heaviness  of  the  body,  constant  urination,  and  natural 
fulness  .of  the  body,  are  the  symptoms,  which  mark  the  type 
known  as  A'ma-Jvara,  (i.^.,  the  stage  in  which  the  deranged 
humours  have  not  been  digested  or  resolved).  Rousing  of 
the  appetite,  lightness  of  the  limbs,  abatement  of  the  bodily 
temperature,  and  evacuation  of  the  contents  of  the  bowels 
after  the  eighth  day  of  the  attack,  are  the  indications,  which 


'r 


GARUDA  PURANAM.  437^ 

show  that  the  deranged  humoara  have  been  digested  or  have 
undeigooe  resolution.  Symptoms,  which  are  peculiar  to  the, 
several  deranged  humours  combinedljF  mark  the  type  of  fever. 
which  is  the  product  of  their  concerted  action.  Headache, 
swooning,  vomiting  with  a  burning  sensation  in  the  body  and- 
parchedness  of  the  throat,  aching  pun  in  the  jointSi  insomnia^ 
fright^  horrification,  yawning  and  delirium,  are  the  symptoms 
which  characterise  the  type  of  fever  due  to  the  combined  action, 
of  the  deranged  V&yu  (nerve-force)  and  Pittam  (metabolism).. 
Small  heat,  with  a  non-relish  for  food,  pain  m  the  joints  and 
headache,  low  breathing,  cough,  and  dbcolouring  of  the  skin 
are  the  indications  of  the  type  due  to  the  combined  actioo 
of  the  deranged  Vftyu  and  Shleshmi  (Kapham).  Fitful  shi* 
vering,  numbness  of  the  body,  perspiraton  with  a  burning  sen^ 
sation  of  the  body,  thirst,  restlessness,  vomiting  of  mucous  and 
bilious  matter,  stupefaction,  drowsiness,  clamminess  and  a 
bitter  taste  in  the  mouth,*  are  the  indications  of  the  type  due  to 
the  combined  action  of  the  deranged  Pittam  and  Kapham. 
All  the  symptoms  combioedly  mark  the  type  which  is  due  to 
the  concerted  action  of  the  deranged  VSyu,  Pittam,  and 
Kapham  in  addition  to  the  following  specific  ones,  vijv.,  alter* 
nate  fits  t>f  shivering  and  burning  sensation  in  the  body,  vertigo, 
sleepy  in  the  day,  sleeplessness  in  the  night,  constant  sleepir 
ness  or  complete  insomnia,  excess  or  absence  of  perspiration, 
singing,  dancing,  laughing,  stoppage  of  the  natural  functioof 
of  the  organs,  with  sunk,  redshot,  watery  eyes,  and  drooping 
eyelids,  accumulation  of  grity  wax  at  the  comer  of  the  eyes^ 
;  pain  at  the  head,  sides,  joints  and  calves  of  the  legs',  vertigo^ 
ringing  in  the  ears,  pain,  violent  shivering  or  absence  of  shi- 
vering, sooty  colour  of  the  tongue  which  t>ecomes  as  black  as 
charcoal  and  rough  as  that  of  a  cow,  heavbess  and  loose- 
ness of  the  joints,  vomiting  of  bloody  or  blood*streaked  bile, 
rolling  or  tossing  about  of  the  head,  violent  unquenchable 
thir  St,  eruptions  of  warts  or  circular  rushes  on  the  skin,  palp 
at  the  heart,  purgbg  or  scanty  evactiatkma  of  stool,  glossiness 


42$  GARUDA  PURANAM. 

of  the  facei  prostration  of  strength,  loss  of  voicei  deliriunif 
deep  heavy  sontinolence,  and  a  croaking  or  wheezing  sound  in 
the  throat.  The  type  which  is  marked  by  the  foregoing 
symptoms  is  called  Abhinyasa  Sannip2Lta.  It  destroys  the 
principle  of  Ojas  in   the  body  (protoplasmic  cells).     In  the  ^ . 

SSinnip&tika  type  of  fever,  the  deranged  Vftyu  produces  the 
constriction  of  the  throat,  and  the  deranged  Pittam  consumes 
the  vital  principle  of  the  organism.  The  deranged  Pittam, 
on  account  of  its  expansive  character,  finds  an  outlet  through, 
and  tinges  the  conjunctiva  with  its  own  characteristic  colour 
(yellow).  Hence  the  yellowness  of  the  eyes  in  a  case  of 
SannipSLtika  fever.  A  case  of  SSnnipStika  fever  in  which 
the  deranged  VSyu,  Pittam  and  Kapham,  being  extremely 
aggravated,  impair  the  digestive  heat  and  thereby  help  the 
full  development  of  all  its  characteristic  symptoms,  proves 
incurable.  In  all  other  events,  a  SSLnnip^tika  fever  can  be 
made  amenable  to  medicine  only  with  the  greatest  diflSculty. 
There  is  a  different  type  of  S&nnipStika  fever  in  which  the 
deranged  Pittam,  separately  enraged  and  aggravated,  gives 
rise  to  a  burning  sensation  in  the  skin  and  the  stomach  (litt 
the  abdominal  cavity),  the  burning  sensation  coming  oq 
either  with  the  commencement  or  with  the  abatement  of  the 
paroxysm,  and  being  first  experienced  either  in  the  stomach 
or  in  the  skin.  Similarly,  the  aggravated  VSLyu  and  Kapham 
produce  rigor  in  SSnnipSLtika  fever,  which  being  preceded 
by  a  burning  sensation  in  the  body  indicates  an  unfavourable  *f 

prognosis  and   is   more  dangerous  of  the   said  two  types.  » 

In  a  case  of  S&nnip2Ltika  fever  in  which  the  rigor  comes  on 
first  owing  to  the  action  of  the  deranged  and  aggravated 
Pittam,  the  Kapham  is  set  free  and  corrected,  and  with  the 
abatement  of  the  action  of  the  aggravated  Pittam  comes  on 
fainting,  with  swooning,  vertigo,  and  thirst,  etc.  Somnolence, 
langour  and  vomiting  manifest  themselves  in  succession  at  the 
close  of  the  paroxysm,  which  is  ushered  in  with  a  shivering 
sensation.  Fevers  caused  by  the  effects  of  a  hurt  or  a  blowi  or 


GARUDA  PURANAM.  4S9 

contracted  through  any  foul  contagion,  or  engendered  through 
the  potency  of  any  spell,  magic,  or  incantation,  as  well  as  those 
which  are  due  to  bums  or  scalds,  are  usually  grouped  under 
the  traumatic  head  of  fevers  and  owe  their  origin  to  extrinsic 
causes.  Extreme  fatigue  or  exhaustion  brings  on  a  type 
of  fever  in  which  the  enraged  and  aggravated  Vftyu  affects 
the  vascular  process  of  the  organism,  and  produces  pain, 
swelling  and  discolouring  of  the  skin.  Anger,  fright, 
bereavement,  passion  of  love,  exhalations  of  pobonous  drugs, 
dusts  of  flowers,  narcotics  and  the  baneful  influence  cast  by 
malignant  planets  may  engender  types  of  fever,  which  may 
be  grouped  under  the  traumatic  head^  and  in  which  the  patient 
laughs,  weeps  or  raves  like  a  maniac  in  succession.  The 
type  of  fever  caused  by  the  odours  or  exhalations  of  any 
drug  or  cereal  is  marked  by  headache,  vomiting,  epileptic 
fits  and  wasting,  etc.,  while  the  one,  due  to  the  effects  of 
any  poison,  develops  dysentery,  epilepetic  fits,  vertigo  with  a 
yellowish  black  clour  of  the  skin,  and  a  burning  sensation  in 
the  body. 

Palsy  and  pain  in  the  head  are  the  symptoms,  which 
mark  the  case  of  fever  due  to  anger,  while  delirium  and 
palsy  characterise  the  one  due  to  the  conjoint  effects  of 
fright  and  rage.  Fever,  which  has  its  origin  in  the  ungratified 
sexual  desire,  develops  such  symptoms  as  loss  of  conscious- 
ness or  absent-mindedness,  with  somnolence,  impatience, 
shyness,  and  a  non-relish  for  food.  In  fever  due  either  to 
the  influence  of  malignant  stars,  or  to  the  concerted  action 
of  the  three  morbific  principles  of  V2lyu,  Pittam  and 
Kapham  (S&nnipata)  both  the  Viyu  and  the  Pittam  of  the 
organism  are  simultaneously  enraged.  The  types  of  SSnni- 
pStika  fever  caused  through  the  dynamics  of  a  curse  or  an 
incantation,  are  simply  unbearable  in  their  intensity.  In 
cases  of  spell-origined  fever  the  patient  should  be  basked 
in  the  glare  of  the  sacrificial  fire  (Hom^gni)  into  which 
libations  of  clarified  butter  should  be  cast  by  reciting  the 


430  GARUDA  PURANAM.' 

AbhichSLra-Mantranii  The  two  last  named  typiss:  of  fever^ 
are  usually  ushered  in  by  the  appearance  of  a  large  crop  ot 
bilious  eruptions  on  the  skin,  great  restlessness^  fainting- 
fits, and  the  absence  of  any  distinctive  knowledge  regardingr 
the  different  quarters  of  the  heaven.  The  patient  tosses* 
about  in  the  bed  in  intense  agony,  and  the  heat  goes  ov 
increasing  day  after  day.  Thus  the  premonitory  symptoms 
of  the  eight  forms  of  fever  have  been  briefly  described 

All  types  of  fever  are  either  mental  or  physical,  superficial 
or  affecting  the  deeper  principles  of  the  organism,  and  mild 
or  virulent.  Similarly  they  may  be  grouped  under  two  broad 
sub-divisions  such  as  mature  or  immature,  and  Epidemic  or 
sporadic^ 

A  paroxysm  of  bodily  fever  first  affects  the  body,  whereas 
it  first  invades  the  mind  in  a  case  of  the  mental  type. 
In  cases  of  fever  due  to  the  action  of  the  deranged  Kapham 
(cold  or  catarrhal  fever),  the  deranged  VSyu,  in  conjunction 
with  the  deranged  Kapham,  produces  rigor  and  horripilar 
tion,  whereas  the  combination  of  the  deranged  Pittam  in 
such  cases  is  witnessed  as  the  burning  sensation  in  the  body. 
Contrary  symptoms  such  as  hyperperaxia  with  loose  motion^ 
of  the  bowels  are  manifest  in  a  case  of  SSnnipStika  fever  only 
on  account  of  the  simultaneous  derangement  of  the  di£Ferent 
morbific  principles  of  the  body  of  a  contrary,  character, 
In  cases  of  Vahirlinga  S^nnipSta  all  the  symptoms  are  res^ 
tricted  to  the  external  or  superficial  principles  of  the  organ? 
bm,  and  therefore  they  become  fully  patent.  ,  .. 

The  organic  Vftyu  becomes  deranged  during  the  rainy 
season  (Bh&dra  and  A'shvin),  the  Pittam  in  autumn  (Kftrticka 
apd   Agrabiyana;^   and    Kapham   in.  spring   (Ph&lguna    and 


*  A  case  of  fever,  which  is  caused  by  the  deranged  morbiBc  principle 
which  is  naturally  enraged  and  aggravated  during  any  particular  season 
of  the  year,  is  said  to  be  seasonable  (Prakrita)  when  it  breaks  out  in  that 
season.    It  is  called  Vikrita  (unnatural)  when  contrary  is  the  case*    * 


.1 


CARUDA  PUR  AN  AM.  43 1 

Cbaitra)*  Hence  a  case  of  fever  which  is  due  to  the 
deranged  V&yu  is  said  ^o  be  natural  when  it  breaks  out  in 
the  rainy  season.  Similarly,  cases  of  Pntaja  or  Kaphaja 
fever  breaking  out  in  autum  or  spring  are  said  to  be 
'  natural.  In  fever  due  to  the  action  of  the  deranged  Pittam 
and  which  breaks  out  in  autum,  the  Kapham  lies  subservient 
to  the  deranged  Pittam.  Accordingly  the  patient  may  be 
safely  advised  to  fast  in  the  case  of  fever  which  is  due  to  the 
concerted  acti9n  of  the  deranged  Pittam  and  Kapham.  la 
spring,  the  deranged  and  aggravated  Kapham,  in  conjunctioQ 
with  the  deranged  Viyu  and  Pittam,  gives  rise  to  a  type 
of  fever  in  which  the  two  last  named  morbific  principles  of 
the  body  remain  subordinate  to  the  enraged  Kapham. 

A  paroxysm  of  fever  unattented  with  any  supervening 
or  dreadful  symptoms  and  appearing  in  a  person  of  un- 
impaired strength  readily  proves  amenable  to  medicine, 
while  the  one  which  is  accompanied  with  grave  symptoms, 
and  evinces  the  concerted  derangement  of  all  the  three 
inorbific  principles  of  the  body  often  finds  a  fatal  termina- 
tion.  The  holy  ^ages  of  yore  have  thus  opined  on  the  subject* 
The  presence  of  a  large  concourse  of  distressing  symptoms 
together  with  a  sense  of  constant  malaise  and  aching  pain 
in  the  limbs,  constant  micturition,  intene  heat  of  the  body, 
loss  of  appetite,  non  desire  for  food,  and  impairment  of  the 
digestive  function  mark  a  case  of  immature  fever  (A'majvarii 
or  the  stage  .of  lever  before  the  resolution  of  the  different 
morbific  principles  which  lie  at  its  root).  Heat,  hyper* 
pcraxia,  waterbrash,  delirium,  motions  of  the  bowels,  vertigo. 


*  In  certain  parts  of  India. 


43^  GARUDA  PURANAM. 

and  rapid  breathing  indicate  that  the  fever  is  approaching  its 
crisis  (/tV.| — is  being  matured).  Rice  meal  should  be  pro- 
hibited and  a  light  diet  should  be  enjoined  in  its  stead  for 
seven  days  in  cases  where  there  would  be  reasons  to  appre- 
hend the  immature  (unresolved)  state  of  the  deranged  organic 
principles  in  fever. 

The   holy  sages  have  classified  the  S&nnipStika  fever  into 
five  different  kinds  according  to  the  nature  of  the   morbific 
principles   which  serve  as  its  exciting  factors,  its  periodicity 
or  time   of  attack,   and  the  strength  or  weakness    of  the 
patient  (the  line  may  be  likewise  interpreted  to  mean  accord- 
ing  to   the  virulence  or    mildness  of    an   attack).      These 
five   types   of  fever  are    respectively     named    as    -Santata 
(remittent),  Satata  (intermittent),  Anyedyushka  (appearing  on 
every   alternate   day),   Tritiyaka   (tertian)  and    Chaturthaka 
(quotodian).    The  morbific  principles  such  as  the  deranged 
V2Lyu,  Pittam  and  Kapham,  enraged  and  aggravated  by  their 
own   enraging  and  aggravating  factors,  lie  stuffing  the  ducts 
which  carry  the  feces,  urine,  and  sweat,  etc.,  and  invade  as 
well   the   fundamental   organic  principles  of  the  body  and 
give    rise     to    heat    and    pyrexia.      The    disease    (fever) 
affects   the  lymphchyle   (blood  or  the  vascular  system)  and 
grows  in   strength  and  intensity  without  knowing  any  re- 
mission or  abatement.    It  is  simply  unbearable  in  its  virulence. 
The  disease   runs  its  course  in  seven,   ten  or  twelve  days 
according  to  the  predominance  of  the  deranged  Vflyu,  Pittam 
or  Kapham,  on  which  days  the  morbific  diatheses  are  either 
fully  resolved  and  eliminated  (Malapftk)  thus  bringing  on 
an  unfavourable  crisis ;  or  the  fundamental   principles  of  the 
body  are   dried   up   through   the  agency  of  fever-heat  and 
predict  a  fatal  termination.    This  is  the  opinion  of  the  holy 
Agnivesha.     But  according   to   H&rita,   the  critical  days  in  a 
case   of  SSnnipSlta-fever    are  the  seventh,  the  ninth,    the 
eleventh,  and  the  fourtenth.    The  patient  either  dies   on   any 
of  these  days,  or  passes  iuto  a  state  of  convalescence.    The 


^^  GARUDA  PURANAtf.  4J3 

course  of  the  disease   is  shorter  or  longer  according  as  the 
affected  fundamental  principles  of  the  body  are   purified  and 
brought  back  to  their  normal  state,  sooner  or  later.    Even  s 
small  quantity  of  morbific  diatheses  present  in  the  organism 
Of  a  weak  or  Emaciated   person  of  unwholesome  living,   is 
augmented   by,  and    gains   in   intensity  from,   the  cumula- 
tive strength  of  the  other^morbid  matter  continuing  therein, 
and  thus  leads   to  a  gradual  wasting  of  the  body.    Thus  by 
causing  the  general  wasting  of  the  body,  it  brings  on   a  type 
of  fever   which   bafiles  all   medical   skill.    The    fever    thus 
aggravated  leads  to  a  general  break  down  of  the  constitution. 
On   the   other  hand,  the  disease,  if  checked  by  any   kind   of 
medicine,  soon  suffers  an  abatement,  the  small  residue  of  fever 
still  remaining  being  absorbed  in  the  lymph  chyle.    With  the 
absorption  of  fever  in  the  lymph  chyle,  cachexia,   sallowness 
of    complexion    and   lethargy    also   vanish.      In   the   mean- 
thne,  owing   to   the   dilation   of   the  vessels    that   carry  the 
lymph   chyle,  the  morbific  diathesis  is  set  free,  and  eliminated 
through  the  natural  outlets  of  the   body   without   being   able 
to   spread   through   the^Whole  organism.     The  type  of  fevefi 
which   continues   without  remission  for  a  certain  number  of 
days,  is  called  Santata  (remittent).    The  type  in  which  there 
are   periods   of  distinct   intermission   or  abatement  is  called 
Satata   (intermittent).     The   type   known  as  Vishama  has  no 
definite  periodicity,  nor  any  fixed  term  of  continuance,  and  its 
attacks   are  usually  nocturnal.    Any  morbific  diathesis  taking 
lodgment  in  the  blood,  produces  Santata-type  of  fever.  In  the 
type  known  as  Anyedyushka,  the  paroxysm  comes  once  within 
twenty-four  hours  at  the  juncture  of  the  day  and  night.  In  the 
Tritiyaka-type  (Tertian),  the  vessels  containing  fat  and  carry- 
ing the  essential  principle  of  flesh  are  contaminated.     In  this 
fever  the  patient  suffers  from  an  excruciating  headache  through 
the  action   of  the  deranged  Vlyu  and  Pittam,  from  ao  aching 
pain   in    ths  sacrum   (extending   to   the  cocc}x)  through  the 
action  of  the   deranged  Kapbam  and  PiiU0|  and  frcm*  a 
5S 


434  QARUDA  PURANAfili 

pain  along  the  spinal  column    through  the  actioil  of  th6 

deranged  Vayu  and  Kapham.    The  type  called  Chaturthakai 

fever  results  from  the  contamination  of  either  the  fat,   mar* 

xoWf    or  any  other  secretion   of  the  body  by  any   of    the 

morbiilc  diatheses.     Moreover  the  quotodian-fever  which  is 

confined  to   the   mar/ow,   makes  itself  manifest  twice  a  day* 

In  the  first-named  type,  the  paroxysm   is   ushered  in  with   a 

numbed  pain  in  the  knee-joints  and  calves  of  the  legs>  while  an 

excruciating  headache  markes  the  advent  of  the  last-named' 

one.    The  type  known   as  the  Chaturthaka-Viparyayai  has 

its  seat  in  the  bone  and  the  marrow.    The  paroxysm   comes 

on   the  first  day  and  continues  for  three  days  in  successioni 

completely    going    down    on   the    fourth.  ^  Owing    to  the 

virulence  of  the  morbific  diatheses  through  injudicious  diet  and 

conduct  of  the  patient,  the  deranged  morbific  principles  are 

not  eliminated  in   well-digested  condition,  hence  arises^tbe 

necessity  of  foregoing  rice«meal  and  observing  a  light  diet  for 

seven  days  in   this  type  of.  fever.    The  mind  and  physical 

acts  of  the  patient  are  equally  affected ;  and  in  consequence 

of  its  invading  the  deeper  principles  of  the  organbm  and  the 

concerted  action  of  the  deranged  Vayu,  Pittam  and  Kapham 

therein  and  their  equality  in  virulence  and  intensity,  a  case  of 

the  Chaturthaka-type  of  fever  soon  runs  into  an  incurable  one. 

The  morbifiic  diatheses  go  on  accumulating  in  the  remote  and 

minute   bloodvessels  of  the   body,   in   consequence '  whereof 

the   body   does  not  suffer  any  attenuation,  though  the  patient 

complains  of  a  little  heat  and  an  uncertain   kind  of  malaises 

The  disease,  not  checked  with  proper  medicines  at  this  stage 

of  its   incubation,   manifests   itself   in    nightly  paroxysms  of 

pyrexia,   and   other  serious   symptoms.      The   fever    slowly 

infiltrates    into  the   succcessive     fundamental  principles  of 

the  organism  in  proportion  to   the   'diminution   of  the  bodily 

strength   of  the  patient ;  and   a  short  while  after,  the  angry 

morbific  diathesis  incarcerated  in  the  organism  begins  to  work 

mischief  and  brings  on  its  own  peculiar  cachexia.    As  a  seed 


• 


« 


CARUDA  PURANAIf.  435 


town  in  a  congenial  aad  well- watered  soil  doea  not  wait  It 
to  sprout,  so  the  morbific  diatheses,  the  seeds  of  diseasesi 
incarcorated  in  a  disordered  human  organism  and  nourished 
by  their  own  exciting  or  aggravating  factors,  do  not  take  a 
long  time  to  take  shape  and  manifest  themselves  in  the  form 
of  a  particular  disease.  As  an  extraneous  imbibed  poboQ 
carried  down  into  •the  stomach,  gains  in  strength  from  its 
own  aggravating  factors,  and  produces  its  harmful  effects  in 
due  course  of  time,  so  the  different  types  of  Satata^,  and 
Santata-,  fever  are  originated  in  the  human  body. 

The  symptoms,   which   mark   the  type  o(  fever  restricted 

*to  the  organic  principle  of  lymph  chyle,  are  water  brash^ 

nausea,  a  feeling  of  heaviness  in   the   limbs,   dejection,   ach- 

ing  pain  in  the  limbs  and  yawning,  together   with  vomitings 

difficult  breathing  and   a  marked  non-relish  for  food.    The 

following  symptoms  are  developed  in  the  type  in  which  the 

fever  invades  the  circulatory  system  (blood;.  vtM.,  spitting  of 

red   (arterial)   blood,   thirst,  and  appearance  of  crops  of  dry, 

hot   eruptions  on   the  skin,   together  with  a  redness  of  the 

skin,  vertigo,  delirium,  4  sense  of  intoxication  and  a  burning 

sensation  of  the  body.    Thirst,  lassitude,  emission  of  semeoi 

an   internal  burning  sensation  in  body,  vertigo,  jerky  move* 

ments  of  the  limbs,  and  fetour  of  the  skin  are  the  sjrmptoms 

which  characterise  the   type  in  which  the  fever  invades  the 

flesh.     Perspiration  with  an   unquenchable   thirst,  vomiting, 

fetid  smell  of  the  skin  and  impatience  are  the  symptoms 

which  mark  the  type  in  which  the  fever  affects  the  fat    The 

type  in   which  the  fev<?r  invades  the  organic  principle  of 

marrow,  manifesto  ^uch  symptoms  as  evacuation  or  elimina* 

tion  of  the  morbific  matter  from  the  system,  sl6epIessnesS| 

dyspnoea,  convulsive  movements  of  the  limbs,  together  with 

difficult   respiration  and  a  sensation  of  beat  in  the  inside^ 

and  cold  on  the  s^trface  of,  the  body.    Vanishings  of  sight^ 

severance  or  disunion  of  the  Mannas  (vulnerable  bone-joints 

or  venali  neural  or  arterial  anestomoses)|  numbneuof  the 


436  GARUDA  PURAN AM. 

m 

male  organ  of  generation,  and  non-emission  of  semen  art  the 
symptoms  which  are  exhibited  in  the  type  in  which  the 
fever  attacks  the  principle  of  semen.  Each  of  these  five  types 
of  fever  are  respectively  more  difficult  to  cure  than  the 
one  immediately  preceding  it  in  the  order  of  enumeration. 
A  case  of  seminal  fever  usually  ends  in  death.  The  types 
in  which  the  fever  affects  the  marrow  or  the  semen  are 
absolutely  incurable. 

The  type  known  as  Pralepaka  is  marked  by  rigour,  deli* 
riufi,  a  comparatively  lower  temperature '  of  the  body,  and 
heaviness  of  the  limbs.  The  patient  feels  as  if  his  whole 
organism  has  been  plastered  with  a  coat  of  phlegm. 

In  the  Angavalasaka-type  there  is  small  heat  with  numb* 
ness  of  the  limbs,  parch^-dness  ot  the  ikin,  and  rigour.  The 
patient  feels  as  if  his  whole  body  has  been  stuffed  with 
phlegm  (mucous).  The  fever  is  persistent  in  its  character 
and  may  be  cured  only  with  the  greatest  difficulty.  In  the 
Haridrabha-type  (yellow  fever),  the  skin,  urine  and  feces  of 
the  patient  become  yollow.  It  is  fatal  as  death  itself.  Ii» 
the  type  known  as  Ratrijvara.  both  the  deranged  VSyin 
and  Kapham  of  the  patient's  temperament  become  equally 
dominant  owing  to  the  Pittam  being  considerably  reduced. 
There  is  but  little  pyrexia  in  the  day  which  is  increased  in 
the  night  with  the  aggravation  of  the  paroxysm.  The 
deranged  Kapham  (phlegm)  in  the  patient's  body  is  natvrally 
dried  up  by  the  rays  of  the  sun  as  well  as  by  the  heat 
originated  through  the  movements  of  his  body  duripg  the 
day.  Hence  the  small  rise  of  the  bodily  temperature  during 
day  in  this  type  of  fever,  which  persists  as  a  remnant  •(  the 
night's  paroxysm  only  through  the  action  of  the  deranged. 
V&yu.  When  the  Kapham  continues  in  the  j>atient's  stomachy 
which  is  its  natural  seat,  and  the  deranged  Pittam  in  tbs 
abdomen,  the  upper  part  of  the  body  remains  cold,  while  its 
lower  part  is  felt  hot  to  the  touch  during  a  paroxysm-fever. 
On  the  contrary,  when  the  deranged  Kapham  is  located  io 


GARUDA  PURANAII.  437 

the*  extremities,  and  the  deranged  Pittam  is  incarcerated 
in  l?he  trunk  of  the  body,  the  hands  and  feet  are  felt  hot» 
and  the  latter  cold. 

The  fever,  which  invades  the  principle  of  lymph  chyle^ 
blood,  flesh  or  fat,  is  easily  curable,  while  the  one,  whicb 
aflccts  the  bone  or  marrow,  and  is  detected  from  the  atrophy 
and  discolouring  of^  the  locality  affected,  can  be  made  amen* 
able  to  medicine  only  with  the  greatest  difficulty.  This  type 
of  fevef  is  further  characterised  by  unconscious  or  sub- 
comatose  of  the  patient,  hyperpyrexia,  frequent  loose  motion» 
of  warm  muco-billious  matter,  and  an  angry  look  of  the  eyes. 

Subsidence  of  heat  and  pain,  appearance  of  sordes  on  the 
teeth  or  of  herpetic  eruptions  on  the  lips^  perspiration,  with  a 
desire  for  food  and  an  unruffled  state  of  the  mind,  and  healthjr 
functions  of  the  organs  of  sense-perceptions  are  the  symp* 
toms  which  indicate  that  the  fever  has  perfectly  gone  down. 


•:o:« 


CHAPTER  CXLVIII. 


Dhanvantari  said  : — ^Now  I  shall  discourse  on  the  iCtiotogy 
and  symptoms  of  Raktapittam  (Haemorrhage).  The  bodily- 
Pitta  m  deranged  through  such  factors  as  excessive  in- 
gestion of  Kodrava  and  Uddalaka  (grains)  or  extremely  hot| 
bitter,  acid,  or  saline  things,  or  of  those  which  are  followed  by  ' 
an  acid  redaction  in  the  stomach,  or  through  the  agency 
of  those  which  accelerate  the  process  of  metabolism  and 
increase  the  metabolic  heat  in  the  organism,  deranges,  in  its 
turn,  the  liquid  bile  which  by  gradually  contaminating  the 
blood,  courses  with  it  throughout  the  system.  Owing  to 
a  similarity  which  exists  between  the  blood  and  the  bile,  in 
colouri  smelli  origin  and  morbific  effecti  this  bile-chargpd  blood 


X 


43^  6ARUDA  PURANAtf. ' 

in  Hacmorrhag'e  is  called  blood  in  the  parlance  of  tbe 
Ayurveda.**^  The  blood  in  Haemorrhage  riaes  from  the  spleeo, 
liver,  bloodvessels,  and  the  receptacle  of  blood.  Heavinesa 
of  the  head  with  a  non-relish  for  food,  desire  for  cold  things 
and  cool  contracts,  vertigo,  darkness  of  vision,  nausea, 
vomiting  with  a  belching  sensation,  cough,  laboured  or  difficult 
breathing  (dyspncea^  with  a  sensation  of  fatigue  or  exhaus* 
tion,  a  fishy  smell  in  the  mouth,  redness  of  the  face,  redness, 
blueness  or  yellowness  of  the  conjunctiva,  inability  to  dbtin- 
guish  a  red  colour  from  the  yellow  or  blue,  dreams  of  insanity 
in  sleep  and  an  absence  of  fever  are  the  symptoms  which 
mark  the  premonitary  stage  of  Raktapittam.  There  i» 
haemorrhage  either  from  any  of  the  super-clavicular  cavities 
of  the  budy,  such  as  the  ears,  the  nose,  or  the  eyes,  or  from 
any  of  the  downward  passages,  such  as  the  anus,  penis  *or*^ 
vagina.  Sometimes  the  deranged  blood  flows  out  in  ]et» 
through  the  pores  of  the  skin.  Hacrmorrhage  from  any  of  the 
superclavicular  passages  of  the  body,  readily  yields  ta 
medicine  inasmuch  as  the  deranged  Kapham  which  serves  a^ 
the  exciting  factor  of  the  disease  in  these  cases,  may  be  easily 
curbed  with  the  help  of  purgatives.  In  such  cases^  a  medi- 
cine which  helps  the  purging  of  the  deranged  Pittam  (bile)  b 
a  far  better  remedy  than  that  which  arrests  its  secretion,  more 
so  because  the  deranged  Kapham  which  invariably  acts  inr 
concert  with  the  disordered  Pittam  in  such  cases,  gets  the 
chance  of  being  eliminated  from  the  system.  Drugs  of  m 
sweet  or  astringent  taste,  as  well  as  those  which  generate 
Kapham  in  the  system,  or  increase  glandular  secretions  of  the 
organism,  or  are 'bitter  or  pungent,  should  be  deemed  bene- 
ficial in  these  cases. 

Palliation   is  the  only  remedy   possible   in  cases  where 
Haemorrhage   occurs   from   any   of   the   downward   passages 

*  In  the  Aynrvedtc  physiology  blood  and  bile  are  but  the  modi- 
fications of  the  lymph  ch>le  uader  different  degress  of  metaboli&ui 
(Rasapaka).*7V. 


6ARUDA  PUlURAtfi  4H 

p\  the  bodyi  )iincie  the  administration  of  emetics  u  the  only 

treatment  admissible.    The  patient  in  such  a  case  should 

be   looked  upon   as  a  person  whose  days  are  numbered.     A 

little  of  any  of  the  drugs  which  help  the  elimination  of  the 

deranged  Pittam,  and  a  little  other  medicine  to  subdue  the 

concomitant  symtoms  may  be  given  to  a  Raktapittm  patient 

of  unimpaired  strength  and  of  not  much  disordered  Pittam* 

Sweet  and  astringent  substances  are  good  for  patients  of  the 

foregoing  type.    Cure  is  almost  hopeless  in    the   case  of 

a  patient  iii  whom  both  the  derenged  V&yu  and  Kapham  act 

in  concert  with  the  deranged  Pittam  and  serve  as  the  ezcit» 

ing    factors  of  the  disease.     A  case  of    Raktapittam,   io 

which    Hemorrhage    occurs    from    both    the    upward    and 

downward  passages  of  the  body,  baffles  all  medicine  since 

purgatives  and  emetics  are  the  only  two  remedies  which 

can  be  given   with  benefit  in  this  disease.    In  short,  emetics 

may  be  given  with  advantage  even  in  a  case  of  Raktapittam 

where  the  morbific  principles  act  in   concert.     It  is  needless 

to  say  that  the   last-named  type  of  the  disease  is  fatal  as  a 

spear-dart  of  the  God  Shiva,  since  many  a  distressing  and 

unfavourable  symtoms  are    found  to   supervene    from    the 

outset 


•tot- 


CHAPTER  CXLI^. 


Dhanvantari  said :— I  shall  first  deal  with  the  etiology  of 
cough,  inasmuch  as  this  disease  fast  affects  the  entire  organ- 
ism, and  speedily  runs  its  course.  The  disease  admits  of  being 
grouped  under  five  sub-heads  according  as  it  is  brought  about 
through  the  deranged  action  of  Vftyu,  Pittam,  or  Kaphami 
or  as  the  outcome  of  consumption^  or  ulcerative  Endocirditii« 


44d  ttAkODA  fUKAflAtl. 

Any  of  these  five  types  of  cough,  being  neglected  afc  the  'Mllel^ 
may  run  into  a  case  of  Pthisis,  and  each  of  them  is  toc- 
cessively  more  virulent  than  the  one  immediately  preceding 
it  in  the  order  of  enumeration.  An  itching,  tickling  sens»« 
tion  in  the  throat,  and  a  non-relish  for  food  are  the  symptomfl 
which  mark  the  premonitory  stage  of  every  type  of  cough. 
Parchedness  of  the  throat  and  mouth,  and  a  sensation 
of  dryness  in  the  cavity  of  the  ear  are  the  symptoms  which 
characterise  the  type  due  to  the  action  of  the  deranged  Vftyti. 
The  wind,  which  courses  through  the  lower  parts  of  the 
body,  violently  rusHes  upward  and  presses  upon  the  larynt 
and  the  bronchi.  The  agitated  wind  fills  the  vessels  causing 
the  sides  to  heave  up  in  spasms,  and  the  eyes  seem  as  if 
starting  out  of  their  sockets.  The  voice  becomes  weak  and 
a  sound  resembling  that  of  a  broken  belmetal  gong  is  per- 
ceived in  the  mouth  and  larynx.  The  patient  complains  of 
a  bruised  pain  at  the  sides,  attended  with  a  violent  headachCi 
and  an  aching  pain  about  the  region  of  the  heart.  Aphonia, 
hurried  breathing  and  swooning  may  be  also  preseht,  and  a 
sort  of  dry  spasmodic  cough  constantly  harlrasses  the  patient 
who  finds  a  little  relief  only  by  hawking  a  kind  of  dry 
mucous  out  of  the  throat,  which  often  causes  horripilation^ 
These  are  the  symptoms  which  mark  the  type  due  to  the 
action  of  the  disordered  Viyu  (Nervous,  spasmodic  cough). 

A  bitter  taste  in  the  mouth  accompanied  with  fever,  vertigo, 
billious  vomitting,  and  yellowness  of  the  conjunctiva,  as  well 
as  blood-spitting,  thirst,  aphonia,  darkness  of  vision,  etc.| 
mark  the  billious  type,  and  the  patient  sees  bright  rings  of 
fire  floating  before  his  eyes  during  a  fit  of  cough.  In  the 
type  due  to  the  action  of  the  deranged  Kapham,  the  patient 
complains  of  a  slight  dull  pain  in  the  chest^^and  a'Jheavy 
numbness  in  the  head  and  cardiac  region,  and  feels  as  if  the 
throat  has  been  plastered  with  a  coat  of  sticky  mucous, 
which  cannot  be  scraped  out  with  efforts.  Vomiting,  arid 
horrifibation,  attended'  with  a  fluent  coryza  secreting  a  thick 


X 


»  •  • 


GARUDA  f  UllAIIAIIb  44! 


•  * » 


ftMiy  onttMitf ,  and  a  oon-relUh  for  food  ire  Uio  qroiploiaib 
which  further  characterbe  this  type  of  cough. 

The  local  Vlyu  enraged  through  toch  factora  aa  InordU 
nate  and  overfatxguing  physical  exerdsei  lifting  of  hMvj 
loads,  et&i  which  give  rise  to  ulceca  in  the  cheat,  Jbecomea 
united  with  the  aggravated  PitUoii  and  produces  a  lyp#  of 
cough  in  which  the  pitient  cougha  out  bloody  or  Uood* 
atreaked  roucouSi  or  spits  out  a  sort  of  brown,  yellowish,  drft 
knotty,  or  angry-looking  mucous.  The  patient  feels  pdtt 
in  the  throat  at  the  time  of  coughing,  and  complains  of  host 
and  an  aching,  piercing  pain  in  the  heart  while  splttsng; 
or  hawfcbg  out  the  phlegm.  Fever  with  thirst,  shhreriog,  and 
dyspno^  and  hoarseness  with  a  breaking  pdb  in  the  joitttSi 
supervene ;  the  voice  becomes  small,  weak  and  reaembtea  tlia 
cooing  of  a  dove ;  the  sides  ache ;  the  digestion  b  impdred  { 
and  palour  and  weakness  go  on  tncreasbg  every  day.  In  thia 
stage  all  the  specific  symptoms  of  Pthi^  are  developed. 
There  u  extreme  prostration  with  bloody  micturition,  dyapMM 
and  a  catching  pain  at  the  back  and  sacrum.  A  pthisb  patieak 
generally  coughs  out  a  greenish,  bhMMlyi  or  blood-streaked^ 
fetid,  pus-like,  mucous ;  and  complains  of  diverse  kind  of  paio 
even  in  bed.  The  heart  seems  as  if  It  is  being  bdled ;  and 
the  patient,  without  any  ostensible  reason,  complaiaa  of  heat ; 
and  evinces  a  desire  for  cool  things  and  heavy  meals^  Ftaa* 
tratioo  goes  on  increasing ;  the  eyes,  teeth,  and  face  of  tte 
patient  assume  a  glossy  peaceful  look ;  and  all  tht  apedle 
symptoms  of  wasting  supervene.  ^ 

A  case  of  consumption  (EUja  Yakshml)  or  Ulceralive 
Endocarditb  (Urah-kshata)  may  be  arrested,  if  not  fidicalljf 
cured,  under  a  judicious  medical  treatment  resorted  to  at  tho 
very  commencement  of  the  disease.  Both  these  diseases  la 
a  strong  and  young  patient,  may  be  expected  to  be  cured,  if 
wrll-cared  for  from  the  outset.  All  those  forma  of  ailment 
which  admit  only  of  a  palliative  treatment,  aa  well  aa 
the  maladlea  of  old  age  may  bong  oa  dppMMi  ceu^ 


fA2  GABUDA  PURANAM. 

7'  ...... 

consumption!  vomiting,  Aphonia  and  a  host  of  othtr  di^, 
tempers,  if  not  well-cared  for,  at  the  outset.  Thus  ends 
the  i£tiology  of  Cough. 


•:o:« 


CHAPTER  CL. 


Dhanvantari  said  : — Now  I  shall  discourse  on  the  NidSnam 
of  Dyspnoea  ^ShvAsa  .  A  case  of  chronic  or  aggravated 
cough  may  run  into  one  of  Dyspncea,  or  the  enraged  morbific 
principles  of  the  body  may  likewiise  give  rise  to  this  diseased 
condition.  Difficult  breathing  may  also  mark  the  sequel  of. 
A'm2Ltis&ra  (mucous  dysentery),  vomiting,  chlorosis,  fever, 
or  poisoning,  or  may  be  produced  as  the  effect  of  an  ex* 
posure  to  dust  storm^  smoke,  cold  wind,  or  of  a  blow  on  any 
of  the  vulnerable  amestomoses  of  nerves,  arteries,  etc, 
(Marmas).  Dyspnoea  may  be  divided  into  five  different  kinds 
such  as  Kshudraka,  Tamaka,  Chhinna,  Mahftn,  and  Urdha- 
Shv^sa.  The  VSyu  (nerve«force)|  that  courses  all  through 
the  organsiro,  affects  the  channels  of  food-carrying,  water- 
carrying  and  breath-carrying  ducts  in  the  event  of  its  own 
vessels  being  obstructed  by  the  deranged  Kapham  (mucoos. 
deposits),  and  remains  incarcerated  in  the  cardiac  region,, 
producing  dyspnoea  from  the  lower  end  of  the  stomach.  An 
aching  pain  about  the  heart  and  the  sides,  contrary  direction 
of  the  breath-wind,  long  drawn  breaths,  pain  at  the  temporal 
bones,  and  tympanites  are  the  premonitory  symptoms  of  this 
disease.  The  V2yu,  enraged  and  aggravated  by  the  toils  of 
overeating,  and  over  fatiguing  physical  labour,  obstructs  the 
vessels  by  enraging  and  aggravating  the  deranged  Kapham, 
coursing  through  them  in  a  contrary  direction,  and  pro* 
duces  the  form  of  difficult  breathing  known  as  Ksbvdra- 


\: 


GARUDA  PURANAM.  4^3 

Shvisa.  The  enraged  VftyUi  by  exciting  the  deranged 
Kapham,  lies  catching  at  the  head^  neck  and  cardiac  region, 
and  produces  an  aching  pain  at  the  tides.  A  wheezing 
sound  is  heard  in  the  throat,  and  catarrh  with  fits  of  fainting 
and  a  non-relish  for  food  supervene.  The  aggravated  Vftya 
increases  the  difficulty  of  breathing,  and  the  patient  is  seized 
with  a  violent  fit  of  cough,  feeling  a  little  relief  when  a 
little  mucoua  is  coughed,  or  belched  out.  He  is  obliged  to 
sit  up,  as  a  lying  or  recumbent  posture  tends  to  aggravate 
the  pain  and  difficulty  of  breath.  The  eyes  are  turned  upward 
and  beads  of  perspiration  break  out  on  the  forehead  of  the 
patient,  testifying  to  the  intense  agony  he  suffers  from  in  this 
form  of  disease.  The  lining  membrane  of  the  cavity  of 
the  mouth  gets  dry  and  parched  up  by  constant  drawing  in 
of  the  breath-wind,  and  the  patient  evinces  a  strong  desire 
for  hot  drinks  or  food.  Winter,  rain,  east- wind,  and  par- 
taking of  phlegm-generating  food,  are  set  down  as  the 
aggravating  factors  of  Asthma. 

The  type  known  as  Tamaka  Shv9sa  is  curable  only  in  a 
strong  patient,  but  the  paroxysm  does  not  speedily  abate  in 
the  event  of  there  being  fever,  epiliptic  fits,  rigouV,  etCi 
in  its  company.  In  this  type  both  cough  and  dyspnoea  are 
marked  by  their  virulence.  The  patient  becomes  emaciated, 
and  complains  of  a  cutting  pain  at  the  chest  and  the  Marmas. 
Perspiration,  fainting  fits,  and  tympanites  with  a  burning 
sensation  in  the  bladder  are  its  further  characteristicr.  The 
eyes  become  red,,  swollen,  and  glossy,  and  are  turned  down* 
ward.  The  patient  complains  of  a  dryness  in  the  throat,  and 
drops  down  unconscious^  moaning  in  a  low,  piteous  voice: 

In  the  type  known  as  Maha-Shv9sa  (cerebral  dyspnoea)  the 
patient  breathes  very  hard  and-  upward  (with  upturned  nose) 
like  an  infuriated  bulL  The  breathing  is  hard,  rapid  and  hurriedi 
and  the  patient  lies  senseless  and  almost  speediless  with  eyes' 
turned  upward,  and'  stool- and  urine  are  entirely  suppressed. 
Tbr  throat  in  dry  and  parchedi  respiration  becomei  bard^'and 


444  eiHUDA  PURANAMi 

rapid,  drops  of  perspiration  appear  on  the  fore&ead,  and  dMi 
patient  complains  of  an  excruciating  pain  at  the  head  and  the 
temples.  All  chance  of  recovery  should  be  given  up  if  the 
patient  is  found  to  continue  in  this  state  for  a  while.  In  this 
type  the  mouth  and  ears  of  the  patient  are  found  to  b« 
stuCFed  with  mucous,  and  the  eyes  under  the  influence  of  the 
aggravated  V^lyu,  are  found  to  roll  about  in  their  sockets 
or.  are  fixed  in  an  upward  stare.  The  heart  seems  as  if 
being  torn  asunder,  and  tlie  patient  moans  for  a  while  and 
then  lies  speechless  in  death.  Medical  treatment  maybe 
useful  in  this  tye  of  dyspnoea  until  the  preceding  symptoms 
appear,  in  which  case  the  physician  should  thinly  it  prudent 
to  retire. 


! 


•:o:- 


CHAPTER  CLI. 


Dhanvantari  said :— Now  I  shall  discourse  on  (he  Kidinam 
of  Hiceoi^b.  Hiccough  and  dyspnoea  result  from  similar 
causes,  and  its  preliminary  symptoms,  as  well  as  the  number  of 
types  in  which  it  is  ordinarily  divided  by  pathologists!  are 
same  as  those  mentioned  under  dyspnoea.  The  several  types 
of  hiccough  are  named  as  Vaksbyodbhav^,  KshudrS,  Yamalli  . 
Mahati,  and  GambhirS.  The  wind  in  the  stomach,  enraged  anil 
aggravated  by  hasty  and  injudicious  eating,  partakfng  of 
sharp,  unwholesome  and  parchifying  substances  and  such  Uke 
causes,  produces  a  kind  of  hiccough  which  is  never  loudj  and 
which  abates  with  the  eating  of  the  evening  meal.  This  type  of 
biccosgh  is  called  Vakshyodbhav&  or  Annaj9.  The  low  and 
mild  hiccough,  which  is  caused  by  the  wind  enraged  by  fati- 
guing physisal  exercises,  is  called  KshudriL.  It  rises  from  the 
root  of  the  threat,  becomes  ^[gravated  through  labouri  and 


•  I 


dXllUDA  PURAJpAllw  '  441  « 

'.  abtttt  Willi  the  partaking  of  food.  Tbo  type  in  wliidi  hicoongltt 
rise  in  couples,  and  which,  though  mild  at  the  outset,  becomea 
Solent  in  course  of  |inie,  and  in  which  the  head  and  tlio 
neclc  are  simultaneously  shaken,  b  called  Yamali.  Delirium,  * 
Tomiting,  dysentery,  yawning,  and  distortion  of  tlie  eyea  are  the 
symptoms  that  are  found  to  supervene  with  the  advancement 
of  this  type  of  hiccough.  In  the  Mahihiccl«type  |the  eye- 
brows droop  down^  the  temples  are  sonic,  coaadousiiesa 
Tanishesi  a  peculiar  pain  if  felt  in  all  the  aense-orfana,  the 
spinal  bone  is  arched  down,  and  an  aching  pain  is  fek  about  tbo 
heart.  This  kind  of  hiccough  violently  risea  from  tfie  bottom 
of  the  abdomen,  or  from  the  region  of  the  umlulicos,  ia 
quick  .succession  and  accompanied  by  a  loud  report  and  an 
excruciating  pain.  Yawning  and  spasmodic  jerlca  of  tba 
limbs,  are  its  characteristics.  This  type  of  hicooi^  proceeda 
only  from  fatal  and  deep*seated  organic  disorders,  and  die 
remedies  administered  to  subdue  the  same,  must  be  likewiao 
deep-acting  in  their  potency.  The  two  last-named  typea 
ahould  be  abandoned  as  incurable,  while  the  one,  which  ia 
not  ordinarily  fatal,  should  be  regarded  as  indicating  aa 
unfavourable  prognosis  as  soon  as  it  develops  all  the  afovo* 
said  grave  sjrmptoms.  Any  of  the  typea  of  biccoogh,  afflict* 
ing  an  old  man,  or  one  of  impaired  digestion,  or  one  that  b 
extremely  run  down  from  sexual  excesses,  muf  have  a  fatal  * 
termination.  Any  disease  of  whatsoever  type  and  denomina- 
tion,  may  prove  fatal,  but  the  only  two  miladies,  that  poftesd 
an  impending  danger,  are  hiccough  and  dyspnoea. 


•:o:- 


CHAPTIR  CLIL 


Dhanvantari  said  .h— Now  I  shall  discourse  on  the  NMuai 
of «  RAja  Yakshmi  (pulipooary  cbnaamption).  .  The 


446  GARUDA  ^URANAMi 


Rftja  YakshmS,  wasting;  (Kshaya),  Shosha  (atrophyi  Kf. 
witht^ritig  up),  and  RogarSt  (king  of  maladies^  are  all  synonym 
mous  trrms.  The  Moon-God,  the  King  of  the  BrShroanas  aad 
Asterisms,  had  an  attack  of  pulmonary  consumption  in  days  of 
yore,  and  as  it  first  appeared  in  that  King  (Raja)  of  Heavens; 
it  has  since  been  honoured  with  the  proud  designation  of 
King  of  Maladies* 

The  disease  may  appear  as  a  sequel  ro  any  other  diseasef 
and  certainly  runs  as  the  harbinger  of  many.  The  disease 
is  called  Kshaya  from  the  fact  of  its  causing  a  g«*neral  wast^ 
ing  of  the  body,  as  well  as  from  the  incapacity  of  any  medi* 
cine  in  arresting  that  waste.  It  is  called  Shosa  (Atrophy)  from 
the  fact  of  hs  withering  up  the  fundamental  organic  prin- 
ciples of  lymph  chyle,  blood,  flesh,  fat,  bone,  marrow,  and 
semen  in  succession.  Rash  feats  of  strength,  over-fatiguing 
physical  exercise,  loss  of  semen,  albumen  or  any  other  albu* 
minous  principle  of  the  organism,  voluntary  suppression  of 
any  natural  propulsion  of  the  body,  and  irregular  or  insuffi- 
cirnt  food  may  be  set  down  as  the  exciting  factors  of  Rftja^ 
Yakshmft.  The  Vdyu,  enraged  by  any  of  the  preceding 
causes,  affects  the  process  of  metabolism  all  through  the 
organismi  and  hence  the   unutilised  products  of  the  body 


*  With  a  view  to  emphasise  the  facts  of  a  gradual  watting  of  th« 
fundameiMal  principles  of  the  body  and  formation  of  cavities  in  the: 
lungi  in  pulmonary  consumption,  onr  Ayurvedic  pathology,  in  which 
science  has  been  sublimized  to  chime  in  harmony  with  the  univenal 
poetry  of  Brahmanic  genius,  has  made  use  of  the  gradual  waning  of  the 
moon's  disc  in  2the  dark-fortnight  and  the  existence  of  daik  caves  in 
the  lunar  continent  as  representing  the  typical  picture  of  the  or^faniCf 
lesions  and  changes  in  the  human  body  in  Pihisis.  The  Moon- God 
has  been  punished  with  this  disease  in  the  Puranas  for  his  ardent  and 
sinful  passion  for  his  preceptor's  beautiful  wife  (Tiid),  i«nd  it  may  not 
be  incorrect  to  asset  t  that  ori«in:illy  the  lesion,  as  handed  down  to 
posterity,  might  have  soma  CQuna;uou  with  mcnul  dejections  andscxua^' 
ttccsses.— 7n 


OARUOA  PURANAM.  447 

(Kapham  or  Vjrartham),  which  becomes  Inrr^a^ed  in  conse* 
quence,  are  carried  into  the  unions  ol  bodily  membifrs  and 
appendages  (such  as  amestomoses  of  veins  and  arteries) 
and  dilate  or  contract  the  orfices  of  the  principal  ducts  of 
the  body,  giving  rise  to  paia  in  regions  above,  below,  aboul 
and  across  the  heart. 

Salivation  with  fever,  hyperperaxia  and  a  sweet  taste 
in  the  mouth,  dulness  of  appetite,  a  gluttonous  desire  for 
food  and  drink,  a  thoui^ht  ol  uncleanness  in  things  clean  and 
pure,  a  feeling  as  if  his  food  and  drink  have  been  studded 
with  bitH  of  hair  or  flft-s'  wing^,  naufiea,  vomiting,  a  non*relish 
for  fiK>d,  extreme  whitrnessi  of  the  eyrs,  chest,  palms  of  the 
hands  and  soles  of  the  feet  as  well  as  of  the  armpits,  and  ex« 
pectoration  of  thick  mucous  even  without  bathing,  are  the 
symptoms  which  mark  the  premonitory  stage  of  this  disease* 
The  patifrnt  rxperiences  a  pain  in  the  tongue  and  arms,  leame 
to  abhor  his  body,  becomes  unreasonably  fond  of  wine  and 
women  or  loathes  their  sight,  and  suffers  from  giddiness.  Haira^ 
and  nails  of  toes  or  fingers  become  marked  by  their  rapid 
and  excessive  growth,  and  sleep  become  chequered  with 
fearful  dreams.  The  patient  dreams  of  lizatds,  serpents, 
monkeys,  or  of  savai^e  birds  or  beasts  darting  upon  bis  head, 
or  as  if  he  is  citmbmg  a  hill  of  ashes,  hairs,  paddy  husks, 
or  a  withered  tree.  He  sees  deserted  hamlets  and  homesteada 
in  his  sleep,  or  dreams  of  burning  forests,  and  dry  and  empty 
river-beds.  Catarrh,  dyHpnoea,  cough,  headache,  loss  of  votcer 
a  non-relish  for  food,  updrawn  breath,  emaciation,  vomithig, 
fever,  and  pain  at  the  sides,  chest  and  joints  are  the  eleve» 
specific  symptoms  of  the  disease  under  discussion.  The 
distressing  symptoms,  which  are  invariably  found  tosupenreoe, 
are  a  breaking  pain  in  the  throat,  yawning,  aching  pain  in  the 
limbs,  spitting  of  blood,  impaired  digestion,  and  a  fool-smell 
in  the  mouth.  Of  these,  headache,  aching  pain  at  the  sidea* 
and  in  the  limbs,  constriction  of  the  throat,  hoarseneaa,  and 
kindred    symptoau    should  be  attributed  to  the  •ctao»*of 


44^  CARUOA  PURANABI. 

* 

the  deranged  VSyu,  while  to  the  deranged  Pittam  should  b6 
ascribed  the  burning  sensation  in  the  shoulders  and  extremities 
dysentery,  blood-spitting,  foul-smell  in  the  mouth,  fever,  . 
and  the  general  excited  condition  of  the  body.  Vomiting 
coughi  feeling  of  heaviness  in  one  half  of  the  body,  water* 
bash,  catarrh,  dyspncea,  aphonia,  and  impaired  digestion  with . 
a  non-relish  for  food  are  the  symptoms^  which  owe  their  origin 
to  the  action  of  the  deranged  Kapham  in  R&ja  YakshmS. 
The  enraged  morbific  diatheses,  such  as,  the  V2Lyu,  Pittam  and 
the  Kapham,  produce  a  general  anasarca  in  these  cases  only 
on  account  of  the  impairment  of  digestive  capacity.  The 
burning  sensation  in  the  cardiac  region,  which  is  usually  ex- 
perienced in  these  cases,  b  only  for  the  diminution  which 
the  fundamental  principles  of  lymbh  chyle,  and  blood, 
suffer  on  account  of  the  obstructed  orfices  of  the  vesseb 
of  the  vascular  system.  The  food  undergoes  a  sort  of 
acid  reaction  in  the  stomach,  for  which  reason  the  food 
ingested  by  a  pthisis  patient  cannot  contribute  to  the 
formation  of  a  healthy  lymph  chyle,  and  hence  cannot  make 
good  the  waste  which  incessantly  goes  on  in  the  body. 
Accordingly,  a  pthisis  patient  may  be  described  as  living 
by  drawing  upon  the  reserve  capital  of  life,  and  his  body,  in 
the  absence  of  healthy  nutrition  and  assimilation,  becomes 
emaciated  from   day   to  day.     A   prudent   physician  should 

.  not  take  in  hand  a  pthisis  patient  whose  sense-organs  have 
been  affected  even  before  the  development  of  most  of  the 
specific  symptoms  of  the  disease.  The  disease  occurring 
in   a  strong  and  young    patient  and   well   cared  for  from 

.  the  outset,  may  not  develop  more  unfavourable  symptoms, 
and  may  ultimately  prove  amenable  to  medicine.  Once  its 
specific  symptoms  have  been  fully  de-veloped,  the  disease 
should  be  regarded  as  past  all  cure.  Ths  voice  becomes 
weak  or  rough  in  this  disease  owing  to  the  loss  of  the  organic 
principle  of  fat.  In  the  type  due  to  the  action  of  the 
deranged  VAyu,  the  body  loses  its  gloss  and  beat^  and  the 


GARUOA  raRANAMi  44fv. 

I^atirat  feels  as  if  his  throat  has  been  studded  with  th«: 
bristles  of  Shuka  Sbimvi  leaves.    The  gradual  waitiflg  of  r 
the  bodjTi  and  the  burning  sensation  in  the  throat  and  palate, : 
in  these  cases,  should  be  ascribed  to  the  action  of  the  derang«f 
ed  Pittam.    The  sensation  of  a  sticky  mucousi  together  with  • 
the  speciic  wheezing  sound,  in  the  throat  u  due  to  the  action 
of  the  deranged  Kapham.    Vertigo,  darkness  of  vision,  and  • 
symptoms  peculiar  to  the  deranged  Kapham  are  invariably  * 
present.    Wasting  of  the  body  is  accelerated  by  an  unwhole-  * 
some  diet  and  injudicious  and  intemperate  living  in  Rija** 
Yakshmft.    This  disease  is  seldom  curable,  and  a  wise  pbysi—. 
cian  should  abandon  the  patient  just  as  its  specific  symptoms 
would  be  but  partially  developed. 


•:o:' 


CHAPTER  CLIII. 


•* 


DiiANVANTARl  said :— Now  hear  me,  O  Sushruta,  discourse 
on  the  Nidlnaro  of  Arochakam  (Non-relish  for  food).    The 
several  morbific  diatheses  of  Vftyu,  Pittam,  and  Kapham,  bj 
finding  lodgment  in  the  tongue  and  the  heart,  give  rise  to 
three  different  forms  of  Arochakam.    The  fourth  kind  owee* 
its  origin  to  their  concerted  action,  while  the  fifth  is  usually - 
brought  about  through  a  perturbed  condition   of  the  'mind.' 
The   patient  complains  of  an  astringent  taste  in  the  mouth 
in  the    VSyu-origined,  of  a  bitter  taste  in   the  Pitta ja^ -and 
of  a  sweet   taite   in   the   Kspbaja  type.    In  the  type  due  to 
gr  ief,  fright,  or  anxiety,  all  things  seem  vapid  and  tastelei% 
The    vital   UdAna  VAyu  flings  up  the  morbific  principles  from 
the    bottom  of  the  stomach,  and  thus  carried  up  Into  the 
ca  viiy  of  the  mouth,  they  give  rise  to  waterlirasb  with  a 
ftaline  tsste  in  the  mouib,  innibilate  all  desires  for  food|  ud 
57 


450  GARUDA  PURANAM/ 

bring  a  host  of  other  discomforts  in  their  train.  The  pttient 
suddenly  feels  a  pain  at  the  back  and  about  the  umbilicuSi 
and  the  ingested  food  is  thrown  up  in  the  side  of  bis  stomach, 
causing  him  to  belch  out  a  scanty,  frothy,  and  astriBgent 
chylous  matter. 

In  the  VAyu-origined  type  of  this  disease  there  are  loud 
eructition5,  and  painful  and  violent  vomitings  after  that,  bring* 
ing  cough,  parchedness  of  the  mouth,  and  hoarseness  in  their 
train.  In  the  Pittaja  type,  the  patient  vomits  a  kind  of 
greenish,  or  yellowish,  blood-streaked  acid  matter  of  a  bitter 
and  astringent  taste,  resembling  alkaline  water — thirst,  faint- 
ing, and  a  burning  sensation  in  the  body  being  its  further 
charact#*risiics. 

In  the  type  due  to  the  action  of  the  deranged  Kapham, 
there  is  expectoration  of  thick  glossy,  yellowish,  ropy  mucous 
of  a  sweetisli  saline  taste,  attended  with  a  copious  salivation, 
and  horiipilation.  Symptoms  such  as,  swelling  of  the  mouth, 
somnolence,  cough,  and  nausea  with  a  sweetish  taste  in  the 
mouth,  are  found  to  supervene.  In  the  type  due  to  the  con- 
certed  action  of  all  the  three  morbific  principles  of  VAyu, 
Pittani  and  Kapham,  the  patient  finds  no  pleasure  even  in 
the  most  congenial  topics,  which,  according  to  Vishnu,  ought 
to  be  discu<«sed  in  a  gentle  assembly.  All  sights  and  sounds 
are  hateful  to  him.  The  disease  is  aggravated  with  the 
aggravation  of  any  of  the  abovesaid  morbific  principles  ia 
the  body.  The  type  due  to  the  presence  of  worms  in  the 
intestines,  or  to  the  ingestion  of  any  stale  or  unwholesome 
food,  m^iiiifesis  colic,  shiveringi  and  nausea,  etc.,  as  its  specific 
iudjications. 


.%  ■•  *  % 


•  • 


CHAPTER  CLIV. 


Dhanvantari  naid: — O  Suiihrttia«  now  I  shall  ditcotirse  Oft. 
the   NiH^iti«in   of  Hridroga*  which  admtU  of  being  grouped 
under  five  nub-heads  according  as  the  deranged  Vayu,  Pittam. 
and  Kapham,    either    severally  or    concertedly  lie  at  Ibti. 
root  of  the  disease,  or  as  any  parasitic  growth  in  the  heart 
serves  as   its   exciting  factor.     In  the  type  due  to  the  actioo 
of  the  deranged   \'&yU|   the   patient  complains  of  a  vacuun 
in   his  heart,   which   seems  dry,    numbed,   and  at  tl  being^ 
broken  or  turn   asunder.     He  cannot  bear  the  least  sound  or 
noise,  and  is  frightened,  or  feels  dejected,  or  indulges  in  grief 
without  any   apparent  reason.     Insomnia  becomes  markedly 
patent,   and   the    patient    suffers   from     difficult  breathiogi. 
shivers,  and  lapses  into  fits  of  unconsciousness.    The  btliooa^ 
type  develops  such  symptoms  as  thirst,  fatigue  with  a  burning 
sensation  in  the  body,  perspiration,  acid  eructationsi  vomit- 
ing of  acid  or  bilious  matter,  fever  and  darkness  oi  vision. 
The  symptoms,   which  manifest  themselves  in  the  type  dM 
to  the   action   of  the  deranged   Kapham,   are  a  sensation  of 
numbness  in  the  heart,  impairment  of  digestive  faculty,  dis*. 
taste   in   the  mouth,  cough,  pain  in  the  bones,  expectoratioa 

•   ■    I 

of  mucous,  somnolence,  and  fever  with  a  non-relish  for  food. 
The  type,  which  is  due  to  the  concerted  action  of  tbe  do* 
ranged  Viyu,  Pittam  and  Kapham,  exhibits  symtoms  which  ara 
peculiar  to  the  form  which  are  respectively  brought  about  bv 
each  of  these   morbific   principles.     A  blackisb.  (dull)  yellow 


*  The  term  Hridrosa  ol  the  Ayurvtdie  pathelof  y.  which  Is  a  usually 
Irifislated  at  ditestet  ol  tlis  Heart,  indodts  palpitoiion  ec  ihe  hentl^ 
Angina  Pectoris  and  kindred  disordert,  such  as  ansuriim  el  the  Iheracle 
auoru.  bui  doss  net  signily  any  structural  er  vahmlar  dissfder  el  At 
heart.— fn  •     • 


452  GARUOA   PURANAM. 

colour  (brownish)  of  the  conjunctiva  accompanied  by  vertigo^ 
nausea,  waterbrash,  oedema,  expectoration  of  mucouSi  and 
an  itching  sensation  in  the  limbs  form  the  specific  indica- 
tions  of  the  type  of  Hridroga  which  is  of  a  parasitic  origin. 
The  patient  feels  as  if  his  heart  is  being  sawed  with  a  sharp- 
toothed  saw.  The  medical  treatment  of  a  case  of  any  of 
these  types  of  Hridroga  should  be  commenced  almost  simuU 
taneously  with  the  manifestation  of  any  of  its  specific  indi- 
cations, inasmuch  as  it  is  often  found  to  run  into  one  of  the 
incurable  types,  and  speedily  runs  its  course,  terminating 
fatally  in  most  instances.  The  sixth  form  or  typ^  of  Hridroga 
is  fouud  to  result  as  a  supervening  symptom  of  any  other  pre- 
existing distemper  in  which  ;«ny  of  the  vital  principles  of 
the  organism,  sucii  as,  blood,  lymph*chyle,  albumen,  etc., 
iidb  buffered  ah  abnormal  loss  or  diminution.  In  almost  all 
the  types  of  Hridroga,  there  occurs  a  loss  of  any  of  the 
abovesaid  vital  principles  of  the  body  in  consequence  of 
which  both  the  Vayu  and  Pittam  are  enraged.  Hence 
an  abnormal  derangement  of  the  VSiyu  and  Pittam,  causing 
spasmodic  jerks  in  all  the  limbs,  rigour,  palpitation  of, 
and  a  burning  sensation  in,  the  heart,  and  fits  of  un- 
conscious should  be  looked  for  in  all  the  types  described 
above.  The  water-crrying  vessels,  which  traverse  the  throat, 
palate,  lungs  and  the  root  of  the  to ugue,  become  dry  and 
parched  up,  giving  rise  to  a  short  of  unquenchable  thirst 
which  is  common  to  all  the  forms  of  Hridroga.  An  un- 
quenchable thirst  attended  with  dryness  of  the  mouth  (the 
patient  craving  for  more  water  each  time),  loss  of  voicei 
roughness  of  the  throat,  lips  and  palate,  difficulty  in  pro- 
truding the  tongue,  delirium,  mental  aberrations  and  loud 
eructations,  are  the  further  characteristics  of  this  disease. 
Prostration,  dejection  of  spirit  and  vertigo  with  a  break- 
'ing  pain  in  the  temples,  loss  of  smell,  dulness  of 
Tiearing,  and  insomnia  witli  a  vapid  taste  in  the  mouth,  are 
the  symptoms  which   are   developed   through   the   action^of 


GARUDA  PURANAIf.  4S3 

the  deranged  V2Lyu  in  Hridroga.  A  Ktile  increase  of  rel 
actionary  acidity  in  the  stomach  after  digestion  accompanied 
by  a  bitter  taste  in  the  mouth,  redness  of  the  eyes/  a 
burning  sensation  in  the  body^  dryness  of,  and  a  feeling  as 
if  fumes  are  escaping  through,  the  skin,  and  fainting  are 
the  symptoms  which  should  be  specifically  attributed  to  the 
action  of  the  deranged  Pittam  in  the  present  disease.  In  the 
Kshayaja  type  the  aggravated  Kaphah  chokes  up  the  passages 
of  V2Lyu  in  the  heart,  and  the  sticky  mucous  accumulated  in 
those  vessels  absorbs  heat,  like  thickened  slime.  Somno* 
lence,   and   a   sensation    as   if  the   lining   membrane  of  the 

• 

throat  has  been  studded  with  the  bristles  of  a  Sbuka  tosec^ 
together  with  a  sweetish  taste  in  the  mouth,  are  the  symp« 
toms  which  should  be  attributed  to  the  action  of  the  deranged 
Kapham  in  this  disease.  A  sensation  of  heaviness  'and 
numbness  in  the  head,  vomiting,  lassitude,  indigestion  with, a 
non-relish  for  food,  and  tympanites,  are  the  symptoms,  which 
should  be  attributed  to  the  concerted  action  of  the  deranged 
Vflyu,  Pittam  and  Kapham  in  a  case  of  Hridroga.  Owing 
to  the  obstructed  course  of  blood  and  generation  of  mucous 
in  the  system  in  this  disease,  both  the  deranged  VSyu  and 
Pittam  are  inordinately  aggravated,  and  for  this  the  patient, 
-though  suffering  from  an  intense  heat  in  the  body,  is  suddenly 
seized  with  a  rigour  which  shakes  him  to  the  very  bones. 

The  type  of  Hridroga,  which  is  caused  by  the  Pittam 
being  obstructed  in  the  thorax  through  the  agency  of  thirst, 
should  be  regarded  as  of  a  bilious  origin.  Similarly,  a  kind 
of  aching  pain  is  felt  in  the  henrt  throuf^h  drinking  large 
quantities  of  water  inasmuch  as  heavy  drinks  naturally  dis* 
solve  the  albuminous  constituents  of  the  body  and  help  their 
digestion  in  the  usual  way.  The  kind  of  thirst,  which  is 
generated  through  taking  acid,  saline  or  emolient  things, 
should  be  regarded  as  caused  by  the  deranged  Kapham.  The 
kind  of  thirst  which  follows  from  the  loss  of  lyroph-cbyre 
(any  vital  organic  principle)  is  but  an  indisation  of  wastiagtor 


454  GARUDA  PURANAM. 

consumption.  The  thirst,  which  is  experienced  during  • 
paroxysm  of  fever  or  in  consumption,  should  be  regarded  at 
a  mere  supervening  symptom. 

CHAPTER   CLV. 


Dhanvantari  said  : — Now  I  shall  discourse  on  the  Nidt* 
fiam  of  MadSLtyayam  (diseases  which  result  from  the  abuse 
of  wines  and  spirits)  as  formerly  described  by  the  holy 
Rishis  of  yore. 

Wine  is  sharp,  acid  (gives  rise  to  an  acidtdigestion),  dry, 
parchifying,  light,  fatiguing  and  its  potency  at  once  pervades 
the  minutest  capillaries  of  the  organism,  and  tends  to  vitiate 
the  fat  of  the  body.  All  the  preceding  properties  of  wine 
such  as  sharpness,  etc.,  tend  to  produce  a  disturbed  state  of 
the  mind,  and  clouden  the  intellect.  Excessive  drinking  may 
even  prove  fatal.  The  primary  property  of  wine  is'  to 
injuriously  affect  the  ten  organs  of  sense-perception  of  a 
man  ;  and  wine,  though  heat-making  and  stimulating  in  its 
primary  action,  deteriorates  the  strength  of  the  organism 
in  its  reaction.  The  use  of  the  first  two  kinds  of  wine  if 
always  injurious.  It  is  only  the  fools  of  fortune  that  find 
pleasures  in  cups.  A  drunkard,  even  if  he  happena  to  be  a 
king,  cannot  maintain  the  dignity  of  his  position,  and  only 
cares  for  drink  in  this  world.  A  drunkard. king,  like  a  fanged 
and  uncaged  serpent,  is  capable  of  committing  any  mischief 
in  the  world.  Wine  is  the  progenitor  of  filthy  speeches,  and 
the  only  royal  road  to  wretchedness  and  misery.  In  the 
third  stage  of  drinking  there  comes  unconsciousness.  A 
drunkard  suffers  more  than  death-pangs  in  life,  and  loses  aU 
distinction  of  virtue  and  vice,  honour  and  dishonour,  or  plea* 
suKt  and  pain.    He  indulges  in  fits  of  grief  or  seaseiesf 


GARUDA  PURANAH.  45f. 

laughter  at  intervalsy  or  falls  down  uocooscioos  io  coiiTidiive« 
ipasmi,    A  strong  roa^  after  a  hearty  meal  may  bear  bb  • 
wine  well.  The  deranged  Viyu,  Pittam  and  Kapbah  may  also 
serve  as  the  exciting  factors  of  the  disease  known  at  Madi« . 
lyayam.    Intoxication,  pain  at  the  heart,  loose  motions   of 
bowels,  thirst,  unstability  of  gait,  fever  with  a  non*relisb  for. 
foodi  vanishings  of  sight,  cough,  dyspnoea^  iusoainiai  oacea- 
sive  perspiration,  oedema,  and  tympanites  are  the  general 
symptoms  of  the  disease.* 

The  patient  in   such  a  case  remains  in  a  drowsy  state, 
and  talks  garrulously  even  without  being  spoken  to.     Fever 
with  a  burning  sensation  in  the  body,  persp*ration|   distrac* 
tion  of  the  mind,  and  fits  of  fainting  are  the  symptoms,  which 
mark  the  bilious  type  of  Mad&tyayam,  while  vomiting,  nausea* 
somnolence,  and  tympanites  are  developed  in  the  one  which, 
owes  its  origin   to   the   deranged   Kapham.    All   the  above, 
said  symptoms  are  exhibited  in   the  Sannipitika  type  oi 
Mad&tyayam.    Nothing  can  be  distasteful  or  disagreeable  to 
the  person   who  indulges  in   cups  even   with  a  full  know* 
ledge  of  its   baneful   consequences.     Such  a    person    enly 
courts  mental  imbecility  and   wilfully   kills  bis    mind  and 
intellect.    A    Mad&tyaya-patient  cannot  tell   the  difference 
between  a  chip  oi  wood  and  an  article  of  fare  in  respect 
of  taste. 

Expectoration  of  mucous,  dryness  of  the  throat,  somno*. 
lence,  incapability  of  bearing  the  least  sound  with  a  disisiM- 
ted  state  oi    the   mind  and  shooting  pain   in   the     Umbflp 


.    *  The  Ayurvedic  Malaria  Medics  cacof  niata  tbraa  diffaraie 
stagat  af  wine,  such  aa  Sauvika,  Rajaaikaand  TaroaaiaatboagkSlMlviile 
recognises  a  fourih  stage  or  form  of  drinking  called  Aliiimasa« 


VS"  frt^Jn 


456  GARUDA  Pt/RANAll.' 

diseases    of  the  heart  and  larynx,  epileptic  fits,   dyspnc^i 
thirst,  voiQiting  and  fever,  are  the  supervening  symptoms  of* 
the   type   of  MadStyayam,    which   owes  its  origin  to  the  dis*> 
ordered  V&yu.     The  self-controlled  person,  who   intelligently 
foregoes   the   pleasures   of  wine,   defies  all  diseases  whether 
of  the  body  or  of  mind.     Intoxication,   Epilepsy,   and   Palsy 
(corea),  are  the  three  diseases  which  result  from  the  derange- 
ment  of  the   vascular  and  lymphatic  systems  and  are  usually 
found    to  [afflict   a   person  *of  injudicious  diet  and  living  and' 
of  an    irascible  or  lymphatic  temperament  of  mind.     Each  of 
these  diseases  is  respectively  stronger  than  the  one   immedia-  ' 
tely  following  it  in  the  order  of  enumeration.     This  kind  of 
MadStyayam    has   its  origin   in   the  impure  blood,  or  results ' 
from  the    presence   of ^  wine  ""(alcohol)  in  the  system,  or  from 
any  other  idiopathic   causes   such  as  aggravation  of  any  of 
the   morbific   principles   of   the  body.     In  the  V&tajatype  of 
MadSLtyayam   the  complexion   becomes   pale   or  sallow    on 
account   of  the   anaemic   condition   of  the  body,  or  assumes  a 
dry,   reddish;   or  brownish  hue,  and  the  patient  is  tormented 
with  a  kind  of  listlessness,  and  takes  recourse  to  acts   of  low 
cunning.     In   the  Pittaja  type,  the  skin  of  the  body  asumes  a 
reddish,  ydlow  colouf,   and  the  patient  becomes  irritable  and 
queruloiis.     Somnolence,    delirium   or   loose  talks  mark  the 
type  which  owes  it  origin  to  the  deranged  Kapham.     All   the' 
a1>bvesaid  symptoms    are  exhibited  in    the   Sannip&tika  type 
of  Mad^tyayam.     The   specific   symptoms  of  the    deranged' 
Pi'tt^   are'  usually   found   to  be   present  in   almost  all  tber 
types   of  Madityayam.     The   patient   fails  to  recognise  even 
the  most  familiar  voices,   and  palsy,  somnolence,  and  above 
sLll;  a  feeling  of  exhaustion  (prostration)  gradually  supervene.' 
A  languid  circulation,  or  obstruction    of  the  blood  in   certain' 
parts   of  the   body,    and   a  partial  paralysis  of  the  limbs  may 
be    witnessed    in    the    Sannipatika  type.     In  the  Vataja  type 
of  Mad&tyayam  the  patient  beholds  the  sky   as   enveloped   in 
a  blue,   redj  or  black    colour,   and   faints  away,   regaining 


« 


CARUDA  IPURANAIC.  ^Sf 

consciousness  very  soon  after.  Shivering,  vertlgbp  coogli  witli 
a  pain  -about  the  cardiac  region,  epileptic  (its,  and  a  brbwnisli 
or  reddish  colour  of  the  skin  during  the  fit  are  the  further 
characteristics  of  this  type.  In  the  Pittaja  type  the  patient 
faints'  aiway  seeing  the  sky  wrapped  in  red  or  blue,  and 
regains  consciousness  oppressed  with  thirst,  perspiration  and 
a  burning  sensation  in  the  body.  The  complexion  becomea 
blue  or  yellow  during  Ihe  paroxysm  of  fainting,  the  eyes 
become  red  or  yellow,  and  the  patient  complains  of  a  break* 
ing  pain  in  his  body  and  talks  incoherently.  In  the  Kaphaja 
type  of  MadStyayam  the  patient  sees  the  welkin  enshrouded' 
with  a  cloud  like  pall,  and  falls  down  unconscious.  Conscious* 
ness  returns  late  in  this  type,  and  the  patient  suffers  from 
nausea  and  salivation  after  being  restored  to  bis  senses. 
Owing  to  the  sensation  of  numbness  and  heaviness  in  the 
limbs,  the  patient  falls  down  all  on  a  heap  like  a  goat  All  the 
aforesaid  symptoms  are  combioedly  exhibited  in  the  S&nni* 
pStika  type  of  MadAtyayam.  Moreover,  the  patient  suffers  from 
epileptic  fits  in  this  S&nnipStika  type,  and  falls  down  uncons- 
cious through  the  aggravated  condition  of  the  morbific  prindplei 
of  his  body,  even  in  the  absence  of 'any  frightening  or  anesthetic 
agent.  The  fit  passes  off  spontaneously  as  soon  as  the  dynamics 
of  the  morbific  diathesis  spends  itself  in  the  body,  and  the 
patient  regains  his  consciousness  even  without  the  help  of 
any  sense*restoring  medicine.  The  functions  of  the  mind 
as  well  as  of  the  sense  organs,  and  the  faculty  of  speech 
are  jeopardised  in  this  disease,  and  the  patient,  though  other** 
wise  of  an  unstable  and  impaired  mind,  acquires  a  kind  of 
increased  physical  strength  through  the  disorder  of  the 
nervous  system.  A  sudden  derangement  of  the  respiratory 
system  brings  on  a  swoon  in  Madltyayam,  which  may 
terminate  fatally,  and  in  which  the  patient  lies  stiff  and  rigid,' 
like  a  log  of  wood,  with  a  bloish,  shrunken,  cadaverooa 
countenance.  A  little  delay  in  calling  in  medical  helpia 
these  cases  is  often  followed  b)*  a  fatal  coostqueace.     ll  b 

5« 


45^.  CARUDA  PURANAM. 

morally  obligatory  on  a  physician  to  rescue  a  man  from 
drowning  in  the  ocean  of  Mad&tyayam,  which,  like  any  other 
ocean  abounding  in  dreadful  sea-monsters,  is  full  of  many 
serfous  symptoms.  There  is  a  dictum  in  the  Vedas  to  the 
effect  that  a  drunkard  feels  merrv  or  irritated  at  intervals. 
Vices  described  before  should  be  considered  as  appertaining 
to  wine  improperly  taken  or  used.  "  Wine  pave^  the  roa4 
to  heir'  is  a  prohibitory  aphorism,  which  should  be  inter- 
preted as  interdicting  the  abuse  or  injudicious  use  of  wine. 
Wine  properly  and  judiciously  taken  is  same  as  the  divine 
ambrosia.  It  gives  health,  strength  and  beauty  to  persons 
using  it,  and  ultimately  leads  to  their  salvation. 


•:o: 


CHAPTER  CLVI. 


DtiANVANTARi  said  : — O  Sushruta,  I  shall  now  discourse 
on  the  Niddnam  of  Haemorrhoids.  Fleshy  condylomatoua 
growths  are  found  to  frequently  crop  up  on  the  body.  Polypi, 
that  appear  in  the  region  of  the  rectum  obstructing  its  orfice, 
are  called  Arshas  (flaemorrhoids).  The  enraged  and  ag<« 
gravated  morbific  principles  of  the  body  such  as,  the  deranged 
V&yu,  Pittam,  etc.,  give  rise  to  these  growths  of  diverse 
shape  in  the  anal  region  by  vitiating  the  local  skin,  fat 
(adipose  tissue)  and  flesh,  which  the  learned  call  Haemorrhoids. 
These  growths  may  be  divided  into  two  classes  such  as,  the 
congenital  and  post-natal  ones.  They  are  either  dry,  bleed« 
ing  or  jagged,  and  are  situated  in  the  region  of  the  rectum. 
The  passage  of  the  rectum  measures  five  fingers'  widths  and 
a  half  in  length,  and  haemorrhoids  are  found  to  appear 
within  the  length  of  three  fingers^widths  and  a  half  from  the 
external  orfice  of   the  anus.     Bleeding  occurs  from  the  veins 


•    « 


GARUDA  .PURANAM.  459 

uhich  run  through  these  internal  piles  or  haemorrhoids,  while 
the  external  ones  are  found  to  be  situated  in  the  region 
of  the  anus  within  the  length  of  a  finger's-width  of  its 
external  orfice.  Another  kind  of  polypi  crop  up  in  the  region 
about  a  finger  and  a  half  distant  from  the  anus,  aronnd  the 
outskirt  of  which  the  hairs  grow. 

The  congenital  haemorrhoids  are  attributed  to  injudicious 
conducts  of  its  parents  during  the  period  of  gestation  and 
the  bodily  discomfort  of  the  child  during  its  inter-uterine 
life.  The  Sftnnipitika  form  of  haemorrhoids  owes  its  origin 
to  the  concerted  action  of  the  deranged  morbific  principles 
of  the  body,  and  to  the  curse  of  gods  as  well.  Congenital  piles, 
like  any  other  congenital  disease,  are  incurable,  and  they  are 
^Tf  ugly*  looking,  pointing  inward,  of  a  pale  (yellowish) 
colour,  and  are  attended  with  all  the  dreadful  supervening 
symptoms.  Haemorrhoids  may  be  divided  into  six  different 
forms,  vis.,  those  which  are  severally  due  to  the  action  of 
the  deranged  VSyu.  Pittam,  or  Kapham,  of  VSyu  and 
Pittam,  of  Viyu  and  Kapham,  of  Pittam  and  Kapham,  and 
of  VSyu,  Pittam,  and  Kapham  combined. 

The  polypi,  which  are  due  to  the  action  of  the  deranged 
V2yu  and  Kapham,  are  dry,  while  those  which  owe  their 
origin  to  the  concerted  action  of  the  Viyu  and  Pittam,  are 
moist  and  exuding.  The  factors,  which  tend  to  aggravate 
the  morbific  principles  of  the  body  in  this  disease,  have  been 
described  before,  and  likewise,  impaired  digestion,  accumula- 
tion of  feces  in  the  intestines,  and  sexual  excesses  may  be 
set  down  as  conditions  which  help  the  growth  of  these 
polypi.  Similar  vegetations  of  polypous  growths  may  appear 
in  the  throat,  eyes,  bladder,  uterus,  lips,  etc.,  through  a 
pressure,  or  friction,  or  rubbing  of  those  localities  with  fingers, 
or  with  any  other  hard  substance,  or  through  the  agency^ 
of  a  small  cough,  or  choking  cough  during  a  drink.  Con- 
stant contact  of  extremely  cold  water,  long  and  frequent 
rideS|  voluntary  repression  of  any  urging  toward  micturition 


46o  GARUDA  PURANAM. 


\ 


I .  f .    .1. 


or  defecation,  violent  straining  at  the  time  of  bearing  down 
the  stool,  or  of  passing  water,  daily  ingestion  of  loathsoqa^ 
food,  lienteric  diarrhcea,  fasting,  pulls  that  involve  a  beayj 
strain  on  the  muscles,  acts  that  involve  a  heavy  strain  OQ 
the  female  organs  of  generation,  and  miscarriage  are  factors 
which  tend  to  enrage  the  ApSlna  VSyu  (Geni to-urinary  and 
illiac  nerve  force)  of  the  organism.  The  feces  lie  incarce* 
rated  in  the  grooves  (flexus)  of  the  rectum  owing  to  the 
disordered  condition  of  this  angry  ApSna,  giving  rise  tea 
sort  of  congestion  in  those  localities  which  help  the  yegeta- 
tionlof  haemorrhoids. 

The  symptoms,  which  mark  the  preliminary  stage  of  this 
disease,  are  impaired  digestive  capacity,  loss  of  appetite, 
distension  of  the  abdomen,  aching  pain  in  the  loins  and 
calves  lof  the^  legs,  vertigo,  a  burningj.^ensation  in  the  eyes, 
oedema,  and  loose  motions,  or  constipation,  of  the  bowels. 
The  J  wind  incarcerated. *about  and  below  the  umbilicus^  is 
passed  with  the  greatest  (difficulty,  and  attended  with  loud 
reports  and^bleeding. 

The  aggravated;Vdyu,  by  producing  a  parched  condilioa 
of  the, ^intestines,  gall  and  urinary  bladders,  gives  rise  to  all 
kinds  of  haemorrhoid  growths.  The  patient  gradually  becomes 
thinner  and  more  dejected.  The  complexion  becomes  pale 
and^sallow  ;  the  strength  of  the  body  is  markedly  diminished; 
and  the  whole  organism  becomes  sapless  as  a  worm-eaten 
tree.  The  pain  in  the  regions  of  the  Marmas  specifically 
described  under  YakshmSL  is  found  to  supervene  with  cough, 
thirst,*  dyspncea,  lassitude,  vomiting,  oedema,  fever,  deafness, 
and  a  disagreeable  taste  in  the  mouth.  An  aching  pain  in 
the  limbs,  anus,  groins,  umbilicus,  and  the  region  of  the  heart 
may  [be  also  present.  The  patient  constantly  spits  and 
evinces  no  desire  for  food,  and^remains  drowsy  all  day  long. 
A  kind  of  bilious  discharge,  resembling  washing  of  meat,  is 
secreted  from  the  rectum. 

In  some  cases  the  vegetations  remain  dry^  while  in   others 


/ 

I 


• 


GARUDA  PURANAM.  461 

tbey  are  found  to  suppurate  and  burst.  In  the  type  due  to 
the  action  of  the  deranged  Pittam,  they  become  yellow,  sop- 
purate,  spontaneously  bur^t,  and  bleed.  In  the  type  due  to 
the  action  of  the  enraged  Vftyu,  the  polypi  are  marked  by  their 
small  growth  and  absence  of  any  secretion.  Tbey  are  found 
to  be  rough,  uneven,  sharp.ppinted,  hard,  and  of  a  reddish  or 
brownish  colour,  with  their  external  ends,  cracked  and  severed^ 
resembling  a  Vimba,  K&rkandu,  Kharjura,  or  Kftrpfts^  s^^m!  in 
shape.  Some  of  them  grow  in  the  shape  of  Kadamva  flowers. 
while   others  are  found  to  resemble  mustard  aeeds  io  sixe  and 

• 

shape.  An  excruciating  pain  in  the  head,  sides,  shoulders^ 
thighs  and  inguinal  regions,  salivation,  eructation,  dtsteasiop  of 
the  abdomen,  cough,  dyspncea,  vertigo,  noise  in  the  ears^ 
impaired  digestion  with  a  catching  pain  in  tb^  hearty  aad 
an  extreme  nonrelish  for  food  are  the  symptoms,  which  inarlf 
the  V&yu-origined  type  of  haemorrhoids.  Th^  patient  in  t)||f 
type  passes  hard,  knotty,  slimy,  stool  with  loud  flatus  att<| 
much  straining.  The  skin,  nails,  feces,  urine,  fyes  and  face  pf 
of  the  patient  assume  a  black  (dep  blue)  hue,  and  splenip 
dropsy,  internal  glands  (Gulma)  and  mucous  tumours  mak9 
their  appearance  with  the  progress  of  the  disease.  In  the 
Pitta ja  type,  the  heads  of  the  polypi  assume  a  blackish,  blu^b» 
or  yellowish  red  colour.  They  are  felt  soft  to  the  touch,  i^mit 
afleshy  smell,  and  secrete  a  thi  ^  bloody  discharge  from  their 
elongated  ends.  Some  of  them  are  either  like  the  tongues  of 
parrots,  or  resemble  the  mouths  of  leeches  ifi  shapei  or  nr^ 
shaped  like  the  liver.  A  burning  sensation  of  the  body 
together  with  suppuration  of  the  growths,  perspiration,  epi* 
leptic  fits  and  an  extreme  repugnance  for  food  ar^  the  tymp* 
toms  which  are  found  to  supervene.  The  patient  pass^i  a  Ifia^ 
of  hard  undigested  feces  which  are  coloured  green,  y^loff^  pf 
bloody  at  intervals.  The  polypi  are  thick  at  the  middli^  li]|Cp 
barley  corns,  and  the  skin,  nails,  feces,  urine^  ^Jf^t  ^tc,  of 
the  patient  assume  a  yellow  color  in  this  type  of  the  difeasc* 
In  the  Shieshmaja  type,  the  bapmorrhoid  gKOW.tba  arc  thick  aii4 


463  CARUDA  PURANAM. 

flat  at  their  base  and  are  found  to  vegetate  over  a  consider* 
able  area  around  the  anus.  They  are  white,  slightly  painful, 
glossy,  unyielding,  firm,  smooth,  globular  in  shape,  and  are  felt 
soft^to  the  touch.  An  itching  sensation  is  invariably  experi- 
enced in  the  affected  region,  and  the  patient  feels  an  irresisti- 
ble  desire  to  constantly  handle  the  growths,  which  seem  heavy 
and  as  if  enshrouded  with  a  wet  compress,  resembling  either 
the  Kantaki  seeds,  bamboo  sprouts,  or  the  teats  of  a  cow 
in  shape.  The  patient  complains  of  a  catching,  binding 
pain  in  the  inguinal  regions,  and  of  a  drawiug  pain  either  in 
the  bladder,  rectum,  or  in  the  umbilical  region.  Cough,  dys- 
pnoea, nausea,  vomiting,  catarrh,  repugnance  for  food,  stran- 
gury, heaviness  of  the  head,  rigour,  fever,  increased  sexual 
desire,  mucous  dysentery,  dulness  of  appetite,  and  urethral 
and  urinary  disorders  are  the  symptoms  which  are  likewise 
found  to  supervene.  In  this  type  the  patient  passes  stool 
in  large  quantities  with  much  straining.  The  stool  is  found 
to  be  largely  charged  with  thick,  lard-like  mucous,  and  the 
polypi  are  marked  by  the  absence  of  bleeding  or  of  any  kind 
of  slimy  discharge.  They  look  grey  and  glossy,  and  do  not 
burst  or  crack  even  under  the  pressure  of  hard  feces.  The 
type  of  haemorrhoids,  which  owes  its  origin  to  the  concerted 
action  of  the  deranged  V&yu,  Pittam,  aod  Kapham,  exhibits 
symptoms  which  are  respectively  peculiar  to  the  three  kinds 
described  above.  Haemorrhoids,  which  result  from  a  cotami- 
nated  (lit :  enraged)  condition  of  the  blood,  resemble  Gunja 
berries,  or  coral  or  Vata  sprouts  in  shape  and  colour,  and 
are  attended  with  all  the  symptoms  specificaHy  described 
under  the  Pittaja  type.  The  polypi,  under  the  pressure  of 
hard  stool,  violently  bleed  in  this  type,  and  in  consequence  of 
such  copious  haemorrhages  the  complexion  of  the  patient 
becomes  pale  Snd  yellowish  like  the  skin  of  a  yellow  frog, 
not  to  speak  of  hosts  of  other  distempers  which  result  from 
the  loss  of  blood.  The  patient  gets  thinner  and  feebler  every 
day.    The  complexion  becomes  pale  and  sallow,  the  organs 


GARUDA  PURANAM«  463 

fail  to  perform  their  proper  functions,  and  the  spirit  becomea 
gloomy  and  dejected.  The  V2yu  enraged  and  aggravated 
through  the  ingestion  of  gram,  mudga,  bamboo  sprouts  and 
such  lil^e  stuff,  takes  lodgment  in  the  region  of  the  rectumi 
and  obstructs  the  downward  passage  of  the  body  by  absorb* 
ing  moisture  .from  the  urine  and  stool,  which  becomes  ex- 
tremely hard  in  consequence.  Thus  incarcerated  in  the 
system  they  give  rise  to  an  excruciating  pain  in  the  sides, 
abdomen,  back,  and  sacral  and  cardiac  regions,  bringing 
on  tympanitis,  ascites,  salivation,  colic  in  the  urinary  bladder, 
Gcdematous  swelling  of  the  cheeks,  and  an  obstinate  constipa- 
tion of  the  bowels  with  the  progress  of  the  disease.  The 
deranged  V^yu,  if  happens  to  take  an  upward  direction  in  the 
system,  in  tliis  disease,  produces  vomiting,  repugnance  for 
food,  fever,  palpitation  of  the  heart  and  kindred  complaintS| 
diarrhoea,  dysentery,  suppression  of  urine,  deafness,  dyspnoea 
cough,  coryza,  fecal  disorders,  thirst,  internal  glands  (gulmas), 
cephaUgia  and  a  violent  obstinate  headache,  etc.,  which  are 
usually  attributed  to  its  aggravation  and  disturbance.  As* 
thma  or  any  other  form  of  dyspnoea,  and  entire  suppression  of 
the  !itool  and  urine  with  tympanitis  are  the  distressing  symp« 
toms,  which  are  usually  found, to  supervene,  causing  death  of 
the  patient  in  unfavourable  instances.  Even  in  the  absence 
of  foregoing  excitini^  factors,  rectal  hzmorrhoids  may  grow 
from  quite  idiopathic  causes  in  persons  whose  abdominal 
chamber  has  been  invaded  by  the  deranged  and  incarcerated 
Viyu  of  the  body.  The  congenital  form  of  the  disease,  aa 
well  as  the  one  in  which  the  polypi  are  found  to  vegetate 
upon  the  inner  groove  of  the  rectum  soon  becomes  incurable. 
Palliation  is  the  only  treatment  possible  in  these  cases  in  the 
event  of  the  digestive  faculty  of  the  patient  being  sound  and 
unimpaired.  A  case  of  liaemorrhoids  in  which  the  polypi 
veget<ite  on  the  second  groove  of  the  rectum  may  lapse 
into  an  incurable  one  in  the  event  of  their  not  being  remedied 
wiibin  the  hrst  year  of  their  growth   or   appearance.     A  case 


•   V   ■       •     •  T     .     .   t»\ 


Jfi^  GARUDA  PURANAM 

ot  haemorrhoids  in  which  the  polypi  are  of  recent  growth  and 
irt  found  to  vegetate  on  the  outer  or  external  grooiy  of  the 
rectum;  and  in  which  only  a  single  morbific  principle  of  the 
body  serveis'  as  the'  exciting  factor,  may  yield  to  medical  treat* 
ment.  Polypi/  which  are  found  to  crop  up  on  the  generative 
organs  (co'ndylomatous  growths),  or  on  the  region  of  the  um- 
bilicus, are  slimy  and  felt  soft  to  the  touch  like  the  mouth  of 
an'  earth-worm.  The  deranged  Vy^na  Vftyu  of  the  system,  by 
forcing  out  the  deranged  Kapham  through  the  skin,  gives 
rise  to  a  kind  of  pappilatous  growths  on  the  surface  of  the 
body  which  are  called  Charmakilas,  which  are  firm  and 
rough  to  the  touch.  In  the  Vataja  type  of  Charmakilas, 
a  piercing  pain  is  felt  in  the  growths ;  in  the  Pittaja  type 
they  are  found  to  be  black  capped,  while  in  the  Kaphaja 
type  they  become  glossy,  concurrent,  and  of  the  same  colour 
with  the  surrounding  skin.  An  intelligent  person  should 
resort  to  ^obd  medical  treatment  from  the  very  first  appear- 
abce  of  this  disease  in  his  organism,  in  as  much  as  a  little 
delay  or  neglect  might  bring  in  a  host  of  other*  rectal  dis* 
orders  and  ascitis! 


•:o:- 


CHAPTER  CLVll. 


«»  .. 


DhAnVANTARI  said  : — Hear  me  now^  O  Sushruta,  discourse 
on  the  Nid^nam  of  Atis^ra  (dysentery)  and  Grahini  (Lienteric 
diarrhcea.)  The  three  morbific  principles  of  the  body  such  as 
the  VSyu,  Pittam,  and  Kapham,  as  well  as  their  combinations 
and  fright  and  grief  may  be  set  down  as  the  exciting  factors 
of  Atis&ira,  which  admits  of  being  divided  into  six  different 
types.  Drinking  of  large'  quantities  of  water,  ingestion  of 
dry'   food,'    or   of  inordinate   quantities  of  lard;  oil,  butter,  or 


CARUDA  PURANAm/  46$ 

<cakM,  and  excessive  indulgence  m  cups  mty  be  IQcewise  set 
down  as  the  exciting  causes  of  the  disease*  The  bodily 
Vftyu  (nerve  force),  disturbed  on  account  of  either  day-sleep, 
tceeping  of  late  hours,  presence  of  worms  in  the  intestines, 
•and  voluntary  repression  of  any  natural  urging  of  the  body, 
etc.,  takes  lodgment  in  the  intestines  and  impairs  the  digestive 
function,  causing  a  rush  of  blood  to  the  nether  regions  of 
the  body.  The  V^yu  by  continuing  in  the  intestines  with  the 
feces  and  ingested  food,  serves  to  liquify  the  stool  and  give 
rise  to  the  disease  which  is  called  Atis9Lra.  A  breaking  paia 
in  the  rectum,  abdomen  and  cardiac  region,  together  with  a 
sense  of  lassitude  and  constipation  of  the  bowels  are  the 
premonitory  symptoms  ci  Atis&ra.  Distendon  of  the 
abdomen,  together  with  indigestion,  scanty  ejections  of  the 
contents  of  the  stomach  without  any  sound  or  report,  frothy 
turbid  stool,  or  constant  passing  of  knotty,  slinky  feces,  and 
a  burning^  cutting  pain  about  the  anus  mark  the  Vfttaja-type 
of  Atislra.  Fever  is  absent  in  this  type  of  Atis&ra.  The 
anus  is  constricted,  or  the  patient  suffers  from  prolapsas  ani 
together  with^dyspncea  and  horripilation.  Gmstant  passing 
of  yellow,  black,  yellowish,  greenish  or  blood-coloured,  felid 
smelling  stool,  together  with  thirst,  epileptic  fits,  and  a 
burning  sensation  in  the  body  mark  the  Pittaja-type* 
An  aching,  burning  pain  in  the  region  of  the  anus,  to« 
gether  with  constant  passings  of  thick,  slimy,  scanty  stool, 
characterises  the  Kaphaja-type  of  Atisftra.  All  the  above- 
said  symptoms  together  with  nausea,  vomiting,  a  sense  of 
heaviness  about  the  anus  and  in  the  abdomen,  and  horripi- 
lation are  the  characteristics  of  the  Sftnnip&tika-type.  The 
patient  loses  all  conscnusness  in  this  type,  and  thinks  what 
he  has  done  as  undone. 

The  bodily  VSyu  enraged  through  the  effect  of  fright  upon 
the  mifid  liquifies  the  stool  which  is  immediately  passed  out 
in  hot  or  warm  jets.  In  the  Vlta-Paittika-tjrpe  symptoms 
respectively  described  under  the  Vttaja  and  Pittaja^types  of 

59 


46^  GARODA  PURANAIt. 

Atis9ra  are  combinedly  exhibited.  The  specific  symptomf  of 
Ati^ira  brought  about  through  the  action  of  grief  are  identi- 
cal with  those  described  under  the  fright-born  type. 

The  dib'ease  admits  of  being  further  grouped  under  two 
hroad  subdivisions  such  as,  the  Sima  (with  mucous)  and 
NirAma  (without  mucous).  In  the  first  named  type  (Sima) 
the  stool  emits  a  very  fetid  smell,  and  nausea  with  distension 
of  the  abdomen,  and  suppression  of  urine  are  also  present* 
A  case  exhibiting  symptoms  oth^r  than  the  foregoing  ones 
should  bf  iircludrd  within  the  Nirftma  group.  A  marked 
predominence  of  the  deranged  Kapham  in  the  body  during 
the  term  of  AtisSra  leads  to  death.  A  case  of  Atisftra  neg- 
lected at  the  outset  may  run  into  one  of  Grahini  (Lienteric 
diarrhoea).  Ingestion  of  a  large  quantity  of  articles,  that 
impair  the  digestive  function,  brings  about  either  Ama  or 
NirSma  type  of  fever.  Incarceration  of  undigested  food 
in  the  stomach  is  sure  to  be  followed  by  an  attack  of 
AtisSra  of  the  S^ma-type.  The  disease  is  so  named  from 
the  fact  of  one's  passing  large  (Ati)  quanties  of  stool  during 
its  attack.  This  disease  naturally  and  invariably  proves 
fatal.  A  case  of  Am2tis9ra  usually  follows  from  indigestioii 
and  on  account  of  the  incarceration  of  undigested  fecal 
matter  in  the  intestines.  A  case  of  old  and  persistent  Atisftra 
runs  into  one  of  Grahini,  which  may  be  divided  into  four 
different  types  such  as,  VAtaja-Grahini,  Pittaja-Grahinii 
Kaphaja-Grahini,  and  SSnnipfttika- Grahini.  A  sense  of 
lassicude  in  the  limbs  and  constant  emission  of  flatus 
togetbrr  with  <(alivation,  and  a  distaste  in  the  mouth,  thirst, 
vertigir,  repugnance  for  food,  colic,  vomiting,  and  buzzing  in 
thtt  ea:s  are  the  'general  indications  of  Grahini.  Weakness 
and  emaciati«>n  of  the  body,  hot  eructations,  dyspepsia 
fever,  epiiiptic  fits,  a  sensation  of  numbness  in  the  head  and 
cardiac  region,  cedematous  swelling  of  the  extremities, 
drowsiness,  parchedness  of  the  palate,  darkness  of  vision, 
noise  in  the  ears,  pain  (crams)  in  the  neck,  thighs,  sides  and 


■  ^ 


GARUDA  PURANAM.  467 

inguinal  regions,  and  cholera  are  the  symptoms,  which  are 
found  to  supervene.  All  these  symptoms  are  aggravated  in 
a  weak  patient,  thirst  and  hunger  being  specially  and  oppres« 
sively  increased. 

The  abdomen  gets  distended  close   upon   the   completion 
of  digestion,  and  the  patient  finds  a  little  relief  immediately 
after  eating.     Palpitation  of  the  heart,  with  pain  in   the  car- 
diac  region  and  kindred  complaints,  internal  glands  (gulmas) 
rectal  haemorrhoids,  splenic  enlargement,   Chlorosis  and  h>ss 
of  consciousness  should   be   regarded  as  the  distressing  and 
supervening  troubles  in  a  case  of  V&taja-Grahini.    The   stool 
is  frequent,  and  either  loose,  hard  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  either  yellow- 
ish,  or  bluish  yellow.     Acid  eructions,  with   a  burning  sensa- 
tion  in   the  heart  and  throat,   repugnance  for  fQod,  and  an 
unquenchable  thirst  are  the  further  characteristics  of  this  type 
of    Grabini.      Painful   motions   of  the  bowels,   difficulty  of 
digestion,  vomiting,  reprugnance  for  food,   burning  sensation 
in   the   mouth,   salivation,   cough,  nausea,  catarrh,  distension 
and  heaviness  of  the  abdomen,   sweet   eructations,  lassitude, 
and   horripilation   are   the   specific /features  of  the  Kaphaja- 
type.     The  patient  passes  thick   stool   charged   with    mucous 
All  the  abovesaid  symptoms  are  exhibited  in  the  S&nnipStika- 
type.    Epilepsy,  stone  in  the  .bladder.   Leprosy,   Gonorrhoea, 
Ascites,   fistula   in   ano,  hemorrhoids,  and  Grahini  should  be 
regarded  as  great  maladies  (Mahft  Roga)  and   cures  in   these 
cases  are  extremely  difficult. 


CHAPTER  CLVn?. 


Dhanvanta^  t  Slid :— Now,  hear  me,  O  Soshruta,  discowrte 
on  the  i£tiology  and  symptoms  of  Mutragh&ta  (suppressed* 
or  scanty  urination)   and   Mutrakrichcbba   (strangury).    The 
urinary  bladder,  with  its  neck  or  region  of  outlet,  as  well  a» 
the  penis,  the  hip,  the  testes  and  the  rectum  are  covered  with* 
one   and  the  same  peritonium,  and   are  situated  within  the 
pelvic  cavity.    The  urinary  bladder  is  placed  with  its  cervix- 
(neck)   hung   downward  and  is  filled  with  the  help  of  the  two 
ureters  which  open  obliquely  at  the  base  of  its  fundus.    The 
morbific   principles   of   the  .body  such  as,  the  deranged  V&yu, 
Pittam  and  Kapham,   may  enter  the   minute  nerve  vessel* 
that  transverse  this   membranous  sac  of  the  body,  and  ma^ 
give  rise  to  twenty  different  forms  of  disorder.    Both   Pra* 
meha  and   MutraghSlta  attack  the  Marma  or  the  vulnervable 
part  of  the  pelvis  where  the  penis|(urethra),  inguinal  ligaments, 
and  ligaments  of  the  pelvic  bones  meet  one.  another,   and   in 
both  these  diseases,  the  patient  constantly  passes  a  very  small 
quantity   ef  urine   with  pain  in  the  aforementioned  localities. 
In  the  Vfttaja  form   of   Mutraghilta  the   urine  is  scanty  and 
is  constantly  emitted  with  the  greatest  pain.      In  the   Pittaja 
form   the   patient  passes  a  high  coloured  or  Moody  lirine  at- 
tended  with  a  burning   sensation   and  pain   at  the  external 
orfice  of  the  urethra.     In  the  Kaphaja  type  the  patient   com- 
plains of  swelling  and  heaviness  in  the   urinary  bladder  and 
the  urethra  (lit: — penis).    The  face  of  the  patient  assumes  a 
withered,  bluish  aspect  in  the  case  where  the   deranged  and 
aggravated   bodily   V2yu   serves  as  the  exciting  factor  of  this 
disease  (Mutragh&ta).    The  preponderance  of  the  deranged 
V&yu,  Pittam,  and  Kapham  in  a  given  case  of  Mutraghftta  is- 
marked  by  the  scanty  emission  of  urine  charged  with  sperm^ 
bile  matter,  or  mucous.    The  deranged  Pittam  in  a  case  of 


V 


6ARUDA  PURANAII.  469 

the  Pittaja  type  of  Mutraghlta  may  generate  urinary  calculi 
or  concretions  to  the  size  and  colour  of  Gorochanft  (bard 
biliary  concretions  occasionally  obtained  from  the  gall  blad* 
der  of  an  ox.)  The  der/iinged  and  aggravated  Kapham  should 
be  regarded  as  underlying  all  cases  uf  urinary  concretions 
(lit : — stone  in  the  bladder). 

A  distended  condition  of  the  urinary  bladder  witb  ao  ex« 
cruciating  p^n  in  regions  around  that  organ  is  the  premoni* 
tary  symptom  of  a  case  of  stone  in  tba  bladder— <iccumuIattoii 
of  urine  in  that  membraneous  sac,  difficult  and  painful  mictu^ 
rition,  fever  with  a  repagnance  for  food,  and  a  pain  about  the 
umbilicus,  bladder  and  the  perineal  suture,  and  headache  being 
ite  general  characteristics.  These  urinary  concretions  ob« 
struct  the  external  o^ce  of  the  bladder,  and  the  patient  passes 
a  clear,  crystal-coloured  urine  with  extreme  pain  and  difficulty 
A  long  retention  of  the  urine  in  the  bladder  in  these  cases 
may  produce  local  congestion  followed  by  bleeding  and  a 
pain  in  the  urethra.  In  the  Vfttaja^type,  the  patient 
gnashes  his  teeth  violently,  and  shakes.  The  incarcerated 
urine  in  this  type  of  Ashmari  produces  an  excruciating 
pain  about  the  umbilicus,  and  the  patient  passes  a  sort 
of  hot,  frothy  stool  accompanied  by  emission  of  flatus, 
and  the  urine  is  dribbled  out  in  drops  witb  pain.  In  the 
V&taja  type  the  urinary,  concretions  become  rough,  and 
of  a  tawny-brown  colour,  and  are  found  to  be  studded 
with  thorns  (crystaline.)  In  the  Pittaja-type,  the  patient 
complains  of  a  burning  pain  in  the  urinary  bladder,  and  the 
concretions  are  found  to  'resemble  the  stones  of  BballAtaka 
fruity  or  become  of  a  red,  yellow,  or  white  colour.  In  the 
Kaphaja  type  of  urinary  calculi,  an  excruciating  pain  is  expe- 
rienced in  the  bladder,  and  the  concretions  are  felt  to  be  cold 
and  heavy.  Urinary  calculi  found  in  the  bladders  of  infants, 
usually  become,  small,  heavy,  white  or  honey-coloured.  These 
calculi  should  be  extracted  from  the  bladder  before  they  can 
gfow  in  size,  or  attain  their  fallest  development. 


Jf7t>  ""^  GARUDA  PURANAM. 

Astream  of  stmen,  anywise  obstructed  in  its  emissioRi 
may  give  rise  to  the  genesis  of  dreadful  seminal  concretions* 
The  deranged  and  aggravated  Vftyu  of  the  locality  dries 
up  the  drops  of  semen,  thus  Asloged  from  its  proper  recep- 
tacle, and  keeps  them  ensconced  in  the  shape  of  hard  crystals 
within  the  spermatic  Chords  in  the  scrotum.  The  concre- 
tions "are  called  Shukrashmaries,  which  produce  a  painful 
swelling  of  the  bladder  and  difficulty  in  passing  urine.  The 
formation  of  semen  in  a  man  is  at  once  arrested  imme- 
diately upon .  the  formation  of  seminal  concretions  in  his 
spermatic  chords. 

An  attack  of  fever,  or  an  obstinate  cough  may  tend  to 
transform  these  urinary  concretions  into  gravels  or  SharkarSs. 
These  calculi,  being  split  and  crushed  .by  the  force  x)f  the 
aggravated  bodily  Vayu  in  the  locality,  may  pass  loff  with 
the  urine  in  its  normal  course.  Taking  a  contrary  or  upward 
direction  they  lie  incarcerated  in  the  urinary  bladder,  pro- 
ducing-a  kind  of  irritation  in  its  cervix,  which  impedes  the 
free  emission  ^of  urine,  and  causes  it  to  dribble  out.  The 
deranged  V&yu,  thus  aggpravated,  fills  up  the  cavity  of  the 
bladder,  and  thence  it  gradually  permeates  the  peritonium  of 
the  abdomen,  causing  it  to  be  distended  and  producing  pain- 
ful spasms  in  its  inside,  as  well  as  tympanites. 

The  enraged  and  aggravated  bodily  V&yu  by  taking   lodg- 
[  ment  in  the  urinary  bladder  causes  the   urine  to    flow   out   in 
drops.     The   urine   is   invariably   emitted   in    broken    or  ob- 
[structed  jets.     The  disease,  thus  engendered,   is   called  VSLta* 
vasti.     This   disease   is   extremely  hard  to  cure,  and  becomes 
much  more  difficult  when  it  is  associated   with   the    deranged 
Vdyu.     The   deranged    and    aggravated   bodily   V^yu  taking 
I  lodgment   in    that   part  of  the   perineum  which  lies  between 
the  rectum  and  the  urinary  bladder  may   give   rise   to  a  kind 
of  thick,  knotty,  round,    raised   concretions    which   is    called 
Vitashthila.     It   brings   on   profuse  micturition  and  copious 
evacuations  of  the  bowels.    The   enraged    bodily  V2yu   is 


GARUDA  PURAKAIt.  47? 

coiled  up,  and  produces  an  ezcrnciiting  (Aitni  in  fKo  nriniry 
bladder  without  in  any  way  interfering  with  the  flow  of  nrine^ 
but  giving  rise  to  vertigo,  a  sensation  of  nanbness  and 
heaviness  in  the  limbs,  and  nausea. 

The  type  of  disease,  which  is  known  as  VStakundalikl,  and 
which  is  but  an  offspring  of  enforced  continence  or  vohintarf 
suppression  of  semen,  is  characterised  by  a  scanty  though 
constant  urination.  The  mrine  suppressed  in  these  cases 
produces  a  slight  pain  at  the  external  orfice  of  the  urethra. 
The  suppressed  flow  (of  i^rine),  forced  to  recoil  back  upoa 
itself  through  the  obstruction  of  the  enraged  VSyu^  tends  to 
distend  the  abdomen  from  below  the  umbilicus,  and  gives 
rise  to  a  kind  of  intolerable  pain  in  the  locality  accompaniad 
by  tympanites  and  loose  motbns  of  the  bowels.  The  en* 
raged  Viyu,  in  this  disease,  tends  to  send  up  the  urine  bighsr 
up  in  the  abdominal  cavity,  whence  results  the  scaattaeas 
of  that  fluid.  The  said  enraged  Vayu  finds  lodgment  either 
in  the  intestines,  urinary  bladder,  or  in*  the  umbilical  region, 
giving  rise  to  a  constant,  and^  sometimes  slightly  painfull 
micturition.  The  urine  is  emitted  in  gusts  (/iV.  in  unbroken 
jets)  and  the  residue  of  the  fluid  lies  pent  up  in  the  scrotons, 
producing  a  sensation  of  heaviness  in  the  scrotal  sac  Some- 
times, the  urine^  accumulated  and  pent  up  Kttle  by  little  io 
the  bladder,  gives  rise  to  a  kind  of  local^nodular  grotrths,  whidl 
somewhat  resemble  urinary  calculi  in  shapei  and  are  called 
Mutragranthis.  A  sexsual  iotereourse  in  these  uriaaiy 
diseases,  enrages  the  local  Vayu,  which  may  tend  to  dislodga 
and  draw  up  the  spermatic  fluid  from  its  receptacle.  Tkm 
semen,  under  the  circumstance,  is  found  to  be  emitted  either 
before,  or  with  the  flow  of  urine,  resembling  washings  of 
ashes.  The  disease  u  called  Mutra  Shokra  (a  type  of 
spermatorrhoea). 

The  enraged  Vftyu,  by  bringing  down  fecal  matter  into 
the  urinary  channel  of  a  weak,  emaciated  patient  of  pardied 
temperament,  causes  the  disease  wluch  b    caDcd  Ifolm- 


472  CARUDA  PUftANAM. 

VighSlta.    The  disease  is  characterised  by  loose  MOttOQi  of 
the    bowels    with     tympaViiteSi  and    emission  of    urine  in 
drops,  smelling  like  fecal  matter.    The  bodily  Viyu,    enraged 
through   the    agency   of  the  aggravated   Pittam,   inordinate 
physical   exercise,  excessive  ingestion  of  sharp  and  acid  sub- 
stances, and  retention  of  urine  in  the  bladder,  causes  a  disease, 
called   Ushna  V^sl,  its  specific  symptoms  being  an   extreme 
burning  sensation  in  the   bladder^  scanty  urination   followed 
by    emission     of  hot     bloody    urine,     or    hematuria.    The 
deranged  Pittam  and  V^yu  finding  lodgment  in   the   urinary 
bladder  of  a  person   of  exhausted  and  parched  up  constitu- 
tion,  give   rise  to   a  disease   which   is   called  Mutrakshaya, 
characterised  by  scanty,   painful,   burning  urination.     When 
the   local   V&yu   is.  afiEtcted   by  the  deranged     Pittam     and 
Kapham,  it  produces  a  disease   which   is   called   MutrasSLda. 
The  urine  is  either  red,  yellow,  or  white  and   thick,   attended 
with  burning,  or  resembles  the  colour  of  oxbile,  or   powdered 
conch-shell.    The  urine  may  be  entirely  absent    in   some 
cases,   or   may   assume   any  of  the  aforesaid  colours.    Thus 
all  diseases  affecting  the  flow  of  urine  bavje  ^beea  described 
in  detail. 

% 
CHAPTER  CLIX. 


Dhanvantari  said  : — Now  hear  me,  O  Sushruta,  discourse 
on  the  causes  and  symptoms  of  Pramehas. 

Twenty  different  forms  of  Prameha  are  recognised  in 
practice.  Of  these,  ten  are  due  to  the  action  of  the 
deranged  Kapham,  six  are  caused  through  the  agency  of  the 
deranged  Pittam,  and  four  have  their  origin  in  the  aggra- 
vated condition  of  the  bodily  V^yu.  The  semen,  fat,  and 
urinej  surcharged   with  Kapham,  should  be  looked  upoa  a& 


t&AbtJDX  PURANAtl.  473 

lihe  Immediate  ^exciting  (actors  of  the  several  types  of 
Prameha. 

A  patient  suffering  from  HaridriL-Meha  passes  hot  stool 
and  urine,  having  the  colour  of  turmeric.  A  person  attacked 
with  Maiijishthi-Meha  passes  urine  like  the  solution  of 
MangishthH  (yellowish  red).  The  urine  in  a  case  of  Rakta- 
Meha  is  either  pure  blood,  or  hot,  bloody  and  saline,  while 
that  in  Vasil-Meha  is  either  a  jet  of  fat,  or  is  found  to  be 
coloured  like  lard.  A  person  suffering  from  Majj^-Meha 
passes  urine,  which  resembles,  or  is  charged  with,  marrow, 
A  patient  in  this  disease,  like  a  wjld  and  infuriated  ele- 
phant,  does  not  constantly  pass  urine,  but  passes  a  copiotis 
flow  whenever  urinating.  The  urine  in  Hasti- Meha  is  copiotis 
and  found  to  be  largely  charged  with  slimy  mucous.  A  Madhu- 
Meha  patient  passes  urine  which  resembles  honeys  The 
obstruction  of  the  channels  of  the  bodily  V9iyu  (nerves)  by 
the  deranged  Pittam  and  Kapham  in  an  organism,  which  -has 
suffered  a  considerable  loss  in  its  fundamental,  vital  princi<* 
pics,  may -be  likewise  set  down  as  the  exciting  factor  of 
Madhu  meha.  The  morbic  principler,  which  usher  in  'the 
tlisease  in  a  given  case,  soon  exhibit  their  specific  symptoms. 

A  case  of  Prameha  spontaneously  exhibits  symptoms  of 
amelioration  or  aggravation  without  any  apparent  reason, 
and  soon  runs  into  one  of  the  most  difficult  and  obstinate  type» 
All  types  of  Prameha,  neglected  at  the  outset,  may  run  into 
Madliu-Meha  in  course  of  time.  The  urine  in  Madhu-Meha 
becomes  sweet  like  honey.  All  cases  of  Prameha  in  which 
the  bodily  excretions  of  the  patient  acquire  a  sweetish  taste, 
should  be  regarded  as  cases  of  Madhumeha. 

Indigestion,  with  a  non*relish  for  food,  vomiting, 
somnolence,  cough,  and  catarrh  are  the  distessing  symptoms, 
which  are  found  to  supervene  in  a  case  of  Meha  due  to  the 
action  of  the  deranged  Kapham.  A  pricking  pain  in  the 
urinary  bladder  and  urethra,  bursting  of  the  scortum,  fever 
with  a  burning  sensation  of  the  body,  epilepsy,  thirst,  sour 
60 


474  GARUDA  PURANAM. 

tisings,  and  loose  motions  of  the  bowels  are  the  distressing 
symptoms,  which  supervene  in  a  case  of  Maha  due  to  the 
action  of  the  derangedJPittam.  Suppression  of  stool,  SatuSi 
and  urine,  shivering,  a  catching  pain  about  the  heart,  with  a 
desire  for  (pungent,  bitter  or  astringent)  food),  colic,  insomnia, 
cough,  dyspnoea,  and  wasting  are  the  distressing  symptoms, 
which  mark  a  VSLtaja  type  of  Prameha. 

The  ten  kinds  of  carbuncles,  or  abscesses,  which  mark  the 
secjuel  of  Prameha  are  called  Sar9Lvika,  KachchhapikI, 
Jv4lini,  Vinat3,  Alaji,  MasurikS,  SarshapikiL,  Putrini,  and 
Vid^rika.  The  ingested  food  in  combination  with  the 
deranged  Kapham  of  the  system  usually  ushers  in  aa 
attack  of  Prameha,  and  the  deranged  Kaphah,  in  most  cases, 
may  be  set  down  as  the  primary  and  exciting  factor  of  the 
disease.  The  urine  in  every  type  of  Prameha  becomes 
slimy,  acid,  sweet  or  saline,  heavy  (in  respect  of  its 
specific  gravity),  oily  and  cold.  Use  of  newly  harvested 
rice,  new  wine,  meat-soup,  meat,  sugarcane,  treacle  and 
milk  in  excessive  quantities,  and  sharing  the  same  bed  or 
cushion  with  a  Prameha-patient  may  be  set  down  as  the 
exciting  factors  of  this  disease.  The  deranged  Kaphah 
located  in  the  urinary  bladder  liquefies  the  fat  and  myosin 
of  the  body  like  excrementitious  discharge.  The  aggravated 
Vlyu,  on  the  subsidence  of  the  action  of  the  deranged 
Kapham,  augments  the  action  of  the  Pittam,  and  brings  on 
congestion  of  blood  in  the  urinary  bladder,  thus  producing 
the  disease,  which  is  called  Prameha. 

The  prognosis  in  a  case  of  Prameha  should  be  deter* 
mined  in  consideration  of  the  nature  of  the  morbific' 
diatheses  underlying  the  attack.  A  continuance  of  the  VSyu, 
Piitam,  and  Kapham  in  their  normal  state  (in  the  patient's 
body)  points  to  a  happy  prognosis,  while  the  reverse  19 
indicated  when  their  natural  equilibrium  is  in  any  way  dis^' 
turbed.  The  patient,  in  each  type  of  Prameha,  passes  a 
copious,  turbid   urine,   which    should    be    regarded  as    one 


GARUDA  PURANAlf.  475 

of  the  general  characteristics  of  the  disease.  As  m 
variety  of  colours  may  be  produced  through  a  combioa* 
tion  of  those  that  are  white,  yellow,  black  or  redy  so  the 
deranged  V&yu,  Pittam  and  Kapham,  in  combination  with 
the  different  organic  principles  of  fat,  flesh,  etc.,  may  senre  to 
give  a  variety  of  colours  to  the  urine  in  this  disease. 

In  the  type  known  as  Udaka-Meha  (poluria),  the  patient 
passes  a  copious,  transparent,  water-like  or  slightly  turbid, 
slimy,  cold,  and  odourless  urine.  In  a  case  of  Ikshu-Meha, 
the  patient  passes  a  sweet,  vinegar-like  urine. 

In  S&ndra-Meha  (Chyluria),  the  patient  passes  a  thick 
urine,  which  resembles  stale  rice-boilings.  In  Pishta-Meha, 
the  patient  passes  urine  like  a  solution  of  pasted  rice  attended 
with  horripilation.  In  SurA-Meha,  the  patient  passes  urine 
like  wine,  which  is  transparent  in  its  surface  but  leaves  a 
sediment  at  its  bottom.  In  Sukra-Meha  (Spermatorrbcsa), 
the  patient  passes  urine  highly  charged  with  semen,  or 
resembling  semen  in  colour.  In  Sikatl-Meha,  the  urine  be* 
comes  turbid,  and  is  found  to  leave  a  sediment  resembling 
hard  grains  of  sand.  The  urine  becomes  cold,  sweet,  and 
copious  in  S'ita-Meha,  while  it  dribbles  out  or  is  emitted 
in  successive  and  broken  jets  in  S'anair  Meha.  In  Lftlft-^ 
Meha,  the  urine  becomes  slimy  and  shreddy  like  saliva, 
while  in  KsbSra-Meha,  it  assumes  an  alkaline  character,  or 
resembles  an  alkaline  solution  in  taste,  touch,  smell  and 
appearance.  In  Nilameha,  the  patient  passes  a  bluish  urine, 
while  in  K^Ia  Meha,  the  urine  becomes  black  as  ink. 

A  case  of  Prameha,  neglected  at  the  outset,  may  be  toU 
lowed  by  the  appearance  of  one  of  the  ten  aforesaid  types 
of  abscess  at  a  fleshy  part  of  the  patient's  body,  or  about  any 
of  his  bone-joints,  or  about  any  anastomosis  of  veins,  arteritSt 
etc.,  (MarmasthSnam).  Of  these,  the  type  of  abscess  known 
as  S'ara'vikS^  is  raised  or  elevated  at  its  margin  and  dipped 
in  its  centre,  characterised  by  the  absence  of  any  paio  or 
discharge,  and  resembles  a  fau^er  10  shape.    Ao  abscess 


OARVDA  PimAHMH 

appearing^  about  the  seat  of  the  ho6y^  and  characteroedr  bjfi 
aa  intolerable^  bnrning  sensation  in  its  inside,  and  resembling 
a   tortoise  in   shape,  is  called   KaehchhapikS.     An  abscess^ 
which   is   of  a   considerably   lasge  size  and  assnmes  a  blvisb 
colour,    is   called   Vinat&.      An   abscess,   which   develops     m 
kind    of    intolerable,    burning   sensation   in   the   skin  during 
its  stagr  of  incubation,  is  called  JvAiini.     An  abscess   ol  the 
present  type  becomes  extremely  painful.     An  abscess^  whicb 
in    tinged    either   red.  or   white,  is   studded     with   belbs   or 
blisters,  and  is  characterised  by  a  sort  of  burning  sensation,  i» 
called    Alaji.     Postules   to  the  size  of  lentil  seeds  are  called 
Masurikfl,    while   those   that  crop  up  like  small  muf^tard  seed» 
on  the  tongue  in  the  latter  stage  of  Prameha,   attended   wiU> 
an  extreme  pain  and  local  suppuration,  are  called-  SarshapikSl. 
'  Abscesses,    that   crop  up   covering  a  considerably  extensive 
area,    marked  by  a  comparatively  smaller  elevation.,  are  called 
Futrini.     An  abscess,  which  is  hard  and  round  like  the  root  oi 
a  VidarikSl,  is  called  VidarikS.     An  abscess,  which  is  marked 
by    features   peculiar   to  erysipelas,  is  called  Vi4radhik&.     0£ 
these,  the  types  known  as  Putrinland  Vid&ri  are  characterised 
by  an  excessive  deposit  of  fat,  and  a  kind  o(  intolerable  pain. 
Other   kinds    of  abscesses  may   mark  the  sequel  of  a  case  oE 
Prameha,  marked  by  an  extremely  aggravated  condition  of  the 
deranged  E^ttam.     The  deranged  Vdyu,  Pittam   and    Kaplianfe 
in  connection    with    a  case  of  Prameha  give  rise  to  abscesses 
peculiar  to  their  respective  aggravated   conditions  in  the  bodj 
of  a   person    of  vitiated    fat,    even  without  an  attack  of  Pra- 
meha, '  but   their   specific    natures   can    not   be     ascertained 
till    their  characterestic   colours   are   developed.     A    case  ia 
which   a   person   passes  an    extremely    high-coloured   urine^ 
like    washings   of    turmeric    or   blood,     without   the   specific 
features   of  urine   in  Prameha  as  described  before,  should  be 
diagnosed  as   a  case   of  Raktapittam  (urethral  haemorrhage) 
Perspiration,   with  a  bad  smell  in  the  body,  lassitude  of  the 
body  with  a   kind  of  gone  feeling  in  the  limbs,  incliaaiio* 


t&-  sTeepv  eatfng,.  and  repose^  a  buroiiig^  sensatioii-  m  the 
heart,   eyes,   tongue  and  eara,  gro.wthi  acd  thickness,  of  the 
ends  of  finger-nails  and  hairs,,  londness  foe  cool  things  and 
cooling  measures,  and  dryness   of  .the   palate,  with   a  sweet 
taste  in    the   mouth  and  burning  sensation  in  the  extremities- 
are   the  syroptomsi   which   mark   the  premonitory   stage   of 
Prameha.     Ants  are  found  to  infest   the   urine  of  a  patient 
during  this  stage  of  Prameha,.  and   thirst,  and   sweetnesa   of 
the   urine^  etc^   are  the  symptoms,  which  are  developed  with 
the   progress   of  the  disease.    The   body   having  been  per. 
meated.  with   deranged   Kaphah,  the  bodily  VSLyu   gets   the 
upper  hand  of  the  other  morbific  diathesis  in  the  body,,  and 
produces  the  Va'taja  type  of  Prameha.     Types  of  Prameha,. 
due   to   the   action   of  the  deranged  Pittam  or  Kapham,  fully 
exhibit   their   charateristic  symptoms,  while  those,  which  are- 
due   to   any   impure   contact^  take  time  to  develop  all  their 
specific  features,  and  are  contaminated  from  one  person  to* 
another.  Types  of  Prameha,  due  to  the  action  of  the  deranged 
Pittam,   may.be  checked^  if  not  cured.     A  case  of  Prameha^ 
may   be   expected  to  be  cured  oaly  before  the  specific  symp- 
loiAS  are  fully,  developed* 


•:o:- 


CHAPTER  CLX. 


Dhanvantari  said : — Hear  me,  O  Sushruta,  now  discourse- 
on  thr  aetioloj3:y  and  symptomology  etc.,  of  abscesses,. 
( VidradJn)  and  Gulmas  (internal  glands;.  Ingestion  of  stale,. 
dry,  parchifying,  or  extremely  hot  food  may  be  set  down  as  the 
primary  cause  of  Vidradhis  and  Gulmas.  The  blood  vitiated 
through  such  factors  as  gratification  of  carnal  propensities- 
by  unnatural  lueanSf  ,use  oi   bard  and  uneven  ht^Sy  etCr 


47^  CARUDA  PURANAIff. 

vitiates,  in  tU  turn,  the  skin,  flesb,  fat,  and  bones  of  the  hodf, 
and  takes  refuge  in  the  abdominal  cavitj,  causing  a  rooDd 
or  extended  swelling  to  appear  either  in  the  inside  or  oa 
the  surface  of  the  body,  attended  with  an  ezcmdadngi  ^^S^jg 
pain,  which  is  called  a  Vidradhi.  The  morbific  principles  of 
the  body,  such  as  the  deranged  VSyu,  Pittam  and  Kaphaa, 
cither  severally  or  combinedly,  may  give  rise  to  an  abscess, 
which  may  likewise  occur  in  any  part  of  the  body,  which 
has  been  profusely  bled.  An  external  abscess  appearing  at 
any  part  of  the  body  as  an  outcome  of  profuse  blood-letting 
is  found  to  have  a  knotty  formation.  An  internal  tumour, 
on  the  other  hand,  is  always  found  to  be  deep-seated,  com- 
pact as  an  internal  gland  (Gulma)  and  chequered  with  orfices, 
like  an  ant-hill,  through  which  secretions  are  exuded.  The 
patient  complains  of  impaired  digestion  in  thb  internal  type 
of   Vidradhi^  which  proves  fatal  in  many  instances. 

The  spleen,  liver,  lungs,  heart,  urinary  bladder,  inter* 
costal,  and  inguinal  regions  principally  form  the  seats  of  these 
inlrrnal  abscesses.  A  heavy  palpitation  of  the  heart,  en- 
hancing the  pain,  is  experienced  when  an  abscess  occurs 
ill  that  locality.  The  abscess  assumes  either  a  blackish  or 
bluish  red  colour,  is  slow  in  its  growth  and  suppuration,  and 
rrgular  in  its  formation.  Loss  of  consciousness,  vertigo, 
tympanites  with  suppression  of  the  stool  and  urine,  and 
bleeding,  attended  with  a  kind  of  indistinct  report,  are  the 
disirrsHing  symtoms  which  are  found  to  supervene.  An 
ahHrrsft  orignated  through  the  action  of  the  deranged  Pittan» 
aimumrfi  either  a  red,  copper,  or  black  colour,  and  is  attended 
with  fainting,  fever  and  a  burning  sensation.  The  abscess 
is  rapid  in  its  growth,  and  suppuration  sets  in  early  in  the 
Pitlaj.1  type.  An  abscess  of  the  Kaphaja  type  is  tinged 
(;rry,  and  is  attended  with  an  itching  sensation,  and  shivering. 
Numbness  of  the  affected  part,  yawning,  and  heaviness  of 
the  limbs,  with  a  non-relish  for  food  are  the  symptoms  which 
further  characterise  this  Kaphaja  tyye.    An  internal  abKess 


\ 


I. 


GARUDA  PURANAIf.  .479 

of  the  Sannipa'ta  type,  like  an  external  one  of  the  tame  kind, 
k  slow  in  growth  and  suppuration.  It  assumes  a  black  colour, 
becomes  studded  over  with  belbs,  and  is  attended  with  an 
intolerable  burning  pain,  with  fever  and  loose  motions  of  the 
bowels.  The  external  abscesses  have  all  their  origin  in  the 
deranged  condition  of  the  Pittam.  There  is  another  kind 
of  external  abscess  which  is  peculiar  to  women.  The  blood, 
enraged  by  a  blow  or  hurt,  may  give  rise  to  another  kind  of 
Vidradhu 

The  blood  in  any  part  of  the  body,  that  has  been  wounded, 
becomes  agitated  through  the  action  of  the  local  Viyu 
(nerve  force).  The  enraged  blood,  failing  to  find  out  an  out* 
let,  mixes  with  the  deranged  Pittam,  and  produces  a  kind  of 
abscess,  which  is  attended  with  all  the  symptoms  peculiar  to 
the  deranged  Pittam  and  vitiated  blood. 

Different  symptoms  are  exhibited  according  to  the 
variation  in  the  seat  of  an  abscess  in  the  body,  as  for 
example,  an  internal  abscess,  occurring  about  the  region  of 
the  umbilicus,  brings  on  an  obstinate  tympanites,  while  the 
one,  which  appears  in  the  urinary  bladder,  produces  painful 
micturition.  An  abscess  of  the  spleen  brings  on  dyspnoea, 
and  an  unquenchable  thirst.  An  abscess  in  the  lungs  pro* 
duces  constriction  of  the  larynx,  while  the  one  in  the  heart 
produces  a  pain  all  over  the  body.  An  abscess,  occurring 
inside  the  intercostal  region,  produces  vertigo,  fainting,  a 
digging  pain  in  the  heart,  and  the  peculiar  form  of  dyspnoea 
known  as  Tamaka  S'vSsa  (described  before).  An  abscess, 
occurring  inside  the  inguinal  regions,  about  joint  of  the  thighs, 
or  about  the  union  of  the  back  and  waist  (sacrum),  produces 
the  incarceration  of  the  wind  and  a  kind  of  intolerable  pain. 

The  non-suppurated,  suppurating,  and  suppurated  stages 
of  an  abscess  should  be  ascertained  in  the  manner  of 
any  other  swelling.  An  internal  abscess,  occurring  in  the 
region  above  the  umbilicus,  with  its  head  pointing  upward, 
bursts  out  in  the  stomach,  and  evacuates  its  contents  through 


480  "GARUDA  PimANAM. 

the  passage  o'f  fhe  anus.  An  internal  abscess,  occarring  !h 
the  rectum,  mouth,  or  the  umbilicus,  and  exuding  its  (pccniiar) 
-secretion,  should  be  regarded  as  indicating  a  painful  prognosis^ 
An  internal  abscess  of  the  Sanntfidta  type  appearing  in*  aify 
of  the  aforesaid  localities  in  the  body  produces  an  alteration 
in  the  composition  of  the  local  tissues,  while  an  external 
-one,  occurring  about  the  umbilicus,  or  in  or  above  the  urinafy 
bladder,  runs  to  suppuration  and  bursts.  An  internal  abscess^ 
idly  developed,  is  always  found  to  suppurate,  while  the  one, 
that  is  not  well  developed,  gives  rise  to  many  a  supervening) 
^distressing  symptom  in  its  immature  stage. 

A  peculiar  kind  of  abscess  is  found  to  occur  in  the  uterus 
-oF  wicked  women,  who  are  addicted  to  the  sinful  practice  of 
"effecting  miscarriage  of  their  pregnancy.  The  swellings  in 
the  uterus,  caused  by  frequent  abortions,  become  compact 
•and  condensed,  and  are  thus  transformed  into  abscesses'.'  A 
mammary  abscess  should  be  regarded  as  an  external  one  to 
-all  intents  and  purposes.  -  An  internal  abscess  can  never 
occur  in  any  of  the  reproductive  organs  of  a  girl,  owing  to 
the  comparatively  greater  thinness  of  blood  that  courses  in 
the  female  economy,  during  childhood.  It  is  the  aggravated 
and  obstructed  Vayu  (nerve  force)  that  should  be  regarded  as 
the  primary  cause  of  all  swellings.  The  local  Viyu,  any 
wise  aggravated,  courses  down  from  the  region  of  union 
between  the  penis  and  the  scrotum,  finds  lodgment  in 
the  spermatic  chord  of  the  testes,  presses  upon  the  local 
vessels,  and  produces  a  swelling  of  the  scrotum  by  vitiating 
the  fat  of  the  locality.  The  disease  is  called  Vriddhi 
Roga,  which  admits  of  being  divided  into  seven  different 
types.  A  preponderance  of  the  deranged  Vftyu  in  :  a 
Vidradhi  Rbga  of  this  type,  whether  external  or  internal,  is 
followed  by  copious  micturitions.  In  the  Vataja  type  of 
this  Vriddhi  Roga^  the  swelling  (scrotal  tumour)  becom.es 
inflated,  parched  and  rough  to  the  touch,  marked  by  a  buro* 
ing  sensation  in  its  inside.     In  the   Pittaja  type,  the  swelling 


CARUDA  PURANAM.  ^Bc 


•. 


tessmes  a  vermilioo  tint  like  that  of  a  ripe  Aailamvara  fruit 
(Ficus  Indica)»  and  b  attended  with  heat,  burning,  and  sup* 
puration.  In  the  Kaphaja  type,  the  swelling  becomes  cold, 
lieavy,  glossy,  and  slightly  painful,  attended  with  an  itiching 
sensation.  In  the  Raktaja  type  (Hematocele)  (due  to  the 
action  of  the  contaminated  Mood),  the  swelling  becomes  com- 
jpact,  and  is  covered  with  a  crop  of  belbous  eruptions  on  its 
surface,  its  other  features  being  one  with  those  described 
under  the  head  of  Pitaja  type  of  VriddhL  The  swelling  in 
the  type  originated  through  the  action  of  the  deranged  fat 
and  Kapham  becomes  soft  and  rounded  like  a  palm  fniit« 
The  type  known  as  Mutraja  Vriddhi  (Hydrocele,  usually 
appears  in  those  who  are  in  the  habit  of  voluntarily  suppress* 
ing  their  urine.  The  patient  leads  a  sort  of  quiscient  lifOs 
and  does  not  evince  any  desire  for  any  thing  in  special.  The 
swelling  becomes  distended  with  serous  accumulations,  and 
suffers  a  perceptible  diminution  in  size,  if  its  fluid  contents 
are  in  any  way  evacuated. 

Cold  ablutions  and   use   of  articles  of  fare^  that  tend  to 
aggravate  the   bodily   Vftyu,  are  the  factors  which  produce  a 
kind  of  ring.like  swelling  at  the  bottom  of  the  scrotum,  pro- 
ducing painful  micturition.     The  Vftyu  aggravated  by  volun* 
tary    repression   of    natural    urgings   of  the    body   to   urina* 
tioii  or  defecation,  or  by  violent  physical  exercise  or  straining 
of  the   lower   limbs  in   any  unnatural  posture,   or  sock  like 
aggravating   factors,   tends   to    produce   a  det^mination   oF 
blood  to  the  lower  limbs  and  inguinal  regions,  instantaneously 
causing   the   appearance   of    a  ring*like  glandular    swelling 
(hernia)  in   the  groin.     Neglected   at  the  outset,  a  case  of 
this   type   of  Vriddhi  Rogm   may   run    into   one   of  Gtt/mm^ 
attended   with   tympanites,    pain,    and   hosts  of    other  dis* 
tempers.     Firmly  pressed,  the  ring*like,  protuberant  swrlling 
rises   upward,    making  a  distinctly   audible  report.     The  type 
(Rakta  Vriddhi)   is  incurable,  while  the  swelling  iu  a  case  of 
VAiaja  Vriddhi  continues  in  the  same  sisei  traversed  by  a 
6i 


482  GARUDA  PURANAM. 

net-work   of  dry,   bluish   red  veins.     The  aforesaid  diseases 
may   be    divided   into   eight  different  types  according  as  the  - 
morbific  principles  of  the  deranged  Vllyu,  Pittam,  and  Kaphah 
severally  or  combinedly   act   as   their  exciting   and   underly* 
ing  factors. 

The  eighth  kind  of  abscess  (Vidradhi)  is  that,  which  occurs 
in  any  of  the  generative  organs  (ovary  or  uterus^  etc.)  of 
women  of  impaired  menstrual  functions.  Even  a  strong  patient 
(during  an  attack)  is  afflicted  with  fever,  dysentery,  vomiting, 
rigor,  and  hunger,  and  gets  emaciated.  A  Vidradhi-patient, 
who  partakes  of  boiled  rice,  or  drinks  copiously,  or  batbe8» 
or  fasts,  during  an  attack,  is  soon  overwhelmed  with  fits  of 
fainting.  Diaphoretic  or  emolient  measures  should  not  be 
resorted  to  in  a  case  of  Vidradhi,  and  expedients  calculated  to 
promote  a  free  and  healthy  circulation  of  blood  should  be 
at  once  tried,  no  matter  whether  the  morbific  principles  have 
been  eliminated  from  the  body  of  the  patient  with  the  help 
of  suitable  purgatives,  or  not.  ' 

In  a  case  of  Vataja  Vidradhi^  the  wind  and  the  filthy 
matter  are  either  combinedly  emitted  from  the  abscesSi 
or  they  may  be  separately  emitted  at  different  times.  Tlie 
aggravated  VSiyu,  coursing  through  the  capillaries,  sometimrs 
gives  rise  to  bloody  discharge  from  a  V&taja  abscess,  while 
obstructing  the  upward  and  downward  passages  of  the  body 
it  brings  on  a  violent  aching  pain. 

A  Gulma  (internal  gland)  is  tangible  (can  be  caught 
hold  of  with  the  hand)  like  a  stone,  hot,  and  glandular  in 
shape.  The  Vayu,  aggravated  through  fasting,  suppression 
of  stool  or  urine,  or  obstruction  of  the  channels  of  the  body, 
hnd<;  lodgment  in  the  abdominal  cavity,  and  dries  up,  in 
virtue  of  its  own  parchifying  property,  the  feces  and  mucous 
accumulated  therein  in  the  shape  of  a  hard  lump,  which  is 
called    Gulma. 

The  deranged  VSLyu  continuing  in  its  own  locations  acts 
independently,  while  located  iu  the  Seat  of  any  other  morbiSc 


GARUOA  PURANAM.  4%$, 

principle  of  the  body  (such  as  the  Pittam  aiid  Kaphah) 
it  acts  subservient  to  that  principle.  The  consolidated  lump 
of  Kapham,  solidified  in  combination  with  mucous,  and  which 
is  found  to  occupy  the  region  either  about  the  umbilicus,  sidea^ 
or  thoracic  or  abdominal  cavitv,  is  called  a  Gulma. 

In  the  ViLtaja  type  of  Gulma,  fever  with  an  excruciating 
headache,  enlarged  spleen,  a  rumbling  or  croaking  sound  in 
the  intestines,  loose  motions  of  the  bowels,  a  pricking  pain 
in  the  limbs,  and  .difHcult  or  painful  urination  are  the  9yrop* 
toms,  which  are  invariably  exhibited.  The  patient  suffers 
from  an  oedematous  swelling  of  the  face  and  extremities, 
or  from  a  general  anasarca.  The  ball-like  tumour  rolls 
about,  or  shifts  from  one  place  to  another,  in  the  region  of 
its  location,  the  skin  of  the  patient  becomes  parched  and 
dark,  the  pupils  of  the  eyes  are  dilated,  and  the  sight  is  per* 
ceptibly  impaired.  The  patient  complains  of  a  creeping  sen« 
sation  in  the  Gulma,  as  if  hosts  of  ants  are  traversing  it9 
inside,  and  the  ball-like  tumour  is  perceived  to  be  shifting 
from  place  to  place. 

In  the  Pittaja  type,  symptoms  such  as  Epilepsy,  acid 
eructations  with  loose  motions  of  the  bowels  and  a  burning 
sensation  in  the  body,  perspiration,  thirst,  chlorosis,  and 
anasarc;»  are  found  to  be  m<«infest.  In  the  Kaphaja  type, 
the  Gulma  becomes  hard,  heavy,  and  fixed,  attended  with 
insomnia,  or  fretful  sleep  at  irregular  hours,  obesity,  nausea, 
white  or  dark  colour  of  the  skin,  heaviness  of  the  head,  and 
a  sensation,  as  if  the  body  has  been  packed  with  a  wet 
compress,  with  a  non-relish  for  food  are  also  present.  The 
deranged  Kaphah  in  the  system  is  aggravated  or  suffers  a 
diminution  at  times  without  any  apparent  reason,*  scorching 
its  specific  seats  in  the  organism.  The  distressful  concomi- 
tants in  this  desease  such  as,  hemorrhage  etc.,  soon  4nanifest 
themselves  through  the  deranged  condition  of  the  specific 
organs  tliey  are  found  to  attack,  thus  bringing  on  a  compU* 
cation   which   invariably  proves  fatal.    The   type  known  as 


4?^  GARUD/^  PUR/tMARTv 

Rakta-gulma  (ovarian  tumour)  which  occur*  in*  womeir  i» 
found  to  be  hard,  raised  and  compact.  The  type  should  be 
attributed  to  the  concerted  action  of  the  deranged  VSyuv 
Pittam  and  Kaphah,  elc,  and  is  marked  by  an  excruciating; 
pain  and  rapid  suppuration. 

A  hmg  exposure  to  the  wind  by  a  woman',  during  her 
menses,  or  by  one  suffering  from  any  kind'  of  uterine  or 
vaginal  disease,  tends  to  augment  and*  aggravate  the  Vftyu  in* 
her  system.  The  V&yu,  thus  aggravated,  obstructs  the  orfice 
of  the  menstrual  duct,  and  the  blood  accumulated,  each 
month,  in^  her  abdominal  cavity,  produces  all  the  symptoms  of 
pregnancy.  Nausea,  appearance  of  milk  in  the  mamme,  and  a 
fretful  mood  are  the  symptoms,  which  characterise  this  disease 
in  which  the  patient  becomes  fastidious  in*  her  taste,  and 
evinces  her  desires  for  various  kinds  of  food,  as  in*  true  pr^g« 
nancy.  The  deranged  E^ttam,  in  contact  with  the  aggravated 
V&yu.  leads  to  the  accumulation  of  blood  in  the  uterus,  and 
the  Gulma,  generated  in  consequence  thereof,  manifests  symp^ 
toms  which  are  peculiar  to  both  of  them  (V&yu'  and  I^ttamK 
The  accumulated'  blood  in  the  uterus  produces  an  intolerable 
aching  pain  in  that  viscus,  attended  with  pain  in  the  vagina; 
and  a  fetid,  water-like,  vaginah  discharge,  or  teucorrhoea; 
The  guima  in  this  type  sometimes  develops  air  other  symp-* 
turns  of  pregnancy.  All  these  types  of  Gdma  shouM  be 
regarded  as  having  their  origin  rn-  excessive  or  unnaturaF 
gratification  of  sexual  propensities. 

The  food  tong  remains  undigested  in  the  stomach  of  a* 
Gulma-patient,  and  the  growth  and.  progress  of  an  abscess 
are  arreste^  as  soon  as  a  Gulma  makes  its  appearance  m  the 
body  of  the  patient.  A  Vidradhi  (abscess)  is  so  called  fromp 
the  fact  of  its  soon  running  to  suppuration.  A  Gulma, 
occurring  in  the  abdominal  cavity,  is  marked  by  a  burning 
sensation  in  the  pelvic  cavity,  and  a  pain  in  the  inside  of  the 
Gulma  like  that,  which  is  experienced  in  an  enlarged  spleen. 
The  complexion  of  the  patient  be cMies  pale  and  saUow,  the 


GARUDA  PURANAB*.  485 

ftlrength  of  the  body  is  diminished,  the  digestioii  is-  impairedv 
and  the  stool  and  urine  are  suppressed.  External  symptoms 
develop  themselves,  and  the  pa4i«nt  complains  of  a  pain  in  his 
limbs  and  abdomen,  or  about  the  umbilicus,  while  the  rererse 
is  the  case  (i  e.,  in  cases  where  the  preceding:  symptoms  are 
not  exhibited).  Gough,  palour,  bulging  out  of  the  abdomeih 
rumbling  sound  in  the  intestine,  tympanites,  and  an- excru- 
ciating pain  in  the  abdonien  are  the  symptoms,  which- are 
found  ta  supervene.  When  in  combination  with  the  preceding 
symptoms,  emission  of  flatus  or  rising  of  eructations  are 
stopped,  the  disease  is  called  A'na'ha.  A  thick,  raised,,  knotty^ 
and  stone-like  gland^  appearing  in  a  case  of  Gulma^  is  called 
Ashthihd.  When  the  V^yu-  inc.ircerated  in  the  stomach  gives 
rise  to  an  excruciating,  pain^  accompanied  by  all*  the  fore* 
going  symptoms,  the  disease  is  called  PralyO'ShthiU,  Bulgr 
ing  out  of  the  abdomen,  suppression  of  stool,  dulness  oi 
the  senses  with  a  rumbling  sound  in  the  intestines,  tympanites, 
and  distension  of  the  abdomen  are  the  symptoms,  which  mack 
all  types  of  Gukna^ 


:or- 


CHAPTER  CLXF. 


DhanVantarf  said  : — Hear  me,  O  Sushrutt,  now  discourse 
on  the  Nidanam  of  Udaram  (Ascites).  All  diseases  are  but 
the  offspring  of  impaired  digestion,  and  it  is  but  superfluous 
to  add  that  Udatam  has  its  origin  in  the  deranged  condition 
of  the  digestive  function.  An  accumulation  of  feces  in  the 
intestines  may  give  rise  to  indigestion  or  to  any  other  form 
of  dyspepsia  or  disease,  and  the  deranged  up-coursing  axd 
down-coursing  Viyus  of  the  system,  being  obstructed  in 
their  course,   make  the  intestines  {PraiMkiniJ  inoperative* 


486  GARUDA  PURANAM 

The  Prana  Vlyu  (nerve-force  of  the  respilatory  centre) 
'  brings  about  the  derangement  of  the  Apana  VSyu  /pneumo^ 
gastric  nerveforce),  and  keeps  them  incarcerated  in  the 
union  of  the  skin  and  flesh  (faces),  thus  giving  rise  to  a 
distended  condition  of  the  abdomen,  which  is  called  Udara* 
Rcga  (Ascites.) 

The  disease  admits  of  being  divided  into  eight  types 
according  as  it  is  engendered  through  the  several,  or  eon« 
certed  action  of  the  morbific  principles  of  the  deranged 
VSyu,  Pittam,  and  Kapham,  or  through  the  enlargement 
of  the  spleen,  or  abdominal  gUnds,  etc.,  or  is  produced  as  the 
outcome  of  a  wound  in  the  abdomen,  or  is  ushered  in 
through  an  accumulation  of  serous  fluid  in  the  abdominal 
cavity.  Dryness  of  the  lips  and  palate,  distension  of  the 
abdomen,  diminution  of  strength  and  appetite,  incapacity 
for  all  kinds  of  work,  bulging  out  of  the  abdomen,  and  a 
cadaverous  look  are  the  premonitory  symptoms  of  Ascites. 
Loss  of  appetite  with  a  non. relish  for  fcod,  which,  if  retained 
in  the  stomach,  gives  rise  to  an  acid  reaction  are  the  further 
characterestics  of  ascites  during  its  period  of  incubation. 
He,  who  does  not  experience  a  proper  digestion  of  his  inges- 
ted food,  should  do  well  to  live  on  a  wholesome  diet.  The 
strength  of  the  patient  is  diminished,  every  day,  and  he 
feels  tired  after  the  least  exertion.  He  becomes  incapable 
of  fixing  his  attention  to  any  definite  subject,  and  the  least  \ 
thinking  distresses  his  mind.  The  limbs  becomes  emaciated, 
and  the  patient  feels  despondent  and  complains  of  a  breaking 
pain  in  the  pelvis,  even  after  the  scantiest  meal.  Somnolence, 
lassitude,  loosr  motions  of  the  bowels,  fondness  for  seclusion, 
impaired  digestion  with  a  burning  sensation  in  the  body, 
anasarca,  and  tympanites  are  the  symptoms,  which  indicate 
the  accumulation  of  water  (serous  fluid)  in  the  abdomen* 
A  case  of  Ascites  invariably  ends  in  death,  and  it  is  futile 
on  the  part  of  the  patient's  relations  to  mourn  his  death 
under  the  circumstauce.    A  rumbling  souud  is  beard  in  the 


GARUDA  PURANAM.  4t7 

intestines,  and  the  sorfAce  of  the  abdomen  becomes  chequered 
with  a  net-work  of  veins.  The  intestines  and  the  region 
of  the  nmbilicas  becomes  stuffed  (with  wind)  in  this  disease, 
and  an  urging  towards  defecation  vanishes  as  soon  as  it  is 
experienced.  In  this  VAtaja  type,  the  patient  experiences 
a  pain  in  the  groins,  heart,  and  other  parts  of  the  l>odyi 
as  well  as  about  the  waist,  anus,  and  umbilicus.  Flatus  is 
often  emitted  with  a  loud  report,  and  urine  becomes  scanty. 
All  desire  for  food  vanishes  in  this  type  of  the  disease,  and  the 
patient  complains  of  a  bad  taste  in  his  mouth.  (Edematous 
swelling  of  the  face,  abdomen,  and  extremities,  a  breaking 
pain  in  the  abdomen,  or  about  the  waist,  sides,  back,  or  other 
parts  of  the  body,  dry  cough,  pain  in  the  limbs,  heaviness  of 
the  nether  regions  of  the  body,  suppression  of  stool,  varied 
taste  in  the  mouth,  and  a  reddish  or  blackish  colour  of  the  skin 
are  the  further  characteristics  of  the  VAtaja  type  of  Ascites. 
A  breaking,  piercing,  pain  is  likewise  experienced  in  the 
abdomen  in  this  type,  and  the  surface  of  the  abdomen  be* 
conies  covered  over  with  a  fret*work  of  blue  or  black  veins. 
The  abdomen  ^«;ts  distended,  and  a  variety  of  sound  is  heard 
within  its  cavity.  The  deranged  bodily  VAyu,  which  courses 
all  through  the  organism,  gives  rise  to  various  sounds  and 
and  diverse  kinds  of  pain  in  the  different  parts  of  the  body. 

Fever,  epileptic  fits,  a  bitter  taste  in  the  mouth,  and  a 
burning  sensation  in  the  body,  vertigo,  dysenteric  stools, 
yellowness  of  the  skin,  and  greenness  of  the  skin  of  the 
distended  abdomen  are  the  symptom?,  which  mark  the  Pittaja 
type  of  Ascites.  Yellow  or  copper-coloured  veins  appear  on. 
the  skin  of  the  patient,  who  imagines  as  if  fumes  are  escaping 
out  of  his  body,  and  complains  of  constant*  vanishings  of 
sight.  Perspiration  becomes  copious  which  does  not  relieve 
the  intolerable  burning  sensation  in  the  body.  The  abdomen 
is  felt  soft  to  the  touch  and  speedily  supperates  in  this 
(Pittaja)  type  of  Ascites. 

Lassitude  of  the  body,  perspiration,  osdematous  sweliing 


•/ 


^i  GARUDA  iPDRANAM. 

of  the  limbs,  heaviness  of  the  body,  somnolence  whh  tt 
non-relish  for  food,  dyspnoea,  coiJgh  and  whiteness  of  th« 
skin  and  conjanctivs  are  the  features,  which  mark  the 
Kaphaja  t3rpeof  Ascites.  Tlte  skin  of  the  protruded  abdo» 
men  becomes  glossy,  and  fretted  with  messes  of  black  or  white 
veins.  On  the  excessive  accumulation  of  waber  (serous  fluid) 
in  the  abdominal  cavity,  th«  abdomen  becomes  hard,  heavy, 
immoveable,  and  coid  to  the  touch.  In  the  Tridoshaja  typ^ 
the  symptoms  peculiar  to  each  of  the  three  aforesaid  types 
manifest  themselves  in  unison. 

All  the  morbific  principles  of  the  body,  in  combination 
with  the  vitiated  blood  and  accumulated  fecal  matter,  find 
lodgment  in  the  cavity  of  the  abdomen,  giving  rise  to  vertigOi 
Epilrpsy,  and  emaciation  in  a  form  of  Ascites  in  which  symp» 
toms  peculiar  to  the  three  morbific  diathises  of  Vayu« 
Pittam,  and  Kaham  are  combinedly  developed  ;  and  suppura^ 
tion  sets  in  early  in  the  distended  abdomen.  The  disease 
shows  signs  of  aggravation  in  cold  and  windy  days,  and  is 
extremely  hard  to  cure. 

The  spleen,  which  is  situated  in  the  left  side  of  the 
abdominal  cavity,  is  disloged  (hangs  down)  from  its  seat 
through  the  ingestion  of  inordinate  quantities  of  food,  mental 
anxiety,  or  excessive  riding  or  drinking,  or  through  the  abuse 
of  emetics  (excessive  emisis). 

In  the  alternative,  the  spleen  may  increase  in  bulk  through 
the  accuinulalion  of  fat  or  engorgement  of  blood  in  its  body» 
It  becomes  hard  and  raised  like  the  back  of  a  tortoise,  and 
gradually  tills  a  greater  part  of  the  abdominal  cavity,  bring* 
ing  on  dyspncea,  cough,  thirst,  fever  with  a  bad  taste  in  the 
mouth,  distension  of  the  abdomen,  yellowness  of  the  skin, 
epileptic  fits,  vomiting,  fainting,  and  a  burning  sensation  in 
the  body  in  its  train.  In  abdominal  dropsy  due  to  enlarge- 
ment  of  the  spleen,  nets  of  red,  blue,  or  yellow  veins  are 
found  to  appaer  on  the  skin  of  the  abdomen,  and  tympanites 
with   suppression   of  stool  and  flatus,  vertigo,  and  fever  with 


GARUDA  PURANAM.  4S9 

ft  burning  sensation  in  the  region  of  the  heart  are  found   to 
supervene. 

Similarly,  the  liver,  which  is  situated  in  the  upper  part 
of  the  right  side  of  the  abdominal  cavity,  is  pressed  down 
from  its  natural  position  either  throui^li  a  voluntary  and  cons- 
tant repression  of  any  natural  urging  of  the  body,  or  through 
the  heaviness  of  any  of  the  surrounding  appendages,  or 
through  eating  without  any  relish  for  food,  or  in  reason  of 
its  own  indurated  condition,  gives  rise,  like  the  spleen,  to  a 
peculiar  form  of  abdominal  dropsy,  which  is  called  Yakritoda^ 
ram  (lit  Dropsy  of  the  enlarged  liver).  The  feces  remain 
obstructed  in  the  rectum  of  the  patient  as  soon  as  the  process 
of  suppuration  is  established  in  the  liver,  producing  dyspnoea, 
tympanites,  etc.  The  enraged  and  aggravated  V&yu,  in  this 
disease,  arrests  the  secretion  of  bile,  and  those  of  the 
glands  of  the  intestimes,  thus  obstructing  the  expulsion  of 
the  feces.  The  Apdna  Vftyu,  thus  incarcerated  in  the 
abdominal  cavity,  brings  on  fever  attended  with  cough, 
dyspncea,  a  gone  feeling  in  the  thighs,  headache,  an  aching 
pain  at  the  sides,  in  the  limbs,  or  about  the  umbilicus,  cons-  ' 
tipation  of  the  bowels,  vomiting  and  a  non*relish  for  food. 
The  enraged  bodily  VSiyu  should  be  regarded  as  the  principal 
agent  in  engendering  this,  as  well  as  every  other,,  form  of 
abdominal  dropsy.  Blue  or  red  veins  are  found  to  appear 
permanently  on  the  skin  of  the  dropsical  abdomen,  and 
the  dropsy  extends  in  the  form  of  a  cow's  tail  transvesely 
above  the  umbilicus,  marked  by  crow-feet  marks. 

The  visceras  of  the  abdominal  cavity  supparate  in  the 
event  of  any  bone  or  foreign  matter  being  pricked  into  the 
cavity  of  the  abdomen.  The  abdominal  dropsy  engendered 
in  consequence  thereof  is  called  Chhidrodara  or  Parisrdvy0^  ■ 
dara  (Peritonitis)  according  to  others  The  V&yu  and 
Kapham  in  the  system  of  an  emaciated  person,  or  of  one  of 
impaired  digestive  function  or  addicted  to  the  habit  of 
drinking  large  quantities  of  water,  become  enraged  through 
62 


490  GARUDA  PURANAM. 

such  injudicious  conduct,  and  arrest  the  discharge  of  the  add 
secretions  of  the  stomach,  giving  rise  to  an  accumulation  of 
water  in  the  abdomen.  Thirst,  prolapsus  ani,  pain,  coughi 
and  dyspncea  with  a  non  relish  for  food,  are  the  symptoms 
which  are  exhibited  during  the  extremely  aggravated  stage  of 
this  disease.  The  surface  of  the  distended  abdomen  becomes 
covered  over  with  a  net  work  of  Vein!*.  The  abdomen  js 
found  to  fluctuate  under  pressure,  nnd  is  felt  soft  to  the  touch. 
In  some  cases  the  abdomen  is  felt  to  be  firm  and  glossy  like 
the  abdomen  of  a  heron,  and  the  disease  is  found  to  invade 
the  intestines.  Th  patient  suffers  from  alternate  fits  of  beat 
and  rigor.  In  all  types  of  Dropsy,  neglect  at  the  outset  leads 
tu  the  further  liquefication  of  the  serous  accumulations  of  the 
abdomen,  which  are  diffused  all  through  the  organism, 
causing  cedamatous  swelling  of  the  face,  joints  etc.,  and 
facilitating  the  accumulation  of  serous  fluid  in  the  vessels  of 
the  body. 

An  obstruction  of  the  ducts  of  the  body  that  carry  perspi- 
ration may  help  the  accumulation  of  water  in  the  abdomeo/ 
Purging  or  loose  motions  of  the  bowels  precede  an  attack  of 
this  type  of  Ascites.  The  dropsy  becomes  firm,  heavy,  and 
spherical,  and  does  not  give  the  characteristic  sound  under 
percussion.  The  patient  gets  weaker,  every  day,  and  the 
disease  becomes  incurable  as  soon  as  it  invades  the  internal 
vessels  of  the  abdomen.  A  case  of  Ascites,  in  which  the 
appearance  of  vejns  on  the  surface  of  the  bulged  out  abdo« 
men  is  obliterated,  should  be  regarded  as  of  a  S2Lnnip&tika 
origin. 

Of  the  different  types  of  dropsy  such  as,  the  VStaja,  Pittaja, 
Kaphaja,  Plihaja  (Dropsy  of  the  enlarged  spleen)  and  S9in- 
nipatika  (due  to  the  concerted  action  of  the  deranged  Vftyu 
Pittam,  and  Kapham),  and  Dakodara  (Ascites),  each  pre- 
ceding one  should  be  regarded  as  more  difficult  to  cure  than 
the  one  immediately  following  it  in  the  order  of  enumeration. 
All  types  of  Dropsy,  attended  with  the  symptoms  of   obstruct- 


%  • 


GARUOA  PURANAM.  '491 

ed  (flow),  become  iocarable  after  a  fortnight  from  the  date  of 
their  attack.  A  case  of  congenital  Ascites  invariably  proves 
fatal. 

'le:- 


CHAPTER  CLXli. 


Dhanvantari  :— Hear  me,  O  Sushruta,  now  discourse  on 
the  Nidinrnm  of  chlorosis  (Pdndu),  QEdema  and  Anasarca 
(Shotha).  The  morbific  principles  of  Viyu  and  Kapbab,  m 
combination  with  the  Pittam  extremely  aggravated  tbrotigh 
their  respective  aggravating  factors^  are  carried  upward  in 
the  region  of  the  heart,  the  deranged  and  aggravated  Vlyu 
supplies  the  motive  power  in  these  instances,  and  tbe  ag- 
gravated Pittam,  through  the  channels  of  tbe  ten  DhmmMms 
(nerves)  which  branch  out  from  that  localityi  spreads  all^ 
through  the  organism.  The  deranged  Pittam  vitiates  tbe 
Kapham,  blood,  skin,  and  flesh  of  the  body,  imparting  a  varied 
hue  to  its  fkin.  As  the  colour  of  the  skin  largely  becomes 
yellow  (Pindu)  like  turmeric  in  this  disease,  it  is  called 
PSndu  Roga  (Jaundice). 

In  the  imaja  type  of  Jaundice,  tbe  fundamental  principles 
of  the  body  become  lighter  and  considerably  lose  their  con* 
sistency.  The  patient  suffers  from  a  marked  ansemia,  the 
functions  of  the  sense  organs  are  impaired,  tbe  limbs  become 
loose  and  flabby,  the  quantity  of  fat  is  diminished  in  the  bodyi 
and  the  bones  are  deprived  of  their  substance.  The  limbs 
get  thinner  and  thinner  every  day,  a  clammy  perspiration  is 
felt  in  the  region  of  tbe  heart,  a  burning  and  addling  sensa- 
tion is  experienced  both  in  the  conjunctiva  and  sockets 
of  the  eyes,  and  tbe  mouth  becomes  filled  with  saliva.  TUrst 
is  conspicuously  absent.  Tbe  patient  cannot  bear  the  least 
coldi  and  abhors  all  cold  things,  and  a  perristent  fever  of 


492.  GARUDA  PURANAM; 

equal  intensity,  attended  with  dyspnoea,  earache,  vertigo^ 
vanishings  of  si^ht,  impaired  digestion  and  horripilation  Of> 
the  skin  of  the  head  are  found  to  supervene. 

The  disease  admits  of  being  grouped  under  five  subheads 
according  as  it  is  engendered  through  the  several,  or  con- 
certed action  of  the  morbific  principles  of  the  body.  A  pe-> 
culiar  type  of  chlorosis  is  caused  by  eating  earth,  and  the 
premonitory  stage  of  all  types  of  Jaundice  develops  such 
symptoms  as,  perspiration  about  the  region  of  the  heart,  dry- 
ness of  the  skin  with  a  repugnance  for  food,  yellowness  and 
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  drunkard,  and  an  excruciating 
pain  in  the  limbs.  The  veins,  finger-nails,  feces,  urine,  and 
conjunctive  assume  a  black  colour,  or  loook  dry  and  coloured 
like  vermilion,  and  cedematous  swelling  of  the  limbs  aad 
dryness  of  the  feces  and  of  the  mouth  and  the  nostrils  are 
the  symptoms  which  further  characterise  this  type  of  the 
disease.  In  the  Pittaja  type  the  veins  become  either  yellow 
or  greenish  coloured,  and  fever  with  thirst,  fainting,  vanish- 
ings of  sight,  heat,  and  emaciation  of  the  body  with  a  bitter 
taste  in  the  mouth  and  longing  for  cold  things  are  found  ta 
supervene. 

Diarrhoea,  acid  risings,  a  burning  sensation  in  the  body^ 
clamminess  of  the  cardiac  region,  somnolence,  a  saline  taste 
in  the  mouth,  cough,  and  vomitting  are  the  features  which 
mark  the  Kaphaja  type  of  Jaundice,  which  is  very  distressing 
in  its  effect.  The  expectorated  mucous  in  this  disease  ac- 
quires a  pungent  or  sweetish  taste  either  through  a  preponder- 
ance of  the  deranged  VSyu  or  Pittam.  The  deranged  phlegm 
vitiates  the  fundamental  principles  of  fat  etc.,  of  the  body, 
and  produces  a  condition  of  parchedness  in  the  organism 
which  results  in  haemorrage.  The  deranged  Kaphah,  as 
before  described,  obstructs  the  internal  vessels  of  the  body, 
.  and   thereby   produces   its  general  emaciation.     In  Jaundice, 


GARUOA  PURAHAM. 


493 


the  face  of  the  patient  gets  thinner^  the  scrottm  tod  the 
muscles  of  the  calves  and  abdomen  are  withered  up,  and  the, 
patient  passes  stool  which  is  mixed  with  blood  and  raucous^ 
and  contains  hosts  of  little  intestinal  worma. 

An  injudicious  use  of  extremely  Pitta-generating  food 
by  a  Jaundice-patient  is  followed  by  an  attack  of  KimatA 
(Chlorosis).  The  deranged  and  aggravated  Pittam,  in  thia 
disease,  coming  out  of  its  teat  in  the  abdominal  cavity,  scor- 
ches up  the  flesh  and  the  blood.  The  urioft,  eyes,  skin,  face 
and  feces  of  the  patient  assume  a  yellow  colour,  and  thirsty. 
and  indigestion  with  a  burning  sensation  in  the  body  are  found 
to  supervene.  The  patient  lies  like  a  bloated  toad,  weak  ia 
all  his  limbs  and  organs.  The  unassimilated  Pittam,  in  thia 
disease,  gives  rise  to  a  kind  of  general  anasarca,  which,  beingr 
neglected,  may  run  into  a  case  of  KmmNkm  KSmati.  The. 
undigested  bile  produces  greenness  of  complexion,  the  de« 
ranged  VSyu  and  Pittam  give  rise  to  vertigo  and  thirst,  and 
a  low  fever  with  fondness  for  female  company,  somnolencei. 
extreme  lassitude,  and  impaired  digestion  are  the  synptoma 
which  mark  the  premonitory  stage  of  HMiimmk. 

I  have  already,  told  you,  O  Sustruta,  that  Soikm  is  one 
of  the  most  dreadful  diseases,  now  hear  me  discourse  oa 
the  Nidftnam  of  that  disease.  The  deranged  Viyu,  by 
driving  the  deranged  iCapham  (phlegm),  Pittam  and  blood 
to  the  external  vessels  of  the  body,  make  them  incarcerated 
in  the  local  skin  and  flesh,  giving  rise  to  a  raited  and  compact 
swelling  which  is  called  a  S^ihm.  The  disease  may  be  divided 
into  nine  different  types  according  to  the  difference  of  the 
morbific  principle  acting  as  its  exciting  factor,  inclusive  of 
those  which  are  of .  extraneous  origin,  or  are  caused  by  ardent 
sexual  passion.  The  last  named  kinds  of  S^otham  extends 
all  over  the  body.  The  swellings  may  be  divided  into  three 
clashes  according  as  they  are  extended,  raised  and  pointed^ 
or  knotty  and  concurrent  in  shape.  The  several  actioot  of 
the  deranged  Viyu,  Pittam  and  Kapham  may  be  aet  down-  as 


494  GARUDA  PURANAM. 

the   exciting  causes  of  all  forms  of  swellings,  and  they  are 
often  found  to  invade  persons   emaciated  with   disease^  over 
work,   or   fasting.     Ingestion  of  inordinate  quantities  of  pot 
herbs,  or  of  extremely  cooling,  saline,  acid  or  alkaline  articles 
of  fare,  drinking  of  large  quantities  of  water,  and   excessive 
sleep   or  wakefulness   may  likewise  serve  to  'bring   on  an 
attack   of  S'otba.     Suppression   of  any   natural     urging     of 
body,   ingestion   of  dry   meat,   or  of  heavy  and  indigestible 
articles  of  fare,  or  excessive  riding  are  the  factors  which  tend 
to   obstruct   the   orRces   of  the   vessels    of  the   body,     thus 
causing   the  appearance  of  an  cedematous  swelling  about  the 
locality  of  obstruction,  'dyspncea,   cough,   dysentery,   haemor- 
boids,   ascites,   leucorrhoea,    fever,  tympanites,   vomiting  and 
hiccough   may  be  manifest  as  supervening,  distressing  symp- 
toms in   a  case  of  oedema.    The  morbific  principles  of  the 
deranged  VSyu,   Pittam   and   Khpham,  finding,  lodgmsnt  in 
in   the   upper,    middle,   or   lower  part  of  the  body,  or  in  the 
urinary  bladder,   may  give   rise   to   an  cedematous  swelling 
about  the  seat  of  their  lodgment,  while  spreading  all  through 
the  organism  they  may  give  rjse  to  a  general   anasarca.    An 
increased   temperature   of  the   body,   heaviness  of  the  limbs, 
and  a  kind  of  breaking,  expanding  pain  in  the  veins  are   the 
symptoms  which  mark  the  premonitory  stage  of  oedema. 

In  the  V§taja  (nervous)  type  of  oedema,  the  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  of  the  swelling  become  rough,  and  the  patient 
complains  of  a  breaking  pain  about  the  temporal  bones  or 
in  the  urinary  bladder,  pelvis  and  the  intestimes,  and  suflFers 
badly  from  insominia.  The  swelling  is  speedy  in  its  growth 
and  even  in  its  formation,  and  perceptibly  yields  to  pressure^ 
entirely  disappearing  after  massage.  After  the  application 
of  a  mustard  plaster  to  it,  a  sort  of  tingling  sensation  is 
experienced  inside  the  swelling,  which  increases  in  size 
during  the  night  and  markedly  subsides  during  the  day. 


GARUDA  PURANAM.  485 

In  the  Pittaja  type,  the  swelling  assomes  m  black,  red  or 
yellow  coloufi  and  is  marked  by  a  bumiiig  sensation  in  its 
inside ;  the  swelling  does  not  readily  sobtide,  and  an  intoIer« 
able  burning  sensation  of  the  body  indicates  its  advent. 
Fever  with  thirst  and  a  burning  sensation  in  the  skin,  pers-' 
piration,  vertigo,  stupor,  and  loose  motions  of  the  bowels  are 
its  distressing  concomitants.  The  swellbg  emits  m  peculiar 
fetid  smell,  yields  to  pressure,  and  is  felt  soft  to  the  touch. 

In  the  Kaphaja  type,  the  swelling  assumes  m  grey  colour 
and  becomes  cold,  glossy,  firm  and  hard-skinned.  An  itching 
sensation  is  experienced  in  its  inside,  and  somnolence,  aching 
pain  and  impaired  digestion  are  the  symptoms  whidi  mani- 
fest themselves  with  the  progress  of  this  type  of  the 
disease. 

An  osdematous  swelling  may  appear  at  the  effect  of  a 
stroke,  blow,  cut,  or  wound,  or  as  the  outcome  of  an  expo* 
sure  to  cold  winds,  or  see-breezes,  or  that  of  being  rubbed 
with  a  Kapikachchhu  berry  or  with  the  juice  of  BAmlUisiMm. 
It  may  also  appear  in  the  body  of  a  person  after  a  long  pedes- 
trean  journey.  All  these  kinds  of  swelling  are  narked  bf 
extreme  heat,  and  exhibit  symptoms- peculiar  to  the  Pittaja 
type.  Similarly,  the  touch  of  a  venomous  reptile,  or  that  of 
its  excretions,  or  a  bite  by  a  venomous  animal,  or  an  expo- 
sure 10  a  breeze  blowing  over  poisonous  trees,  aiaelliag  of 
dusts  and  pollens  of  poisonous  flowers  are  the  factors  which 
may  likewise  produce  swellings  of  the  bodf.  These  swelliogs 
are  soft  and  shifting,  and  usually  appear  about  the  lower  part 
of  the  body.  A  swelling  of  recent  origin,  unattended  witb 
any  of  the  dbtressing  symptoms,  may  be  easily  cured,  wUlo 
one  of  the  opposite  kind  should  tie  regarded  as'iacarable. 


*:o> 


CHAPTER  CLXHI; 


DiiANVANTARi  said  : — Hear  me,  O  Sushruta,  now  discourse 
on  the  Niddnam  of  Visarpa  (Erysipelas).  To  some  extent, 
Gcdema  (S'otha)  and  Erysipelas  may  -be  attributed,  to  the 
same  causes ;  and  a  wound,  in  no  small  number  of  cases, 
has  been  known  to  bring  about  an  attack  of  this  disease. 
Erysipelas  usually  attacks  those  parts  of  the  body  which  have 
been  already  described  as  the  peculiar  seats  of  cedematous 
swellings ;  and  fright  and  exhaustion,  like  the  voluntary  sup- 
pression on  any  natural  urging  of  the  body,  may  be  enumera- 
ted as  the  exciting  factors  of  cases  of  External  Erysipelas. 
Of  the  several  (Vataja^  Pittaja,  Kaphaja,  Sannip&taja) 
types  of  erysipelas,  each  preceding  type  is  more  difficult  to 
cure  than  the  one  immediately  following  it  in  the  order  of 
enumeration.  The  morbific  principles  of  the  deranged 
V^yu,  Pittam,  and  Kapham,  aggravated  through  their  res- 
pective aggravating  factors  and  specially  through  the  inges- 
tion of  articles  of  fare  which  are  followed  by  a  reactionary 
acidity  after  digestion  in  the  stomach,  penetrate  deep  into 
the  organism  from  their  locations  in  the  superficial  principles 
of  the  body.  An  unappeased  thirst,  or  a  voluntary  repression 
of  any  natural  urging  of  the  body,  under  the  circumstance, 
again  throws  them  up  to  the  surface  of  the  skin,  bringing 
on  an  attack  of  external  erysipelas. 

In  the  '\(SLtaja  type  of  erysipelas,  symptoms  peculiar  to 
the  Vatika  fever  manifest  themselves,  a  throbbing  sensation 
is  experienced  in  the  belbs,  and  an  aching,  picreing  pain  is 
felt  in  the  swelling,  attended  with  horripilation.  In  the 
Pittaja  type,  the  erysipelas  shifts  from  one  place  to 
another,  and  the  patches  assume  an  extremely  red  colour, 
attended  with  fever.  In  the  Kaphaja  type  of  erysipelas,  an 
itching  sensation  is  felt  in  the  affected  parts,   which   assume 


GARUDA  PURANAM.  497 

ft  glossy  aspect,  and  svnnptoms  peculiar  to^Kaphaja  (cattar* 
rhal)  fever  exhibit  themselves.  In  the  S^nnipltika  type  of 
erysipelas,  symptoms  peculiar  to  the  there  above  said  types 
manifest  themeelves  in  unison,  and  the  belbs  are  characterised 
by  diverse  kinds  of  pain.  In  the  type  due  to  the  concerted 
action  of  the  deranged  Vftyu  and  Pittam  (Agni  Visarpa) 
fever,  vomiting,  fainting,  diarrhoea,  (or  dysentery),  thirst,  and 
vertigo  soon  develop  themselves.  A  breaking  pain  is  experi- 
enced in  the  joints,  the  digestion  is  inpaired,  all  desires  for 
food  are  gon^,  and  the  patient  suffers  from  vanishings  of 
sight,  and  feels  as  if  his  whole  body  has  been  covered  with 
live  charcoal.  The  erysipelas  swiftly  shifts  from  one  part 
of  the  body  to  another,  leaving  blue  or  black,  burn*like,  stains 
at  its  former  seats.  The  disease  gradually*  invades  the  vital* 
principles  of  the  body  (such  as  the  marrow  etc.,)  giving  rise  to 
an  aching  pain  in  the  limbs ;  and  unconsciousness,  insomnia, 
dyspncea,  and  hic-cough  add  to  the  trouble  of  the  patient.  The 
patient  finds  no  relief  in  any  posture  whatsoever,  and  vainly 
tosses  about  on  the  ground  in  quest  of  relieving  coolness. 
Stupor  or  unconsciousness  gradually  creeps  over  bis  mind, 
out  of  which  the  patient  can  be  hardly  roused  up,  until  death 
comes  and  relieves  him  of  his  trouble.  This  disease  is  called 
Agni  Viarpa, 

» 

The  deranged  Kapham,  obstructed  by  the  aggravated 
V&yu,  is  divided  into  many  parta,  and  gives  rise  to  a  kind 
of  round,  extensive,  painful,  thick,  rough  and  confluent 
patcbes  of  rrvidpelas  by  vitiatincf  the  blood,  skin,  veins,  lif^a- 
inents,  and  blood  (in  the  flesh)  oi  a  man  oi  Kanguiiiouit  (tem- 
perament) in  combination  with  the  aggra\ated'  Vayu  of  his 
system.  The  erysipelas,  thus  generated  is  called  Granihi 
Visarpa.  Fever,  dyspncea,  cough,  dysentery,  parchedness 
of  the  mouth,  hiccough,  vomiting,  vertigo,  drowsiness,  epilep- 
tic fits,  dullness  of  complexion,  pain  in  the  limbs),and  impaired 
digestive  faculty  are  the  symptoms^  which  mark  this   type  of 

63 


498  GARUDA  PURANAM. 

Erysipelas,  which  is  due  to  the  action  of  the  deranged    VSjni 
and  Kapham. 

The  type  of  Eiysipelas,  known  as  Kardama  (sloughing) 
yisarpa^  which  is  due  to  the  action  of  the  deranged  Kapham 
and  Pittam,  develops  such  symptoms  as  numbness  of  the 
body,  excessive  sleep  or  somnolence,  headache,  weakness,  jerkjr 
movements  of  the  limbs,  delirium,  vertigo,  repugnance  for 
food,  epileptic  fits,  impaired  digestion,  a  breaking  pain  in  the 
bones,  thirst,  dullness  of  the  senses,  passing  of  undigested  fecal 
matter,  and  deposit  of  mucous  in  the  internal  ducts  of  the 
body.  The  stomach  is  the  seat  of  the  Kapham  and  Pittam, 
hence,  the  disease  (Erysipelas),  first  originating  in  the  stomach, 
spreads  and  confines  itself  to  any  particular  part  of  the  body. 
A  slight  pain  characterises  this  kind  of  Erysipelas  (kardama) 
which  becomes  studded  over  with  red,  yellow,  or  grey  co« 
loured  pustules.  The  Erysipelas  assumes  a  glossy,  black, 
blackish,  or  variegated  colour.  It  becomes  hot  and  heavy« 
marked  by  much  swelling  which  exudes  a  slimy  secretion,  and 
suppuration  takes  place  in  its  deeper  strata.  The  Erysipelas, 
when  bursts,  emits  an  extremely  offensive  smell,  attended 
with  sloughing  of  flesh  which  exposes  che  veins  and  ligaments 
in  its  inside.  This  kind  of  erysipelas  (Kardama  Visarpd^ 
is  so  called  from  the  fact  of  its  secreting  a  copious  slimy 
discharge  which  emits  cadaverous  smell. 

The  Viyu,  enraged  by  a  blow  or  hurt,  vitiates  the  blood 
and  Pittam  in  the  incidental  wound,  and  produces  a  kind  of 
Erysipelas  about  its  locality  which  becomes  studded  with 
crops  of  belbous  eruptions,  resembling  Kulattha  pulse.  This 
kind  of  erysipeals  is  called  Kshataja  Visarpa,  and  is  charac« 
terised  by  fever  with  a  pain  and  burning  sensation  in  its  inside. 
The  blood  in  this  type  assumes  a  blackish  red  colour.  A 
case  of  Erysipelas,  originating  through  the  action  of  any  of 
the  several  morbific  principles  of  the  deranged  VSyu,  Pittam 
and*  Kapham,  is  curable  ;  cases  at  the  root  of  which  two  such 
morbific  principles  lie  as  their  exciting  factors,  and  which 


GARUDA  PURANAM.  499 

tn  without  any  complicatbo  may  yield  to  meA«at  kroataieol^ 
while  those  which  are  of  a  SAoDipltika  origm  and  emit  m 
cadaverous  smell,  are  situated  at  any  of  the  Mannas^  and  are 
attended  with  sloughing,  laying  bare  the  internal  Teina  and 
l^aments,  should  be  regarded  as  11 


>:o:« 


CHAPTER  CLXIV. 


Dhanvaniari  said:— The  principles  of  the  deranged 
Vayu,  Pittam,  and  Kapham,  aggravated  through  the  agency 
of  injudicious  diet  and  conduct,  or  through  the  dynamics  of 
sinful  acts  or  Karma^  are  sent  coursing  through  the  Yessela 
of  the  body,  which  thereby  vitiating  the  blood,  fat,  flesh,  and 
skin  of  the  locality,  are  kept  bcarcerated  in  the  surface 
of  the  skin,  bringing  about  a  discolouring  of  the  skin.  These 
diseases  are  called  Kushtham  •  (cutaneous  affections)* 
Neglected  at  the  outset,  these  Kushthas  spread  all  over  the 
body,  gradually  invading  the  fundamental  principles  of  the 
organism,  whether  external  or  internal.  The  affected  parts 
become  contracted,  and  are  characterised  by  the  absencei  or 
discharge,  of  a  clammy  perspiration.  Later  on  parasites  are 
found  to  germinate  in  those  localidesi  which  gradually 
attack  the  t kin,  hairs,  and  vessels  of  the  part.  In  the  type 
known  as  Vahaya  (external)  Kushtham^  the  body  of  tho 
patient  appears  as  if  it  has  been  dusted  with  ashes. 

The  disease  (Kushtham)  admits  of  being  divided  bto 
seven  kinds  according  to  the  several,  duplicate,  or  concerted 
actions  of  the  morbific  principles  of  the  deranged  VlyUf 
Pittam,  and  Kaphah,  such  as  the  ViUja,  PitUja,  Khapaja» 
V&ta-pittaja,  Vau-Shleshmaja,  Pitta-shledimaja,  and  Slaoi* 
pitika  types.    In  each  type  of  Kushtluun  the  deranged  Vt/n^ 


'500  GARUDA  PURANAH. 

Pittaih   and  Kapham   are  found  to  act  in  unison,  thongfc  the 
action  of  any  one  of  them  may  predominate  therein. 

The  type  of  Kushtham,  which  is  due  to  the  action  of 
the  deranged  VJlvu,  is  called  KapSlla ;  that  which  is  due  to 
the  deranged  Pittam  is  called  Audumvura  ;' and  that  which 
has  its  origin  in  the  deranged  Kapham  is  called  Mandala. 
Besides  these,  the  types  known  as  VicharchikS  and  Rishyajihva 
originate  through  the  action  of  the  deranged  VSiyu  and 
Pittam,  the  types  known  as  Charmakushtha  (Prurigo), 
Kitima  (Keloid  tumour),  Alasa  and  VipSdikft  owe  their 
origin  to  the  deranged  V^yu  and  Sleshma,  while  the  types 
known  as  Dadru  (Ring  worm],  Shataru.  Pundarika,  Vishphota, 
PAm^  Shidhma  (leucoderma)  and  Charmadala  ilmpertigo) 
are  brought  about  through  the  action  of  the  deranged 
Pittam  and  Kapham.  Of  all  these  types  of  Kushtham,  Dadru 
and  Kikana  Kushthas  should  be  regarded  as  most  common 
(Prathama). 

The   seven    types   such   as   the  Pundarika  etc.,  are  called 
Maha   Kushthas   (Leprosy).     The   affected    patches   in     this 
disease  become  soft  and  rough.     Perspiration  may  be  entire- 
Ijr   absent,  or  a  kind  of  clammy  perspiration  may   be    felt  in' 
these   localities.     An    itching,  burning  sensation  in  the  akiny 
attended     with     complete     anaesthesia     and    contraction    of 
the    spots,    marks  the  premonitory  stage  of  this  desease,  and 
the  patient  suffers  from  vanishings  of  sight.     A  large  number 
of  ulcers   or   patches   are   found   to  appear   at  a  time  in  this 
disease,  which  become  permament  (refuse  to  be  healed),  and 
an    aching   pain    is   constantly   experienced   tn    their  inside. 
The    patches,   just   after   their   appearance,  are  felt  rough  to 
the   touch,   and   the    deranged   Viyu,    Pittam    and   Kaphab 
in    these   spots   are   extremely   agc^ravated   even   at  a  sKght 
exciting   cause.     Thinness   or  poverty  of  blood,  and  horrlipi- 
lation    are   the     premonitory     symptoms     of    all     types     of 
Kushtham.     The   forehead   of  the   patient,  during  this  stage, 
becomes  blackish,  or  reddishi  iben  dry  and  rough.  The  diseaae 


GARUDA  PURANAM.  jOJ 

shaper  of  the  universe),  PrajSpati  (the  lord  of  created  beings)« 
SrashtiL  (creator),  Vibhu  (lord),  Vishnu  (the  all  pervading  one) 
Samharta  (destroyer)  and  Mrityu  (Dealth)  to  that  end. 

A  correct  knowledge  of  physiological  and  pathological 
(Prikrita  and  Vaikrita)  processes  is  necessary  for  a  correct 
diagnosis  of  a  disease.  The  combined  and  several  actions 
of  the  morbific  principles  should  be  taken  into  consideration  in 
arriving  at  a  correct  diagnosis.  Niddnam  (i&iology),  premoni- 
tory symptoms,  speci6c  features,  spontaneous  aggravation  or 
amelioration,  and  the  exciting  causes  are  the  five  factors 
which  are  included  within  the  Prdkrita  Karma  (physiological 
cogitations).  I  shall  now  discourse  on  the  causes  and  symp«* 
toms  of  V&ta  Vyddhi  (diseases  of  the  nervous  system)  in  the 
light  of  this  Prdkrita  Karma,  One  should  at  once  abjure 
the  use  of  articles  that  tend  to  destroy  any  fundamental 
principle  of  the  Organism  whenever  there  may  be  symp- 
toms to  indicate  that  the  bodily  V^yu  has  been  agitated  or 
affected  by  their  use.  The  deranged  Vflyu  chokes  up  the 
orifices  of  the  vessels  and  keeps  them  stuffed.  The  vessels, 
thus  stuffed  up  with  the  morbific  principles  of  the  body,  send 
the  deranged  Vdyu  to  its  surface,  which,  in  its  turn,  chokes 
up  the  pores  of  the  skin,  causing  colic,  tympanites,  rumbling 
in  the  intestines,  suppression  of  the  stool,  loss  of  voice, 
and  obstruction  of  sight,  with  a  catching  pain  at  the  waist 
and  back,  as  precursors  to  more  dreadful  diseases. 

Vdta  Vyddhi  located  in  (diseases  of  the  nerves  of)  the 
stomach  gives  rise  to  vomiting,  dyspnoea,  cough,  violent 
purging,  itching  sensations  and  diverse  kinds  of  diseases 
above  the  region  of  the  umbilicus.  Similarly,  the  dermnged 
VAyu,  located  in  the  internal  ducts  (Sro/as)  of  the  bodjr, 
produces  cracking  and  dryness  of  the  skin,  escruciting 
pain,  sallowness  of  complexion,  symptoms  of  poisoningi 
tympanites  with  a  non-relish  for  food,  emaciation  of  the 
body,  vertigo,  glandular  growths,  and  roughness  of  the  skin. 
1  he  body  seems  heavy  and  painful  as  if  it  has  been   violenll/ 


502  6ARUDA  PURANAMi 

The  form  of  Kiishtbam  in  which  the  patches  are  marked 
ivith  red  markS|  being  thin  at  their  upper  ends,  and  charac- 
terised by  an  extremely  itching  sensationi  and  which  appear 
usually  at  the  hands  and  legs  are  called  Vip&dikS.  An  ez« 
eructating  pain  and  an  in  tolerable  itching  sensation  mark  the 
several  types  of  Kustham  which  become  studded  with  red 
pustules  and  spread  like  the  roots  of  Durva  grass,  tinged 
with  a  colour  like  that  of  an  Atasi  flower.  In  the  type 
known  as  Dadru  (Ring  worm),  the  patches  are  found  to  be 
a  little  elevatedi  distributed  in  ring-like  grooves  and  are  at- 
tended with  an  itching  sensation.  In  the  type  due  to  the  con- 
certed action  of  the  deranged  ViyU|  Pittam  and  Kapham,  the 
patches  are  found  to  be  thick  at  the  base,  marked  by  bleed- 
ing and  a  burning  sensation  in  the  incidental  ulcers,  which 
break  out  in  large  numbers.  Grey,  or  red  coloured,  circular 
patches,  attended  with  pain  and  burning,  appear  on  the  skin 
of  the  patient  in  this  type  of  Leprosy.  The  type  in  which 
raised,  reddish,  patches,  like  dried  leaves,  studded  over  with 
white  or  red-coloured  vesicles,  appear  on  the  skin,  is  called 
Pundarikam.  In  the  type  known  as  PSmft,  the  patches  are 
marked  by  a  pain  and  itching  sensation,  and  assume  a  reddish 
or  dusky  hue,  covered  over  with  dry,  erysipilatous  eruptions, 
and  usually  appear  about  the  elbow,  hands,  and  the  lumbar 
region.  An  excruciating  pain  and  an  intolerable  burning 
sensation  mark  the  types  known  as  KSkana,  Charmadala 
etc.,  The  colour  of  the  patches  in  the  KSikana  type  i» 
at  first  red  which  changes  into  black,- resembling  the  wash- 
ings of  TriphaU.  The  patches  in '  all  tyes  of  leprosy  may 
subsequently  assume  a  black  hue  through  the  agency  of 
their  respective  exciting  factors.  The  exciting  factor  id 
each  case  should  be  ascertained  with  regard  to  the  colour 
of  the  leprous  patches  and  the  symptoms,  specifically 
developed  therein.  A  case  of  Kustham  originated  through 
the  action  of  any  particular  morbific  principle  should  be 
abandoned  as  incurable,  as  soon  as  its  complication  with  the 


GARUOA  >URANAM.  503 

Other  two  of  the  morbic  principles  of  (V&yu,  Pittam  and 
'  Kapham)  would  be  detected.  A  cases  o(  Kus^tham  in  which 
the  virus  is  found  to  invade  the  organic  principles  of  bone, 
or  semen,  should  be  considered  as  extremely  hard  to  cure. 
With  the  help  of  suitable  medicines,  the  disease  may  be 
suppressed,  for  the  time  being,  in  cases  where  the  virus 
affects  the  fat  only,  while  a  radical  cure  may  be  expected 
in  those  in  which  only  the  fish  and  bones  are  affected. 
Cases  of  Kushtham,  originated  through  the  action  of  the 
deranged  Vftyu  and  Kapham,  should  be  regarded  as  incurable, 
like  those  which  are  confined  only  to  the  skin,  and  do  not 
secrete  any  discharge  or  cast  any  sediment. 

Discolouring   and     dryness     of    the     skin     are  all     that 
characterise  a  case  of  Kushtham   confined   only   to   the  skin, 

• 

while  perspiration,  heat,  and  swelling  at  and  of  the  palms  of 
hands  and  soles  of  feet,  appearance  of  belbous  ulcers  about  the 
joints,  and  an  extreme  pain  are  the  symptoms  which  become 
manifest  in  cases  in  which  the  virus  attacks  the  blood.  The 
adipose  tissues  of  the  body  seem  as  if  being  crushed,  and 
suffer  a  markt-d  deterioration  through  the  virulence  of  the 
deranged  V2yu,  Pittam,  and  Kapham,  in  this  disease.  The 
voice  becomes  sunk  and  hollow,  the  eye  sight  is  impaired, 
and  bones,  fat  and  marrow  are  destroyed  with  the  progress 
of  this  dreadful  scourge.  The  parasites  destroy  the  organic 
principle  of  semen  in  the  patient,  disqualifyingbim  to  dis« 
charge  his  conjugal  duties.  All  the  abovesaid  forms  of 
Kushtham  with  their  respective  specific  symptoms  may  attack 
even  the  lower  animals. 

The  disease  known  as  S'vitram  (Leucoderma)  as  well  as 
the  dreadful  KilSsa  originate  from  the  same  cause  as  Kush* 
tham.  Both  these  forms  of  disease  are  Don^bleeding,  and 
involve  the  concerted  action  of  the  three  morbific  principles 
of  the  deranf^ed  VSyu,  Pittam,  and  Kapham.  In  the  VAtajm 
type  of  S'vitra,  the  patches  become  dry  and  vermiUcoloured, 
while  in  the  Pittaja  type  they  are  found  to  be  copper-colouredi 


5^4  CAltUDA'PURANAM. 

like  lotus  leaves.  A  burning  sensation  is  present  in  these 
patches,  and  the  virus  attacks  the  hairs  of  the  affected 
parts,  causing  their  entire  destruction  (them  to  fall  off)  in 
this  type.  In  the  Kaphaja  type  of  S'vitra,  the  patches  be* 
t:ome  thick  and  twhite,  attended  with  an  itching  sensation. 
The  virus  gradually  and  successively  attacks  the  organic  prin« 
ciples  of  blood,  flesh,  and  fat  in  both  these  diseases,  which 
become  more  and  more  difficult  to  cure  as  it  invades  these 
succcessive  principles.  Both  S'vitra  and  KilSLsa  (Psoriasis) 
originate  from  the  same  cause,  and  the  patches  in  similar 
types  of  both  of  them  are  found  to  assume  the  same  colour. 
Cases  of  recent  origin  in  which  the  patches  are  not  confluent, 
and  the  local  hairs  have  not  become  white,  and  which  are 
not  the  results  of  burns  or  scalds,  may  be  expected  to  be 
cured,  the  rest  should  be  given  up  as  incurable.  Cases  of 
KiUsa  even  of  recent  origin,  in  which  the  spots  (patches) 
are  found  to  appear  on  the  lips,  or  on  the  palms  of  hand,  or 
on  the  soles  of  feet,  or  about  the  anus,  should  be  specially 
given  up  as  incurable.  All  diseases,  and  cataneous  affections 
in  special,  are  contagious ;  and  are  contaminated  from  one 
person  to  another  through  the  use  of  the  same  bed,  seat, 
unguent,  apparels  etc.,  with  a  diseased  person. 


CHAPTER  CLXV. 


DhaNVANTARI  said  :-^Bodily  parasites  may  be  divided  into 
two  classes  according  as  they  are  external  or  internal  in 
their  origin.  The  external  parasites  of  the  body,  again,  may 
be  divided  in  their  turn  into  four  species  according  as  they 
germinate  from  mucous  secretions,  bodily  excrements,  fecal 
matter,  or  blood  of  the  body.    Twenty  varities  of  parasitesj 


GAUUDA    PURANAM.  505 

each    with   a   corresponding   epithet   of  its   own,  have   been 
enumerated  (in  the  A'yurveda). 

The   external    bodily    parasites   are    but   the    offspring  of 
the  excrementitious  matter  of   the  body—vermin  of  the  shape 
and    colour   of  mustard   seeds   that    usually   infest   ttie  hairs 
and  wearing  apparels  of  persons  of  uncleanly  habits.  Although 
of  extremely  attenuated  size,  they  are  provided  with   a   large 
number  of  tiny  legs^  Yukas  and  Likhyas  being   the   represen- 
tatives  of  these   species.     Two   of  these   species   should   be 
regarded    as    the   cause   of    two   different   diseases   such   as 
Urticaria  {Kotha)  and  Itches  (Kandu),    All  types  of  cutaneous 
affections   Kushtham)  should  be  attributed  to  the  presence    of 
para.^ites   in    the  skin.     The  external  parasites  originate  from 
the    mucous    discharges    or    secretions    of    the    body.     The 
deranged     Kapliah    in    the   system,    augmented   through    in- 
gestions  of    incompatible  aiticles   of  fare   as   treacle,   sweet 
ric,     milk,     milk-curd,    fish    or    newly   harvested    rice,  give 
rise    to   the  germination    of   a    kind   of  worms,  which,  when 
fully    developed,   spread    therefrom    all  through  the  organism. 
S  )ine    of    them    are   circular    in    shape    like    the   solar    disc, 
some    of  them    are    shaped    like   common    earth  worm,  some 
are    long    and    transparent,    while    others    are    like    newly 
sprouting  paddy.     Some  of  them  are    white   and   striated    in 
shape,    while   others   are   copper-coloured.     There  are  seven 
varieties    of    internal    worms    which    are   respectively   named 
as    the    Anirdda    (Gnawer    of    the    intestines),     Udaraveitm 
(encompassrr    of  the    abdomen),    Hridayida    (eater    of    the 
heart;,  Maha^uda  (the   great    rectal   one)    Chyura,  Dardka* 
Kttsuma    (D.iibha   flower^    m\A  Sugandha  ^Odoriferous  one). 
I'he    presence    of    any   of  these    kinds   of    parasites    in    the 
human  systen)  is  marked  by  nausea,  water  brash,    indigestion, 
swoon iitgs.  vomiting,    fever,  tympanites   with    suppression  4A 
the  stool,  flatus  and  urine,  emaciation  of  the  body,  purging  and 
runnin'^  at  the    nose.     The    extremely   small  parasites,  which 
arc  found  in  the  blood  or   blood-carrying   vessels,  are  roundf 

64 


jo6  GARUDA   PUR AN AM. 

copper  colouredi  and  are  devoid  of  legs.  Several  varieties  of 
these  parasites  are  so  small  as  to  be  invisible  to  the  naked 
eyes.  Six  of  these  species,  which  have  been  named  as 
Kes'dda  (hair-eater),  Roma-Vidhvansa  (destroyer  of  bodily 
hairs)  Udamvara  (Bgcoloured),  Roma  dvipa,  Saurasa,  and 
Mdtri  should  be  regarded  as  the  primary  cause  of  Leprosy 
and  of  cutaneous  affections  in  general. 

The  worms,  which  grow  out  of  the  feces  in  the  intestines, 
usually  travel  in  a  downward  direction  to  the  anus,  but 
when  fully  developed  they  ascend  into  the  stomach,  impart- 
ing a  smell  like  feces  to  breaths,  and  eructations.  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.  They  are  respectively 
known  as  Kakerukas,  Makerukas,  Sansuradas,  Kasul&khyas 
and  Lalebas.  Travelling  in  contrary  directions,  these  in« 
testinal  worms  produce  purging,  colic,  tympanites,  emacia- 
tion of  the  body  with  dark  rings  round  the  eyes,  palour, 
horripilation,  impaired  digestion,  and  an  itching  sensation 
about  the  anus. 


•:o:- 


CMAPIER  CLXVI. 


Dhanvantaki  said  :— Hear  me,  O  Sushruta,  now  discourse 
on  the  Niddnam  of  the  diseases  of  the  nervous  system  ( Vtta* 
\yddhi).  A  disturbance  of  the  normal  equilibrium  among 
the  different  fundamental  ptinciples  of  the  organism  is  the 
root  of  all  bodily  distempers.  The  bodily  Vftyu,  deranged 
through  any  unknown  or  invisible  factor,  makes  the  body 
inert  and  inoperative.  A  man  should  always  endeavour  to 
keep  his  body  in  health  in  conjunction  with  the  efforts  of 
Bis'vakarmS,   (the  architect  of  the  universe),  Vis'varupa  (the 


GARUDA  PURANAII.  507 

shaper  of  the  universe),  PrajSpati  (the  lord  of  created  beings), 
Srasht&  (creator),  Vibhu  (lord),  Vishnu  (the  all  pervading  one) 
Samharta  (destroyer)  and  Mrityu  (Dealth)  to  that  end. 

A  correct  knowledge  of  physiological  and  pathological 
{Prikriia  and  Vaikriia)  processes  is  necessaiy  for  a  correct 
diagnosis  of  a  disease.  The  combined  and  several  actions 
of  the  morbific  principles  should  be  taken  into  consideration  in 
arriving  at  a  correct  diagnosis.  Niddnam  (iEtiology),  premoni- 
tory  symptoms,  specific  features,  spontaneous  aggravation  or 
amelioration,  and  the  exciting  causes  are  the  five  factors 
which  are  included  within  the  Prikriia  Karma  (physiological 
cogitations).  I  shall  now  discourse  on  the  causes  and  symp« 
toms  of  Vdta  Vy&dhi  (diseases  of  the  nervous  system)  in  the 
light  of  this  Prdkrita  Karma.  One  should  at  once  abjure 
the  use  of  articles  that  tend  to  destroy  any  fundamental 
principle  of  the  Organism  whenever  there  may  be  symp* 
toms  to  indicate  that  the  bodily  Vftyu  has  been  agitated  or 
affected  by  their  use.  The  deranged  Vflyu  chokes  up  the 
orifices  of  the  vessels  and  keeps  them  stuffed.  The  vesselsi 
thus  stuffed  up  with  the  morbific  principles  of  the  body,  send 
the  deranged  Vilyu  to  its  surface,  which,  in  its  turn,  chokes 
up  the  pores  of  the  skin,  causing  colic,  tympanites,  rumbling 
in  the  intestines,  suppression  of  the  stool,  loss  of  voicCi 
and  obstruction  of  sight,  with  a  catching  pain  at  the  waist 
and  back,  as  precursors  to  more  dreadful  diseases. 

Vdta  Vyddhi  located  in  (diseases  of  the  nerves  of)  the 
stomach  gives  rise  to  vomiting,  dyspnoea,  cough,  violent 
purging,  itching  sensations  and  diverse  kinds  of  diseases 
above  the  region  of  the  umbilicus.  Similarly,  the  deranged 
V3yu,  located  in  the  internal  ducts  {Srotas)  of  the  body, 
produces  cracking  and  dryness  of  the  skin,  ezcruciting 
pain,  sallowness  of  complexion,  symptoms  of  poisoning, 
tympanites  with  a  non-relish  for  food,  emaciation  of  the 
body,  vertigo,  glandular  growths,  and  roughness  of  the  skin. 
The  body  seems  heavy  and  painful  as  if  it  has  been   violently 


5oS     .  GARUDA  PURANAM. 

beaten  with  a  cudgel,  and  an  aching  pain  is  felt  in  the  bone^r  • 
and  vertebraaes.  The  pain  in  the  bones  and  vertebraas  be«-' 
comes  so  intense  as  to  leave  no  repose  to  the  patient,  who 
sits  up  waking  in  the  night.  The  emission  of  semen  be- 
comes rapid  or  involuntary  when  the  nerves  (V&yu)  of  the 
genito-urinary  tracts  are  affected  m  this  desease,  which  in  a. 
pregnant  woman  leads  to  an  abortion  or  miscarriage,  and 
brings  on  constipation  of  the  bowels  with  an  excruciating^ 
bead-ache  in  both  the  sexes.  Swelling  and  inflammation  are 
found  to  set  in  about  the  place  where  the  enraged  VSyu  lies^ 
incarcerated,  first  determining  the  locality  of  Vdta  Vy&dhir 
and  causing  an  intense  pain  to  the  patient.  The  body 
appears  like  a  full  water-drum,  and  the  enraged  VAyu,  by 
entering  into  the  joints  of  the  body,  produces  local  atrophy. 
Lying  stuffed  through  the  whole  organism,  the  enraged  Vdyi»^ 
produces  an  aching  pain,  throbbing,  breaking  of  skin  and 
bones,  numbness  of  the  body,  convulsive  movements  of  the 
limbs,  somnolence,  and  palsy. 

When  the  enraged  V'ftyu  courses  through  the  nerve  of 
the  body  it  produces  constant  convulsions  of  the  limbs^ 
and  the  disease,  thus  generated,  is  called  A'kskepaka  (cof^^ 
vulsions).  The  enraged  t^dyu^  any  wise  obstructed  in  it» 
downward  course,  recoils  back  upon  itself,  and  goes  up- 
ward, pressing  the  heart  and  the  templar  bones,  and  the 
cranium.  Thereafter  it  (V^yu)  spreads  through  the  whole 
organism,  causing  the  cheek  bone<»  of  the  patient  to  hang 
down,  numb  and  paralysed,  and  producing  distortion  of  the 
whole  face. 

The  eyes  remain  permanently  open,  and  the  patient  suffers 
from  difBculty  of  breathing,  and  lies  unconscious,  moaning 
indistinctly  like  a  pigeon.  This  disease  is  called  ApatantrakUf 
and  is  one  of  the  most  difficult  of  difficult  diseases  to  cure. 
The  patient  sometimes  feels  a  little  respite  when  the  enraged 
Vayu  with  the  esse  of  the  disease  descends  into  his  heart 
and  left  nostril,  and  feels  troubles  at  otbcr  times. 


GARUDA  PURANAM.  50$ 

A  case  of  para1y5i9f  which  is  the  outcome  oi  a  blow 
or  fall,  should  be  regarded  as  indicating  an  unfavourable 
prognosis,  or  almost  beyond  the  pate  of  medicine* 

The  enraged  VSyu,  taking  lodgment  in  the  internal 
vital  principles  of  the  organism,  produces  suppression  of 
locomotion,  obstruction  of  the  sight,  yawning,  dirty  depo^it» 
on  tne  teeth,  and  loss  of  energy.  This  disease  is  found  to 
further  develop  the  symptoms  of  numbed  pain  at  the  external 
sides,  catching  pain  about  the  cheekbones,  numbness  of  the 
back,  headache,  curvature  or  bending  ot  the  body  on  the 
posterior  side,  and  sensation  of  heaviness  at  the  back  and 
cardiac  region.  The  patient  constantly  suffers  from  fits  of 
vertigo,  the  shoulders  drop  down,  and  the  teeth  and  face  of 
the  patient  suffers  discolouring.  A  patient,  suffering  front 
numbness  of  the  jaws  and  external  curvatare  of  the  l>ody, 
should  be  set  down  as  suffering  from  at  attack  of  Vdia  vySdhi, 
The  enraged  Vdyu  in  this  disease  takes  lodgment  in  the 
blood  and  excrements  of  the  system,  causing  the  morbific 
principles  to  surcharge  the  whole  economy,  and  producing 
ulcers,  exhaustion,  and  palour.  In  all  forms  of  Vdia  Vyidhi 
the  patient  derives  a  little  comfort  from  massage. 

Ingestion  of  extremely  hot  food,  and  excessive  scraping 
of  the  tongue  are  the  factors  which  tend  to  enrage  the  local 
V^yu,  which  produces  paralysis  of  the  cheek  t>one8  and 
mandibles,  causing  the  closing  of  the  mouth,  or  keeping  it 
fixedly  open  and  gaping.  Chewing  of  extremely  hard  subs- 
tances, and  constant  speaking  in  an  overloud  tone  are  the 
factors,  which,  by  enraging  the  local  V&yu,  and  causing  it  to 
be  incarcerated  in  the  nerves  traversing  the  organs  of  speech, 
bring  about  a  paralysis  of  the  tongue,  which  ultimately 
spreads  to  the  muscles  of  the  cheekt>one9  and  mandibles.  In 
cases  of  paralysis  of  the  tongue,  digestation  of  food,  drinking, 
and  aiticuiation  of  speech  become  seriously  hampered  or 
almost  impossible.  Carrying  of  extremely  l>eavy  loads  on  the 
head,  loud  laughters,  loud  talkings,  resting  of  bead  on  a  bard 


5  lO  GARUD A  PURANAM. 

and  uneven  pillow,  and  chewing  of  extremely  hard  articles  of 
fare  are  tlie  factors  that  tend  to  enrage  the  local  ydyu,  Which 
takes  lodgment  in  the  upper  part  of  the  body.  Similarlyi  the 
face  of  a  man  may  suffer  permanent  distortion  through  loud 
laughing,  or  looking  suddenly  with  extremely  dilated  eyes, 
or  through  injudicious  straining  of  the  eyes.  In  this  type  of 
(faceal)  paralysis,  the  tongue  loses  the  faculty  of  speech,  and 
the  eyes  become  numbed  and  motionless.  Gnashing  of  the 
teeth,  loss  of  voice,  impairment  of  hearing  and  sight,  loss  of 
smell  and  memory,  fright,  anguish  and  dyspncea  are  the 
distressing  supervening  symptoms  which  are  manifested  in 
almost  all  types  of  Vdta  Vyddhi ;  ptyalism,  pain  at  the  sides, 
incapacity  of  closing  the  eye-lids  with  an  excruciating  pain  in 
the  upper  part  of  the  body  and  hemiphlegia  being  its  further 
characteristics.  Several  auiherities  call  the  first  named  dis* 
ease  as  Arditam  (faceal  paralysis)  and  the  last  named  one  as 
Ekdnga  Vyddhi  vHemiphlegia) 

The  enraged  V^yu,  by  interfering  with  the  flow  of  blood 
in  the  arteries,  and  specially  in  those  that  traverse  the  head, 
produces  a  kind  of  hemicrania  in  which  rough,  black  veins 
appear  on  the  regions  of  the  temple.  This  type  of  head-ache' 
is  incurable.  The  enraged  Vdyu,  by  affecting  the  nerves  and 
ligaments  of  the  body,  produces  a  kind  of  disease  that  strikes 
down  either  half  of  the  body.  The  disease  is  called  Paksha^ 
Vadha  in  which  the  organs  and  members  of  the  affected  side 
become  inert  and  inoperative,  and  lose  all  sensations.  This 
disease  is  also  called  Kaksha-roga  by  several  authorities. 
Similarly,  the  disease,  in  which  the  enraged  Vdyu  instead 
of  striking  down  either  half  of  the  body  paralyses  the 
whole]|of  it,  is  called  Sarvdnga  Roga.  Cases  of  paralysis, 
which  are  'due  to  the  action  of  only  the  enraged  Vfiyu, 
are  curable,  while  those  which  aire  complicated  with  the 
presence  of  two  of  the  morbific  principles  (Doshas)^  together 
with  those  in  which  all  the  characterestic  symptoms  are  fully 
developed,   should  be  regarded  as  incurable,  as  they  invariably 


GARUDA  PURANAM.  5lt 

prove  fatal.  The  disease,  in  which  the  course  of  the  Vftyu, 
acting  in  concert  with  the  deranged  Kapham,  is  obstructed  by 
mucous,  and  which  is  characterised  by  the  loss  of  sensation, 
is  called  Danddpat&naka.  The  disease,  in  which  the  enraged 
Vilyu  contracts  up  the  muscles  that  start  up  from  behind 
the.  shoulder  blades  and  in  which  all  movements  of  the 
arms  aie  lost,  is  called  Avav&huka  (Ebb's  paralysis). 

The  disease   in   which   the  enraged   Viyu  paralyses  the 
Kmndard,  that  runs  down  the  back  of  the  arms,  extending  to . 
the   tips  of  the   fingers,   is  called   Vis'vaehi.    The  disease  in 
which  the  enraged  Vdyu,  taking  lodgment   in   the   region   of 
the    waist,    draws   up   the   great   sacral    muscles,    producing 
lameness,   is   called    Khanja.   The   disease  in  which  both  the 
knees  are   deprived  of  their  strength  and   become  inopera* 
tive  is  called  Pangu.    Tlie  type   of   Vdta    Vyidhi  in    which 
the   patient   walks   in   a   tottering   gait  and  the  joints  of  the 
legs   seem   loose   and   unsteady    is  called    KalAya  Khanja* 
The    deranged    Kaphah   in    conjunction    with    the   fat   gets 
augmented  through  the  ingestion  of  extremely  cold,    hot^  dryi 
fluid,   heavy   (indigstable)    or    emulsive    articles    of    fare,   or 
through   excessive   or   extremely    fatiguing    physical     labour 
immediately  before  or  after  the  digestion  of  a  meal,  or  through 
the   effect   of  a   blow,   hurt  or   mental   anguish,   or  through 
excessive   night   keeping,    and   the  deranged    Kaphah    tends 
to   defile   the   other   fundamental  principles  of  the  organism 
as   well.     The   deranged    Kaphah,    by    being    stuffed    about 
thigh    boneSf    produces    numbness    in    the    locality,    which' 
results   in    looseness  of    the   thighs,    which   are    felt   cold  to 
the    touch.     The   complexion   assumes  a   dull   twany   brown 
hue :  the    patient   feels   as   if  he   has   been    packed  in  a  wet 
blanket,    and    fever,   somolence,     epileptic    fits   with   a  non« 
relish  for  food  supervene.     This  disease   is  called    Uru^stam* 
bha,  while  several  authorities  designate  it  as    Vdhya    Vitam. 
An    extremely    painful   swelling   occurring  about  the  locality 
between   the   thigh  and  the  knee  joint  is  called  Kroshiuia^ 


5T2  GARUDA   PURANAMi 

Sirsha.  A  false  step  made  at  the  time  of  walking,  or  a  long 
pedestrian  journey  may  give  rise  to  an  excruciating  aching 
pain  in  the  insteps  which  is  called  Vdia  Kantakam.  This 
disease  is  due  to  an  aggravated  condition  of  the  •  deranged 
V^yu  of  the  locality.  An  extremely  aching  pain  produced  by 
the  deranged  bodily  Vdyu  in  the  toes,  in  the  sides  of  thighs,  and 
about  the  regions  of  throat  and  umbilicus  is  called  Gridhrasi 
(sciatica).  The  disease  in  .which  the  deranged  V&yu  and 
Kaphah  produce  a  complete  anaesthesia  in  the  lower  limbsi 
which  become  insensible  to  pinches  and  are  characterised 
by  constant  horripilation,  is  called  Pddaharsha,  The  disease 
in  which  through  the  agency  of  the  deranged  Viyu  and 
Pittani  being  combineed  with  blood,  the  patient  complains 
of  an  intolerable  burning  sensation  in  the  lower  limbs,  which 
is  little  alleviated  on  locomotion,  is  called  Pidad&ha. 


\ov 


CHAPTER    CLXVII. 


DhanvaNTARI  said  : — Now  hear  me,  O  Sushruta,  discourse 
on  the  Nidanam  of  Vdla^raktam.  The  blood  and  the  bodily 
VAyu  of  a  person,  enraged  and  aggravated  through  ingestion' 
of  incompatible  articles  of  fare,  or  through  indulgence  in 
day  sleep  or  extreme  irascibility,  or  through  excessive  night 
keeping,  pioduces  the  disease  known  as  Vdia  Raktam* 
Persons  of  soft  or  delicate  physical  temperament,  as  well  at 
fat  men  and  persons  of  luxurious  living  are  extremely 
susceptible  to  an  attack  of  Vdta-Raktam.  Similarly,  a  blow 
or  an  injury  to  any  part  of  the  body,  may  lead  to  vitiation  of 
blood,  and  the  bodily  V^yu,  deranged  through  ingestion  of 
extremely  cold,  phlegmagoguic  articles  of  fare,  follows  a 
wrong  path  ;  or  on  the  other  hand  the  V§yu  obstructed  in 
its  course  by  the   blood,    vitiated   through   aforesaid   causeSj 


GARUDA  PURANAM.  513 

first  produces  its  own  specific  symptoms.  The  disease  is 
50  named  from  the  fact  that  the  bodily  Viyu  is  first 
deranged.  Profuse  perspiration  (in  most  cases),  emacia- 
tion of  the  body,  anxsthesia,  or  an  excruciating  pain  in  a  pre* 
existing  ulcar,  looseness  of  the  joints,  lassitude  with  a 
gone  feeling  in  the  limbs,  pustular  eruptions  with  an  aching, 
breaking,  piercing,  throbbing  pain  in  the  thighs,  knee* 
joints,  and  calves  of  legs,  and  about  the  sacrum  and  joints 
of  the  extremities,  heaviness  and  loss  of  sensation  in  the  fore<« 
going  parts  and  numbness  of  the  body,  itching  sensation  in  the 
affected  localities,  heaviness  of  the  limbs,  pain  in  (the  affected 
parts)  which  vanishes  at  intervals,  discolouration  of  the 
skin  and  appearance  of  circular  patches  on  the  skin  are  the 
symptoms  which  mark  the  premonitory  stage  of  Vlta- 
Raktam. 

In  the  Vitaja  type  of  this  disease  the  patient  suffers  from 
an  extremely  excruciating  pain  in  the  affected  parts,  which 
become  further  characterized  by  an  aching,  throbbing  pain. 
The  swelling  is  felt  rough  to  the  touch  and  assumes  a  black 
or  reddish-brown  hue,  spontaneously  increasing  or  decreasing 
at  intervals.  The  body  seems  numbed  and  extremely  pain* 
ful,  the  joints  and  vessels  of  fingers  become  contracted,  and 
the  patient  evinces  a  repugnance  for  cold  which  fails  to  give 
any  relief  whatsoever.  The  numbness  of  the  body  becomes 
prominent,  and  the  patient  suffers  from  rigour  and  a  complete 
anesthesia  in  the  affected  parts. 

In  the  type  marked  by  predominant  action  of  the 
enraged  and  vitiated  blood,  the  swelling  is  marked  bj 
a  greater  aching  pain,  and  becomes  copper  coloured.  The 
disease  does  not  yield  to  emulsive  or  parchifying  measures 
(such  as  fomentation  etc.,)  and  is  marked  by  a  tingling  sen* 
sation.  The  patient  feels  an  irresistible  tendency  to  scratch 
the  patches  which  exude  a  slimy  discharge.  In  the  Pittaja 
type  of  Vlta.Raktam,  perspiration  with  a  bumhig  sensation  ta 
the  body,   vertigo,   epileptic  fits,  thirst  and  distraction  of  the 

65 


514  GARUDA  PURANAM 

mind  are. the  symptoms  which  manifest  themselves.  The 
swelling  can  not  bear  the  least  touch,  becomes  red  and  hot, 
and  is  ultimately  found  to  suppurate. 

In  the  Kaphaja  type  of  V&ta-Raktam,  heariness,  cotdness, 
and  anaesthesia  of  the  affected  parts  become  manifest.  The 
swelling  looks  glossy,  is  marked  by  a  slight  pain  and  aq 
itching  sensation,  and  seems  a^  if  it  has  been  tied  with  a  wet 
compress.  Types  of  Vdta-Raktam,  which  are  connected  with 
the  action  of  any  two  of  the  Doshas  (morbific  principlea  %l 
Viyu,  Pittam  and  Kaphah),  exhibit  symptoms  which  are 
respectively  peculiar  to  types  brought  about  through  their 
several  actions,  while  the  type,  which  is  due  to  the  concerted 
action  of  all  the  three  Doshas,  combinedly  develop  the  symp- 
toms, severally  belonging  to  the  Vitaja,  Pittaja  and  Kaphaja 
types  of  V&ta-Raktam. 

'  The  virus,  like  the  poison  of  a  mouse,  first  affects  the 
lower  parts  of  the  legs,  or  is  seen  to  invade  the  extremities 
of  hands  in  certain  instances,  and  thenceforth  spreads  over 
the  whole  organism.  A  case  of  Vita-Raktam,  which  has  ez« 
tended  upward  to  the  thiglis,  and  in  which  the  skin  of  the 
affected  part  breaks  and  exudes  a  discharge,  and  in  whidi 
tde  patient  suffers  from  loss  of  strength  and  flesh,  or  which  b 
complicated  with  a  host  of  other  distressing  symptoms,  should 
be  regarded  as  incurable,  while  palliation  is  the  only  treatment 
in  a  case  of  more  than  a  year's  standing.  Similarly,  casesi 
of  V4ta-Raktam  marked  by  such  supervening  distresses 
as,  insomnia  with  a  non-relish  for  food,  dyspnoea,  sloug- 
hing of  flesh,  hemicrania,  epileptic,  fits,  vertigo,  pain,  thirsty 
fever,  loss  of  consciousness,  rigour,  hiccough,  niaimedness  oi 
gait,  erysipelas,  suppuration  (of  the  affected  parts),  langour, 
curvature  of  the  fingers,  crops  of  pustular  eruptions  with  a 
burning  sensation  in  the  body,  and  tumours  with  a  catching  pain 
at  any  of  the  nerve-unions,  bone-unions,  or  vein-unions,  as  well. 
as  the  one  which  is  accompanied  by  epileptic  fits  alone,  should 
be  understood  as  incurable.   Cases  of  V&ta-Raktam,  uncompli- 


GARUDA   PURANAM.  515 

cated  with  iny  (fistressingf,  superveninf^  symptom's,  are  curablci 
whittf  those  attendeld  with  a  few  concomitants  admit  only 
oi  pilliative  treatment.  Cases  of  Vita-Raktam  originated 
through  the  action  of  a  single  Dosha  (morbific  principle)  are 
curable,  while  those  of  recent  origin,  and  at  the  root  of  which 
only  two  Doshas  lie,  admit  of  palliative  treatment.  Cases  of 
Vita-Raktam  of  which  the  three  Doshas  conjointly  act  as 
the  exciting  factors,  as  well  as  those  which  are  connected 
with  a  host  of  other  coniplications,  should  be  regarded  is 
incurable. 


►:o:- 


CHAPTER    CLXVIII. 


t»%  i  lit  J 


Hear  me,  O  Sushruta,  now  discourse  on  the  Nidiham  of 
Mukhoro'ga.  Ingestion  of  such  incompatible  articles  of  fare 
ai^  milk,  liiild-curd,  and  fishes  living  in  swamj(^si  in  ihordf- 
nate  quantities,  tends  to  enrage  the  Doshas^  which  give' rise  to 
a"  number  of  diseases  in  the  niouth.  A  predomihiEince  of  the 
deranged  Kaphah  should  be  understood  as  the  exciting  factor 
of  all  these  distempers.  The  lips  seem  numbed  and  hardj  are 
felt  rough  to  the  touch,  and  are  characterised  by  a  kind  of 
bursting,  thrashing  pain  in  their  body,'through  the  Aggravation 
of  the  deranged  V4yu.  In  the  Pittaja  type  of  this  disease,  the 
lips  assume  a  yellowish  hue,  become  studded  with  crops  of 
painful  pustules,  and  are  characterised  by  a'burning  sensation. 
In  the  Kaphaja  type  of  this  disease  the  lips  assume  a  colour 
peculiar  to  that  morbific  principle  (Kaphah)  and  become  cold, 
glossy  and  slimy.  In  the  Sinnip&tika  type  of  this  disease 
the  lips  assume  a  varied  colour,  successively  changing'from 
black  (blue)  to  yellow  and  from  yellow  to  white,  and  become 
studded  with  crops  of  pustular  eruptions.    In  the  type  brought 


5l6  GARUDA  PUR  AN  AM. 

about  through  the  agency  of  vitiated  blood,  crops  of 
tular  eruptions,  coloured  like  ripe  date  fruits,  are  found  im 
dppear  on  the  lips,  which  bleed  and  are  marked  with  streaks 
of  blood.  In  the  type  due  to  the  vitiation  of  the  local  flesh, 
the  lips  becdme  thick  and  heavy,  and  are  gathered  up  in  knots 
like  condylomatous  growths.  Vermins,  which  are  often  found 
to  germinate  in  the  affected  lips,  drop  down  from  the 
two  corners  of  the  mouth.  In  the  type  due  to  the  action  of 
the  deranged  fat  (areolar  tissues)  the  lips  assume  a  colour  like 
that  of  the  surface  layer  of  clarified  butter,  and  become  heavy 
and  marked  by  an  itching  sensation,  and  secrete  a  copious 
secretion  of  cold,  crystal-like,  white  fluid.  An  ulcer  occurring 
in  such  diseased  lips  can  never  be  healed,  nor  it  may  be 
softened  with  the  help  of  any  medicine.  In  the  traumatic  type 
the  lips  seem  as  if  they  are  being  chopped  with  an  axe. 

Now  hear  me  discourse  on  the  Nidinam  of  diseases  that 
affect  the  gums  of  teeth.  The  disease  in  which  the  gums  are 
found  to  bleed  without  any  apparent  reason,  and  in  which  they 
become  spongy,  black  and  shiny,  and  emit  a  fetid  smell,  and 
begin  to  slough  off,  is  called  S'itida.  This  disease  is  attri- 
buted to  the  action  of  the  deranged  blood  and  Kaphah.  The 
disease  in  which  large  swellings  (boils)  appear  about  the  root 
of  two  or  three  of  the  teeth  is  called  Dantapupputaka,  which  is 
attributed  to  the  action  of  the  deranged  Kaphah  and  blood.  The 
disease,  in  which  the  teeth  move  and  become  loose,  and  the 
gums  are  found  to  bleed  and  to  secrete  pus,  is  called  Danta- 
Veshta,  of  which  the  vitiated  blood  acts  as  the  (sole)  exciting 
factor.  A  painful  swelling  brought  about  through  the  agency 
of  the  deranged  Kaphah  and  V&yu  and  appearing  over  the 
gums,  accompanied  by  salivation  and  an  itching  sensation,  is 
called  S'aus'ira.  The  disease  in  which  the  teeth  move  about 
in  their  sockets,  the  gums  slough  off,  the  roof  of  the  palate 
crapks  and  bursts  open,  and  the  lining  membrane  of  the 
cavity  of  the  mouth  is  inflammed  is  called  Mahi  Saushira. 
This   disease  is  engendered  by  the  concerted  action  of  the 


GARUDA  PURANAM.  517 

deranged  V&yu,  PitUm,  and  Kaphab.  The  duiease  in  which 
the  gums  become  thin,  and  the  patient  spits  blood,  is  called 
Paridara  which  is  due  to  the  action  of  the  deranged  blood, 
Pittam  and  Kaphah.  The  disease  in  which  a  burning  sensation 
is  felt  in  the  gums  which  are  ultimately  found  to.suppurate^ 
and  the  teeth  become  loose  in  their  sockets,  which  when  moved 
about  with  the  hand,  seem  slightly  painful  and  bleed,  and  in 
which  the  gums  swell  and  a  fetor  comes  out  of  the  month  if 
that  bleeding  is  arrested,  is  called  Supakusha,  of  which  the 
deranged  blood  and  Pittam  act  as  the  exciting  factors.  Tho 
disease  in  which  inflammation  occurs  abdut  the  gums,  if  in  any 
way  rubbed,  and  the  teeth  are  found  to  move  about  in  their 
sockets,  is  called  Vaidarbha,  which  should  be  regarded  as  of  & 
traumatic  origin.  The  disease  in  which  the  enraged  and  ag« 
gravated  Viyu  serves  to  force  up  an  additional  tooth,  accooi* 
panied  by  an  excruciating  pain,  and  in  which  the  pain  subsides 
on  the  perfect  cutting  of  that  additional  tooth,  is  called  Khali* 
vardhana.  A  large  swelling  occurring  about  the  gums, 
attended  with  pain  and  a  burning  sensation,  is  called  Danta« 
Vidradbi  (abscess  of  the  gums),  which,  when  lanced  off,  s#»o- 
tes  blood  and  pus.  A  large  and  extremely  painful  swelling 
occurring  about  the  posterior  side  of  the  last  molar  tooth 
is  called  AdhimAntaka.  This  disease  is  due  to  the  action  of 
the  deranged  Kaphah  and  is  marked  by  a  copious  salivation. 
The  sinus  of  the  gums  developes  the  same  characteristic 
features  as  the  five  kinds  of  ordinary  sinuses. 

Now  hear  me,  O  child  discourse  on  the  Nidinam  of  diseases 
that  affect  the  teeth.  The  disease  in  which  a  bursting  pain  b 
felt  in  the  bodies  of  the  teeth,  is  called  D&lana«  which  is  due  to 
the  action  of  the  deranged  Viyu.  The  disease  in  which  black 
holes  are  made  into  the  teeth,  which  become  loose,  and  in 
which  an  extremely  painful  inflammation  occurs  about  their 
roots,  which  is  aggravated  by  an  exposure  to  air,  is  called  Krimi 
Dantaka.  The  disease  in  which  the  face  is  distorted  and  the 
teeth  are  broken  is  called  Bhanjanai    This  diseaie  is  due  to 


51 8  GARUOA  PUR  AN  AM. 

the  action  of  the  deranged  Kaphah  and  V4yu.  The  disease 
in  which  the  teeth  become  incapable  of  bearing  the  least 
\^ind  ot  the  touch  of  any  dry,  cold  or  acid  substance  !is  called 
Dantaharsha  (tooth-edge),  of  which  the  deranged  Viyu  and 
Pittam  act  as  the  exciting  factors.  •  The  disease  in  which  the 
deranged  Viyu,  by  taking  recourse  to  the  teeth,  make  them 
jagged  and  uneven  is  called  Karila,  which  should  be  regard- 
ed as  incurable.  Deposits  of  refuge  (calcareous)  matter  on  the 
teeth,  dried  up  and  hardened  through  the  action  of  the  Viyu 
and  Pittam^  become  crystalised  like  sugar.  These  Crystals  are 
called  Danta-Sharkar&s.  When  these  crystalised|  deposits 
are  extracted  they  invariably  destroy  the '.teeth.  This^disease 
is  called  Kapilika  from  the  resemblance  of  the  cracked  de- 
posits with  bits  of  skeletal  bones  (Kap&lu),  The  disease  in 
which  the  teeth,  burned  through  the  action  of  the  deranged 
Pittam  and  blood,  assume  a  black  or  blue  colour,  is  called 
Shy&va-Dantaka. 

Now  hear  me  discourse  on  the  Nidinam  of  Mukha-Rogam 
which  invades  the  tongue.  In  diseases  of  the  tongue  due  to 
the'  action  of  the  deranged  Viyu,  the  tongue  is  cracked  ami 
covered  over  with  a  greenish  deposit,  resembling  the  paiste  of 
S'aka  leaves.  In  diseases  of  the  tongue,  due  to  the  actibn  of 
the  deranged  Pittam,  the  tongue  becomes  studded  over  with 
yellowish  or  red-coloured  papillae  attended  with  a  burning 
sensation  in  its  body.  In  diseases  of  the  tongue,  due  to^ithe 
actionof  the  deranged  Kaphah  the  tongue  becomes  heavy 
and  is  covered  over  -Arith  a  large  number  of  fleshy  growths 
(papillae)  resembling  the  throns  of  a  Sh&lmali  tree.  A  deep 
swelling,  occurring  on  the  lower  side  of,  and  paralysing 
the  tongue,  is  called  Alasa,  which  is  due  to  the  action 
of  the  deranged  Kaphah  and  blood.  A  swelling,  resemblmg 
the  tip  of  a  tongue  in  shape,  and  occurring  about  the  root  of 
the  tongue,  so  as  to  raise  it  up,  is  called  Upajihva;  THis 
.  disease  is  due  to*  the  action  of  the  deranged  Kaphah  and 


GARUOA  PURANAM.  $^9 

blood,  and  is  attended  with  profuse  salivation  and  a  burning 
sensation  in  the  inside  of  the  tongue. 

Npw  hear  n\e  (li^cours^  on  the  Nidinam  of  diseases  tbat 
affect  (he  palate.  An  extren^^Iy  large  and  elongated  swellingi 
due  to  the  action  of  the  df^ranged  Kaphab  and  blood,  and 
occurring  about  the  root  of  the  palate  is  called  Kantha- 
Sunthi.  The  swelling  assumes  the  shape  of  an  inflated 
bladder,  and  tliirst,  cough,  and  dyspnoea  are  found  to  super- 
yep^.  A  thick  swelling  occurring  at  the  root  of  the  palatCi 
attended  with  burning  and  suppuration,  b  called  Tundakeri 
by  the  wise.  A  swelling  of  the  palate  due  to  the  action  of 
the  vitiated  blood  is  called  Dhrushuna.  It  is  of  slow  growth 
and  is  attended  with  fever  and  an  extreme  pain.  A  swellingi 
due  to  the  action  of  the  deranged  Kaphah  and  occurring 
about  the  palate,  raised  like  the  back  of  a  tortoise,  is  called 
Kachchhapa.  This  swelling  is  very  slow  in  its  growth.  A 
circular  swelling  at  the  palate,  characterised  by  all  the  speci« 
fie  features  of  a  blood-tumour  is  called  Tllvarvuda.  Painless 
condylomatous  growths,  brought  about  through  the  agency  of 
the  deranged  Kaphah,  are  called  Minsa-Sangh&ta.  A  jujube 
like  fixed  growth  at  the  palate,  unattended  with  pain,  b  called 
T&Iupupputa.  In  the  disease  known  as  Taluplk  the  palate 
i^  cracked,  a  dry  parchifying  (arid)  sensation  is  ezperien* 
ccd  therein,  dyspncea  is  present  through  tbe  agency  of 
the  deranged  Viyu,  and  the  deranged  Pittam  inducer 
suppuration. 

Now  hear  me  discourse,  O  child,  on  the  Nidinam  ol 
diseases  peculiar  to  the  throat.  The  deranged  Viyo  and 
Pittam,  by  lying  incarcerated  in  the  throat,  vitiates  the  local 
flesh  and  blood,  and  gives  rise  to  membranous  growths,  which 
resemble  paddy  sprouts  in  shape  and  produce  constrictioo 
(choking)  of  the  passage  of  the  throat,  which  results  in  death* 
This  disease  is  called  Rohini.  The  type  of  Rohini  in  which  the 
entire  tongue  becomes  numbed  and  extremely  painful,  and  in 
which  membranous  growths,  obstructing  tbe  passage  of  the 


520  GARUDA  PURANAII. 

throati  are  formed^  attended  mth  the  specific  symptoms  of  thtf 
deranged  and  aggravated  Viyu,  should  be   regarded  a3  be» 
longing  to  the  VAtaja  type.     In  the   Pittaja  type  of  Rohini 
the  membranous  growths  are   rapid   in   their  •  formation   and 
speedily   suppurate.     Fever  becomes   intense  and  symptoms 
peculiar  to  the  deranged  Pittam  are  found  to  supervene.     In 
the  Kaphaja  type  of  Rohini,  the  membranous  growth  are  fixed 
and  do   not  obstruct  the  passage  of  the  throat  (larynx).    The 
type  due   to   the   concerted  action   of   the "  deranged   V4yu> 
Pittam   and   Kaphah   should  be    regarded  as  incurable  in  as 
much  as  suppuration   sets  in  in  the  deeper  strata  of  the  mem- 
branous growths  in  this  type.     In  the  type  due  to  the  vitiation 
of  blood,  the  membranous  growths  become  studded  with  crops 
of  red  pustules  and  prove  amenable   to   treatment,  the  other 
characteristics  of  this  type  being  common   with  those   of  the 
Pittaja   class.     A   fixed  nodular   growth  in  the  throat,  to  the 
size  of  a^ jujube-stone,  brought  about  through  the  action  of  the 
deranged  Kaphah   is   called    Kantha   ShAluka.     The  patient 
in  this  disease  feels  as  if  his  throat  has  been  studded  with  the 
bristles  of  a   S'uka   insect   or  thorns   have   pricked  into  it. 
The  growth  is  rough  to  the  touch  and  should  be  removed  only 
with  the  knife.     A  swelling  of  the   shape   of   the   tip  of  the 
tongue,  streaked  with  blood,  is  called  Adhijihva.  This  disease 
is  attributed   to   the   action   of  the  deranged  Kaphah,  and  a 
patient  suffering  from  Adhijihva  should  be  abandoned  as  soon 
as  suppuration  would  be  found  to  have  been  established  in  the 
swelling.     A  circular  (ring-like)  elevated  swelling  around  the 
passage   of  the   throat,   threatening    to  constrict  the  orifice 
of   the  ocsophagns,  is   called   Valaya.      This   disease  b  in* 
curable  and  a  patient  suffering  from  Valaya  should  be  given 
up   as   lost   from  its  very  out-set.     A  swelling  caused  by  the 
deranged   VAyu   and   Kaphah   in   the   throat,   and  which   i^ 
attended   with   pain  and  dyspnoea,  is  called  Val^sha.     Expert 
physicians  stand  in  dread  of  this  disease,  and  pronounce  it  in- 
curable.    A  raised  and  circular  swelling  in  the  throat  caused 


fSAflUDA  PURANAlf.  ^H 

hy  the  deranged  Kaphah  and  blood  if  ciUed  Ekifrind^  The 
swelling  but  ncarcely  Suppurates  and  is  felt  4  little  soft  to  the 
touch,  itchtn<  and  burning  sensations  b  tiw  iweUiog  being: 
the  further  characteristics  of  this  disease. 

A  thick,  sttck-like  growth  in  the  throat,  stndded  orer  with 
fleshy  papillae  and  attended  with  diverse  kbds  of  paioi  is 
tailed  Shataghni.  This  disease  b  attributed  to  the  concerted 
action  of  the  deranged  Vlyu.  Pittam  and  Kaphah,  and  invari* 
ably  proves  fatal.  A  fixed  growth  in  the  throat  to  the  site  of 
an  Amalaka  seed,  brought  about  through  the  agency  of  the 
deranged  Kaphah  and  blood,  is  called  Shiliyu.  Thb  disease 
in  which  the  patient  thinks  that  a  morsel  of  food  lies  stock 
into  the  throat  is  a  purely  surgical  one.  An  extensive  swell- 
inf^.  covering  the  entire  passage  of  the  throat  and  charac^ 
tensed  by  an  uniform  pain  all  through  its  imnde,  b  called 
Gala- Vidradhi.  This  disease  b  due  to  the  concerted  actbn  of 
the  deranged  Vlyu  etc.  An  extensive  swelling  b  the  throaty 
due  to  the  action  of  the  deranged  Kaphahi  :which  obstmcte 
the  deglutition  of  food  and  wateri  and  closes  the  orifice  of  the 
larynx,  is  called  Galaugha.  This  disease  b  always  attended 
with  high  fever.  The  disease  in  Which  the  patient,  with  A 
parched  throat  and  mouth,  suffers  from  difficult  breatliin|f 
owing  to  the  choking  of  the  bronchial  tubes  with  nucoiii 
and  which  is  further  characterised  by  epileptic  fits  and  lMtfte« 
ness  is  called  Svaraghna.  An  extremely  pendent  (Minfal 
swelling  with  membranous  offshoots,  whbh  gradually  tends  to 
close  the  passage  of  the  throat,  b  called  MAnsatAna.  Thb 
disease  is  brought  about  through  the  concerted  action  of  the 
deranged  Vlyu,  Pittam  and  Kaphah  and  invariably  ends  Sm 
death.  An  extensive  copper-coloured  swelling  b  the  threat 
and  mouth  attended  with  an  aching  pain  and  a  Intmtng  sense* 
tion,  and  in  which  the  flesh  of  the  affected  part  b  foond-  to 
slouf^h  off,  is  called  Vidlri.  This  disease  is  attributed  to  the 
deranged  Pittam  and  affects  the  same  side  of  the  throat  ee 
which  the  patient  usually  lies. 
66 


522  GARUDA  PURANAM. 

Now   I   shall  describe  the  Nidinam  of  diseases  that  aifect 

the  entire  cavity  of   the   mouth  (Sarvasara).     In  the   VAtaja 

type  of  Sarvasara  Mukha-Roga  (stomatitis)  pustules  attended 

with  an  aching  pain  appear  all  over  the  cavity  of  the  mouth. 

In  the   Pittaja  type  of  this  disease  red  or  yellowish  pustules 

are  found  to  crop  up  over  the  entire  lining  membrane  of  the 

mouth  in   which  a  burning  sensation  is  also  felt,  while  in  the 

Kaphaja  type  painless,  itching  pustules  appear  on   the   lining 

membrane  of  the  mouth.     The  type  of  Ostha-prap&ka  due  to 

the  action  of  the  vitiated  flesh  and  blood  as  well   a^   the  one 

due  to  the  concerted  action  of  the  deranged  Vlyu,  Pittam  and 

Kaphah,  should  be  given  up  as  incurable.     Of  diseases  of  the 

gums,  sinuses,  due  to  the   concerted  action  of  the  deranged 

VAyu,  Pittam  and  Kaphah  should  be  pronounced  incurable;  of 

diseases  affecting  the  teeth   those   known   as   Shaushtra  and 

Bhanjana  should  be   regarded   as   incurable.     Of   diseases  of 

the    throat    Svaraghna,    Val&sa,   Vrinda,   Shataghni,   Vidlrt 

and    Rohini  should  be  regarded  as  incurable.    Of  diseases  of 

the  tongue  Val&sha  and  T&lvArvuda  should  be  regarded  a» 

Incurable. 


ro:- 


CHAPTER    CLXIX. 


Now  hear  me,  O  Sushruta,  discourse  on  the  Nidinam  of 
Karnaroga  (diseases  of  the  ear).  The  deranged  Viyu,  hj 
coursing  through  the  vessels  of  the  ears,  produces  an  ex- 
tremely aching  sensation  therein  which  is  called  Karna-shuU 
(()tal|{u).  The  vessels  in  their  turn  are  choked  up  by  the 
morbilic  principles  (doshas)  in  thin  disease  when  the  deranged 
VAyu  lies  incarcerated  in  the  ducts  of  the  ears.  The  patient 
hears  a  variety  of  sounds   such   as   of   drums,   trumpets,  ttCt 


GARUDA   PURANAM.  523 

When  the  deranged  V4yu  affects  the  sound-carrying  nerves  of 
the  ears,  deafness  is  the  result  in  as  niuch  as  they  are 
choked  up  with  the  deranged  Kaphah.  The  deranged  Viyu 
in  conjunction  with  the  deranged  Pittam  produces  a  flute« 
like  sound  in  the  ears.  This  disease  is  called  Karna-ksheda. 
The  disease  in  which  on  account  of  a  hurt  or  injury  to,  or 
through  the  effect  of  long  keeping  the  head  immersed  in 
water,  or  through  the  suppuration  of  a  (local)  abscess,  pus  is 
discharged  from  the  ears,  is  called  Karna-p&ka. 

The  deranged  local  V&yu  in  conjunction  with  the  de- 
ranged Kaphah  produces  an  itching  sensation  in  the  ducts 
of  the  ears  which  is  called  Karna-kandu.  The  deranged 
Kaphah,  dried  up  by  the  heat  of  the  Pittam,  is  transformed 
into  a  waxy  substance  called  Karna-Guthakam.  The  same 
waxy  substance,  when  melted,  enters  into  the  cavities  of  the 
mouth  and  nostrils  and  gives  rise  to  a  disease  which  is 
called  Karna-Pratin4ha,  which  is  characterised  by  an  aching 
sensation  in  the  half  of  the  body.  The  disease  in  which 
parasites  or  vermins,  exist  or  germinate  in  the  ducts  of  the 
ears  is  called  Krimi-karnaka  by  the  wise.  Insects  and 
Shatapadis  by  entering  into  the  cavities  of  the  ears  produce 
a  buzzing  sound  and  pain  therein.  An  extremely  aching 
pain  is  felt  when  the  insect  moves  about  in  the  ear,  which 
subsides  when  the  insect  lies  still  and  quiet.  Abscesses  may 
also  grow  in  the  ears  through  the  eflects  of  blows  or 
injuries,  or  through  the  agency  of  any  of  the  deranged  morbific 
principles,  secreting  a  reddish  or  yellowish  coloured  discharge 
accompanied  by  a  burning,  sucking  sensation.  The  patient 
feels  as  if  fumes  are  escaping  out  of  the  affected  ear-duct. 
The  waxy  deposit  in  the  ears  melted  through  the  agency  of 
the  aggravated  Pittam  tends  to  set  up  a  flow  of  pus  from  the 
ducts  of  the  ears.  Similar  secretions  from  inflammed  ear* 
ducts  may  be  established  as  a  consequence  of  a  bursting 
abscess.  The  disease  in  which  fetid  pus  is  discharged  from 
the  ears  is  called  Puti-karnam.    The  Nidinas   of  Abscesses, 


534  QARUDA    PURANAM 

luemorrhoidsi  Arvuds  or  other  pappilatous  growths  in  tha 
ear-ducts  are  same  as  those  described  under  their  respectivo 
general  heads, 

In  the  V&taja  type  of  the  disease  of  the  ears,  the  patient 
hears  a  variety  of  sounds  in  his  ears  which  become  extremely 
painful.  The'*^wa3(y  deposits  in  the  ears  are  dried  up  and  a 
thin  fluid  is  discharged  from  the  ears,  with  loss  of  the  faculty 
of  bearing.  In  the  Pittaja  type  of  ear-disease  red  coloured 
swellings  attended  with  a  burning  sensation  crop  up  in  the 
ears,  which  are  found  to  discharge  a  fetid  yellow  coloured  pus. 
In  the  Kaphaja  type  of  this  disease,  the  ears  lose  the  faculty 
of  correctly  locating  the  sound  or  to  catch  it  correctly,  ao 
itching  sensation  is  experienced  and  hard  swellings  appear 
in  the  ears,  which'*'discharge  a  white  glossy  fluid,  attended 
with  a  slight  pain.  In  the  Sinnipitika  type,  the  specific 
symptoms]  of  all  the  several  types  of  ear-diseases  (Otalgia) 
enumerated  above  conjointly  manifest  themselves,  and  the 
predominant  morbific  principle  (Dosha)  in  these  cases 
impart  its  peculiar  colour  to  the  secretion,  and  tends  to 
(letermine  its  nature  as  well. 

Swelling  and  inflammation  of  the  soft  appendages  of  the 
ears  (ear-lobes)  brought  about  in  consequence  of  an  attempt 
at  getting  them  elongated,  and  which  burst  out  and  assume  a 
blackish  (bluish)  colour,  should  be  attributed  to  the  action  of 
the  deranged  and  aggravated  V4yu  of  the  locality.  The  disease 
is  called  Paripolaka.  A  red  or  reddish  brown  swelling  of  the 
ear-lobes,  brought  about  through  actions  of  the  Doshas  in  the 
part,  or  through  the  effect  of  wearing  heavy  ear-ornaments 
attended  with  a  burning  sensation  and  suppuration  and  pain 
is  called  UpapAka.  This  disease  is  attributed  to  the  action 
of  the  enraged  blood  and  Pittam  of  the  locality.  A  slightly 
painful  swelling  occurring  about  the  lobulus  through  the  eflect 
of  forcibly  drawing  it,  attended  with  an  itching  sensation 
and  a  little  numbness  is  called  Unmathaka.  This  disease  is 
attributed   to  the  action  of  the  deranged  V&yu  and  Kaphah  of 


yl    » '■ 


QARUOA  PUIUNAII.  S^5 


the  locality.  A  swelling  of  the  eariobee  atteniled  wkh  ma 
itching,  burning  sensation  and  pain  in  consequence  of  their 
perforation^  or  of  their  being  violently  pulled  or  attempted  to 
be  elongated  is  called  Duhkhavardhaaam,  which  should  be 
attributed  to  the  concerted  action  of  the  three  morbific  princi* 
pies  of  the  body  (Sinnip&tika). 

Parasites  (krimiX  offspring  of  the  deranged  Kaphah  and- 
vitiated  blood,  give  rise  to  swellings  about  tlie  earJobes  %U 
tended  with  pain  and  itching,  burning  sensations*  Theaa 
pustular  eruptions,  engendered  {through  the  action  of  the 
deranged  Kaphah  and  vitiated  blood  are  gradually  fouad 
to  spread  over  and  invade  the  concha  and  lobes  of  the  ears* 
This  disease  is  caUed  ParichL 


CHAPTBR  CLXX. 


Now  hear  me,  O  Sushruta»  discourse  on  the  Nidinam  of 
the  dbeases  of  the  nose.  In  the  dbease  known  as  Rnasa  or 
Apinasa  the  nostrils  (passages  of  the  nose)  seem  to  be  stuffed 
with  the  Vlyu-dried  Kaphah,  and  the  patient  complains  of 
warm  vapours  escaping  out  of  his  nostrils.  The  faculties 
of  smell  and  taste  are  aflfected  in  this  disease,  iriiich,  like 
nasal  catarrh  (Pratisyiya)  should  be  attributed  to  the  action  of 
the  deranged  Viyu  and  Kaphah.  The  disease  in  which  the 
Viyu  aggravated  through  the  several  actions  of  the  Pittami 
Kaphah  and  blood,  and  finding  lodgment  in  the  larynx  and 
the  root  of  the  palate,  is  emitted  with  a  fetid  smell  through 
the  nostrils  is  called  Putinasyam  (fetid-nose)  by  the  wise. 
The  disease  in  which  the  deranged  Pittam,  lodged  in  the  nose, 
gives  rise  to  inflammation  and  crops  of  pustular  eruptions  in 
the  nostrils,  or^tin^which  the  nostrils  alternately  becom  ediy 


5^6  QARUDA   PURANAM. 

and  moist  (with  a  mucous  discharge)  is  called  N&s&pika.  The 
disease  in  which  blood-mixed  pus  is  discharged  from  the  nos* 
trils  through  actions  of  the  morbific  principles  of  the  body,  or 
through  the  effect  of  any  blow  or  injury  on  the  forehead,  ii 
called  Puya-raktam.  The  disease  in  which  the  deranged 
and  aggravated  V&yu,  by  taking  recourse  to  the  Sring&taka 
Marma  in  the  nose,  is  expelled  with  mucous  through  the 
nostrils,  is  called  Kshavathu  (sneezing).  Ingestion  of 
irritating  articles  of  fare  (such  as  mustard,  etc.,)  smell 
of  any  strong-smelling  or  irritating  substance,  looking  at 
the  sun,  tickling  of  the  septum  of  the  nostrils  with  a 
thread,  etc.,  are  the  factors  which  may  likewise  produce 
sneezing.  The  disease  in  which  thick  mucous,  previously 
accumulated  in  the  head,  is  liquefied  and  acquires  a  saline 
taste  on  account  of  being  exposed  to  the  heat  of  the  deranged 
Pittam,  and  is  emitted  through  the  nostrils,  is  called  Bhran- 
sakam.  In  the  disease  known  as  Diptam  the  patient  com- 
plains  of  an  intolerable  burning  sensation  in  the  nose  and 
thinks  as  if  hot  fumes  are  escaping  out  of  his  nostrils.  The 
disease  in  which  the  deranged  V4yu  and  Kaphah  tend  to 
choke  up  the  passages  of  the  nostrils,  is  called  Pratinaha. 
The  disease  in  which  a  thick  or  thin,  white  or  yellow  mucous 
is  discharged  from  the  nostrils,  is  called  Nis&sr&va  (fluent 
coryza).  The  disease  in  which  the  natural  moisture  of  the 
mucous  membrane  of  the  passages  of  the  nose,  absorbed 
through  the  action  of  the  deranged  Viyu,  and  heated  (parchi* 
fied)  through  the  action  of  the  deranged  Pittam,  produces 
difficulty  of  breathing  is  called  N&sa-S'osa.  In  the  acute  or 
immature  stage  of  Pinasam  (nasal  catarrh)  the  patient  suffers 
from  heaviness  of  the  head  and  feels  a  repugnance  for  all 
kinds  of  food.  The  voice  becomes  weak,  and  the  discharge 
(from  the  nostrils)  thin  and  constant.  The  mature  stage  of 
the  disease  is  marked  by  all  these  symptoms  with  the  excep- 
tion  that  sound  becomes  clear  and  pronounciation  of  words 
more  distinct,  and  the  mucous  discharges  from  the  nostrils  are 


GARUDA   P'JRANAM.  5^7 

thickened  and  remain  stuck  to  the  wallatof  the  nostrils.  The 
disease  known  as  Pratis'y&ya  admits  of  being  grouped  under 
two  heads  such  as  Sadya  (brought  on  the  very  day  the  ez« 
citing  factors  are  present)  and  that  which  is  brought  on  after 
the  accumulation  and  aggravation  of  the  morbific  principles 
lying  at  the  root  of  the  disease.  Voluntary  repression  of 
any  natural  urging  of  the  body  and  indigeationi  vapours  and 
particles  of  dust  getting  into  the  nostrils,  excessive  talking 
or  irascibility,  unnatural  seasons,  night-keeping,  day-sleepi 
use  of  extremely  cold  water,  exposure  to  frost  or  mist, 
coition,  weeping,  and  any  thing,  that  engenders  heat  in  the 
head,  are  the  factors  which  tend  to  thicken  the  mucous  in 
tlie  head.  The  V4yu,  enraged  and  aggravated  in  consequencei 
instantaneously  brings  on  Sadya  Pratis'y&ya. 

The  different  morbific  principles  of  the  body,  graduallj 
accumulating  in  the  head,  and  by  being  aggravated  by  their 
respective  exciting  factors,  bring  on  the  second  form  of 
Prastis'yiya.  Sneezing,  heaviness  of,  or  a  numbed  feeling 
in,  the  head,  aching  of  the  limbs,  horripilation,  feeling  as  if 
hot  fumes  escaping  out  of  the  nostrils,  burning  in  the  palate, 
lachrymation  and  running  at  the  eyes  are  the  symptoms  which 
mark  the  premonitory  stage  of  this  disease.  In  the  VAtaja 
type  of  Pratis'yiya,  the  nostrils  seem  choked  or  stuffed  and 
a  discharge  of  mucous  flows  out  from  the  nostrils,  the  lips, 
palate  and  throat  seem  dry  or  parched,  a  pricking  pain  is  felt 
in  the  regions  of  the  temples,  sneezing  becomes  constant  and 
the  voice  hoarse  or  week,  and  a  vapid  taste  is  felt  in  the  mouth. 
In  the  Pittaja  type  of  Pratis'y&ya  a  flow  of  hot  or  yellowish 
mucous  is  discharged  from  the  nostrils,  the  complexion 
becomes  pale  and  sallow,  the  patient  begins  to  lose  flesh  and 
complains  of  heat  in  the  body  and  feels  as  if  hot  fumes  are 
escaping  out  of  his  nostrils.  In  the  Kaphaja  type  of 
Pratis'yAya  there  is  a  profuse  discharge  of  grey  mucous  from 
the  nostrils.  The  eyes  and  complexion  of  the  patient  be* 
come   white.    There   is  a  tight  feeling  around  the  head  and 


iii  OARUOA  t^URANAMi 

the  patient  complains  of  an  itching  sensation  in  the  lips  ana 
throat,  and  about  the  palate. 

Cases  of  Pratis'y4ya,  whether  mature  (Pakka)  or  immature 
(Apakka)i  which  know  many  relapses  after  being  spontane- 
ously subsided,  and  in  which  the  specific  symptoms  of  the 
three  several  Doshas  manifest  themselves  in  unison,  should 
be  regarded  as  of  a  S&nnip&tika  origin.  The  type  of 
Pratis'yiya  in  which  there  is  a  fetid  smell  in  the  breath  and 
the  patient  loses  the  faculty  of  smell,  and  in  which  the 
apertures  of  the  nose  seem  dry  or  moist,  stuffed  or  dilated 
at  intervals,  is  called  Dushta  (bad)  Pratis'y&ya  (catarrh). 
Cases  of  this  type  of  nasal  catarrh  are  extremely  hard  to 
cure.  In  the  type  known  asRakta-Pratis'yiya  the  nose  bleeds, 
the  eyes  assume  a  bloody  or  blood-shot  aspect,  the  breath 
exhales  a  fetid  smell,  the  faculty  of  smell  is  lost  or  impaired, 
and  the  patient  suffers  from  a  pain  about  the  chest.  Neglec« 
ted  or  not  proprerly  rentedied  at  the  outset,  all  cases  of 
nasal  catarrh  may  run  into  those  of  Dushta  Pratis'yiya  type, 
which  are  extremely  hard  to  cure,  or  prove  irremedible  ii^ 
certain  instances.  Small  parasites  are  found  to  germinate 
in  the  mucous  discharge  in  Dushta  Pratis'yiya  (Rakta-^ 
Pratis'yiya  according  to  others)  which  serve  to  produce 
symptoms  which  ordinarily  characterise  cases  of  S'irorogat 
(diseases  of  the  head,  Cephalagia).  Discharges  of  thick 
mucous  which  are  the  specific  features  of  chronic  cases 
of  Pratis'yiya  may  bring  on  blindness,  deafness,  loss  o( 
smell,  impairment  of  the  digestive  faculty,  cough,  and  a 
host  of  other  diseases  of  the  eyes.  Seven  forms  of  tumours,- 
four  kinds  of  oedematous  swellings,-  four  kinds  of  polypous 
growths  and  four  types  of  Haemorrhage  (Rakta  Pittam)  are 
found  to  invade  the  nose  in  addition  to  diseases  described 
above. 


CHAPTER  CLXXI. 


Now  hear   me,  O  Sushruta,   discourse  on   the   Nidinam  of 
the   diseases   of    the   eye-*.     Plunging  into   water   when   the 
boHy  i^   extremely   hcaied,   straining  of  the  eyes  to  observe 
bi)jrcts  which  are  extremely  small,  or  remote,  excessive  sleep 
Dr   wakefulness,   injudicious  emesis,   suppression  of  urgings 
tt) wards  vomiting,  panicles   of  dust  or  beads   of  perspiration 
dropping   into   the  eyes,  or  exposure  of  the  ey^s  to  dust  and 
glare^    ingestion    of   large   quantities   of   liquid   food   in   the 
night,   voluntary   suppression   of    urgings  towards   urination 
or  defecation,  continuous  weeping,  indulgence  in  grief,  or   ia 
anger,  irascibility,   injury  to  the  head,$excessive  use  of  wine, 
contrary  J  Seasons,  over-fatiguing  physical   labour,  sexual  ex- 
cesses,  and  looking  through  mists  or  vapours  are   the   factors 
which  ^tend   to   derange    the  local  Viyu,  Pittam  and  Kaphab 
which   bring   on   a  host  of    occular  affections.     The   Vljru, 
Pittam,    Kaphah  and  blood  serve   as  the  exciting  factors  of 
the   four  several   types    of  Opthaimia  (Abhishyanda)  which 
may  be   described   as  ihe  parent  of  all  kinds  of  eye-diseases. 
An  aching,  pricking  pain  in  the  eyes,  horripilation,  dryness  and 
a  sense   of  irritation   in   the   eyes,  heat  in  the  head  and  flow- 
ing of  cold  tears  are  the  symptoms   which   mark   the  Vitaja 

type  of  Abhishyanda.    Burning  and  inflammation  of  the  eyes, 

* 

relief  after  cold  contact,  feeling  as  if  hot  fumes  escaping 
out  of  the  eyes,  yellowness  of  the  conjunctiva  and  flow  of 
hot  tears  are  the  symptoms  which  mark  the  Httaja  type  of 
Abhishyanda.  Relief  after  warm  contact,  heaviness  and 
swelling  of  the  eyes,  profuse  deposit  of  sticky  mucous  in  the 
corners  of,  and  an  itching  sensation  in,  the  eyes,  and  constant 
lachrymation  are  the  symptoms  which  mark  the  Kapbaja  type 
of  Abhishyanda.     Flow  of  copper-coloured  tears  from  the 

67 


530  Garuda  puranam. 

eyes,  redness  of  the  conjunctiva,  appearance  of  red  veinsf 
upon  sclerotic,  as  well  as  symptoms  which  mark  the  Pittaja 
type  of  Abhishyanda  manifest  themselves  in  the  type  due  to 
the  action  of  the  enraged  and  vitiated  blood  of  the  locality. 

Cases    (»f    Abhishyanda,    aggravated    by    the    aforesaid 
causes,  and  not  properly  cared  for  and  remedied,  soon  run  into 
those  of  Adhimantha  (conjunctivitis)    of  which  an  excruciat- 
innr  pnin  in  :hr  cytts  forms  the  chief  characteristic.     The  eyes 
see?m    as    if  they   are   beinjr  thrashed  and  plucked  out ;  and 
half  of  the  hrad   serms   as   if  being   hammered.     These  are 
the   si/x'ciiic:   fratares   of   Adhimantha.     A  case    of  Kaphaja 
Adhimantlui   destroys   the   eye-sight   within  seven  days.     In 
a   case   of  RnUtaja  Adhimantha  the  sight  is  destroyed  within 
(ivo  n lights.     In  a   case    of  V&taja   Adhimantha   the   sight  is 
drstroyed     within    six   nights,     while    in   a  case   of    Pittaja 
Adhimantha   the    eye-siglit    may   be   destroyed    on   the  very 
day  of  the  attack,  if  the  regimen  of  diet   and  conduct   is  not 
properly   observed.     Diring   the   immature   (acute)  stage  of 
Adhimantha   the    redness,    swelling,   and  aching  pain  in  th« 
eves  continue  unabated.     The  pricking  sensation  as   well  as 
irritation    in    the   eyes  remain  undiminished  and  lachrymation 
is  markedly  profuse.     During  the  mature  (Pikkd)   stage,  the 
inflammation,  pain,   and   itching   sensation   in    the   eyes  are 
diminished,    lachrymation    is. arrested  and  the  eyes  are  found 
to  resume  their  natural  colour.    The  disease  in  which  the  eyes 
are    inflammated  and  assume  the  colour   of  ripe    Auduntvara 
fruits,  attended  with  heat,  lachrymation,  and  an  itching  sensa- 
tion  in  their  inside  is   called  Netrapikah,   which  is   due  to 
Kaphaiv.  The  disease  in  which  the  enraged  VAyu,  by  taking  re- 
course to  the  vessels  of  the  weak  or  impaired  eyes,  withers  thenf 
up  like  withered    lotus-flowers,    and   destroys   the   eye-sight, 
is  called   Hatadhimantha,    which    should  be    regarded  as    in- 
curable.    Th(*    disease    in    which  the  enraged  and  aggravated 
V.iyu  .ilternately  gives  rise  to  diverse  kinds  of  intolerable  pain 
in  the  eyes  and  about  the  eye-brows   is   called   Vdtaparydya. 


GARUOA   PUR\NAM.  531 

The  disease  in  which  the  eye-lids  remain  closed  and  a 
burning  sensation  is  felt  in  the  eyes  and  the  vision  becomes 
cloudy,  and  in  which  th^  patient  feels  an  excruciating  pain 
in  opening  tlie  eye-lids  is  called  S*ushk<1kshi.p;lka.  Tiie 
disease  in  which  the  enraged  and  aggravatcrd  Vdyu,  lying 
inparceraled  about  the  Manyi  (muscles  of  the  neck)  and  Avatu, 
gives  rise  to  extreme  pain  in  the  eyes  and  about  the  eye- 
brows is  called  Anyatovdta  by  experts  in  eye-diseases.  In 
the  disease  known  as  Amiadhyushita,  the  middle  of  the 
eyes  assume  a  bluish  hue  and  the  corners  become  red- 
coloured,  attended  with  swelling,  lachrymation,  and  a  burning 
sensation  in  their  bodies.  This  disease  is  due  to  the  enrage- 
ment  of  the  deranged  Pittam  through  the  ingestion  of  large 
quantities  of  boiled  rice.  In  the  disease  known  as  S'irotpdta 
the  vessels  (veins)  of  the  eyes  are  marked  either  by  the 
presence  or  absence  of  pain  and  become  either  copper- 
coloured  or  discoloured.  Neglected  at  the  outset  this  disease 
may  run  into  one,  known  as  S'irapraharsha,  in  which  thick 
copper-coloured  tears  are  found  to  be  discharged  from  the 
eyes  and  the  patient  becomes  incapable  of  seeing  anything. 

A  depressed  white  spot  like  the  puncture  of  a  needle, 
occurring  on  the  iris,  attended  with  pain  and  warm  dis- 
charge, is  called  Savrana  Sukta.  Such  Savrana  Suktas,  not 
occurring  too  close  to  the  pupils,  nor  in  couples,  and  unattended 
with  pain  and  discharge,  are  curable,  otherwise  they  are  in- 
curable. Non-ulcerative  opaque  spots  are  likewise  found  to 
appear  on  the  iris.  They  are  coloured  cither  like  conch- 
shells,  or  Kunda  flowers  and  resemble  thin  shreds  of  white 
clouds  in  shape.  They  are  easily  curable.  Non-ulcerative 
opaque  s{>ots,  affecting  two  or  three  successive  layers  of 
sclerotic,  should  be  regarded  as  incurable,  Bui  suih  opaque 
spots,  which  are  perforated  in  the  middle  owing  to  tlie 
bursting  of  their  centres,  or  which  are  deep  or  indented, 
or  are  covered  with  fleshy  over-growths,  or  are  covered 
with    shreds    of    red-coloured    veins    which    are    found    to 


532  GARUDA  PURANAM. 

pulsate,  or  affect  the  two  coats  of  the  sclerotic,  or  threaten 
to  'destroy  thel  eye-sight  should  be  regarded  as  incurable. 
Opaque  spots  in  the  eyes,  attended  with  hot  lachrymatioQ 
and  crops  of  pustular  eruptions  resembling  Mudga  pulse 
in  shape,  should  he  regarded  as  incurable.  The  disease 
in  which  the  entire  surface  of  the  iris  is  covered  over 
with  such  opaque  spots  is  called  Pakshapdkdtyayam.  This 
disease  should  be  attributed  to  the  concerted  action  of  the 
three  Doshas  and  regarded  as  incurable.  .  Reddish,  fatty 
growths  covering  the  entire  surface  of  the  iris,  like  dry  ezn 
crements  of  goats,  and  attended  with  extreme  pain,  and  a  thicks 
shiny,  copper-polourec}  discharge,  is  called  Ajakajitam.  Tbia 
disease  has  its  seat  in  the  third  coat  of  the  sclerotic.  Objects 
appear  dim  when  the  morbific  principles  lie  incarcerated  about 
the  pupils.  Optical  illusions  result  from  the  incarceratioa 
of  the  morbific  principles  in  the  second  coat  of  the  sclerotic, 
Moats  in  the  sun-beam,  halo  round  the  sun,  and  insects^  images 
are  seen  to  fly  before  the  eyes  when  the  second  coat  of  the 
sclerotic  is  thus  affected.  Things  remote  appear  near,  and 
things  near  appear  remote,  and  it  becomes  impossible  for  a 
person,  thus  ^afflicted,  to.  thread  a  needle.  The  patient  loses 
the  faculty  of  seeing  downward  although  having  the  capacity 
of  observing  anything  situated  higher  up,  when  the  Doshas 
lie  incarcerated  in  the  third  coat  of  the  sclerotic.  Even  large 
objects ''appear  ii^distinct  as  if  enshrouded  in  a  sheet,,  and 
features  of  persons  around  seem  distorted  (lit.  nose-less, 
ear-less'f  etc.).  Each  of  these  morbific  principles,  thus  incar- 
cerated in  the  third  coat  of  sclerotic  imparts  its  characteristic 
tint  to^the  object  of  vision.  The  patient  fails  to  catch  the 
vision  of  a  near  object  when  the  morbific  principle  is  lodged^ 
in  the^lower  parts  of  the  pupils,  while  the  remote  objects  re- 
main invisible  when  the  morbific  principle  is  lodged  in  the 
upper  part  of^the  eyes.  The  patient  cannot  see  objects  that 
are  at  his  sides  when  the  Doshas  are  lodged  in  the  sides  of 
the  pupilj  while  he  can  not  catch  the  vision  of  any  object  at  all 


GARUDA  PURANAM.  S33 

when  the  morbific  principles  extend  over  the  whole  of  the 
pupil.  Bifurcated  images  are  seen  when  the  Doshas  in 
the  pupils  lie  cleft  in  twain,  while  multiple  images  aro 
perceived  when  the  Doshas  lie  multifariously  divided  in  the 
pupil.  The  morbific  principles  lodj^ed  in  the  fourth  coat 
of  the  sclerotic  get  the  denomination  of  Timira,  when  they 
tend  to  obliterate  the  vision  of  the  eyes,  which  ultimately 
destroy  the  faculty  of  sight.  At  this  stage  the  disease  is 
designated  as  Linganisha.  Effulgence  of  the  sun,  moon  and 
lightning,  and  lustres  of  gems  become  visible  to  the  patient 
£0  long  as  the  morbific  principles  do  no  reach  down  into  the 
deeper  tissues  of  the  eyes.  This  disease  is  also  known  by  the 
name  of  N4Iik4  or  Kicha. 

In  the  V&taja  form  of  Linganisha,  reddish,  cloudy  and 
distorted  images  are  seen  by  the  patient.  In  the  Pittaja 
form  of  Linganisha,  sparks  of  fire  flies,  flashes  of  lightning, 
efTulgence  of  the  stin,  and  images  of  rain^^bows  and  dancing 
peacocks  are  seen  to  flash  about  before  the  vision.  In  the 
Kaphaja  form  of  Linganisha,  small  objects  appear  thick  and 
large,  things  in  general  appear  white  and  glossy,  cloudless 
skies  appear  overcast  with  clouds,  and  the  earth  seems  as 
if  laid  under  a  sheet  of  water.  In  the  Raktaja  form  of 
Linganisha,  objects  appear  red  to  the  vision'  and  spots  of 
darkness  float  about  in  its  range,  inverted  images  of  objects 
are  seen,  and  things  appear  white,  black,  or  yellow-coloured 
to  the  eyes.  In  the  Sinnipitika  form  of  Linganisha,  bifur- 
cated, double  or  triplicate  images  of  objects  are  seen. 
Persons  appear  deformed,  or  possessed  of  additional  limbs 
or  bodily  members  to  the  eyes,  and  sparks  of  light  are  seen 
to  float  about  all  round.  The  Pittam,  deranged  in  con* 
junction  with  the  blood  which  is  the  purified  essence  of  the 
former,  brings  on  a  disease  of  vision,  which  is  called 
ParimlAyi.  The  quarters  of  the  heaven,  sparks  of  fire- 
flies, and  rays  of  the  sun  appear  yellow  to  the  vision, 
and    leaves    of    trees    appear     studded    with    particles    of 


634  GARUOA   PURANAM 

sparkling  diaimonds.  The  six  forms  of  Lingan&sha  described 
above  impart  the  characteristic  colour  of  their  exciting 
factors  (Doshas)  to  the  objects  of  vision.  In  the  V&taja 
Linganisha  the  pupils  appear  like  thick,  rosy  lenses 
x>f  glass.  Id  tl\e  disease  known  as  Pariml4yi  the  pupiU 
appear  blue  and  lustre-less.  '  The  faculty  of  sight  is  some- 
times found  to  be  restored  on  the  subsidence  of  the  deranged 
morbific  principles  ushering  in  the  disease.  The  pupils 
appear  dry,  quick  and  rose-coloured  through  the  action  of  the 
deranged  and  aggravated  VAyu ;  bluish  or  yellowish  tike 
that  of  bell  metal,  through  the  action  of  the  deranged  and 
aggravated  Pittam  ;  and  thick,  glossy,  and  white,  like  conch- 
shells,  or  Kunda  flowers,  or  shifting  water  drops  on  lotus 
petals,  through  the  action  of  the  deranged  and  aggravated 
Kaphah.  In  the  type  due  to  the  action  of  the  enraged 
blood,  the  pupils  seem  to  move  about  when  the  eyes  are 
rubbed  with  the  hands.  » 

Objects  appear  yellow  to  the  vision,  when  the  vision  is 
affected  by  the  deranged  Pittam.  The  patient  loses  the 
faculty  of  sight  during  the  day  and  regains  it  in  the  night, 
when  the  morbific  principles  lie  incarcerated  in  the  third 
coat  of  the  eyes.  This  regaining  of  the  eye-sight  is  brought 
about  through  the  subsidence  of  the  action  of  the  deranged 
Pittam  during  the  night.  To  a  person,  whose  sight  has  been 
affected  by  the  deranged  Kaphah,  every  thing  appears  white. 
A  little  of  the  morbific  principles,  lying  in  all  the  three  coats 
of  the  eyes,  produces  night-blindness.  The  patient  regains  his 
faculty  of  sight  in  the  .day  on  the  subsidence  of  the  action 
of  the  deranged  Kaphah  through  the  heat  of  the  solar  rays. 
He,  who,  through  grief,  or  through  the  effects  of  a  long 
fever,  or  of  an  injury  to  the  head,  sees  every  thing  dusky, 
is  said  to  be  a  Dhumra-darshi.  In  the  disease  known  as 
Hrasva-Jidyam  the  patient  sees  with  difficulty  during  the 
day  and  large  objects  appear  diminutive  to  the  vision.  The 
di:sease   in    which   the   sight  glows  like  that  of  an  ichneumon 


CAkUOA    PURANAm.  -iJ5 

during  the  day  in  consequence  whereof  the  patient  behold? 
things  as  multi-coloured  and  which  is  due  to  the  spreading  of 
the  morblHc  principles  all  6ver  the  pupils,  is  called  Nakul&n- 
dhyam.  The  pupils,  affected  by  the  enraged  VAyu,  become 
contracted  and  extremely  painful  in  their  inside  and  bring 
on  distortion  of  vision.  This  disease  is  called  Gambhiriki. 
The  loss  of  eye-sight  (Linganisha)  may  be  brought  about 
through  two  causes,  vu.,  Sanimitta  and  Animitta.  Derange- 
ment of  the  local  morbific  principles  through  their  respec* 
tive  aggravating  factors  or  the  e£fects  of  a  badly-handed 
conjunctivitis  may  be  included  within  the  first  named 
(Sanimitta)  cause,  while  the  sight  of  celestial  Rishis,  serpents, 
etc.,  are  included  within  the  Animitia  causes  of  tbe  loss  of 
eye-sigiit.  The  pupils  look  blue  and  sparkling  in  case? 
brought  about  through  th*  last  named*  causes. 

A  thin,  extensive,  brown  or  reddish,  screen-like  fleshy 
growth  on  the  sclerotic  is  called  Prastary&rma.  Soft^ 
whitish,  expanding,  screen-like  excrescences  of  slow  growth 
appearing  on  the  sclerotic  are  called  Suklirmas.  Soft 
fleshy  growths,  coloured  like  the  rosy  lotus-petals  and 
appearing  on  the  sclerotic  are  called  Raktirmas.  Thick, 
soft,  extensive,  fleshy  excrescences,  either  black  or  liver- 
coloured,  and  appearing  on  the  sclerotic,  are  called  Adhi- 
minsirmas.  Hard,  extensive,  non-secreting,  fleshy  screen- 
like  growths  appearing  on  the  sclerotic  are  called  Sniyavir- 
mas.  Brown  or  flesh-coloured  spots,  or  spots  coloured  like 
oyester-sheils,  appearing  on  the  sclerotic  are  called  S'uktikas. 
A  single  spot,  coloured  like  a  drop  of  hare's  blood,  and 
occurring  on  the  sclerotic,  is  called  Arjuna.  A  white  cir- 
cular, raised,  fleshy  swelling  resembling  a  patch  of  rice- 
paste  and  appearing  on  the  sclerotic  is  called  Pishtaka.  A 
Pishtaka  looks  like  a  faded  mirror.  Nets  of  hard,  red- 
coloured  veins  appearing  on  the  sclerotic,  are  called  Siri- 
jilas.  White  pustules,  appearing  on  the  part  of  the  sclerotic, 
adjacent    to  the  iris  and  covered  over  with  nets  of  veins  are 


83^  dARUDA   PURANAM. 

called  Sirdja  Pidakds.     Hard,  white  spots,   slightly   elev^fed^ 
&nd    lookinor   like    drops   of  water  and    having  the  coloiir  of 
bell-metal    are   called    Valisas.     Swellings   appearing]  about 
the    unions   of  the   pupils,   marked  by   an   aching   pain  and 
suppuration    and  discharge  of  pus,  are  called  Puydlasas.     A 
large   nodular  swelling   appearing   about   the    union   of   the 
pupil    and    iris,    attended    with    a   slight  pain  and  an  itching 
sensation,    and    which   is    found  but  to  partially  suppurate,  is 
called  Upanilha.     The  morbific  principles  by  taking   recourse 
to   the   lachrymial   sacs  of  the  eyes,   affects   the  four  places 
of  unions  in  that  organ.     This  desease  is  called    Sr&va-Roga, 
or   Netranadi,  accordiii;^  to  others.     A  swelling,  which  occurs 
about   any   of  these   places   of  union,    and  which  suppurates 
and   secrrtes   pus,    is  called  Puyasrdva.     This  desease  is  due 
to  the  concerted  action  of  the   deranged   Vdjru,    Pittam,   and 
Kaphah.    A  similar  sw-liing.  which  suppurates  and  discharges 
thick,  slimy  and  white-coloured  pus,  is  called  Slesh ma-Sri va. 
A  similaf  swelling  that  discharges  blood  is  called  Raktasdiva, 
which   is   due   to  the  action  of  the  enraged  blood.     A  similar 
discharge   of  hot,  thin,  watery,  yellow-coloured  fluid  is  called 
Pitta-Srdva.     A  thin,  circular,   copper-coloured   swelling  at-* 
tended   with   an    aching    pain    and   burning    sensation     and 
itppe;«ring   about    (he    meeting    of   the   iris   and   sclerotic   is 
called    Parvain.     Alajis   appear   about    the   same]'pflaces   of 
union,  and  their  srmptoms  have  been  described  before   (Vide, 
chapter  on  Mcha).     Parasites  aerminating  in  !he  folds  ofjthe 
eyelids   and   about   the    blending   of    the   eyelids    and  sclc 
rotic  gra'^ully  tend  to  affect  the  entire  organ  of  vision. 

Now  I  shall  discourse  on  the  Nidinam  of  diseases  that 
affect  the  eye-lids.  Tiiick.  copper-coloured  Pustules  appear- 
ing on  the  lower  lids  attended  with  an  itching  sensation,  and 
with  their  heads  pointed  inward  and  full  of  pus,  are  called 
Ucsanga  PidakAs.  These  pustules  are  attributed  to  the 
concerted  action  of  the  deranged  VAyu,  Pittam,  and  Kaphah. 
Pustules  appearing  at  the  ends  of  the  eyelids,  and  resembling 


(lARUDA  PURANAH.  53/ 

Kumbhiki  fruit  in  shape,  which  burst  and  are  agun  filled 
with  pus,  are  called  Kunibhikis.  Pustules  to  the  sise  of  red 
mustard  seeds,  which  appear  on  the  ejre-lids,  attended  with 
pain,  heaviness,  discharge  and  an  itching  sensatioui  are 
called  Pothakis.  Thick  and  rougrh  pustules  appearing  on 
the  eye-ltds,  surrounded  by  a  crop  of  small  pustules,  are  odied 
Vartma-Sharkarfts,  which  vitiate  the  eye-lids.  Pustules,  to  the 
ffize  of  Erv&ruka  seeds,  and  with  pointed  heads,  and  which 
arr  glossy  and  attended  with  a  slight  pain,  are  called  Artho* 
VHftmas.  Hard,  long,  pappilous  growths,  devoid  of  discharge 
and  occurring  within  the  eye-lids,  are  called  Sushkinhas. 
S(»ft  and  copper-coloured  pustules  occurring  within  the  eye* 
lids,  attended  with  a  burning  sensation  and  an  aching  paioi 
are  called  Anjana-nimikds.  In  the  disease  known  as  Vahula 
Vartma,  the  eye-lids  become  studded  over  with  bard  pustuleSi 
of  the  same  colour  with  the  surrounding  skin.  The  disease  io 
which  the  eye-lids  cannot  be  opened  in  consequence  of 
the  appearance  of  a  slightly  painful  and  itching  swelling 
therein,  is  called  Vartma-Vandhaka.  The  disease  in  which 
the  eye-ltds  suddenly  become  soft,  and  red  or  copper- 
coloured,  attended  with  a  little  pain  and  discharge,  b 
called  Klishta-Vartmaka.  If  a  discharge  is  set  up  in  the 
eye-lids  in  consequence  of  the  aggravation  of  the  deranged 
blood  and  Pittam,  the  disease  is  called  Vartma-Kardama. 
The  disease  in  which  the  both  sides  of  the  eye-lids  assume 
a  twany  brown  colour  and  are  attended  with  an  aching  pain 
is  called  S'yiva- Vartma.  The  disease  in  which  the  exteriors 
of  the  eye-lids  become  marked  by  a  slight  pain  and  swelling, 
and  the  interiors  are  characterised  by  a  discharge  is  called 
Praklinna- Vartma.  The  disease  in  which  the  eye-lids,  whether 
washed  or  unwashed,  become  agglutinated,  is  called  Akiinna 
Vartma.  In  the  disease  known  as  Vit&hata  Vartma  the  eyes 
are  found  to  squint  owing  to  the  looseness  of  the  unions  of  the 
eye-lids  and  sclerotic.  A  slightly  painful,  rose-coloured 
tumour  (cyst),  irregular  in  shape  and  rapid  in  its  growth,  it 
6& 


533  GaKLOA    PURANASf. 

called  Vartmlrviida.  In  the  disease  known  as  Nimeshd 
(squinting)  the  morbific  principles,  by  taking  recourse  to  the 
nerves  controlling  the  closing  of  the  eye-lids,  make  theaa 
shut  in  quick  succession. 

A  hard,  thick,  slightly  painful,  itching,  slimy  tumour, 
occurring  on  the  eye-lid,  is  called  Lagana.  The  disease  in 
which  the  deranged  VAyu,  Pittam  and  Kaphah  produce 
s^rrHingjt  on  ilic  cxLcrior  sides  of  the  eye-lids,  and  a  series 
of  perforated  sores  in  their  inside  is  called  Visa-Vartma. 
The  disea>e  in  which  the  morbific  principles,  by  taking  re- 
course to  the  eye-lids,  make  them  contracted,  is  called 
Kunchana.  I  he  disease  in  which  the  eye*lashes,  affected 
by  the  morbific  principles  of  the  body,  get  into  the  eye-lids, 
producing  irritation  of  and  swellings  on  the  iris  and  sclerotic 
is  called  Pakshakopa.  This  disease  is  of  a  Sinnip&tika  origin, 
and  falling  off  of  the  eye-lashes  forms  one  of  its  specific 
features.  The  disease,  in  which  the  deranged  Pittam, 
ensconced  in  the  eye-lids  and  sclerotic,  tends  to  destroy  the 
eye-lashes  and  produces  an  itching,  burning  sensation  in  the 
eyes,  is  called  Pakshapita. 


:o:' 


CHARIER  CLXXII. 


Hear  me,  O  Sushruta,  now  discourse  on  the  Nidinam  of 
S'iro  ro:{a.  There  are  several  types  of  Shiro-roga,  such  as  those 
due  to  the  several  actions  Of  the  deranged  V&yu,  Pittam  and 
Kaplia.  SuryA-varta.  Anantav.lta,  Ardhivabhedaka  and  Shan« 
kliaka,  as  wril  as  those  which  are  brought  about  through  the 
ronctried  ai  lion  of  il)c  deranged  V4yu,  Pittam  and  Kaphah, 
or  are  due  to  the  action  of  parasites,  or  to  the  loss  of  any 
fundamental  principle  of   the  body,  or  to  the  vitiated  condition 


CARUDA  PURANAM.  539 

of  the  blood.  In  the  V&taja  type  of  Shiro-roga  a  pain  is  sud- 
denly experienced  in  the  head  which  is  aggravated  in  the 
night  and  relieved  on  pressure,  or  on  application  of  oil  to  the 
head.  In  the  Pittaja  type,  ihe  patient  feeU  as  if  his  head  i:* 
burning  with  live  charcoal  and  funk:s  escaping  out  of  his 
o  strils.  The  disease  shows  signs  of  amelioration  after  night- 
fall, and  after  cold  applications  to  the  head,  in  the  Kaphaja 
type  of  Shiro-roga  the  head  is  felt  cold  to  the  touch  and  seems 
heavy  and  tight,  as  if  closely  tied  with  a  compress.  Swellings 
about  the  sockets  of  the  eyes  foim  one  of  its  special  charac- 
teristics. In  the  Sinnipitika  form  all  the  symptoms  of  the 
three  aforesaid  types  manifest  themselves  in  unison.  In  the 
Raktaja  type  all  the  symptoms  of  the  Pittaja  one  are  mani- 
fested, and  the  head,  in  special,  cannot  bear  the  least  touch. 
The  type  known  as  Kshayaja  i*  brought  about  through  the 
loss  of  fat,  blood,  or  of  Kapham  (mucous)  of  the  head.  This  is 
one  of  the  most  distressing  and  virulent  types  of  S'ira-roga  and 
is  extremely  hard  to  cure.  Applications  of  medicated  oils, 
bleeding,  errhines,  emetics,  etc.,  fail  to  give  any  relief  in  this 
type.  Vertigo  with  a  gone  feeling  in  the  limbs,  and  epileptic  fits 
form  the  specific  features  of  this  disease.  The  patient  feels 
as  if  needles  are  being  pricked  into  his  head  which  rolls  about. 
In  the  type  due  to  the  action  of  the  para.<»ites,  the  patient 
suffers  from  a  fluent  coryza  mixed  with  pus.  The  parasites 
gnaw  at  the  membranes  of  the  skull,  the  head  throbs,  and 
a  pricking,  piercing  pain  is  felt  iu  its  inside.  This  disease 
is  extremely  hard  to  cure.  In  the  type  known  as  Suryivaita 
a  slight  pain  about  the  eyes  and  eye-brows  is  commenced 
to  be  felt  from  the  sunrise  in  the  morning  which  increases 
as  the  sun  travels  towards  the  zenith,  the  pain  reaching 
its  climax  at  midday.  With  the  decline  of  the  sun  in  ihe 
west  the  pain  shows  signs  of  amelioration,  entirely  subsiding 
after  night-fall.  This  disease  is  attributed  to  the  aggravated 
action  of  the  deranged  Viyu,  Pittam  and  Kapbah,  and  si 
extremely  hard  to  cure. 


540  Garuda  puranam. 

The  disease,  in  which  the  bodily  V&yu,  aggravated  through 
the  ingestion  of  parchifying  articles  of  fare,  or  in  conse* 
quence  of  eating  before  the  digestion  .of  a  previous  meal  is 
completed,  or  enraged  through  an  exposure  to  cold  or  east 
wind,  or  in  consequence  of  over-fatiguing  physical  exercise, 
or  aggravated  through  the  suppression  of  any  natural  urging 
of  the  body,  either  alone  or  in  unison  with  the  deranged 
Kaphah,  gives  rise  to  an  excruciating  pain  extending  over 
the  half  of  the  head  (Hemicrania)  and  affecting  only  one 
ear,  one  eye,  one  eye-brow,  and  one  half  of  the  region 
of  the  temple  or  neck,  is  called  Ardhivabhedaka  The  affect- 
ed half  of  the  head  seems  as  if  it  is  being  cut  with  a  knife, 
or  is  being  churned  in  the  manner  of.  fire-churning  (Arani). 
The  disease  in  which  the  enraged  blood,  Pittam  and  Vdyu, 
being  augmented,  and  accumulated  in  the  temporal  regions, 
give  rise  to  a  swelling  attended  with  a  burning  sensation,  red- 
ness, and  an  intolerable  pain  is  called  S'ankhaka  by  the  wise. 
The  disease  soon  spreads  to  the  head  with  the  rapidity  of 
a  poison  and  brings  on  constriction  of  the  larynx.  It  invari* 
ably  proves  fatal  within  three  nights.  A  patient,  not  succom* 
bing  within  this  period,  may  rally  under  an  extremely 
cautious  and  judicious  treatment. 


:o: 


CUAPIER  CLXXIIl. 


Hear  me,  O  Sushruta,  now  discourse  the  Nidinam  of  diseases 
that  are  peculiar  to  the  opposite  sex.  Ingestion  of  incompa- 
tible articles  of  fare,  eating  before  the  digestion  of  a  previous 
meal,  indigestion,  abortions,  sexual  excesses,  excessive  travell- 
ing  in    carriages,    or    riding    on    horse-back    etc.,  exhaustion 


GARUDA   PURANAM.  54I 

through  excessive  grief  or  anguish,  lifting  or   carrying   of   in- 
ordinately heavy  weights,  local-injuries  and  day  sleep  may  be 
described  as  the    exciting   factors   of   Asrigdara    (uterine    or 
vaginal  catarrh)  of  wliich   a   bruised    or   aching   pain    in    the 
limbs   forms    the    specific   concomitant.     Weakness,    vertigo. 
epileptic  fits,  mental   distraction,   somnolence,    delirium*  with 
a    burning   sensation    in    the   body  and  various  other  nervous 
distempers  manifest  themselves   on    the   aggravation    of   the 
discharge.     There  are  four  different  types  of  Pradara,  brought 
about  through  the  several  actions  of  the  deranged    Viyu,  Pit« 
tam,    and  Kaphah  and  through  their  concerted  action  as  well. 
In  the  type  of  Pradara  (leucorrhcea)  due  to  the  action    of    the 
deranged    Kaphah,    the  discharge  becomes  greyish  and  slimy, 
or  resembles  the  washings  of  meat  in  colour.     In    the    Pittaja 
type   of    leucorrhoea,    the  discharge  becomes  hot  and  assumes 
a  yellowish,   bluish,    blackish   or    reddish    colour,    and    other 
specific  symptoms  of  the  deranged  Pittam  are  found  to  super- 
vene.     In    the    V4taja   type   of   leucorrhoea   the  discharge  is 
frothy   and   scanty,   and  resembles  the  washings  of  meat.     It 
is  ejected  in  small  quantities,  attended  with  the  other  specific 
affections  of  the  deranged  V&yu.     In  the  S&nnip4tika  type  of 
leucorrhoea   the   discharge  assumes  thf  colour  of  honey,  clari- 
fied butter,  yellow  oxide  of  arsenic  (Haritila)  or   of   marrow, 
and   gets   a  cadaverous  smell.     This  SAnnipitika  form  of  leu- 
corrhcea  should  be   ragarded    as   incurable,    and   a  physiciaoi 
with    any    regard    to    his  personal  fame,  should  not  prescribe 
any  medicine  in    cases  of  this  type.     A   case  of  leucorrhoeai 
attended  with  fever,  thirst,  weakness,  poverty  of  blood,  and  a 
copious  and  constant  discharge  with  a   burning   sensation    in 
the    body,    should    be    rrgarded   as   beyond    all  cure.     Cata<r 
menial  blood  which  follows  a  regular  periodicity  as  regards  its 
out-flow   and    flows  out  for  five  days,  each  month,  unattended 
with  any  pain   or   burning  sensation,  and  which  is  neither  ex- 
ceedingly  thin  nor  slimy,  should  be  regarded  as  the  indication 
of   sound    health   in   a   woman.     Catamenial  blood,  which  is 


542  GARUDA    PURANAM. 

coloured  either  like  the  washings  of  shellac,  or  the  blood  of  a 
hare,  and  which  leaves  no  stain  oh  the  linen  after  washing, 
should  be  likewise  regarded  as  pure  (healthy.) 

Twenty  different  varieties  of  vaginal  diseases  are  recog* 
nised  in  practice,  O  Sushruta,  of  which  injudicious  and  un- 
wholesome food,  menstrual  disorders,  congenital  taints,  and 
dynamics  of  acts  done  by  a  woman  in  her  previous  births  act 
as  the  exciting  factors. 

In  the  variety  known  as  Uddvart&  (dysmenorrhcea)  frothy 
catam.enial  blood  is  emitted  with  the  greatest  pain.  In  the 
disease  known  as  Vandhyd  (sterility)  the  menstrual  flow  is 
either  absent  or  suppressed.  In  the  disease  known  as 
Vipluti,  an  intolerable  pain  is  felt  in  the  reproductive  organs. 
In  the  variety  known  as  Paripluti  (Vaginitis)  an  excruciating 
pain  is  felt  in  the  vagina  during  an  act  of  sexual  congress. 
In  the  variety  known  as  V&tali-yoni,  the  vaginal  canal  is 
felt  rough  and  numbed,  attended  with  an  aching,  piercing 
pain.  In  all  these  four  varieties  of  vaginal  complaints  the 
pain  experienced  is  of  a  nervous  (Vdtaja)  character  A 
female  reproductive  organ,  which  loses  blood  (bleeds  ,  atten« 
ded  with  a  burning  sensation  in  its  inside,  is  called  Lohita- 
Kshayi.  In  the  disease  known  as  Vdmini,  a  large  number  of 
ova  is  ejected  with  blood,  accompanied  by  loud  reports.  In 
the  disease  called  Prasransini,  the  vagina  is  displaced  from 
its  natural  seat  (prolapsus  of  the  Vagina\  while  the  disease 
known  as  Kshobhiti  precludes  the  possibility  of  concep- 
tion  on  account  of  the  extremely  agitated  condition  of  the 
local  nerves.  In  the  disease  known  as  Putraghni,  the  patient 
may  conceive  at  close  intervals,  but  the  pregnancy  is  often 
destroyed  though  the  emission  of  uterine  blood,  which  is 
facilitated  by  a  weakened  condition  of  the  local  nerves  which 
is  one  of  the  specific  features  of  this  disease.  In  the 
disease  known  as  Pittaliyoni,  fever  with  a  burning  sensa- 
tion and  suppuration  in  the  vagina  is  found  to  supervene. 
These  four  foregoing  types  of  Yoni-roga  should,  be   regarded 


CAruda  rURANA^i  543 

Ai  marked  by  a  predominance  of  the  deranged  Pittam,  and  of 
symptoms  peculiar  to  thai  morbific  diathesis.  In  the  disease 
known  as  Atyinandi  the  patient  knows  no  satisfaction  in 
respect  of  sexual  pleasures  (nymphomania).  In  the  disease 
known  as  Karnini,  polypi  grow  in  the  vaginal  canal  through 
the  agency  of  the  deranged  Kaphah  and  blood.  In  the 
disease  known  as  Acharan^,  the  woman  spends  herself 
before  her  husband  during  an  act  of  sexual  congress,  while 
in  that  called  Atichari  the  woman  is  never  satisfied,  hence  in 
both  these  diseases  the  seeds  of  man  and  woman  never 
meet.  In  the  disease  known  as  Shleshmali-yoni,  the  vagi- 
nal canal  is  felt  cold  and  slimy  and  is  marked  by  an  itching 
sensation.  These  four  forms  of  Yoni-roga  should  be  re« 
garded  as  marked  by  the  predominance  of  the  deranged 
Kaphah.  A  woman  in  whom  the  catamenial  flow  and  the 
mammae  do  not  appear,  and  whose  vaginal  canal  is  perceived 
rough  during  acts  of  sexual  congress  is  called  a  Shandi* 
An  immature  girl  by  holding  sexual  intercourse  with  a  fully- 
developed  and  exceedingly  large-limbed  man  suffers  from' 
evils  which  are  called  Andalis.  A  vagina  with  an  extremely 
dilated  vulva  is  called  Mahi*yoni,  while  that  with  an  ex- 
tremely constricted  (external)  orifice  is  called  Suchi-Vaktri« 
These  four  last-named  types  of  Yoni-roga  should  be  regarded 
as  due  to  ihe  concerted  action  of  the  deranged  Viyu,  Pittaroi 
and  Kaphah,  and  hence     incurable. 

The  deranged  Viyu,  Pittam  and  Kaphah  of  the  vaginal 
region,  aggravated  through  such  exciting  factors  as  day- 
sleep,  excessive  irascibility,  over-fatiguing  physical  exercise, 
sexual  excesses,  bites,  and  scratches,  give  rise  to  ex- 
crescences in  that  locality  which  assume  a  colour,  blended 
of  thosr  of  pus  and  blood,  and  resemble  Lakucha  fruit  in 
shape.  These  vaginal  growths  or  excrescences  are  called 
Kandas.  In  the  Vitaja  type  of  this  disease  the  growth* 
become  rough,  discoloured  and  cracked.  In  the  Pittaja. 
type  they  are  marked  by  redness   and   a  burning  sensatioVr 


544  dARuoA  puranam. 

Ill  the  Kapliaja  type  they  are  coloured  blue  like  Atasi  floiverd 
and  are  marked  by  an  itcliing  sensation.  In  the  Sinnipitika 
type  they  are  marked  by  all  the  aforementioned  specific 
symptoms. 


•:o:- 


CHAPTER  CLXJtlVi 


Now,  hear  me,  O  Susliruta,  discourse  on  the  Niddnarxi 
of  Mudhagarbha.  Carrying  or  lifting  of  inordinately  heavy 
loads,  hurt  (to  the  womb  or  uterus),  and  excessively  hot, 
or  irritating  food  or  drink  are  the  factors  which  tend 
to  bring  about  an  abortion  of  pregnancy,  which  is  ushered 
in  by  such  symptoms  as  show  of  blood  and  an  aching  pain 
in  the  uterus.  The  fxtus  continues  in  a  liquid  state  (undiffer« 
entiated  limbs)  up  to  the  fourth  month  of  gestation,  while  it 
is  aborted  in  a  solidified  (lit,  with  developed  limbs)  state  in 
the  fifth  or  sixth  month  of  gestation.  Hence,  an  abortion  of 
pregnancy  taking  place  after  the  fifth  month  of  gestation  is 
called  miscarriage.  As  a  fully  ripe  fruit  may  be  felled  down 
from  a  true  by  shaking  it,  so  a  hurt  to  the  womb,  fever,  and 
irrrgular  eating  may  bring  on  miscarriage  of  pregnancy  in- 
a  woman.  The  enraged  Vayu,  by  lying  stuffed  in  the  mater- 
nal passage,  produces  suppression  of  urine  and  an  aching 
pain  in  the  uterus  and  vagina,  and  obstructs  the  child  in  its 
passage  out  of  the  channel  of  parturition.  Such  an  obstruction 
of  the  faetus  is  called  Mudha-garbham  (difficult  parturition  or 
false  presentation).  Cases  of  false  presentation  (Mudhagarbha) 
although  admitting  of  being  grouped  under  a  large  number 
of  heads,  are  usually  classified  into  four  or  eight  forms, 
according  as  the  child  lies  obstructed  at  the  head  of  the 
maternal  passage  on  account  of  its   head    proving   too   large 


bAMuOA  pURAHAai.  54 J 

(or  the  latter;  or  as  the  bloated  belly  of  the  chiM  proves 
the  cause  of  obstnictiony  or  as  the  arched  back  of  the  child 
hinders  its  downward  passage,  or  as  the  child,  with  its  one 
hand  or  both  hands  raised  up,  lies  obliquely  obstructed  actost 
the  passage  of  parturition,  or  as  the  child,  with  its  arched 
neck,  and  chin  pressed  on  its  breast,  or  with  its  sides  contort- 
ed,  lies  stuffed  in  the  vaginal  canal.  On  the  other  hand»  all 
these  different  forms  of  false  presentation  may  be  grouped 
under  four  sub-heads  such  as  Sankilaka,  Pratikhura,  Parigha, 
and  Vijagati.  The  form  of  false*presentation  in  which  the  child^ 
with  its  hands  and  le^s  uplifted  and  pressed  upon  its  head, 
lies  obstructed  in  the  maternal  passage,  b  called  Sankilaka. 
The  form  of  false-presentation  in  which  the  two  hands  and 
l<*gs  of  the  child  together  with  its  head  are  passed  out  and 
Its  body  lies  obstructed  in  the  passage  of  parturition  is  called 
Pratikhunu  The  form  of  difllcult  labour  in  ilrhich  the  hands 
and  the  head  of  the  child  are  passed  out  and  the  rest  of  its 
body  lies  obstructed  in  the  passage  of  child-birth  is  called 
Vijaka.  fn  the  form  known  as  Parigha,  the  body  of  the  fsetus 
lies  obliquely  across  the  passage  of  parturition,  in  the  manner 
of  a  Parigha  (bolt).  An  encignte  whose  head  droops 
down  on  the  advent  of  the  pain  of  child-birth,  and  who 
forsakes  all  modesty  during  the  time,  and  whose  body  be- 
comes cold,  and  on  the  surface  of  whose  abdomen  blue  veins 
are  found  to  appear,  should  be  regarded  as  indicating  an  un* 
favourable  termination  of  the  labour.  Absence  of  pain  of 
child-birth,  or  of  urination,  defecation,  etc.,  whkrh  invariably 
usher  in  the  labour,  as  well  as  non-throbbing  of  the  womb 
indicates  an  unfavourable  prognosis.  The  complexion  of  the 
encienie  becomes  sallow,  she  complains  of  a  cadaverous 
smell  in  her  breath,  and  symptoms  of  tympanites  present 
themselves  on  account  of  the  bloated  condition  of  I;? 
belly  of  the  dead  faetus  in  the  womb.  Loss  of  frii"..:a3 
or  of  fortune,  assault,  and  injury  to  the  uterus  hit  .-.c* 
factors  that  are  usually  calculated  to  bring  on  abortion  ui 
69 


54^  Garuda  puranam. 

pregnancy.  Constriction  of  the  vulva,  rigidity  of  the  external 
orifice  of  the  uterus,  obstruction  of  the  child  in  the  maternal 
passage  and  the  presence  of  a  colicky  pain  in  the  uterus 
(Makalla''^)  are  the  factors  which  accelerate  death  in  caae» 
of  difficult   labour. 


ror- 


CHAP  I  EH  CLXXV. 


^m 


Now  he^r    me,    O  Sushruta,    discourse   on    the   Kidinanr  of 
diseases  of  panurient  women  (Sutiki  Roga) 

The  enraged  and  aggravated  bodily  Viyu,  by  arresting 
the  f}o\v  of  uterine  blood  in  x  parturient  woman,  produces-  a 
peculiar  kind  of  achiirg  pain  in  her  pelvic  and  cardiac  regions, 
as  well  as  in  the  region  of  her  head,  which  is  called  Makallam*. 
An  aching  pain  in  the  limbs,  fever  with  shivering,  thirst  and  a 
sensation  of  heaviness  in  the  limbs,  oedematous  jtwellings  of  the 
limbs,  diarrhoea  and  coin:  are  the  symptonr>s  which  mark  a  case 
of  Sutikd-roga.  Inadequate  food,  want  of  proper  rest  and 
physical  comforts,  irregular  diet,  and  indigestion  serve  to 
bring  in  a  host  cf  dibeases  in  parturient  women,  of  which  the 
following  are  usually  met  with  (in  practice)  viz.  Fever, 
dy>entery,  oedema,  colic,  constipation  of  the  bowels,  weak- 
ness, somnolence  with  a  non-relish  for  food,  water-brash  and 
diseases  that  originate  through  the  interference  of  the  de- 
ranged  V^yu    and    Kaphah.      These    diseases    occurring    in 


*  MaKalla  liter;«lly  means  after-pain,  or   false   pain    after   child-birth. 
In  the  Siishriiia  Samhita,   Mak;illa  is  described  as 

aTrr?rr?if^mc  ^r^  ?Tt  ^^[f^inf^ft  urhc  w^w*  ^\\f?f  i 

The    term   "cha"    in    this  aphorism  includes  any  kind  of  uterine  colfC, 
hetiier  occurring  in  a  parturient  or  non-parturient   woman. 


548  OARUDA   PURANAM, 

perspiration  form  the  principal  symptoms.  A  child  SQckiog. 
breast-milk  vitiated  by  the  deranged  Kaphah  suffers  from 
diseases  of  the  deranged  Kaphah,  and  salivation  (water  brash) 
somnolence,  running  at  the  nose,  flow  of  tears,  vomiting  of 
undigested  breast-milk  etc.,  form  its  main  features.  Diseases^ 
of  infants,  brought  about  through  the  agency  of  any  two  of 
the  morbific  principles  of  Y&yu,  Pittam,  etc.,  exhibit  symptoms 
which  are  peculiar  to  each  of  them.  In  the  Sinnip&tika 
forms  of  diseases  of  infant  life,  the  symptoms  of  all  the 
V&taja,  Pittaja  and  Kaphaja  types  become  manifest  in 
unison.  The  intensity  of  pain  in  the  body  of  a  child 
should  be  inferred  from  the  pitch  of  its  cry-sound.  The 
use  of  bad  breast-milk  produces  a  kind  of  itching  sensation 
in  the  eye«lids  of  infants  which  is  called  Kakunaka. 
Profuse  tears  run  down  from  the  eyes,  and  the  child 
constantly  rubs  its  forehead,  nose  and  eyes,  and  becomes 
incapable  of  looking  at  the  sun,  or  of  opening  its  eye. 
lids.  Through  the  use  of  breast-milk  of  pregnant  mothers 
infants  are  found  to  suffer  from  a  peculiar  form  of  indigestion 
(lit,  impaired  digestion)  attended  with  cough,  vomiting,  somno- 
lence, vertigo,  and  bloatedness  of  the  abdomen  with  a  non- 
relish  for  foood  which  is  called  Paribhava.  The  deranged  and 
aggravated  Kaphah,  by  lying  incarcerated'  about  the  root 
of  the  palate,  produces  a  kind  of  disease  in  infants  which 
is  called  T&lu-Kantaka.  The  part  of  the  head  parallel  to 
the  roof  of  the  palate  is  found  to  sink  in  this  disease,  the 
roof  of  the  palate  looks  as  if  it  hangs  down,  and  the 
child  refuses  to  be  weaned  at  the  breast.  Deglutition 
becomes  painful,  the  neck  of  the  child  droops  down,  and 
belching  of  milk,  loose  motions  of  the  bowels,  thirst,  and 
pain  in  the  mouth,  throat  and  the  eyes,  are  the  symptoms 
which  are  found  to  supervene.  A  kind  of  Erysipelas,  resem- 
bling the  petals  of  red  lotus  in  shape,  are  found  to  appear  on 
the^scalps,  or  about  the  pelves  of  infants  which  invariably  finds 
a  fatal  termination.     The   Erysipelatous    patches  ^are    either 


GARtDA  PURANAM.  5^9 

found  to  descend  from  the  head  to  the  breast  by  the  way  of 
the  temples,  or  to  ascend  from  the  pelvis  to  the  head  by  the 
region  of  tiie  breast.  Symptoms  of  fever  ect.  affecting  infants 
are  identical  with  those  described  before  under  their  respec« 
tive  heads.  In  addition  to  these,  several  diseases  of  super- 
natural origin,  such  as  SkandApsm&ra,  S'akunigraha,  etc., 
are  found  to  afflict  infants,  in  ihe  form  known  as  Skauda- 
Graha,  either  the  right  or  the  left  eye  of  an  infant  becomes 
full  of  tears,  perspiration  becomes  profuse,  the  child  shakes 
more  or  less  as  in  palsy,  the  eyes  look  upward,  the  face  is 
contorted,  a  kind  of  bloody  smell  is  emitted  from  its  body, 
and  the  child  gnashes  its  teeth,  or  looks  terrified,  or  cries  a 
little  and  refuses  to  take  at  the  breast. 

In  the  disease  known  asSkand&pasm&ra,  the  child  vomits 
frothy  matter  in  an  unconscious  state,  or  writhes  about  in 
convulsive  fits.  Roused  from  swoon  it  cries  and  refuses 
to  be  consoled,  and  a  peculiar  smell,  blended  of  those  of 
blood  and  pus,  is  perceived  to  be  emitted  from  its  body.  In 
the  disease  known  as  S'akuni-graha,  the  affected  child  suffers 
from  looseness  of  the  joints  and  a  gone  feeling  in  the  limbs, 
and  rouses  up  terrified.  An  odour  like  that  which  is 
perceived  in  the  body  of  a  bird  is  exiialed  from  its  limbs, 
which  become  covered  over  with  patches  of  secreting  ulcers, 
and  crops  of  belbous  eruptions,  attended  with  suppuration 
and  a  burning  sensation,  are  found  to  appear  on  its  body. 
In  the  disease  known  as  Revati-graha,  the  body  of  the 
affected  child  becomes  covered  over  with  uLers  or  belbs, 
which  are  found  to  readily  bleed.  The  body  of  the  child 
emits  a  pecular  miry  odour,  and  fever  with  loose  motions  of 
the  bowels  and  a  burning  sensation  in  the  body  is  likewise 
found  to  supervene.  In  the  disease  named  as  Putani-graha 
the  affected  child  suffers  from  fever  and  dysentery,  the  eyes 
are  directed  obliquely  upward,  and  the  child  looks  agitated 
and  refuses  to  be  lulled  down  to  sleep.  In  the  disease 
called  Audhaputaoi,  the  affected  child  suffers  from    vomiting, 


550  Garuda  PUR\NAM. 

dysentery,  fever,  thirst,  cough,  and  a  disinclination  to  take 
the  breast.  The  cries  become  extremely  pitious  and  a 
smell  like  that  of  clotted  blood  is  emitted  from  its  body. 
In  the  disease  known  as  S'eeta  Putand,  the  child  coughs  and 
shale es,  emaciation  of  the  body,  vomiting,  dysentery,  and 
running  at  the  eyes  being  its  further  characteristics.  In  the 
disease  named  as  Naigameya  Graha,  the  affected  child 
violently  gnashes  its  teeth  with  its  eyes  turned  upward,  and 
vomiting,  rigour,  dryness  of  the  throat  and  mouth,  and 
epileptic  fits  are  the  symptoms  which  are  found  to  super- 
vene. In  the  disease  known  as  Mukha-Mandaliki-Grahai 
the  complexion  of  the  affected  child  becomes  bright  and  clear, 
and  large  veins  are  found  to  appear  on  its  body,  which  emits 
a  smell  like  urine.  The  child  craves  for  more  and  more  food 
in  this  disease. 


:o: 


CHAPTER  CLXXVII 


Now  hear  me,  O  Sushruta,  discourse  on  the  Niddnam  of 
UpaHansa.  Sexual  congress  with  women  who  have  observed 
a  long  vow  of  perfect  continence,  or  with  those,  the  external 
orifices  of  whose  reproductive  organs  are  extremely  narrow  or 
constricted,  or  the  canals  of  whose  reproductive  organs  are 
studded  with  patches  of  hairy  growths,  promiscuous  inter- 
course, neglect  in  cleansing  the  parts  after  coitus,  vaginal 
diseases  in  women,  visited,  bites  or  pinchrs  at  the  genitals, 
washing  of  the  parts  with  hot  or  alkaline  water,  carnal  acts 
with  beasts,  and  masturbation  etc.,  are  the  factors  which 
tend  to  produce  the  five  forms  of  Upadansa  in  the  genitals. 
In  the  type  of  Upadansa  due  to  the  action  of  the  deranged 
Vjiyu,  the    (primary)   pustule    assumes    a  black    hue   and   is 


GARUDA  PURANAM.  551 

produces  an  aching,  piercing  pain  about  the  frenum.    In 
the   Pittaja  type   of  .Upadansa    the  (pritnaiy)  pottulea  at« 
same  a  yellomsh  colour  and  are  attended  nith  discharge  and 
a  burning  sensation.     In  the  type  of  Upadansa  due  to  cofi* 
tamination  of  blood  the  pustules  assume  a  black  or  flesh- 
like colour,  and  readily  bleed.    Symptoms  peculimr  to  lb» 
Pittaja  type  of  Upadansa  also  manifest  themselves  in  this 
one.     In  the  Kaphaja  type  of  Upadansa,  the  swelling  be- 
comes  extremely  great  and    the  pustules  (incidental  sores) 
are   found  to  secrete  a]  thick  copious  discharge*     Cases  of 
SinnipAtika,  type  of   Upadansa  of  which  a  varied  colour  and 
character  of  the  discharge  form  the  chief  specific  featares, 
should   be   regarded  as  incurable.     A   physician  should  re* 
nounce   the   mrdical   treatment   of  a  patient  whose  genitals 
have  been  entirrly  eaten  away  by  pnrasites,  leaving  only  the 
bails  to  danglr.    The  foolish  one,  who  does  not  resort  to  proper 
medical  treatment  at  the  outset,  ultimately  dies  of  thb  disease, 
with  his  geniuls  extremely  emaciated,  or  attended  with  swel- 
ling and  suppuration,  or  eaten  away  by  parasites.    Coody- 
lomatous   growths,  resembling  crests  of  cocks  in  shape  and 
occurring   upon   or  about  the  glan penis,    or    between    the 
integuments  of  the  scrotum,  or  about  any  other  joints   of  the 
body,  are  called  LingArsas.    They  are  painless  and   slimy  in 
character,  and   are   of  a  SAnnipitika  origin,   whence    their 
incurablity. 

Foolish  persons,  who  get  their  reproductive  organs  swoUem 
and  elongated  by  means  other  than  those  described  in  the 
woi  Ics  of  the  holy  VitsAyana,  etc.,  or  by  pricking  bristles  of 
S'uka  insects  into  the  cavernous  tissues  of  their  reproductive 
organs,  suffer  fiom  any  of  the  eighteen  forms,  of  the  nudady 
designated  as  Shukadosha.  These  eighteen  forms  of  malady 
are  respectively  known  as  SarshapikA,  Ashthilikftt  Kumbhiki, 
Alaji,  etc.  Pustules  to  the  size  of  white  mustard  seeds,  and 
occurring  over  the  penis  through  the  aggravation  of  the  local 
VAyu  and   Kaphah,  in  consequence  of  the  bristles  of  S'uka 


55^  (jARUDA    Pt:RANAM. 

iiiftects  lying  pricked  into  its  body,  are  called  Sarshapikis^ 
Hard  pustules,  resembling  pea-s**eds  and  occurring  over  the 
penis,  through  the  aggravation  of  tl  e  enraged  local  V&yu,  are 
called  AshthiUs.  Patches  of  thready  pustules  occurring  over 
the  penis,  through  the  action  of  the  deranged  Kaphah,  are 
called  Grathitis.  Hard  black  pustules  over  the  penijif 
resembling  seeds  of  black  berries  and  having  their  origin  in 
the  aggravation  of  the  deranged  Piitam  and  blood,  are  called 
Kumbhikcls.  AlAjis,  which  are  found  to  crop  up  on  the 
p^-nis  in  this  disease,  are  quite  identical  in  character  with 
tiiose  described  under  Prameha.  Pustules  attended  with 
swelling  of  the  part,  which  are  found  to  appaer  on  the  penis 
in  consequence  of  rubbing  it,  in  this  disease,  through  the 
aggravation  of  the  local  V4yu,  are  called  Mridit&s.  Pustules^ 
>vliicli  appear  on  the  penis  in  consequence  of  pressing  it 
with  the  hands  for  the  purpose  of  introducing  the  bristles 
of  S'uka,  in  this  disease,  are  called  Sanmuda  Pidak&s,  which 
are  due  to  the  aggravated  condition  of  the  local  V4yu.  Long 
pappilous  pustules,  which  crop  up  on  the  penis,  owing  to 
the   introduction    of  S'uka-bristles    into   its   body  and  which  "• 

burst  at  their  centre  and  give  rise  to  pain  and  horripilation, 
are  called  Adhimanthas,  These  pustules  should  be  attri- 
buted to  the  action  oi  the  aggravated  Kaphah  and  blood  in 
the  locality.  In  the  form  of  S'ukadosha  known  as  Push- 
karik^,  round  roseolar  patches,  resembling  petals  of  red 
lulus  in  shape,  appear  upon  the  penis,  surrounded  by  small 
pustular  eruptions.  The  local  blood,  vitiated  by  the  virus 
of  S'uka-bristles.  produces  a  kind  of  anaesthesia  in  the  body 
of  the  penis,  which  is  called  Sparsha«hdni. 

Repeated  introduction  of  ihe  bristles  of  S'uka  insects 
into  the  cavernosa  of  the  penis  for  the  purpose  of  getting  it 
abnormally  swollen  and  elongated  gives  rise  to  a  kind  of 
red  pustules  on  its  body,  which  are  called  Uttamas,  which 
resemble  Masha  or  Mudga  pui^e  and  owe  their  origin  to  the 
vitiated   condition     of    blood     and     the     Pittam.     Nets     of 


I 


GAKUDA   PVRAHAM.  $$$ 

sieve-like  sinuses,  which  are  found  to  invmde  the  male 
organ  of  reproduction  owing  to  the  injudicious  insertion  of 
Suka-bristles  into  iu  body,  ar  e  called  S'ataponakas.  These 
sores  result  from  the  deranged  condition  of  blood  and  of  the 
bodily  V&yu.  An  inflammatory  suppuration  is  established 
inside  the  skin  ^nd  prepuce  of  the  penis  owing  to  the  inja^ 
dicious  use  of  Suka,  whicu  is  called  Tvakapika.  A  disease 
of  the  male  organ  of  generation,  resulting  from  the  same 
caufte  as  above,  in  which  it  becomes  studded  with  black  pus- 
tules and  belbous  eruptions,  attended  with  an  extreme  pain,  is 
called  Shonitirvuda.  Fleshy  tumours,  which  crop  up  on  the 
body  of  the  penis  owing  to  its  being  roughly  handled  after  the 
insertion  of  Suka-bristles  into  its  body,  are  called  Minsir-* 
vudas.  The  disease  in  which  the  flesh  of  the  penis  is  found 
to  slough  off  through  the  agency  of  the  above«said  exciting 
factor  (S'uka  dosha)  is  called  Minsapika,  which  should  be 
attributed  to  the  concerted  action  of  the  three  Doshas. 
Abscesses  appearing  on  the  male  organ  of  reproduction 
exhibit  the  same  symptoms  as  are  manifested  in  connection 
with  the  SAnnipAtika  ones.  An  inflammatory  suppuration 
of  the  same  organ  owing  to  the  introduction  of  the  bristles  of 
poisonous,  black,  or  multicoloured  Suka  insects,  and  in  which 
the  organ  becomes  shrivelled,  or  emaciated,  or  is  entirely 
destroyed,  is  called  Tilakllaka,  which  is  of  a  Sinnipfttika 
origin.  Of  these  diseases  of  the  male  organ  of  generatiouy 
Minsirvuda,  Minsapika,  Vidradhi  and  Tilakilaka  should  be 
regarded  as  incurable. 

Impotency  and  loss  of  virile  power  often  mark  the 
sequel  to  Upadansha.  A  person  incapable  of  dischaig- 
ing  his  conjugal  duties  is  called  a  Kliva  (impotent),  and  im« 
potency  may  arise  from  a  variety  of  causes,  mentali  physi- 
cal, traumatic,  etc.  Non-erection  of  one's  virile  organ 
owing  to  one's  holding  sexual  congress  with  a  woman  whom 
one  detests,  or  the  incapacity  of  that  .organ  to  respond  to 
the  call  of  desire  on  account  of  grief  or  fright  are  cases  ^ 
70 


554  Gakuda  puranam. 

which  illustrate  the  mental  cause  of  impotency.  Exces»ire 
loss  of  semen  through  ingestion  of  extremely  saline,  pungent^ 
or  acid  articles  of  fare,  or  through  such  like  factors  which 
are  calculated  to  aggravate  the  deranged  Pittam  may  bring  oa 
impotency  which  may  be  called  Pittaja  impotency.  Similarly, 
sexual  excesses  without  using  any  kind  of  aphrodisiac 
medicines  may  be  followed  by  the  same  result.  Voluntary 
suppression  of  rroiir  j/ruj^ulaioiis,  severance  of  the  spermatic 
chords,  not  to  speak  of  congenital  deformities,  swch  a» 
absence  of  the  testes,  etc.,  may  give  rise  to  impotency.  Con- 
genital impotency,  as  well  as  that  due  to  the  severance  of 
the  spermatic  chords,  should  be  regarded  as  incurable. 


:o:- 


CHAPIEK  CLXXVIII. 


Now  hear  me,  O  SuslirutR,  discourse  on  the  Nidinam  of 
Masuriki  (Variola),  etc.  Infi^estion  of  pungent,  saline  or 
alkaline  articles  of  fare  in  inordinate  quantities,  use  of 
incompatible  articles  of  food,  eating  before  the  digestion  of  a 
previous  meal  is  digested,  use  of  stale  food,  Simbi  seeds, 
and  Madhvilukas,  exhalations  from  poisonous  trees,  marshy 
grounds,  etc.,  use  of  vitiated  water  for  drinking  purposes, 
exposure  to  wines  charged  with  poisonous  miasm,  and  influ- 
ences of  malignant  planets  are  the  factors  which  tend  to 
a(j;gravate  the  morbific  principles  in  the  human  organism,  and 
these  pathogtrnetic  factors,  in  combination  with  the  conse- 
quently poisoned  blood,  bring  on  an  attack  of  Masurikft 
(small-pox).  The  disease  is  so  named  from  the  fact  of 
the  resemblance  of  its  eruptions  to  lentil  seeds.  Eruptive 
fever    with    lassitude   and    a   desire   to    stretch    the    limbs, 


GARUDA    PURANAM.  555 

vertigo  and  a  distaste  for  all  things  and  concerns  of  life,  dis* 
colouring  and  swelling  of  the  skin  (eruptive  rashes)  and 
redness  of  the  eyes  are  the  symptoms,  which  mark  the  pre* 
monitory  sta^e  of  Masuriki.  In  the  V&taja  type  of  Masuriki 
the  pustules  become  hard,  rou^h,  and  reddish  brown,  attended 
with  an  excruciating  pain  in  the  limbs.  These  pustules  are 
very  slow  of  suppuration.  In  the  Pittaja  type  of  MasurikA 
a  breaking  pain  is  experienced  in  the  limbs.  Cough,  rigour, 
apathy,  lassitude,  parchedness  of  the  palate,  lips,  and  tongue, 
and  thir<it  with  a  non-relish  for  food  are  its  symptoms.  The 
pustules  become  white,  red,  or  yellow,  attended  with  a  kind  of 
extreme  pain  and  burning  sensation,  and  suppuration  is  found 
to  set  in  later.  In  the  Raktaja  type  of  Variola,  loose  motions 
of  the  bowels  with  an  aching  pain  in  the  limbs,  thirst  with 
a  non-relish  for  food,  stomatitis,  and  inflammation  of  the 
conjuctivx  with  a  high  fever  are  the  symptoms  which 
speedily  manifest  themselves  in  conjunction  with  the  other 
specific  features  of  the  Pittja  type  of  thin  disease.  Water- 
brash,  a  non-relish  food,  heaviness  of  the  limbs,  headache,  a 
sensation  as  if  the  body  has  been  tied  with  a  wet  compress, 
somnolence  and  physical  lanofuor  are  the  symptoms  which 
mark  the  Kaphaja  type  ot  Masuriki.  The  pustules  are 
found  to  be  white,  thick,  glossy,  and  marked  by  a  little  pain 
and  an  itching  sensation  about  them,  taking  time  to  be 
fully  suppurated.  In  the  S4nnip4tika  type  of  Masuriki  the 
pustules  assume  a  bluish  colour,  are  dipped  at  the  centre,  and 
look  elongated  like  thrashed  paddy.  They  are  very  slow  to 
suppurate,  being  attended  with  an  extreme  pain  and  a  copious 
fetid  discharge.  The  type  of  small  pox,  known  as  Charma- 
dala,  in  which  constriction  of  the  larynx  with  a  ndn-relish  for 
food,  numbed  pain  in  the  limbs,  delirium,  and  want  of  com- 
forts are  developed,  should  be  regarded  as  incurable.  Red 
eruptive  rashes  of  the  same  elevation  with  the  follicles  of 
bodily  hairs,  due  to  the  aggravated  condition  of  the  deranged 
Kapbah  and  Pittam,  of  which  cough,  fever  and  a  repugnance 


556  GARUOA   PURANAM. 

for  food  mark  the  premonitory  stage,  are  called  Romanthik& 
(measles). 

The  eruptions  in  cases  of  Tvakgata  Masuriki  (Chicken 
pox)  are  found  to  be  belbous  in  their  character,  which 
secrete  a  water-like  fluid  when  they  burst.  These  eruptions 
have  their  origin  in  the  vitiated  condition  of  the  serum. 
Those  which  have  their  origin  in  the  vitiated  condition  of  the 
blood  assume  a  blood-red  colour.  The  cuticles  of  these 
pustules  are  exremely  thin.  They  bleed  when  burst,  and 
prove  curable  if  the  blood  is  not  extremely  poisoned.  In 
the  type  which  has  its  origin  in  the  diseased  condition 
of  the  flesh,  the  pustules  become  hard,  and  glossy,  and  are 
possessed  of  thick  cuticles.  They  suppurate  later  and 
thirst  and  fever  with  an  aching,  itching  sensation  in  the 
body   are   found   to   supervene.     In   the   type   which  has  its  .. 

origin  in  the  diseased  condition  of  the  bodily  fat,  the  erup- 
tions are  soft,  slightly  elevated,  and  circular  in  shape,  attended 
with  an  extremely  high  fever.  Hyperperaxia,  mental  aberra- 
tion and  delirium  are  also  developed  and  scarcely  its  victim 
escapes  with  life.  In  the  type  which  has  its  origin  in  the 
diseased  condition  of  the  marrow,  the  pustules  become  small 
sized  and  of  the  same  colour  with  the  surrounding  skin,  and  are 
slightly  raised  and  flat  like  thrashed  paddy.  There  is  loss  of 
consciousness,  nerve  and  vein  amestomoses  and  regions  about 
the  unions  of  bones  and  ligaments  (Marmas)  seem  as  if  being 
torn  asunder  and  the  bones  seem  as  if  being  bored  with  drills. 
This  disease  is  highly  fatal,  the  patient  expires  on  the  very 
day  of  the  attack.  In  the  type  which  is  due  to  the  diseased 
condition  of  the  semen,  the  eruptions  look  as  if  they  are 
suppurated,  while  in  fact  they  are  not.  They  are  small,, 
glossy   and   extremely  painful.     Epileptic  fits,  loss  of  consci-  J 

ousness,  and  insanity  with  a  burning  sensation  in  the  body 
and  superficial  coldness  and  heaviness  of  the  limbs  form  the 
specific  symptoms  of  this  type  of  Masuriki,  which  invariably 
proves  fataL 


GARUDA    PVRANAM.  557 

Of  the  several  types  of  Variola,  those  th^it  are  respectively 
due  to  the  'kction  of  the  deranged  Pittam,  Kaphah,  or  Pittah 
and  Kaphah  combined,  or  have  their  respective  seats  ia' 
the  lymph  chyle  or  blood  speedily  yield  to  medicine.  Those 
which  are  due  to  the  deranged  condition  of  the  bodily  V4)u, 
or  of  the  V&yuand  Pittam,  or  of  the  V4yu  and  Kaphah,  are 
comparatively  more  difficult  to  cure,  while  cases  of  S&nni- 
pitilca  orij^in  should  be  abandoned  as  incurable. 

In  the  Sinnipitika  type,  the  eruptive  pustules  are  either 
coloured  like  the  red  corals,  or  like  the  ripe  Jambolin  or 
Tamila  flowers,  or  like  iron-dust.  Cough,  hiccough,  mental 
aberrations,  hyper-peraxia,  delirium,  convulsions,  thirst, 
haemorrhage  from  any  of  the  upper  apertures  of  the  body,  a 
wheezing  sound  in  the  chest  and  violent  fits  of  vertigo  are  the 
symptoms  which  point  to  an  unfavourable  prognosis  in  Variola. 
A  small-pox  patient  affected  with  excessive  thirst,  or  with  any 
nervous  disease,  such  as  Apatanaka  (hysterical  convulsion) 
and  found  breathing  through  the  niouth.  should  be  regarded 
as  already  within  the  clutches  of  death.  A  painful  cedema- 
tous  swelling  about  the  wrists,  elbows  or  shoulder-blades 
marks  the  sequel  to  an  attack  of  small  pox.  These  swellings 
are  extremely  hard  to  cure. 


•:o:- 


CHAPTER  CLXXIX.  ^^ 


Now  hear  me,  O  Sushruta,  discourse  on  the  Nidinam  of 
Kshudra  Roga.  Painless,  shiny,  erythematous  eruptions  of 
the  same  colour  with  the  surrounding  skin  and  to  the  size  of  . 
Mudga  pulse,  which  are  often  found  to  attack  infants,  are 
called  Ajagallikis.  They  are  due  to  the  action  of  th^*  de« 
ranged  Viyu  and  Kaphah.     Confluent  erythematous  eruptions, 


55^  GARUOA   PURANAM. 

I 

resembling  barley  corn  and  cropping  up  from  underneath  the 
flesh  are  called  Yavaprakshas.  This  disease  is  due  to  the 
action  of  the  deranged  Vdyu  and  Kaphah.  Thick,  raised,  cir- 
cular patches  of  erythematous  pustules  marked  by  the  pre- 
sence of  a  little  pus  in  their  inside  and  brought  about  through 
the  agency  of  the  deranged  Viyu  and  Kaphah,  are  called  Antr&- 
lajis.  Pustules  resembling  ripe  Audumvara  fruits  in  colour, 
and  characterised  by  dilated  mouths  and  an  intolerable  burning 
sensation  are  called  Vivritas,  wliich  are  due  to  the  action 
of  the  deranged  Pittam.  Crops  of  five  or  six  pustules 
which  are  hard,  confluent  and  resemble  the  back  of  a  tortoise 
in  shape,  are  called  Kachchhapikis.  Pustules  with  pointed 
and  jagged  tops  like  those  of  an  ant-hill  and  appearing 
on  the  shoulders,  neck  and  extremities,  or  about  the  armpits 
are  called  Valmikas,  which  should  be  understood  as  of  a 
Sdnnipitika  origin.  Crops  of  pustular  eruptions,  arranged  in 
the  manner  of  lotus  seeds  and  brought  about  through  the 
agency  of  the  deranged  Viyu  and  Pittam  are  called  Indra- 
viddha  (Herpes)  The  disease  in  which  circular  patches  of 
painful  and  elevated  pustules  appear  on  the  skin  are  called 
Gardhavikas  which  are  due  to  the  deranged  Viyu  and  Pittam. 
A  hard,  glossy,  slightly  painful  swelling,  appearing  about  the 
mandibles,  is  called  Pishina  Gardhava  (Parotitis)  which  is 
due  to  the  deranged  Viyu  and  Kaphah.  Firm  and  extremely 
painful  pustules,  which  appear  within  the  ducts  of  the  ears, 
are  called  Panasikas.  A  thin  (non-elevated)  and  non- 
suppurating  swelling,  attended  with  fever  and  a  burning  sen- 
sation, which  shifts  from  one  part  of  the  body  to  another 
in  the  manner  of  erysipelas,  is  called  Jdla-Gardhava.  A 
nodular  boil,  attended  with  fever  and  extreme  pain  which 
appears  on  the  head  through  the  concerted  action  of  the  three 
Doshas,  is  called  Irivellikd.  Black  and  extremely  painful 
belbous  eruptions  on  the  arms,  sides,  or  shoulders,  or  about 
the  arm-pits  are  called  Kakshas.  Such  belbous  eruptions 
occurring  singly  on  the   skin  are  called  Gandha  mili.    Both 


GARUDA  PURAAaM.  SS9 

these  diseases  are  of  a  Pittaja  origin.  Belbous  eruptions 
about  the  armpits,  which  cause  the  sloughing  off  of  the  local 
flesh  and  which  are  attended  with  fever  and  an  intolerable 
burning  sensation  in  their  inside  are  called  Agni  Rohinis, 
which  should  be  understood  as  of  a  Sinnipitika  origin, 
which  usually  terminate  in  death  on  the  seventh,  tenth,  or 
fifteenth  day  of  the  attack.  The  disease  of  the  flesh  of  the 
finger-nail  caused  by  the  deranged  Viyu  and  Pittam,  and 
which  is  characterised  by  the  inflammation  and  suppuration 
ok  the  affected  parts  is  called  Chippa  (^nycha).  Large, 
nodular  abscesses  resembling  a  Vidariki  in  shape  and  occur- 
ing  in  the  femoral  regions  or  <ibouc  the  arm-pits,  are  called 
Vidirikis.  They  are  of  a  Sinnipitika  origin.  The  deranged 
Viyu  and  Kaphah,  by  taking  recourse  to  the  flesh  and  veins, 
produce  a  kind  of  tumours,  which,  bursting,  secrete  a  kind 
of  secretion  resembling  a  compound  of  honey  and  sugar  in 
colour.  They  are  called  Sharkirirvudas.  Long  pedestrian 
journeys  tend  to  enrage  the  Vayu  of  the  feet  which  produces 
cracks  in  the  soles.  This  disease  is  called  PidadirL  Constant 
contact  of  mire  or  of  mud  produces  a  kind  of  painful  exyma  in 
regions  between  the  toes  which  is  called  Alasa.  The  deran- 
ged Viyu  and  Pittam,  by  finding  lodgment  in  the  follicles  of 
hairs,  tend  to  cause  their  falling  off  and  to  prevent  their  re- 
appearance. This  disease  is  called  lodralupta  (alopacea).  In 
the  disease  known  as  Dirunaka  (dandruff)  the  scalp  becomes 
rough  and  encrusted.  Crops  of  profusely  secreting|pustular 
eruptions  on  the  scalp  due  to  the  action  of  the  deranged 
Kaphah,  or  of  parasites  or  diseased  blood  in  the  locality,  is 
called  Arunshiki.  In  consequence  of  grief,  fright  or  of 
over-fatigumg  physical  exercise,  the  increased  bodily  beat 
and  the  aggravated  Pittam,  by  taking  recourse  to  the 
head,  tend  to  produce  premature  greyness  of  hair.  This 
disease  is  called  Pilityam.  The  deranged  Viyu  and 
Kaphali,  as  well  as  the  diseased  blood,  give  rise  to  a  kind  of 
pustular  eruptions  on  the  faces  of  young  persons   which  are 


560  G/tnUDA   PURANAM* 

called  Mukha-dushika's  (acne).  Circular  patches  of  itching, 
grey-coloured  pustules  on  the  skin,  resembling  the  thorns 
of  lotus  stems,  are  'called  Padiuini  Kantakas  (Lupus). 
^^^^I^)  glossy,  painless,  and  slightly  elevated  spots  00  the 
skin,  which  are  mostly  congenital,  are  called  Jutumanis 
(moles).  More  or  less  extensive  areas  of  painless,  black  or 
twany  coloured  spots  on  the  skin  are  called  Nyachchhas 
(Chlasma).  Brown  or  twany  brown  coloured  spots  on  the 
skin  of  the  face  are  called  Vyangas  (Tans).  The  disease  in 
whict)  the  prepuce  is  found  to  entirely  encase  the  glan  penis 
in  consequence  of  the  aggravation  of  the  Viyu  through 
onanisdm  or  coitus  is  called  Parivartika  (Phymoses).  Sexual 
congress  with  girls  with  extremely  narrow  or  constricted 
vulva,  or  with  those  who  have  not  attained  puberty,  leads 
to  bursting  or  retro-flexion  of  the  prepuce,  leaving  the 
glan-penis  exposed.  This  disease  is  called  Avap&tika  (para- 
phymosis).  The  deranged  Viyu,  by  taking  recourse  to  the 
prepuce,  makes  it  closely  adhere  to  the  glan  penis,  completely 
covering  the  Meatus.  This  disease  is  called  (stricture  of 
the  urethra)  Niruddha-prakdsha  in  which  the  urine  dribbles 
out  with  pain.  Voluntary  suppression  of  urgings  towards 
defecation  tends  to  enrage  the  Apana  Vdyu  which  produces 
constriction  of  the  rectum.  Tliis  disease^is  called  Sanniruddba 
Guda  (Rectal  constriction)  in  which  scanty  stools  are  ex« 
pclled  with  the  greatest  difficulty.  Urine,  perspiration  and 
particles  of  fecal  matter  lying  deposited  about  the  anus  of 
infants  in  consequence  of  the  neglect  to  cleanse  the  parts 
give  rise  to  a  sort  of  Erythematous  eruptions  which  are 
called  Ahiputanas  (Erythema).  They  are  apt  to  become 
confluent  and  secrete  a  kind  of  discharge  on  scratching. 
Dubts  and  other  filthy  matter  lying  deposited  in  the  integu- 
ments of  the  scrotum  give  rise  to  a  sort  of  erythematous 
eruptions  which  are  called  Vrishana  Kachchhu.  Violent  purg- 
ing of  stool,  or  excessive  straining  at  the  time  of  bearing  down 
the  stool,  produces  protrusion  of  the  anus  in  a  weak  subject. 


y. 


qaKuOa  puranaM.  561 

This  disease  is  called  Guda-Bhransa  (Prolapsus  Ani.)  An 
excruciating  pain  with  an  itching  ^sensation  about  the  pro- 
truded part  in  the  same  disease,  attended  with  fever  and 
suppuration  of  the  anus,  constitutes  what  is  known  as 
bdijkara-danshtra  in  the  parlance  of  the  Ayurveda. 


:o: 


CHAPIBR  CLXXX. 


Now  hear  me,  O  Sushruta,  discourse  on  the  Nidinam  of 
Bhagandara  (fistula  in  ano).  Within  a  space  of  two  fingers' 
width  about  the  anus  an  extremely  painful  pustule,  which 
bursts  and  is  transformed  into  a  kind  of  sinus,  is  called 
Btiagandara.  This  disease  admits  of  being  divided  into  five 
diflcrent  types  such  as  the  Vitaja,  Pittaja,  Kaphaja,  Sinnt- 
pdiika,  and  Shalyaja  (traumatic). 

In  the  Vitaja  type  of  Bhagandara,  which  is  also  called 
Shataponaka  (sive-like),  ingestion  of  astringent  and  parchify- 
ing  articles  of  fare  serves  to  enrage  and  aggravate  the 
bodily  Vdyu.  The  deranged  Viyu,  thus  aggravated,  gives 
rise  to  a  pustule  in  the  region  above  described,  which,  if  not 
properly  attended  to  at  the  outset,  becomes  suppurated  and 
exudes  a  vermiUtinted,  frothy  discharge  on  bursting.  A 
large  number  of  sinuses  is  formed  into  the  incidental  sore 
through  which  semen,  urine  and  feces  are  found  to  be  dis* 
charged.  In  the  Pittaja  type  of  Bhagandara,  which  is  also 
designated  as  Ushtragriva,  a  red  pustule  is;  produced  in  the 
region  of  the  anus  through  factors,  which  are  calculated  to 
enrage  the  deranged  Pittam.  It  b  rapid  in  suppuration  and 
discharges  a  warm,  fetid  pus.  The  disease  is  so  named  from 
the  fact  of  the  pustule  assuming  an  arched  shape  like  the 
neck  of  a  camel  in  its  immature  stage.  In  the  Kapbaja  type 
ot  Bhagandara,  which   is  also  called  Paritriti,  tbe  pottiile 

7' 


362  GaRUDA  puranam. 

becomes  hard,  white,  and  slightly  patnfut,  attended  whb 
an  itching  sensation  and  marked  by  a  thick,  cold  discharge. 
The  Shalyaja  (traumatic)  type  of  Bhagandara  is  also. 
designated  as  Unntdrgi.  A  sore  about  the  anus  owing 
to  the  pricking  of  any  thorny  substance  into  that  region,  if  not 
properly  cared  for  from  the  outset,  is  converted  into  a  tyoe  of 
Bhagandara  which  is  called  Unmirgi.  All  types  of  Bhagan- 
H;ira  are  extremely  painful  and  obstinate^  A  case .  of 
Bhagandara  in  which  fiatus,  stool,  urine,  semen  and  parasites 
are  found  to  be  ejected  through  the  incidental  sinuses 
should  be  regarded  as  incurable. 

Incidentally   I    shall    deal   with   the     Niddnam     of   Nadi 
V.ana   (sinus),   O  Sushruta.     The  pus  in  a  fully  suppurated 
abscess  or  swelling,   if  not  evacuated  at  the   proper   time, 
brgins  to  infiltrate   and  burrow  into  the  underlying  tissue^ 
producing  sinuses,    which   constantly  discharge  pus.     In  the 
Vcitaja  type  of  Nddi-Vrana  the  sinuses  become    narrow,   pro« 
vided    with   extremely   narrow  orifices,  and  are  attended  with 
an  aching  pain  in  their  inside.     A   frothy  pus   is   discharged 
more  in  the  night  than  in  the  day  from  these  sinuses.     In  the 
Pittaja  type   of  Nidi   Vrana,  fever,   thirst  and  an  intolerable 
burning  sensation  in  the  sinuses  are   found   to  supervene.     A 
hot,  yellow  pus  is  discharged  from  these  sinuses  more  in  the 
day  than  in  the  night.  In  the  Kaphaja  type  of  Nidi  Vrana  the 
sinuses  become  hard  and  ire  marked  by  an  itching   sensation 
and  an  extreme  pain,  exuding  a  large  quantity  of  thick,  white, 
slimy   pus   in   the    night.     In  the  Sannipiiika  form  of  Nidi- 
Vrana,  ihe  characteristic  symptoms  of  all  tin:  three  preceding 
types,    together   with    fever,    dyspncea,    epileptic   fits   and   a 
burning   sensation    manifest   themselves    in    unison.     In   the 
traumatic   type,    any    foreign    matter  lying  concealed  in  the 
incidental  sore  may  give  rise  to   sinuses,    which   are    marked 
by  a  constant  pain,  and  are  found  to  excude  a    frothy,   blood- 
streaked,   churned-like  pus.     Sinuses  of  the  Sannipatika  type 
scarcely  yield  to  medicinal  treatment. 


GARUOA   fURANAM.  565 

:it  the  crbssin;  of  two  roads,  or  at  evening,  or  under 
the  influence  of  the  asterisms,  Bharani,  Ardri,  Ashleshi, 
Maghi  and  MuU  invariably  proves  fatal.  Poisons  of  hooded 
serpents  (Darhikaras)  instantaneously  prove  fatal.  Heat 
enhances  the  virulence  of  all  kinds  of  poison.  Poisons  prove 
instantaneously  fatal  in  infants,  old  men.  pregnant  women, 
lepers,  and  hungry  or  weak  persons,  as  well  as  in  those  suffer- 
ing from  any  kind  of  urinary  disease  or  ulcer-cachexta.  Persons 
bitten  by  snakes  in  whose  body  an  incision  fails  to  draw  any 
blood  (is  not  followed  by  bleeding),  or  strokes  of  lashes  do  not 
leave  any  marks  on  the  skin,  or  in  whom  sprays  of  cold  water 
do  not  produce  any  horripilation,  should  be  abandoned  as 
already  in  the  clutches  of  death.  A  snake-bitten  person  whose 
face  is  distorted,  nose  is  sunk  down,  neck  is  bent  and 
jaws  are  locked  up,  and  whose  hairs  may  be  easily  pulled  up, 
and  in  whom  the  punctured  wounds  of  the  bite  assume  a  red 
or  blackish  hue,  should  be  already  counted  with  the  dead. 
Emissions  of  ropy  mucous  from  the  mouth,  and  haemorrhage 
from  the  upward  or  downward  apertures  of  the  body  point 
to  an  unfavourable  prognosis  in  a  case  of  snake-bite.  Simi- 
larly, four  fang-marks  on  the  seat  of  the  bite,  as  well  as  loss 
of  voice,  inability  to  walk,  or  loss  of  the  power  of  locomotion, 
blackness  of  complexion  and  bending  of  the  nose  are  symp- 
toms, which  portend  impending  evil  in  cases  of  snake-bite. 

An  animal  or  a  vegetable  poison,  made  to  part  with  any  of 
the  ten  specific  qualities  of  instantaneous  expansiveness  etc., 
or  weakened  by  time,  or  through  the  exposure  to  air  and  light, 
or  through  contact  with  any  neutralising  vegetable  agent,  is 
called  a  Dushi  Visha.  A  slow  (dushi)  poison,  by  reason  of  its 
weakened  potency,  lies  over-powered  by  the  mucous  secretion, 
which  its  presence  in  the  organism  engenders,  and  fails  to 
exercise  any  fatal  effect,  but  long  continues  un-eliminated  in 
the  system.  The  presence  of  such  a  poison  in  the  organism 
is  indicated  by  loose  stools,  sallowness  of  complexion,  a  fetid 
smell   in    the   body  and  a  distaste  in  the  mouth,  with  thirst. 


564  GARUDA   PURANAM 

These  nine  kinds  of  poison,  anywise  imbibed  by  a  person, 
may  ultimately  prove  fatal,  if  not  instantaneously  so.  A 
wound  from  a  poisoned  weapon  .is  marked  by  bleeding.  It 
suppurates  on  the  very  day  it  is  inflicted  and  shows  signs  of 
putrefaction,  the  black  putrid  flesh  sloughing  off  day  by  day. 
The  patient  suffers  from  thirst,  fever,  and  an  intolerable 
burning  sensation  in  the  body  until  titanus  is  developed. 
All  these  symptoms  may  be  exhibited  in  connection  with  any 
other  kind  of  poisoned  wounds.  Yellow  or  black-coloured 
stool  and  vomiting  of  frothy  mucous  are  the  specific  features 
of  cases  of  poison-imbibing. 

Venomous  serpents  are  divided  into  three  different 
groups  such  as,  the  Bhogis  (Hooded  ones),  Mandalis  (spotted 
with  ring-like  marks  on  their  bodies)  and  Rijilas  (marked 
with  stripes).  Of  these,  the  Bhogis  possess  a  temperament  of 
dominant  Viyu,  the  Mandalis  possess  a  temperament  of 
dominant  Pittam,  and  the  Rdjilas  possess  a  temperament  of 
dominant  Kaphah.  From  these  species  of  snakes  many 
have  originated  by  hybridisation,  and  their  offspring  possess 
temperaments  blended  of  the  specific  traits  of  their  parents* 
A  bite  by  a  snake  of  the  Bhogi  species  imparts  a  black  tint 
to  the  skin  of  the  bitten  part  and  the  specific  symptoms  of 
the  deranged  Vdyu  begin  to  manifest  themselves  in  succes* 
sion.  A  bite  by  a  snake  of  the  Mandali  species  gives  a 
yellow  tint  to  the  space  about  the  punctures  made  by  its 
fangs,  which  becomes  soft  and  marked  by  a  burning  sensation 
in  its  inside,  and  other  specific  symptoms  of  the  deranged 
Pittam.  are  found  to  supervene.  Likewise,  a  bite  by  a  snake 
of  the  Rdjila  species  imparts  a  greyish  tint  to  the  seat  of 
the  wound,  which  becomes  hard,  glossy  and  slimy,  the  blood 
discharged  from  the  punctures  being  found  to  be  exceedingly 
thick.  Symptoms  peculiar  to  the  deranged  Kaphah  are  snore- 
ovr:r  exhibited  in  cases  of  bites  by  RAjila  snakes. 

A  bite  by  a  snake  at  the  root  of  an  Ashvaththa  tree,  or  in 
a  temple,  or  at  a  cremation  ground,   or   near  an  ant-bill,  or 


I 

I 

•^ 


r. 


GARUOA    PURANAM.  565 

at  the  crbssinj  of  two  roads,  or  at  evening,  or  under 
the  influence  of  the  asterisms,  Bharani,  Ardri,  Ashleshi, 
Maghd  and  MuU  invariably  proves  fatal.  Poisons  of  hooded 
serpents  (Darbikaras)  instantaneously  prove  fatal.  Heat 
enhances  the  virulence  of  all  kinds  of  poison.  Poisons  prove 
instantaneously  fatal  in  infants,  old  men.  pregnant  women, 
lepers,  and  hungry  or  weak  persons,  as  well  as  in  those  suffer- 
ing from  any  kind  of  urinary  disease  or  ulcer-cachexia.  Persons 
bitten  by  snakes  in  whose  body  an  incision  fails  to  draw  any 
blood  (is  not  followed  by  bleeding),  or  strokes  of  lashes  do  not 
leave  any  marks  on  the  skin,  or  in  whom  sprays  of  cold  water 
do  not  produce  any  horripilation,  should  be  abandoned  as 
already  in  the  clutches  of  death.  A  snake-bitten  person  whose 
face  is  distorted,  nose  is  sunk  down,  neck  is  bent  and 
jaws  are  locked  up,  and  whose  hairs  may  be  easily  pulled  up, 
and  in  whom  the  punctured  wounds  of  the  bite  assume  a  red 
or  blackish  hue,  should  be  already  counted  with  the  dead. 
Emissions  of  ropy  mucous  from  the  mouth,  and  haemorrhage 
from  the  upward  or  downward  apertures  of  the  body  point 
to  an  unfavourable  prognosis  in  a  case  of  snake-bite.  Simi* 
larly,  four  fang-marks  on  the  seat  of  the  bite,  as  well  as  loss 
of  voice,  inability  to  walk,  or  loss  of  the  power  of  locomotion, 
blackness  of  complexion  and  bending  of  the  nose  are  symp« 
toms,  which  portend  impending  evil  in  cases  of  snake-bite. 

An  animal  or  a  vegetable  poison,  made  to  part  with  any  of 
the  ten  specific  qualities  of  instantaneous  ezpansiveness  etc., 
or  weakened  by  time,  or  through  the  exposure  to  air  and  light, 
or  through  contact  with  any  neutralising  vegetable  agent,  is 
called  a  Dushi  Visha.  A  slow  (dushi)  poison,  by  reason  of  its 
weakened  potency,  lies  over-powered  by  the  mucous  secretion, 
which  its  presence  in  the  organism  engenders,  and  (ails  to 
exercise  any  fatal  effect,  but  long  continues  un-eliminated  in 
the  system.  The  presence  of  such  a  poison  in  the  organism 
is  indicated  by  loose  stools,  sallowness  of  complexion,  a  fetid 
smell    in    the   body  and  a  distaste  in  the  mouth,  with  thirstt 


566  garuua  puranam. 

vertigOi  epileptic  fits,  vomiting,  indistinctness  of  spdfcch,  mental 
and  bodily  inertia,  and  a  host  of  other  distempers  owing  to  the 
impairment  of  the  normal  physiological  functions  of  the  body. 
The  presence  of  a  slow  poison  in  the  stomach  gives  rise  to 
diseases,  which  are  due  to  the  action  of  th«  deranged  Viyu 
and  Kaphah. 

Continuing  in  the  intestines,  it  brings  'on  disorders  which 
originate  from  the  deranged  action  of  the  bodily  V^yu  and 
Pittam,  falling  off  of  the  hair  being  one  of  its  specific  traits. 
Lodged  in  the  lympchyle  (Rasa)  it  produces  indigestion, 
fever,  nausea,  jaundice,  diseases  of  the  heart,  an  aching  pain 
in  the  limbs,  a  feeling  of  heaviness  of  the  body  and  a  dis- 
taste for  food.  Located  in  the  blood  (affecting  the  vascular 
system)  it  engenders  cutaneous  affections,  erysipelas, 
pustular  eruptions,  specks  and  tans  on  the  face,  alopecia, 
abscesses,  haemorrhoids,  tumours,  menorrhagia,  haemorrhage, 
and  splenic  enlargement.  Affecting  the  flesh  it  begets 
scrofula,  scurvy,  Osthapdka,  ranula,  tonsilitis,  tumours, 
haemorrhoids,  etc.  Deranging  the  fat  it  brings  on  glandular 
enlargements,  tumours,  Ostha-prokop^,  diabetes  and  abnormal 
perspiration.  Attacking  the  bones  it  produces  such  diseases 
as  bad  nails,  Adhidanta,  bone-ache,  Adhyasthi,  etc.  Lodged 
in  the  marrow  it  begets  darkness  of  vision,  vertigo,  epileptic 
fits,  heaviness  of  the  joints  and  opthalmia,  etc.  Lodged 
in  the  semen  (affecting  reproductive  apparatus)  it  brings 
on  impotency,  seminal  concretions  in  the  urethra  and  sperma- 
torrhcea,  etc. 

Increased  sleep,  heaviness  of  the  limbs,  yawns,  looseness 
of  the  joints,  horripilation  and  an  aching  pain  in  the  body 
mark  the  premonitory  stage  of  the  aggravation  of  a  slow 
poison  in  the  system.  A  feeling  of  mandagore  after  eating, 
indigestion,  with  a  distaste  for  food,  appearance  of  circular 
rashes  on  the  skin,  or  urticaria,  loss  of  flesh,  cedematous 
swelling  of  the  extremities,  epileptic  fits,  vomiting,  dysentery, 
thirbt,  dyspnoea,  fever,  and  dropsical  swelling  of  the  abdomen 


GARUDA    P-JRANAM.  567 

are  the  symptoms,  which  mark  the  stage  when  the  effects 
of  a  slow  poison  becomes  fully  patent  after  the  necessary 
period  of  incubation.  One  kind  of  slow-poison  produces 
insanity,  another  brings  on  tympanites,  a  third  begets  seminal 
disorders  (losses),  a  fourth  engenders  indistinctness  of  speech, 
A  fifth  brings  on  cutaneous  afTection.<«|  a  sixth  brings  on  car- 
buncles  and  erysipelas,  and  so  on.  A  residence  in  a  swampy, 
or  in  a  marshy  country,  cloudy  days,  ingestion  of  preparations 
of  barley  corn,  and  day-sleep  are  the  factors,  which  tend  to 
rouse  up  the  latent  action  of  a  slow  poison.  Cases  of  slow* 
pr>isoning  of  recent  origin  and  'occurring  in  ungreedy  and 
judici«ius  persons  are  curable,  such  cases  of  nearly  a  year's 
standing  can  only  be  suppressed,  while  those  occurring  in 
persons  of  immoderate  habits  are  incurable. 

Wicked  women,  with  a  view  to  enthrall  their  lovers  or 
husbands,  mix  the  dirty  rubbings  of  their  bodies,  or  catamenial 
blood,  or  such  like  poisonous  organic  refuges  with  their 
food  and  drink,  or  men's  enemies  administer  some  sorts  of 
slow  poison  through  these  vehicles  out  of  a  spirit  of  retalia* 
tion  with  the  effect  that  the  lovers  or  enemies  to  whom  they 
are  administered  become  afflicted  with  jaundice,  emaciation, 
impaired  digestion,  dropsical  swelling  of  the  extremities, 
tympanites,  ascites,  diarrhcea,  pthisiis,  consumption,  fever  or 
intestinal  glands. 

Once  on  a  time  king  Vishv&mitra  went  to  the  hermitage 
of  the  holy  Vashishta  and  attempted  to  forcibly  drag  away  his 
cow  (Kima  dhenu).  The  beads  of  perspiration,  which  the 
wrath  of  that  insulted  sage  engendered  on  his  forebeadi 
dropped  on  the  bundles  of  cut  grass  (Lunas)  stacked  near 
at  hand,  and,  behold,  they  were  transformed  into  hosts  of 
vrnomous  spiders.  ca!led  Lutis.  Lotds  (spiders)  are  so  called 
irom  the  fact  of  their  originating  from  the  drops  of  wrathful 
prrspiration  of  the  holy  Vashistha  which  fell  upon  the  bundles 
ot  cut  gra2»b  (Lung's.  I'liere  are  sixteen  different  species 
of  spiders,   of  which  the   bites   by     Sauvamikas  etc,  prove 


5^^  GARUUA    PUKANAM. 

fata),  while  those  by  Trimandalas  etc.,  obstinately  resist  the 
action  of  curative  a$>trnts.  Slou<(hing  and  putrefaction  of 
and  bleeding  from,  the  seat  of  the  bite,  fever  with  a 
burning  bcn^ation  in  the  bowels,  appearance  of  large  cir* 
cular  rashes  ami  pustular  eruptions  on  the  skin,  and  red  of 
brown-coloured,  soft,  extensive,  and  shifting  swt* ilin^s  on  the 
limbs  form  the  general  features  of  bites  by  venomous 
bpiders.  Bites  by  venomous  spiders  of  Trimandala  or  allied 
bpecies  give  a  twany  brown  colour  to  seats  of  the  bite.  The 
wounds  become  covered  with  net  works  of  false  membranes 
and  evince  a  tendency  uf  sliitting  upward,  attended  with 
Irver,  swelling  and  discharge.  The  poison  of  a  spider  of  any 
of  these  species  undergoes  a  long  incubation  after  which 
its  action  becomes  patent  in  the  organism.  A  bite  by  a 
venomous  spider  of  any  of  the  eight  species,  such  as 
Sauvranikas  etc.,  is  marked  by  a  swelling  about  the  seat  of 
tlte  bite  and  the  appearance  of  white,  black,  red  or  yellow 
pustular  eruptions  on  the  skin.  Fever,  dyspnGC^i,  and  hiccough 
with  symptoms  of  cephalagia  are  also  present  and  the 
patient  succumbs  to  the  virulence  of  the  poison. 

A  bite  by  a  poisonous  rat  is  marked  by  bleeding  from  the 
seat  of  it)e  bite,  appearance  of  grey-coloured  rashes  on  the 
bkin,  fever  with  a  distaste  for  food,  horripilation  and  a  burning 
sensation  in  the  body.  A  biie  by  a  rat,  which  is  latally 
poisonous,  gives  rise  to  epileptic  fits,  a  rat-like  swelling  about 
the  seat  of  the  bite,  discolouring  of  skin,  deafness,  fever, 
salivation,  vomiting  of  red  blood,  heaviness  in  the  bead  and 
exudation  of  slimy  fluid  from  the  wound.  A  bite  by  a  lizard 
(Krikalisa),  is  marked  by  unconsciousness,  loose  motions 
of  the  bowels,  and  a  varied  colour  of  the  skin  of  the 
seat  of  the  bite.  The  poison  of  a  centipede  first  produces 
an  intolerable  burning,  breaking  pain,  and  courses  upward 
in  the  organism  after  which  it  returns  to  the  seat  of  the  bite 
and  continues  therein.  A  bite  by  a  centipede  at  the  tip  of 
the  tongue  or  nos»-,  or  at  the  regim  of   the    heart,    happening 


GARUDA    PVRANAM.  569 

to    develop    such    symptoms  as  painful  slou^hin^  of  tlie  prirts, 
should  be  regfardcd  as  presaging  a  near  death.     A   bite    by    a 
venomous    insect    of    the   Kanabha  species  ijiv^s  rise  to  erysi- 
pelatous eruptions,  oedematous  swellings,  colic,  fever,  vomiting 
and  sloughinoj  of  the  seat  of  the   bite.     A    bite    by  a    poison- 
ous    cricket    (Uchchitinga)  is  followed    by    horripilation    and 
numbness    of   the    genitals    of    its   victim.     An    indescribable 
pain    is    felt    in    the    body,  which    serms   cold,   as  if   packed 
in     a    wet     sheet.       Venomous     frogs    are    usually    found    to 
bite  with  a    single  fanor.    swelling  of,  and    pustular   eruptions 
about,    the    seat    of  the    bite,  thirst,  vomitinii  ami  somnolence 
bein^   its    specific    characteristics.       A    bite    by    a    venomous 
fish,     is     characterised     by     pain,     swelling    and    a    burning 
sensation.       A     bite    by     poisonous    leeches    develoos    fever, 
epileptic    fits,    swelling  and    an    itching     sensation.      A     bite 
by    a    domestic    lizard    develops    perspiration,    burning,  swel- 
ling and    a    pricking   pain.      A  bitr  by  a  vmomous  mo«intain- 
mosquito  proves  fatal  as  a  LutA-bitf  oi   the  incurable  type.     A 
bite  by  a  fly  of  the  Sthagika    species    proves    instantaneously 
fatal,   the  wound  being  charactrrised  bv  a  constant  discharge. 
Pustular  eruptions  appear  on  the  skin,  and    fever,    convulsion 
and  a  burning   sensation    in   the    body   supervene.     A  bite  or 
a  scratch  hy  a  tiger  or  an  ourang-ouiang  gi\e$  rise    to  inflam- 
mation and    suppuration    in    the    wound.     A  bite    by  a  rabid 
dog    or  a  jackal  develops  tetanus,  fever,  etc,.      Sub«idence  of 
the     deranged    and    aggravated    morbific     principles     of  the 
botlv.    restoration    of  the   fundamental    prim  iples  of  the  bodv 
to  their  nor:nal  condition  with  a  desire  f  »r    food,    emission    of 
stool    and    urine,    normal    functions  ol  the  organs,  a  healthy 
r-^loiir  ot   thr  compl.-xion,    and  a    t  I'.eerful    framer    of  mind    of 
t*»e    puir-nt    are  ine  symptoms  from  whicfr  a  phxsician   should 
inirr  the  full  elimination  of  a  poison  from  U\>  svslem. 


7^ 


CMAPIER  CLXXXM. 


Now  hear  me,  O  Sushruta,  discourse  on  the  Nid^nam  of 
Shlipadam  -(Elephantiasis). 

A  swelling  attended  with  fever,  whi<:h  first  occurs  in  either 
of  the  inguinal  regions  and  ultimately  extends  to  the  legs, 
as  called  Shlipadam  (Elephantiasis).  Similar  swellings  may 
occ«r  of  the  ears,  hands,  nose,  lips  and  genitals.  In  the 
Vitaga  form  of  Shlipadam  (Elephantiasis)  the  skin  of  the 
swelling  becomes  rough  and  assumes  a  black  colour.  The 
skin  ol  the  affected  part  breaks,  and  a  diverse  kind  of 
pain  IS  felt  in  the  affected  regions  without  any  apparent 
exciting  cause.  In  the  Pittaja  form  of  Elephantiasis  the 
swelling  becomes  soft,  attended  with  a  burning  sensation  in 
its  inside,  and  the  skin  of  the  swelling  assumes  a  yellowish 
colour.  In  the  Kaphaja  form  of  Elephantiasis  the  swelling 
becomes  cold,  compact,  and  white,  glossy  or  grey.  A  case  of 
Elephantiasis,  which  is  of  more  than  a  year's  growth,  and  is 
grown  over  with  nodular  excrescences  in  the  manner  of  an 
anthill,  should  be  given  up  as  incurable.  All  these  three 
forms  of  Elephantiasis  should  be  understood  as  marked  by  a 
predominant  action  of  the  deranged  Kaphah,  inasmuch  as 
heaviness,  and  swelling  can  not  originate  through  the  agency 
of  any  other  morbific  principle  than  the  deranged  Kaphah. 

Now  I  shall  discourse  on  the  Niddnam  of  Vriddhi-Roga 
(Hernia,  Hematocele).  The  enraged  and  aggravated  down* 
coursing  Viyu,  by  descending  from  the  inguinal  regions  into 
the  scrotum  and  pressing  upon  the  chords  of  the  testes,  gives 
rise  to  enlargement  of  the  scrotum,  attended  with  fever,  and 
an  aching  pain,  eic,  Vriddhi-Rogas  may  be  divided  into 
seven  t}pes  according  as  the  different  deranged  morbific 
principles  attack  the  blood,  fat,  urine,  or  the  colon.  Of  these 
Mutraja  Vriddhi  (Hydrocele)  and  Antra- Vriddhi  (Hernia)   are 


GARUOA  rURANAW.  SJt 

brotight  abottt  through  the  aggravation  of  the  deranged  Viyu, 
though  they  are  classed  as  two  different  diseases  according 
to  the  difference  of  their  regions  of  locations.  In  the  Vitaja 
form  of  Vriddhi-Roga  the  tumour  looks  like  a  fuU  bloated  air- 
bladder  and  a  variety  of  nervous  pain  is  felt  in  its  inside.  In 
the  Pittaja  form  of  Vriddhi  Roga  the  (scrotal  tumour)  assumes 
the  colour  of  a  ripe  Audamvafa  fruit,  and  is  marked  by 
heat  and  a  burning  sensation.  In  the  Kaphaja  form  of 
Vriddhi- Roga  the  tumour  is  felt  hard  and  becooves  cold, 
glossy,  white  or  grey-coloured  and  slightly  painful.  In  the 
Raktaja  form  of  Vriddhi  Roga  (Hematocele),  black  belbous 
eruptions  appear  on  the  skin  of  the  tumour  and  symptoms 
peculiar  to  the  Pittaja  form  are  likewise  found  to  supervene. 
In  the  form  of  Vriddhi  Roga,  which  has  its  origin  in  the 
diseased  condition  of  the  bodily  fat,  symptoms  peculiar  to 
the  Kaphaja  type  are  exhibited  and  the  tumour  looks  big 
and  brown  like  a  ripe  Tdla  fruit. 


•:o:- 


CHAPTER  CLXXXfll. 


Now  hear  me,  O  Sushruta,  discourse  of  the  Nidinam  of 
Galaganda,  (goitre)  scrofula,  and  glandular  swellings  etc.  A 
large  or  small,  pendent  swelling  (growth)  at  the  neck  is 
called  Galaganda  (Goitre).  The  morbific  principles  of  the 
deranged  Viyu,  and  Kaphah,  as  well  as  the  deranged  fat,  by 
taking  recourse  to  the  Manyis  (muscles  of  the  neck)  severally 
give  rise  to  different  forms  of  Goitre,  marked  by  their 
respective  specific  symptoms,  in  the  form  of  Goitre  origi* 
nated  though  the  action  of  the  deranged  Viyu,  the  swelling 
(growth))  assumes  either  a  vermilion  or  a  twany  brown  colour, 
covered  f^ver  with  nets  of  black  veins,  and  b  attended  with  an 


572  Garuda  puranam. 

aching  pain  in  its  inside.  Suppuratioiv  is  markedly  absent 
or  is  seldom  established  in  the  swelling  in  this  form  c»f  Gala- 
ganda.  A  vapid  taste  in  the  mouth,  together  with  a  feeling 
of  parchedness  of  the  thmal  and  the  palate^  is  tlie  speclfie 
concomitant  of  the  type  of  Goitre  which  has  its  seat  in  the 
deranged  Kaphah.  The  swelling  is  ielt  cold  and  ftrn>  to  the 
touch,  and  becomes  heavy  and  glossy  in  this  type  of  the 
disease.  A  sweet  taste  in  the  mouth,  together  with  the  feeling 
of  a  sticky  mucous-deposit  lying  on  the  Uning  membranes  of 
the  throat  and  the  palatr,  forms  the  specific  features  of  the 
type  of  Goitre  which  is  brought  about  through  the  agency  of 
the  deranged  fat.  The  swelling,  which  is  marked  by  the 
presence  of  a  little  pain  and  an  excessive  itching  sensation^ 
bfcomes  heavy,  looks  grey  and  glossy,  and  is  found  to  be- 
markedly  slow  in  its  growth  and  suppuratfon.  It  emits  a 
kind  of  offensive  smell  and  hangs  down  short-based  from  the 
neck  (of  the  patirnt)  tike  a  pendent  gourd,  decreasing  or 
increasing  in  size  as  tiie  patirnt  loses  or  gains  flei^^  The 
face  of  ^the  patient  looks  glossy  with  a  ^ort  of  oily  deposit 
on  the  skin  of  the  cheeks  and  forehead,  and  a  sort  of  cioaking 
sound  is  heard  inside  the  body  of  the  goitre.  A  patient 
with  a  goitre  of  more  than  a  yearns  growth  and  afflicted 
with  dyspnoea,  weakness,  aphonia,  looseness  of  the  limbs- 
and  a  distaste  for  fojJ  should  Se  abandoned  as  beyond 
all  cure. 

Strings  of  glandular  swellings  to  the  size  of  Karkandhu 
or  Jujube  stones,  and  occurring  about  the  arm  pits,  inguinal  or 
submaxillary  regions  or  about  the  nape  of  the  neck  etc., 
throui^h  the  agency  of  the  deranged  fat  and  Kaphal^  are 
called  Ganddinalas.  These  swellings  are  found  to  be  very 
slow  of  suppuration.  The  diftease  in  which  some  of  these 
glands  are  found  to  suppurate  and  to  spontaneously  burst 
and  secrete  their  contents,  immediaiciv  followed  bv  frrsU 
c  rops  of  such  glandular  swellings  in  the  affected  region  is 
. •  v'-M    Cscrofula).     Cases    of    scrofula   in    which    the 


CARUr>A    PURAf^AM.  573 

glandular  sweUings  do  not  appear  in  strings*  are  curable, 
while  those  in  which  the  strings  of  glands  are  affected  in 
successitMi  and  which  exhibit  the  supervening  symptoms  of 
fever,  cough,  catarrh,  pain  at  the  sides  pleuro-dynia),  vomiting 
etc.,  baffle  the  ingenuity  of  even  tlie  best  of  physicians 
(Vaidyas.) 

The  niorbitic  principles  of  the  deranged  Viyu  ^tc.,.  by 
vitiating  the  fle^h,  blood,  (at  and  the  vessels  of  the  body,  give 
rise  to  isolated  nodular  swellings,  which  are  marked  by  tbeir 
considerable  elevation.  These  swellings  are  called  Granthis% 
In  the  Vilaja  form  of  Granthi,  the  swelling  seems  as  if  it 
is  being  drawn  about  or  buist  open,  or  as  if  a  scorpion  has 
been  stinging  into  it,  or  as  if  its  coiitmts  are  being  churned 
about.  It  assumrs  a  black  colour  and  looks  like  an  inflated 
bladder  although  fluctuating  under  pressure,t  and  secretes 
a  kind  of  thin,  transparent  iluid,  on  bursting.  In  the  Pittaja 
form  of  Granthi,  the  glandular  swelling  as»umes  a  reddisb 
or  yellowish  colour,  and  a  variety  of  sucking,  boraing,  tearing 
pain  is  felt  in  its  inside.  It  secretes  a  thin,  transparent, 
hot  fluid  on  bursting.  In  the  form  of  Granthi,  which  has 
its  origin  in  the  deranged  Kapliah,  the  glandular  swelling 
becomes  slightly  painful  and  hard  like  a  stone.  It  is  marked 
by  a  greyidh  tint  or  by  the  absence  of  any  colour  at  alL 
The  specific  itching  sensation  of  the  deranged  Kaphah  is 
experienced,  and  the  swelling,  wiuch  is  remarkably  slow  in 
its  growth  and  suppuration,  secretes  a  kind  of  thick,  cold,. 
white  discharge,  on  burstiug.  In  the  type  of  Granthi,,.which 
is  due  to  the  deranged  condition  of  the  bodily  fat  the 
swelling  deci eases  or  gains  in  size  with  the  emaciation 
or    fattening    of  the    body    of    tlve    patient.      It    looks  glossy 


^  Susltnjta  lias   Analf>antpa    (not  extrrmrly  iticieMfed  or  Jggravattd) 
—  Ir. 

f  l>alUna  Mi^hra  in  his  rcccnsicii  of   ibe  Susliruta  Sainhita  ctads 


574  GARUDA  PtJRANAM. 

and  large,  marked  by  a  little  pain  and  a  coii»iderabTe 
itching  sensation  and  secretes  a  discharge  of  the  colour  of 
sesame-cake,  on  bursting.  The  derailed  bodily  Viyu,  aggra- 
vated  through  over-fatiguing  physical  exercise  and  such  like 
aggravating  factors,  Bnds  lodgment  in  the  veitra  and  nerves,, 
and  gives  rise  to  elevated  nodular  swellings  by  contract- 
ing,  contorting  (drawing;  up)  and  withering  them  up- 
Such  swellings  are  called  S'iraja  Grantbis  (varicose  veins^ 
Neuroma)  which  happ^^ning  to  be  shifting  and  painful^  should 
be  regarded  as  incurable.  A  varicose  vein  about  any  of  the 
Marma  Sth^nas  (described  before),  even  if  happening  to  be 
painless  and  non-shifting  in  its  character,  should  be  regarded 
as  incurable. 

The  mobific  principles  of  the  deranged  Viyu,  Pittam,  etc.,. 
by  lying  incarcerated  in  any  part  of  the  organism  and  by 
affecting  the  flesh  and  blood,  give  rise  to  firm,  pAiniess,. 
round,  large  sized,  short-based  growths,  which  are  very  slow* 
of  growth  and  suppuration.  These  growths  are  found  to 
be  considerably  deep-seated  in  the  flesh  of  the  affected 
region  and  are  called  tumours  (Arvudas).  The  several  types- 
of  tumours  recognised  in  practice  have  their  respective 
seats  in  the  deranged  Vftyu,  Fittam,  Kaphah,  blood,,  fleshy 
and  fat,  and  the  specific  featurt-s  of  each  of  these  types  are 
identical  with  those  of  Granthis  brought  about  througtv 
the  agency  of  each  of  these  morbific  principles  of  the  or- 
ganism. Now  bear  me,  O  Susliruta,  describe  the  symptoms- 
of  the  types  of  tumours,  which  origiiute  from  a  vitiated 
condition  of  the  flesh  and  Uood. 

The  deranged  Pittam  and  vitiated  bk>od,  by  drawing  up 
and  contracting  the  veins,  give  rise  to  a  kind  of  tumours, 
which  are  marked  by  secretion  and  a  partial  suppuration. 
They  are  very  rapid  in  their  growth,  and  are  found  to 
constantly  bleed.  These  tumours  are  called  Raktirvudas. 
Jaundice  results  from  constant  bleeding  in  cases  of  Raktdr* 
vudas.    The  flesh  of  any  part  of  the  body,  affected  through 


GARUOA  PURANAIi.  575 

the  effect  of  a  hurt  or  injury,  ptx>duces  a  kind  of  firm 
(non-shtfting).  hard,  glossy,  painless,  or*slightly  painful  'swel- 
ling (tumour)  of  the  same  colour  with  the  surrounding 
skin  which  is  marked  by  little  or  no  suppuration.  These 
tumours  are  called  MAnsirvudas.  The  exciting  factor  in 
all  cases  of  Mins^rvudas  should  be  regarded  as  the  de- 
ranged Viyu.  A  deep  seated  Minsirvuda  appearing  in 
persons,  who  are  in  the  habit  of  taking  meat  diet,  each 
day,  thro«jgh  c:ie  vitiation  of  flesh,  should  be  regarded 
as  incurable.  Even  MAnsirvudas  of  curable  types  appear- 
ing about  anr  of  tlie  Marma^  and  marked  by  copious  dis- 
charges, as  %kU  as  chos^e  which  are  firm  and  crop  up  in 
any  or  the  external  ducts  of  the  body,  should  be  regarded  as 
incurable.  A  camour,  which  appears  on  a  pre-existing  one, 
is  called  Adhyanrudam  by  the  wise.  A  tumour  suddenly  or- 
gradually  appearing  on  a  pre-existing  one  through  the  agency 
of  any  two  of  :3e  morbific  principles  uf  the  body  should  be 
likewise  regarded  as  beyond  the  province  of  medicine. 
Suppuration  is  sever  found  to  set  in  in  tumours  owing  to  the 
presence  of  excessive  Kaphah  or  fat  in  their  inside,  as  well 
as  in  consequence  of  the  morbific  principles  of  the  organism 
continuing  therein  in  an  uuresalvable  condition. 


:o: 


CUAPIKH  CI.XXXIV. 


0 

Now  hear  n>e.  O  Sushruta,  discourse  on  the  Nidinam  of 
Chhardi-Roga  .romitmg).  The  enraged  and  aggravated  Viyu, 
Pittam  and  Kaphah,  as  well  as  their  concerted  action,  and 
the  ^ight  or  srril  of  obnoxous  things  are  the  factors,  which 
tend  :o  produc::  vomiting,  which  may  be  grouped  under  five 
subheads   according  to  the  difference  of  its  exciting  factors. 


57^  Garuoa  Puranam. 

Drinkirrg  of  inordinately  large  tjuantities  of  fluid,  ingmtion 
of  excessive  quantities  of  emolient  food,  or  of  offensive, 
unwholesome,  unaccustomed,  or  inconj^enial  articles  of  fare, 
hasty  eatinjx,  excessive  physical  labour,  anxiety,  indigestion, 
worms  in  the  intestines,  pregnancy  and  kindred  conditions 
of  the  body  are  the  factors  which  tend  to  set  the  morbific 
principles  of  the  deranged  Vdyu,  Pittam  and  Kaphah  in 
motion,  wliich.  in  their  turn,  are  violently  expelled  through 
the  mouth,  producino  a  sort  of  breakinj/  pain  in  the  joints* 
The  aggravated  Vayu  leads  to  the  opening  of  the  diaphragm 
of  the  chest,  which  makrs  the  expulsion  of  the  contents  of 
the*  stomach  through  the  mt>uth  possible.  This  disease  is 
called  Chhardi  (vomiting). 

Nausea,  suppression  of  eructations,  water  brash,  and  an 
extreme  repugnance  for  food  or  drink  are  the  symptoms, 
which  are  exhibited  immediately  previous  to  an  act  of 
vomiting.  In  the  form  of  vomiting  due  to  the  action  of  the 
deranged  Viyu,  pain  at  the  chest  and  the  sides,  dryness  of 
the  mouth,  aching  pain  in  the  head  and  about  the  umbilicus, 
cough,  hoarseness,  and  a  pricking  pain  in  the  body  are  the 
symptoms,  wliich  manifest  themselves. 

In  the  Pittaja  form  of  vomiting  thirst  with  epileptic  fits, 
dryness  of  the  mouth,  heat  in  the  head  and  eyes,  vertigo  and 
vanishing  of  sight  are  the  symptoms,  which  manifest  them- 
selves. A  kind  of  yellow,  green,  or  reddish  black,  hot  matter, 
which  leaves  a  bitter  taste  in  the  mouth,  is  ejected  and  the 
patient  complains  of  a  burning  sensation  in  the  throat  at  the 
time  of  vomitinor.  Somnolence  with  a  sweet  taste  in  the 
mouth,  water  brash  and  a  sen«e  of  repletion,  drowsiness 
and  a  distaste  for  food  and  a  feelin?  of  heaviness  of  the  limbs 
form  the  characteiisiic  traits  of  the  Kaphaja  type  of  vomiting 
(Emisis).  A  thick,  glossy,  sweet  and  white  coloured  matter 
is  belched  out  in  this  type,  attended  with  horripilation.  This 
type  of  vomiting  is  the  least  painful  of  all  other  types.  Colic, 
indigestion  with  a  repugnance  for  food,  thirst,  dyspnoea   with 


GARUDA'  PURANAM.  577 

a  burning  sensation  in  the  body  and  epileptic  fits  are  the 
symptoms,  which  are  prominen  tly  exhibited  in  the  Sinnipitika 
form  of  vomiting,  and  the  patient  constantly  belches  out  a  hot, 
thick,  blue  or  red-coloured  matter  with  a  saline  taste.  The 
accumulated  bile  and  mucous  in  the  stomach  of  the  patient,  as 
well  as  the  other  waste  matters  of  the  organism,  vitiated  by  the 
deranged  and  aggravated  Viyu,  are  carried  up  and  violently 
ejected  through  the  mouth,  when  the  enraged  and  aggra* 
vated  bodily  Viyu,  by  obstructing  the  ducts  of  stool,  urine  and 
perspiration  etc.,  abnormally  courses  in  an  upward  direction 
within  the  organism.  The  ejected  matter  smells  of  stool 
and  urine  owing  to  the  obstruction  of  the  intestines  and 
urinary  ducts  by  the  deranged  V&yu.  Thirst,  dyspnoea,  and 
hic-cougb  are  soon  found  to  supervene  and  death  comes  and 
speedily  closes  the  scene. 

Vomitings  severally  induced  by  the  sight  or  smell  of  an 
obnoxous  object,  as  well  as  those  due  to  uterine  irritation  as 
in  pregnancy,  or  to  the  presence  of  worms,  or  of  accumulated 
mucous  in  the  intestines,  should  be  all  regarded  as  of  a 
traumatic  origin,  the  symptoms  indicating  the  predominance 
of  any  particular  morbific  diathesis  (such  as  the  deranged 
V4yu,  etc.,)  in  the  system  should  lay  down  the  course  of 
medical  treatment  to  be  adopted  in  each  case.  There  is  a  per- 
sistent nausea  with  an  intolerable  colic  in  the  type  of  vomiting 
due  to  the  existence  of  worms  in  the  intestines,  and  symptoms 
peculiar  to  a  case  of  Hrid-roga  of  a  parasitic  origin  are  like- 
wise  found  to  supervene.  Extreme  prostration,  and  the  colour 
of  the  ejected  matter  resembling  that  of  the  crest  of  a  peacock's 
plume,  as  well  as  the  fact  of  its  being  marked  with  shreds  of 
blood  or  pus  are  symptoms  which  point  to  an  .unfavourable 
prognosis  in  vomiting. 

Now  hear  me,  O  Sushruta,  discourse  on  the  Nidinam  of 
the  burning  sensation  in  the  body  (Diha).  The  heat  of  the 
Pittam,  augmented  through  the  abuse  of  wine,  lies  pent  up 
in  the  blood  and  bile,  and  is  afterwards  thrown  up  to  the 

73 


57$  GAftUDA    PURANAM; 

surface-layer*  of  the  bodily  skin,  causing W  intolerable bdrtl''^ 
ing-  sVirifatiar.  therein   which  rsJ  known  as  "  wine's-borniiig/' 
Blood;  'which  courses  through  the    whole    organism,  being 
conjestcd  in  the  head,  produces  a  kind   of  burning  aeosation 
in  the  body,  attended  with  thirst  and  a  copper-coloured  com- 
plexion... .'The  .eyes    assume  a  blood-shot  aspect,  an  iron^* 
like  smell  is  emitted  from   the   mouth   and   the  patient  feels  ■ 
as- if  being   surrounded   with   a  circle   of  blazing  fire*    All* 
other  symptoms  of  bilious  fever  become  patent  in  this  type 
\'A  burning   in    which   the   same   course  of  medical  treatment 
.vior.id  be  loHowed  as  laid    down    in   connection   with  bilious 
:  ertrr.     Unappeased  thirsts^  by  brmging  about  a  diminution  of 
:>.'?    v.atery   parts   of  the    bodily   constituents     through     the 
.<'^r.cy  of  the  augmented  Pittam,  produce  a  kind   of  burning 
i.nsation    both    in    the    surface    of  the  body  and  its  inside  in 
wnich   tlie   lips,  throat,  and  palate  seem  as  if  parched  up  and 
I  hie  patient  shakes  and  protrudes   his   tongue.     Accumulation^ 
of  blood   in    any   of  the   chambers    or  cavities   of  the  body 
(such    as    the    the   thorax)    in   consequence  of  a  deep-seated . 
sword-cut,    or  arrow-wound    gives   rise  to  a  kind  of  intoler- : 
able  burning  sensation  tin  the  body  in  which  all  the  symptoms « 
of  the    type    due   to   the   congestion    of  blood    are   found  to ^ 
supervene.     A   loss   of  any    of  the    fundamental  ..  principles 
of  the   body   is    followed    by  a  burning  sensation  in  the  body 
which  brings  on   epiliptic    Bts,    thirst,   aphonia,    and   stupour, 
which,    if  not    speedily    remedied,    may   terminate   in  deaths 
A  blow  on  any  of  the  vulnerable  Marmas    of  the    body,   such 
as  the  heart,  bladder,  l>ead,  etc.,  may  bring  on  an    intolerable 
burning   sensation    in    the  body    which   defies   all  medicinal; 
remedies.     A  wise    phy.sician    should    not   take   in  hand   the; 
medical  treatment  of  a  patient,  who   complains   of  a  burning 
sensation  in  the  bodv  wiien  it  is  felt  cold  to  the  touch.    . 


9      ■ 


I 


■  J 
I 


CHAPIEU  CI.XXXV. 


Now  hear    me,    O   Sushruta,   discourse  on    ihc  Nidinaro  of 
Sliitapitta   (Urticaria)  etc,.     The    Kaphah   and   Viyu   of  the 
body,  •  deranged  through  the  contact  of  (exposure  to)  current? 
of  cold    air,    invades  the  skin  and  blood  in  combination  \\\i\v 
the  deranged    Pittam,    and   produces   the   disease   know::  ai 
Sliitapittam.     Thirst    with    a   burning   sensation  in  the  bcJv. 
nausea    with    a  distaste   for  food,  feeling  of  physical  langti'ir, 
and  heaviness  of  the  eyes  are  the  symptoms,  which    mark  the 
premonitory  stage  of  Urticaria.     Eruptions   like    wasp-siings 
appear   on    the  body  both  in  urticaria  and  the    disease  known 
as    Urdada.       An.  itching,     pricking    pain    is    felt     in    these 
eruptions,    and    fever    with    vomiting,  etc.,  becomes  manifest. 
A    preponderance    of  the    deranged   bodily   Viyu  acts  as  the 
exciting   factor   of  Urticaria,    while  a   preponderance    of  the 
deranged  Kaphah  lies  at  the  root  of  a  case    of  Urdada.     The 
distinctive   traits  of  the  eruptions  of  Urdada  are  that  they  are 
dipped    at    tiie   centre,  being  marked  by  an  itching  sensation, 
and  are  arranged  in  circular  patches.     Unsatisfactory    exhibi- 
tions   of  emetics,    by    arresiin;;    the    ejection  of  bile,  roucour 
and  ingested  food  from  the  system,  cause  a  large    number   i.: 
iiciiing,    ciriular   rashes  to  appear  on  the  skin,  which  spont:« 
neou.sly  disappear  a  short  while  after  their  appearance. 

Now  hear  me,  O  Sushruta,  discourse  on  the  Nidinam  *>: 
Amlapittam  (acidity).  Ingestion  of  incompatibli*  articles 
of  fare,  use  of  unwholesome  food,  ingestion  of  acid  Auh- 
htances,  or  of  tlio:»e  wliich  give  rise  to  a  re  actionary  aciaity 
( Undergoes  an  acid  transformation  after  digestion)  in  the 
siomich,  or  of  tho^e  which  extremely  aggravate  the  P.ltiin 
are  the  factors,  which  hinder  the  assimilation  of  the  Pittam 
(bile)   accumulated  in   the  digestive  apparatus  of  a  man,^aad 


580  GARUDA  PURANAM. 

this     undigested    or    unassimilated    bile  brings  about  the 
disease  known  as  Amla-Pittam  (acidity). 

Indigestion  of  the  ingested  food,  lassitude,  nausea, 
risings  of  bitter  eructations,  or  a  feeling  of  heaviness  in  the 
limbs  with  a  burning  sensation  in  the  throat  or  ep^^trium,  v 

as  well  as  a  marked  distaste  for  food  are  the  symptoms 
which     form     the    characteristic    features    of    Amlapittam. 
Loose   motions  of  green,  yellow,   or  various  coloured 'stool, 
together  with   thirst,  vertigo,  epileptic  fits,  cloudy  perception, 
nausea,   absent-mindedness.    Urticaria,    impaired    digestion, 
horripilation,    yellowness  of  the  complexion  and  abnormal 
perspiration,    together  with  a  burning  sensation  in  the  body 
form   the   specific     symptoms  of    the    type    of  Amlapittam 
in   which   the  undigested  food  in  the  stomach  finds  a  down- 
ward  outlet.      In   the    type  of  which  vomiting  forms   the 
primary  and   specific   trait  the  ejected  matter  is  found  to 
be  either   green,   yellow,   red,  or  blue,   mixed  with  a  kind 
of  slimy,   transparent  mucous.     It  has  bitter  or  acid  taste. 
Imperfect   digestion  of  ingested  food  in  the  stomach  is  some- 
times followed   by   the   rising  of  bitter  or  acid  eructations 
or  belching  out  of  a  bitter  acid  fluid.    A  burning  sensation  in 
the  throat,  epigastrium  and  the  sides,  headache,   heat  in  the 
body,   an   extreme   repugnance  for  food,  fever  which  has  its  * 

origin  in  the  deranged  condition  of  the  Kaphah  and  Pittami 
pustular  eruptions  on  the  skin  and  a  host  of  other  dis- 
tempers are  usually  found  to  follow  in  the  wake  of  Amlapittam. 
Even  cases  of  acidity  of  recent  origin  require  special  care 
to  be  radically  cured,  and  a  temporary  palliation  is  the  only 
relief  that  can  be  expected  from  a  judicious  course  of  medi- 
cal treatment  in  old  or  chronic  cases,  although  instances 
are  not  wanting  where  a  radical  cure  has  been  effected 
inspite    of    the   age    and    chronic    nature   of    the  ailment  j 

Cases  of  Amlapittam  are  usually  divided  into  three  classes 
such  as  Vitaja,  Kaphaja,  and  Vata-Kaphaja,  according  to 
the  predominance  of  any  of  these  three  morbific  principles 


GARUOA   PURANAM.  58I 

in  those  under  treatment,  and  they  are  very  apt  to  confound 
even  an  expert  physician  in  matters  of  diagnosis.  Shivering, 
delirium,  epileptic  fits,  tingling  sensations  in  the  limbs, 
lassitude,  neuralgic  pain,  darkness  of  vision,  vertigo  and 
mind-wanderings  ar^  the  symptoms,  which  mark  the  Vitaja 
type  of  Amlapittam.  In  the  type  marked  by  the  dominant 
action  of  the  deranged  and  aggravated  Kapbabp  symptoms 
such  as  expectoration  of  mucous,  heaviness  of  the  limbs, 
lassitude  with  a  distaste  for  food,  and  shivering  with  a  gone 
feeling  in  the  limbs  manifest  themselves.  In  the  type  due 
to  the  combined  action  of  the  deranged  Viyu  and  Kaphab, 
drowsiness,  together  with  the  specific  symptoms  of  the  twa 
abovesaid  types,  forms  the  specific  feature.  Bitter  or  acid 
eructations,  with  a  burning  sensation  in  the  throat,  sides 
and  the  epigastrium,  vertigo,  swooning,  vomiting,  lassitude 
with  a  distaste  for  food,  headache,  salivation,  and  a  sweet 
taste  in  the  mouth  are  the  symptoms,  which  mark  the  Kaphaja 
type  of  Amlapittam. 


:o:' 


CHAPIER  CLXXXVI. 


0 

Now  hear  me,  O  Sushruta,  discourse  on  the  Nidinam  of 
Shula  (Colic,  etc.,  and  neuralgic  pain).  Over-fatiguing 
physical  labour,  excessive  riding,  or  pedestrian  journey,  sexual 
excesses,  late  hours,  drinking  of  extremely  cold  water, 
ingestion  of  extremely  parchifying  articles  of  fare,  such  as 
peas.  Mudgapulse,  etc.,  eating  before  a  previous  meal  is 
digested,  hurt  or  injury,  eating  of  bitter  or  astringent  articles 
in  excluiion  of  those  of  any  other  taste,  as  well  as  of  iocom* 
patible  food-stufi,  suppression  of  any  oaturml  urgiogs  of 
the   body,   grief,   fasting,  and  excessive  laughter  or  talk  are 


jSi  GARUDA   PURaNAM. 

the  factors,  which  tend  to  enrage  the  bodily  Viyu,  which,  ia 
its  turn,  produces  colicky  (neuralgic  pain)  in  the  diest,  sides, 
back,  sacrum  and  pelvis.  Eight  different  forms  of  Shula  are 
recognised  in  practice  according  as  the  different  morbific  prin« 
ciples  of  the  deranged  Viyu,  Pittam,  etc.,  either  severally  or 
jointly  bring  on  an  attack,  although  a  dominant  action  of  the 
deranged  Viyu  should  be  regarded  as  lying  at  the  root  of 
each  case  of  neuralgic  (Shula)  pain  or  colic. 

Tl.e  Vitaja  type  of  Shula  is  spontaneously  aggravated 
after  the  completion  of  the  process  of  digestion,  at  night- 
fall (evening),  in  cloudy  days  and  in  winter  and  the  rainy 
season.  The  pain  subsides  and  comes  on  at  close  intervals 
in  this  type  of  the  disease,  the  emission  of  stool  and  flatus 
is  suppressed,  and  the  patient  complains  of  a  pricking  or 
breaking  pain  in  his  limbs,  which  is  relieved  by  fomentation, 
nia>sage,  oily  applications,  and  the  use  of  hot  food. 

Ingestion    of  excessively    hot,   irritating,    alkaline   or    in- 
digestible  articles   of    fare  (that    undergo   an   acid   reaction 
in    the    stomach    after    digestion),   use  of    fermented   liquors 
or  of  extremely  acid    food,    anger,  exposure  to  heat  or  to  the 
8un,  sexual  excesses,  and  over- fatiguing   physical  labour   aie 
the   factors,   which  lend   to   derange  the  Pittam,  which,  in  its 
turn,    brings   on  a  peculiar  kind   of  Sliula    (colic)    about  the 
umbilicus,    which  is   usually  known  as  Ptttaja  Shula.     Thirst, 
<lclusion  (feeling  of  int«>xication)    with    a   burning   sensation 
in    the    body,   perspiration,  epilepsy,  vertigo,  and  a  scorching 
heat    in    the    body    are    the   further   characteristics  of   this 
type  of    Shula,    which    is    spontaneously  aggravated  at  noon, 
at    mid-night,   during  the  process  of  digestion  and  in  autumn, 
and  is    ameliorated    in    winter  and   bv   cold    measures   and 
applications. 

Use  of  the  cooked  flesh  of  aquatic  animals,  or  of  those 
that  frequent  swamps  or  live  in  marshy  places,  drinking 
of  milk,  milk-curd  or  the  expressed  juice  of  sugarcane  in 
inordinate   quantities,   and   factors  that    tend  to  aggravate 


CARUOA    PURANAM.  583 

the  Kaphah  should  be  regarded  as  the  exciting  causes  of  ft 
kind  of  Shula  in  the  ftomach  (Kaphja  Shula)  of  irhich 
nausea^  cough,  lassitude  of  the  body,  salivation  with  a 
distaste  for  food,  numbness  of  the  stomach  and  heaviness  of 
the  head  form  the  specific  features.  Thiii  disease  is  intensely 
aggravated  at  morning,  and  in  spring  and  winter,  and  im- 
mately  after  a  meal.  In  the  type  due  to  the  concerted  action 
of  the  deranged  Viyu,  Pittam  and  Kaphah.  a  colic  is 
experienced  in  the  chest,  back,  sacrum,  sides,  abdomen  and 
the  pelvis  and  death  may  result  within  a  very  short  space  of 
time.  I'he  type  of  Shula,  which  is  due  to  the  incarceration 
of  mucous  ill  the  intestines  (Amaja),  tympanites  with  a 
rumbling  sound  in  the  abdomen,  nausea,  vomiting,  heaviness 
of  the  limb^i  suppression  .  of  stool  and  urine  and  salivation 
and  a  feeling  of  being  packed  in  a  wet  sheet  together  with 
other  specific  symptoms  of  the  Kaphaja  type  speedily  mani- 
fest  themselves. 

In  the  type  of  Shula,  due  to  the  incarceration  of  mucous 
in  the  intestines,  nausea,  vomiting  with  a  rumbling   sound   in 
the   intestimes,    suppression    of    stool   and   anus,    salivation 
with   a  feeling   as  if  the  body  is  packed  in  a  wet  sheet,  and 
other  specific  features   of  the    Kaphaja   type    of  this  disease 
are  also  present.     In  the  types  of  Shula  respectively  due  to 
the    combined    actions   of  the    deranged   Viyu    and  Kaphah, 
Pittam    and    Kaphah,  and  Viyu  and  Pittam  th^  pain  is  con- 
fined  to  regions  of  the  urinary  bladder    (Pelvis   according   to 
certain  authorities)  heart,  sides  and  the  back,  to  the  inguinal, 
umbilical    and   cardiac    regions,    and    to    those     of   sacrum, 
pelvis    heart    sides,    back     and      umbilicus     rrspectively,    aq 
intense    fever   and    an   intolerable    burning   seasation    ia  the 
body    being   the    further     characteristics     of  each     of  them. 
Cases    of    Shula    (neuralgia)    brought     about     through     the 
srveral    actions   of  the   deranged    Viyu,   Pittam  and  Kaphah 
readily    prove   amenable   to   medicine,  those  due  to  the  com- 
bined action  of  any  two  of  the  said  Doshas  are  comparatively 


584.  GARUDA   PURANAM. 

more  difficult   to  cure,  while  those  which  are  due  to  their 
concerted  action  (Sinnip^tika)  baffle  all  medicinal  remedies. 

The  deranged  bodily  Viyu,  aggravated  by  its  own 
exciting  factors,  produces  a  kind  of  Pre-digestionary  colic, 
which  is  called  Parinima  Shula  (Gastralgia).  This  disease 
is  so  named  from  the  fact  that  the  colic  is  brought  on  after 
the  ingested  food  is  considerably  digested  in  the  stomach 
and  close  before  the  completion  of  the  proceess  of  digestion. 
The  nature  of  an  attack,  which  is  usually  experienced  at  the 
advanced  stage,  and  before  the  completion,  of  the  process 
of  digestion,  may  be  determined  with  regard  to  the  pre- 
dominance  of  the  deranged  Vdyu,  Pittam,  or  Kaphah,  acting 
as  its  exciting  cause.  In  the  Vdtaja  form  of  Parinima  Shula 
tympanites  with  a  rumbling  sound  in  the  belly,  suppres- 
sion of  the  stool  and  urine,  malaise  and  rigour  are  the 
symptoms  that  are  usually  developed.  The  pain  in  this  tjrpe 
is  relieved  by  the  use  of  hot,  emulsive  food.  Ingestion  of 
pungent,  acid,  or  saline  articles  of  fare  may  be  set  down  as 
the  exciting  cause  of  a  case  of  Pittaja  type  of  this  diseasCi 
which  is  characterised  by  thirst,  malaise,  and  perspiration 
with  a  burning  sensation  in  the  body.  It  shows  signs  of 
marked  amelioration  under  cold  applications  and  cooling 
measures  in  general.  Nausea,  vomiting,  and  epileptic  fits 
are  exhibited  in  the  Kaphaja  type  of  this  disease.  The 
pain  continues  long  and  becomes  persistent  and  is  relieved 
by  the  use  of  bitter,  pungent  articles  of  fare.  The  presence 
of  specific  features  of  any  two  of  the  deranged  Viyu,  Pittam, 
etc.,  in  a  particular  case  of  Parindma  Shula,  indicates  its 
origin  through  the  agency'  of  those  two  morbific  principles 
of  the  body,  while  that  of  the  specific  features  of  all  the 
there  Doshas  points  to  its  Sdnnipdtika  origin,  a  case  of  the 
latter  type  being  always  regarded  as  incurable,  in  as  much 
as  it  produces  emaciation  of  the  body  and  entirely  impairs 
the  digestive  faculty  of  the  patient.  The  type  of  colic 
which   comes   on    simultaneously   with  the  commencement  of 


^ARUOA  PURANAM.  38$ 

Ae  digestion  of  the  ingested  food,  or  after  the  completion  of 
the  digestive  process,  or  just  after  the  ingested  food  it 
carried  down  into  the  stomach  and  before  tt  is  fully  con- 
verted  into  chyme,  and  which  does  not  show  any  sign  of 
aineUoration  even  with  a  stiict  regimen  of  diet  and  conduct, 
is  called  Anna-Drava-Shnia  (Kt  colic  of  undigested  chjrme 
or  chyle).  Ejection  of  the  contents  of  the  stomach  and  the 
consequent  assimilation  of  the  deranged  bile  give  cdief  ui 
this  type  of  Gastralgia. 


•:o:« 


CHAP  I  BR  CLXXXVtl. 


Dhanvantari  said  :— *Now  hear  me,  O  Sushmta,  discounM 
on  the  NidAnam  of  Svara-Bhanga  (aphonia).  The  deranged 
V^yi  etc ,  ag^^ravated  by  loud  talking,  loud  chanting  of 
the  Vcdas  and  loud  recttacions  of  verses,  etc^  affect  the 
vocal  chords,  and  give  rise  to  Svarabhanga  (aphonia) 
which  may  divided  into  six  different  types.  In  the  Vitija 
form  of  aphonia  the  stool,  urine,  face  and  the  eyes  of  the 
patient  assume  a  black  colour  and  the  voice  sone«»hat 
resembles  the  harsh  brayings  of  an  ass.  The  stooli 
tirine,  fiice  and  the  eyes  of  a  patient,  suffering  from  ao 
attack  of  Pittaja  aphonia  assume  a  yellow  coloui;  and  a 
burning  ftensation  is  experienced  in  the  larynx  at  the  time 
(»f  speaking.  In  the  Kaphaja  type  the  voice  becomes  small 
and  weak  owing  to  the  t«bstruction  of  the  larynx  with  mucouSi 
%vhich,  when  it  melis  under  the  influence  of  the  solar  heat 
•dunn^  tlie  day,  allows  the  patient  to  speak  in  a  stronger  and 
clearer  voice. 


74  -^ 


CHAPTER  CLXXXVI!!. 


DhanVantari  said : — Now  hear  me,  O  Sushrutai  discourse 
t>n  the  Nidinam  of  Udivarta.  Suppression  of  urgings 
towards  sneezing,  yawning,  defecationi  urination  or  of 
uny  other  functions  of  the  body,  unnatural  non-gratifica* 
lion  of  hunger,  thirst,  etc.,  should  be  regarded  as  the 
exciting  factors  of  Udivarta.  The  type  of  Uddvarta,  ushered 
in  through  a  voluntary  retention  of  flatus,  is  marked  by 
tympanites  with  suppression  of  stool  and  urine,  lassitude 
and  a  pricking,  aching  pain  in  the  intestines.  A  deranged 
end  aggravated  condition  of  the  bodily  Viyu  should  be 
regarded  as  one  of  the  essential  causes  of  Udivarta,  and 
measures  calculated  to  restore  the  deranged  Viyu  to  its 
normal  course  and  condition  should  be  considered  as  the 
primary  remedies  in  all  types  of  this  disease.  In  the  type 
due  to  the  voluntary  retention  of  stool,  an  aching  pain  with 
a  rumbling  sound  in  the  intestines,  a  cutting  pain  about  the 
anus,  suppression  of  stool  and  urine  and  rising  of  eructations 
are  the  symptoms  which  manifest  themselves,  and  sometimes 
the  fecal  matter  is  found  to  be  ejected  though  the  mouth. 
The  type  of  Udivarta,  which  originates  from  a  voluntary 
retention  of  urii^e,  is  marked  by  an  aching  pain  in  the  bladder 
and  urethera,  strangury,  and  a  drawing  pain  in  the  inguinal 
regions.  The  body  seems  extremely  painful  and  the  patient^ 
finds  relief  only  in  a  recumbent  posture.  In  the  type  of 
Uddvarta  resulting  from  a  voluntary  suppression  of  an  urging 
towards  yawning,  stiffness  of  the  muscle  of  the  neck 
(Manyi)  with  a  numbed  pain  in  the  throat,  headache  and  a 
liost  of  other  diseases  of  the  eyes,  ears,  nose  and  mouth 
are  developed.  Similarly,  the  type  of  Uddvarta,  which  is 
brought  on  through  a  voluntary  suppression  of  tears,  is 
|imrked  by  an  excruciating  headache,  catarrh  and  afiEectioos 


GARUDA    PURANAM.  587 

of  the  eyes.  Voluntary  suppressions  of  ur^ings  towards 
sneezing  may  bring  on  a  type  of  Udivarta,  which  is  marked 
by  an  excruciating  headache,  stiffness  of  the  neck,  faceal 
paralysis,  hemi-crania  and  impaired  organic  functions  ia 
general.  The  type  of  Ud^varta,  which  is  induced  through 
voluntary  suppressions  of  yawns,  gives  rise  to  a  sense  of 
fullness  in  the  throat  and  mouth,  an  aching  pain  with  a 
rumbling  sound  in  the  intestines,  a  croaking  sound  in  the 
throat,  indistinctness  of  speech,  dy^pnosa,  hic-cough,  and  other 
disorders  of  the  deranged  Vdyu.  The  type  of  Udivarta,  which 
is  caused  through  the  voluntary  suppression  of  vomitings,  is 
marked  by  urticaria,  itching  eruptions  on  the  skin,  with  a 
distate  for  food,  cutaneous  affections,  nausea,  and  erysipela« 
tous  ulcers  on  the  skin.  In  the  type  ushered  in  through  a 
voluntary  suppression  of  emisiion  of  semen,  a  cutting  pain 
in  the  scrotum,  rectum,  penis  and  bladder,  together  with  a 
swelling  about  any  of  these  localities,  dribbling  of  urine  and 
semen,  suppression  of  urine,  and  seminal  concretions  are 
the  symptoms  that  are  exhibited.  Unappeased  hunger  brings 
on  drowsiness,  lassitude  with  a  distate  for  food  and  an  aching 
pain  in  the  limbs  and  impaired  faculty  of  sight.  An  un- 
gratified  thirst  produces  parchedness  of  the  throat  and  mouth, 

« 

pain  about  the  cardiac  region,  and  obstruction  of  the  faculty 
of  hearing.  Suppression  of  sighs  after  a  fatiguing  physical 
labour  or  exhaustion  may  bring  on  diseases  of  the  heart,  loss 
of  consciousness,  intestinal  glands,  yawning,  with  an  aching 
pain  in  the  limbs,  heaviness  of  the  head  and  the  eyes,  and 
drowsiness. 

The  bodily  Viyu,  deranged  and  aggravated  by  the  in- 
gestion of  bitter,  astringent,  or  parchifying  articles  of  fare, 
invades  the  digestive  apparatus,  and  by  taking  recourse  in 
the  abdominal  cavity,  gives  rise  to  Udivarta.  The  deranged 
Viyu,  thus  aggravated,  by  stuffing  the  vessels  of  blood,  fat, 
stool  and  urine,  etc.,  absorbs  the  humidity  of  the  feces  and 
makes  them  dry  and  hard  as  stone.    The  patient  tosses  about 


SSS  GAKUDA   PURANAM. 

in  agony,  afflicted  with  nausea,  pain  about  the  beait,  and 
an  aching  pain  in  tlie  urinary  bladder,  and  the  flatus,  stoof 
and  urine  are  emitted  with  the  greatest  difficulty.  Dyspnoea, 
cough,  catarrh  with  a  burning  sensation  in  the  body,  thirst, 
epileptic  fits,  ferer,  vomiting,  hic-cough,  mental  abirrations, 
headache  and  other  distempers,  which  orii^inate  from  the 
deranged  Viyu,  gradually  manifest  themselves  with  the  pro- 
gress of  the  disease. 

The  feces  and  the  undii^ested  lymph-chyle  gradually 
accumulated  in  the  stomach  and  obstructed  in  their  down- 
ward course  by  the  deranged  and  aggra  'ated  Viyu,  gives 
rise  to  An^ha,  which  is  characterised  by  thirst,  catarrh  wiltr 
a  burning  sensation  in  the  head,  gastralgia  and  a  sensation 
of  a  weight  in  the  stomach,  and  suppression  of  eructations,, 
etc.  In  the  type  due  to  the  accumulation  of  fecat  matter  in 
the  intestines  a  feeling  of  numbness  at  the  back  and  sacrum, 
suppression  of  stool  and  urine,  colic  epileptic  fits,  vomiting 
of  fecal  matter,  cedrma,  and  other  distempers  of  il»€  obstruct- 
ed Viyu  are  found  to  be  manifest. 


:o:- 


CHAPIEH  CLXXXIX. 


DhanvantaRI  said  : — Xow  hear  me,  OSushruta,  dii»course  on 
the  Niddnam  of  Sadyo  Vranas  (trau*natic  ulcers).  Wounds  in- 
flicted with  weapons  of  variously  shaped  edges,  necessarily 
assume  a  variety  of  shape.  Wounds  may  be  described  as  cut 
(Chhinna).  Incised  ^Bliinna),  Pierced  (Viddha),  Kshaian> 
(ulcerated),  Pichchhitam  ^thrashed)  and  Ghri^am  i bruised 
or  contused).  Now  hear  me  describe  the  characteristic  features 
or  each  of  them.  A  straight  or  oblique,  extensive  cut  in  which 
the  local  flesh  is  entirely  cut  away  is  vailed  Chitina.  A  piercing 


I 


CARUM   rvRANAMu  5SJI 


•f 


ot'mj  of  the  charobert  or  iriscera  of  the  body  with  a  fine 
topped   weapon  of  the  nature  of  a  ip«*ar,  etc*,  furnisbea  the 
example  of  a  pierced  or  incited  (Bhinna)  wound,  which  i» 
usually  found  to  be  attended  with  a  discharge.    The  stomach,. 
the  abdomen,  the  liver,  the    spleen,  the  heart|.  the  urtnary 
.    bladder,  the  kidneys,  the  ItMigs,  and  the  cecum  aie  called  the 
Koshthas.    A   perforation  of  any  of  these  Koshthas  usnallj 
exhibitathe  folk>wing  symptoms,'  tds-t  fever  with,  a  b«min£ 
sensation  in  the  body,  haemorrhage  from  the  nosoi  nouth- 
anus  or  the  urethra,  epileptic  fits,  dyspnoea,  tympanite%  wttb 
a  disinclination  to  take  any  food,  suppression  of  the  stool 
urine  and  flatus,  parchedoess  of  the  body  even  inspite  ot  a 
copious  perspiration,  emission  of  an  iron-like  smell  from-  the 
mouth,  as  well  as  of  an  eSensive  smell  kom  the  skin,  and 
an  aching  pain  at  the  sides  and  about  the  cardiac  region.. 
Now  hear  me  describe  the  detailed  and  specific  symptoma 
of  perforation  of  each  of  the  Koshthas.    Vomking  of  blood 
follows  the  accumulation  of  blood  in  the  stomach,  and  a» 
excruciating  colic  and  excessive  distension  of  the  abdomen 
are  found  to  instantaneously  supervene.    Pain  and  heavineaa 
of  the  Un>bs  are  developed  when  the  blood  is  accumulated 
in  the  abdominal  cavity,  coldness  of  the  lower  extremitiea 
being  one  of  its  specific  and  distinctive  traits.    A  wound 
caused  by  the  piercing  of  a  sharp-topped  substance  into  any 
part  of  the  body,  whether  with  or  without  the  piercing  suIk 
stance  lying  within  its  inside,  is  called  a  Biddha  (pierced) 
wound.    A  wound,  which  is  neither  a  cut  nor  an  inctsioo,  but 
partakes  of  the   nature  of  the  both  and  whose  cavity  u  of 
an  irregular  shape,  is  called  a  Kshata.     Any  part  of  the  body 
thrashed  with  the  underlying  bones  by  bsating,  and  becoming; 
smeared   with  blood  and  marrow  furnishes  the  examples  of 
a  Pichchhita  (thrashed)  wound.     An  abraded  wound  is  called 
a  GhrislKa  Vrana.     Secretion  of  hot  serum  and   breaking  of 
the  local  skin  form  its  principal  characteristics.     A  traumatic 
wound  with  any  extrinsic  matter  (shalyam)   l>ing  imbedded 


V 
590  ^  GARUDA   PURANAM.  •> 

in  its  cavity  is  marked  by  a  swelling  of  tawny  brown  colour^ 
studded  over  with  pustular  eruptions  and  constant  bleeding 
and  a  pain  about  its  seat,  which  becomes  -extremely  sensitive 
and  can  not  bear  the  least  touch.  A  Shalyam  (extrinsic 
matter),  which  is  pierced  into  any  of  the  aforesaid  Koshthas 
of  the  body,  by  passing  through  the  layers  of  the  local  skin, 
or  through  any  of  the  local  veins  and  arteries,  produces 
symptoms  that ''have  been  described  before  in  this  connection. 
A  wise  surgeon  (Vaidya),  having  any  regard  to  his  profes- 
sional  good  name,  should  not  take  in  hand  the  treatment  of 
a  patient  with  a  pierced  Kostha,  whose  eyes  have  become 
blood-red,  whose  breath,  face  and  extremities  have  become 
cold,  whose  complexion  has  assumed  an  ashy  colour,  and 
from  the  ca\ity  of  whose  wound  the  piercing  dart  has  not 
been  extracted  and  the  accumulated  blood  has  not  been  let 
out.  Vertigo,  delirium,  prostration,  unconsciousness,  languor, 
heat,  looseness  of  the  limbs,  epileptic,  fits,  Urdhavdta,  pain 
and  other  distressing  symptoms  of  the  deranged  Vijru,  dis* 
charge  of  blood  resembling  the  washings  of  meat,  and  cessa* 
tion  of  all  organic  functions  of  the  body  are  the  general  symp- 
toms, which  are  exhibited  in  connection  with  perforation  of  any 
of  the  bodily  Marmas.  Ulcers  produced  through  the  agency  of 
two  of  the  morbific  principles  of  the  body,  or  brought  about 
through  the  concerted  action  of  all  of  them,  exhibit  symptoms 
which  are  respectively  peculiar  to  each  of  them.  Ulcere 
appearing  in  young  persons  of  judicious  and  moderate  habits 
and  in  a  season  of  the  year  in  which  the  morbific  principles 
acting  as  their;exciting  factors  are  spontaneously  aggravated, 
and  occurring  in  parts  of  the  body  which  are  easily  accessible, 
readily  yield  to  medicinal  treatment.  Ulcers  possessed  of 
features  other  than  the  foregoing  ones,  are  very  hard  to  cure. 
Ulcers  brought  about  through  the  concerted  action|of  the  three 
Doshas  and  attended  with  the  abovesaid  supervening  distress- 
es baffle  all  medicimal  treatment.  A  putrid  condition  of  the 
cavity  of  an  ulcer,  as  well  as  a  discharge  of  blood  or  pus  from 


GARt  OA    PURANAM.  5gt 

its  inside,   and  exhalation  of  an  offensive  odours  therefrom  in« 

dicate  that  it  is  not  yet  asepsised.     An  ulcer  whose  cavity  has 

assumed  a  tongue-like  colour,  studded  over  by  healthy  granu* 

lations,  should  be  regarded   as   a  cleansed   (Shuddha)  ulcer* 

An  ulcer,  which  is  marked  by  the   absence  of   any  discharge, 

and  whose  cavity  has  assumed  a  colour  like  that  of  a   pigeon, 

and    which   has  become  firm,  surrpunded  by  crops  of  pustular 

eruptions,  should  be  regarded  a^  being  granulating.     Ulcers 

whose  cavities   have  been  entirely  filled   up  and  which  are 

marked   by   the  absence  of   any  pain  or  swelling  and   whose 

cicatrixes  have  become  of  the  same  colour  with  the  surround^ 

ing   skin,    should   be    regarded   as   healed   up  ulcers  (Rudha 

Vranas).     Ulcers  appearing  in  lepers  and  in   persons   affiicted 

with  diabetes  or  pthisis  as  well  as  in  those  suffenng  from  •  the 

effects   of   any  poison,  or  those  which  appear  on  pre-existing 

ulcers  should  be  regarded   as   extremely   hard   to   cure«     An 

idiopathic   ulcer   secreting   a   discharge  of  fat,  clotted  blood, 

or  of  marrow  should  be  regarded  as  beyond  all  turtf   whereas 

a  traumatic  ulcer  attended  with  a  similar  discharge  may  pro^c 

amenable  to  medicine.  Exhalation  of  a  smell  like  that  of  wine. 

Eagle   wood,   clarified   butter,    Champaka   or    lotus   flowers, 

or   of   any    other   celestial    or  fragrant  smell    from   an    ulcer 

indicate  the  impending  death  of  the  ulcer  patient.    In  cases  of 

piercing  of  the  arteries  the  bleeding  becomes  excessive.     The 

discharged   blood  has  a  colour  like  that  of  a  cochineal  insect 

and  the  deranged   and   aggravated   Vayu   of   the    incidental 

wound  produces  blindness,  convulsions   etc..    Piercing  of  any 

ligament    (Sniya)  produces   curvature   or   archedness  of  the 

affected  part  of  the  body,  with  a   gone   feeling    in   the    limb», 

loss  of  functions  of  the  part  of   the  ligament   affected    and    an 

intolerable   pain,  '.the  incidental  wound  taking  a  long  time  ta 

be  healed  up.     The  piercing  of  any   fixed    or    moving   bone* 

joints  of  the  body  is  followed  by  an  excessive  and    extremely 

painful  swelling  about,   and   loss  of   function  of,  the  affected 

)oint.    Whereas  in  a  case  of  piercing  of  a  bone-shafi  the  paia 


jgi  <;-ARUDA  'PUHANAM. 

continaes  without  respite  during  the  whole  d«y  and  night,  and 
the  patient  fails  to  find  relief  in  any  posture  whatsoever. 
Erysipelas,  paralysis,  stiffness  and  numbntss  of  veins  or 
arteries,  convulsions,  swooning,  mania,  fever  with  an  ex- 
cruciating pain  in  the  wound,  excessive  thirst,  paralysis, 
of  the  mandiWes,  ^cough,  vomiting,  dysentery,  hic-cough, 
dyspnoea,  and  shivering  are  the  sixteen  distressing  a«d 
dangerous  concomitants  of  Sadyovranas, 


:o: 


CHAPIER  CXC. 


Dhanvantari  said: — Now  hear  me,  O  Sushnita,  discourse 
on  the  Niddnam  of  Sh^iira  Vrana-^.  Idiopathic  ulcers). 
Vranas  may  be  divided  into  two  classes  such  as  the  Sharira 
and  Aguntaka  (traumatic)  ones.  Ulcers  originating  through 
the  agency  of  the  agp^ravated  morbific  principles  of  the  body, 
are  called  Sharira  'Idiopathic)  ulcers,  while  those  that  are 
due  to  the  effects  of  blows  with  sharp- edged  weapons  are 
called  Agantukas. 

Ulcers  due  to  the  action  of  the  deranged  and  aggravated 
Vdyu  is  marked  by  an  aching,  throbbing  pain  and  a  scanty 
discharge.  It  becomes  hard  and  assumes  a  twany  brown 
colour.  Pittaja  ulcers  are  marked  by  a  fetid  smell  and  a 
discharge  of  fetid  pus  and  give  rise  to  thirst,  and  fever  with 
a  burning  sensation  in  the  body  and  an  excited  state  of  mind 
like  that  of  intoxication.  Kaphaja  ulcers  are  characterised  by 
a  numbed  pain  and  a  greyish  colour.  They  secrete  a  copious 
quantity  of  slimy  discharge  and  are  very  slow  to  suppurate, 
a  sensation  of  heaviness  about  their  locations  bein<y  also 
one  of  their  specific  traits.  Ulcers,  whii  h  have  their  origin 
in  the  vitiated  bloody  are  marked  by  a  copious  bleeding,  while 


G^/iUDA  PURANAM.  593 

those,  which  are  engendered  through  the  concerted  action  of 
the  three  Doshas,  or  which  appear  on  any  of  the  Manna 
Sthinas  of  the  body  and  are  marked  by  an  intolerable  burn- 
ing sensation  within,  although  they  are  (felt  cold  on  the 
surface,  or  which  are  attended  with  cough,  emaciation,  pros- 
tration of  the  bodily  strength  and  a  distaste  for  food  with  a 
copious  fetid  discharge  from  their  inside,  should  be  regarded 
as  incurable.  Ulcers,  which  do  not  show  any  sign  of  healing 
inspite  of  the  applications  of  proper  remedial  agents  and 
measures,  should  be  pronounced  as  incurable. 


— :o:- 


CHAPTER  CXCl. 


Dhanvantari  said  : — Now  hear  me,  O  Sushruta,  discourse 
on  the  NidAnam  of  fractures  of  bone-joints  (Bhagnas), 
which  may  be  divided  into  six  kinds  such  as,  the  Utpishtam 
(FracturM  brought  about  through  the  friction  of  two 
bones),  Vishlishtam  (dislocation),  Vivartitam  (Retroversion), 
Tirjakgatam  (obliquely  turned  up),  Kshiptam  (dbplacement 
from  sockets)  and  Adhah-kshiptam  (such  displacement  in  a 
downward  direction).  Bone-shafts  lying  between  two  bone- 
joints  are  called  KAndas,  and  twelve  different  kinds  of 
fractures  of  bone-ihafts  (KAnda-Bhagnas)  have  been  re- 
cognised in  practice,  which  are  called  Karkataka  (crab-like), 
Ashvakarna  (horse-ear),  Vicbumita  (Smashed),  Picbchhita 
(flattened)  ChhallikA  (splintered),  KAnda-bbagna  (bone- 
fractures),  AtipAtitam  (hung  down),  MajjAgatam;  Sphutitam, 
Vakra  (bent)  and  the  two  kinds  of  Chhinnam. 

Incapacity  of  stretching  or  flexing  the  affected  limb  and 
its  inability  to  bear  the  least  touch  (extreme  sensitiveness) 
form  the  general  characteristics  of  all  kinds  of  fractured 
bone-joints 

75 


594  GAKUDA    PUKANAM.- 

The  fracture  of  a  bone-]i)int  owing  to  the  friction  betweeD* 
its  parti  is  called  Utpishtam,  which  is  marked  by  swelliags  ou 
lis  boLti  sidea  and  a  constant  pain,  which  is  ag^^ravated  in  the 
iiigiit.  An  excruciating  pain  about  each  side  of  the  frac- 
tured joint  forms  the  specific  trait  of  a  case  of  the  Vivartitam 
type.  An  excruciating  pain  is  experienced  about  the  bone- 
joint  \Yhere  a  bone  is  dislodk^ed  from  its  joint  and  remains 
in  an  oblique  position  (Tirjakgalam).  An  aching  pain  is 
experienced  in  the  case  where  a  bone  is  severed  from  its  joint 
and  is  directed  upward.  An  intolerable  pain  is  felt  about 
the  affected  bone-joint,  and  the  two  shafts  of  the  bone  are 
felt  to  be  uneven  and  unequal  in  length  in  the  Kshipta  type 
of  fractured  bone-joint.  Similarly,  a  broken  bone,  hanging 
down  fium  its  socket,  furnishes  the  example  of  one  of  the 
Adhahkshiptam  type.  An  aching  pain  is  felt  about  the 
affected  part  and  the  one  bone  of  the  broken  joint  can  be 
rubbed  against  the  other. 

The  names  of  the  twelve  differerrt  kinds  of  fractured  bones 
signify  the  shape  and  nature  of  the  fracture  in  each.  Loose- 
ucss  of  the  affected  limb,  pain  and  swelling  about  the  frac- 
lurtfil  bone,  a  creaking  sound  on  pressi»4g  the  seat  of  the  frac- 
ture, together  with  an  aching,  pricking  pain  in  its  inside,  form 
iiie  general  features  of  all  types  of  fractures.  Impairment  of 
digestion  in  a  fracture-patient  of  a  nervous  temperament, 
(ever,  tympanites,  suppression  of  the  stool  and  urine,  and  want 
of  proper  care  in  reducing  the  fracture  at  the  outset  are  the 
factors,  which  hinder  the  cure  in  fracture  cases.  Dislocation 
and  fracture  of  the  bones  of  the  sacrum,  as  well  as  smashing 
of  the  bones  of  the  thighs  should  be  regarded  as  irremediable. 
Cases  wi^ere  the  fractured  bones  have  been  wrongly  reduced 
and  reset  at  the  outset  should  be  likewise  regarded  as 
beyond  all  cure.  The  Bljanga  (lit.  fracture)  of  a  bone  of  the 
Taruna  class  (gristle)  consists  in  its  bending  or  curvature,  that 
of  a  bone  of  the  NalaUa  kind  (hollow  like  tibial  bones)  con^ 
sioL.-t  ill  its  bursting,  that  of  a  bone  of  the    Kap&la    kind   (like 


\^ 


GARUOA    PIRAN^M  595 

that  of  the  foreliead)  consists  in  its  brcakin;;,  while  that  of 
one  of  the  Ruchaka  kind  (as  a  tooth)  coniiistft  in  its 
cracking  or  splintering. 


:o: 


CHAP!  EU  CXCII. 


Dhanvantari  said  : — Now    h'-ar    me,    O  Sushruta,  discourse 
on  the  recipes  uf  m«:dicinal  compounds   ot   inf^liible    rflScacy, 
whii  h  I  shall  shortly  enumerate  for  the    good  t>f  all  creatures. 
Ingestion    of   astringent,    pungent,    bitter,    acid    or    parchify- 
ing     articles    of     fare,    anxiety,    sexual    excesses,    physical 
fatigue,    fright,    grief,    late    hours,  loud    talking,    carrying  of 
inordinately      heavy     weights,     undue     application     to     any 
kind    of  work   and    fasting    are    the    factors,    which    tend    to 
agv^ravate    the    bodily    Vdyu,    which    is   naturally  aggravated 
during    the    rainy    sea^^on,    after  the  digestion  of  food,  and  at 
the    close    of  day.     Similarly,    ingestion    of  hot,  acid,  saline, 
alkaline,  pungent  and  indigestable  articles  of  fare  in    general, 
exposure    to    heat,    and    indulgence    in    cups    and    anger  are 
the    factors,    which   tend    to    aggravate    the    Pittam,  which  is 
spontaneously    aggravated    during    the    process  of  digestion, 
in  summer  and  autumn,  and  at    the    mid«ile    part    of  the    day 
or   night.     Ingestion    of  sweet,    acid,    saline,    emulsive,  cold, 
or    heavy    (of     dig<*stion)     articles     of     fare,    use    of    newly 
harvested    rice,    or    of  the    flesh    of  animals  thai  live  in  pools 
or    in    marshy    places,    want    of  physical   exercise,  day  slc^p, 
arid  sedentary  habits  in  general    are    the    factors,    which  tend 
to  aggravate  the  Kaphah,  which  is  spont;«neously   aggravated 
in    the    m'^rning,   just    after   eating   and    in    the  spring  time 
Roui^hnfss    of  the    skin,    contraction    of  the  limbs,  an  aching 
sensation,  tympanites,    anxsthe^ia     horripilation,   atrophy   or 


I 

396  garuoa  puranam.. 

numbness   of  any  part   of  the  body,   looseness  of  the  limbs 

with    a     twany    brown     complexion,     increase    of  physical 

strength,  or  extreme  prostration  are  the  specific  traits   of  the 

deranged  and   aggravated  V&yu,   as  well  as  of  diseases  due 

to  its  agency.     Heat  with  a  burning   sensation   in   the  body, 

redness   and   inflammation   of  the    (affected  part),  exhalation 

of  an   acid,   pungent,   or   cadaverous   smell   from   the   body, 

perspiration,   thirst,   vertigo,    and   epileptic   fits,   as   well   as 

jaundice  or  chlorosis  form  the  specific  features  of  the  deranged 

Pittam.     Gloss   of  skin   with   a   sweet   taste  in  the  mouth,  a 

sense   of  being  packed  in   a   wet   sheet,   oedema,   coldness^ 

heaviness,  itching,  somnolence,  and   a  delayed   crisis   are  the 

symptoms,  which  indicate  the  action  of  the  de'^nged  Kaphah. 

The   presence   of  the   combined   symptoms   of    any    two   of 

these   Doshas   in  a  disease  points   to   its   Bi-doshaja  origin, 

while  a  combination   of  all   the   three   Doshas  in  a  disease 

indicates   its   Sinnip^tika  origin.     The    human   body   is  the 

receptacle  of    Doshas,    Dh&tus    (fundamental    organic    prin* 

ciples)    and    Malas    (excreta.)     A  normal   equlibrium  among 

them   is   called   health,  while  an   increase  or  decrease  of  any 

of  them  is  called  disease.     Blood,   fat,    flesh,  myosin,  bones, 

marrow  and  semen  are   called    Dhitus ;   the   deranged  Viyu, 

Pittam   and  Kaphah  are   called   Doshas,  while   stool,   urine, 

etc.,   are  called   Malas.     The   V^yu   (nerve  energy)  is  cold, 

light,   subtle,    parchifying   and  mobile ;    the  Pittam  (bile)    is 

acid,  pungent  and  hot,  and  brings  on  suppuration  and  diseases 

of  the   albumen    and   Glycogen ;    Kaphah   (mucous)  is  sweet, 

heavy,  slimy,  shiny  and   emulsive.     The   Viyu    is   principally 

located  in  the  rectum  and  pelvis ;  the  Pittam,  in  the  digestive 

apparatus  ;    and  the    Kaphs^h,    in    the   stomach  and  head  and 

about   the    bones    (synovia).     Things   of   pungent,   bitter   or 

astringent  flavour  aggravates  the  deranged  Vdyu  ;  saline,  acid 

and    pungent   things   aggravate   the  deranged    Pittam,  while 

sweet,  saline  and  hot  things  aggravate  the  deranged  Kaphah. 

Proper    antidotes   to  these,  administered  in  diseases,  lead  to 


•CARUDA  PURANAM.  597 

their  subsidence,  while  they  contribute  lo  k  ^«p  the  normal 
equilibrium  among  the  fundamental  organic  principles  in  health. 
A  sweet  taste  improves  the  eye-sight  and  increases  the  quantity 
of  Dhitus  and  lymph  chyle,  while  an  acid  taste  is  digestant, 
appetisine  and  relishing.  A  saline  taste  is  purgative,  emetic* 
digestant,  and  liquefacient.  A  pungent  taste  is  digestant, 
appetising,  anti-toxic,  anti-corpulent,  and  exciting.  A  bitter 
taste  is  a  febrifuge,  and  is  appetising,  laxative,  and  refrigerant. 
An  astringent  taste  is  liquefacient,  choleric,  aperient  and  ab« 
sorbant.  A  drug  is  the  receptacle  of  taste,  potency,  and  diges- 
tive  transformation.  The  potency  of  a  drug  is  either  cooling 
or  thermogenic.  Digestive  transformation  (reaction  under- 
gone in  the  stomach  by  a  thing  after  digestion)  is  either 
sweet  or  pungent.  A  physician,  patient,  nursing  attendant 
and  medicine  form  the  (our  legs  of  a  medical  treatment,  and 
an  absence  of  any  of  these  makes  it  abortive  or  impossible. 
The  season  of  the  year,  the  place  (of  residence),  age,  diges- 
tive capacity,  physical  temperament  of  the  patient,  as  well  as 
the  state  of  his  body  and  its  strength,  things  he  is  accustomed 
to,  and  the  nature  of  the  disease  and  of  the  curative  drug  ta 
be  employed  should  be  taken  into  consideration  before 
commencing  a  medical  treatment. 

A  well  watered,  well  drained,  hilly  country,  well  shaded  by 
forests,  is  called  a  Jdngala  country ,  in  which  haemorrhage 
is  found  to  be  the  prevailing  disease.  A  marshy  place, 
or  a  swampy  country,  in  which  Viyu  and  Kaphah  are 
naturally  aggravated,  is  called  an  A'nupa  country.  A  country, 
which  partakes  of  the  physical  traits  of  both  these  kinds,  is 
called  a  Sidhirana  country.  Infancy  extends  to  the  six- 
teenth year  of  a  person,  youth  extends  thence  forward  to  the 
seventieth  year,  and  after  that  is  the  old  age.  The  Kaphah 
predominates  in  infancy  ;  the  Pittam,  in  youth  ;  and  the  Viyu, 
in  old  age.  Surgical  operations  should  be  done  with  the 
help  of  cauterisation  of  both  kinds  (fire  and  alkali)  on  infants 
and  old  men.    An  emaciated  frame  should  be  tried  to  be  made 


598  gakuda  puranam. 

stout ;   a  corpulent  body  should  be  tried  to  be  reduced  in  bulk 
An  active,    muscular  frame   is  all  that  is  to  be  desired  in  life. 
The  strength  of  a  person    should   be  inferred    from'  his  sus-" 
ininingr   power,  physical    work   and  cheerfulness  of  mind.     A 
liealthy    man    is    possessed    of    an    indomitable    energy   and 
courage.   Even  food  and  drink,  which  are  ordinarily  calcuLited  . 
as  unwholesome,  should  be  regarded  as  congenial  to  persons 
in    whom    they    fail    lo   produce    any    distressing    symptoms. 
V^yu-generating,  Pitta-generating,  or  Kapha-generatint^  food, 
exclusively     taken    by   a    person,     makes    his   physical    tem- 
perament  marked    by  a  preponderance    of  Viyu,    Pittam/  or 
Khaphah,    hence    one  should  partake  of  a  mixed  kind  of  diet. 
A  man  of  Vitika  temperament  has  a  sinewy  frame  and  sparse 
hairs,  is  uf  a  volatile  disposition,  and  talks   much    in    dreams. 
The    hair   of  a   man    of  Pittaja    temperament   becomes   pre«  }*  ^ 

maturely  grey.  He  is  irritable  and  fair-cumplexioned,  easily 
perspires  and  dreams  of  fire  in  ^leep.  A  man  of  Kaphaja 
(phlegmatic)  temperament  is  possessed  of  a  crown  of  glossy 
hair,  is  of  a    somewhat  sluggish    disposition,    and   dreams   of  * 

water  in  sleep.  A  man  of  a  bi-humoural  temperament  is 
possessed  of  mental  and  physical  traits  peculiar  to  each  of 
those  humours.  The  digestive  capacity  of  a  person  is  either 
sluggish,  sharp,  irregular,  or  normal ;  and  of  these  four  kinds 
the  normal  one  is  to  be  preferred.  In  the  irregular  kind 
measures  and  remedies  calculated  to  subdue  the  deranged 
Vayu    should  be  employed,  while  in  sharp  and  sluggish  forms,  ' 

Pitta-subduing,  and  Kaphah-destroying  remedies  should  be 
respectively  employed.  Indigestion  is  the  parent  of  all 
diseases  ;  and  there  are  four  forms  of  indigestion  such  aSi 
the  A'ma,  Amla,  Rasa,  and  Vishtamblia.  In  the  A'maja 
form  vomiting  should  be  induced  with  the  administration  of 
Vacha  and  salt. 

In  the  Amla  form  of  indi^jestion,  which  is  marked  by 
the  non-emission  of  semen,  vertigo,  swoonings,  etc.,  the 
remedy  consists  in  drinking  cold  water,  and  inhaling  cold  air.  I 


GARUDA    P-JRANAM.  599 

In  the  indigestion  of  undigested  lymph  chyle  (Rasa),  which 
begets  an  aching  pain  in  the  limbs,  with  a  numbed,  confused 
feeling  in  the  head  and  a  distaste  for  food,  the  patient  should 
be  advised  to  forego  all  food  and  drink,  and  to  take  a  5leep  in 
tlie  day.  In  the  Vishtambha  form  of  indigestion,  which  is 
marked  by  tympanites,  colic,  and  suppression  of  stool  and 
urine,  diaphoretic  measures  should  be  employed,  and  solu- 
tion  of  common  salt  should  be  internally  administered.  The 
three  forms  of  indigestion  (A'ma,  Amia  and  Vishtambha) 
should  be  legarded  as  respectively  due  to  the  actions  of  the 
deranged  Kaphah,  Pittam,  and  Viyu.  A  prudent  man, 
(suffering  from  indigestion),  should  plaster  his  abdomen  with 
a  paste  of  Hingu,  Trushana,  and  rock  salt,  and  enjoy  a 
siesta  in  the  day,  inasmuch  as  these  measures  are  found  to  be 
curative  in  all  forms  of  indigestion.  Hosts  of  bodily  ailments 
result  from  the  use  of  unwholesome  food,  hence   one    should 

• 

refrain  from  taking  any  food  that  proves  incongenial  to 
one's  system.  A  potion  of  honey  and  warm  water  acts  as 
a  digestant,  and  milk  is  incompatible  with  Karira,  fish  and 
milk-curd.  The  group  of.  drugs,  which  is  known  as  the  major 
Pancha  Mulam  and  which  con.sists  of  Vilva,  Shony&ka, 
G4mblidri,  PAtal4,  and  Ganikariki,  is  appetising,  and  subdues 
llie  deranged  V4yu  and  Kaphah.  The  group  of  drugs,  whirh 
id  known  as  minor  Pancha  Mulam,  and  which  consists  of 
Shalaparni,  Prishniparni,  Goksliura,  Vrihati  and  Kantak&ri, 
is  restorative  and  .»*ubdues  the  drranged  Viyu  and  Pittam. 
These  two  groups  of  drugs  jointly  form  what  is  called  Dasha 
Mulam,  which  forms  curative  in  Sannipitika  forms  of  fever, 
cough,  aslljma,  aching  pain  at  the  sides,  and  somnolence. 
Medicated  oils  and  Ghritas.  cooked  and  prepared  with  the 
aforesaid  Dashamulam.  as  well  as  Da>hamula  plasters  and 
pastes  cure  SAnnipdtika  forms  of  diseases.  Take  water  four 
times  as  much  as  the  drugs,  boil  it  down  to  its  quarter  part, 
add  oil  or  Ghrita,  four  times  as  much  as  this  drug-decocti^^m, 
and  milk  to  the  weight  of  the  oil  or  Ghrita,  and  drug-paste  to 


6oo  CARUUA   PURANAM. 

a  quarter  weight  of  the  latter,  and  boil  and  cook  it  in  the  usual 
way.  The  medicated  oil  or  Ghritam  of  Dashamulam,  properly 
prepared  (neither  over  nor  under-cooked),  should  be  em« 
ployed  as  potions  and  clysters ;  that,  which  is  over-cooked, 
should  be  used  as  unguents,  while  that  which  is  under-cooked 
should  be  used  errhines.  Tliis  is  the  usual  practice.  A  cure 
denotes  the  restoration  of  the  gross  body  and  its  internal 
organs  to  their  normal  condition  or  functions,  and  a  patient, 
whose  vital  energy  is  not  at  its  lowest  ebb,  should  be  alone 
medicinally  treated.  A  patient,  who  becomes  hostilely  dis- 
posed to  his  friends,  elders,  and  physicians,  and  fondly 
attached  to  his  enemies,  and  the  functions  of  whose  sense- 
organs  have  become  perverted,  should  be  looked  upon  as 
on  the  point  of  death.  A  patient,  the  bones  of  whose  ankles, 
knee-joints,  fore-head,  jaws  and  cheeks  have  become  loose 
and  look  hung  down,  would  soon  give  up  his  ghost.  A  black 
tongue,  sunk  eyes  and  nose,  black  hung  down  lips  and  a 
fetid  exhalation  from  the  mouth  are  the  symptoms,. which 
indicate  an  approaching  death. 

Dhanvantari  said  : — For  the  knowledge  of  what  is  good  or 
evil,  I  shall  now  discourse  on  the  rules  of  food  and  drink.  The 
red  species  of  Sh&li  paddy  (ricei  destroys  the  three- Doshas, 
allays  thirst,  and  arrests  perspiration.  Mah&shili  is  highly 
restorative,  and  Kalabha  is  anticholeric  and  phlegmagougic, 
while  Shastika  is  heavy  (of  di^^estion)  and  cooling,  and 
destroys  the  three  Doshas.  Shy&maka  is  parchifying,  absor- 
bant,  anticholeric,  and  phlegma^ougic,  and  generates  Viyu 
in  the  organism.  The  species  of  food  grain  such  as 
Priyangu,  NivAra  and  Koradushas,  etc.,  are  possessed  of 
the  same  properties  as  the  latter  (ShyAmaka),  Yava 
(barley)  is  cooling,  anti-choleric,  phlegmagougic  and  highly 
VAyu-generaiing,  while  wheat  (Godhuma)  is  constructive, 
cooling,  palatable  and  Vayu-destroying.  Mudga  pulse  is 
light,  sweet,  astringent,  anti-choleric,  phlegmagougic  and 
alterative.     Ma-ha  pulse  is  heavy  (of  digestion),   aphrodisiac, 


GARUDA   PURANAM.  6«I 

• 

ettremely  strengthening  and  engenders  the  Pittam  and 
Kapham.  The  species  known  as  Rijamisha  is  non*aphrodisiac 
and  destroys  the  three  Doshas.  Kulattha  pulse  cures  dyspncea, 
hic-cough  and  intestinal  glands,  and  subdues  the  Viyu  and 
Kapham.  Kushthaka  is  cooling,  astringent  febrifuginous  and 
styptic ;  and  Chanak  (gram)  generates  the  Viyu,  destroys  the 
Pittam,  Kapham  and  blood  isic),  and  diminishes  virile  potency. 
Masura  (lentil)  is  sweet,  cooling  (in  its  potency),  astringent,  and 
subdues  the  Kapham  and  Pittam.  Sathina  pulse  is  extremely 
Viyu-generating.  Adhaki  destroys  Kapham  and  Pittam,  Kapi* 
kachchha  is  highly  spermatopoetic,  Atasi  is  Pitta-generating ; 
and  Siddh&rtha,  Kaphah  and  Viyu-destroying.  Tilah  (sesame 
has  a  sweet  and  alkaline  taste,  and  is  emulsive,  tonic,  thermo* 
genie  and  choleric.  The  rest  of  the  seeds  (/fV.  food  grains)  are 
parchifying  or  cooling  in  their  potency  and  serve  to  impair 
the  strength  of  the  organism.  Chitraka,  Ingudi,  Nilika, 
Pippali,  Madhu-Shigru,  Chavya,  Nirgundi,  Tarkiri,  Kisba* 
marda  and  Vilva  are  vermifuginous,  appetising,  light  (of  diges* 
tion),  anti-choleric  and  phlegmagougic,  Varsh&bhu  and  Mar« 
kara  destroy  the  Viyu,  and  V&yu  and  Kapham  in  combination. 
Eranda  is  bitter  and  laxative,  Kikamichi  destroys  the  three 
Doshas,  Chingeri  destroys  the  Viyu  and  Kapham,  while 
Sarshapa,  like  Kaushambha,  aggravates  all  the  Doshas.  Rijika 
enf^enders  the  Viyu  and  Pittam,  Nadicha  destroys  the  Kaphah 
and  Pittam,  Chuchchu  is  sweet  and  cooling,  Padmapatram 
destoys  the  Doshas,  Tripitam  is  extremely  Viyu-generating, 
Kikshara  destroys  all  the  Doshas,  Vastuka  is  extremely 
relishing,  Tanduliya,  like  Pilanlcya  and  Choudrika,  is  anti* 
toxic,  raw  Mulakam  generates  the  Doshas  and  Mucous  in  the 
intestines,  while  cooked  it  destroys  Viyu  and  Kapham. 
Mature  Karkotakam,  like  V&rtakam,  Patolam  and  Kirabillam, 
destroys  the  three  Doshas,  is  delicious,  and  improves  the 
voice  ;  Kushmindam  is  diuretic  and  relishing,  destroys  all  the 
Doshas,  and  proves  curative  in  cutaneous  affections,  urinary 
complaints,  fever,  cough,  asthma  and  diseases  of  the  Kaphaa 

76 


662  GARUOA    PURANaM. 

and  Pittam.  Kalinga  Alftvuni  is  anti-choleric  and  Viyii-generaN 

ing,  Trapusha   and    Erviruka  are   anti-choleric  and  generate 

the  Vdyu  and  Kapham,  Vriksh&mla  destroys  the  Kapham  and 

V&yu,  and  Jamvira  destroys  the  Kapham  and   V4yu.     D&dima 

(pomegranate)  is  astringent  and  Vdyu- destroying  ;  N&garanga« 

phalam  is  he;tvy  of  digestion,  while  I^eshara  and  Mitulunga  are 

appetisinor   and   tend   to  destroy  ^the  deranged)  Kapham  and 

V4yu.     ^'Id3ha  destroys  the  V&yu  and  Pittam,    while   its   rind 

is  emolient,   heat-making  and   Vdyu-destroying.     Amalakam 

is  sweet,  relishing,  constructive  and  aphrodisiac  ;    Haritaki   is 

relishing,  appetising  and  favourably  compares  with  the  divine 

ambrosia.     Like   Aksha   plialam,   it  is  liquefacient  and  laxa« 

tive,   and   tends   to   destroy   all   the  Doshas.     Tintidiphalam 

(tamarind)  is  liquefacient,  laxative,   acid  (in   its   flavour)    and 

subdues   the    deranged   Vdyu    and   Kapham.     Lakucham    ia 

sweet  and  pathogenic,  Vakulam,  is  V&yu  and  Kaphah-subduing^ 

and  Vijapurakam   is  anti-spasmodic,    proving  efficacious   in 

intestinal    glands,    cou^h,    bronchitis    and    diseases   of    the 

deranged  V&yu   and   Kaphah.      Kapittham    (horse-apple)    is 

astringent,   anti-toxic,    and   anti-pathogenic,   ripe   Kapittham 

is  heavy  of  digestion.     Immature  Amram    (mango)  generates 

the    Kapham   and    Pittam,  raw-mango  aggravates  the  Pittana^ 

while  ripe  mango  subdues  the  deranged  Vdyu,    and   is   tonic, 

cosmetic  and   spermatopoetic.     Jamboline    fruit  is  astringent^ 

takes  time  to  be  digested,  engenders  the  V5yu  and  destroys  the 

'deranged  Kapham  and  Pittam.     Tinduka  is  Kaphah  and  V4yu- 

destroying,  Vadaram  destroys  the  VAyu  and  Pittam,   Vilvam 

engenders  the    V&yu,    and   continues   long  undigested  in  the 

stomach,  while  Piyilam  subdues  the   deranged  V4yu.     Tilam, 

Rdj.i«ianam,  Mocham,  Panasam  and  Narikelam  (cocoanut)  are 

sweet,   emolient,    heavy   (of    digestion)    tonic,  and  spermato* 

poetic.    Drdksha,  Madhuka,  Kharjuram  and  Kunkunni  pacifies 

the    enraged   blood  and  VAyu,  while  ripe  Magadhis  are  sweet, 

laxative  and  curative  of  bronchitis  and  diseases  of  the  deranged 

Pittam.  Ardrakam  is  relishing,  appetising  and  subdues  the  de- 


t 


GARUDA    PURANAM.  603 

ranged  Kaphah  and  Viyu,  while  Shunthi,  Maricha  and  Pippali 
conquer  the  deranged  Kapliam  ;ind  V^iyu,  Maricha  is  anti* 
aphrodisiac,  though  several  authorities  attribute  a  contrary 
virtue  to  it.  Hingu  (asafcetida)  conquers  Kapham  and  proves 
curative  in  colic,  intestinal  glands,  and  tympanites.  Yamini 
(Piychotis),  DiiAnyMk;«ni  (cnrriander  seeds  and  AjAji.  (cumin 
seeds)  are  highly  V4yu  and  Kapha-destroying.  Samdbavam 
(Rock  salt)  is  aphrodisiac,  improves  the  rye-sight,  and  des- 
troys  the  three  Doshas.  Saubarchal  salt  is  heat  making  in 
its  potency  and  cures  tympanitt-s  and  angina  pectoris.  Vid 
salt  is  sharp  and  heatmaking,  anti-spasmodic  and  V&yu* 
subding.  Romakam  Salt  is  heavy,  relishing  and  V&yu-sub* 
duing  and  leaves  a  slimy  deposit  in  the  vessels  of  the  body. 
Yavakshdra  (impure  Nitrate  of  Potash)  improves  the  digestive 
faculty,  and  proves  curative  in  Jaundice  and  diseases  of  the  heart 
and  throat.  *  Sarjiksh&ra  (barilla)  is  sharp,  caustic,  appetising, 
and  is  used  in  bursting  abfKieses.  Atmospheric  water  is  light, 
refreshing,  anti-toxic  and  Dosha-destroying.  River  water  is 
parchifying  (in  its  effect)  and  Viyu-generating ;  tank-water, 
sweet  and  light;  Vapi-water  Kapha  and  V&yu-subding ^ 
and  Tadiga  water,  V&yu-generating.  Fountain  water  is  palat- 
able, digestant,  phlegmagougic,  light  and  parchifying  (pro- 
duces a  condition  of  parchedness  in  the  organism) ;  well  water 
generates  the  Pittam  and  is  appetising ;  water  that  springs 
up  from  beneath  the  soil  is  Pitta-subduing  ;  water  that  is  kept 
exposed  to  the  sun,  whole  day,  and  is  cooled  by  the  moon 
beam,  all  night,  acquires  virtues  identical  with  those  of 
atmospheric  water.  Hot  (boiled  water)  is  beneficial  in  fever, 
bronchitis,  and  corpulency,  and  subdues  the  Viyu  and  Kapham* 
Water,  which  is  boiled  and  subsequently  cooled  down,  des- 
troys  the  three  Doshas,  while  that,  which  is  collected  over 
night,  generates  or  aggravates  them  (Doshas)  in  the  tystem. 
Cow's  milk  is  heavy,  emulsive,  rejuvenating,  and  Viyu  and 
Pitta-subduing ;  that  of  a  she-buffalo  is  heavier  and  more 
emulsive  than  the  former,  and  impairs  the  digestive  faculty ; 


6o4  GARUOA    PURANAM 

that  of  a  she-goat  proves  curative  in  blood-dysentery,  coi^b, 
bronchitis,  asthma  and  diseases  of  the  deranged  Kapham. 
Woman's  (breast)  milk  has  a  saline  taste  and  proves  benefi- 
cial in  haemorrhage  and  diseases  of  the  eyes.  Milk-curd  is 
tonic,  and  aphrodisiac  ;  it  destroys  the  V&yu  and  generates 
the  Pittam  and  Kapham  in  the  system.  Cream,  churned  out 
of  curdled  milk,  destroys  the  Doshas  and  cleanses  the  ducts 
of  the  body  (Sratovishodhanam).  Newly  made  butter  cures 
lienteric  diarrhoea  (Grahani),  hxmorrhoids,  and  faceal 
paralysis,  while  preparations  of  stale  butter  are  heavy  of 
digestion  and  beget  Keloid  tumours  and  other  cutaneous 
affections.  Takram  (a  kind  of  whey),  whose  creamy  subs- 
tance has  been  removed,  subdues  the  three  Doshas  and  cures 
lienteric  diarrhcea,  oedema,  haemorrhoids  Jaundice,  dysentery 
aiid  effects  of  any  slow  poison  retained  in  the  system. 
Clarified  butter  ^Ghritam)  is  sweet,  constructive,  nerve-tonic, 
anticholeric  and  phlegmagougic ;  Ghritam  made  out  of  cow- 
butter  improves  the  intellect  and  eye-sight,  while  a  properly 
prepared  and  medicated  Ghritam  serves  to  destroy  the  three 
Doshas.  Old  Ghritam  proves  curative  in  hysteria,  insanity, 
and  epileptic  fits.  Ghritam  made  out  of  goat's  butter^ 
or  of  any  other  butter  should  be  regarded  as  possessing 
identical  virtues  with  that  milk.  Urine  is  an  antitoxic 
vermifuge  and  subdues  the  deranged  Kapham  and  V&yu. 
Sesame  oil  is  tonic,  improves  the  growth  of  hair,  subdues 
the  deranged  VAyu  and  Kapham,  and  proves  beneficial  in 
Jaundice,  Ascitis,  cutaneous  affections,  haemorrhoids,  oedema, 
intestinal  glands  and  urinary  complaints.  Mustard  oil  is 
anti-corpulent,  vermifuginous,  and  phlegmagoug^ic  and  cures 
Jaundice  and  the  deranged  Vdyu.  Linseed  oil  impairs  digestion, 
and  destroys  the  VAyu  and  Pittam.  Oil  expressed  out  of  Aksha 
seeds  is  anti-choleric,  and  phlegmagoguic,  it  improves  the 
growth  of  hair  and  soothes  the  skin  and  the  eyes.  Honey 
destroys  the  three  Doshas,  and  generates  V4yu  in  the  system, 
and  proves  curative  in  hic-cough,  bronchitis,  vomiting,  urinary 


GARUOA   PURANAM  603 

complaints,  thirst,  intestinal  worms  and  effects  of  poisoning. 
Sugarcane  is  tonic  anH  constructive,  generates  the  Kapham,  and 
cures  hemorrhage,  hymoptisis,  etc.  Phinitam  (boiled  sugar- 
cane juice)  is  sharp  and  Pitta-generating,  while  MatsandildL 
(surface  layer  of  treacle)  ii  white  and  light,  and  Khanda  (a 
kind  of  unrefined  sugar)  is  emolient,  constructive,  and  sweet, 
and  proves  curative  in  haemorrhages  and  disorders  of  the  Viyu. 
Treacle  is  constructive,  Kaphah-generating  and  Viyu  and 
Pitta-subduing.  Old  treacle  is  extremely  wholesome,  subdues 
the  Pittam  and  soothes  the  blood.  Treacle*su){ar  is  cons- 
tructive and  cures  hemorrhage,  hymoptisis,  etc.  All  kinds  of 
urine  generate  the  Pittam,  which,  through  its  acid  taste,  con- 
quers the  Kapham  and  Viyu.  Wines  of  the  Sauvira  species 
are  sharp  and  aggrgvate  blood  and  the  Pittam.  Manda 
made  of  fried  rice  is  appetising  and  digestant.  Peyi  (Gruel) 
is  light,  diuretic  and  restores  the  deranged  V&yu  to  its  normal 
condition.  Peyis  made  with  whey,  pomegranate,  and  Vyosha, 
or  with  treacle,  Amala  and  Pippali  prove  curative  in  cough, 
bronchitis  and  diarrhoea.  Piyasa  is  tonic  and  phlegma- 
goguic,  Krishara,  is  Viyu-destroying.  Soup  being  cooked  in 
combination  with  bulbs,  roots,  fruit  or  Ghritam  becomes 
heavy  and  constructive.  -ASupa  (salted  soup),  well-cooked 
and  taken  lukewarm,  forms  a  light  diet.  Shikas,  well-cooked 
and  with  their  watery  parts  squeezed  out,  and  seasoned  with 
any  oily  or  fatty  substance,  forms  a  wholesome  dish.  Jusha 
(unsalted  soup)  made  with  Amalaka  and  pomegranate  im- 
proves digestion,  destroys  the  V4yu  and  Pittam  ;  made  with 
Mulaka  it  proves  efficacious  in  cough,  bronchitis,  catarrh  and 
diseases  of  the  deranged  Kapham.  Jusha  of  barley.  Kola  and 
Kulattha  pulse  is  beneficial  to  the  voice  and  subdues  the 
deranged  Viyu.  Juice  made  with  Amalaka  and  Mudga- 
pulse  is  astringent  and  conquers  the  deranged  Kaphah  and 
Pittam.  Milk-curd  with  treacle  is  Viyu-destroying,  fried 
barley-powder  (Shaktu)  is  parchifyiug  and  Viyu  generating. 
Shuskalis  (something  like  Kachauries)  prepared  with  Ghritam 


6o6  Gaiiuda  puR'^nam. 

are  aphrodisiac  and  heavy  (of  digestion),  and  improve  the 
digestive  faculty.  Articles  of  fare  made  with  cooked  meat 
are  constructive  and  tissue  building ;  cakes  are  heavy  of 
digestion,  those,  which  are  baked  with  oil,  impair  the  eye- 
sight, while  those  which  are  boiled  with  water  arc;  extremely 
hard  to  dig(:st.  Warm  Mandakas  are  extremrly  wholesome  i 
cold  they  take  a  long  time  to  be  digested.  Drinks  and  after- 
potions  (Anupinas)  are  refrigerant,  and  those,  who  folloHT 
the  proper  rules  as  regards  drinks  and  Anupinas,  know  na 
disease  and  enjoy  a  sort  of  immunity  from  poisoning.  The 
taste  or  touch  of  a  cold  poison,  resembling  the  neck  of  a 
peacock  in  colour,  produces  mental  anguish  and  discolouring 
of  the  complexion  of  a  patient  anywise  handling  it.  The 
smell  of  such  a  poison  produces  obstinate  occular  aflPectionSi 
yawning,  shivering,  etc.,  which  bafHe  the  skill  of  even  the 
best  of  physicians. 


•:o:- 


CHAPIEH  CXCIII. 


Dhanvantaki  said  : — There  are  eight  forms  of  fever^  In  con- 
sideration of  their  Dosha-born  or  traumatic  nature,  as  well  as 
of  cases  in^which  the  deranged  Vdyu,  Pittam,  and  Kaphah  act 
in  couples  or  in  entire  concert.  Water  cooked  with  Mosta, 
Parpata,  Ushira,  Chandana,  Udichi  and  Nigara  and  subse- 
quently  cooled  down  should  be  given  to  a  fever-patient  for 
the  alleviation  of  heat  and  thirst. 

A  febrifuge  decoction  of  Nigaram,  Devad^ru,  Dhinyakaoi, 
Vrihati  and  Kantakiri  should  be  given  to  a  fever  patiea^ 
A  decoction  (Pichanam)  of  the  Aragvadha,  Musta,  Tikta,  and 
Granthika  proves  efficacious  during  the  immature  stage  of 
fever   attended  with  colic.     A  cumpound  of  Madhuks^  pith, 


GARUDA  PUR  AN  AM.  C07 

Sindhuttha,  Vacha«  Usanti  and  Kani  taken  in  equal  parts 
and  pounded   together  should    be   given  at  an   errhine  for 
rousiiig    up    the    patient  from    an    uncooacioua    state.     A 
purgative  decoction   of   Trtvrid,  Vishalat  Triphali,   KatoU 
and   Aragvadha,  saturated  ^iih  an  alkali,  proves  curative  io 
all  types  of  fever.     A  decoction  of  Mahausbadha,  Amrha, 
Musta,  Chandana,  Ushira,  and  Dhanyakam,  administered  with 
the  addition  of  sugar  and  honey,  cures  tertian  ague.   Clustert 
of  ApArmirga  flovvers  tied  with  seven  strings  of  red  thread 
round  the  wai<t  of  a  patient  on  a  Sunday,  cures  tertian  ague 
(Tritiyakim.)     A  recitation  of  the  Mantra,  **  a  sonless  ascetic 
died  on  the  north  bank  of  the  Ganges,  I  offer  libations  of  water 
with  sesame  seeds  unto  him/'  proves  curative  in  Aikihtka  form 
of  intermittent  fever.  A  GhritAm  properly  cooked  with  the  ex* 
pressed  juice  and  paste  of  Guduchi,  Triphalft,  Vrisba,  Mridvikft 
and  Vali  acts  ais  a  good  febrifuge.    Similarlyi  A  decoction  ol 
Dhitri,  ShivA,  Kani  and  Vanhi  cures  all  forms  of  fever.    Now 
hear  me  di:icourse  on  the  drug-compounds,  which  prove  reme* 
dial  to  Jvaratisira  (fever  with  dysentery).    A  decoction  of  Pri- 
shni-parni,  VaU,  Vilva,  NAgaranl,  Utpalam,  Dhinyakam,  Pllhi, 
Indrayava,    Bhunimva,  Musta,    Parpata  and  Mahattshadbaoa 
cures  fever  with  mucous  dysentery.    A  decoction  of  Nigaraoa 
AtivishA,  *  Musta,   Bhunimva,  and  Vatsaka  proves  curative  m 
all  forms  of  fever  and  dysentery.    Water  boiled  and  cooked 
with  Musta,  ParpaiAka,  Udichya,  and  Shringavera,  And  sab- 
sequently  cooled  down,  may  be  advantageoasly  given  as  a 
drink  in  at)  forms  of  dysentery.    Similarly,  Shilapami,  Prisb^ 
niparni.  the  two  kinds  of  Vrihati,  Kantakirika,  Vali,  Sbvadao- 
%uy  Vilva,  PithA,  N4gara,  and  Dhinyakam  may  be  adasbis* 
tered  with  diet  in  all  forms  of  the  same  disease.    Bela  fnuta 
or  the  inner  pulps  of  mango-stones,  taken  with  treacle  or 
honey,  or  Kutaja  bark  taken  with   Kani  proves  beneficial  itt 
dysentery.     A  decoction  of  Vatsaka,   Ativishft,  Vilva,   Kaai 
and   Kashiyaka  cures  dysentery  with  bloody  mucoM  stool, 
attended  with  an  extreme  griping  pain.     *  • 


6o8  GARUDA   PURANAII. 

Now  hear  me  discourse  on   the  therapeutics   of   Grahani 
(lienteric   diarrhoea)    Grahini   results  from   the    impainneiit 
of    the    digestive    faculty.     A   medicated    Ghritam    cooked 
with   the   paste   and   decoction   of   Chitrakam   is  appetisingt 
and  proves  curative   in   intestinal    glands,   oedema,   AsciteSi 
splenic    enlargement,    colic    and    haemorrhoids.      The    five 
kinds     of    salt   such  as  the  Sauvarchala,    Saindhavam,   Vid, 
Audbhidam,     and     Simudram     should     be     added    to    the 
foregoing    medicine.     Medicines,    surgical    operations,    and 
potential   and   actual   cauteries    are   the    four    remedies    to 
be   resorted    to    for  the   purposes   of    curing   piles.     Newly 
made   Takram   (a   kind   of  whey)   proves  remedial  to  piles* 
Pippali   taken    with   treacle,    Haritakis   fried    with    clarified 
butter,   or  Trivrit  with  acid  Loniki  may  be  used  with  advant- 
age in  piles.     A  compound  of  sugar-cane  juice  and   sesame 
proves  beneficial  in  piles  and  cutaneous  affections.     A  decoc- 
tion  of  the    Panchakola   group    of  drugs   with    Maricha  and 
Tryashunam  improves  the  digestive  faculty.     Haritakis,  taken 
with  Nigaram,  treacle  or  rock-salt,  are  extremely  appetising 
and    stomachic.      A   decoction    of    TriphaU,    Amriti,   Vis4, 
Tikt4,    Bhunimva,    and    Nimvaja    taken    with   honey   cures - 
Jaundice  and  Chlorosis.     A  confection  prepared  with   Trivrit^ 
Triphali,  Shyimi,  Pipuali,  :^ugar  and  honey  cures  hacrmoptisis 
and   Sannipdtika   forms  of  fever.     As   long   as  there  exists  a 
Visd  plant  in  this  word,  why  should  a  haemoptisis,  bronchitis, 
cough   or   pthisis   patient  despair  of  his  life.     A  decoction  of 
Atarushaka,    Mridviki,   and    Pathyi    taken   with  sugar  and 
honey  proves  remedial  to  cough,  bronchitis,   and   haemoptisisw 
The   expressed   juice   of  V4si,   taken    with  sogar  and  honey 
arrests  haemorrhage.     The  expressed  juice  of  Saliaki,  Vadari^ 
Jamvu,  Piy41a,  Amra,  Arjunam,   and  Dhava,    severaffy  takei^ 
with  honey  and  alkali,   exercises  a  styptic    virtue.     A   patient- 
suffering   from    ulcerative   endocarditis,  b)  taking  a  Ghritam^. 
cooked  and  medicated  with  the  expressed   juice   of  the   barfe 
and   leaves   of  Nirgundi,  gets  rid  of  the  disease  and  acquirer 


QAllUDA?rUIIANAM.  fio^ 

s 

a  godly    health.    A  'confection  made   of   Hari^ld, .  Kaaft» 
Sbunthi,   Maricha  and  *  treacle,  removes  cough,    thirst    and 
a  distaste  *  for  food.    A  Prastha  measure  of  Ghritam*cooked 
with  a  thirty  Pala  weight  each  of  the  expressed:!  juice  of 
Kantakiri  and  Guduchi  cures  cough  and  tmprores  the  diget* 
tive  faculty.  A  decoction  of  Krishni,  Dhitri,  Siti  and  Shunthi, 
taken  with  honey,  cures  hic-cough,  whereas  a  patient  suffer* 
ing  from  asthma  should  take  Bhirgt  and  Vishvi  through  the 
medium  of  warm  water.    A  person  suffering  from  hoarseness 
should  keep  catechu  soaked  in  oil,  or  powdered  Pippali  and 
Pathyi,  or  Pathyi  and  Nigaram  in  his  mouth.    A  powdered 
compound  of  Vidanga,  Triphali*and  Visbvi  taken  with  honey 
arrests  vomiting,  or  a  decoction  of  Amra  or  Jimbu  may  be 
taken  with  Mikshikam  for  that  end.    The  last  named  com- 
pound allays  thirst  and  arrests  vomiting, .  Triphali   taken 
with  honey  or  milk    conquers    vertigo,    epileptic  fits,  etc* 
Potions  of    Panchagavyam  are    remedial   to    hysteria   and 
diseases  due  to  the  influences  of  malignant  planets.    Ghritam 
medicated    with    the    e3q>ressed   juice    of  Knshminda   and 
Yashthikam  possesses  the  same  eflBcacy.    Old  Ghritam  medU 
cated  with  the  addition  of  Vacha,  Kushtham,  Shankhapushpi, 
and  the  expressed  juice  of  Brihmi  cures  insanity  and  the 
nervous    diseases    known    as    Grahtpsmira.     A    medicinal 
Ghritam  cooked  with  the  expressed  juice  of  Ashvagandhft 
and  four  times  as  much  milk  is  constructive,  aphrodisiaCt 
and  remedial  to  nervous  diseases   and .  sterility.    Pdwdeit 
of  Nili  and  Mundarika  taken  with  honey  and  clarified  bottefi 
as  well  as  the  decoction  of  Chhinni  creeper  proves  curative 
ill  the  worst  type  of  Vitaraktam.    Five  Haritakis  taken  with 
treacle  cure  nervous  diseases  and  cutaneous  affections ;  tht 
paste,  powder,  or  decoction  of  Guduchi  possesses  the  saaae 
efficacy.    A  medicinal  Ghritam  cooked  with  the  expressed 
juice   of  K&la,   Guduchi  and  milk  cures  cutaneous  affections^ 
licat  in  the  body  and  diseases  of  the  deranged  VAyu.    Tri* 
phall  taken   with  Guggula  cures  epilepsy  and  Vitaraktam } 

77 


6x6  6ARUDA  PURANAMi 

honey,  cures  Amiapittam  (acidity).  A  decoction  of  Triphalif 
Patolam,  and  Tikta,  taken  with  sugar  and  Yashtimadhu  cures 
fever,  ^vomiting  and  acidity.  V4si-Ghritam,  Tiktaghritanii 
Pippali-Ghritam  and  Guda-Kushmdndam  should  be  employed 
in  Amiapittam.  Pippali  taken  with  honey  cures  acidity»  a 
confection  made  of  Pathyi,  Pippali,  and  treacle  conquers 
impaired  digestion  and  diseases  of  the  deranged  Kaphan. 
Cook  a  Ghritam  in  the  usual  way  with  a  paste  of  Ajiji,  and 
and  Dhdnyakam.  This  Ghritam  cures  impaired  digestion 
with  a  non-relish  for  food,  as  well  as  vomiting  and  diseases 
of  the  deranged  Pittam  and  Kapham.  A  decoction  of 
Pippali,  Amrita,  Bhunimva,  Visaka,  Arishta.  Parpata  and 
Khadira  proves  curative  in  carbuncles  with  fever.  Clarified 
butter  in  admixture  with  the  expressed  juice  (Rasa)  of 
Triphali  and  Trivrit  should  be  given  as  a  pui|^tive  in 
Erysipelas  with  fever.  A  decoction  of  Khadira,  Triphali^ 
Arishta,  Patolam,  Amrita,  and  Visaka,  proves  curative  in 
measles  and  small  pox.  Dusting  of  the  affected  part  with 
garlic-powder  proves  beneficial  in  carbuncles,  EryaipelaSf 
itches,  Mashaka  and  other  cutaneous  affections.  In  Channa« 
kilas,  Jatumanis,  Mashaka  (described  before)  the  affected  part 
should  be  6rst  scarified  and  then  cauterised  with  fire  or- 
alkali.  Plasters  composed  of  Nili,  and  Patpla  leaves  cures 
P4shana-Gardhava  (parotitis),  oil  cooked  with  Gunja  berries 
and  the  expressed  juice  of  Bhringarija  cures  the  form  of 
cutaneous  affection  known  as  Kapdla  Kushtham.  A  com*, 
pound  consisting  of  the  inner  pulps  6l  mango  stones,  Tri- 
phali, Nila,  Bhringarija,  Kandupik  and  iron  dust  mixed 
with  KAnjika  imparts  a  black  gloss  to  grey  hair.  Cook  a 
Kudava  measure  of  oil  with  two  Prastha  measures  of  ther 
expressed  juice  of  Parna  leaves, -milk,  Isha  and  Arka.  The 
oil  thus  prepared  removes  the  j^reyness  of  hairs-  even  of 
old  men.  Gargles  of  Triphali-decoction, .  or  of  one  con- 
sisting of  chamber  soot,  nitraie  of  potash,  Pithi,  Vyosha, 
and- Rasdoijanam  should  be  held   in    the    mouth    in*  stomatitis 


eARUDA  PURANAM.'  6t7 

and  affections  of  the  mooth.    Honey  satanted  with  powden 
of  Lodhra,  Triphali,  and  Chitrakami  held  in  the  mouth,  cnrea 
diseases  of  the  throat  and  the  teeth.    Gargles  consisting  of 
a  decoction  of  the  five  astringent  leaves  vi #.,  Leaves  of  Patola, 
Nimva,  Jamvira,  A'mra,  and  Milati,  should  be  regarded  as  the 
best    b.  diseases  of  the  mouth.    The  expressed  juice  of 
Lasuna,  A'rdrmkam,  Shigru,  Ptrula,  Ifulakam,   or   Kadali, 
administered  lukeworm,  forms  the  best  ear-drop  in  Otalgia.  la 
acute  OtitiSf  attended  with  noise  in  the  ears  and  a  shiny  dia- 
charge,  the  expressed  juice  of  Snuhi  should  be  poured  into  the 
tympanum,  after  dusting  it  with  powdered  rocksalt  Oil  cooked 
with  the  expressed  juice  of  Jitipatram,  as  well  as  Shunthi-oil,  or 
warm  mustard  oil  proves  most  efficacious  in  relieving  earache* 
Milk  cooked  in  combbation  with  the  drugs  of  the  Pancha* 
mula  group,  as  well  as  a  compound  of  Chitrakami  Haritak^ 
and  treacle,  or  a  Shadanga  soup  (jusa)  proves  curative  in 
cases  of  catarrh.    By  Ukbg  a  light  diet  (lit  fasting)  for  five 
dajrs  in  succession  a  man  can  get  rid  of  the  disorders  of  d^ea* 
tion,  catarrh,  fever,  ulcer  and  inflammatory  diseases  of  the 
eyes.   Drops  of  the  expressed  juice  of  Dhitri,  poured  into  the 
eyes,  allay  the  local  inflammation,«aod  the  same  result  may  be 
obtained  by  using  honey  and  rocksalt  with  a  solution  of  Shigm^ 
Dlrvi,  and   Rasinjanam  pasted  together.    A  plaster  oom* 
posed   of   Haridri,  '  Daru-HaridrA,   RasAnjanam,    Gairikam 
and  rock-salt  pasted  together  and  applied  around  the  eyes 
relieves  occular  affections.    Plasters  of  AbbayA  fried  with 
melted  butter,  or  of  TripbalA  pasted  with  milk,  or  a  lttke*wam 
solution  of  a  paste  of  Sunthi,  Nimva  leaves  and  an  extremely 
small  quantity  of  mcksslt  poured  into  the  eyes  m  the  maaner 
of  an  eye  slave,  proves  efficacious  b  all  forms '  of  ocenlar 
complaints.    A  decoction  of  one  part  of  AbhayA,  two  parte 
of  Aksha,  and  one  part  of  Amritam,  or  a  lambatsve  of  these 
drugs  made  with  the  admixture  of  honey  and  clarified  betteti 
and  sticks  made  of  Cbandana,  TripbalA,  Pnga,  PlalAsha  aad 
1  ariimula  pasted  together  with  water  cure  all  feneaief  Timinu 
7« 


6ia  GARUDA    PURANAM. 


•  r 


anasarca.  An  oedema  or  Anasarca-patient  should  do  well 
to  take  Pippali  through  the  vehicle  of  milk  or  cow's  urine, 
or  Abhyayi  and  treacle.  Castor  oil,  taken  with  a  decoction  of 
Vald  cures  hernia,  attended  with  distension  of  the  abdomen 
and  an  aching  pain.  Oil  of  black  Uravaka  cooked  with  the 
paste  of  Pathyi  and  taken  with  Krishni  and  rock  salt  proves 
efficacious  in  Vriddhi  Roga.  The  expressed  juice  of  Nir^- 
undi  roots  used  as  an  errhine  cures  Scrofula ;  fomentations 
with  decoctions  of  Snuhi  and  Gambhirik^  leads  to  the  re- 
solution of  tumours.  Plasters  of  pasted  Hasti-Kama  *  and 
Pal&sha  prove  curative  in  scrofula ;  plasters  composed  of 
Dhushra,  Eranda,  Nirgundhi,  Varshdbhu,  Shigru  and  Sarshapa 
pasted  together  are  known  to  cure  cases  of  long-standing 
Elephantiasis.  Plasters  of  Hingu,  Shobh&njana  and  Sin- 
dhuttha  cure  Vidradhis  (abcesses).  Plasters  of  Sharapunkha 
made  with  honey  bring  about  the  healing  of  an  ulcer ; 
plasters  of  Nimva  leaves  help  its  asepcision.  A  wise  physi- 
cian should  employ  a  decoction  of  Triphali,  Khadira,  Dirvi, 
and  Nyagrodha  for  washing  all  cuts,  ulcers  or  Sadyao  Vranas 
attended  with  an  aching  pain.  Plasters  of  Yashthimadhu 
mixed  with  warm  clarified  butter  would  prove  efficacious  in 
all  forms  of  traumatic  ulcers.  In  all  traumatic  ulcers  (citts» 
wounds,  etc.)  cooling  measures  should  be  at  once  resorted  to  for 
alleviating  the  heat  of  the  enraged  blood  and  deranged  Pittam 
of  the   locality,    for   which   purpose  the  part  may  be  washed 

m 

with  a  decoction  of  Bamboo-bark,  Eranda  and  Shvadanstri, 
mixed  with  honey;  a  solution  of  Hingu  with  rocksaIt,'or 
a  decoction  of  Yava,.  Kola,  and  Kulatha  pulse  without  the 
addition  of  Ghritam,  internally  administered,  lets  out.  the 
blood  incarcerated  in  any  of  the  wounded  Kosthas  (chambers^ 
or  viscera  of  the  body.  Arishta  (medicated  wine)  of  Karanja, 
or  the  expressed  }uice  of  Nirgundi  proves  curative  in  ulcers 
and  worms  in  the  intestines.  Pills  made,  of  powdered 
Triphald  and  Guggulu  remove  constipation  of  the  bowels  .and 
cure   ulcers.     A   medicated   oil   cooked   with   the    expressed 


CARUDA    PURANAII.  613 


juice  of  Durvi   grSLSs,   Kamptlla,  and  the    paste    of 
tvachais  one   of  the   most   potent  healing  remedies  in  ulcer 


•:o:' 


CHAPTER  CXCIV. 


Dhanvantari  said  : — Now  hear  me,  O  Sushruta,    discourse 
on  the  nature  of  the  medical  treatment  to  be  adopted  in  cases 
of    sinus.     Sinuses   should   be   first    opened    with   the  knife, 
after    which    remedial    measures    meniioned    in    connection 
with    ulcers   should    be    employed.      A    medicated    Ghritam 
cooked  with   the   admixture   of    Guggula,   Triphal&,   Vyosha 
and    M&nsa    cures    sinus,    fistula    in     ano,    bad    or   malig- 
nant   sores,  as    well    as  colic.      A    medicated    oil    cooked 
with    the  ^admixture    of    the    expressed   juice    of    Nirgundi 
c  ires   sinuses,    and   malignant   ulcers ;   used   both   internally 
and   externally   this   oil    proves   efficacious    in    Pima.    Pills 
consisting  of  three    parts  of   Gu^gulu,  five  parts  of   Triphali, 
and  one  part  of  Krishn&  prove  curative   in   oedema,    intestinal 
glands,  haemorrhods  and   fistula  in   ano.     In   cutting  of   the 
vein    of   the   penis,    as   well  as  in  syphilis,  suppuration  of  the 
sore  is  to  be  primarily  guarded  against   in    as   much    as   sup- 
puration   in   these  cases  may  ultimately  lead  to  the  sloughing 
off  of   the  organ.     A  decoction   of   Guduchi,  Maricha,  Nimva 
and   Patola  leaves  may  be  advantageously  given  with  catechu 
and  bdellilium  in    Syphilis.     Burn    down    Triphali    to   ashe^ 
in    an    iron   pan,   charred    Triphali   applied    with   honey   to 
syphilitic  sores  brings  about  their  healing  almost  that  very  day. 
A    medicated   Ghritam  cooked  with  the  admixture  of  a  decoc- 
tion or  paste  of   Triphali,  Nimva,    Bhunimva,    Karanja,    and 
Khadira    proves    curative    in    syphilis    and    in    diseases    of 
syphilitic   origin.     In   a  case  of  fracture   of  the  bone,   the 


614  'GTARUDA   PURANAM  ^  ^ 

'aeatof  the  fracture  siiDuld  be  Tirst '^sceKaioed,  wjuch*  sh^i^lil 
be  firsb  washed  with  cold  water  then  plastered  with  miro  and 
bound  with  blades   of   Kusha   grass.     Milk,   clarified  .butl^i 
meat-essence,   meat-soap,   or   soup   of  sesame   seeds  should 
form  the  diet  of  a  fracture-patient.     A  patient  suffering  from 
the   dislocation,   fracture,    or  crushing  of  any  bone  would  do 
well  to  live  on  a  regimen  of  garlic  and  fried  paddy,   mixed 
with   honey  and   sugar.      Take   equal    parts  of  Ashvatihai 
Triphali  and  Vyosha,  and  Guggutu  equal   to  their  combined 
weight,   and   mix.     This   compound   has  the^irtue  Qf.^ttiog 
broken  bones.     Bleeding,  and  use  of  emetics   and   purgatives 
are   recommended   in    all   forms  of  cutaneous  ^e(;tipns.     A 
decoction  of  Vacha,    V&si,   Patola,   and   Nimva,   gx  Ph^Ui|i- 
bark,  taken   with   honey,   subdue?   the   deranged  V&^u,   f^od 
is  a  good  constructive  remedy.     Pi^rgiqg^   shQuld  be  induced 
with  the  administration  of  a  compound  of  Trivrit|   Pantf  afid 
Triphall.      A  medicated  oil  cooked  with  the   a4!n[ii9ture    pf 
realgar  and  black   pepper   proves  efiicaciou?    in   all  forms 
of    cutaneous    affections,   and    plasters    composed  pf  tbe^ 
two   drugs    may  be   used    in    all    fprms  of    Ku^tba    (skia 
disease)  with  advantage   in   which  the  patient  should  ^e 
every    day    five   Myrobalans    in    i:Qmbioatipn  with    tre^e. 
Plasters     composed    of    Karanja,    Tagara,    apd    KMsbtb^Ri 
pasted  together  with  cow's  urine,  and  grubbing  of  the  jaffected 
part   with   Karavira  after   anointing    it,    prove  cursive  in' 
cutaneous  affections.    Similarly,  plasters  composed  of  HaiidriL, 
Malayam,  R&sna,  Guduqhi,  Tagara,  A^ragbadhaapd  -K^fapja, 
or    of     realgar,   Vidanga,    Viguji,   Karaoja  and  3Ars)|apa, 
pasted  together  with  cow's  urine,  destroys  cDtaaeops  a#eptigiis 
as    the    sun    destroys    darkness.     A    pla.st^;'    coo^ppsed    of 
Vidanga,  Airagaja,    Kushtha^   Nishi   and  SiodhiUtha  pasted 
together     with     eow's    urine    cure^    Ring-worm.      Plasters 
composed  of  Prapuaoid-seeds,  {Dhdtri,  Sarjarasa  an4   Smihi 
pasted  together  with  Sauvira  wine  may.  be  advantageoiifly 
used    in     rubbing    the    patches  A°  ^ases  pf    ^jng-iwoon. 


PUMstHtbrn^o^eddT  A^tafva^  leaves  ^plurt^  villi  A'caDUanr^ 
pMtm  ttifitive  in  ringi>worati'  kdoid  timioifrt«  and  fiaariMis* 
A'^rdmtxMiiid  oJF  TBmi,  triphat&«  Vyoaha*  BbalMuka,  sufmr, 
hfHtey  khd  dkriRed  btfClet  taken  in  eqoal  pcita,  b  ISf^f 
pbsse^ted -g/I  tenstnufthre  Und  aphrodiiine  properliei,  mbkh 
in)iy  te  -(iren  with  benefit  to  patients,  nnffemf  tnm  mnf 
form  bf  *cutaneofia  affectionf •  A  lambative  conwating  of 
VMaii^k,  triphadi,  mtid  Kriirhni  {KMnded  mnd  patted  tDfcAer 
with  h<mey  eorein  vrinarj^  oimplhitrilt  fHebai)»  skin  dbeaaea, 
iiTtesrtitial  worms,  irfifrttsesrftnd  fistula  in  nno  witMn  the  imnige 
of  itsthcMpetftic  appKcMicm.  He,  wheUkes  Abkajririslitam 
(urine  t>f1il7robalan%'er  Amalalcnand  Niskifor«mo«th,is  nnre 
to  ifrt  Tid  of  *M  Icinds  df  skin  deteases.  finrn  to  nsben  the 
apfroutft  tff  Anfrtk  Imd  Kh)idifa  tre«s  in  an  irM  pot  Ashes  Ihoa 
prepared  together  with  powders  ^  Aksha,  taken  fthraofb  :tlie 
mediuYM^df  hdtiejr  and  the  espvesped  juice  of  Ohitri,  prooeo 
comtrre  m  *all  Torms  of  cutaneous  mffeetiont.  This  lasedidnio  io 
alsb'posisessed^'a  goodTejuoenuriag  effioaqF.  A  decoottoo  of 
Dhfttri  and  Khi(dii%  DAcen  wMiVdguja  tpeediljr  cores  eeoo 
th^  Yinoift'obestinute  tjrpe  xK  leumJeima,  Oil  of  Vbdlfttakm 
taket)  for  u  monfh  *ctnres  H\  forms  of  leprosy*; -ioiotioo'of 
c«te<fhu  taken  'every  day  wiih 'food  or -drink -cures  ill  form 
df  )fkin.discfases.  -A  ^edkrated  Ghritmm  codked  widi  a 
decoction  Md  paste  of  ITlsi,  Guduebi,  Triphali,  PMohoit 
Klranj^kam,  Ninnra,  'Asanam,  %nd  Krishna  Vitaaain  proven 
cimitiveHn  illYcmn  'of  ^kin  diseases,  *and  oniUos  4la  ussiu 
to  Kve  up  no  U  'huifilred  years.  This  tShritsm  is  cdlod 
Wjrakam  tihritam.  Take  Ihe  expressed  *)uice  of  Dorvt 
grass  and  four  times  as  much  oil.  Took  it  in  the  usodi  oflidoiil 
method ;  external  applications  of  this  *oil  .xorea  itches, 
Pitrii,  i^tt.  An  bit  ddly  cooked 'Mid  prepared  b  *eombinalaoii 
WUh 'Drumabark/Tvak.  Afka. Rtfshthsm, rock  salt, tsamviriki, 
an4  'cow's  urine  proves  curative -in  ulcers 'and  skin  diseases. 
A  decoction  composed  of  VisS,  Amrita,  'P^rpatakam,  NioMra, 
Bliunimva,  Markara, TriphaM,  md^ Kohtthapillasilfrisio^wilh 


6l6  6ARUDA   PURANAMi 

■ 

honey,  cures  Amiapittaixi  (acidity).  A  decoction  of  Triphalif 
Patolam,  and  Tikta,  taken  with  sugar  and  Yashtimadhu  cures 
fever,  vomiting  and  acidity.  V4si-Ghritani,  Tiktaghritaoii 
Pippali-Ghritam  and  Guda-Kushmindam  should  be  employed 
in  Amlapittam.  Pippali  taken  with  honey  cures  acidity*  a 
confection  made  of  Pathy&,  Pippali,  and  treacle  conquert 
impaired  digestion  and  diseases  of  the  deranged  Kapham. 
Cook  a  Ghritam  in  the  usual  way  with  a  paste  of  Ajiji,  and 
and  Dhdnyakam.  This  Ghritam  cures  impaired  digestion 
with  a  non-relish  for  food,  as  well  as  vomiting  and  diseases 
of  the  deranged  Pittam  and  Kapham.  A  decoction  of 
Pippali,  Amrita,  Bhunimva,  Visaka,  Arishta.  Parpata  and 
Khadira  proves  curative  in  carbuncles  with  fever.  Clarified 
butter  in  admixture  with  the  expressed  juice  (Rasa)  of 
Triphali  and  Trivrit  should  be  given  as  a  puif^ative  in 
Erysipelas  with  fever.  A  decoction  of  Khadira,  Triphali, 
Arishta,  Patolam,  Amrita,  and  Visaka,  proves  curative  in 
measles  and  small  pox.  Dusting  of  the  affected  part  with 
garlic-powder  proves  beneficial  in  carbuncles,  ErysipeiaSi 
itches,  Mashaka  and  other  cutaneous  affections.  In  Channa* 
kilas,  Jatumanis,  Mashaka  (described  before)  the  affected  part 
should  be  first  scarified  and  thrn  cauterised  with  fire  or 
alkali.  Plasters  composed  of  Nili,  and  Patola  leaves  cure* 
Pashana-Gardhava  (parotitis),  oil  cooked  with  Gunja  berriea 
and  the  expressed  juice  of  Bhringarija  cures  the  form  of 
cutaneous  affection  known  as  Kapila  Kushtham.  A  com- 
pound consisting  of  the  inner  pulps  of  mango  stones,  Tri* 
pliald,  Nila,  Bhringar&ja,  Kandupik  and  iron  dust  mixed 
with  K&njika  imparts  a  black  gloss  to  grey  hair.  Cook  a 
Kudava  measure  of  oil  with  two  Prastha  measures  of  the 
ex[)ressed  )uice  of  Parna  leaves,  milk,  Isha  and  Arka.  The 
oil  thus  prepared  removes  the  ^reyness  of  hairs-  even  of 
old  men.  Gargles  of  Triphali-decoction,  or  of  one  con- 
sisting of  chamber  soot,  nitrate  of  potash,  Pithi,  Vyosha, 
andl<;is^ijanam  should  be  held   in   the   mouth   in-  stomatitis 


CARUDA  PURANAM.  6t7 

and  tffections  of  the  mouth.    Honey  satorated  with  powders 
of  Lodbra,  Triphalii  and  Chitrakanii  held  in  the  mouth,   cures 
diseases  of  the  throat  and  the  teeth.    Gargles  consisting  of 
a  decoction  of  the  five  astringent  leave*  vi j.,  Leaves  of  Patola, 
Nimva,  Jamvira,  A'mra,  and  M&lati,  should  be  regarded  as  the 
best    in.  diseases  of  the   mouth.    The  expressed  juice  of 
Lasuna,  A'rdrakam,  Shigru,   Pirula,   Mulakam,    or    Kadali, 
administered  lukeworm,  forms  the  best  ear-drop  in  Otalgia.  la 
acute  Otitis,  attended  with  noise  in  the  ears  and  a  shiny  dis« 
charge,  the  expressed  juice  of  Snuhi  should  be  poured  into  the 
tympanum,  after  dusting  it  with  powdered  rocksalt.  Oil  cooked 
with  the  expressed  juice  of  Jitipatram,  as  well  as  Shunthi-oil,  or 
warm  mustard  oil  proves  most  efficacious  in  relieving  earache. 
Milk  cooked   in   combination  with  the  drugs  of  the  Pancha- 
mula  group,  as  well  as  a  compound  of  Chitrakam,   HaritakXf 
and  treacle,   or  a  Shadanga  soup  (jusa)  proves  curative  in 
cases  of  catarrh.     By  taking  a  light  diet  (lit  fasting)   for  five 
days  in  succession  a  man  can  get  rid  of  the  disorders  of  diges* 
tion,  catarrh,   fever,   ulcer  and  inflammatory  diseases  of  the 
eyes.    Drops  of  the  expressed  juice  of  Dhitri,  poured  into  the 
eyes,  allay  the  local  inflammation,tand  the  same  result  may  be 
obtained  by  using  honey  and  rocksalt  with  a  solution  of  Shigru, 
Dirvi,  and   RasAnjanam  pasted  together.    A   plaster  com- 
posed   of    Haridri,  '  Daru-Haridri,    Rasinjanam,    Gairikam 
and  rock-salt  pasted  together  and  applied  around   the  eyes 
relieves  occular  affections.     Plasters  of  Abbayi  fried  with 
melted  butter,  or  of  Triphali  pasted  with  milk,  or  a  luke-warm 
solution  of  a  paste  of  Sunthi,  Nimva  leaves  and  an  extremely 
small  quantity  of  rocksalt  poured  into  the  eyes  in  the   manner 
of  an    eye  slave,    proves   efficacious   in   all   forms '  of   occular 
complaints.     A   decoction   of  one   part  of  Abhayi,  two  parts 
of  Aksha,  and  one  part  of   Amritam,  or  a   lambative  of  thess 
drugs  made  with  the  admixture  of  honey  and  clarified  butteri 
and  sticks  made  of  Chandana,  Triphali,  Puga,  Palisha  and 
lariimula  pasted  together  with  water  cure  all  fonn^of  Tinirm* 

78 


6 1 8.1  garuda  pur  an  am*. 

Plasters  of  Maricha  pasted  with  milk  curd  and  applied  !a  tbe 
manner  of  a  collyrium  cures  all  forms  of  Timinu     A  Ghritam 
cooked   with  the  admixture  of  a  paste  and  decoction  of  Tri* 
phali  and  milk,  and  taken  at  the  evening,   speedily   cures   all 
forms   of    Timira.     Pills   made   of    Pippali,    Drikshft,    iron- 
powders  and  rocksalt,   pasted  with   the  expressed   juice   oC 
Bhringardja,     prove    efficacious    in    haemorrhoids,    cataract, 
urticaria    and    occular    affections.     Pills    made    of  Trikata^ 
Triphal&y   rock-salt,    Manah-shila    Ketakam,     Shankhanibbi, 
Jiti  flowers,   Nimva,    Rasinjanam   and    Bhringarija,    pasted 
together  with  milk,  honey  and  clarified  butter,  prove    curative 
in  all  forms  of  occular   afTections.     Eranda-roots    or    Muchu« 
kunda   flowers,  pasted  with  milk  or  KAnjikam,  and  applied  as 
plasters     over    thff    forehead,   instantly  cure    headache.      A 
medicinal  oil  cooked  in  combination  with   Shat&nga,    Eranda- 
roots.   Ut^ra,    Chakra,    and    VyAghri,    each    weighing  ^a   Pala 
weight,  and  used  as  an  errhine,  proves  curative  in^  Timira,   in 
diseases   of  the  deranored  V&yu  and  Kapham,  and  in  diseases 
of  super-clavicular  regions.     A  compound  of  Vishvam,  Pippali 
and    rock-salt,   taken   with   salt  and   treacle,  proves  curative 
in    Bhu]a*stambha   (Ebb's   paraiyai:>.  ?)    and    diseases   of  the 
super-clavicular  regions.     Errhines  should  be  freely  employed 
in   combating   all  forms  of  Sury&varta  (a  type^of  Cephalagia). 
A  decoction  of  the  drugs  of  the  Dashamula*group  mixed  with 
rock-salt   and   clarified   butter    should   be   employed   as     an 
errhine   in    Suryivartam,     A  woman  suffering  from  an  attack 
of  leucorrhcea  of  the  V&taja  type  should  take  a  compound   of 
Sauvarchala    salt,    Ajiji,    Madhukam,  and  Nilotpalam,  pasted 
together    with    milk-curd,  and  sweetened  with  honry.     In  the 
Pittaja  form  of   leucorrticei  thefexprrsned  juice  of  VAsaka,  or 
Guduchi  or  Amalaka  seeds  pasted  witn  water   and  sweetened 
with    honey   and    sugar   should    be    administered.      For   the 
alleviation  of    Pandu    type   of    leucorrhcea  a    woman  'should 
t.ike.  the   expressed   juice  of  A'malakam,  and  honey,  or  that 
of  the.iQrpasd  roots  in  combination  with  the  washings  of  rics* 


» • 


GARLDA   PURANAM.  >-  6^9 

A  pa^te  i*f  Tanduliyakam  roots  and  Kas4njanam  taken  through 
the  vehicle  of  rice-washings  and  honey  cures  all  forms 
of  leucorrhcea.  Kusha  roots  pasted  with  rice-washings  aod 
taken  through  the  same  medium  conquer  all  forms  x>( 
leucorrhcea. 


ro:- 


CHAPTER      CXCV. 


Dhanvatari  said  : — Now  hear  me,  O  Sushruta,  discourse  on 
the  threapeutics  of  disc^ases  peculiar  to  the  female  sex.  In 
all  forms  of  Yoni-vy4pat  (such  as  Vaginitis,  etc.,)  measures 
calculated  to  subdue  the  deranged  V&yu  (soothe  the  irritated 
nerves)  should  be  at  once  resorted  to.  A  compound  of 
Vacha,  Upakunchiki,  J&ti,  Krishni,  VAsakam,  rocksalt,  Aja* 
modi,  Yavakshira,  Chitrakam  and  9ug;ir  pasted  with  ^ater 
and  well  stirred,  and  fried  with  clarified  butter,  alleviates  pain 
at  the  sides  and  in  the  vagnia,  and  removes  haemorrhoids  and 
intestinal  glands  (Gulmas).  A  plaster  of  pasted  Vadari 
leaves  applied  to  the  affected  locality  proves  curative  in 
rupture  of  the  perineum  and  vagnia ;  a  plaster  of  Lodhra 
and  Tumvi-phalam  gives  firmness  to  the  vaginal  muscles.  A 
medicinal  Ghritam  prepared  with  the  admixture  of  the  ex- 
pressed juice  of  Pancha-pallavas,  Yashti,  Arka,  and  Milati 
flowers,  heated  in  the  sun,  removes  the  bad  odours  of  the 
vagina  and  cures  leucorrhGca.  Javi  flowers  pasted  with 
Kinjikam,  a  Prastha  measure  ot  Jyotishmati  leaves  pasted  with 
the  same  substance,  Durvi  grass  pasted  with  water,  Chitrakam 
pasted  with  sugar  and  water,  and  powders  of  DliAtri,  Aiij:«na  mid 
Abhayi  taken  with  water  arrest  the  cat.^menial  flow.  Errhinet 
or  ptiions  of  milk  and  Lakshana-juicc  during  the  nieiutruad 
period  (four  to  twelve  days  after  the  suppression  of  the  flow) 


620  GARUOA   PURANAM. 

Irml  to  the  conception  of  a  male  child.  A  half  A'dakara 
measure  of  milk  cooked  with  Ashvagandhi  and  clarified 
butter  should  be  taken  by  a  woman  desiring  male  offspring  ; 
by  taking  Vyosha  and  Kesharam  with  clarified  butter  even  a 
a  sterile  woman  may  enjoy  the.  pleasures  of  motberbood. 
Milk  cooked  in  combination  with  the  roots  of  Kusha,  K&sha, 
Urubak  and  Gokshura  and  sweetened  with  sugar  should  be 
employed  for  the  alleviation  of  uterine  or  abdominal  colic 
of  pregnant  women.  Plasters  of  P4thi|  ULngali,  Apft- 
mirga,  or  Kutaja  applied  to  the  surface  of  the  repro- 
ductive organ  of  an  enciente  lead  to  a  speedy  and  easy 
parturition.  Potions  containing  Yavaksh&ra  and  decoctions 
of  Dashamulam  tend  to  remove  all  post-parturient  pain. 
Powders  of  ShAIi  rice  taken  with  milk  should  be  regarded 
as  possessed  of  a  highly  galactogougic  virtue.  For  the 
purification  of  the  milk  of  a  wet  nurse  the  expressed  juice  of 
Vid&ri  flowers  or  of  K&rpisa  roots,  or  Mudga  soup,  which 
acts  as  an  elixir,  may  be  given  with  advantage.  A  lambative 
composed  of  Kushtha,  Vach,  Abhay&,  Br&hmi,  and  Madhukam 
pasted  together  and  mixed  with  honey  and  clarified  'butter 
should  be  given  to  a  babe  for  the  purpose  of  improving  its  intel* 
lect  and  complexion,  and  of  increasing  the  duration  of  its  life. 
In  the  absence  of  mother's  milk,  goat's  milk  or  cow's  milk  may 
«  be  safely  given  to  a  child  ;  and  a  swelling  about  its  umbilicus 
should  be  alleviated  by  fomenting  the  part  with  a  piece  of 
heated  clay.  A  compound  of  iron,  Mustakam,  and  Ativishft 
should  be  administered  in  fever  with  cough  and  vomiting ;  a 
decoction  of  Musta,  Shunthi,  Vishi,  Aruna,  and,  .Kutaja 
proves  curative  in  dysentery.  A  compound  of  Vyosha, 
M&tulunga  and  honey  cures  hic-cough  and  vomiting.  A 
compound  of  Kushtham,  Indra-yava,  Siddhirtha,  Nishi  and 
Durvd.  proves  efficacious  in  all  forms  of  cutaneous  affections  ; 
and  a  bath  in  a  decotion  of  Mahimunditiki  and  Udichy4 
proves  beneficial  in  deseases  due  to  the  influences  of  malig- 
nant   planets.      The    body    of    such  a  patient   should   be 


tmeared  with  a  paste  of  Saptacbcbhada,  Abhajii  Ninhi,  and 
Chandanam,  or  he  should  be  made  to  wear  Vachi,  Rodrikaha, 
lotus  seedsi  Shankha,  or  iron  on  his  person.  If^^ical  prac- 
tices and  offerings  etc,  for  the  good  health  and  well  being 
of  a  child,  should  be  done  by  reciting  the  Mantra,  Om,  Kanit 
Tarn,  Pam,  Sham,  obeisance  to  Vainateja.  Om,  Haum,  Haoi| 
Hah.  Om,  Hriro,  O  ye  malignant  planets  (disease^spirit),  that 
afflict  a  child,  graciously  accept  these  offerings  and  renoonce 
your  hold  upon  the  child.  Shirisha-roots  taken  with  the  wash* 
ings  of  rice  tend  to  neutralise  the  effects  of  an  imbibed 
poison ;  while  white  Varshibhu  taken  through  the  same 
medium  proves  curative  in  cases  of  snake*bite.  A  com* 
pound  of  Tanduliyam,  chamber-soot,  Nishi,  and  rock  salt, 
pasted  together  with  milk  curd  and  taken  with  honey,  acta 
as  a  good  anti-toxic  remedy.  The  expressed  juice  of  Anknia* 
roots  mixed  with  clarified  butter  acquires  a  good  anti-toxic 
virtue.  A  medicine,  which  arrests  disease  and  decay,  is  called 
a  Rasiyanam.  Persons  desiring  to  use  a  Rasiyanam  should 
Uke  Abhayi  (Myrobalans)  with  rock  salt,  sugar,  Shunthi, 
Risna,  honey  and  treacle  respectively  during  the  rains, 
autumn,  winter,  spring  and  summer.  A  single  Abha]ri 
taken  after  the  completion  of  digestion,  two  Vibhicakis  taken 
immediately  before  eating,  and  four  Dhitris  taken  with 
honey  and  clarified  butter  immediately  after  eating  enablo 
their  users  to  live  up  to  a  hundredth  year.  AshvagandhA  taken 
with  milk  and  clarified  batter  conquers  a  boat  of  bodily  ail* 
ments.  By  taking  the  expressed  juice  of  Mandukapadi,' 
Vidiri,  Amriti,  as  well  aa  sesame,  DhAtri  and  Bhringarijat 
one  is  able  to  live  up  to  a  hundredth  year.  A  compound  of 
Trikatu,  TriphalA,  Vanhi,  Guduchi,  ShatAvart,*  Vidanga,  and 
iron-powders  (oxide  of  iron)  taken  with  honey  serves  to  UU 
a  host  of  diseases.  A  compound  of  TriphaUL  Kaai, 
Shunthi,  Guduchi,  and  ShatAvari,  treated  in  the  osaanar  of 
a  Bhivani  with  the  expreased  juice  of   Bhringafftja  ttCi, 

acu  as  a  genenl  pfopbyiuji  agaiaak  disoMt.    ^  daBf 


622  GARUOA  PUR  AN  AM. 

taking  Vid&ri-pow'ders  with  honey,  a  man  is  enable  to  irisit 
ten  women,  each  night.  A  medicinal  Ghritam  .  cooked  .with 
the  addition  of  ten  times  as  much  milk,  or  a  Shat&vari-paste 
taken  with  sugar,  honey  and  Pippali,  acts  as  a  good  stomachic 
and  digestant.  Massage,  lubrication  of  the  body  with  oil  or 
Ghritam,  and  applications  of  errhines,  emeties  and  purgative^ 
constitute  what  is  technically  known  as  the  Pancha  Karma. 
There  are  six  seasons  of  the  year,  and  each   season   lasts  for 

a  period  of  two  months,  in  which  warming  one's  self  in  firi^  ' 
or  basking  in  the  sun,  and  use  of  honey,  milk  or  its  modi- 
fications should  be  respectively  used.  Sexual  congress  is 
beneficial  in  winter  (December,  January);  day  sleep  is  in- 
jurious in  spring  (April  and  May).  Exposure  to  moon-beams 
in  Sharat  (october  and  November)  and  excessive  ■  sleep 
during  the  rains  should  be  avoided.  Shili  rice,  Mudga  pulse, 
rain  water  and  boiled  water  are  always  wholesome.  Oil 
expressed  out  of  Nimva,  Atasi,  Kusumbha,  or  Shigru  seeds, 
as  well  as  mustard  oil,  Mula  oil,  and  Jyotishmati  oil  prove 
efficacious  in  cases  of  intestinal  worms,  cutaneous  affections, 
urinary  and  kidney  complants  and  the  type  of  Cephalagia 
due  to  the  action  of  the  deranged  Viyu  and  Kapham. 
D&dima,  A'malaki,  Kola,  Karmarda,  Piy&lakam,  Jamvira^ 
Nigaram,  A'mr&takam,  and  Kapittham  generate  the  PittaoH 
destroy  the  Viyu,  and  produce  diseases,  which  are  caused 
through  the  agency  of  the  deranged  Kapham.  Kila  Jimuta^ 
Iksh&ku,  .  Kutaja,  Kritabadhanam,  and  Dhdmdrgava  com- 
binedly  form  one  of  the  most  potent  of  emetic  compounds, 
and  should  be  always  used  for  the  purpose  of  inducing 
vomiting.  A  compound  consisting  of  Vacha,  Indrayava 
and  Madana  may  be  used  for  emetic  purposes  in  the  morn- 
ing. Easy  (loose)  motions  of  the  bowels  should  be 
attributed  to  the  action  of  the  (deranged)  Pittam,  normal 
motions  of  the  bowels  indicate  a  state  of  normal  equilibrium 
among  the  fundamental  principles  of  the  organism,  while 
constipation  of  the  bowels  is  brought  about  :  through  th^ 


GARUDA   PURANAII.-  683' 

a^ncy  of  the  deranged  V&yu  and  Kapham,  In  cases,  which 
indicate  the  predominance  of  the  deranged  Pittam,  purginga 
should  be  induced  with  the  help  of  Trivit  A  compound  con- 
sisting of  Trivrit,  N&garam,  and'  rock  salt  pounded  together 
and  taken  with  sugar  and  honey,  or  that  composed  of 
H^ritaki  and  Vidanga  pounded  together  and  administerej| 
through  the  vehicle  of  cow's  urine  acts  as  a  purgative.  Eranda 
oil  in  combination  with  a  decoction  of  Triphali,  twice  as 
much  as  the  former,  acts  as  a  good  purgative.  In  diseases 
indicating  an  extreme  predominance  of  the  deranged  Viyu, . 
the  patient  should  be  first  fed  and  then  caused  to  belch  out  the 
ingested  food.  Hollow  bamboo,  stems,  to  the  lengths  of  six, 
eight,  and  twelve  fingers  respectively,  and  with  apertures  to 
the  girth  of  a  Karkandu  fruit,  should  be  cut  out  and  used 
for  th«  purpose  of  applying  enematas ;  the  patient  to  be  tbua 
treated  should  be  laid  on  his  back  during  the  application.  This 
rule  should  be  likewise  observed  in  applying  enematas  of  the 
Niruha  class.  The  full,  middle,  and  small  doses  of  clystert 
(fluid  to  be  syringed  into  the  rectum)  must  not  exceed  six, 
three,  and  a  halp  Pala  weights  respectively.  One  part  of 
Patl)y4,  two  parts  of  Aksha,  and  four  parts  of  Dh4tri  pounded 
together  and  treated  with  the  expressed  juice  of  ShatAvari 
and  Bhringarija  in  the  manner  of  a  Bhibanl  cure  all  dis« 
t^npers  of  the  body. 


:o:- 


CHAPTER  CXCVI, 


Dhanvantari  said  :-^The  group  of  drugs  known  as  Ifadbu* 
ridi  Gana,  which  are  possessed  of  disease-killing  properties, 
consists  of  Sh41i,  Yashthika,  wheat,  milk,  clarified  butter, 
honey,  marrow,  Shring&takam,  barley  corn,  ErbAru,  Gokshu« 
ram,  G&mbh&ri,  lotus   seeds,   raisins,   dates,   Vali,  cocoaout, 


—• 


6a4  OARUDA   PURANAM. 

A'tmagupUL,  Vid&ri,  Piy&Iakam,  Madhukam,  Tila^  MXitt 
Kushm&ndam.  They  alleviate  epileptic  fits  and  a  burning 
sensation  in  the  body,  soothe  the  six  organs,  and  being  par* : 
taken  of  in  exclusion  of  all  other  things,  generate  the  Kapbam^  - 
and  worms  in  the  intestines,  and  bring  on  cough,  dyspnoea, 
with  a  sweet  taste  in  the  mouth,  hoarseness,  tumourSi  goitres, 
and  elephantiasis,  etc. 

Didima,  A'malakam,  A'mram,  Kapittha,  Kannarda,  M^u* 
lunga,  A'mr&takam,  Vadaram,  Tintidi,  milk  curd,  wheyi 
K^njikam,  Lakucham,  Amla-Vetasam  and  Amia-Iona  form 
the  acid  group.  The  last  named  one,  taken  with  Shunthi,  acts 
as  a  good  digestant,  and  stomachic.  These  acid  fruits  generate 
the  Viyu  in  the  system,  give  rise  to  an  increased  secretioa 
of  the  mucous  membranes  of  the  body,  take  a  long  time  to 
be  dig«*sted,  and  are  possessed  of  considerable  constructive 
properties.  The  acid  taste  exclusively  partaken  of  produces 
tooth-edge,  looseness  of  the  limbs,  a  burning  sensation  in 
the  heart  and  epigastrium,  and  establishes  suppuration  io 
excised  or  incesed  wounds,  like  a  living  fire. 

The  different  kinds  of  salt,  Yavaksh&ra  (nitrate  of 
potash)  and  barrlla  etc.,  form  the  saline  group,  which  acta 
as  a  laxative,  liquefacient  and  digestant  agent,  and  gives  rise 
to  increased  mucoust  secretion,  and  its  potency  readily 
expands  through  the  whole  organism.  The  saline  taste  ex* ' 
clusively  partaken  of  tends  to  obstruct  the  vessels  of  the  body, 
brings  on  resolution  of  tumours,  and  begets  urticaria, 
oedema,  erythematous  eruptions,  discolouring  of  complexion, 
Rakta-V&tam,  Pitta-raktam,  virile  inpotency  and  diverse  kinds 
of  pain  in  the  body.  Vyosha,  Shigru,  Mulakam.  Devad&ni, 
Kushthakam,  Lashuna,  Valguja-phala,  Musta,  Guggulu,  and 
Lingali,  are  pungent,  appeti>ing,  cleanse  the  system  of  the 
morbific  diatheses  (Shodhi,  it  may  also  mean  laxative)  and 
conquer  itches,  skin-disease  and  the  deranged  Kapham* 
These  things,  exclusively  taken,  reduce  corpulency,,  bring 
on   piiysical   lassitude,,  act  as  good    vermifuginous    ageniSi, 


ICARUOA  PURANAM.  €t$ 

re joce  t)ie  qoantity  of  fat  and  semen  in  the  tyttem,  and^pro* 
tluce  a  borning  sentation  in  the  body.  Kritam&la»  Karira, 
Haridfi,  Indrayava,  the  sweet  Kantalcam,  the  sweet  Vetram,  the 
two  kinds  of  Vrihati,  Shankhini,  Guduchi,  Dravanti,  Trivrit, 
Mandukaparni,  Karavellakam,  Virtiku,  Karavira,  VAsakat 
Rohini,  Shankhapushpi,  Karkota,  Jayantiki,  JAti,  Vaninakanit 
Nimva,  Jyotishmati,  and  Punarnavi,  are  bitter  in  flavouri  tend 
to  set  flow  the  arrested  serum  (free  the  venal  circulation), 
are  relishing,  refrigerant,  and  laxative,  improve  the  digestive 
capacity,  and  conquer  fever,  epileptic  fits  and^itching  sen- 
sations. These  drugs,  exclusively  taken,  dry  up  the  excre* 
tnentitous  matter  of  the  organism,  and  prove  remedial  is 
cases  of  wry  neck,  convulsion,  cephalagia  and  uder.  The 
group  consisting  of  Triphali,  Shallaki,  Jamvu,  A'mritakani» 
Vata  and  its  kindred  species,  Tindukam,  Vakulam,  Shilam, 
Pllankam,  Mudga,  and  Chillakam  are  astringent,  and  absorbant, 
arrest  local  secretions,  and  produce  granulations  in  ulcers. 
Exclusively  taken,  these  drugs  beget  pain  at  the  chest,  fever^ 
parchedness  of  the  mouth,  distension  of  the  abdomen,  and 
wry  neck.  Haridri,  Kushtham,  salt,  Meshashringi,  the  two 
kinds  of  ValA,  Kachchura,  Shallaki,  PunamavA,  ShatAvari, 
Agnimantha,  Brahmadandi,  ShvadanshtrA,  Eranda,  Yava, 
Kola,  Kulattha,  KarsbAshi,  and  Dashamulam,  these  druga» 
whether  severally  or  in  combination,  destroy  the  deranged 
Vlyu,  and  subdue  the  deranged  Pittam  and  Kapharo.  The 
group  consisting  of  such  drugs  as  ShatAvari,  VidAri,  VAiakam, 
Ushira,  Chandanam,  DurvA,  Vata,  Pippali,  Vadari,  Shallaki, 
Kadali,  Utpaum,  Padma,  Audumvara  and  Patolakam  acta 
as  a  good  phlegmagogue.  HaridrA,  treacle  with  Kushthakam, 
Shatapushpi,  JAti,  Vyosha,  A'ragvadha,  and  LAngali  art 
possessed  of  the  same  virtue  as  the  foregoing  ones; 
clarihed  butter,  oil,  myosin  and  marrow  are  the  best  of  all 
lardaceous  substances.  Persons  desiring  to  improve  their 
memory,  intelligence  and  digestive  capacity  should  regularly 
take  clarified  butter ;  Gbritam  unmixed  with  any  thing 
79 


626  tARUDA  PURANAM 

should  be  given  in  diseases  of  the  deranged  Pittam,  in  com- 
bination  with  salts  in  diseases  of  the  deranged  Viyu,  and 
in  admixture  with  Vyosha  or  alkalis  in  glandular  affections, 
sinuses,  worms  in  the  intestines,  and  diseases  brought  about 
through  the  agency  of  the  deranged  V4yu,  or  through  the 
predominance  of  the  deranged  Kapham.  Oil,  which  imparts 
lightness  and  firmness  to  the  body,  should  be  internally 
administered  to  patients  suffering  from  extreme  constipa* 
tion  of  the  bowels,  to  those  whose  fundamental  organic 
principles  have  suffered  a  diminution  through  sexual  excesseSi 
carrying  of  inordinately  heavy  loads,  excessive  physical 
labour,  and  exposure  to  wind  and  water.  It  should  be 
used  in  vaginal  enematas,  after  cauterising  a  vein,  in  obstruc* 
tion  of  the  vessels  of  the  body,  for  removing  a  parched 
condition  of  the  organism,  after  fatiguing  physical  labour, 
and  for  making  up  any  loss  in  the  system.  In  connection 
with  emulsive  medicinal  decoctions  the  full  dose  of  oil  should 
be  understood  as  a  Palam  weight ;  three  Aksha  weight  is 
the  middling  dose,  and  a  half  Palam  weight  is  the  smallest 
(Jaghanyam)  dose.  Hot  water  should  be  given  vnth  Ghritam^ 
while  it  should  be  separately  given  ;to  patients  to  whom  oil 
may  be  prescribed.  A  man  feeling  himself  thirsty  after 
taking  any  kind  of  Ghritam  or  oil  should  drink  hot  water. 
Measures  calculated  to  restore  the  deranged  V&yu  to  its 
normal  condition  should  be  resorted  to  with  the  help  of 
any  emulsive  substance  in  respect  of  patients  of  good  diges- 
tive capacity.  Diaphoretic  measures  should  be  employed 
in  respect  of  persons  of  extremely  parched  temperament, 
while  parchifying  measures .  should  be  adapted  in  cases  of 
over-dose  of  an  oil  or  Ghritam.  A  compound  of  Shyimaka, 
Koradusha,  or  boiled  rice,  or  Piny&kam,  pasted  with  whey 
and  made  warm,  should  be  used  in  fomenting  the  body  of 
the  patient,  in  diseases  of  the  [deranged  Viyu  and  Kapham, 
or  in  those  of  the  deranged  Vayu,  or  in  those  of  the 
deranged  Kapham.    Extremely  corpulent,   or  weak  patients. 


\. 


GARUDA  PURANAM.  6^7 

as  well  as  those  of  parched  temperament,  or  suGfering  from 
epileptic  fits  should  not  be  fomented  at  all. 


;o:- 


CHAPTER  CXCVII, 


Dhanvantari  said: — Hear  me,  O  Sushruta,  who  art  .^ell- 
conversant  with  the  nature  of  diseases,  discourse  on  the 
preparations  and  efficacies  of  different  medicinal  oils  and 
Ghritas.  Cook  a  Prastha  measure  of  clarified  butter  with  an 
Aksha  measure  of  each  of  the  following  drugs,  ri>.,  Shankha^ 
pushpi,  Vacha,  Soma,  Brihmi,  Brahma,  Suvarchala,  Abha]ri, 
Guduchi,  Atarushaka  and  Vaguchi,  in  combination  with  a 
Prastha  measure  of  the  expressed  juice  of  Kantakiri.  and  the 
same  quantity  of  milk.  This  Ghritam  is  called  Brihmi 
Ghritam.  It  improves  the  intellect  and  memory.  Cook  a 
Ghritam  with  Triphali,  Chitrakam,  Vali,  Nirgundi,  Nimva, 
VAsaka,  Punarnavi,  Guduchi,  the  two  kinds  of  Vrihati  and 
Shat&vari,  or  with  as  many  of  them  as  are  available.  This 
Ghritam  may  be  used  with  benefit  in  all  forms  of  disease. 
Cook  half  an  A'dakam  of  oil  with  a  decoction  of  a  hundred 
Val&s  and  a  paste  of  Madhukam,  Manjishthi,  Chandana, 
Utpalam,  Padmakam,  SukshmelA,  Pippali,  Kushtham,  Tvak, 
Eli,  Aguru,  Keshara,  Ashvagandhi,  and  drugs  of  the  Jivaniya 
group ;  cook  it  over  a  gentle  fire,  and  keep  it  in  a  silver 
pitcher  after  cooking.  This  Ghritam,  which  is  named  as  Rlja- 
ballabham,  proves  highly  efficacious  in  all  diseases  of  the 
deranged  Viyu,  no  matter  what  fundamental  .principle  of 
the  organism  it  might  have  affected,  as  well  as  in  diseases 
of  the  deranged  Kapham.  Cook  a  Prastha  measure  of 
clarified  butter  with  a  Prashtha  measure  of  the  expressed  juice 
of  Shat&vari  and  a  Prastha  measure  of  milk,  as  well  as  with 
the  addition  of  the  paste  of  a  Karsha  of  each  of  the  following 


62%  CARODA   FURANTAMr  "  ' 

• 

drugs,   via.f   Shatapushp&,    Devadiru,    M&nii,   STiaifeTadbnif, 

Vali,   Chandanam,    and    Tagaram.      Hanch   backs,   dwarfa; 

maimed  persons,  deaf  ones,  or  those  suffering  from  Vyaaga  or 

Kushtham,  as  well  as  those   who   suffer  from   distortions  of 

limbs   in    consequence    of  the    enargement    of    the  hodBy 

V&yu,  or  meet  disappointment  during  the  middle  part  of  ao 

act  of  sexual  congress,  persons  suffering  from  the  imbecilities 

of  old   age,   or   from  tympanites  or  dryness  of  the  mouth|  or 

from  diseases  affecting  the  skin,   veins  and   ligaments  have 

got  a  splendid  remedy  in  this  N&r&yana  Tailam,  the  killer  of 

all  diseases,  the  recipe  of   which   was   formerly  (Ksclosed  by 

Vishnu  himself.     Oils  or  Ghritas  may  be  separately  cooked  m 

admixture  with  each  of  the  following   dri^s,   vt#.,  Sbativarir 

Guduchi,   Chitrakam,   Vyosha,  Nimva,  the  expressed  }uice  of 

Nirgundi,  Prasirini,  or  Kantakart,   Varsh&bhu,  Val&,   Vftsaka^ 

Phalatrikara,      Brdhmi,     Eranda,      Yashthika,     Bhilngarija^ 

Mushali,  Dashamulam,  Khadira  and  Vata.     Confection,   pillsy 

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   should  cook   m 

medicinal   oil   in  combination  with  Chitrakam,  Trivrit,  Pithk, 

Malapum,  Hayamirakam,  Sudhi,  Vacha,  LcLngalakim,    Sapta* 

parnam,    SuvarcbikS,  and  Jyotishmali.      This   ml   is   called 

Syandanam  Tailam  and  should  be  employed  for  the   purpose 

of  asepsising  and   healing   ulcers,  and  especially  in  fistula  in 

ano.  The  medicinal  oil  of  great  efficacy,  which  is  called  Chitrs^ 

kidyam  Tailam,  cures  all  diseases ;  cook  mustard  oil  in  combi« 

nation  with  Ajamodi,  Sindura,  Harit&lam,  ithe  two    kinds   of 

Nishd,    the   two   kinds  of   Kshira,   Phena,  A'rdrakam,  Sarala,' 

Indra-Varuni,  Apdmirga,  Kadala  and  Kandala  taken    in  equal 

parts    with    the  addition  of  thejusual  quantity  of   goat's  urine. 

This  Tailam  should  be  cooked  over  a  gentle;;fire  and    with  the 

admixture    of  cow-milk.     The   oil   thus  cooked'and  prepared 

is  called  Ajamodd  Tailam,    which   proves    highly  .efficacious 

in    scrofula  and    scrofulous   sores.     It  induces  satisfactory 


CARUOA  PURANAM.  629 

suppuration  in  indurated  or  partially  suppurated  sores,  and 
cleanse  the  suppurating  ones.  Healingi  granulation  and 
softening  of  ulcers  may  be  brought  about  with  the  help 
of  this  Ajamodi  oil,  which  is  one  of  the  most  efficacious 
of  medicinal  oils,  and  cures  a  host  of  bodily  distempers. 


:o:- 


CHAPrER  CXCVUl. 


SutA  said  :— Thus  the  holy  ^Dhanvantari,  who  is  an  incar« 
nation  of  Vishnu,  discoursed  on  many  a  medicinal  compound 
of  infallible  potency,  which  (Hari}  formerly  disclosed  to  Hara. 
Hari  said  :^-«0  Shankara,  in  all  types  of  fever  the  patient 
should  be  made  to  fast  and  kept  in  a  room  protected  from 
the  wind.  Boiled  water  should  be  given  to  him  for  drink.  Dry 
fomentations  prove  efficacious  in  all  forms  of  fever ;  a  decoction 
of  Musta  and  Guduchi  proves  antidotal  to  the  Vitaji  type* 
A  decoction  of  Durilabhi  cures  Pittaja  fever,  and  hear  that, 
a  decoction  of  Shunthi,  Parpata,  Musta,  Vilaka,  Ushira  and 
Chandana  proves  remedial  in  the  same  type.  A  decoction  of 
the  Shunthi  and  Darilabhi  taken  with  i^hritam  proves  curative 
in  the  Kaphaja  type  of  fever.  A  decoction  of  Shunthi, 
Vilakam  and  Prapatam  proves  curative  in  all  forms  of  fever. 
A  decoction  of  Tikti,  Eranda,  Guduchi,  Shunthi,  and  Mustaka 
cures  Pittaja  fever ;  now  hear  me  enumerate  the  other  medi* 
cinal  compounds  of  inialliblc  efficacy.  A  decoction  of  Vllaka, 
Udhira,  Pathd,  Kantakiri,  Mustaka,  and  Devadiru  acts  as  a 
good  febrifuge  remedy.  O  Shankara,  a  decoction  of  Dhinyi« 
kam,  Nimva  and  Musta  taken  with  honey,  or  a  decoction  of 
Triphali,  Guduchi,  and  Patola  leaves,  internally  administered, 
acts  as  an  appetising,  Viyu-subduing,  and  febrifuge  medicine. 
Powders  of  Haritaki,  Pippali,  Amala  and  Chitrakam  taken 


630  GARUDiL  PURANAM. 

with  a  decoction  of  Dhinyakam,  Ushira  and  Parpataoii  or  a 
decoction  of  A'malaki,  Gudacbi,  and  Cbandanam  taken  with 
honey  proves  curative  in  all  forms  of  fever.  Now  hear  mej  dis- 
course on  the  medicinal  compounds,  which  have  the  efficacy  of 
subduing  the.  Sinnipitika  forms  of  fever.  A  decoction  of 
Haridri,  Nimva,  Triphald,  Mustakam,  Devadiru,  Katurobiai 
and  Patola  leaves  destroys  Sinnipitika  fever.  Powders  of 
NigavaW,  taken  with  a  decoction  of  Guduchi,  Pusbkara, 
Nigaram  and  Kantdkari  subdues  cough,  asthma,  etc.  Hot  water 
should  be  given  for  the  alleviation  of  thirst  in  fever  due  to  the 
action  of  the  deranged  Viyu  and  Kapham.  Cooked  Sbili  rice 
reduced  to  the  consistency  of  a  soup,  rice  gruel,  or  Mudga 
soup  should  be  given  to  a  fever- patient  for  the  subsidence  of 
fever.  Water  boiled  with  Vishva,  Parpatakam,  Ushira,  and 
Chandanam,  and  subsequently  cooled  down,  should  be  given 
for  the  alleviation  of  fever,  thirst  and  vomiting.  A  decoction 
of  the  drugs  of  the  Panchamulam  group  proves  remedial  to 
Vitaja  fever.  A  decoction  of  Pippali-mulam,  Guduchi,  and 
Vishva-bheshajam  conquers  Vitaja  fever.  A  decoction  of 
Nimva  and  Parpatakam,  taken  with  honey,  proves  curative  in 
Pittaja  fever.  The  forehead  and  soles  of  the  feet  of  a  fever- 
patient,  who  can  not  be  restored  to  consciousness  even  with 
the  employment  of  ordinary  restorative  measures,  should  be 
cauterised  with  an  iron  rod.  A  purgative  decoction  consist-. 
ing  of  Tiktd,  Pith4,  Patola,  VishiW,  Triphali,  and  Trivrit, 
taken  with  boiled  milk  ,proves  curative  in  all  forms  of  fever. 


:o:- 


CHAPTER  CXCIX. 


The  Deity  said : — Plasters  of  the  ashes  of  elephant's  tusks 
and  Rasinjanam  pasted  with  goat's  milk  and  applied  for. 


QARUOA  PflRANAM.  €3! 

seven  days  in  succession,  contribute  to  the  growth  of  beardv 
ftnd  mustachios.  OiI|  cooked  with  its  quarter  part  of  the  ex- 
pressed juice  of  Bhringarija  and  Gunji*powders,  helps  the 
growth  of  hair.  For  the  cure  of  baldness  (alopacea),  first 
rub  the  scalp  with  a  paste  of  Eli,  Minsi,  Kushthanii  and 
Muri,  and  then  apply  a  plaster  of  pasted  Guuja  berries  over 
it.  Applications  of  plasters  of  the  powdered  pulps  of  mango 
stones  impart  a  thickness  and  silky  gloss  to  the  hairs  and 
prevent  their  falling  off.  Anointment  of  the  bead  with  a 
medicinal  oil  cooked  with  Vidanga,  Gandha-pishina,  and 
Manab-Shili  and  with  the  admixuture  of  cow's  urine,  four 
times  its  own  weight,  destroys  lice  and  dandruflf.  O  thoa 
bull- riding  deity,  applications  of  freshly  burnt  concb^sbeU 
powders  mixed  with  rubbings  of  lead  and  water  to  the 
scalf  impart  a  raven  like  blackness  to  the  hair*  A  hair  dye 
composed  of  Bhringd-rija,  iron*dusts,  Triphali,  Vijapurakam, 
Nili  and  Karaviram  boiled  with  an  equal  quantity  of  treacle 
make  the  grey  hairs  of  old  men  black  again.  Pulps  of 
mango-stones,  Triphali,  Nili,  Bhingarija,  steeUpowderSf 
dissolved  in  K&njika  make  a  good  hair«dye.  Plasters  of 
Chakramarda*seeds,  Kushtham  and  Eranda-roots  pasted 
with  warm  Klnjikam  and  applied  to  the  scalp  prove  curative 
in  all  diseases  of  the  head  (cephalagta).  A  nedidaal  oil 
cooked  with  its  quarter  part  of  cow's  urine  and  with  the 
addition  of  rock  salt,  Vach,  Hingu,  Kushtham,  NlgesbvarmoSf 
Shata-pushpi,  and  Devadiru,  poured  into  the  eaiSi  relieves 
earache.  Similarly,  ear-drops  composed  of  rock  salt  and 
lamb's  urine  prove  beneficial  in  otalgia  with  a  fetid  dischaifS^ 
and  germination  of  parasites  in  the  tympanum. 

Pourings  of  the  expressed  juice  of  the  llilati  leaves^ 
and  cow's  urine  arrest  fetid  discharges  from  the  ears.  Rob- 
bings of  a  plaster  composed  of  Kushtha,  llisha,  llaridiaait 
Tagaram,  Pippali,  Apimirga,  AshvagandhI,  the  two  kiede 
of  Vrihati,  and  mustard,  Yava,  and  Tilaa  pasted  with 
honey  and  rock-salt  remove  the  numbaess  ef  the  penis  tad 


632  GARUOA    PURANAM. 

the  arms.  Mustard  oil  cooked  with  the  admixture  of 
Bhall&takam,  the  two  kinds  of  Vrihati,  and  the  fruit  and  barks 
of  D&dima  trees  should  be  prescribed  for  the  purpose  of 
getting  the  malegreproductive  organ  elongated. 


•:o:- 


CHAPTER   CC 


Hari  said ! — The  expressed  juice  of  the  leaves  of  Shobh&n* 
janam  mixed  with  honey,  and  poured  into  the  eyes,  un* 
doubtedly  relieves  all  forms  of  occular  affections*  Make 
a  pill  with  the  flowers  of  black  sesame,  J&ti  flowers,  Usha, 
Nimva,  Amal&,  Shunthi,  Pippali,  and  Tanduliyakam  pasted 
together  with  rice-washings  and  dried  in  the  shade.  Rub 
this  pill  with  honey  and  reduce  it  to  a  paste,  apply  this 
paste  to  the  eyes  in  the  manner  of  a  collyrium.  It  cures 
blindness  (Timira).  Take  black  pepper  and  Nimva  leaves, 
reduce  them  to  a  paste  with  the  addition  of  cow's  urine*  It 
cures  Timira,  Patalam  and  night-blindness.  Take  four  parts 
of  powdered  conch-shell,  two  parts  of  realgar  and  one  part 
of  rock-salt,  reduce  them  to  a  paste  with  the  addition  of 
cold  water,  make  them  into  pills  and  dry  them  in  the  shade. 
A  pill,  thus  prepared,  and  pasted  with  water  and  applied  along 
the  eyes  in  the  manner  of  a  collyrium  cures  loss  of  sight* 
Patalam  land  agglutination  of  the  eyes  with  slimy  mucous 
(Pichchhitam).  A  plaster  composed  of  Trikatu,  Triphal&, 
Karanja  seeds,  the  two  kinds  of  Rajani,  and  rock  salt  pasted 
with  the  expressed  juice  of  Bhringar^ja  and  applied  in  the 
manner  of  a  collyrium  cures  loss  of  vision,  etc.  Atarushaka 
roots  pasted  with  Kinjlkam  and  thickly  plastered  over  the  eye« 
lids  relieve  aching  sensations  in  the  eyes. "^  Decoctions  of 
Shatadru,  and  V&d&ri  roots  internally  administrated  relieve 


OXRUDA    PURANAM.  633 

pain  in  the  eyes.  An  Anjanam  composed  of  mustard  oil, 
rock-salt  and  Ap4m4rga  roots  pasted  together  with  milk  and 
Ivinjikam  and  prepared  in  a  copper  vessel,  and]applied  to 
the  eyes  in  the  manner  of  a  collyrium,  removes,  O  Shankara, 
the  agglutination  of  the  eye-lids  with  mucous.  This  Anjanam 
(eye-salve)  applied  by  reciting  the  Mantrah,  Om,  Dadru 
Sara,  Krim,  Hrim,  Thah,  Thah,  Dadru  Sara,  Hrim,  Hrim, 
Om,  Urn,  Urn,  Sara,  Krim,  Krim,  Thah,  Thah,  brings  the 
A'dyas  under  the  control  of  the  applier.  The  application 
of  an  eye*salve  composed  of  Vilvakam,  and  NUi-roots  pasted 
together  with  water  instantly  cures  the  loss  of  vision.  A 
stick  made  of  Pippali,  Ta^aram,  Haridri,  A'malakam,  Vacha 
and  Khadira  pasted  together  with  water  and  applied  to  the 
eyes,  proves  curative  in  occular  affections.  Dash  cold  water 
over  the  eyes  while  holding  water  in  the  mouth  at  morning, 
each  day.  This  measure  cures  many  an  occular  affection. 
Fomentations  of  the  eyes  with  vapours  of  warm  goat's  milk 
cooked  in  combination  with  the  roots  and  leaves  of  white 
Eranda  prove  curative  in  the  V&taja  form  of  eye-diseases* 
A  compound  of  Chandanam,  Saindhava,  Vriddha,  Pal&slia, 
Haritaki,  Patola  flowers,  and  Chakrikl  pasted  together  with 
water,  or  Gunja-roots  pasted  with  goat's  urine  and  applied 
to  the  eyes  in  the  manner  of  a  collyrium  removes  blindness 
(Tiiniram).  Lubrication  of  the  body  of  a  Chlorosis-patient 
with  clarified  butter  c<>iuaiaing  rubbiugs  of  gold,  silver  and 
copper  rods  tends  to  bring  about  a  cure.  Smelling  or  eating 
of  GhoshAphalami  proves  curative  in  chlorosis.  Errhines 
composed  of  a  soluble  compound  of  Haritaki,  Alaktakattt^ 
Durvi  and  DAdinia-flowers  pasted  with  their  own  expressed 
juice  cure  nasal  polypi  and  Vitar^^ktam.  O  Thou  blue  and 
red  bodied  one,  O  Thou  bull-riding  deity,  errhines  composed 
of  Jingini-roots  pasted  with  their  own  expressed  juice  lead 
to  the  falling  off  of  nasal  polypi.  A  medicinal  oil  prepared 
with  the  admixture  of  Siktham  saturated  with  tiie  expressed 
juice  of  Dhu:>hturani  and  DhAnyakam,  and  mixed  with 
So 


t 
634  GARUDA   PURANAM. 

Sarjarasa,   Gairikam,  rock-salt  and  Ghritam  made  out  of  cdw 
butter    proves   remedial   in   ulcers,    as   well   as  in  sloughing^ 
and  splintering  of  the  lips.  J^tipatram  unmixed  with  Ghritam 
should  be  chewed  by  one,  for  the   alleviation   of  the    diseases 
of   one's   mouth ;  chewing   of    Kosha-seeds  imparts   a  firm- 
ness even  to  loose  teeth.     Chewing  of  a  compound  consi  t- 
ing   of    Mustakam,    Kushtham,    Eli,    Yashthikam,    V&lakam, 
Dh&nyakam  and  honey  removes  fetour  in    the   mouth.     Daily 
ingestions   of    bitter,   pungent,   or    astringent    Sh&kas    fried 
with  oil  remove  the  bad  smell  from  the  mouth  and  prove  bene- 
ficial   in   cases    of    ulcerated   gums.     Gargles   of    Kinjikam 
mixed   with   oil,  as  well  as  those  containing  ashes  of  burnt 
betel  lives  prove  curative  in  affections   of  the   mouth.    Chew- 
ing  of  Shunthi,   as   well   as  eating  of  a  compound  of  M&tu- 
lunga    leaves,    Ela,    Yasthimadhu,    Pippali    and    J&tipatram 
pounded   together,    leads   to   the   secretion   of   mucous   from 
the    mouih.      Chewing   of    the    clustered    sprouts    (Jati)   of 
Shephiliki  proves  curative  in    Goitre ;    O  Siiankara,   errhines 
of  the   expressed   juice   of  Gihvika   arrest  haemorrhage   from 
the   nose   or   the    brain.     A   medicinal   oil   cooked   with  the 
admixture   of    the    expressed   juice   of    Shiiisha    seeds,   and 
Haridri,  four  times  as  much  as  that  juice,  should  be  employed 
as   errhines    for   the    extinction   of  diseases   of  the  head  and 
throat.     Chewing   of    Gunja-roots    leads    to    thie    extinction 
of  worms  in  the  teeth.     A  decoction   of  Kika-Janghi,  Snuhi, 
and  Nili,  sweetened  with  the  addition    of  honey,    kill.s   worms 
that  might  have  originated  in,  or  invaded  the  teeth.     Rubbing 
of  the  teeth  with  a  Ghritam  cooked  in  combination   with   millc 
and    the     expresised    juice    of    Karkata-p&da    prevent    their 
gnashing   (destroys    the    tendency   of    gnashing    the    teeth). 
As   an    alternative,    O  Shiva,  a  paste   of  KarkatapAda    alone 
should    be  applied   to  the    teeth,    or  Jotishmati   fruits  pasted 
with    water   alone   should  be  [applied  to  them  for  three  weeks 
in    succession,    or   the    pith    (marrow)    of    white    myrobalans 
pasted  with  water  should  be  applied  for  removing  the  black 


GARUOA  PURANAlf.  C35 

or  'yellow  colour  (tan  or  tartar)  of  the  teeth.  A  cosmetic 
composed  of  Lodhra,  Kumkum,  Manjisth&,  Loha,  Kileyakam, 
barley,  rice,  and  Yasthimadhu  pasted  together  with  water 
should  be  used  by  ladies  for  beautifying  their  complexion. 
Cook  a  Prastha  measure  of  oil  with  two  parts  of  goafs 
milk  and  a  Karsha  of  each  of  the  following  drugs,  vim., 
Rakta-Chandanam,  Manjishthi,  Likshi,  Yashtimadhu,  and 
Kumkum.  This  Tailam  is  highly  possessed  of  cosmetic 
properties  ;  a  week's  application  will  impart  a  beautiful  tint 
to  one's  complexion.  A  decoction  of  Shunthi,  powdered 
Pippali,  Guduchi,  and  Kantak4rik&,  acts  as  a  good  digestant 
and  stomachic  remedy,  and  tends  to  alleviate,  O  Thou,  the 
lord  of  benighted  spirits,  the  aching  (rheumatic)  pain  brought 
about  through  the  agency  of  the  deranged  V&yu.  A  decoc- 
tion of  Karanja,  Karkata,  Ushiram,  the  two  kinds  of  Vrihatii 
Katu-Rohini,  and  Gokshuram,  internally  administered,  tends 
to  relieve  the  sense  of  exhaustion  or  fatigue,  and  proves 
*  curative  in  Pthisis,  consumption.  Epileptic  fits  and  Pittaja 
fever  'with]  a  burning  '  sensation  in  the  body.  Milk 
cooked  uith  I  powdered  Pippali  and  taken  in  combina* 
tion  with  honey,  suj^ar  and  clarified  butter  cures  cough, 
heart  disease,  and)  chronic  intermittent  fever.  A  Karsha 
measure  of  thexombined  drugs  should  be  taken  in  preparing 
all  kinds  of  drug-decoction  ;  O  thou  bull-riding  one,  the 
dose  of'such  decoctions  should  be  determined  in  considera- 
tion  of  the  age  of  the  patient  under  treatment.  The  ex- 
pressed juice  of  K4ka-Janghi,  as  well  as  the  serous  fluid 
extracted  from  cow-dung,  ftaken  with  warm  milk,  proves 
curative  in  chronic,  intermittent  fever.  Milk  cooked  with 
Shunihi  acts  as  a  good  febrifuge.  Errhines  composed  of 
Yashthimadhu,  Musta,  Vrihatiphalam  and  rock  salt  pounded 
together  is  possessed  of  highly  soporific  properties.  Similarly, 
errhines  composed  of  Maricha  pasted  with  honey,  O  Shiva, 
are  possessed  of  the  virtue  of  inducing  sleep.  O  Shiva,  K&ka- 
jangha   roots  are  possessed  of  good  soporific  properties,  and 


636   .  CARUDA   PURANAM. 

a  medicinal  oil  cooked  in  combination  with  Kinjikam  alid 
Sarja-rasa,  applied  with  the  admixture  of  cold  water,  ins- 
tantly allays  heat  and  burning  sensation,  and  should  be  em- 
ployed in  alleviating  the  burning  sensation  of  the?  body  which 
characterises  fever  of  conraminatrd  blood  (fever  induced 
through  blood-poisoninur  or  Septecimia).  A  decoction  of 
Shili,  ShaivAla,  Agnimantha,  Shunthi,  PAshllna-Bhedakafny 
Shobh^njanam.  Gokshuram,  SiiobliAnjanam  roots,  or  Vanina 
and  Chhannam.  taken  with  Yavakshdra  and  Hingu,  proves 
antidotal  to  diseases  of  the  deranged  V&yu.  O  Shiva,  a 
decoction  of  Pippali,  Pippalimulam,  and  Bhall&takam,  inter- 
nally administered,  proves  curative  in  colic  and  convulsions. 
External  applications  of  a  plaster  composed  of  the  earth  of 
an  ant  hill  cooked  in  combination  with  Ashvagandhi,  Mulakam 
and  water  alleviate  the  form  of  rheumatism  known  as 
Urastambha.  Decoctions  of  Vrihati  root  internally  adminis- 
tered cure  Sanghita-Vdtam.  The  expressed  juice  o£  the 
roots  of  A'rdrakam  and  Tagaram,  taken  with  whey,  cures 
the  form  of  neuresthesnia  whose  specific  trait  is  a  tingling 
sensation,  O  Shiva,  as  the  thunder  bolt  of  Fndra  cleaves  a 
tree.  The  expressed  juice  of  Asthi-Samh&rakam  taken  with 
a  single  meal,  each  day,  or  with  meat  soup  cures  nervous 
diseases  and  brings  about  the  setting  of  broken  bones. 
Powders  of  fried  barley  corn  rediiced  to  a  paste  with  the 
addition  of  goat's  milk  and  clarified  butter,  and  applied  to 
the  soles  of  the  feet,  tend  to  ally  the  burning  sensation  of 
those  localities.  Plasters  composed  of  honey,  clarified  butter^ 
rock  salt,  treacle,  Gairikam,  Guuf^rulu  and  Sarja  rasa  prove 
beneficial  in  cases  of  cracked  soles  of  women  and  children.. 
O  thou  bull-riding  deity^  clay-eaten  soles  of  feet  should  be 
lubricated  with  mustard  oil  and  heated  over  a  smokeless  fire^ 
A  medicinal  Ghritam  cooked  with  the  admixture  of  Sarjia* 
rasa,  Siktham,  Jivakam  and  Haritaki,  and  applied  to  scalds 
or  burns  alleviates  the  incidental  pain.  Sesame-oil  saturated 
with   the  ashes  of  burnt  barely  corn  proves  remedial  to  belbs^ 


Caruda  puranam.  637 

blisters  caused  by  a  burn  or  scald.  Plasters  of  Tilam,  and 
Bhallitam  pasted  with  milk  and  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  Shankara,  bruises  caused  by  blows  of  one's 
enemies  are  remedied  by  bandaging  the  spots  with  strips  of 
clean  linen  saturated  with  cow-butter  and  powdered  camphor. 
Sword  cuts  and  arrow  wounds,  filled  with  the  expressed 
juice  of  Amra-roots.  are  adhesioned  and  united  by  the  first 
instance  without  producing  any  pain,  pus,  or  ioflamoiation. 
Similarly,  sprays  of  clarified  butter  poured  into  freshly  made 
sword-cuts  or  wounds  bring  about  their  adhesion  and 
asepsision.  Cuts  and  wounds  are  healed  by  applying  plasters 
of  Sharapunkha,  LajjAluka,  P&thi,  Chasa  (the  Bengal  edition 
reads  VAs&>  and  Malakiim  pasted  with  water.  The  expressed 
juice  of  KAkajangha,  poured  four  three  nights  in  succession 
in  a  granulating  ulcer,  brings  about  it  asepsision  and 
alleviates  the  inflammation,  and  prevents  the  production  of 
of  Pus  in  its  cavity. 

Rubbing  of  the  body  with  water  and  the  expressed  juice 
of  Ap&mArga  instantly  alleviates  the  bruised  pain  caused  hj 
thrashing.  O  Shankara,  a  compound  of  Abhayi,  Shunthi, 
and  rock  salt  pasted  with  water  and  internally  administered 
cures  all  forms  of  indigvstion.  ^Nimva  roots  lied  round  the 
waist  relieves  an  aching  pain  in  the  eyes ;  dry  Haridrl, 
white  Sarshapa,  Mulakam  and  M&tulunga  seeds,  pounded 
together,  should  be  used  in  cleansing  the  skin  of  all  its  im- 
purities, a  week's  use  of  this  compound  imparts  a  brighter 
hue  to  the  colour  of  the  skin.  Errhines  composed  of 
the  expressed  juice,  while  AparAjitft  leaves  and  Nimva 
leaves  should  be  employed  for  the  purpose  of  delivering 
patients  from  the  influences  Dikiniii,  Mfttrikas  and  other 
malignant  spirit.  O  thou  bull-enstgned  deity,  errhines  of 
Madhuka  piths  are  possessed  of  the  same  efHcacy.  Cull 
the     roots    of    white    Jayanti,    or    white    Aparijiti,    Arka, 


^3'  GARUDA  PURANAM. 

Chitrakam  or  Mulakam  under  the  iDfluence  of  tbe  asterisiii 
PushyA,  reduce  them  to  a  paste  with  the  addition  of  water 
and  divide  the  mass  into  pills,  A  pill  thus  prepared  ud 
applied  as  a  Tilaka  mark  on  the  forehead  of  a  man  has  the 
magical  virtue  of  enthralling  the;  hearts  of  young,  maidens. 
Learn,  O  Rudra,  that  powders  of  killed  iron,  Pippali,  Shunthi, 
A'malakam,  rocksalt,  sugar  and  honey,  taken  in  equal  parts, 
pasted  together,  and  made  into  pills,  to  the  seize  of  an 
Audumvara,  should  be  taken  for  seven  days  in  successioD 
by  a  man,  desiring  a  healthful  life  of  a  hundred  years. 

The   Mantra,   Om,   Tha,   Tha,   Tha,   should  be  employed 

in  connection  with   all   acts   of  charming.     Collect   the   nest 

of   a   crow  from   a   tree,   burn   that   nest   in   the   fire     of  a 

blazing   funeral   pile.     The   ashes   of  thisltburnt  crow's  nest 

cast   on   the   head   of  a   person  ^ makes    him    distracted   and 

compels  him  to  abandon  his  hearth  and  home.     O  Shankara, 

hear   me   enumerate   such   other   measures   of  black   magic. 

Let  a  man  cast  the  excreta   of  his   enemy   on   the   skin   of  a 

wild   rat  and   tie   that  skin    round  his   waist,  thereby  he  will 

be   able   to   cause   a   suppression   of  his   stool.     A   man   or 

woman  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  crows.     ®  Hara,  a  compound   consist* 

ing  of  goat's  milk,  Tilam,  Gokshuram  sugar  and  honey,  taken 

in  equal  parts  and   internally   administered,    proves   curative 

in  cases  of  loss  of  manhood  and  virile  impotency.    A  hundred 

Vilva  twigs  soaked  with  the  blood  of  a  raven  and  an  owl  and 

cast   in    the   fire   by    uttering   the    names    of    two   different 

persons  are  sure  to  create  a  bitter  animosity  between  them. 

A  medicinal  oil  cooked   with   the   addition    of  the   fiesh   of  a 

Jhasa  and  Rohita,  treated  with  the  milk  of  a   she-bear   in   the 

manner  of  a  Bhivani,  may   be   prescribed   for  anointing  the 

body   of    the    patient    in   any   kind  of  disease.     Solutions  of 

Chandanam,  employed  as  errhines,  facilitate  the  re-appearance 

of  hairs.     He,  who  holds  a  L&ngalik&  bulb   in   his   hand,   or. 


CARUDA  PURANAM.  639 

smears  his  body  with  a  paste  of  that  plant,  is  sure  to  break 
the  arrogance  of  the  strong-bodied  ones,  even  in  his  old 
age.  O  Thou  blissful  one,  peacock's  blood  is  fatal  even  to 
snakes  residing  in  their  holes.  Burn  down  to  ashes  the 
dead  body  of  an  Ajagar  (Boa  constrictor)  in  the  fire  of  a 
cremation  ground.  By  casting  these  ashes  before  one's 
enemies  one  is  sure  to  confound  them,  almost  instantaneously. 
The  Mantra,  which  should  be  recited  on  the  occasion,  runs 
as  Om,  Tha,  Tha,  Tha,  Chihi,  Chihi,  Sv4h4,  Om,  Udaram, 
Pdliihi,  Pihihi,  SvAhi.  Sudarshani  roots  culled  under  the 
influence  of  the  asterism  Pushyi  and  kept  in  a  chamber 
drive  the  serpents  from  its  inside  and  bar  their  re-occupa- 
tion of  the  same  site.  Torches  made  of  linen  soaked  with 
the  expressed  juice  of  Arkaplants  and  lighted  to  illumine 
a  road  way  terve  to  drive  away  all  snakes  from  that  road- 
.^ide.  Smear  the  body  of  a  rat  with  Harit&lam  soaked  in 
the  serum  of  a  cat's  excreta  and  pasted  with  goat's  urine. 
The  sight  of  such  a  rat  is  sure  to  scare  away  all  its  kindreds 
from  that  house.  For  the  extinction  of  mosquitos  in  a 
chamber,  fumigate  it  with  the  vapours  of  a  compound 
con>isting  of  Triphald,  Arjuna,  Bhallitakam,  Shirisham, 
Vidanga,  shellac,  resin,  and  bdellium  pounded  together  and 
cast  in  a  smokeless  fire. 


CHAPTER  CCI. 


Hari  said: — Let  a  woman  administer  a  compound  of  Brah- 
madandi,  Vacha,  Kushtham,  and  Nigakesharam,  with  a  pre- 
pared betel  leaf  to  a  man  she  loves  by  repeating  the  Mantra^ 
Om  Ndriyani  Svaha.  The  man  to  whom  such  a  betel  is 
given  becomes  the  slave  of  its  beautiful  giver.    After  giving 


640  GAKUD/.  puranam. 

it  (betel)  let  the  woman  recite  the  Mantra^  OiDi  Hari,  Harf, 
Svihi.  The  man  on  whose  head  is  cast  powders  of  dried 
crow's  tongue  and  Godanta  Haritalam  is  sure  to  be  under 
the  influence  of  their  giver.  This  influence  is  neutralised  hf 
keeping  a  garland  of  white  mustard  seeds  hung  in  the 
chamber  of  such  a  hypnoti<ied  man.  By  placing  ShAkoiaka 
and  Vaibhataka  branches  with  their  leaves  unstripped  oft 
at  the  door  of  one's  house  you  can  create  dissensions,  O  Rudra. 
among  its  inmates.  Powders  of  dried  Khanjirataka's  (a  kind 
of  bird)  flesh  pasted  with  lioney  shouhi  be  applied  as  a 
plaster  to  her  own  re-productive  organ  during  the  menstrual 
period  by  a  woman,  desiring  to  enslave  her  lord.  By 
fumigating  one's  body  with  the  vapours  of  a  compound  con* 
sisting  of  Aguru,  Guggulu,  Nilotpatam  and  treacle  one  can 
become  a  favourite  in  a  royal  court.  With  a  Tilak  mark, 
on  his  forehead  composed  of  white  Apar^jitl  roots  pasted 
with  GorochoncL  a  man  is  sure  to  domineer  the  mind  of  the 
person  he  sees  in  a  royal  court.  A  totem  on  the  forehead 
composed  of  Kikajangha,  Vacha,  Kushtham,  Nimva  leaves 
and  Kumkum  pasted  together  with  one's  own  blood  gives 
one  a  gift  of  fascination.  Take  a  few  drops  of  the  blood 
of  a  wild  cat,  mix  it  with  Karanja  Tailam  in  the  method  of 
a  BhcLbani.  Prepare  a  collyrium  therewith  on  a  lotus  leaf 
over  the  fire  of  a  burning  funeral  pile  (Rudrdgni).  By 
applying  this  collyrium  to  the  eyes  one  can  remain  invisible 
to  others. 

The  Mantra  to  be  recited  in  connection  with  this  charm 
reads  as  follows :  Om  obeisance  to  the  Commander  in  Chief 
of  the  Yakshas  who  wields  a  sword  and  a  thunder  bolt  in  his 
hands.  Om  Kudram,  Hrim,  Prim,  the  science  of  TvaritA, 
the  repository  of  all  spiritual  and  occult  power.  A'm,  may 
the  Mitris  stupefy  you  all.  MahAsugandhika  root  tied  round 
the  waist  arrests  the  emission  of  semen.  Karavira  flowers 
seven  times  enchanted  with  the  recitation  of  the  Mantra, 
Om     Namas    Sarva— Sattebhyoh.     Namas,     Siddhim    Kura 


0 


6ARUDA    PURANAM.  6^1 

Kuru  Svftha.  These  flowers  whirled  round  before  a 
woman  are  sure  to  hypnotise  her.  J^  compound  of  Brail* 
madandi,  Vacha  and  Patram  pasted  together  with  bbney, 
and  applied  as  a  plaster  to  one's  reproductive  organ  during 
an  act  of  coitus  will  enthral  the  affections  of  the  woman  to 
such  an  extent  that  she  wilt  desire  no  other  husband.*  Clump* 
of^Brahinadandi  kept  in  the  mouth  arrests  the  emission  of 
semen.  Jayanti  root  kept  in  the  mouth  imparts  victory  to 
a  man  tn  respect  of  an  act  of  sexual  congress.  Bhringarija 
roots  pasted  with  semen  and  applied  along  the  e]re*lids  In 
the  manner  of  a  collyrium  exercises  a  fascinating  influence. 
Apar&jiti  clumps  given  with  Nilotpalam  to  a  man  through 
the  medium  of  a  prepared  betel  leaf  serve  to  exercise  a  good 
fascinating  \ hypnotising)  effect.  Toes,  legs,  calves  of  legs, 
Icnee-joints,  thighs,  umbilicus,  breasts,  sides  of  the  abdomen 
<groins,)  arm-pits,  neck,  cheeks,  lips,  eyes,  forehead,  and 
head  are  the  regions  where  the  ChandrakaU  (erotic  centreai 
are  located  in  the  organism.  They  are  located  in  the  right 
side  of  a  male  body  and  in  the  left  side  of  a  female  one. 
By  exciting  these  centres  by  tickling,  etc.,  one  can  rouse 
41  p  erotic  propulsions.  The  different  centres  from  the 
head  downward  should  be  respectively  excited  on  the  differ* 
«nt  days  of  a  light  f(»rtnight,  whereas  the  centres  from  tlie 
Cues  upward  should  be  r^^spectively  excited  on  the  different 
days  in  a  black  one.  Sixty-fuur  measures  of  fascination  have 
been  enumerated  in  the  Kima  ShAstra  (EErotic  Science). 
Virgins  or  maidens  may  be  fascinated  by  an  embrace.  A 
totem  composed  of  Rochon4.  GaodhapushpA,  Nimva  leaves, 
Priyangu,  Kumkum  and  Chandana  pasted  together  wkb 
water  and  put  on  the  forehead  is  potent  eno.ugh  to  fasciuatn 
tne  whole  world.  The  Mantrah  to  be  recited  in  connection 
with  this  charm  runs  as,  Om,   Hrim,  O  Thou,  Goddess  Gouri, 


^  Uiic    HJiCioii  r«A«lt  KiMlHluiini  mtui  essthf,  Nmivasi  mmIsmA  sI 


642  GARUDA    PURANAM. 

grant  me  good  fortune  and  secure  me  the  obedience  of  sons* 
Om,  Hrim,  O  thou  goddess,  .Lakshmi,  grant  me  all  good 
fortune  and  the  power  10  fascinate  the  three  worlds.  Smear- 
ing of  the  body  with  a  paste  of  Sugandh4,  Haridri,  and 
Kumkum,  O  Rudra,  as  well  as  its  fumigation  with  the 
vapours  of  burning  Sugandhi  flowers  gives  one  the  power 
of  fascinating  other  people.  .By  applying  a  plaster  of 
DurdlabhA,  Vacha,  Kushtlvam,  Kumkum,  Shatftvari,  pasted 
together  with  sesame-oil,  to  her  vaginal  canal,  a  woman  i» 
sure  to  enthral  the  affection  of  Irer  lover.  By  fumigating 
her  private  part  with  the  vapours  of  burning  Nimva  wood, 
a  woman  is  enabled  to  become  a  favourite  with  her  husband, 
and  to  captivate  his  affection  for  good.  Similarly,  a  plaster 
composed  of  Yashthrmadhu  and  Kushtham  pasted  together 
with  buffalo-butter  and  applied  to  the  same  organ  brings 
good  Puck  to  a  girl.  Take  Yashthimadhu,  Gokshuram,  and 
Kantakirikd  in  equal  parts  arKi  boil  them  with  water.  Thi» 
decoction  boiled  down  to  its  quarter  part  should  be  taken 
by  a  woman  desiring  conception  inasmuch  as  it  is  one  of  the 
most  potent  renvedies  that  accelerate  pregnancy  in  a  woman^ 
Soak  Matulunga  seeds  in  milk,  by  drinking  this  milk  a  woman 
is  sure  ta  conceive.  A  woman  desiring  the  birth  of  male* 
child  slMuId  take  Eranda-roots  and  McLtulunga  seeds  in  com- 
bination wiib  clarilkd  buiter.  Milk  cooked  in  combina«- 
tioF^  witb  a  decoction  of  Ashvagandhd  (acts  as  an  agent)- 
that  leads  to  the  conception  of  a  male-child.  A  woman^ 
desiring  to  get  rid  of  menstruation-  and  pregnancy,  should 
take  PalcLsha-seeds  parted  wilii  honey,  during  the  period  ot 
ber  monthly  fl:jw. 


» - 


CHAPTER  ecu. 


Hari  said : — ^Take  Haritilam,  Yavakshira,  Patringaro,  Rakta* 
Chandanam,  J&ti  flowers,  Hingulakam,  and  Likshi;  pound 
them  together  and  reduce  the  compound  to  the  consistency 
of  a  paste  with  the  addition  of  boiled  oiA  First  rinse  the 
teeth,  O  Rudra,  with  a  decoction  of  Haritakii  and  after  thal| 
apply  this  plaster  to  the  teeth  whereby  they  would  be  tinged 
rcfd.  Scorch  a  Mulakam  in  a  slow  fire,  and  squeeze  out  its 
juice.  This  juice  poured  into  their  cavities  tends  to  arrest 
the  discharge  from  the  ears.  Take  Arka  leaves, '  and  WArm 
them  over  a  gentle  fire.  The  juice  squeezed  out  of  these 
Arka  leaves,  being  poured  into  the  ears,  cures  earache.  A 
medicinal  oil  cooked  in  combination  with  Priyangu,  Yasbli^ 
madhu,  Dh^taki,  Utpalam-leaves,  Manjbhthi,  Lohrmm, 
Likshi  and  the  expressed  juice  of  Kapittha,  and  employed 
as  vaginal  enemetas,  arrests  leucorrhic  discharges.  A  com- 
pound  of  the  ashes  of  dry  Mulakam  and  Shunthi,  Hingu, 
Mahaushadham,  Shatapushpi,  Vacha,  Ku»htham,  Dim,  Shigm* 
Ra^&yanam,  Sauvarchalam,  Yavakshara,  Sarjakam,  Sain* 
dhavam,  Granthi,  Vidam,  Mustatakam,  with  four  times  as 
much  honey,  as  well  as  a  medicinal  oil  cooked  in  combinm* 
tion  with  the  expressed  juice  of  Mitulunga  and  Kadali, 
undoubtedly  arrests  all  kinds  of  discharge.  Pourings  of 
mustard  oil  into  the  ears  tend  to  destroy  the  local  parasites. 
O  Hara,  take  Haridri,  Nimva-leaves,  Pippali,  Vishvabhesajam, 
Maricham,  Vidanga,  Bhadram  and  Musia,  poynd  them  to- 
gether, reduce  them  to  the  consistency  of  a  paste  with  the 
addition  of  cow's  urine,  and  divide  the  mass  into  pills.  Oott 
pill  of  this  compound  is  potent  enough  to  cure,  indigestion, 
two  of  these  pills  cure  cholera.  Taken  with  honey  thesa 
pills  destroy  Patola^roga ;  taken  with  cow*s  uriott  they  pfOM 


6i4  GARirOA    PURANAM. 

benp.ficial    in    tumours.     External    applications  of  these  piff*. 
winch    arc   called   Sh^nkari  Vartis,  prove  curative  in  all  forni» 
of  occular  affections.  ' 


':o:  '      * 


CHAPIliK  CCIII. 


Hari  said  :— Take  Vacha,  MAnsf,   Vilvam,  Tag;«ram.  Padmar" 
kesharam,     N&gapuslipam     and     Priyangu,     in    «*qual     partS|> 
pmind    them    together,    and    make   this  compound  into  sticks 
ivith  the  addition  of  water.     A  man",  who  fumigates   his   body 
with   a   burnin'g   fumigating  stick  of  this  kind,  is  sure  to  roamr 
;)bout  in  this  world  as    Eros    incarnate.     A  piaster  composed 
of  Dfvad^rii-powders   and   camphor  parsted    wkh   honey   an<I 
apuUt^d    to    thr    male    re-productive  organ  is  sure  to  fascinate 
a    woman    during   an    act   of   scrxual  congress.     "Om,  Rakta- 
Chandik6,    bring   such    and   such  a  person  under  my  control." 
O  Shankara,    by    putting   a    totem   composed    of    Gorochan& 
(ox-gall)   pasted  with  anr's  own  blood  on  one^s  forehead  and 
by    ten    thousand    times    reciting    the  foregoing  Mantra,   one 
is    sure    to    fascinate    the    whole  world.     A  plaster  composed 
of    Saindhava,      Krishna     Lavanam,     galls     of     fishes,     and 
sugar    pasted    together    with    honey   and   clarified  butter  may 
he    applied    by    a    woman    to   her  own   private  parts   before 
sharing   the    bed   of  a  man.     The    man,    who  will   know   her 
thus,  will  never  visit  any  other  woman  in    his  life.     A    plaster 
composed    of  Shankhapushpi,    Vachi.    Mdnsi,    Somar&ji,  and 
Phalgukam  pasted  togeth*-r  with  buffalo  butter  imparts  a  firm- 
ness to  vaginal   muscirs    and    removes    the    flabbiness    of  the    " 
organ.      Padmas,  culled   with    their  stems,    should    be    pasted 
with    milk    and    clarified    butter   and    divided    into    pills.      A 
dry  pill,  thus  prepared  and  inserted  into  the  maternal  passag^e 
<»f  a  mother  of  ten  children,  will  again-  make  her  as  a  virgin. 


GARUDA    rURANAM*.  64$ 

A    fumigation    with  the  vapours  of  a  compound  con»i5tinp 
of  Sarshapa.  Vacha.  Madana-phalam.  cat's  excreta.  Dhushram 
and  a    woman's    hair   proves    antidotal    to    fcv«»r   due   to   the- 
maliigrnant    inffiiences    of    D^kinis.     Vapours    of  a   compound* 
ron^islincj    of   Arjuna    flowers,     Bha114taka.     Vidanga.     Valft, 
Saijarasa     and    Sarshapa,    pasted    together    with     Sauviram* 
and    burnt    in    a    room,    destroys    snakes,     mosquitos,    flees, 
and  lice.     Plasters   of  powdered    Earth-worms   applied  to,  or 
introduced    into,  the  reproductive  organ  of  a  woman,  produce- 
a  paraly.«i»  of  tlie  vaginal  walls. 


:<y. 


cnAPiER  ccrv. 


Hari  said  : — -The  expressed  juice  of  betel  Feaf,  clariRd  butter^ 
honey,  salt  and  milk  rub4>ed  in  a  copper  vessel  relieve  achingr- 
pain  in  the  eyes.  Vibhitaka  seeds.  Harit&lam.  and  Manah« 
SliilA  pasted  together  with  goat's  milk  remove  all  kinds  of 
on  ular  affections.  A  collyrium  made  of  MAIati  flowers- 
applied  to  I  he  eyes  instantaneously  cures  the  form  of  eyc- 
disrase  known  as  Pashpanisha.  A  lambalive  consisting^ 
of  Haritaki.  Vacha,  KMshtham,  Hingu  and  Manahshill 
pasted  toj2[ether  with  cUrified  butter  and  taken  through  the 
medium  of  honey  proves  efficacious  in  cough,  hic-cough 
and  asthma.  A  pulverised  compound  of  Pippali  and 
Triphala  taken  with  honey  n*lieves  cough,  catarrh  and 
acute  bronchitis  and  asthma.  O  thou  bull-en^igned  deity, 
Pippali  powders,  and  the  ashes  of  Chitrakam  burnt  with  its 
roots,  taken  with  honey,  proves  curative  in  asthma,  cough, 
and  hic-cough.  The  expressed  juice  of  Nilotpalam  taken 
with  sugar,  or  \fadhukam  and  PaHma  taken  in  equal  parts  and 
administered    through    the   vehicle   of   rice-washingt,    arrests 


646  GARUOA    PURANAMt 

hxfjiorrhage  (lit  affections  of  blood).  Shunthi  powders  taken 
with  sugar  and  honey  instantaneously  make  one's  voice. 
sweet  and  clear.  A  compound  of  Harit&lam,  and  concb-shell 
powders,  and  the  ashes  of  the  plantain  bark  pasted  together 
with  water  acts  as  a  good  hair-dilapidator.  Rock-salt, 
Haritilam,  and  powdered  Tumbi  fruit  pasted  together  with 
the  solution  of  L^ksh^  forms  a  good  hair-dilapidator.  Take 
Suahi,  Harit&Iam,  ashes  of  conch-shells,  Manah-shili  and 
rock-salt,  pound  them  together  and  reduce  them  to  the 
consistency  of  a  paste  with  the  addition  of '.goat's  urine.  The 
paste  thus  prepared  acts  as  an  instantaneous  hair-dilapidator. 
Paste  powders  of  conch-shelis,  Amalakam,  Patram  and 
Dh^taki  flowers  together  with  milk.  A  week's  keeping  of  this 
compound  in  the  mouth  imparts  a  pearly  lustre  and  whiteness 
to  one's  teeth. 


•:o:- 


CHAPTER  CCV. 


Hari  said  : — The  use  of  milk  curd  is  forbidden  in  autuma 
summer,  and  spring  (computed  according  to  the  Ayurvedic 
calendar),  whereas  its  use  is  recommended  in  fore- winter 
(Hemanta),  winter  and  the  rainy  season.  Butter  and  sugary 
taken  after  a  meal,  tend  to  improve  the  intellect.  O  Hara, 
by  taking  a  Palam  of  common  treacle,  each  day,  for  a  year, 
a  man  is  enabled  to  visit  a  thousand  women  and  to  acquire 
an  enormous  bodily  strength.  By  taking  Kushtham- powders, 
each  night,  at  bed  time,  in  combination  with  Ghritam  and 
honey,  a  person  is  enabled  to  withstand  the  ravages  of  time 
such  as  grey  hair  and  a  shrivelled,  wrinkled  skin  of  the  body 
The  intelligent  man,  who  rubs  his  body  with  a  cosmetic  com- 
, pound  composed   of   Atasi,    M&sha   and   Godhuma  pounded 


GAKUDA    PURANAHI.  64/ 

together  and  mixed  with  clarified  butter,  walks   about   charm^i' 
ingly,    O   Shankara,  like  an  incarnation  of  Cupid.     Pills  com- 
posed  of    Yava,   Tilam,    AshvaganJhi,    Mushali,    Sarala  and 
Gudain  act  as  splendid  rejuvenating  and    constructive    reme^ 
dies.      A      decoction    composed    of     liingu,     Sauvarchalarar 
and    Siiunthi    boiled  together   with    water   cures    mdii;estior» 
and    the    type    of    Gastral^ia  known    as  Parin&ma    Shulam.* 
Make    a    paste    by   adding  milk    to   powdered    Dii^aki ;    by 
taking  this  medicine  an  emaciated  person  is  sure  to  gain  flesh 
and    to    be    stout  again.     A  strong  person  should  lick  a   lam^ 
bative    composed    of  butter,    sugar     and     honey ;  a     person 
sufferinor    from    anv    kind    of  wasting;   disease    should   take  a 
goovily    quantity    of  milk    wli^reby    his    health   and    intellect 
would   be  improved.     Powder:*  of  crab  shells  takeu  with  milk 
prove    curative    in    Pthisis    or  consumption.     A  medicinal  oil 
cooked    in   combination    wiih    Bhallitakam,  Vidanga,  Yavak* 
shAra,    Saindhava,    Manah-!H)il4,   and    powdered  conch-shell» 
acts  as  an  infallible  hair-dilapidator.     Paste  leeches  with   the 
expressed   juice    of  MAlura ;  by   applying   this   paste  to   the 
palms  of  one's  hands  one  is  enabled  to  hold  fire  ii>  his  hands^ 
lake    the    expressed     juice     fA    Sh&lmali    mix^d    with     the* 
urine  of  an  ass;  this  compound,  ca^    kf  the    fire    acts   as    » 
potent    fire-extinguisher.     Take    the    belly    of  a  female  crow, 
reduce  it  to  powder,  and  then  into  a  paste  with    the  additionp 
of  frog's  blood.     Beat  this  mass  into  piUs.     By   casting  these 
pills  in  the  hre,  while  repeating  the    Mantrah^  Om,  Agnistam-' 
bhanam,  Kuru  Kara  (paralyse  this   fire),  the  intelligent  one    is* 
sure    to    neutralise    (lit    benumb)    it»   heat.       By   chewing   » 
compound  consisting  of  Munditak^m,  Vach&,    Mustam    Mart* 
cham    or   Tagaram,    a   person    is    able   to  lick  the  flame  of  » 
tire  with  his  tongue.     Rain  may  be    arrested  by    reciting   the 
mystic    formula,    which   runs   as,  Om  Namo   fOiagavaic  Jalam* 
Stambhaya,  Stambha^a,  Sam,  Sam,  Sam,  K^k^,  I.ci.a,    Chara 
Chara.       By    burying     a     cow-bone,      vulture's     Lone     and 
Xirmdlyam   underneath    the   tb  reshbold  of  one ;»   enemy,  oar 


is  enabled  to  bring  about  his  death.  A  Tilak-marlc  com- 
•possed  of  five  red  fluwcrs  of  dfffercnt  species,  Kuinlcuia, 
•and  one  PaUm  of  Rochanl  pasted  together  with  his  or  tier 
-own  blood,  and  put  on  his  or  lier  furehead  "by  a  man  or 
woman,  exercises  a  fascinating  influence.  Brahinadaiidi 
•administered  ihroagh  his  food  or  drink  to  a  person  under  the 
au:»prcies  of  tlie  aslerism  Puahy.l  brings  him  under  the 
'Control  of  ilie  giver.  A  Palam  of  Yashtimadho  taken  witli 
warm  water,  relieves,  O  thou  the  supreme  deity,  constipa- 
of  the  boweU,  as  well  as  an  aching  pain  in  the  chest. 
Kecitations  of  the  Mantra,  which  runs  as  Om,  Hrum,  Jali, 
destroy  all  kinds  of  scorpion  puis-m.  Pjppali,  Shringavera, 
rock  salt,  and  Maricham  mixed  with  butter  and  milk  curd  and 
•employed  as  a  potion  or  an  errhine  ai.t  as  a  potent  anti-toxic 
remedy.  Decoctions  of  Triphali,  A'drakam,  Kushtham  and 
Ciiandana  taken  with  clarified  butter,  or  these  drugs  applied 
as  plasters  with  the  addition  of  the  same  substance  tend  to 
neutralise  the  effects  of  poison  A  compound  or  Haritltam, 
^lanah-shilA  and  pigeon's  eyes  destroys  the  effects  of  a  poison 
as  Garuda  destroys  the  serpents.  O  thou  bull-ensigned 
•deity,  a  plaster  composed  of  Saindhava  and  Tryashunam 
pasted  with  milk-curd  and  applied  to  the  seat  of  the  bite 
%\'ith  the  addition  of  hoiicy  and  clarified  butter,  proves  cura- 
live  in  a  case*  of  scorpinn-bite.  liikatu- powders  taken 
throuorh  the  vehicle  of  a  decoction  of  Fiiam  and  Brahma- 
•dandi  prove  remedial  lo  Galmas  and  tend  to  set  flow  the 
blood  incarcerated  or  accumulated  in  any  part  or  organ  ol 
the  body.  Milk  taken  with  honey  tends  to  arrest  hzmorrhaj^e. 
Apply  a  plaster  of  pasted  Ataru^hakam  roots  to  the  pelvic, 
umbilicus  and  exterior  re-productive  organ  of  a  woman 
for  the  purpose  of  effecting  a  speedy  and  painlrss  parturition. 
O  thou,  bulUriding  celestial,  washings  of  rice,  taken  witU 
hooey  and  sugar,  prove  curative  in  blood-dysentery. 


CHAPTER  CCVI 


HaRI  said: — O  thoU  moon-crested  deitv.  a  decoction  of 
Maricham,  Shrin<averam,  Kutaja,  and  Tvacham,  internally 
administered,  cures  lienteric  diarrhoea  (Grahini).  A  compound 
consisting  of  Pippali,  Pippali-mulam,  Maricham,  Tagaram, 
Vach&,  and  Pithd,  pasted  together  with  milk  and  the  ex-^ 
pressed  juice  of  DevadAru,  proves  curative  in  cases  o( 
dysentery.  An  Anjanam  composed  of  Maricham  and  sesame 
flowers  pasted  together  and  applied  to  the  eyes  cures 
chlorosis.  O  Rudra,  treacle  and  Haritaki,  taken  in  equal 
parts  and  given  in  combination  with  honey,  act  as  a  ^ood 
purgative  remedy.  A  compound  of  Triphal&,  Chitrakami 
Chitram,  and  Katu-Rohini  boiled  together  with  water  and 
internally  administered  forms  a  good  purgative,  and  relieves 
the  form  of  Rheumatism  known  as  Urustambha.  A  decoc- 
tion of  Haritaki,  Shringaveram,  Devadiru,  Chandana,  and 
Apimirga-root  boded  together  with  goat's  milk,  and  taken 
for  a  week,  undoubtedly  alleviates  a  rheumatic  aching  pain 
in  the  thighs,  and  proves  curative  in  Urustambha  as  well. 
Reduce  to  6ne  powder  Ananta  and  Shringaveram,  and  add 
to  it  equal  parts  of  treacle  and  bdellium.  Beat  it  up  Into  a 
tnas<i  and  divide  the  mass  into  pills.  These  pills  alleviate 
stiffness  and  aching  oi  the  ligaments,  and  improve  the  diges- 
tive capacity.  Cull  a  Shankapushpi  creeper  with  iti^  leaves, 
roots  and  flowers.  Reduce  it  to  a  pa.ste  with  the  addition  of 
goat's  mil<;  by  taking  it  one  is  relieved  of  hysteric  fits. 
Take  equal  parts  of  Abhayi  and  Ashvagandhi  through  the 
medium  of  water,  and  rest  assured  of  a  radical  cure  of 
li^emorhhage  (Raktapittam).  Take  a  mouthful  of  a  pulverised 
compound  of  Haritaki  and  Kushtham,  and  gulp  it  down   with 

• 

Water   for   the  cure   of  vomiting.     A   decoction  of   Guduchi, 

83 


(50'  GARUDA  PURANAM. 

Padmaka,   Arishtham,   Dhanydkam    and   Rakta   Cbandanaro 
proves  curative  in  the  Pittaja   type   of  fever,  attended  with 
thirst,    vomiting  and   a    burning     sensation   in     the    body. 
Shankhapushpi,    mystically  dynamised  with  the  recitation   of 
the  Mantra,  Om,  Hum,  Namas,  and  tied  round  the   ear  of  a 
fever -patient,  acts  as  a  sure  febrifuge  remedy.     O  Rudra,  put 
into  the  hands  of  a  fever-patient  eight  hundred  flowers,  each 
consecrated  with  the  mystic  formula,  Om  Jambhini,  Stambhini 
(destroying  and   paralysing   goddess),   Mohaya  (make  spell- 
bound) Sarva  Vyddhin  (all   diseases)    M^  (of  mine),   Vajr^na 
Thah  Thah  Sarva  Vy&dhin  Vajrena  (dissipate  with  the  thunder- 
like mystic  potency  of  "Tha"  Mantra  the  morbific  energies  of 
all  diseases),     Phad  (obeisance),    and   touch   the   tips   of  his 
finger-nails.      All   forms   of    fever    and    specially   quotidian 
ague  may    be   destroyed    by   practising    this     fever-charn>. 
Fumigation    of  the   body   of   the    patient   with    the    vapours 
of     a     burning     febrifuge-stick     composed      of    Jamboline 
fruits,   Haridri   and    the   cast    off   skin    of    a   snake,   pasted 
together   and    dried,    proves   curative,  O  Rudra,  in  all  fonns> 
of  fever,  and  in  quotidian  ague   in   special.     A  medicinal    oil 
cooked   in  combination    with  Karabira,   Bhringa-leaves,  rock 
salt,    Kushtham.    Karkatam,.   and  cow's  urine,   four  times  as- 
much   as  its;(oirs)    actual   weight,   proves  remedial  to  ulcera 
and  Pdmd,  Vicharchik^    and    other   kindred    diseases   of  the 
skin.     O  Rudra,  Pippalis  taken   with   honey,   or  the    use    of 
Sburana   and   other   sweet  articles  of  diet  would  pr»ve  bene* 
hcisii   in   cases     of    splenic  enlargement.     A   compound     of 
Pip^ri  and    Haridrct    pasted   together   with  cow's  urine  and 
inserted   into-  the    rectum    leads    to   the    falling  off  of  rectal 
hae:norrho4ds  (piles).     Goat's   milk   admixtured     with  the    ex- 
pressed jaice  o^  A'rdrakam*  should  be  prescribed  for  the  cure 
of  splenic  enlargement.     Plasters  of  Nimva  leaves  pasted  with 
cow's  urine,  or  of  those   composed    of  Saindhavanv,   Vidanga,. 
Sjmaraji,   Sarshapa,    Visham    and    the    two   kinds  of  Rajani 
(Hiridra  and   Diru-Haridri)     pasted  together     with    cow'a- 


GARUOA  PUKANAII.  65t 


urine,  and  applied  to  the  skin,  prove  highlj  beneficial  in  all 
forms  of  cutaneous  affections. 


-:o:- 


CHAPTER  CCVIL 


Hari  said :— Plasters  of  Rajani  and  the  ashes  of  plantain 
bark  pasted  together  with  water,  or  one  part  of  Ku^httiam 
and  two  parts  of  Pathyi  taken  with  hot  water  relieve  an 
aching  pain  about  the  waist  and  sacrum.  Abhayi  taken  with 
water,  or  Pippali  taken  with  sugar,  cures  rectal  luemorrhoids. 
Cook  a  Ghritam  with  powders,  and  the  expressed  juice,  of 
Atarushakam  leaves.  Plasters  of  this  Ghritam  are  highly 
beneficial  in  cases  of  rectal  haemorrhoids.  Potions  of 
Triphali-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  Ajiji  and 
Shringaveram  and  takea  with  salt  removes  strangury. 
Solutions  of  sugar  and  Yava«Kshiram  (impure  carbonate  of 
potash)  prove  remedial  in  strangury  and  suppression  of 
urine.  Make  a  collyrium  with  the  excreta  of  a  Khaojana, 
Shobhlnjanan,  and  the  foam  of  a  horse's  mouth  over  the 
fire  of  a  cremation  ground.  By  applying  this  collyrium  to 
his  eyes,  a  person  remains  invisible  to  the  celestials,  not  to 
speak  of  purblind  human  beings.  Plasters  of  burnt  bariey 
corn  pasted  with  sesame  oil  relieve  the  burning  sensation  ia 
cases  of  scald  or  burn.  Plasters  of  Lajjilu  and  Sharapunkha 
pasted  together  with  clarified  butter  relieve  the  heat  in  cases 
of  scald  or  burn.  These  plasters  should  be  applied  by  recit- 
ing the  mystic  formula  running  as,  Om  Namo  Bhagavato, 
Tha,  Tha,  Chhindi  Chhindi  Jvalanam,  Prajvalitam  Nishaya 
Ndshya,   Hrum  Put.    Nirgundi-roots  tied   round  Uit  wrisi 


652  CARUOA  PURANAM. 

destroy  fever.  A  root  of  white  Gunji  divided  into  seven 
pieces  and  tied  round  the  arms  of  a  patient  undoubtedly 
\curcs  rectal  haemorrhoids.  Smearing  of  the  body  with  a 
plaster  composed  of  VishnukrintA  pasted  with  goat's  urine 
gives  an  immunity  from  the  attacks  of  thieves  and  tigers. 
All  magical  acts  may  be  practised  with  the  help  of  a  Brahma- 
dandi  root.  Triphald-powders  taken  with  clarified  butter 
relieve  all  fornis  of  cutaneous  affections.  Powders  of 
Punarnava.  Viiva  and  Pippali  pounded  together  and  taken 
with  clarified  butter  remove  cough,  hic-couti^h  and  asthma  ; 
administered  to  women  they  facilitate  conception.  The 
foregoing  drugs,  cooked  in  combination  with  milk  or  clarified 
butter  and  taken  with  the  same  adjuncts,  acquire  a  splen- 
did spermatopoetic  property.  Take  Vidanga,  Madhukam, 
P4thi,  M^nsi,  Sarjarasam,  Haridr^,  Triphal^,  Ap&mirga, 
Manah-Shili.  Audumvara,  and  Dh^taki.  Pound  them  to- 
gether and  reduce  this  pulverised  compound  to  the  consist- 
ency of  a  paste  with  the  addition  of  sesame  oil.  By  plaster- 
ing their  own  reproductive  organs  with  thi;*  paste,  a  man  and 
a  woman  become  extremely  enamoured  of  each  other.  The 
lubrication  of  the  organs  should  be  followed  by  the  recitation 
of  a  mystic  formula  running  as,  Namast6  Isha  Vardiya  A'kar- 
shini,  Vikarstiini  Mugdha  svaha  (obeisance  to  the  god  who  is 
the  grantor  of  boons,  obeisance  to  the  goddess  who  attracts 
draws  and  fascinates  every  creature).  Such  enamoured  pairs 
shall  rub  the  palms  of  their  hands  with  a  compound  of  the 
seeds  of  Punarnavi,  Amriti,  Durvd,  Kanakam,  and  Indra- 
v^runi,  pasted  together  with  the  expressed  juice  of  J&tika. 
The  killing  of  Rasa  (mercury)  consists  in  rubbing  the  mineral 
with  the  se<?ds  of  the  foregoing  drugs  pasted  together  with 
tlie  expressed  juice  of  JAti  as  described  in  the  preceding 
line,  and  then  in  boiling  it  in  a  closed  crucible. 

Milk  taken  in  combination  with  honey  and  clarified  butter 
.irrests  the  advent  of  prcrmaturc  old  age.  Copper,  burnt 
in  combination    with   honey,   clarified   butter,  treacle  and  the 


*  GARUDA    PURANAM  653 

expressed  juice  of  K&ravella,  is  soon  conrerted  into  silver. 
Now  hear  me  describe  the  method  of  converting  a  base  metal 
into  gold.  A  Palam  weight  of  lead  burnt  in  combination  with 
a  Palam  weight  of  yellow  Dhustura  flower  and  twigs  of 
L4ngalik&  is  easily  converted  into  pure  gold.  By  burning 
Dhustura  oil  in  a  lamp,  while  seated  in  Samftdhi  Yoga»  a  Yogin 
can  remain  invisible  even  to  the  sky-scaling  divinities.  A 
clay  figure  of  a  bull,  moulded  in  the  attitude  of  killing  a  frog^ 
O  Shankara,  will  commence  to  bellow  as  a  living  one,  on  being 
fumigated  with  the  vapours  of  the  aforesaid  Dhustura  oil. 
Mustard  oil  burned  in  a  lamp  tends  to  destroy  fire-flies.  Fire- 
flies and  mustard  oil  burnt  together  in  a  lamp  will  produce 
a  glaring  light  like  a  conflagration.  Burn  down  the  powders 
of  the  cropse  of  a  dead  rat :  plaster  any  part  of  the  body  with 
this  burnt  powder,  and  it  will  be  found  to  be  burnt  in  its  tum^ 
which  may  be  alleviated  with  plasters  or  potions  of  pasted 
sandal  wood.  O  Shiva,  by  personally  applying  a  collyrium 
to  the  eyes  of  an  infuriated  elephant,  a  man  is  sure  to  win  a 
victory  in  battle  and  turn  out  a  valorous  hero.  By  retaining 
the  skin  of  a  Dundubha  snake  in  his  mouth,  a  person  can  stay 
under  water  as  confortably  as  on  land.  By  smearing  his  body 
with  a  compound  of  the  teeth,  bones  and  eyes  of  a  crocodile 
pasted  with  the  blood  and  fat  of  that  animal,  a  person  may 
comfortably  stay  under  water.  By  smearing  his  body  with  a 
compound  consisting  of  the  eyes  of  a  crocodile,  the  heart  of  a 
tortoise  and  the  bones  of  a  rat  pastrd  together  with  rat's  lard 
and  that  of  a  porpoise,  a  man  can  stay  under  water  as  eaMly 
as  in  a  chamber  of  his  own  house.  Powders  of  iron  taken  with 
whey  prove  curative  in  jaundice.  Roots  of  Tanduliyakam 
and  Gokshuram,  pasted  together  and  administered  through  the 
medium  of  milk,  cure  chlorosis  and  affections  of  the  mouth. 
Jati  roots  or  Kola  roots,  taken  with  whey,  reileve  indigestion. 
Kusha  roots  or  V'ikuchi  roots  taken  with  KAnjikam  relieve 
diseaxrs  of  the  teeth.  Roots  of  Indra-V&runi  taken  with 
water   exercise   an   antitoxic  virtue;    the  roots  of  Surabhikl 


654  GARUOA   PURANAM. 

prove  remedial  to  diseases  of  the  nervous  system.  Piasters 
of  Gunji-powders  pasted  with  K&njikam  and  applied  to  the 
<  scalp  prove  remedial  to  diseases  of  the  head  (cephalagia). 
By  a  taking  a  compound  (decoction)  of  Val&,  AtivaUL,  and 
Yashti,  sweetened  with  the  addition  of  Sugar  and  honey,  even 
a  sterile  woman  is  sure  to  conceive.  A  plaster  composed  of 
white  Apar&jiti  roots,  Pippali  and  Shunthi,  pasted  together 
with  water  and  applied  to  the  scalp,  proves  curative  in  Cepha^ 
lagia  (head-ache).  O  thou  blissful  one,  Gunja-roots  pasted 
with  Kinjikam  and  applied  to  the  scalp,  relieve  headache. 
Aratniki  roots  boiled  with  water  impart  a  pleasant  colour  to 
the  palate.  Decoctions  of  clustered  sprouts  of  Nirgundiki 
prove  curative  in  scrofula.  '  Ashes  of  burnt  Ketaki  leaves 
taken  with  treacle,  or  Sharapunkhas  taken  with  wbey,  cure 
splenic  enlargement.  Exudations  of  M&tulunga  taken  with 
treacle  and  clarified  butter  relieve  the  type  of  colic  (GastraU 
gia)  due  to  the  actions  of  the  deranged  V4yu,  and  Pittam. 
Decoctions  of  Shunthi  taken  with  Sauvarchala  and  Hingu 
prove  antidotal  to  diseases  of  the  heart. 


•:o- 


CHAPTER  CCVIII. 


Hari  said  : — Om,  Gam  Ganapatay^  Svihi  (obeisance  to  the 
lord  of  the  Ganas).  By  eight  thousand  times  repeating  this 
Mantram,  and  by  tying  up  the  tuft  of  hair  on  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. 
O  Rudra,  a  thousand  and  eight  libations  of  clarified  butter 
containing  black  sesame  should  be  cast  in  the  fire  with  the 
recitation  of  this  opulence-giving  (Ganapati)  Mantra  for 
acquiring  a  mastery  over  the  minds  of  kings  and  ladies* 


GARUDA  PURANAM*  65S 

Having  fasted,  and  worshipped  the  lord  of  impedimenls 
vnder  the  auspices  of  the  eighth  or  the  fourteenth  dajr  of  m 
lunar  month,  one  should  cast  a  thousand  and  eight  oblations  of 
sesame  and  white  mustard  seeds  in  ire,  whereby  one  would 
be  invincible  in  battle,  and  all  the  inmates  of  the  world  would 
be  brought  under  one's  control.  Having  tied  up  the  tuft  of 
hair  on  his  crown  into  a  knot  after  eight  thousand  and  eight 
hundred  times  repeating  the  Mantraro  sacred  to  this  divinity, 
a  man  would  return  victorious  from  a  royal  court  or  tribunal. 
The  man,  who  repeats  the  Hrinklra  Mantra  appended  with  a 
Visarga,  each  morning,  by  psychically  projecting  and  locating 
it  in  the  forehead  of  a  woman,  is  sure  to  bring  her  under  hia 
control.  By  pnychically  projecting  and  locating  the  same 
Mantram  in  the  reproductive  organ  of  a  woman,  one  can  make 
ber  mad  with  amorous  propulsions.  He,  who  in  a  pure  and 
tranquil  mind  casts  ten  thousand  libations  of  clarified  butter 
in  fire  by  repeating  this  Mantram,  is  sure  to  bring  a  woman 
under  his  control  at  the  first  si|{ht.  A  Tilaka  mark  composed 
of  realgar,  saffron,  ox-gall  and  Patrakam  pasted  together  and 
put  on  his  forehead  by  a  man  enables  him  to  fascinate  Ibe 
members  of  the  softer  sex.  A  Tilaka  mark  composed  of  white 
Aparijiti,  Bhringarija,  Vachi  and  Sahadevl  pasted  together 
and  put  on  bis  forehead  by  a  man  enables  bim  to  charm  the 
three  worlds.  A  Tilaka  mark  composed  of  fishes'  gall  and  os* 
gall  pasted  together  and  put  on  his  forehead  by.a  man  with  tbe 
tip  of  hu  left  small  finger,  enable*  him  to  fascinate  tbe  three 
worlds.  A  Tilaka  mark  composed  of  oxgall  treated  with  ber 
catamenial  blood  in  the  manner  of  a  Bhibanl  and  impressed 
on  her  forehead  by  a  woman  enables  her  to  fascinate  a  nan 
at  the  first  sight.  O  thou  supreme  deity,  a  fumigation  of  tbe 
body  with  the  vapours  of  a  (burning)  fumigating  compound 
composed  of  Nlgeshvaram,  Shaileyam,  Tvak,  Patran, 
Harit^ki.,  Chandanam,  Kushtham,  red  Shili  and  small  ElA 
pounded  together  gives  a  man  tlie  power  of  fascioatioo.  O 
thou   supreme   deity,  O  thou  beloved  of   P&rvati|   let  a 


6j9  QARUOA   PURANAM 

during  an   act   of  sexual   congress,   take  his  own  seed,  and 
smear  the  left  leg  of  the  woman  therewith  with  bis   left  hand|' 
wliereby   he   is   sure   to  bring  her  under  his  control.     O  thou 
suprente   deity,   the   application   of   a   plaster   composed    o( 
pigeon's   dung  and  rock-salt  pasted  together  with  honey  by  a 
man,  before  an  act  of   coitus,  to  his  own   reproductive   orgaoi 
t^nables  him  to  bring   the    woman   under   his   control.     Take 
five   red  flowers   of   different  species,  and  Priyangu,  equal  in 
weight  with  these  flowers  ;  ^  and   paste   them    together.     The 
plastering   of  his    reproductive   organ  with  this  paste,  before 
an  act  of  sexual  union^  gives  a  man  the  power  of   fascinating 
the  woman.     A  plaster  composed  of  Ashvagandhi,  Manjisthft, 
Milati-flowers    and    white    Sarshapa    pasted    together    and 
applied   as   the    preceding   one  makes  its  applier  endeared  of 
women.     Kikajangh^  roots  taken  with   milk   prove   curative 
in  pulmonary  consumption.     By  regularly  taking  a  compound 
of  Ashvagandhi.  N&gavali,  Mishapulse  and  treacle,  an  old  man 
may  be  young  over  again.    O  Rudra,  powders  of  Triphali  and 
iron,  taken  with  honey,  relieve  the  type   of  Gastralgia  known 
as   Parin^ma  Shula.     Use  of  boiled  water  containing  alkalis 
made  of  burnt  Shambuka  (a  species  of  moUuso  shells,  or  of  the 
ashes   of  a  burnt  stag-horn    through   the    vehicle    of  clarified 
butter,  proves  efficacious,  O  Shiva,  in  cases  of  aching  (neura- 
lgic) pain  at  the  chest  and  back.     O  thou  buU-ensigned  deity^ 
water  bailed  with  Hingu,  Sauvarchalam,^Shunthi,  and  Mahau- 
shadham    relieves   all    forms  of  colic.     Apamarga  roots  taken 
with  sea-brine  cures  all  forms    of   indigestion    and   colic.     O 
Rudra,  O  thou  blissful  one,  sprouts  of  a  Vata  tree  rubbed  with 
the  washings  of  rice  should  be  administered  for  the  purpose 
of   curing   any  form  of  dysentery.     A  half  Karsha  measure  of 
Ankata  roots  taken    with    the    washings   of    rice    relieves   all 
iorms  of  dysentery.     A   compound   consisting    of    Maricham, 
Simnthi,   twice   as  much  as  Maricham,  and  Kutaja-bark,  twice 
as  much  as  Sunthi,  taken  with    treacle,    tends   to  alleviate  all 
forms  of  dysenttry. 


CARUDA  PrRANAM.  657 

O  Shiva,  pilU  romposed  of  HaridrA,  Tandulam,  A|>&iiiArgii« 
Trikatu,  and  the  root*  c.f  white  Aparljitl  patted  together 
with  Siktham,  undoubtedly  alleviate  all  forms  of  ch'^lera.  A 
compound  consijiting  of  rrikatu,  TriphalA,  Shilljatu,  and 
Haritaki  pnundrd  together,  and  taken  with  honey,  proves  curm- 
ttve,  0  Shankara.  in  ail  forms  of  urinary  coinplainta  (Meha)* 
Take  one  Palam  of  Manah-ShilA,  one  Pafam  of  MariGham. 
and  one  Palam  of  Sinduram  ;  pound  them  togKlier  and  keep 
them  soaked  in  a  Prastha  measure  of  nesaroe  oil  and  the- 
milky  exudations  of  Arka  plants  in  a  copper  vessel.  Dry 
this  compound  in  shade ;  this  compound,  as  well  as  rock« 
salt  taken  with  the  milky  exudations  of  a  Snuhi  plant,  would 
be  found  to  be  highly  efficacious  in  relieving  all  forms  of 
colic  (and  neuralgic  pain  as  well.)  Take  Trikatu,  TriphaMi 
Alaktam,  sesame  oil,  Realgar,  Nimva  leaves,  Jitt  flowers* 
goat's  milk,  Shankha-nlbhi,  Chandana,  and  goat's  urine,  mix 
them  togrther  and  make  the  ma«s  into  a  stick.  An  appli* 
cation  of  this  stick,  pasted  with  water,  to  the  eyes  in  the 
manner  of  a  collyrium,  cures  lo^«i  of  vision,  cataract* 
and  kindred  occular  affections.  Powders  of  Vibhitaka  seed« 
taken  with  honey  relieve  all  forms  of  asthma ;  a  compound  of 
TriphalA,  Pippali  and  rock-salt  pounded  together  and  taken 
with  honey  proves  beneficial  in  all  forms  of  fever,  cough* 
catarrh,  asthma  ibronchites)  and  Pthisis.  Soak  Deva^dtni 
powders  with  goat's  urine,  and  dry  them  in  shade,  do  thiii 
twenty-one  limes  in  succession :  the  application  of  Ihia 
medicine  to  the  eyes  in  the  manner  of  a  collyrium  provea 
curative  in  night-blindness.  Loss  of  vision,  and  falling  •  ff  of 
the  eye.lafthrs.  O  Rudra,  a  compound  consisting  of  Pippali* 
Ketakam,  HaridrA.  Amiakam  and  Vacha  pounded  together 
and  applied  to  the  eyes  with  the  addition  of  milk  proven 
beni-fitial  in  all  forms  of  rccular  affections.  O  ShivEi  rrola 
of  Shigru  and  KAkajanghA  krpt  in  the  mouth  or  chf  med 
together  tend  to  relieve  all  diseases  of  the  tcetik 

«3 


CHAPTER  CCIX. 


Hari  said : — ^The  expressed  juice,  or  sulphate  of,  Guduchi, 
taken  with  honey,  cures  all  forms  of  Meha  (urethral 
or  urinary  complaints).  A  decoction  of  GohAlik&  roots 
and  sesame,  taken  through  the  vehicle  of  milkcurd  and 
clarified  butter,  tends  to  set  flow  the  suppressed  urine.  The 
same  docoction  taken  with  Sauvarchala  salt  relieves  hic- 
cough. Roots  of  Goraksha  and  Karkati  pasted  with  Vasya 
water  and  taken  for  three  days  in  succession  relieves 
caries  of  the  teeth  and  Danta-Sharkari.  M&Iati  roots 
(culled  in  summer)  and  pasted  with  goat's  milk  should  be 
administered  for  inducing  urination,  as  well  as  for  the 
cure  of  Chlorosis  and  urinary  concretions.  Plasters  of 
Brahmadandi  pasted  with  rice-washings  should  be  applied 
to  scrotal  tumours,  scrofulous  glands,  and  goitres.  This 
plaster  mixed  with  the  powders  of  Haritaki  and  Rasinjanam 
should  be  applied  to  the  genitals  in  cases  of  loss  of  manhood, 
or  of  virile  impotency.  O  Rudra,  a  plaster  composed  of  Puga- 
phalam  and  Karavira  roots  pasted  togetlver  with  water  would 
remove  virile  impotency.  A  plaster  composed  of  Danti  roots, 
Haridri.  and  Chitrakam  pasted  tc^ether  should  be  employed 
for  the  cure  of  Astula  in  ano.  In  treating  a  case  of  fistula  in 
ano,  first  apply  leeches  to  the  affected  pare,  then  wash  it  with 
a  solution  of  Triphal&^and  then  ap>ply  a  plaster  of  pasted  cat'» 
bone  to  it,  whereby  the  discharge  of  blood  from  the  locality 
weuld  be  undoubtedly  arrested,  O  thou  bull-ensigned  deity, 
soalc  Haridrik  with  the  milky  exudations  of  Snuhi  plants  and 
dry  them  in  shade,  do  this  many  times  in  succession.  Applf<» 
cations  of  plasters  of  such  HaridrAs  pasted  with  water  to  the 
polypi  prove  cui alive  in  cases  of  rectil  hemorrhoids.  A 
plaster    composed     of   HaridrH   and   Ghosh&-phalam  pasted 


-% 


GARUDA  PURANAy.  6S9 

together  proves  highly  efficacious  in  removing  rectal  haemor- 
rhoids. O  thou  blissful  one,  Trikatukam  taken  wite  thrice  as 
much  ashes  or  Alkali  treated  with  clarified  butter  and  dissolved 
in  water  speedily  leads  to  the  falling  off  of  rectal  polypi. 
Pulps  of  burnt  Vilva  fruits  prove  highly  efficacious  in  cases  of 
bleeding  piles.  Black  sesame  taken  with  butter  proves  effica- 
cious in  the  same  disease.  O  thou  bull-ensigned  deity,  a 
lambative  composed  of  Yavakshira,  Shunthi  powders  and 
treacle,  taken  in  equal  parts  and  parted  together,  and  licked, 
each  morning,  improves  the  digestive  capacity.  O  Rudra, 
decoctions  of  Shunthi,  or  of  Chittrakam,  Pippali  and  Haritakii 
taken  with  rock-salt,  proves  as  a  good  digestant  and  stomachic 
remedy.  Powders  of  the  foregoing  drugs  taken  with  water, 
as  well  as  bacon  cooked  with  clarified  butter  tends  to  give 
an  acute  appetite. 

CHAPTER  CCX. 


O  Thou  dissipator  of  woes,  take  Hastikarna  roots,  and  reduce 
them  to  powder.  O  Thou  blissful  one,  a  hundred  Palaro  weight 
of  powdered  Hastikarna  roots,  taken  with  milk,  in  the  course 
of  a  week,  will  make  its  user  a  prodigy  of  memory  and  enable 
him  to  cope  with  a  lion  in  prowess  and  swiftness  of  motion. 
Taken  with  milk,  for  sixteen  days  in  succession,  these  powders 
will  impart  a  ruby-like  glow  to  the  complexion  of  their  user 
and  enable*  him  to  live  for  a  thousand  years.  •  Taken  with 
honey  and  clarified  butter,  they  tend  to  increase  the  duration 
of  life  ;  taken  only  in  combination  with  honey,  these  powders 
make  their  users  extremely  endearing  to  women  and 
enable  them  to  live  up  for  another  ten  thousand  years. 
Taken  with  milk   curd   they   impart  a  tbvndcr-like  hardoeis 


669  GARUDA   PURANAM. 

to   the    muscles ;  taken    with   the   expressed  Juice  of  KesTia* 
r4ji,  tliey  enable  their  users  to  live  for  a  thousand   years.     Br 
using   these    powders   through   the   medium    of   Kinjikam,  a 
man  is  enabled  to   live  for  a  century    without  anywise    suffer* 
ing   from    the    ravages    of  time.     Taken  wHh  TriphaP&,  thcj 
tend  to  improve  the  eye-s«ght ;   by    taking    them  through   the 
vehicle   of  clarified    butter   even   blind    persons   may   re^;iin 
their  sight.     A  plaster  of  these  powders   pasted   with   buffafo 
milk    and   applied    to    the  head    imparts  a  sable  colour  to  the 
hair ;    O  thou    bull-ensigned    deity,     applications    of    these 
powders    wich    oil    to   the    head    remove  baldness  and  help  a 
luxurious   growth    of  hair.     Rubbing    of  the  body  with  these 
powders  pasted  with   oil    removes  wrinkles    of  the   skin    and 
premature   greyness   of  the    hair,    and    grants   a  sort  of  im- 
munity   from    disease.      These    powders   pasted    witM  goat's 
milk   and   applied    to  the  eyes,  in  the  manner  of  a  collyrium, 
for  a  month,  improve    the    eye-sight.     Gather  Paiasha    seeds 
in  the  month  of  Shr^vana.     Reduce  these    seeds   to   powder, 
with  their  capsules  off,  and  take  this   powder  for  six    months, 
living    on    a    rice    and    milk  regimenr,  and  abjuring  the  use  of 
water.  By  taking  this  powder  in  tl>e  way  as  prescribed,  a  man 
is   enabled    to    live    for  a  thousand  years,    free   from    disease 
and  decay.     Cull   Bhringa-rija   roots    under  the   auspices    of 
the    asterism    Pushyd..     Take    a    VidAlapadam  weight  of  this 
root  with  barley-wine  for  thirty  days    in    succession.     There- 
by   a   man    will   be  able  to  live  for  five  hundied  years  in  the 
possession  of  an  elephant-like  strength  of  the  body  and    free 
from    disease    and    premature    decay,   and   as   a    prodigy    of 
memory. 


f 

1 


CHAPTEK  CCXI 


Hari  said:— a  cut,  or  a  lacerated  wound,  filled  with  melted 

butter,  will  liral  up  at  the  first  instance  without  producing  any 

pus  or  infllammation.     Th«   jui<:e    of  Apim&rga,    squezed  out 

with   finger   atid   poured   into  the  cavity  of  a  cut  or  wound, 

will    at   once  arrest'    the    bleeding.     O  Rudra,   a    planter    of 

Hijjala    raas   and    Lingalika    rootsi     pasted     together     and 

applied    to   the    mouth    of  a  wound  will  spontaneously  expel 

any  foreign  substance,  through  the  passa^^e  of  its  penetration, 

that    might  have    been    lodged  therein,   no    matter  how  long 

it    might    have    remained    thus    imbedded.      Application!!    of 

plasters    composed   of   Vina   roots   and    Meshashingi    roots 

pasted    together    with    water    will  bring  about    the  healing  of 

>inuses.     A  sinus  may  be  healed  by  dusting  it    with    powders 

of  Kanku-roots ;    the  patient   shall   be    enjoined    to    live    on 

curdled  buffalo    milk  and  cooked  Kodrava  grain  during    the 

period  of  treatment.     Plasters  of  Vrahmadandi  seeds    pasted 

witli    water   prove    remedial    to   skin    diseases     due     to    the 

viiialed  condition  of  the  blood.     Take  ashes  of  burnt   barley 

corn,    ViJanga,    GandhapAshinam    and  Shunthi ;  pound  them 

toeether,  and  snak  this    pulverised   compound    with    Lizard's 

(Krikalasa)    blood    and    dry    it  in  the  sun  in  the  manner  of  a 

Bhcibani  saturation.    Apply  this  plaster,  O  Shiva,  to  abscesses 

and  carbuncles  and  wonder  at  the  result.    Take  Shobinjanam 

roots,    burnt    linseed,    and  white  mustard  seeds  ;    pound  them 

together,  O  Shankara,  and  reduce  the  compound  to    the   con« 

si:>tency    of  a    paste    with  the  addition  of  wlrey,  which  is  not 

acid    in    its   fl-^vour.     Plasters  of  this  pasted  compound  prove 

curative    in  Granthikam.     For  the    exorcism    of  a    malignant 

spirit,  an    errhine    comported    of  white  Aparijita  roots  pasted 

with  rice-washings  should  be  given  to  the    possessed    person. 

Errhines  of  the  expressed  juice  of  Agastya  flowers,  saturated 


662  G'ARUDA    PLRANAM. 

with  the  powders  of  black  pepper,  relieve  colic  pain.  O  Shiva, 
plasters  of  snake-skins,  Hingu,  Nimva-leaves,  Yava,  mifd 
white  Sarshapa  pasted  together  have  the  virtue  of  exorcising 
ghosts.  Anjanams  composed  of  Gorochand,  Marichaoii  Pippali 
and  rock  salt,  pasted  together  with  honey  have  the  virtue 
of  warding  off  the  influnces  of  malignant  stars  and  spirit. 
For  relieving  quotidian  ague  and  warding  off  the  influences 
of  malignant  planets,  the  patient  should  be  wrapped  with  a 
black  cloth  and  fumigated  with  the  vapours  of  a  compound 
consisting  of  Guggulu,  and  owl's  feathers  pounded  together. 


•lo:- 


CHAPTER  CCXII. 


Hari  said  : — The  expressed  juice  of  the  white  Aparijita 
flowers  dropped  into  the  eyes  tend  to  destroy  the  eye- 
disease  known  as  Patola-raga.  O  thcu  blue  and  red  bodied 
one,  O  thou,  the  destroyer  of  the  demon  of  darkness,  by 
chewing  Gokshura  roots,  a  man  may  destroy  the  parasite^ 
lodged  in  his  teeth  and  may  get  rid  of  tooth-ache  in  conse- 
quence.  By  applying  a  plaster  composed  of  white  Arka 
roots  pasted  with  cow-milk  to  her  private  parts,  while  observ- 
ing a  fast,  during  her  flow,  a  woman  may  get  rid  of  the 
pain  of  Gulma.  O  thou  bull-en$igned  deity/.llby  wearing  a 
white  Arka  flower  consecrated  ivith  the  aforesaid  Mantra 
round  her  waist  during  an  act  of  sexual  congress,  after  the 
suppression  of  her  monthly  flow,  a  woman  is  sure  to  con- 
ceive a  male  child. 

O  Hara,  Palisha-roots  or  Apim&rga  roots,  tied  round  the 
wrist  of  a  patient,  act  as  good  frebrifuge  remedies  and  tend 
to  ward  off  the  evil   influences  of  malignant  ghosts.     O  thou 


GARUOA   PURAMAM.  663 

supreme  divinity,  Vrishchika^roots  pasted  with  water  collected 
over  night  and  given  to  a  fever-pacient   instantaneously    allay 
the  heat,   and    burning   jensation  in    his   body.      The   same 
roots  tied  with  the  tuft  of  hair  on  the  crown  of  a  patient  proves 
curative   in    daily   intermittent   fever  ;  taken  with  K4njikam 
they  prove  eflicacacious  in  fever  and  in  the  type  of  Kushthan, 
due   to   the  vitiated  condition  of  blood.     Taken  with  Vlsyam' 
water  they  exercise  an  antitoxic   virtue.     A   bitter  animosity 
is  created   between    him    and  one,  whether   male   or  female, 
to   whom   he  administers  Lajjiluka  roots  pasted  with  his  own 
seed.     By  taking  PAthi  roots  pasted  with  melted  cow^butter 
one  is  relieved  of  all  effects  of  a  poison.    Shirisha  roots  taken 
in    combination    with    V&syam   water   act   as  good    antitoxic 
remedies.     The  expressed  juice  of  the  roots  of  red  Chitrakam 
poured  into  the    ears  (of   a  patient)  proves   curative   in  Chlo« 
rosis.     The  expressed  juice   oi  white  Kokilikabha  roots  takrn 
with   goat's    milk    for    three    days    in    succession    tends   to 
cure  Pthisis.     Cocoanut  flowers  taken  in  combination  (pasted) 
witli   goat's   milk   prove  remedial  to  the  three  types  of  Vita* 
Raktam.      A   garland    of   Sudarshana   roots   tied  round  the 
neck  proves  ciiralive    in  tertian  ague  and   tends   to   ward    off 
t^e   influences   of    malignant  Ghosts   and  pjanets.     Roots  of 
white  GunjA  plants  culled  under  the  auspices  of   the  asterism 
Pushyi,    and    kept    in    the  month,   act   as  a  good  prophylaxis 
against  a  variety  of  poisons.     Tied  around    the    wrist   or   the 
neck,    the  same  roots  tend  to  ward  off  the  influences  of  malig- 
nant planets.     O  thou  red  and  bUe   bodied   onr,   these   roots 
tied    round    his    waist   by   a   man    under  the  auspices  of  the 
fourteenth  day  of  the  moon's  wane  grant    an   immunity    from 
attacks   by    lions   and   other   wild   beasts.     O  thou    supreme 
deity,  Vishnukr&nti  roots  tied   round   the   ears   by  a  person 
act  as  prophylasis  against  attacks  by  crocodiles. 


cHAPiER  ccxni. 


HaRI  said  ■ — Pasted  Apar&jitil  roots  taken  with  co\v\  nrini* 
rtire  scrofula.  O  Rudr;t,  tndra-v&runi  roots  takrn  with  cold 
water,  as  well  as  errhines  of  solutions  of  Eranda,  Jin^ni  and 
ShiikaSliimbi  pasted  tgether  tend  to  alleviate  the  pain  in  the 
neck  and  the  arm*?.  An  application  of  a  plaster  composed  of 
AshvagandhA  or  Piopali,  or  of  Vachft  and  Kushtam.  pasted 
together  with  buffalo  butter,  alleviates  pain  in  th#»  mammae  and 
the  urethral  canal.  A  pl^ister  composed  of  Kushtham  and 
N&gavali  pasted  to&/ether  with  butter  and  applied  to  the 
breast  acts  as  a  good  breast-developer  and  imparts  a  graceful 
contour  to  the  brrasts  of  youthful  maidens.  The  patienti 
bv  mentioning  whose  name  an  IndravAruni  root  is  thrown 
from  a  distance,  is  sure  to  be  relieved  of  his  splenic  enlarjje- 
ment.  Roots  of  white  Punarniv4  taken  pasted  with  rice- 
washings  undoubtedly  prove  curati\e  in  abscess.  Ashes  of 
burnt  plaintain  barks  administered  through  drinks  relieve  all 
forms  of  Ascites.  Plantain  roots  cooked  in  combination  with 
treacle  and. clarified  butter  over  a  gentle  fire  act  as  i^ood 
vermifuge  remedies.  Daily  use  of  a  compound  of  Nimva 
leaves  and  Amlakam  pounded  together,  in  the  morninff, 
undoubtedly  cures  Kushtham  (cutaneous  affection).  A  plaster 
composed  of  Mariiaki,  Vidanea,  Haridrft,  white  Sarshapa* 
SomarAja-seeds  (roots  according  to  Benares  Edition\  Karanj:% 
seeds  and  Sanidhavam,  pasted  together  with  cow's  urine, 
proves  efficacious  in  all  forms  of  cutaneous  affections.  One 
part  of  Triphal4  and  two  parts  of  SomarAja  seeds  taken  ia 
combination  with  powdered  PathyA  cure  ring-worms.  A 
plaster  composed  Kliaram  rubbed  in  a  vessel  of  Indian  bell 
metal,  pasted  with  cow's  urine,  cooked  in  combination  with 
rock-salt  and  acid  whey  (Takram),  prove  curative  in  all  forma 


•  CARUDA  PURANAM.  665 

/ 

ot  cutaneous  affections.  A  plaster  composed  of  Haridrft, 
HaritAlam,  Durvi  grass  and  rock-salt  pasted  together  with 
cow's  urine  proves  remedial  in  cases  of  PAmi  and  ring- 
worm. Somar&ja  seeds  taken  in  combination  with  butter  and 
honry  prove  curative  in  all  forms  of  leucoderma.  O  Rudra, 
the  cure  is  almost  certain  through  the  administration  of  the 
foregoing  compound,  but  the  patient  must  live  on  a  whey- 
rice  regimen  during  the  period  of  treatment.  Plasters, 
composed  of  white  Aparijiti  roots  pasted  with  S&rivi  and 
applied  to  the  affected  region,  for  a  month,  tend  to  cure 
all  forms  of  leucoderma.  O  thou  bull-ensigned  deity, 
applications  of  plasters  composed  of  Maricham  and  Sinduram 
pasted  together  with  buffalo-butter  would  certainly  cure 
PimA  and  dyspnoea.  O  thou  supreme  deity,  dry  G&mbhiri 
roots  cooked  in  combination  with  milk  prove  antidotal  to 
Shukla-Pittam.  Plasters  of  Mulaka  seeds  pasted  with 
the  expressed  juice  of  ApAm&rga  and  applied  to  the 
affected  part,  prove  efficacious  in  Shilhika.  O  thou 
supreme  deity,  ashes  of  burnt  plantain  bark  and  ApAmlrga 
twigs  pasted  together  with  the  expressed  juice  of  Eranda 
and  applied  to  the  affected  patches  prove  curative  in 
Siddhma.  O  thou  supreme  deity,  O  thou  bull-ensigned  one, 
burn  the  ashes  of  a  Kushminda  creeper,  mixed  with  the  bark 
of  its  stem  pasted  with  cow's  urine,  and  Haridri  pasted 
with  water,  in  a  closed  crucible  luted  and  plastered  with 
buffalo-dung.  By  rubbing  his  body  with  this  burnt  com- 
pound, a  man  is  sure  to  acquire  a  brilliant  complexion. 
Rubbing  of  the  body  with  a  compound  consisting  of 
Haridrd,  DAru-Haridr4,  and  Kushtham  pasted  together  with 
water  tends  to  impart  a  brilliant  glow  to  the  co/nplexion  and 
a  fragrant  smell  to  the  skin.  Plastering  of  the  body  with 
Durvl,  K^kajanghA,  leaves  of  Arjuna  and  Jambu,  and 
Lodhram  pa.'^ted  together  with  water  tends  to  remove  the 
bad  odours  of  the  skin.  Solutions  of  Lodhram  saturated 
with     the     powders   of    Kanakam    form     the     most  cooling 

84 


666  GARUDA   PURANAM. 

and  agreeable  paste  for  smearing  the  body  in  summer. 
Washing  of  the  body  with  milk,  in  the  morning,  tends  to 
remove  the  evils  of  perspiration  ;  rubbing  of  the  body  with 
pasted  Kikajanghi  acts  as  an  agreeable  cosmetic  plaster. 
The  expressed  juice  of  Vdsaka  and  Yashtimadhu,  taken  with 
honey  and  sugar,  proves  curative  in  Jaundice,  Chlorosis, 
Haemoptisis,  and  Haemorrhage.  Even  a  most  acute  attack  of 
catarrh  may  be  cut  short  by  taking  cold  water  in  the  morning. 
O  thou  supreme  deity,  a  pulverised  compound  of  Pippali, 
rock  salt  and  Vibhitakam  pounded  together  and  taken  with 
Kinjikam  removes  hoarsness.  Amalakam-powder  adminis- 
tered through  the  vehicle  of  clarified  butter,  or  a  com- 
pound consisting  of  Manahshili,  Vali  roots,  Kola-leaves  and 
Guggulu  pasted  together,  or  inhalation  of  the  vapours  of  a 
fumigation  stick,  composed  of  Jitipatram,  Kola  leaves  and 
Manahshili  pasted  together  and  burnt  in  a  fire  of  Kola-wood 
charcoal  would  undoubtedly  relieve  congh.  Triphali  and 
Pippali  powders  taken  with  honey,  before  the  midday  meal, 
relieve  thirst  and  fever.  The  expressed  juice  of  Vilva  roots 
or  a  decoction  of  Guduchi  taken  with  honey  arrests  the  three 
types  of  vomiting.  Durvi  pasted  with  rice-washings  proves 
antidotal  to  vomiting. 


CHAPTER  CCXIV. 


Hari  said  : — Serpents  leave  the  house  of  him,  who  takes 
PunarnavA  roots  pasted  with  water  under  the  auspices  of 
the  asterism  Pushya.  O  thou  bull  ensigned  deity,  he,  who 
carries  an  image  of  Garuda,  made  of  bear's  teeth,  on  his 
person,    remains   invisible  to   snakes  all  through  his  life.     O 


GARUOA  PURANAM.  667 

Rudra,  snakes  avoid  the  presence  of  one,  who  takes  Shllmali 
roots  pasted  with  water  under  the  auspices  of  the  asterism 
Pushyi.  By  tying  Lajj&Iuki  roots  round  his  hands,  or  by 
smearing  them  with  pasted  Lajjiluki,  a  man  is  enabled  to 
catch  hold  of  Snakes  without  anywise  imperiling  bb  life. 
Roots  of  white  Arka  plants,  taken  pasted  with  water,  under  the 
auspices  of  the  asterism  Pushyi,  prove  antidotal  to  Danshaka 
(a  large  kind  of  mosquito)  poison  ;  Karabira  roots  similarly 
taken  are  found  to  exercise  a  similar  antitoxic  virtue. 
Plasters  of  MahikAla  roots  pasted  with  Kinjikam  tend  to 
neutralise  the  poison  of  Dundubha  or  Bodra  (Boa)  snakes. 
Tanduliyaka-roots  taken  pasted  with  rice-washings  through 
the  medium  of  clarified  butter  (honey  according  to  others) 
prove  antidotal  to  all  kinds  of  poison.  Either  Nily  roots,  or 
Lajjiluki  roots  taken  pasted  with  rice-washings  prove 
remedial  to  Danshaka-poison.  The  expressed  juice  of  a 
Kushminda  creeper  taken  with  the  admixture  of  treacle, 
sugar  and  milk  tends  to  neutralise  the  poison  of  a  Danshaka. 
Yashtimadhu  taken  with  its  own  weight  of  sugar  through  the 
medium  of  milk  proves  antidotal  to  mole-poison.  Gargles 
of  cold  water  arrest  salivation  due  to  the  irritation  of  the 
mucous  membrane  of  the  mouth  through  chewing  betel  leaves. 
Clarified  butter  taken  with  sugar  relieves  the  intoxication  of 
wine.  O  thou  supreme  deity,  potions  of  black  Ankata  roots 
boiled  with  water,  or  errhines  of  decoctions  of  black  Ankota 
roots  prove  remedial,  within  three  days,  to  any  slow  poison 
retained  in  the  system.  Warm  clarified  butter,  taken  with  the 
admixture  of  rock  salt,  relieves,  O  thou  supreme  deity,  the 
pain  of  a  scorpion-bite.  O  thou  blissful  one,  a  compound 
consisting  of  Kusumbham,  Kumkum,  Harit&lam,  Manah-shili 
Karanjam,  and  Arka  roots  pasted  together,  and  intemalljr 
administered,  proves  antidotal  to  all  kinds  of  poison.  Dregs 
of  oils  found  in  burning  oil-lamps,  as  well  as  the  expressed 
juice  of  Kharjuraka  undoubtedly  neutralise  the  poison,  O 
Shiva,  in  cases  of  centipede  (scolopendra)  bites.    O  Rudra, 


C68  GARUO^.   PURANAM. 

a  fumigation  of  the  seat  of  the  bite  ivith  the  rapours  of 
burning  bdellium  is  sure  to  neutralise  the  poison  in  a  case 
of  centipede-bite.  Fumigations  with  the  vapours  of  barnin^ 
Ankota  leaves  would  prove  beneficial  in  cases  of  bites  by 
rats.  Plasters  composed  of  N%eshvaram,  Maricham, 
Shunthi,  and  Tagarpiduki  pasted  together  wtth  water  would 
prove  antidotal  to  bee-stings,  or  the  seat  of  the  sting  should 
be  otherwise  plastered  with  Shatapushpi  and  rocksalt  pasted 
together  with  clarified  butter.  Plasters  composed  of 
Shirisha  seeds  cooked  with  milk  would  certainly  destroy  the 
poison,  O  thou  supreme  deity,  in  cases  of  Dundura  (poison- 
ous rats)  bites.  O  thou  moon-crested  one,  the  expressed 
juice  of  Dhusturam  administered  with  the  admixture  of 
milk  and  treacle  proves  curative  in  cases  of  bites  by  rabid 
dogs  (Hydrophobia).  Gargles  of  a  decoction  of  Vata,  Nimva 
and  Shami  barks  relieve  the  pain  in  the  mouth  due 
to  the  efiects  of  a  poison.  Plasters  of  Devadiru  and 
Gairikam  pasted  together  with  water,  or  of  Ndgeshvaram, 
Haridri,  Diru-Haridri  and  Manjisht&  pasted  together  with 
water  prove  remidial  to  spider-poisons.  Plasters  composed 
of  Karanja  seeds,  Varuna  bark,  Tilah  and  Sarshapa  pasted 
together  would  undoubtedly  destroy  all  kinds  ^f  poison 
(venom). 


:o:' 


CHAPJE'<  CCXV. 


Hari  said  : — A  single  moist,  Punarnavi  root,  or  Apimirga 
root,  or  the  expressed  juice  of  either  of  these  roots,  in- 
troduced into  the  vagina,  relieves  the  local  plain  of  young 
wives  or  of  parturient  women.    The  roots  of  Bhumi  Kusklada 


w 


CARUOA   PURANAM.  66f 

taken  pasted  with  rice-washings  tend  to  improve  the  secre-* 
tion  of  milk  in  parturient  women.  Plasters  of  pasted  Indra- 
viruni  roots,  O  Shiva,  relieve  the  breast  pain  in  females.  O 
thou  supreme  deity,  ingestions  of  P&lik&  cooked  with  clarified 
butter  relieve  an  aching  pain  iathe  female  reproductive  organs. 
Plasters  of  Kiravella  roots  pasted  with  water  tend  to  replace 
a  protruded  vagina  in  its  natural  position.  Plasters  of  Nili, 
and  Patola  roots,  pasted  together  with  a  solultion  of  Tila  and 
applied  with  the  admixture  of  clarified  butter,  prove  curative 
in  Jvila-Gardhava.  O  Rudra,  Pithi  roots  taken  pasted 
with  rice. washings,  as  well  as  Kushtha-roots  administered 
in  the  same  way  relieve  Pipa-rogam.  Solutions  of  Visyam 
taken  with  honey  alleviate  the  internal  burning  sensation 
in  cases  of  Piparogam.  O  Rudra,  clarified  butter  taken 
with  as  much  quantity  of  Liksbi  through  the  vehicle 
of  milk  cures  leucorrhoea.  O  thou  blissful  one,  powders 
of  Dvijayashti  and  Trikantakam  taken  with  a  decoction  of 
sesame  prove  curative  in  Rukta  Gulmas  of  women,  and  act 
as  a  good  emanagogue  remedy.  Bulbs  of  Raktotpalam,  taken 
with  sugar  or  with  cold  water,  relieve  menorrhagia.  A  decoc- 
tion of  Sharapunkha  taken  with  Kinjikam,  Hingu  and  rock- 
salt  tends  to  bring  about  a  speedy  parturition.  A  Mitulunga 
root,  if  it  can  be  culled  out  entire,  by  mentioning  the  name  of 
an  anciente,  presages  the  birth  of  a  male  child,  if  otherwise 
(pulled  out  split  or  served)  it  predicts  the  birth  of  a  female 
one.  .^n  Apimirga  root  inserted  into  the  chignonon  of  a  preg- 
nant woman,  O  thou  blissful  one,  or  Karpura,  Madanaphalam 
and  Madhuka  pounded  together  and  introduced  even  into 
the  reproductive  organ  of  an  old  woman,  produces  happy 
results,  not  to  speak  of  it  being  used  by  young  maidens. 
Potions  of  solutions  of  Kushtam  sweetened  with  sugar,  and 
impressment  of  Tilak  marks  on  the  foreheads  of  infants  act 
as  a  general  prophylaxis  against  the  influence  of  malignant 
planets,  ghosts,  and  diseases.  An  infant  should  be  made  to 
wear     on     its    person,     O    Rudra,      Sbankinibbi,    Vacbi, 


670  GARUDA  PURANAIf. 

Kushtham  and  bits  of  iron  for  prophylactic  purposes.  Powders 
of  Palisha  seeds|  or  powdered  Amalakam  and  Vidanga 
taken  with  the  admiitture  of  honey  and  melted  cow-buttet 
tend  to  improve  the  intellect.  Its  effect  is  almost  instan- 
taneous ;  by  taking  this  compound  for  a  month,  O  tboa 
supreme  deity,  a  person  is  enabled  to  conquer  death  and  decay. 
Powders  of  Palisha  seeds  and  Tilam,  taken  for  a  weak| 
through  the  vehicle  of  honey  and  clarified  butter,  would  un- 
doubtedly remove,  O  Rudra,  the  effects  of  old  age.  By  taking^, 
for  a  month,  O  Rudra,  powders  of  Amalakam  in  combination 
with  honey  and  oil,  a  person  would  verily  become  a  lord  of 
speech.  Water  containing  pow.ders  of  Shivi  and  A'malakanUi 
sweetened  with  honey  and  drunk  through  the  nostrils,  each 
morning,  would  act  as  the  best  Strength-giving  medicine. 
By  taking  Kushtham^powders,  each  morning,  with  the  admix- 
ture of  honey  and  clarified  butter,  a  man  would  be  able  to 
witness  a  thousand  summers  in  the  full  possession  of  all 
his  faculties  in  a  healthy  and  fragnant^-smelling  frame*  By 
regularly  consuming  huskless  M&sha  pulse,  soaked  with 
clarified  butter  in  the  manner  of  a  Bhivani,  or  cooked  with 
milk,  in  conbination  with  honey  and  milk,  a  man  would  be 
able  to  visit  a  hundred  women,  each  night.  Mercury  is  purified 
by  rubbing  it  with  sulphar  and  castor  oiL  A  dose  of  such 
purified  mercury  taken  with  water,  thrice  a  day,  acts  as  a  good 
tonic  medicine.  By  taking  milk,  that  has  been  cooked  with 
huskless  Misha'pulse  and  Shimvi  seeds,  in  conbination  with 
Ap&marga  oil^  one  would  be  able  to  visit  a  hundred  wonfen, 
each  day% 


I 

CHAPTER  CCXVL 


Hari  said  :-«To  a  cow,  that  shunsi  or  torns  hostile  to,  her 
own  calf,  should  be  given  her  milk,  duly  milched  and 
salted,  whereby  she  would  fondly  take  to  her  offspring. 
Bits  of  dog's  bones  :tied  round  the  neck  of  a  cow  or  a  cow* 
buffalo  lead  to  the  expulsion  of  vermins  from  her  body.  GunjA 
roots  internally  administered  would  bring  about  the  cast- 
ings of  horns  in  horned  cattle.  External  applicationa 
of  tlie  juice  of  Varuna*phalas,  squeexed  out  with  the 
hand,  would  bring  about  the  expulsion  of  vermins,  O 
Shiva,  from  the  bodies  of  biped  and  quadruped  animals.  O 
Rudra,  pourings  of  the  expressed  juice  of  Jayi  would  bring 
about  the  healing  of  ulcers  in  quadrupeds.  The  urine  of  a 
she-elephant  internally  adminbtered  would  remove  the 
bodily  ailments  of  honed  cattle.  Lentil  seeds  and  Shili 
rice  pasted  with  whey  (Takram)  and  administered  through 
the  medium  of  cow  or  buffalo*milk  would  prove  bene* 
ficial  to  bullocks.  Sharpunkha  leaves  given  with  salt 
would  cure  the  belbous  eruptions  (Viri-sphotam)  in  horses 
and  bullocks.  Ghritakumiri  leaves  given  with  salt  would 
relieve  itches  in  horses  and  bullocks. 


►:o:" 


CHAPTBR  CCXVIl. 


ike  eight  parts  of  Chitrakaoi^  sixtcea  paiti 
r  paru  of  Sbunthi,  two  parts  of  MaridMOit 
Pippalimulan,  fovr  of  Vidaaga,  sight  parts 


672  CARUOA   PURANAM. 

of  Muslialikd,  four  parts  of  Triphali,  and  treacle,  double 
the  combined  weight  of  these  drugs,  and  prepare  a  confec- 
tion (Modaka)  in  the  usual  way.  This  Modaka  covers 
within  the  range  of  its  therapeutic  application  such  diseases 
as  indigestion,  Jaundice,  Chlorosis,  dysentery,  splenic  enlai^e- 
ment,  and  loss  of  appetite.  Take  Vilvam,  Agnimantha, 
Shyon&ka,  Pitali,  P&ribhadrakam,  Pras&rini,  Ashvagandhft, 
the  two  kinds  of  Vrihati,  Kantikari,  VaU,  Ativali,  R&sni, 
Shvadanshtri,  Punarnavi,  Eranda,  Parni,  Guduchi,  and  Kapi- 
kachchhuki,  weighing  ten  tolas  in  weight,  and  make  a  decoction 
therewith  in  the  usual  way.  Take  it  down  from  the  oven  with 
its  quarter  part  Irft,  and  cook  the  same  in  a  Pitram  full  of 
oil  (four  seers),  add  to  it  cow  milk  or  goat's  milk,  four  times 
as  much  as  the  former,  add  to  it  Shativari  and  Saindbavam 
to  the  weight  of  oil.  Now  hear  me  enumerate  the  names  of 
drugs,  which  ane  to  be  added  to  it  in  the  form  of  pasted 
Kalka.  viz,  ShatapushpS  Devadiru,  Val^,  Prishniparni,  Vachi, 
Aguru,  Kushtham,  Minsi,  Saindhavam,  and  Punarnavi,  each 
weighing  a  Palam  weight.  Cook  the  oil  in  the  usual  officinial 
way.  This  oil  should  be  employed  as  errhines  or  potions  for 
relieving  pleurodynia  (P&rshva  Shulam)  and  cardiac  colic. 
It  includes  within  the  range  of  its  curative  efScacy  Scrofula, 
Hysteria,  Vitaraktam,  and  loss  of  manhood.  By  usuing  this  oil, 
even  a  she-mule  is  sure  to  conceive,  O  Hara,  what  wonder  that 
a  woman  would  be  blessed  with  progeny  through  its  use.  It 
may  be  likewise  employed  with  advantage  in  cases  of  lameness, 
arched  back,  and  kindred  nervous  maladies  of  horses  and 
elephants.  Mustard  oil  cooked  in  combination  with  Hingu, 
Tumvura  and  Shunthi  may  br  used  as  ear-drops  in  relievinfjr 
otalgia.  Ashes  of  dry  Mulakam  and  Shunthi,  Hingula  and 
Nagaram  and  Shuktam  cooked  in  combination  with  oil,  four 
times  as  much,  should  be  employed  in  curing  deafness,  otalgia 
and  germiration  of  vermins  in  the  ears,  as  well  as  for  the  pur- 
pose of  arresting  fetid  discharges  from  the  ears.  A  medicinal 
oil  cooked  with  the  admixture  of  ashes   of  dry   Mulakam  and 


OARt)n%    fUllAMAll.  6)3 

Shunthi,    IlinguUm,    NAj{.irani9  SbaUpilSihpi.  Vicha,   Kush^ 
tham,  Dini»  Shigm,  R^sdnjanam,  SauvarchalanUi  Yavaksldrai  . 
Simudrain   and   S.iindhava  salt,  Granthikam.  Vid,  Muttam, 
Madhu.  and  Shuktam,  four  times  at  mticb»  and  the  expressed 
juice  of    Mdtulunga  and    Kadali,    should  be  employedi  O 
Hara,   for  the   purpose  of  reinovtog  diseases  of  the    ears. 
such  as  deafnesi.  noise  in  the  e^rs,  otalgia,   fetid  discharges 
from  the  ears.    The  effect  of  this  oil  is  almost  iiistaiitaiieoiis» 
and  O  thou  moon-crested  deitj*  thb  is  the  foremost  of  all 
KshlraUilas  (alkaline  oils)  in  respect  of   its  efficacy,  and 
instantly  cleanses  the  teeth  and  the  mouth  of  all   impurities* 
Cook  an  oil  in  combination  with  Chandana,  lComkomam«  llinsii 
Karpura,  Jitipatriki,  Jltiphalam,   Kakkolaphalam.  Lavanga- 
phalami   Aguru,  Ushira,  Turja,    Kushtham*  Tagarap&dukai 
Gorochani,    Priyangu,    Vali,    Nakhi,  Saralam«  Saptapamai 
Llksha,  Amaloici.  and  Padmakam.    This  oil  b  highly  efBca* 
dnus  in  removing  bad  odour  of  perspiration  from  the  body 
and  proves  curative  in   itches  and  other  skin  diseases.     By 
using  this  oil,  a  man  becomes  a  favourite  with  the  fair  sex. 
and   is  enabled  to   visit  a  hundred   tvomen^  each  day.     It  is 
pof^sessed  of  a  great  spermatoportic  virtue;  by  using  this 
oil   even  a  sterile  woman   is  blessed   with   the  pleasures  of 
motherhood.    Take  a  Prastha  measure  of  melted  cow-biitteri 
cook    it,    in    the  usual   way.   with  the  admixture  of  eight 
Prasthas  of  water,  Yamani,  Chitrakam,  Dhftnyamy  Tryusba* 
nam,  Jtrakam,  Sauvarchalam,   Pippalimulam,    Vtdanga,  and 
Rijikam.    This  medicinal  Ghritam  acts  as  a  good  appetiser 
and   may  be  employed  with  advantage  in  Piles,  Anasarca 
and  intestinal  glands.    Take  a  Prastha  measure   of  mustard 
oil  and  cook   it  in  the   uxual  oflkinial  way  in  an  earthen  of 
iron  vessel,  over  a  slow  6re.  with  the  admixture  of  eight 
Prasthas  of  cow's  urine,  Maricham,  Trivrit,  Kushtham,   Hari- 
tAIam,    Manahshilft.    Devadirut    the  two    kinds  of    Haridri 
Kusbtham,  Mlnsi,  Chandana,  Vishili,  Karabiram,  milky  juice 
of    Arka    plants    and    cow-duog-Serum,    each    weighing  m 
«5 


<74  dARODA  PUKANAM 

Karsba,   and   half  a  Palam   of  Vrisham.     Used  as  an  external 
application,   this  oil   cures   Pimi,   Vicharchiki,    ring  worms* 
malignant  sores,  and  even  leucoderma  of  mature  growth  or  of 
loiig  origin.     Cook  a  medicinal  Ghritam  in   combination   with 
a  decoction   of  Patola   leaves,    Kataka,    Manjishtha,  Shirivd, 
Nish4,  Jiti,  Shami,  Nimva  leaves,  and   Madhukam.     Extern^ 
applications  of  this  Ghritam  alleviate  pain  and   arrest  secre- 
tions  of   iilcers.      By   taking   a  compound   of    Agnimantha, 
Vachd,  Wisij  and  Pippali  with  honey  and  rock-salt,  for  seven 
days,   a   person   is   enabled   to  sing  as  sweetly  as  a  Kinnara. 
By    taking,    for   three   days    in  succession,   a  compound  of 
Ap^mirga,  Guduchi,  Kushtham,  Shativari,    Vachi,   Shankha- 
pushpi,    AbhaycL,    and    Vidanga,   taken   in   equal   parts  and 
pounded  together  with  the  admixture   of  melted   cow-butter, 
one  is  enabled  to  learn  ei^ht  hundred  books  by  heart.     Taken 
with   water  or  clarified   butter,    Vachd   enables  a  person   to 
learn    a   thing   at   the   first   hearing.     One    Palam  weight  of 
Vach^   taken   with    milk   under   the   auspicies   of  a  solar   or 
lunar  eclipse,  tends  to  make   its  user  a  profoundly  intelligent 
person.     Water    b^ijled    with    Bhunimva,    Nimva,   Triphald, 
Parpata,    Patola,    Mustakam,  and    Vasaka   immediately   des- 
troys Visphotas  (carbuncles).    Sticks  (Vartis)  made  of  Ketaku 
fruits,    Shankha,    SaincHiava,    Tryushanam,    Vachi,     Phena, 
RaNdnjanam,  Vidanga  and   Manahshili  pasted   together  with 
honey  prove   curative   in    cough,  loss  of  vision  and  the  type 
of  eyr-disease  known  as  Patola.     Cook  two  Prastha  measures 
of  a  decoction  of  M^sha  pulse  with  a  Drona  Measure  of  water, 
and   take    it  down  with  its  quarter  part  left.     Cook  a  Prastha 
Measure    of  oil   with    the    admixture   of  this  decoction  in  the 
usual  way,  add  to  it   an  A'dakam  measure    of  Kinjikam    and 
a  compound  of  Punarnavi,  Gokshura,  Saindhavam,    Tryusha- 
nam, Vachd,   salt,    Devadaru,    Manjishtha,    and   Kantakarika. 
Internally   administered,    or    employed    as   errhines,  this    oil 
cures   the  most  acute  type  of  earache ;  used  as  an  unguent,  it 
removes  deafness  and  proves  beneficial  in    hosts  of  other 


GARUDA  PURANAII.  S75, 

bodily  distempers.  Take  two  Palam  weights  of  rock-salt, 
five  Palas  of  each  of  ShuiUhi  and  Chitrakam,  five  Prastbas. 
of  Sauviram,  and  one  Prastha  of  oil.  Cook  it  in  the  usual 
officinial  way.  This  oil  proves  curative  in  cases  of  splenic 
enlargement,  leucorrhcea,  and  all  diseases  o£  the  nervous. 
system.  A  medicinal  oil  cooked  in  combination  with  a  decoc* 
lion  of  Audumvara,  Vata,  Plaksha,  the  two  kinds  Jamvu, 
Arj.una^  Pippali,  Kadamva,  Palisha,  Lodhram,  Tindukam, 
Madhukam,  Amram,  Sarja,  Vadaram,  Padmakesharam, 
Shirisha  seeds,  and  Ketaka  brings  on  g^raunlation  even  in  old 
or  long-standing  sores,  and  facilitates  their  speedy  healing.. 


•:o:- 


CHAPTER  CCXVIIi^ 


llARt  said  I — A  compound  consisting  of  two  kinds  of  Rajianv. 
PAthi,  Kushtham,  Ashvagandhi,  Ajamodakam,  Vachi,  Trikatu. 
and  common  saJt  pounded  together  and  treated  with  the  ex- 
pressed juice  of  Brahmi  in  the  manner  of  a  Bhiban^  saturarton,. 
and  taken  for  a  week^  tend;*  to  highly  improve  ibe  intellect. 
Errhines,  plasters,  or  pastes  of  Siddbirtiiakam,  Vachi.  Hingu^ 
Karanjanv  Devadiru,  Manjishthi,  Triphali,  Vishvarn,  Sbirisba^, 
the  two  kinds  of  Rajani,  Priyangu,  Nimva  and  Trikatu^ 
pounded  together  and  mixed  with  cow's  urine  prove  curative 
in  hysteria,,  poisonings  insanity,,  discolouring  of  the  skiO|. 
and  diseases  due  to  the  influences  of  malignant  ghosts* 
Take  Ximva,  Kushth4m,  the  two  kinds  of  Haridrlfc,  Shigrup, 
Sarshapa,  DevadAru,  Patolam  and  Dhanyam  ;  pound  tbenv 
together  and  rubb  this  pulverised  compound  witb  whey 
(Takram).  Rubbing  of  the  body  with  this  paste,  or  with. 
this  paste  mixed  with  oU,  destroys  PimA^  itches  and  allied 
diseases  of  the  skin.  Take  Siraudram  salt,  Saindhava  salt^ 
Kshira,   Rijika,  common  salt^  Vid  salt»    Katu,    iroa    cust^ 


/ 


ijS  GARUDA  PURANAM. 

Trivrit  and  Shuranakam  in  equal  parts.  Cook  them  over  a 
gentle  fire»  with  the' addition  of  milk-curd,  cow's  urine  and 
water.  This  pulverised  compound,  which  is  called  Agnivala 
Churnam,  instantaneously  relieves  all  form  of  colic,  whether 
intestinal,  renal,  or  splenic,  or  brought  ;ibout  throi^h  the  en- 
largement of  intestinal  glands  (gulma.)  It  should  he  taken 
through  the  vehicle  of  warm  water,  and  the  patient  should 
be  advised  to  take  Misha  pulse  with  melted  better  after , 
the  digestion  of  his  ingested  food.  This  is  almost  a  specific 
for  all  forms  of  colic,  inclusive  of  the  one  known  as  Parin&ma 
Shula.  A  compound  of  AbhayS,  A^malakam,  DrAkshi^ 
Pippali,  Kantak^rika,  Shringi,  Punarnavft,  and  Shunthi 
boiled  together  with  water,  or  pounded  together,  may  be 
given  with  advantage  in  all  forms  of  Cough.  Abhayik 
A'malakam,  DrikshA,  PAthA,  Vibhttakam,  and  st^ar,  taken  in 
equal  parts  and  internally  administered,  act  as  a  good  febri« 
fuge  remedy.  TriphalA,  Vadaram  DrAkshA  and  Pippali 
combinedly  exercise  a  purgative  virtue,  Abhaya  taken  witU 
salt  and  warm  water  acts  as  a  good  purgative.  Flesh,  bloody 
excrementitious  nvatter  (stool  and  urine)  o.f  female  tortoises^ 
fishes,  mares,  cow  buffalo^,  cows,  female  monkeys,  she  jackals, 
female  cats,  female  crows,  female  owls^  and  she  bears  should 
be  given  for  relieving  fits  of  fever  and  insanity.  Fumiga- 
tions with  the  vapours  of  burning  hairs  or  feathers)  of  any 
of  these  animals  likewise  prove  beneficial  in  the  foregoini^ 
maladies.  The  god  Vishnu,  meditateed  upon  by  a  person  at 
the  time  of  taking  a  medicine,^  undoubtedly  relieves  luni  of 
the  trouble. 


:o: 


CHARIER  CCXIX. 


llARi  said  : — O  thou  self-begotten  one,  now  bear  me  dis- 
course  on  the  prophyUtic  formula  known  as  Vatsbnavam 
Kavacham,  which  grants  a  certain  immunity  from  attacks 
of  maladies.  Having  made  obeisance  unto  tbe  birtbless, 
changeless,  undecaying  and  all-powerful  reality,  having  bowed 
down  unto  the  all-pervading  Vishnu,  the  god  of  gods,  Ibe 
overlord  of  the  celestials,  I  shall  describe  tbe  prophylaxis 
presently  referred  to.  I  make  obeisance  to  the  eternal  spirit 
of  irresiiitible  prowess,  to  the  dissipator  of  all  woes  and 
misfortunes.  May  Vishnu  protect  me  in  the  front,  and 
Krishna,  at  the  back.  May  Hrishikesha  protect  my  intellect ; 
and  Keshava,  my  tongue.  May  Visudeva  protect  n»y  eytB, 
and  may  Sankarshana  guard  my  ears.  May  Pradyumna 
protect  my  nose  ;  and  Aniruddha,  my  skin.  May  Vanaro&li 
protect  the  inside  of  my  throat ;  and  Shrivatsa^  the  downward 
portion  of  my  body.  May  the  discus-wielding  divinity  guard 
my  sides.  I  consign  my  left  side  to  the  protection  of  the  des- 
troyer of  demons  and  my  right  side  to  that  of  the  divine  club 
weapon,  that  has  brought  about  the  annihilation  of  tbe  Asuras. 
M<iy  the  divine  Mushala  weapon  protect  my  belly,  may  tbe 
divine  plough  guard  my  back.  May  tbe  divine  bow  protect  tbe 
upper  part  of  my  body,  may  Nandaka  protect  my  knee-joints. 
May  the  divine  conch-shell  protect  my  instep*,  may  the 
divine  lotus  flower  protect  my  fert.  May  the  divine  Garuda 
protect  me  in  all  concerns  of  my  life.  May  the  boar  mani- 
festation of  Vishnu  protect  me  in  waters,  n^ay  tbe  dwarf 
manifestation  of  the  supreme  god  protect  me  on  undulating 
and  impassable  grounds.  May  Nrisinha  guard  my  person 
in  wilderness ;  may  Keshava  shield  me  everywhere.  May 
Hiranyai^arbha  give  me  gold,  may  the  divine  Kapila,  the 
author  of  the   SAnkhya  system  of  philosophy^  help  me  in 


6ji  GARUD&  PURANAM. 

maintain    a   normal   equilibrium   amonsr   the    different     vital 
principles  of  my  organism.  May  the  birthless  one  that  presides 
over  the  white  isle  (Shvetadvipa)  lead  me  to  that   land ;  may 
the   destroyer  of  the    demons   Madhu   and  Kaitabha  destroy 
my  enemies.     May  the  all-pervading  Vishnu  always  expel  sias 
from  my  body  ;  may  the  swan,  fish  and  tortoise  manifestations 
of  Vishnu  protect  me  in  all  the  quarters  of  the  heaven.     May 
he,  whose  prowess  brooks  no  obstruction  in*  the  three  regions^ 
dissipate   all    my   inequities.     May   Niriyana  protect  my  in- 
tellect, may  Shesha  grant  me  that  pure  knowledge   which  dis- 
pels all  ignorance,  may  the  god  whose  mouth  is  the  submarine^ 
volcanic   fire,   cleanse   my  spirit   of  all   sin  I  have  committed 
in  the  past  wi4h  my  hands,  feet,  and  mouth.     May  DattAtreya 
grant  me  increase  of  friends,  progeny  and  domestic  animals. 
May   Rima  destroy   with   his  battle-axe  all  my  adversaries. 
May   the   mighty   armed   R&ma,  the  destroyer  of  R&kshasas» 
always  guard  my  body.     May  Rima,  the  delight  of  the  race 
of  Yidavas,   kill   my   enemies   with    his    invincible    plough- 
share.    May  juvinility  of  Krishna,  the  destroyer  of  Pralamva^ 
Keshin,   Ch&nura,   Putani  and  Kansa,  grant  me  all  my  heart 
desires.     Dismayed   with   fear,   utterly  terror-stricken,  I  see 
a   noose-holding   male     figure  of  a  blackish^  yellow  colour^ 
more   sable,  than   the  primordial  darkness  and  more  dreadful 
to  look  at  than  the  god   of  death,  hence  do  I  consign  myseK 
to  the  protection  of  the  lotus-eyed  one  that  suffers  no   decay. 

0  my  soul,  I  need  not  fear  since  the  woe-dissipating  lord 
is  mine.     I  am  now  indeed  an  adorable  Self. 

Having  meditated  upon  the  divine  self  of  Niriyana,    who 
guards  against  all  evils  and  calamities  that  beset   human    life, 

1  roam  about  in  this  world,  bearing  this  Vaishnava  prophy- 
laxis on  my  person.  Since  my  mind  perpetually  dwells 
upon  the  almighty  self  of  Vishnu,  malignant  spirits  dare  not 
assail  me.  I  am  a  veritable  moving  pantheon,  full  of  energies 
of  all  the  divinities.  ,  May  success  attend  me  in  this  life 
since  1  have  duly  recited  this  (Vatshnabam)  Mantram.     May 


GARUDA    PURANAM.  679 

Vishnu  strike  the  eye-sight  of  those  sin-perverted  beings, 
that  might  chance  to  behold  roe  with  their  wicked  eyes,  or 
whom  I  might  happen  to  behold.  May  the  discus  of  VAsudeva, 
as  well  as  the  halo  (/fV.  spokes)  that  shines  round  that 
weapon,  sever  my  sins  and  strike  those  that  wish  me  evil. 
Happening  to  fall  among  monsters,  and  Pishachas,  while 
crossing  a  lonely  waste  or  a  weird  wildernesSi  in  quarrels,  in 
contests,  while  travelling  on  the  king's  high  way,  in  moments 
of  crisis  and  on  apprehension  of  imminent  peril  to  life,  while 
swiming  across  a  river  or  to  ward  off  the  influences  of  malig- 
nant planets  and  disease-spirits,  at  times  when  attacks  by 
thieves  and  acts  of  incendiarism  are  apprehended,  in  thunder,  in 
lightning,  on  the  happening  of  reasonable  causes  of  terror,  one 
should  recite  this  V&ghavatam  Mantram,  most  sacred  of  all 
other  Mantras.  This  renowned  BhAgavatam  Kavacbam,  which 
extinguishes  all  sin,  is  the  most  secret  of  all  secret  Mantras. 
I  make  obeisance  to  the  lotus-naveled  one,  the  seed  of  the 
universe,  the  self  without  end  or  origin  that  lies  inaccessible 
within  the  cycles  (Kalpas)  of  evolution,  the  emanations  of  bis 
"own  M4yi. 

Om,  to  Time  (obeisance)  Sv&hA,  Om,  to  the  spirit  of  Time 
obeisance  (Svah4).  Om,  to  Krishna  obeisance  (Sv&hl).  Om, 
to  the  figure  of  Krishna  obeisance.  Om,  obeisance  to  Chanda, 
Om  obeisance  to  Chandarupa,  Om,  obeisance  to  Prachaoda, 
Om,  obeisance  to  Prachandrupa.  Om,  obeisance  to  Sarva. 
Om,  obeisance  to  Sarvarupa.  These  are  the  texts  of  disease 
and  poison-incantations.  May  Vishnu,  may  Narayana,  may 
Aniruddha,  may  Samkarshana,  may  Vasudeva  destroy  my  all 
kinds  of  fever. 


'0:« 


CIIAPIER  CCXX. 


HaRI  said :— Now  h^ar  me  enumerate  the  Mantra,  which 
repeated  for  seven  nights  in  succession  by  a  person,  enables 
him  to  witness  the  realisation  of  all  his  wished-for  objects. 
I  make  obeisance  to  the  Bhat^avAn;  I  meditate  upon  the  self 
of  V&sudeva.  I  bow  down  unto  Aniruddha,  Sankarshana  and 
Pradyumna  manifestations  of  Vishnu.  Obeisance  to  the  giver 
of  perfect  knowledge,  obeisance  to  the  embodied  self  of  pure 
joy.  Obeisance  to  the  one  that  delighteth  in  the  soul, 
obeisance  to  the  embodied  quiesism,  obeisance  to  the  one 
who  observeth  no  duality  in  the   universe.     This   universe    is 

0 

thy  image,  hence  do  I  make  obeisance  to  thee.  Obiesance 
to  Hrishikesha,  the  great  spirit  reflected  in  the  universe.  I 
make  obeisance  to  Brahma  from  whom  all  this  has  come  into 
being,  in  whom  lies  this  all  and  from  whom  many  other 
eternities  will  originate.  Thou  supportest  this  terrestrial 
globe,  I  make  obeisance  to  thee.  I  make  obeisance  to  Hiai 
whom  the  mind,  life  and  the  sense-organs  cannot*  reach  and 
who,  like  this  ethereal  expanse,  lies  extended  both  in  the 
inside  and  outside  of  creatures.  Om,  obeisance  to  the 
Lord,  the  great  Purusha,  the  Supreme  Lord  of  the  Mahabhutas 
(primordial  matter)  whose  lotus  feet  are  surrouned  by  the 
polens  of  virtues  of  heirarchies  of  beings  of  Sattva  qualities. 
I  make  obeisance  to  the  final  goal  |of  all.  By  dint  of 
this  knowledge,  Chitrakatu  was  lifted  to  the  status  of  a 
\  Vidyddhara. 


:o:- 


CHAPTER  COKXI. 


HaRI  said  : — 0  thou,  supreme  deity,  I  shall   now  enumerate 
the    Vishnu.  Dharma-Vidyi,  ^by  reciting  which,    Indra   i^as 
enabled  to  kill  all  his  adversaries,  and  was  ultimately  installed 
on   the  throne  of  heaven.    The   Mantras  such  as  Om,  etc., 
should  be  psychically  located  by  the  reciter  in  bis  brain,  face, 
heart,  belly,  thighs,  knee-joints  and  legs  respectively.     He 
should  then  meditate   upon  these  Mantras  located  as  directed 
in  the  preceding  line.     As  an  alternative,  the  Mantra  running 
as   Namo     N&riyan&ya  should  be  located,  as  above  directed, 
in  the  limbs  in  the  inverse  order  of  enumeration.    Then  the 
rite   of    Kara-ny&sa  should   be  performed  with    the   twelve- 
lettered   Mantra  sacred  to  the  deity  (Om  Namo  Bbagavate 
Visudeviya^)    The  votary  should  recite  the  Mantra  running 
as   Om,   obeisance  to  Vishnu,  and  consider  himself  as  iden* 
tical  with  the  Shesha  manifestation  of  that  divinity,   attended 
with   the   sixfold  energy.     May  Hari  protect  me;  may  the 
fish  manifestation  of  Vishnu  shield  my  person  in  water.     May 
Trivrikrama,   who    exercises    absolute    power    in   the    three 
regions,   protect   me   in  the   skies ;  may  the  dwarf  manifesta- 
tion  of  Vishnu   preserve   me    on    land.     May     the     mighty 
Nrisinha   protect   me   in  wilderness;  may  Rima  preserve  me 
on   the    mountain.     May  the   boar   manifestation   of  Vishnu 
preserve   me   on  the   earth-surface ;  may  Niriyana  preserve 
me   in   the   air.     May  Kapila  protect  the  worldly  concerns  of 
my   life ;  may   Dattitreya  preserve   my    yoga.     May   Haya- 
griva,    ahaong   the  celestials,   and  Makaradhvaja,  among  the 
celestial  youths,  preserve  me.     May  Nirada  protect  me  from 
worshipping  any  other  god.   May  the  to  r^oise  manifestation 
of  Vishnu  preserve  me  in  the  south   west ;    may    Dbanvantari 
protect    me  from  the  evil  effects  of  unwholesome  food.     May 
Niga  protect  me  from  failings  of   anger  and  passion.     May 
86 


68}  CXruda  pukanam. 

Yagna  preserve  me  from  the  combined  energy  of  diseases, 
may  Vyisa  preserve  me  frjm  ignorance.  May  Buddha  pre- 
serve me  from  the  concourse  of  heretics  (Pishandas),  maj 
Kaiki  preserve  me  from  sin  and  sinful  propensities.  May 
Vishnu  protect  me  at  noon  ;  Nir&yana.  in  the  morning ;  the 
destroyer  of  demon  Madhu,  at  after-noon  ;  and  Midhava,  in 
the  evening.  May  Hrishikesha  protect  me  at  the  dawn  of 
day  ;  may  Janirdana  protect  me  at  night-fall.  May  Shridhara 
protect  me  at  mid-night,  may  the  lotus-naveled  deity  preserve 
me  during  the  small  hours  of  the  night.  May  the  discus, 
club  (Kaumadaki)  and  arrows  of  Vishnu  kill  my  enemies  and 
the  Rakshasas.  May  the  lotus  and  conch  shell  of  Vishnu 
preserve  me  from  enemies,  may  the  celestial  Garuda,  and  the 
divine  bow  and  ornaments  of  Vishnu  preserve  my  life,  mind, 
and  intellect.  May  Shesha  and  Sarva-nipa  preserve  me 
everywhere.  May  Narasinha  preserve  me  in  all  angles  of 
the  heaven.  He,  who  ejes  a  person  with  this  Kavacham  on 
his  person,  is  sure  to  be  fascinated,  and  such  a  person  enjoys 
a  kind  of  immunity  from  disease. 


•:o: 


CHAPTER  CCXXII. 


Dhanvanfari  said: — Now  I  shall  enumerate  to  yoa  the 
Garudam,  as  disclosed  by  Sumitra  to  Kashyapa*  This 
GArudi  Vidyi  tends  to  neutralise  the  effects  of  all  kinds  of 
poison.  The  five  fundamental  material  principles  of  earth 
water,  light  (heat),  air  and  ether  are  represented  by  the 
different  letters  of  the  ^^Iphabet  as  their  symbols,  which 
should  be  regarded  as  the  presiding  deities  of  the  occult 
diagram  to  be  meditated  upon  at  the  time  of  Dhyinam.  The 
deities   reside  in    these   fryc  fundamental  material  principles. 


GiygUp/l  f URyiNAM.  ^  6S3 

The  letters  Sa,  Ka,  and  Tha  are  symbolical  of  the  energy  of 
Shiva  (ether).  The  rite  of  Ny&sa  should  be  duly  performed, 
and  the  Chaturvaktra  Mantram  should  be  psychically  located 
by  the  votary  inside  the  palms  of  his  hands,  in  the  soles 
of  his  feet,  as  well  as  in  the  cavities  of  bis  heart  and 
ears.  @y  meditating  in  this  fashion  a  votary  may  achieve 
all  kinds  of  success.  First  imagine  a  yellow  coloured 
quadrangle  as  symbolical  of  the  Earth,  of  which  Indra  is 
the  presiding  deity.  At  the  centre  of  this  cjuadrangle  should 
be  contemplated  the  ring  of  Varuna,  at  the*  centre  of 
which  is  the  mystic,  translucent  lotus  upon  which  the  half 
moon  sheds  its  cool,  turquoise-blue  beams.  Around  this 
should  be  imagined  as  transcribed  the  triangular  Mandalam 
of  fire,  crossed  by  a  Svastika  mark  (cross)  and  burning 
with  the  effulgence  of  primordial  fire.  Around  this  should' 
be  imagined  the  circle  of  Viyu,  sable  coloured  like  the 
inside  of  a  cut  bar  of  black  antimony,  and  impressed  with 
the  mark  of  the  occult  Vindu.  Encircling  this  ring  of  Viyu 
should  be  imagined  the  Vyoma-Mandalam,  dreadful  in  its 
infinite  vastness,  lying  effulgent  and  motionless  like  the 
ocean  of  milk  (Kshira),  or  like  a  sea  of  molten  crystal.  The 
celestial  serpents  Visuki  and  Shankhap&la  should  be 
imagined  as  residing  in  the  quadrangle  of  the  earth  ;  Karkata 
and  Padma-Nibha,  in  the  ring  of  Varuni;  Kalika,  in  the 
Mandalam  of  fire ;  and  Takshaka  and  Mahlvjaka,  in  the  tinff 
of  air.  The  material  principles  of  earth,  water,  etc.,  should 
be  imagined  by  the  votary  as  located  in  his  fingers,  starting 
with  the  thumb  and  ending  with  the  small  finger,  both  in 
the  usual  and  inverse  order  of  enumeration.  Likewise,  the 
JayA  and  Vijyayi  Mantras  should  be  located  in  the  bone-joinU, 
the   Shiva-Shadanga    Mantram    in   the   cavity  of  the  mouth ; 

and  the  Hrid  Mantra  in  the  arms  and  the  tuft  of  hair   on   the 

* 

crown  of  the  head,  and  the  Vyipakam  in  the  phalangesbf 
fingers.  The  rite  of  Bhutanyisa  should  be  performed  with 
the   Shivlnga   Mantras  preceded  by  "Om*'  and  followed  by 


684  GARUDA  PURANAII.' 

•     •  •  -  .         ..-,.. 

''  Namas."    This  rule  should  be  followed  in  respect  of  estab- 
lishing and  worshipping  all  forms  of  Mantra. 

The  first  letters  of  the  names  of  these  celestial  serpents 
are  the  Mantras  respectively  sacred  to  each  of  them,  which 
being  duly  recited  by  a  votary  enables  him  to  draw  any  of 
them  to  his  side.  The  Mantras  composed  of  the  names  of 
the  five  fundamental  physical  principles  coupled  with  "  Om" 
and  ''  Namas''  should  be  then  recited,  whereby  the  celestial 
Garuda  would  appear  unto  the  votary  in  all  his  glory  and 
prowess. 

The  votary  shall  again  perform  the  rite  of  Karanyisa 
with  the  help  of  the  vowel  letters^  and  the  rite  of  Sh&riran&ysa 
thereafter.  He  shall  contemplate  his  vital  energy  (Pr&na) 
as  an  unilickering  light  steadily  burning  within  his  heart, 
and  consuming  the  impurities  of  his   organism,  and  the   Vija  ). 

Mantra  as  showering  divine  ambrosia  wherewith  his  system  is 
bein^  saturated.  Thus  surcharging  his  system  with  the  nec- 
tarine flow  of  the  Vija  Mantra,  the  votary  shill  contemplate 
his  self  as  located  in  his  brain  ;  and  .the  earth  teeming  with 
thousands  of  cities  and  abodes  of  men,  and  guarded  by  th6 
Lokap&las  (protectors  of  worlds)  and  shining  with  the  efful- 
gence of  molten  gold  as  located  in  his  lower  extremities. 
The  principle  of  water,  clear  and  smootli,  he  shall  contem- 
plate as  occupying  the  region  between  his  heart  and  navel, 
shining  with  a  blue  light,  and  occupying  a  space,  twice  as 
much  as  that  of  the  earth.  The  Ravi  Mandalam,  the  seat 
of  heat  and  light,  should  be  imagined  as  a  triangle  occupjring 
the  thoracic  cavity  and  resting  on  an  imaginary  line  across 
the  umbilicus  as  its  base,  and  extending  from  the  sphere  of 
Bhubanas  (worlds)  to  Brahma.  The  V&yu  Mandalam,  in 
which  is  ensconced  the  imago  of  Self,  as  permeating  the 
universal  space  and  coloured  (deep  blue)  like  broken,  black 
antimony.  Over  the  crown  of  his  head  the  votary  shall 
contemplate  the  Divya  Mandalam  shining  with  the  effulgence 
of  clear,*  cut  crystal,   and   prrmeating  the  boundless  expanse 


GARUDX  ^URANAIC'  08$ 

ot  ettfer,  and  enshrouding,   and   enlivening  'all  with  divine 
ambrosia. 

First  the  rite  of  Bhutan yis«  should  be  performed,  after 
that,  the  one  in  respect  of  the  celestial  serpents,  by  reciting 
the  Vijas  commencing  with  the  letters  ''La"  and  coupled, 
with  the  nasal  sign  of  Vindu,  to  which  the  Vijas,  sacred  to 
Shiva,  should  be  moreover  appended.  After  this,  the  votary 
should  meditate  upon  the  Mandalam  def*cribed  before.  The 
intelligent  one  should  meditate  upon  the  Mandalas  respectively 
colored  as  aforesaid  at  the  time  of  practising  this  incantation. 
The  feet,  pinions,  and  bills  of  Garuda  should  be  contem* 
plated  as  ornamented  with  rings  of  black  snakes.  This 
figure  of  T&rksha  (Garuda)  should  be  invariably  meditated, 
upon  in  cases  of  poisoning  with  any  animal  or  vegetable 
poison.  The  figures  of  malignant  tpirits,  planets,  Dlkinies, 
Yakshas,  and  Rakshas  should  the  votary  likewise  imagine  as 
located  in  his  limbs,  ornamented  with  black  serpents,  by  an 
act  of  Ny&sa.  Twofold  is  the  rite  of  Ny&sa  in  this  incanta« 
tion  ;  one  is  in  respect  of  the  fundamental  material  principles 
and  the  other  is  in  respect  of  the  serpents.  Having  thus 
contemplated  the  principles  of  soul  etc.,  in  due  succession, 
the  votary  should  commence  practising  the  charm.  First  the 
three  fundamental  principles  of  Tritattvas  should  be  conteni- 
plated,  and  after  that  the,  principle  of  bliss  should  be  medi* 
tated  upon  as  located  above  them.  .  The  rite  of  Deha-nyisa 
sitould  be  performed  by  the  votary,  both  in  the  usual  and 
inverse  order,  in  his  limbs,  as  well  as  in  the  imaginary 
figures  of  the  deities  meditated  upon.  The  bulb,  stem, 
etc.,  of  the  occult  lotus,  as  well  as  the  principles  of 
virtue  and  wisdom  should  be  worshipped  by  reciting  the 
Vijas  composed  of  the  final  letters  of  the  different  Vargas 
appended  with  the  second  vowel.  The  Mantra  **  Kshaum" 
should  be  imagined  as  located  in  the  polens  of  the  occult 
lotuf.  The  groups  of  letters,  which  are  called  Aka,  Cha, 
Ta,   Tba,    Pa,   Ya  and   Sa  Vargas,   should  be   imagined  MM 


€86  CARUDA  PURANAM. 

impressed  on  the  eastern  petals  of  this  mystic  Bower,  the 
towels  should  be  likewise  imagined  as  impressed  on  the 
polens  of  the  lotus,  two  in  each,  wherein  the  gods  Isha  etc., 
should  be  worshipped.  The  goddesses  Vim&  etc.,  should  be 
considered  as  the  energies  of  the  Rudras  worshipped  in  these 
polens,  after  which  the  votary  shall  invoke  iht  three  fMnda- 
mental  material  principles  (Tritattvas).  The  principle  of 
«ther  he  should  psychically  invoke  and  locate  within  )iis 
head.  He  should  worship  the  principle  of  earth  in  the 
western  petal  of  the  lotus ;  the  principle  of  water,  in  its . 
northern  leaf ;  the  principle  of  fire  (Tejas),  in  its  southern  leaf 
and  the  principle  of  air,  in  its  eastern  one.  The  TanmAtras 
(essential  material  principles)  and  Mah&bhutas  (gross  matter) 
should  be  worshipped  outside  the  occult  diagram. 

This   procedure   should   be  adapted  in  all  rites  of  ^ity& 
and    Naimittika    worship.     The   votary   should  contemplate 
his   Self   as   an   expanse    of    beautifully    tinted    light,   per- 
vading all    through     the     universe — its    creator,    preserver 
and   destroyer — and    laving  the    infinite    expanse    of    ether 
with  its  own  ambrosial   energy*     Likewise,   he   should  .nedi- 
tate   upon    Bhairava   in   the   company  of    the   SiJdhas  and 
the  celestial   Garuda   in   all   acts  of  incantation — the  moon- 
crested    Bhairava,  who   is   possessed   of  ten  arms  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  emanatiog  from  his  flajne-coloured  eyes.    For 
the   destruction   of  snakes   he   should  contemplate  the  ima^ 
of  Garuda,  dreadful  to  look  at,  the  tips  of  his  mighty  pinions 
touching  the   ends   of   the   welkin,   the   regions    rf    Patala 
located  in  his  feet,  the  seven  celestial  regions  lying  ensconced 
in  his  bosom,  the  entire   universe   nestling   round   his    neck, 
and   all   the   Rudras,  from  the  first  to  Lsha,  who  is  the  last  i^ 
the  list  of  that  class*of  deities,   as   located    within   his   head, 
Garuda,    who   is   but   another   manifestation   of  Shiva,  is  the 
lord   of  the   universe,  the  greatest  of  all  the  great  divinities; 


GAHUOA  rURANAM.  68  f 

His  body  is  made  of  the  energy  of  the  Mantras  (naystic 
formulas) ;  and  the  votary  shall  contemplate  him  in  all  acta 
of  incantation  as  effulgent  like  the  fire  of  universal  disso* 
lution  and  bent  on  devouring  the  poisonous  snakes.  He^ 
whom  the  votary  may  contemplate  in  his  mind  after  perform* 
ing  the  rite  of  Nyasa  as  above  described,  shall  come  under 
his  control  and  influence.  By  performing  thb  Nyisa,  a  votary 
becomes  himself  a  Garuda.  Ghosts,  denHHis,  toionsters, 
Pishilchas  and  the  different  kinds  of  fevef  such  las,  quotodian 
ague,  etc.,  fly  the  presence  of  him  who  practises  this  incan* 
tation.  Duanvantari  said  this  Gftrudi  Vidyi  which  was  first 
promulgated  by  Garuda  himself  to  the  holy  Kashyapa  ;  now 
hear  me  discourse  on  that  which  was  disclosed  by  Mabeahvara 
to  the  goddess  Gauri. 

CHAPTER  CCXXlfl. 


Bhairava  said : — Now  I  shall  expound  the  TripurA  VidyA 
(Science  of  Tripuri)  which  is  Icnown  as  the  Nityaklinni 
Mantra,  which,  properly  practised,  imparts  salvation  and 
creature  comforts  to  its  votary.  Otn,  Hrim,  come  O  thou, 
goddess,  Om  obeisance  to  Kledeni,  the  same  to  the  escitresa 
of  erotic  pa!>sions.  Am,  Hrim.  Krim,  obeisance  to  N&rijrana. 
Similarly,  the  deities  Vegavati,  Maha-pret&sani,  etc.,  should 
be  worshipped.  Om,  Hram,  Hrim,  Kraim,  Nairn,  Kraim, 
obeisance  to  Madadravi  ;  Aim,  Hrim,  obeisance  to  Tripuri. 
Om,  Hrim,  Krim,  obeisance  to  Pashimavaktra«  Om,  Aim, 
Hrim,  obeisance  to  Uttaravaktra ;  Aim,  Hrim,  obeisance  to 
Dakshina  Vaktra«  to  Purvavaktra,  and  to  Urdhavaktra* 
Krim,  obeisance  to  the  noose  of  the  deity,  obeisance  to  the 
mace  of  the  deity.  Aim,  obeisance  to  the  skull  which  the 
god  bears  in  his  hand.  The  rite  of  Nyisa  should  be  per* 
formed  by  reciting  the  Maatra  A'dyftm,  Bhayimi  Aim,  etc 


688  r  €aRuda  pur an am. 

The  deities  such  as  .Kiinarupa,  Asit^nga,  etc.,- should  be 
worshipped  in  the  East,  the  goddess  Brahm&ni  and  the 
deity  Vishma-nirma  should  be  worshipped  in  the  South*  The 
deities  such  as  Ruru-Bhairava,  Kum&ri,  Maheshvaii  and 
Chanda  should  be  worshipped  in  the  west,  the  deities  such 
as  Ulk&,  Krodha,  and  Vaishnavi  should  be  worshipped  in 
the  north..    *  • 

The  Bhairava,  Aghora  should  be  invoked  and  wor* 
shipped  in  [south-east  corner  of  the  Mandalam ;  Unmatta 
Bhairava  in  its  north-west  chamber,  the  goddesses  Mahendri 
Kulintiki,  and  Vilini  in  the  south-west  chamber  The 
god  Jalandhara  with  his  accompanying  energies  of  Bhisanft 
and  Chamundi  should  be  worshipped  in  the  north-east 
chamber  of  th^  mystic  diagram.  In  the  umbilical  region 
of  the  imaged  goddess  should  be  worshipped  the  god  of  death 
and  ChandikA,  as  well  as  the  presiding  deities  of  attacbmeoty 
pleasure  and  love.  The  god  of  love  with  his  five  arrowa 
should  be  likewise  worshipped  by  reciting  the  Mantra  running 
as  Om,  Hrim,  Hrim,  Hram,  Shah,  obeisance.  Hum,  obei« 
sance  to  Gana,  Akshas  and  Kshetrap&Ias.  Thus  meditated 
upon  and  propitiated  with  libations  of  clarified  butter  cast  in 
the  fire  in  her  honour,  the  goddess  Tripuri  grants  the 
fulfilment  of  all  desires  to  her  votery  and  bides  under  hia 
control.  The  eternal  Tripuri,  worshipped  in  the  manner 
known  as  Jv&I&mukhi-Krama,  dissipates  all  diseases. 

Now  hear  me  discourse  on  the  process  of  worship  known 
as  Jv&limukhi-Krama.  The  goddess  Jv41&mukhi  should  be 
worshipped  at  the  centre  of  the  mystic  lotus-diagram  and 
her  attendent  goddesses  such  as  Nityi,  Aruni,  Madan&turi, 
Madi,  Mohi,  Prakriti,  Kalanft,  Shrce,  Bhirati,  Akarshini 
MahendrlLni,  Braiimini,  Maheshi,  Kaumiri,  Baishnavi,  Vlr&hi, 
Mihendn,  Chamundi,  Aparijiti,  Vijayi,  AjitA,  Mohini,  and 
Tvariti  should  be  worshipped  in  the  adjacent  chambers 
within  the  diagram.  The  goddess  Stambhini,  Jrimbhani,  and 
Kiliki    should    be  worshipped   outside    the  diagram.      By 


GARUDA  PURANAM.  €8f 

worshipping  the  goddess  in  this  manner,  a  votary   is  enabled 
to  neutralise  the  effects  of  all  kinds  of  pobon. 


•:o:- 


CHAPTER  CCXXIV. 


Now  I  shall  discourse  on  Chudimani  for  the  ascertainment 
of  auspicious  or  inauspicious  auguries.  Having  made 
obeisance  to  Gana,  Soma,  and  the  goddess,  the  sooth-sayer 
should  obliquely  put  down  three  lines  on  the  paper,  in  the 
shape  of  a  stream  of  cow's  urine.  Then  the  different  symbols 
of  calculation  such  as  the  banner,  camtl,  lion,  dog,  bull  and 
the  ass  should  be  put  down  in  the  different  chambers.  The 
crow  should  be  regarded  as  the  eighth  symbol  in  the 
diagram.  •  Banner  seen  in  the  chamber  of  the  banner 
presages  thoughts  about  a  kingdom  or  wealth,  Dhumra  (camel) 
seen  in  the  chamber  of  the  banner  presages  thought  about 
metals  and  gain.  Lion  seen  in  the  chamber  of  the  banner 
presages  acquisition  of  wealth  and  gain.  Dog,  seen  in  the 
chamber  of  the  banner,  presages  thought  about  a  female  slave 
and  the  advent  of  happiness.  Bull  seen  in  the  chamber  of  the 
b^tnncr  presages  thought  about,  and  acquisition  of,  landed 
property.  Ass  seen  in  the  chamber  of  the  banner  presages 
misery  and  sorrow.  Elephant  seen  in  the  chamber  of  the 
banner  presages  victory  and  acquisition  of  place  by  the 
enquirer.  Crow  seen  in  the  chamber  of  the  banner  presages 
loss  of  wealth,  and  thought  about  pain  or  misery. 

Similarly,  banner  seen  in  the  chamber  of  the  camel| 
presages  pain  followed  by  pleasure.  Camel  seen  in  the 
chamber  of  the  camel  presages  misery  due  to  evil  propen* 
siiies  of  thf?  enquirer.  Lion  seen  in  the  chamber  of  the 
camel  foretells  an  anxiety  about,  and  acquisition  of,  wealth 
by  the  enquirer.  Dog  seen  in  the  chamber  of  the  camel 
87 


690  gaRuoa  puranam. 

* 

predicts  victory  and  wealth.  Bull  seen  in  the  chamber  of 
the  camel  predicts  the  acquisition  of  cattle  and  wives  by 
the  enquirer.  Ass  seen  in  the  chamber  of  the  camel  presages 
disease  and  loss  of  wealth.  Elephant  seen  in  the  chamber 
of  the  camel  augurs  the  acquisition  of  wealth  and  kingdom 
by  the  enquirer.  Crow  seen  in  the  chamber  of  the  camel 
presages  loss  of  wealth  and  kingdom.  Banner  seen  in  the 
chamber  of  the  lion  predicts  the  gain  of  wealth  and  kingdom  ; 
camel  seen  in  the  chamber  of  the  lion  presages  the  acqu*- 
sition  of  a  bride  and  wealth  by  the  enquirer.  Lion  seen  in 
the  chamber  of  the  lion  predicts  victory  and  arrival  of  friends. 
Dog  seen  in  the  chamber  of  the  lion  predicts  the  g^in  of  a 
village  by  the  enquirer  and  the  fact  that  he  is  thinking  about 
a  woman.  Bull  seen  in  the  chamber  of  the  lion  foretells 
the  acquisition  of  a  field,  house  and  money  by  the  enquirer. 
Ass  seen  in  the  chamber  of  the  lion  augurs  the  lordship  of  the 
enquirer  over  his  own  native  village.  Elephant  seen  in  the 
chaniber  of  the  lion  presages  good  health,  joy  and  longevity 
to  the  enquirer.  Crow  seen  in  the  chamber  of  the  lioo 
predicts  the  acquisition  of  a  wife,  food  grain  and  wealth. 

Banner  seen  in  the  chamber  of  the  dog  indicates  the 
thought  about  a  place  and  presages  the  advent  of  joy  and 
pleasure.  Camel  seen  in  the  chamber  of  the  dog  predicts 
quarrel  and  failure  in  business.  Lion  seen  in  the  chamber 
of  the  dog  predicts  the  success  of  an  undertaking.  Dog  seen 
in  the  chamber  of  the  dog  presages  loss  of  wealth.  Bull  seen 
in  the  chamber  of  the  dog  predicts  the  recovery  of  a  patient 
from  a  disease.  Ass  seen  in  the  chamber  of  the  dog  predicts 
quarrel  and  danger.  Elephant  seen  in  the  chamber  of  the 
doi?Jforetells  the  meeting  of  the  enquirer  with  his  wife  and 
children.  Crow  seen  in  the  chamber  of  the  dog  augurs 
disease  and  loss  of  bodily  strength. 

Banner  seen  in  the  chamber  of  the  bull  predicts  the 
honouring  of  the  enquirer  by  kings.  Camel  seen  in  the 
chamber  of  the  bull   predicts   royal   favour  and  pleasure  to 


r 


\  . 


GARUOA  PURANAM.  69 1 

the  enquirer.  Lion  seen  in  the  chamber  of  the  bull  augurs 
happiness  and  prosperity  to  the  enquirer.  Dog  seen  in  the 
chamber  of  the  lion  predicts  beauty,  strength  and  gain  of 
creature-comforts  to  the  enquirer.  Bull  seen  in  the  chamber 
of  the  bull  augurs  fame,  contentment,  pleasure.  Ass  seen 
in  the  chamber  of  the  bull  predicts  great  joy  and  gain  for  the 
enquirer.  Elephant  seen  in  the  chamber  of  the  bull  augurs 
the  acquisition  of  wives  and  elephants.  Crow  seen  in  the 
chamber  of  the  bull  presages  the  gain  of  place  and  honour  by 
the  enquirer.  • 

Banner  seen  in  the  chamber  of  the  ass  augurs  sorrow  and 
disease.  Camel  seen  in  the  chamber  of  the  ass  presages 
terror  from  thieves  and  robbers  in  respect  of  the  enquirer. 
Lion  seen  in  the  chamber  of  the  ass  presages  honour,  pros* 
perity  and  victory  to  the  enquirer.  Dog  seen  in  the  chamber 
of  the  ass  presages  loss  of  wealth  and  anguish.  Bull  seen 
in  the  chamber  of  the  ass  presages  happiness  and  meeting 
with  dear  ones.  Ass  seen  in  the  chamber  of  the  ass  predicts 
pain  and  disease.  Elephant  seen  in  the  chamber  of  the 
ass  predicts  joy  and  birth  of  sons.  Crow  seen  in  the 
chamber  of  the  ass  augurs  quarrel  and  disease. 

Banner  seen  in  the  chamber  of  the  elephant  foretells  joy 
and  birth  of  sons.  Camel  seen  in  the  chamber  of  the 
elephant  predicts  acquisition  of  wealth  and  food  grain  by  the 
enquirer.  Lion  seen  in  the  chamber  of  the  elephant  augurs 
success  and  victory.  Dog  seen  in  the  chamber  of  the 
elephant  predicts  happiness,  prosperity  and  recovery  from 
disease.  Bull  seen  in  the  chamber  of  the  elephant  presages 
royal  favour  and  wealth.  Ass  seen  in  the  chamber  of  the 
elephant  presages  the  advent  of  misery  to  be  fallowed  by 
days  of  prosperity.  Elephant  seen  in  the  chamber  of  the 
elephant  predicts  joy  and  acquisition  of  fields  and  food  grain 
by  the  enquirer.  Crow  seen  in  the  chamber  of  the  elephant 
presages  the  acquisition  of  wealth  and  food  grain  by  the 
enquirer. 


6ga  GARUDA  PURANAM. 

Bannerlseen  in  the  chamber  of  the  crow  augurs  the  failure 
of  an  undertaking.  Camel  seen  in  the  chamber  of  the  crow 
presages  misery  from  gratification  of  wicked  inclinations. 
Lion  seen  in  the  chamber  of  the  crow  predicts  quarrel  and 
mental  unrest.  Dog  seen  in  the  chamber  of  the  crow  augurs 
terror  and  family  dissensions.  Bull  seen  in  the  chamber  oE 
the  crow  presages  terror  and  loss  of  place  or  home.  Ass 
seen  in  the  chamber  of  the  crow  presages  loss  of  wealth  and 
defeat.  Elephant  seen  in  the  chamber  of  the  crow  augurs 
the  advent  of  fortune  and  fame.  Crow  seen  in  the  chamber 
•f  the  crow  predicts  a  sojourn  to  a  foreign  country. 


■:o:- 


CHAPTER  CCXXV. 


Bhairava  said :— rNow  hear  me,  O  goddess,  discourse  on 
the  science  of  the  conquest  of  the  vital  air,  a  knowledge 
whereof  enables  a  person  to  predict  victory  or  defeat.  The 
four  vital  airs,  which  are  respectively  called  Agni,  water. 
Shakra,  etc.,  respectively  flow  througli  either  of  the  nostrils. 
The  breath,  which  courses  in  an  upward  direction  through  the 
nostril,  is  called  Agni  (fire) ;  that,  which  courses  in  a  down- 
ward direction  through  the  nostril,  is  called  Varuna.  The 
breath,  that  courses  in  a  middling  (neither  upward  nor  dovirn- 
ward)  direction,  is  called  Mahendra.  In  the  light  fortnight 
the  breath-wind  courses  through  the  left  nostril,  while  during 
the  dark  fortnight  it  courses  throujorh  the  right.  For  the 
period  of  three  days,  the  breath-wind  follows  the  same  course 
after  taking  a  definite  direction,  changing  its  course  com- 
pletely on  the  day  of  Pratipad  (first  day  of  a  light  or  dark 
fortniorht).  If  the  breath-wind  rises  following  the  course  of 
iht    sun,   and   flows   out  along  the  passage  of  the  mo®n,  all 


GARUOA  wntmku.  -69 

good  qualities  of  the  breather  are  supposed  to  increase ; 
contrary  is  the  result  if  the  breath*ip4nd  foliows  a  contrar]f 
direction.  O  thou  beautiful-faced  one,  sixteen  are  the 
changinj^  periods  of  the  direction  of  the  breath*wind  in  the 
course  of  an  entire  day  and  night.  Impairment  of  health  is 
brought  about  when  this  changinj;  period  falls  at  the  close 
of  each  two  hours  and  a  quarter.  Pertaking  of  a  meal,  and 
sexual  intercourse  are  good  when  the  breath-wind  flows 
through  the  right  nostril,  and  victory  in  battle  attends  the 
man,  who  enters  into  it,  while  his  breath*¥rind  flows  oot 
through  the  right  nostril.  A  man  may  safely  start  on  a  journey, 
or  undertake  any  other  auspicious  act  when  the  breath-wind 
flows  out  through  his  left  nostril.  No  evil  strikes  a  man 
when  his  breath-wind  flows  out  in  directions  caMed  Mihendra 
and  Varuna.  Men  breathe  through  their  right  nostrils  during 
a  season  of  drought,  while  breath  flows  out  of  their  left 
nostrils  during  the  rains. 


►to:- 


CHAPTER  CCXXVI. 


Dhanvantari  said: — Now  I  shall  expound  the  Ajrenreda 
which  deals  with  the  diseases  of  horses,  and  the  means  of 
keeping  them  in  sound  health.  Horses  that  are  crow-lipped| 
black  tongued,  bear«faced,  as  well  as  those  that  are  hot-palated 
or  fierce-toothed,  or  are  possessed  of  a  greater  or  smaller 
number  of  teeth  than  what  they  naturally  possess,  or  bom 
with  only  one  testicle,  or  afflicted  with  scrotal  tumours,  or 
possessed  of  deformed  backs  or  bifurcated  hoofs  or  teats,  or 
footed  like  cats,  or  striped  like  tigers,  or  coloured  like 
patches  of  cutaneous  affections,  or  abscesses,  as  well  as  those 
which  are  extremely  diminutive  in  sise,  or  are  eyed  like  cala 


694  GARUDA   PURANAM 

or  monkeys,  should  be  regarded  as  inauspicious  and  unfit  for 
use.  The  best  or  first-class  horses  measure  upward  of  four 
cubits  in  length,  the  second  or  middling  class  of  horses 
measure  half  a  cubit  less  than  first  class  horses  in  length. 
The  last  class  of  horses  measure  three  cubits  and  a  half  in 
length.  Horses,  that  are  long-limbed,  short-eared,  mouse- 
coloured  and  long-lived,  are  the  best.  The  rite  of  protection 
should  be  done  unto  horses  by  worshipping  the  god,  Revanta, 
and  by  feeding  Brihmanas.  For  prophylactic  purposes, 
Saralam,  Nimva-leaves,  bdellium,  mustard  seeds,  sesame, 
Vacha,  asafxtida,  saturated  with  clarified  butter,  should  be 
tied  round  the  npck  of  a  horse. 

Uloers,   which   horses   are  found  to  be  afflicted  with,  may 
be   divided   into   two   classes   as   Agantuja  (traumatic,  or  of 
extraneous  origin)  and  Shiriraja  (idiopathic).     Ulcers  marked 
by   a   lat:^   suppuration   should   be   regarded   as  of  a  V&taja 
origin  ;   suppuration    speedily  sets  in  ulcers,  due  to  the  action 
of  the  deranged  Kapham.  while  those,  due   to   the   deranged 
Pittam,   are   marked   by    a   burning    sensation   in   their   in- 
side.    Thick    discharges   from     ulcers   should    be   attributed 
to  the  action  of  the   deranged   Kaphah  ;   while   those,   which 
are    of    a    Sinnip&tika    origin,    exhibit    symptoms   peculiar 
to   each   of  the  three   aggravated  Doshas.     A  plaster  com- 
posed   of    Danti   roots,   the   two   kinds   of    Haridri,  Chitra- 
kam,     Vishvabhesajam,    Rasonam,     and    rock    salt    pasted 
together   with   whey  or   Kinjikam  (a  kind  of  fermented  rice 
or  barley   gruel)   or  pastes  of  sesame,  fried  barley  grain  etc, 
mixed   with   powdered   rock   salt  and  milk  curd,  or  pastes  of 
Nimva-leaves,  applied  to  ulcers  in   horses,   bring  about  their 
purification   and   healing.     A   medicinal  oil  cooked  in  combi* 
nation   with  Karabira,   Kadali,  Arka,  Snuhi,  Kutaja,  Cbitraka 
and  Bhallataka  brings  about  the  healing  of  sinuses  in   horses. 
As   an   alternative,   such   a  sinus  should  be   washed  with  a 
medicinal    Ghritam   cooked   in   combination   with  a  paste  of 
the   five  astringent  barks.    A  compound  consisting  of  the 


k 


4 

GARUDA  PURANAM.  ifj 

two  kinds  of  Haridr&,  Vidinga,     the    five    kinds    of  Mit 
Patolam  and  Nimva-Ieaves,  Vacba,  Cbitrakam,  Pippali»  and 
Shringavera    pounded    together   and    administered    through 
the  medinm  of  water  brings  about  the  expulsion  of  worms 
from  the  intestines  of  horses,  and  remove  their  deranged 
Kapham  and  somnolence.      A  decoction    of  Nimva-leaves, 
Patolam,  TriphalJL,  and  Khadira  should  be  successively  given 
for  three  days  to  a  horse,  after  bleeding  it,  for  the  cure  of 
any  cutaneous  affection.     Application  of  mustard  oil  proves 
beneficial  in  cutaneous  affections  of   horses  attended  with 
ulcers.    A  decoction  of  garlic  should  be  given  to  a  horse  for 
the  alleviation   of  diseases  of  the  deranged  Vijm.     In  dis* 
orders  of  digestion,  the  expressed  juice  of  Mitulunga,  or  of 
M&nsi  should  be   administered  as    errhines.    One     Palam 
weight  of  this  compound  should  be  administered  on  the  Brst 
day,  and  its  dose  should  be  daily  increased  by  a  Palam 
weight  until  it  reaches  eighteen  Palas.    The  smallest  dose 
of  this  medicine  is  eight  Palam,  and  its  middling  dose  b 
fourteen   Palas  weight.      Errhioes  should  not  be  given  to 
horses  in   summer  or  autumn.    In  diseases  of  the  deranged 
and  aggravated  Viyu,  the  medicine  should  be  administered 
through   the  medium  of  oil,  or  in  combination  with  sogmrt 
clarified  butter  or  water.     It  should  be  given  through  the 
vehicle  of  mustard  oil  saturated    with    Vyosha     (Trikain) 
powders  in  diseases  of  the  deranged  Kapham^  and  throngh 
a  solution,  or  decoction  of  Triphali  in  those  of  the  deranged 
Pittam.    A  horse,  that  lives  on   milk,  Sili  and  Shashtika. 
grain,  is  not  to  be  condemned,  as  well  as  the  onOi  thai  b  of 
the  colour  of  a  ripe  Jamboline  fruit,  is  not  to  be  rejected. 
Bdellium   should  be  given  to  a  horse,  after,  it  has  been  in 
any  way  hurt  or  injured,  and  milk  should  be  administered 
to  it   for   the   purpose  of    speedily  allaying  the  agilatioa. 
In   diseases  due   to  the  action  of  the  deranged  and  Aggnu 
vated  Viyu,  milk  and  boiled  rice  should  be  given  to  a  horse 
as  food,  while  in  those  of  Pittsja  (bilious)  origiUi  its  lUet 


696  oaruoa  pura^am. 

should  consist  of  a  Rarsha  weight  of  meat  soup 
\vith  honey,  Mudga  soup  and  clarified  butter.  In  diseases 
of  the  deranged  Kapham,  Mudga  or-Kulattha-soup  mixtfd 
with  butter  or  pung<^nt  drugs,  should  be  given  to  a  horse. 
while  in  cases  of  deafness,  nervoiis  affections,  or  in  diseases 
of  S^nnip&tika  origin,  bdellium  should  be  freeely  given  to 
it.  In  all*  diseases  a  Palam  weight  of  Durvi  should  be 
given  to  a  horse  on  the  first  day,  and  the  dose  should  btf 
increased  by  a  Karsha  measure,  each  day,  till  five  Palam  is' 
reached.  Eighty  Palam  is  the  highest  dose.  Sixty  Palam  is 
the  middling  and  forty  Palam  is  the  lowest  dose.  In  ulcers, 
cutaneous  affections,  and  lameness,  the  food  of  a  horse 
should  be  made  satiirated  with  a  decoction  of  TriphaI4) 
whereas  in  impaired  digestion,  and  oedema  (dropsical  swelling) 
it  should  be  given  saturated  with  cow's  urine  In  diseases 
due  to  the  actions  o(  the  deranged  Viyu  and  Pittam,  as 
well  as  in  ulcer-cases,  the  food  of  a  horse  should  be  given 
mixed  with  Gokshura  and  clarified  butter,  while  a  goodly 
quantity  of  M4sha  pulse  should  be  given  to  it  whenever  a 
general  jplumpness  of  its  limbs  is  desired.  Five  Palam' 
weight  of  Guduchi  should  be  given  to  a  horse,  each  morning, 
in  summer  and  autumn,  through  the  vehicle  of  rice-paste 
treated  with  clarified  butter.  This  food  imparts  a  greater 
strength  and  vigour  to  a  horse  and  acts  as  a  general  prophy- 
laxis  against  disease.  Guduchi  may  be  likewise  given  to  a 
horse  with  benefit  through  the  medium  of  milk.  For  similar 
purposes,  one,  three  or  four  Palam  weights  of  powdered 
ShatAvari  and  Ashvagandhd  may  be  given  to  a  horse  with 
Guduchi  Paste.  A  mortal  epidemic  is  presaged  when  all 
the  horses  in  a  stud  are  found  to  assume  one  colour. 
The  visitation  may  be  warded  off  by  the  performance  of 
proper  prophylactic  rites,  and  Homas^  as  well  as  by  feeding 
the  pious  and  learned  Brahmanas.  The  medicine  known  as 
Haritaki-Kalpa  may  be  given  with  benefit  to  horses  under 
these  circumstances.;  This  medicine  (Haritaki-Kalpa)  consists 


CARUDA  PURANAIf.  ..  $gi 

in  giving;  five  Haritakis,  each  day,  to  t  horse,  pasted 
together  with  rock-salt  and  cow's  urine.  The  dose  of  the 
medicine  should  be  increased  by  five  tiaritakisi  each  succes* 
sive  day,  until  it  goes  up  to  a  hundred  Haritakis.  The  full 
dose  (of  this  medicine)  is  a  hundred;  and  the  middlingi 
eighty,  the  smallest  dose  being  sitty  Haritakis. 

Now  I  shall  expound  that  branch  of  the  A'jrurveda, 
which  deals  with  the  medical  treatment  of  the  diseases  ot 
elephants.  Quardruple  of  a  horse's  dose  is  the  dose  of  a 
medicine  for  an  elephant.  Medicines  enumerated  in  con- 
nection with  diseases  of  horses  may  be  employed  with  ad« 
vantage  in  those  that  are  found  to  afflict  elephants.  The 
prophylactic,  or  curative  religious  rites,  in  respect  of  th^ 
alleviation  of  diseases  of  elephants,  consist  in  making  gifts 
of  jewel-decked  Kapill  kine  to  Brihmanas,  after  worship* 
ping  the  celestials  and  Brihmanas.  A  physician,  while 
observing  a  fast,  shall  tie  round  the  tusks  of  an  elephant 
a  consecrated  garland  of  white  mustard  seeds.  The  sun* 
god,  Shiva  and  the  goddesses  Durgi  and  Shree,  duly  worship* 
ped,  protect  elephants  from  attacks  of  diseases.  Offeringi 
should  be  made  to  the  malignant  spirits  at  the  close  of  tha 
worship,  and  the  body  of  the  elephant  should  be  rubbed 
with  ashes  and  then  washed  with  four  pitcher*fuls  of  water. 
Food  consecrated  by  reciting  the  proper  Mantras  shall  be 
given  to  an  elephant,  and  the  sacred  rite  of  prophylaxis 
against  the  influences  of  malignant  spirits  serves  to  grant 
it  an  immunity  from  injury.  Decoctions  of  parcbifying  dnigS| 
as  well  as  those  of  Triphali,  Panchakola,  Dasbamulanii 
Vidanga,  Shativari,  Guduchi,  Nimva,  Vlsaka,  and  Kinshukai 
should  be  given  for  the  cure  of  diseases  of  elephants.  Thue 
I  have  briefly  expounded  the  nature  of  medical  treatment 
to  be  employed  for  the  cure  of  diseases  of  elephaats. 


S8 


CHAPTER  CCXXVII. 


SUTA  said  : — Dhanvantari  thus  narrated  the  science  of  A'yur- 
veda  to  Sushruta.  Now  I  shall  briefly  enumerate  the  different 
n^mes  of  the  A'yurvedic  drugs.  Sthirft,  VidArigandh4,  and 
Anshumati  are  the  names  of  Shilaparni  (Dcsmodtum  Gange- 
ticum).  Ldngali,  Kalasi,  and  Krashtupuchchha  are  the  names 
of  Guh^  (Mucuna  Pruriens).  V;(rshdbhu  is  called  PunarnavJL 
(Spreading  hogneed,  Boerhaaria  Diffusa).  Kiravellah  is 
another  name  of  Katillaka  (Hairy  Mordica-Momardica 
Charantea^.  Eranda  (castor-oil  plant.  Riconus  Comamnis) 
Uruvaka,  Amanda  and  Vardhamdnaka  are  synonymous.  Niga- 
vali  is  called  Jhasd  (Sida  Spinosa).  Shvadanstr&  is  called 
Gokshura  (Tyi^ophylleae  Tribulus  terestris\  Shdtavarii  Vard, 
Bhiru,  Pivari,  Vari  and  Indivari  (Asparagus  Racemosus)  are 
synonymous.  Vy4ghri,  Vrihati,  Krishn&,  Hansapadi,  Madbu- 
shravi,  Dhdmani,  KshudrA,  Simhi  and  Nidigdhiki  are  the 
names  of  Kantak&ri  (Solanum  Janthocarpum).  Vrischik&lr, 
Amrit&,  KAli,  Vishaghni,  Sarpadanshtriki,  Markati^  Atma* 
gupt2L,and  Arsheyi  are  the  names  of  Kapikachchhuka  (Mucuna 
Pruriens).  Kshudra-SahA  is  Mud^aparni  (Phaseolus  Trilobizs\ 
^vhile  Mftshaparni  is  called  Mahd-sahi  (Teramuns  Labialis, 
Grangea  MAdraspatna).  Nyagrodha  is  Vata  (Banyan  tree)  ; 
Kapila  is  the  name  of  Ashvattha  (Ficus  Religioasa).  Parkati 
Gardhavdnda,  and  Kapitana  are  the  names  of  Plaksha 
(Thaspesia  Pahulnea).  Pdrtha,  Kukubha,  and  Dhanvi  are  the 
names  of  Arjuna  (Farminalia  Arjuna).  Prarohi,  and  Pushtikari 
are  the  namrs  of  Nindi-Vriksha  (a  species  of  figtree).  Vanjsla 
is  Vetasa  (calamus  rotong\  while  Bhalldtaka  is  called  Arushkara 
(Seinecarpus  Anacardium).  Lodhra  is  called  Siravaka, 
Dlirishta,  or  Tirita  (Symplocas  Racemosa).  VAIa-phalft, 
and  VrihatpSalA  are  the  •  namc-s  of  Mahd  Jamvu  (Eugenia 
Jambolana).    Niidiyi  and  Tritiya  are  the  names  of  Jala-Yamvu 


GARUDA   PURANAM.  699 

fwilJ  Jamboline),  Kani,  Krishni,  Upakulyi,  Shaundi  and 
Migadhi  are  the  names  of  Pippali  (Piper  Longum),  while  its 
roots  are  called  Granthikam  (Piper  officinarum).  Ushanam 
is  Maricham  (Piper  Nigrum),  while  Vishvam  and  Mahaushad- 
ham  are  the  names  of  Shunthi  (dry  gingiber).  Vyosham  is 
'  the  name  of  Trikatu  (Shunti,  Pippali  and  Maricham) 
%vhich  is  also  called  Tryushanam.  Lingali,  Halini  and 
Shreyasi  are  the  names  of  Gajapippali  (Pothes  ofRcinalis), 
Tr&yamAna  is  called  Triyanti  (Thalictrum  Faliolosum),  and 
Utsi  is  Vahuvahi.  Vanhi,  Shiki,  and  terms  signifying  fire,  are 
the  names  of  Chitrakam  (Plumbgo  Zeylanica).  Shadgranthi, 
Ugri,  Shvctd  and  Heimavatai  are  the  names  of  Vachi  (Sweet 
Flag).  Vrikihaka,  Shukra,  Valsaka  and  Girimalliki  are  the 
names  of  Kutaja  (Wrightia  Anti-dysenterica),  and  Arishtam, 
Indrayava  and  Kalinga  arc  the  names  of  Kutaja-seeds. 
Kunti,  Hareunki,  and  terms  denoting  cloud,  are  t!ie  names 
of  Mustakah  (Mariscus  Cyprus).  Eli  (cardemon)  is  called 
Vahuli,  the  smaller  variety  is  called  Tiuti.  Padmd,  Bhirgi, 
and  Kanji  are  called  Brahmana-Yashtikd  (clerodendron« 
Siphonanthus).  Tejini,  Tikta-balkalA  and  Madhurasi  are  the 
names  of  MurvA  (Sansevieria  Zeylanica).  Mahinim\a,  Vriksha* 
nimva,  and  Dipyakas  are  the  names  of  J.imini  (Ptychotis) 
Vidanga  (seeds  of  Embelia  Ribus)  and  Hingu  are  called 
Amatiiam.  Ajdji  is  the  name  of  Jirikan  (cumin  seeds),  Kiravi 
is  Upakanchik«i(N'ig^lla  Sativa  or  Indica).  Katukn  and  Tikta  are 
the  names  of  Katu-rohini  (Black  Hellibore.)  Tagaram,  Natam, 
Chakram,  Chocham,  and  Tvacham  are  the  names  of  Varlnga- 
kam,  (Cmnamon  Bark.)  Hrivcram  (Pavonia  Odorata)  is  synony- 
mous  uith  Udichyam,  and  Vilakam,  and  terms  signifying 
water,  arc  also  used  to  denote  this  plant.  Hemiva,  and  terms 
denoting  elephant,  are  the  names  of  NAgakeshara  (Mesua- 
ferrca).  Asrik,  KAshmira,  and  Bahlikam  arc  the  names  of 
Kumkain  (sadrjn).  Compounds  signifying  Iron  denote 
Ayugurii.  Yavibht:!,  PrAchinA,  KaliUft,  Sushabi,  ToshanisliA 
and   Rambhi   are   the   names  of  Kadali  (Plantain).     Puram, 


7M  «ARUDA  PURANAM. 

Kutannat,  Matitshiksha  and  P&Iankash  are  the'  names  of 
Kutannat.  Kashmari  and  Shriparni  are  the  names  of  Kat- 
phali  (Myrica  Sapida).  Patri,  Sarabhi,  Shravi  and  Gaja* 
bhakshyA  are  the  names  of  Shallaki  (Bos  Wellia  Serrata), 
Dh&tri  is  the  name  of  Amalakam  (Emblic  Myrobalans) 
Aksha  is  the  name  of  Vibhitaka  (Terminalia  Belirica).  PathyA, 
Abhayi  and  PutanA  are  the  names  of  Haritaki  (Indian 
Myrobalans). 

The  group  of  drugs,  known  as  Triphali  or  Phalatrikam, 
consists  of  Haritaki,  Bibhitaka  and  Amiakam  (with  their 
•toaes  removed.  Udakiri,  and  Dirgha-Vrinta,  are  the  names 
of  Karanja  (Karanji  of  the  RAja-Nighantam) ;  and  Yashti, 
YashtAhvayami  and  Madliu-Yashti  are  synonymous  with 
M^dhukam  (Liquorice- root,  Glycyrrhiza  glabra).  TAmraparni, 
SamangA  and  KunjarA  are  the  names  of  DhAtaki  (Woodfordia 
Flocibondia).  Sitam,  Malayajam,  Sheetam  and  Gosbirsham, 
are  the  terms  which  signify  white  sandal  wood  (Santalam- 
albam),  while  the  red  species  is  called  Rakta  Chandanam. 
VirA,  VayasyA;  and  ArkapushpiUA  are  the  names  of  K&koli, 
while  Shringi  is  known  by  the  names  Karkat&-Shringi  and 
KfahighosA  (Rhus  Succedanea).  TugAkshiri,  ShubliA  and 
Vanshi  are  the  names  of  VanshalochanA  (Manna  of  the 
Bamboo\  and  Grapes  are  called  by  the  epithets  of  Dr&kshA, 
GostanikA  and  MridvikA  (Vitis  Vinifera^  Limajjka  are 
called  by  the  names,  of  UshirAm  and  MrinAlam  (Juncus 
Odoratus),  and  SAram,  Gopi^  and  Gopavalli  are  the  names  of 
BhadrA  (Hemidesmus  Indicus).  Danti  and  Katankeri  are 
the  names  of  DAru-HaridrA  (Cascinium  Fenestratum\  and 
Rajani,  Putaki,  and  terms  signifying  "  Night,"  are  the 
synonymes  of  Haridri  (turmeric).  Vira-Vriksha  U  known  yb 
the  epithets  of  Virataru  and  Varataru,  while  RasA,  Amrit^, 
Nilavalli  and  Chchliinna-ruhA  are  the  epithets  of  Vrikshidani 
(Tinaspora  Cordifolia).  Kapota  is  another  name  of  Surya- 
bhaktd  (Cleome  Viscosa,  Polanisia  Icosundra),  while  Katapam 
is  ctllcd  Kanthablialla  or  Kantba-Shili,  and  Kampika,  Yashira 


GARUDA   PURANAM.  70t 

and  Vasukota  arc  all  synonymous.  Arishta,  Ashva-shmit  and 
Katta-bhedaka  are  the  names  of  Pish^na-bheda  (Coleus 
amboinicus).  Ghantaka  is  known  by  Ihe  epithets  of 
Shushaka,  Vacha  and  ^,Shucliaka.  Sagandha,  Chchhatrddi 
and  Chchhatrd  are  the  names  of  Kusumbha  (SafHower 
Carthamul  tenctarius),  and  Pitash^la  is  known  by  the  epithets 
of  Sarasa  and  Veejaka  (Indian  Kino  tree,  Pentaptera  tomen- 
tosi).  Vajravriksha,  Mah^vriksha,  Sudhi,  Gud&,  and  Sruk 
are  the  names  of  Snuhi  (Uphorbia  Neraifolia).  Shila  (Shoria 
Robusta)  tree  is  known  by  the  epithet  of  Yakshavriksha, 
while  Anisha  is  called  by  the  name  of  Tinisha  (Indian 
J^rula  tree — Dalbergia  Oujeineisis).  Upasthi,  and  Sarasi 
are  the  other  names  of  Tulasi  (Holy  basil).  The  second 
variety  of  Tulasi  is  called  SitA  (Ocimum  album).  Another 
species  of  Tulasi  is  called  Arjunaka,  Parni,  Slugandba* 
parnikA  and  Kuiheruki  (Assimtnn  Bajiltcum).  Nili,  Nir« 
gundi,  Sugandhiki,  Sugandhaparini,  Visanti  and  Kulaji 
are  the  names  of  Sindhuvira  (Vitex  trifoliunp.  Peeta* 
Kistham  and  KatakAkshya  are  the  names  of  Kaliyakam 
(Yellow  Sandalwood) ;  Khadira  is  called  Giyatrt  (Acacia 
Catechu),  while  the  white  variety  is  called  Kandara  (Kadaim 
according  to  others).  Indivaram,  Kuvalayam,  Saugandhikami 
Shatadalam,  Kamalam  and  Avjam  are  the  synonymesof  Padma 
(Nelumbium  speciosum),  while  the  blue  variety  is  called 
Nilotpalam  iNympliasa  Stellata).  VAjtkarna  and  Ashvakarna 
are  the  names  of  Sarja  (Indian  Saliree — Snoria  Robusta\ 
while  its  another  variety  is  known  by  the  epithets  of  Urja 
and  Ajakarna  (Beng: — JluAnji  Sliil;.  Shrlu  and  Vahu^ira 
are  the  hynonymes  of  SnleshmAtaka  \Cordia  myxa,  narrow 
leaved  Scpistun*.  KuldngauA,  and  Mrigechchiii  are  tha 
synonymes  of  Alambusha.  Sunand^ka,  Kukud,  Bhadtam 
and  Chatraki  are  the  names  of  Chhatri  (Andropogon 
citratus).  Kavari,  Kumbhaka,  Karila,  KAmamana,  and 
Dhanakrit  are  the  synonymes  of  Krishnarjaka.  PrAchi,  ValA, 
NadiKrinta  and     VAyasi  are    the   names    of    KAka-jangbA 


70t  GARUDA  PUKANAM. 

(Leea  hirta\   while   Dravanti   is  known   by  the  epithets   of 
Akhukarniki    and      Mushika-karn&    (croton     Polyandrunn*. 
Keshamushti  and  Vishamushti  are   the   names  of   Dr&vanam 
(Melia  Azendarach).    Kilihi  is  called  I^tukA  black  Hellebore) 
while   Amla-vetasa   is  called   Dantaka  (country  SorreUAcido 
Zeyfolia).    Ashvatthi  and  (Bhu)-A'malaki  are  the  names  of 
Vahupatra   (Phyllanthus  niruri  ?).    Arashukam,  Patrashukam 
and  Kshiri  are  the  names  of  RijAdanam  (Mimonsops  Hexeii« 
bra^  D^dimvam   is  called  Mahip^tram  (pomei^ranate)  which 
is  also  called   Karakam.     Vidali,   Shashpi   Kitlindi   Masuri, 
Kantak^kshyi,    Mahi-Shyam^.   Vrikshapadi,    Vidyit,     Kunti, 
Nikumbhit,   Tribhangri,   and   Triputi   are  the  names  of  Trivrit 
flpomea  tarpethum.)     Saptal^  is  called   Sankhini,   Sukumjlri, 
Tikt^kslii  and  Yavatikti  (Kalmegh)  and  is  also  used  to  sif^nify 
Charma,    or    Charmaksha    (Origaum    Vulgaris).      Gav&kshi, 
Amrit^,   Shvetk,   and   Girikarni   are  the  names  of  Gavidani 
(Colocynth-Cilrullus   Co1ocynthus\   while  Raktanga^   Gunda 
and  Rochanaka  are   the   synonymes  of   Kampillaka  (Kamila- 
Melloctus  phillipioesis^     The  yellow  species  is  called   Hema* 
kshiri   (Gamboge    thistle,    while  the  black   variety  is  called 
Kiladugdhik^.      Gin^eruki     is   another   name  of  N^gavald 
(Sida  Spinosa\  while  Vishali  is   a   synonym   of   Indra«viruni 
(colocynth.)       Raselnjanam     (extract. of    Indian   B^rbary)    is 
known  by  the   epithets    of   Arjanam   and   T&rksha.Shailam, 
while     the    extract   of    Slt^lmali   (Bombax   Malabaricum)    is 
called    Mocha-rasa.      Pratyakpiishpi    is     another    name     of 
Khara,  while   Mayurka  is  a  synonyme  of  ApAmarga  (Achyran- 
this    Aspera).     Visaka    (Adhatoda    Vasaca)    is    also    called 
by  the    epithets    of    Simhisya,    Vrisha,    and    Atanishakam. 
Jivaka,  JivA.  SliAkh.i  and    Karchura   are    the    names   of   Shati 
(Curcoma    Gedoaria).      Somavriksha     (Somavalka  ?),     Agni* 
gandha»  and    Sugandiiika   are   synonymous   with  Kat-phalam 
(Myrica   Sapida\      Shatapushp^    (Dillseed-Aurihum   gravey. 
leus)  is  also  known  by  the   epiihets   of  Shatanga,  Misi   and 
and  Madhurika.     Pusiikaram  and   Pushkarahvayam  are  but 


^  Caruoa  ihjranaii.  ^oJ 

the  different  names  of  Puslikaramulam  (root  of  Alpotaxis 
auriculata).  Ylisa,  Dhanvayasa  and  Dushparshii  are  the 
synonymes  of  Duralabh^  (Alhagimaurorun  Fogonia  Arabica) 
V^guji  and  Somavalli^are  the  names  of  Somar&ji  (Serratula 
Anthelmintica).  MArkara  and  Kesharaja  are  the  synonymes 
of  BhringarAja  (Wedelia  Calemiulacea'.  Edagaja  is  another 
name  of  Chakramarda  (cas^iatora).  Sarangi,  Tagara,  VAyasi 
Vela,  Tanduliya  and  Ghanastana  are  the  names  of  Mahi- 
kAIa.  Tiktatumbi  and  Tikt&l&vu  are  synonymous  with 
Iksh&ku  (Bottle  gourd,  wild  variety  of  Langenaria  Vulgaris.) 
Kosh^taki  and  JAminy  are  but  the  different  names  of  Dhi« 
mArgava  (Laffu  Aei^yptiaca),  Vidyut,  which  is  another  species 
of  DhAm^rgava  is  also  called  Kritabhedanam,  Jimutaka, 
Khuddaka,  and  DevatAdaka.  GridhrAdanA  is  another  name  of 
Gidhranakhi,  which  is  also  called  KAkAdani  and  Hingu  (caparis 
Sepiaria).  AshvAri  and  AshvamAraka  are  but  the  different 
names  of  Karavira  (sweet  scented  Oleander- Nerrium  odonim)« 
Tarasi  and  Kushaja  are  the  names  of  Kapithhapatri  (Benj^ 
Elvaluk'.  Sindhu,  Saindhava,  Sindhuttha  and  Mauimuntha 
are  the  synonymes  of  Rocksalt.  Ushara,  Yavagra  and 
YavakshAra  are  the  terms  which  denote  a  kind  of  impure 
carbonate  of  potash  Jit.  ashes  of  burnt  barley  straw) ;  Sarjikjt 
and  SarjkAkshAra  are  the  names  of  barilla.  Shikhi-kanthAbhamf 
Chitrakam,  Tuttham  etc.,  are  the  terms  which  denote  nitrate 
of  Copper.  KAshisham,  PushpakAshi^ham  and  N^tra- 
bhesajam  (lit  eye-cure)  are  the  terms  which  signify  greea 
Sulphate  of  iron.  KAshisha  and  Dhatu-Kashisha  are  also  the 
different  names  of  the  foregoing  sub»tence.  TApyam.  and 
T<\pyutha-sambhabam  are  synonymous  with  Makshika  (iron 
pyrites\  Naipdii,  Kulati  and  ShilA  are  the  different  names 
of  Manah-shilA  (red  sulphate  of  arsanic^  while  the  terms  Alam 
and  Manahstalam  signify  HaritAlam  (tri-sulphiJe  of  arsenic). 
Gandha  pAshana  is  but  another  name  of  Gandhaka  «8ulpbar) 
while  the  term  Rasa  is  used  to  signify  PArada  ^Mercury-^ 
lit : — that   which   bears   a  person  beyond  death  and  disease). 


^04  QARUDA   PURAHAM. 

Audumvaram,     Shulvam,    and    Mlechclia-mukham    are    tba 
different  names  of  T&mram   copper),  and  the  terms  Adris&ram 
(lit:  essence   of   rock»   Ayas,   and   Tikshnam   are     used     to 
denote   iron  (and  steel'.     K&kshi,  Panka-parpati,  and  Mritti- 
k«iksh4ram    are    the  names  of  Saur&sHtra  MrittikA^     M&lishi- 
kam,     Kshaudram    and     Pushparasam     are    the    synonymes 
of    Madhu    {honey\      Fermented   barley-boilings  are  called 
Sauvirakam   and   Rknjikam.      Siic\,   SitopalA,    Matsandi   are 
synonymes  of  Sharkar  (sugar).     A  compound   of  Cinnamon, 
Cardemon,   and   leaves   of    Lourus  Cassia,   taken     in   equal 
parts,    is   technically   known   as  Trijatakam  or  Trisugandhi. 
This  compound,  with  one  part  of  NAga-Kesharam   added    to 
it,   constitutes  what  is  technically  known  as  Ch^turj&tam.     A 
compound   consisting   of  equal    parts     of   Piphali,     PippalU 
mulam,    Chavya,    Cliitrakamuiam   and  Nagar,  and  combindf/ 
weighing   a    Kolakam     (OnetoUa)    is    called    Panchakolam. 
6hutriI4nga,  Mah4sh&li,  and  Nivira  are  the   different  species 
Sh&liki.     Priyangu  is  another   name   of  Kanguki  (Panicuni 
stalicum\   and    Kordusha   is  called  Kodra  (Paspalum  Scrobi« 
culatum).      Kak\pa,    LAngaka   and    Puti   are   the   names    of 
Triputa  (Lathy rus  Sativus).  Satina,  Vartula  and  Vena  are  the 
names  of  Satina  (Pisum  Sa'tivium).     A  Suvarmam  or  Kavala- 
graham    is   equal   to   one  Karsha   in   weight.     A  Shuktim  is 
equal   to   a   half   Palam   or   eight   M^shakas   in  weight.     A 
Vilvam^   or   Mushti   is  equal  to  a  Palam  weight.     Two  Palas 
make  on«  Prasriti.    Four  Palas  make  one  Anjali  or  Kudavam, 
Eight   Palas   make   one   Palam.     Four    Kudavas   make  one 
Prastha ;  four    Prasthas   make  one  Adakam  or  K&nsapatrah 
Four  Adakas  make  one  Drona.     A  hundred  Palas   make   one 
Tula     weight.     Twenty      Palas      make     one     Bh&ra.    The 
erudite   ones   have   laid    down   these   measures  in  respect  of 
dry   weight,    while   in  respect  of  fluid  weight  tl^ese  measures 
should  be  taken  as  double. 

Valam     is     another     name     of  Turashkakam,     DAru     is 
another    name   of  Devaddru  (Pinus   Deodara).     Granthi 


bARUbX  PUHAff  Aiy^;  ^05 

i^i^bthcr   name   of   Sthauneyakam.    Vlsakam    is  also  called 
Bhumikam-trinam.     Kushtham   is  also  called   Amayam,  and 
Nala-dlnshanam  is  but  another  naihe  of  Minshi.     Shukti  is 
also  called  Shuktinakha  and  Shankha  ;  Byaghri  is  4lso  called 
Vyaghra-nakha.     Puram,    PAlankasham     and    Mahishikshya 
are  but  the  different  names  of  Guggalu  (bdellium).     Rasa  and 
Gandharasa  are  the  different  names  of  Volam  (Myrrh),  while 
Sarja  is  called  Sarjarasa  (resin).     Kundarakam  is  also  called 
Kundam   (Olibanum),  '.and  Shunistakam  is  also  called  Davam 
(Gomeopal    Sandazack).     Priyangu   is  also    known    by  the 
epithets  of   Phalini,   Shyimi    and  Gaurikinti.     Artagala  is 
also  known  by  the  epithets  of  Arti,  Bhisani  and  VahukantaldU 
Sahachara  and    Vina    are    the    synonymes   of   Saireyakab, 
(Balaria    Crastata).     Naktamila,    Putika,   and  Chira-Vilvaka 
are  the  names  of  Karanja  (Pongamia  Glabra).    Shobinjanai 
Jvdld    and     Minsa    are    the    different    epithets    of    Sbigru 
(Horse  radish  tree-— Moringaptery  Gooperma).    Jayi,  Jajrantt 
Sharani,   Nirgundi  are  the  names  of  Sindhuvara.     Btorathi 
is  another  nam^  of  Pippali-parni,  while  Tundi  is  also  called 
Tundikeriki.     Gilava,  Vodha,  Ghota  and  Ghoti  are  the  differ- 
ent names  of  Madana  tree  (Randia  Denmetorum).     Sampika 
is  known  by  the  names  of  Chaturangula   and  Vyidhighitaka 
(Kamila).     Know  that  Aragvadham  is  also  called  Rajavriksha 
and   Raivata  (Cassia  Fistula\  Vashtaka  is  AtitiktA,   Kaataki 
is   also  called   Vikankata   (Flacourtia  romontchi).     Nimva  is 
also  called   Arishta  (Melio  Aiadirachta).    Vayasthi,  Vishvi, 
Chchhinnd,    Chchhinna-ruhi,    Vatsidani  and  Amriti  are  the 
names  of  (juduchi  (Tinaspora   Cordifolia).     Kirita-tiktai  and 
Bhunimva  are  synonymous  with  Kindatiktaka   (plant    Aga^ 
t botes  Chirayta.)    These  are  the   names,   of  vegetable  drugs 
that    are   obtained  in  the    forest.     Now  I   sball  deal  with 
Grammar,  O  Shaunaka,  as  formerly  narrated  by  Kumira. 


89 


CHAPIER   CCXX.VIII. 


KuMARA  said  : — O  Kityiyana,  I  shall  briefly  expound  the 
rules  of  Grammar  which  will  enable  infants  to  easily  compre* 
hend  that  subject  and  to  understand  the  formation  of  words 
and  their  derivatives.  Terms  are  either  Sup  (substantive)  of 
Ting  (verb).  A  Sup  has  seven  cases.  The  forms  of  singular 
dual  and  plural  inflexions  of  the  subjective  case  are  respectively 
called  Su,  Au,  Jas.  The  subjective  case-endings  are  added 
to  the  subject  of  a  sentence,  to  the  object  in  the  passive 
voice,  and  are  used  in  the  case  of  address,  in  Pritipadikam. 
arid  in  cases  where  the  subjective  sense  is  implied  even  in 
the  absence  of  any  verb  (Lingirtha*.  A  term,  that  expresses 
a  complete  sense  even  in  the  absence  of  a  verb  or  any  case- 
inflexion,  is  called  a  Prdtipadikam.  *  Am,"  **Au,"  and  **Shas" 
are  respectively  the  singular,  dual  and  plural  inflexion*forni9 
of  the  objective  case  (Dvitiyd).  That  which  is  done  by 
the  subject  of  a  sentence  is  called  its  object  (Karma).  Dvitiy& 
case-endings  are  used  in  the  objective  case,  and  are  added 
to  terms  in  association  with  the  terms  ''  Antari''  and 
•'  Antarena."  "  Ti,"  **  BhyAm,"  and  *'  Bhis"  are  respectively 
the  singular,  dual  and  plural  inflexion-forms  of  the  Tritiyi 
(accusative  case).  TriiiyA  inflexions  are  used  in  Karanam 
(accusative.)  The  instrument  or  agency  through  which  a 
subject  performs  an  act  is  called  its  Karanam  (7fV.  instrument), 
and  he  who  performs  an  act  is  called  its  Karti  (doer). 
*'  Em,"  •*  Bhyam,  "  and  **  Bhyas"  are  respectively  the  singular 
dual  and  plural  inflexional  forms  of  SampradAnam  (Dative 
case.)  Dative  case-endings  are  added  to  persons  to  which 
something  is  intended  to  be  given,  or  to  which  something 
is  owed,  or  to  whom  so.mething  appears  likeable  or  delectable. 
/'Nangsi,"  "  Chyam"  and  *•  Bhyas"  are  respectively  the 
singular,    dual    and    plural     inilcxion-forms    of    Apid&aam 


t 


t 


GARUM  nmAiiAii.  707 

• 

(Ablatife  cftte).  Ablative  case-endings  are  added  to  a  term 
from  which  anything  is  meant  to  be  fallen  or  disloged,  or 
from  which  any  fear  is  apprehended*  **  Nas,''  *'  Us,"  and 
''  Am"  are  respectively  the  singular,  dual,  and  plural  ln« 
flexion  forms  of  the  Shasthi  (possessive  case).  Shasthi  tm* 
plies  possession,  ownership  relationship,  or  prominence  of 
one  among  many.  "  Unga,'*  "  Usa,''  and  ''Sup*'  are  res« 
pecjtively  the  singular,  dual,  and  plural  inflexion-forms  of 
the  Adhikaranam  (locative  case).  Adhikaranam  implies  the 
location  of  a  thing  in  another  substance,  and  its' inflexions  are 
added  to  terms  signifying  that  somethine  is  contained  in 
them,  or  denoting  agents  under  the  protection  of  some  body. 
Ablative  case-endings  are  added  to  terms  which  signify 
objects  that  are  either  coveled  or  disliked,  as  well  as  to 
those  used  in  combination  with  the  prefixes  Pari,  Apa,  and 
A'm,  or  in  connection  with  the  terms  Itara  (other)  and  .those 
which  denote  the  names  of  the  quarters  of  the  heaven.  The 
objective  case  endings  are  added  to  terms  used  in  combina« 
tion  with  "  Ena,"  as  well  as  to  the  objects  of  a  verb.  Terms 
which  are  used  in  connection  with  the  terms  Saha(  with),  Hina 
(without)  or  are  coupled  with  the  prefixes  "  Anu»''  **  Part,*' 
"  Prati"  always  have  the  objective  case-endings.  Likewise 
adverbs  and  terms  denoting  road  are  always  used  with  the 
objective  inflexions.  Terms  implying  attempt  at  going  or 
efforts  of  locomotion  may  either  have  the  objective  or 
dative  case-endings.  The  object  of  the  verb  "  Maoa,'* 
implying  an  act  of  light  oir  disrespectful  comparison,  geta 
the  dative  inflexion,  if  it  denotes  an  inanimate  object; 
denoting  an  animate  object,  or  a  sentient  creature,  it  re- 
tains  its  true  objective  inflexion.  Terms  used  in  com* 
bination  with  Namas  (obeisance),  ''Svasti'!  (blessing  to), 
*'  Svadh&,  Sv&hl  "  Vashat"  (obeisance)  and*  Alam  (capable) 
get  the  dative  case  endings.  Used  to  denote  a  sepse  like 
**  for  that  reason,"  or  "  for  that  purpose  "  they  are  likewise 
used    in .  the    dative    case.     Accusative   case    is    used    ia 


70t  GARUDA  PUKANAM. 

(Leea  hirta^,   while   Dravanti   is  known   by  the  epithets   of 
Akhukarnik4     and      Mushika-karn4     (croton     Polyandrum^ 
Keshamushti  and  Vishamushti  are   the   names  of   Drdvanam 
(Melia  Azendarach).    Kilihi  is  called  ICatuk4  black  Hellebore) 
while   Amia-vetasa   is  called   Dantaka  (country  Sorrel-Acido 
Zeyfolia).    Ashvatthi  and  (Bhu)-A'malaki  are  the  names  of 
Vahupatra   (Phyllanthus  niruri  ?).    Arashukam,  Patrashukam 
and  Kshiri  are  the  names  of  R4j&danam  (Mimonsops  Hexen- 
bra).  D^dimvam   is   called  Mahkpiltram  (pomei^ranate)  which 
is  also  called   Karakam.     Vidali,   Shashpi   Kltlindi   Masuri, 
Kantak^kshy^,    Mahi-Shyam^,   Vrikshapadi,    Vidyit,     Kunti. 
Nikumbhk,   Tribhangi,   and   Triputi   are  the  names  of  Trivrit 
flpomea  tarpethum.)     Saptalk  is  called   Sankhini,   Sukum^ri, 
Tikt^kshi  and  Yavatikti  (Kalmegh)  and  is  also  used  to  signify 
Charma,    or    Charmaksha    (Origaum    Vulgaris).      Gav&kshi, 
Amrit^,    Shvetk,   and   Girikarni   are   the  names  of  Gav&dani 
(Colocynth-Citrullus   Colocynthus\   while   Raktanga^    Gunds, 
and  Rochanaka   are   the   synonymes  of   Kampillaka  (Kamila- 
Melloctus  phillipioesis^     The  yellow  species  is  called   Hema* 
kshiri   (Gamboge    thistle,    while  the   black   variety   is  called 
Kiladugdhik^.      GiLngeruki     is   another   name  of  Nligavald 
(Sida  Spinosa\  while  Vishali  is   a   synonym   of   Indra.v&nini 
(colocynth.)       Ras^njanam     (extract. of    Indian   Barbary)    is 
known  by  the   epithets    of   Arjanam    and   T&rksha-Shailanii 
while     the    extract   of    Shdimali   (Bombax   Malabaricum)    is 
called    Mocha-rasa.      Pratyakpushpi    is     another     name     of 
Kharfi,  while   Mayurka  is  a  synonyme  of  Ap^marga  (Achjrran- 
this    Aspera).     Visaka    (Adhatoda    Vasaca)    is    also    called 
by  the    epithets    of    Simhdsya,    Vrisha,    and    Atarushakam. 
Jivaka,  JivA  ShAkhn  and    Karchura   are    the   names   of   Shati 
(Curcoma    Gedoaria).      Somavriksha     (Somavalka  ?),     Agni* 
gandha,  and    Sugandhika   are   synonymous   with  Kat-phalam 
(Myrica   Sapida^      ShatapushpSi    (Dillseed-Aurthum   gravey* 
leus)  is  also  known  by  the   epithets    of   Shatanga,   Misi   and 
and  Madhurik^.     Pushkaram  and   Pushkarahvayam   are  but 


QARUDA   PUR  AN  AM.  709 

*'Sma.*'  Lang  is  past  perfect  tense.  Tlie  tense  Ling  is  used 
in  conferring  blessings  or  making  benediction.  In  cases  of 
direction,  permission,  advice,  prayer,  invitation,  request,  bene^ 
diction  and  asking  of  well  being,  Lot  is  the  tense  in  which 
a  verb  is  generally  used.  Lit  signifies  the  past  tense,  and 
is  used  to  denote  events  which  have  happened  in  the  absence 
of  the  speaker  (lit,  not  under  the  eyes  of  the  speaker^ 
Paroksha).  Loong  is  thcT  name  of  the  tense  which  is  used  to 
denote  an  event  in  the  past  which  did  not  occur  at  the  time 
of  speaking.  Lrit  indicates  simple  future.  Loot  is  used  ta 
denote  a  future  event  which  wUI  take  place  in  the  presence 
of  the  speaker.  In  cases  in  which  the  occurrence  of  an 
event  or  the  perforn^ance  ol  an  act  is  being  conxpleted,  the 
tense  Lring  is  used.  Sometimes  the  past  tense  (Lit)  i& 
used  in  the  place  of  L.ot  and  vice-  versd.  The  Krit  affixes 
may  be  added  to  a  root  in  either  of  the  three  forms  or 
voices,  such  as  the  active,  passive  and  neuter.  Trin,  Tabya 
Ghang,  Aniya,  Sha,tri,  etc.,  are  the  affixes  which  are  usually 
affixed  to  the  roots. 

KuNf  AR  said  :«-Now  }  shaH  enumerate  the  illustrations  of 
Sandhis  (unions  of  words)  etc.,  as  are  found  to  occur  in  the  . 
Samhit&s.  Vipra  and  Agram  make  Vipr&gram.  "Sa'^and 
A'gatl  make  SAgalJl.  "  Vi  *'  combined  with  *'  Idam  "  makes 
Vecdam.  "  Su "  and  "  Ultamam  "  Suttamam.  Pitri  and 
Rishabha  make  Pitrirshabha,  L&ngala  and  I'slil  make  ULnga^ 
leeshA,  Mana  and  I'shayA  make  '*  Manishaya"  "Gang!''  and 
"  Udakam "  make  ^'  Gangodakam."  To  and  Likara  make 
TavalkAra.  Rina  and  Rinam  make  Rinarnam,  Pri  and 
Arnam  make  Prarnam,  Sheeta  and  Arta  make  Sheet&rta. 
Tau  and  likAra  make  Tav&lk&ra.  SA  and  Indri  make  Sanidri, 
Sa  and  OkAra  make  SaukAra.  Iti  and  Api  niake  Atyapi. 
Vadhu  and  A'sanam  make  VadhvAsanam.  Pitri  asd  Artha 
make  Pitrartha,  Li  and  Anabandha  make  Lanubandha.  Nay^ 
and  Jayrt  make  Naye  Jayet.  Lu  and  Anam  make  Lavanam. 
Gau   and    Ava   make   GAva.     Te   united  with  IsbvarA  ma  Ta. 


7^0  •  GARUDA  PURANAM. 

Ishvari.  Atliah  and  Atra  make  Atho  Atro.  Shat  united  with 
Iman  make  Shat  Iman.  Amih  and  Ashvah  make  Ami  Ashva* 
Shat  and  Ashya  make  Shadasya,  Tat  and  Nav&k  make  Tanna- 
v&k.  Tat  and  Charet  make .  Tachcharet.  Tat  and  Lun&ti 
make  Tallunati.  Tat  and  Jalam  make  Tajjalam.  Tat  and 
Shmashdnakam  make  Tat.Shmashinakam.  Sugan  and  Atra 
make  Sugannatra.  Pachan  and  Atra  make  Pachannatra^ 
Bhavftn  and  Chidayati-Bhavamshchh&dayati.  Bhavin  and 
Jhanatk&r  make  Bliav&n  Jhanatk&ra,  Bhavin  and  Tarati 
make  Bhav4mstarati.  Sam  and  Smritam  combinedly  make 
Samsmritam.  Bhav&n  and  Likhati  unitedly  make  Bbav4in« 
llikhati.  Tdn  and  Shet^  unitedly  make  Tamschchhdt£. 
Bhavdn,  Shete  Api,  Ami  and  Idrisham  combinedly  make 
Bhavang  Shetepyameedrisham.  Tvam  and  .Karoshi  com- 
binedly make  Tvamkaroshi.  Tvan  and  Tarasimake  Tvanta- 
rasi,  Sat  and  Arohanam  make  Saddr  Chchanami  Kah  and 
Ihitra  make  Ka  Ihatra. 

There  are  six  forms  of  Sam&sas,  such  as  (l)  the  Karma* 
dhAraya  etc.,  of  which  the  term  Shaddvija  forms  an  illustration. 
The  term  Trivedi  furnishes  the  example  of  Dvigu  Sam4sa. 
Tatkritascha,  Tadarthascha,  and  Vrikahhiti,  .etc.,  are  the  iUtis- 
trations  of  Tatpurusha  Sam&sa»  whereas  the  terms  Tattvajna, 
Jnina-dasksha,  etc.»  illustrate  the  forms  of  Vahubrihi  SamAsa. 
Examples  of  tlie  Avyayibh&va  Samisa  always  commence  with 
the  interjectional  prefixes  of  Adhi,  etc.,  while  the  terms 
such  as  Devarshi^MAnava,  etc.,  furnish  the  instances  of  the 
Dvanda  Samisa.  The  terms  such  as  Pandavis,  Shaiva^ 
Vrdhma,  and  Brahmati  are  the  illustrations  of  the  applied 
Taddhita. 

The  terms  Devngni,  Sakhi,  Pati,  Anshu,  Krashtu, 
Svayambliu,  Pita  iPitri).  Nri  (Ni),  SPrash&sti  (Prashastri) 
Ri,  Gail,  and  Glau,  though  included  within  the  group  of 
Adajanta  words  belong  to  the  masculine  gender.  Similarly, 
the  group  of  Halanta  words  consisting  of  the  terms  Aslira, 
Juk,  Kshabhuk,  Kravyad,  Mrigabedhi  Atm&n,  R&jani   Yuvan» 


CAftUDA   PURANAM.  ^tt 

t^athin,  Pushan,  and  Brahmahan,  Shashin,  Vedhas,  UshanaSi 
Anudvan,  Madhulit  ^nd  KAshthatat  belongs  to  the  masculine 
gender.  The  terms  Vanam  (wood),  Vftri  iwater\  Asthi  bone) 
Vastu  (thing),  Jagat  (universe),  Saman  (the  verses  of  that 
Veda^  Ahan  (day),  Karma,  (act)  Sarpis  (clarified  butter) 
Bapus  (body)  and  Tejas  (energy)  belong  to  the  neuter  gender. 
•The  terms  J4yi  (wife),  Jarl  (old  age),  Nadi  (river),  Lakshmi 
(goddess  of  fortune),  Shree  (beauty),  Stri  (woman\  Bhumt 
(land),  Vadhu  (bride)i  Bhru  (eye-brows),  Punarbhu  fa  re* 
married  widow),  Dhenu  (cow),  Svas&  (sister),  M<lti  (mother) 
Nau  (boat),  Blk  (speech^  Srag  (g^irland  of  flowers),  Dik 
quarter  of  the  heaven),  Krudh  (anger),  Yuvati  (maiden) 
Kukubh,  (quarters  of  the  skies\  Dyau  (effulgence),  Dhrite 
(comprehension),  Prlvrish  (rainy  reason \  Ushnik  (metre)  and 
Sumanas  (flowers)  belong  to  the  feminine  gender. 

Now  I  shall  narrate  to  you  the  terms  which  are  respec* 
tively  included  within  the  masculine,  feminine  and  tieuter 
groups  according  to  the  nature  of  their  imports,  or  the  nature 
of  the  act  they  signify.  Shukla  (white),  KiUila,  Shuchi  (pure) 
Grdmani  (the  master  of  a  village),  Sudhi  (intelligent  one) 
VAhu  (arms),  Kamalabhu  (the  lotus-sprung  deity),  Kart& 
(master  or  doer),  Vahu  (many),  Satya  (truth),  Madhutakshl 
and  Dirgha- pit  (belong  to  the  masculine  gender.  The  terms 
Sarva  (all),  Vikhva  (all),  Ubha  (both),  Anya  (other),  Anyatara 
(other  than  that)  are  terms  that  are  used  both  in  the  masca« 
line  and  feminine  genders.  Purva,  Apara,  Uttara,  Dakshinai 
Apara,  Antara,  Tad,  Yad,  Idam,  Ashmad,  and  Yushmad  are 
the  terms  that  are  used  in  all  the  genders. 

Here  follows  declensions  of  several  words  and  rules  of 
prosody  identical  with  those  enumerated  in  our  English 
translation  of  the  Agni  Puranam. 


Chapter  ccxJclk. 


iSUTA  said  : — Now  I  shall  relate  to  you  the  rules  of  <coti<tu'ct 
to  be  observed  by  Brahihanas,  etc.,  which  Brahixi&  first 
learned  from  Hari  and  expounded  to  the  holy  Vy&sai  and 
proper  performances  whereof  grant  all  things  to  their  per^ 
formers.  A  twice-born  one,  having  learnt  the  Vedais  add 
the  scriptural  law^  shall  perform  acts  (rites)  enjoined  to  b6 
performed  in  the  Vedas ;  unable  to  perform   the  Vedic  ^rites, 

• 

he  shall  perform  those  mentioned  in  the  law  codes  (Sinriti); 
Even  incapable  of  performing  either  class  of  these  acts,  the 
intelligent  one  shall  perform  acts  of  gddd  conduct.  Tb<ft 
S'ruti  and  the  Snlriti  are  the  e^es,  as  it-were^  of  brihmanaS 
in  respect  of  detecting  the  true  virtue.  Bereft  of  oii^  of 
these  eyes  of  S'ruti  and  Smritij  a  l^rahitiaha  verily  becomes 
a  moral  one-eyed  ;  bereft  of  both  he  becomes  morally  blind. 
Pieties  described  in  the  S'ruti  and  S'astras  dnd  the  acts  of 
good  conduct  performed  by  the  pious  triply  form  the  eternal 
virtues  (duties  eternally  obligatory  on  all;.  Truthfulness,  gift 
making  (charity) j  absence  of  greed  or  avarice,  knowledge, 
performances  of  religious  sacrifices^  divine  worship,  and  self- 
control,  are  the  eight  sacred  constituents  of  gooci  conduct. 
The  body  and  sense-organs  of  the  i^iouSj  effulgent  witb  it 
kind  of  sanctified  light,  do  not  adhere  to  sin,  like  water  drops 
to  lotus  leaves.  Of  men  of  all  the  four  orders  virtue  forms 
the  main  stay  of  existence.  Truthfulness,  performance  of 
religious  sacrifices  and  austerities  (meditation),  and  charity. 
are  the  cardinal  duties  of  house-holders.  Non-acceptance  of 
what  has  not  been  formally  given  and  made  over  (to  a 
person),  practice  of  charities  and  austerities,  study,  annihila- 
tion  of  all  killing  or  mischief-making  propensities,  truthfuU 
ness,   abstention  of  irascible  feelings^   and  performance   of 


ttAKUbA  PURANASl.  ^Ij' 

litigious  sacrifices,  are  the  .attribates  of  virtue.    Learning 
(knowledge),  opulence,  practice  of  austeritiesi  valour,  nobitt 
parentage,  and  absence  of  disease  (sound  health)  are  the  factors 
that  lead  to  the  elevation  of  a  man  in  this  world*;  all  tbesa 
proceed  from  the  practice  of  virtue.    From  virtue  proceed 
happiness  and  knowledge ;  knowledge  leads  to  the  ultiroattt 
emancipation  of  one's  own  self.    Performances  of  religious 
sacrificesi  endowments  for  the  public  good,  study  of   the 
Vedas,  and  practice  of  charity  in  conformity  with  the  Injunc* 
tions  of  the  S'istras  may  be  described  as  the  eternal  dutiesi 
commonly  obligatory  on  Brihmanas,  Kshatriyas  and  Vais'yas. 
Imparting    lessons  (teaching)   to    the  pure  and  the    holy» 
officiating  as  priests  at  the  religious  sacriflces  performed  by 
the  pure,  and  acceptance  of  gifts  from  persons  not  in  any 
way  impure  or  unholy  are  the  three  means  of  earning  liveli^ 
hood,  open  to  Brihmanas,    in  the  opinion  of   the  Munis. 
Military  professions  and  protection  of  creatures  from  hurt 
or  injury  are  the  callings  of  Kshatriyas.    Rearing  of  cattloi 
agriculture,  and  Irade  are    the  means  by    which  Vais'yas 
shall  earn  their  living.    Services  of   the  three   twice-born 
classes,  to  be  made  preferentially  in  the  order  of  enumerationi 
should  be  the  vocations  of   S'udras.    Residence  near  the 
preceptori  service  of  the  consecrated  Are,  study  of  the  Vedas» 
three  ablutionsi   each  day,   ritualistic  ablutions,  wearing  ot 
clotted  hairs,  carrying  of  staffs,  wearing  of  Ifekhalfts,  living 
on  alms,  residence  near  the  preceptor  till  death,  or  a  cteal^ 
shaving  of  the  head  are  the  duties  which  are  obligatory  on 
Brahmachlrins.    Perfomances  of  Agnihotra  sacriSces,  earning 
of  livelihood  by  means  proper  to  his  order,  procreation  ot 
sons  on  his  own  married  wife,  and  on  dajrs  not  interdicted 
as   Parvas,  making  offerings  to  the  gods  and  to  his  departed 
manes,  as  well  as  feeding  of  all  chance*  comers  (Atithis)  to 
his  house,  and  perusal  of  the    true    imports  of  SVtttis  and 
Smritis  are  the  duties  of  a  house*  holder.    Wearing  of  clotted 
hairs  on  the  head,  performances     of  Agni  Hotrm  sacrifices^ 
90 


714  GARUDA   PURANAVf. 

lying  down  on  the  bare  ground,  wearing  of  deer-skm,  re- 
sidence in  the  forest,  Kving  on  roots,  bulbs,  fruit  and  Nivftra 
grains,  etc.,  abstention  from  all  forbidden  acts,  daily  per- 
formance of  three  ablutions,  observance  of  vow,  and  propi- 
tiation of  the  gods,  Atithis  and  his  departed  manes  are 
the  duties  of  a  forest-dwelling  (Vftnaprastha  hermit).  Absten-^ 
lion  of  all  acts  or  undertakings,  living  on  alms,  residence 
tinder  the  trees,  non-acceptance  of  gifts,  living  in  harmony 
with  all  and  sundry  {lit,  not  in  confTict  with  any),  practising 
of  equality  to  all,  maintaining  equanimity  under  all  painful 
or  pleasurable  circumstances,  acquisition  of  mastery  over 
pleasure  and  pain,  purification  of  both  inside  and  out,  prac- 
tice of  silence  and  noeditation,  drawing  in  of  all  the  sense- 
organs  from  the  external  world,  practice  of  constant  medita- 
tion and  attempt  at  being  one  with  the  thought,  and  puri^ 
fication  of  ideas  are  the  duties  which  are  obligatory  on  a 
Parivrdjaka  to  cultivate.  Truthfulness,  forbearance,  compas- 
sion, purity,  abstention  of  all  killing  propensities  and  sacred 
discourse  are  the  bounden  duties  of  all  the  four  social  order?.. 
Those,  who  strictly  conform^  to  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  he  leaves  his  bed  to  that  when  he  goes  to 
sleep  in  the  night.  Rising  at  the  Brdhma  Muhurta  (about 
half  an  hour  before  the  dawn)  a  house-holder  shall  atten<k 
to  the  calls  of  nature,  and  then  having  carefully  washed  him- 
self,  at  the  close  of  the  night,  shall  think  of  his  own  good 
both  in  this  world  and  the  next.  Then  he  shall  bathe  and- 
attend  to  the  rite  of  his  SandhyA  meditation.  He  shall 
perform  the  rite  of  his  morning  Sandhyd  after  having  washed 
his  face  and  cleansed  his  teeth.  One  should  void  stool  and 
urine,  looking  towards  the  north,  in  the  day ;  and  towards- 
the  south,  in  the  night.  At  the  two  junctions  of  theiday  and 
night,  the  rule  laid  down  in  respect  of  urination  and  defeca-^ 
tion  in  the  day  sh3uld  be  followed.     la   shade,   in  darknessj 


CARUOA  PURANAM.  715 

in  the  day  or  night,  as  well  as  in  tiroes  of  danger  to  life  or  o( 
illness,  a  Brdhmana  can  void  stool  or  urine,  looking  towards 
any  quarter  of  the  skies,  best  convenient.  One  shall  not 
void  urine  on  cowdung,  charcoal,  or  an  ant-hill,  nor  in  clear 
pure  water,  or  on  the  furrows  of  a  ploughed  field.  Similarlyi 
urination  near  the  road  side,  in  an  assembly,  or  over  writing 
materials  are  forbidden.  Earth  should  not  be  taken  from 
beneath  the  water,  from  a  temple,  from  an  ant-hill,  from  about 
a  mouse-hole,  or  from  a  cremation  ground.  The  residue  of 
earth  with  which  one  has  purified  oneself  (cleansed  one's 
person)  should  be  avoided.  One  Mrittiki  (half  a  Prasritiful 
E^rth)  should  be  used  in  rubbing  the  external  orifice  of  the 
urethra,  three  Mrittikds  should  be  used  in  rubbing  the  anus, 
three  Mrittikas  in  rubbing  the  palm  of  the  left  hand,  and  a 
Half  Mrittiikd  in  rubbing  the  palms  of  both  the  bands,  after 
voiding  stool. 

Now   I   shall   describe   the   process  of  purification,  after 
voiding   urine.      One    Mrittik&   should   be     applied     to     the 
external  orifice  of  the    urethra  ;  three,    to  the  anus ;   ten,  to 
the   palm   of  the   left   hand  ;  five,   to   the  soles  of  feet ;  and 
seven,  to  each  of  the  arms.     The  greatest  quantity  of  Mrittikd 
(clay)  which  should  be  used  in    cleansing   the   orifices   of  the 
external  ducts  of  the  body,  under  these  circumstances,  is  half 
of  what  can  be   contained   in    the    palm   of  one's   hand,  out- 
stretched and  hollowed.     The  second   is   half   of  that   of  the 
former,  and  the  third  is  half  of  that  of  the  second.    He,  who  is 
incapable  of  voiding  stool  or  urine  in  a  sitting  posture,   shall 
perform  half  of  these  purifications,  after  urination   or   defeca- 
tion.    Malf   or   a   quarter   part  of  the  purifying  measurs,  en- 
joined to  be  performed  in  the  day,  shall  be  performed   to   the 
night,   after   voiding   stool   or   urine.     Men    in   health   must 
unfailingly   observe    these   rules   of  purification  ;  while    sick 
folks  shall  observe  them  as  far  as  they  are   capable   of  obser- 
ving.    Fat,  semen,  blood,  marrow,  saliva,  stool  and  urine,  and 
waxy  deposits  in  the  ears,  as  well  as  mucous,  tears,  aqd 


7l6  GARUDA   PURANAMi 

perspiration  are  called  the  excrements  of  the  human  bojy. 
A  man  shall  try  to  purify  his  person  as  long  as  be  does  net 
think  himself  pure  ;  the  extent  of  purification  can  not  be 
precisely  laid  down  far  each  individual  case.  There  are  twa 
kinds  of  purification  viz,,,  external  and  internal,  the  first 
consists  in  cleansing  the  body  with  clay,  water^  etc.  ;  the 
second  is  the  purification  of  one's  thoughts  and  ideas. 

First,  thrice  sip  water  in  the  manner  of  the  rite  of  Acha* 
manam,  then  twice  rinse  the  mouth  with  water,  and  after 
that,  thrice  sip  water  with  the  ball  of  the  thumb.  Then  re- 
peatedly touch  your  eyes  and  ears  with  the  tips  of  the 
thumb  awd  the  index  finger  joined  together.  The  navel  shouM 
be  touched  with  the  tips  of  the  thumb  and  tl>e  smati  finder 
joined  together  ;  and  the  region  of  the  heart,  with  the  palm  of 
the  hand.  The  head  should  be  touched  with  all  the  fingers 
united  together,  and  the  back  of  the  arras  should  be  touched 
with  the  tips  of  fingers  by  rounding  the  hand.  A  Brihmana 
jihall  thrice  sip  water  in  the  manner  of  Achamanam  for 
propitiating  *  the  three  Vedas,  vis^  the  Rik,  the  Yajus 
?ind  the  Siman.  Similarly,  by  twice  rubbing  the  lips 
be  shall  propitiate  the  Arthava  Angirasa,  as  well  as  the 
Itihasas,  Puranas,  and  Vedingas  in  succession.  He  shall 
touch  the  principle  of  ether  in  his  mouth  ;  the  principle 
of  air,  in  his  nostrils ;  the  sun,  in  his  sight  ;  the  (quarters 
of  the  skies,  in  the  chord  of  vitality  in  his  umbilicus ; 
and  the  supreme  Brahma,  at  his  heart.  The  god  Rudra  is 
pleased  by  one  touching  one's  head,  while  the  Rishis  are 
propitiated  by  one  toucliing  the  tuft  of  hair  on  one's  crown^ 
at  the  time  of  prrfonning  an  Achamanam.  The  lord  of 
death,  Indra,  Varuna,  Kuvera,  the  Earth-goddess  and  the 
fire-god  are  pleased  by  one  touching  one's  anus,  at  the  afore«« 
said  time.  He  shall  feel  the  contact  of  Vishnu  and  Indra 
by  touching  the  soles  of  his  feet  and  that  of  Vishnu  alone 
by  touching  his  arms.  O  thou  twice  born  one,  the  celestial 
serpents  Vasuki  etc.,  are  propitiated  by    the   water   that    oa^" 


GARUOA  rUIUNAII.     *  jtj' 

m 

might  cast  on  the  ground  at  the  time  of  performing  Adiama* 
nam,  and  the  drops  of  water  that  he  might  cast  around  tend 
to  propitiate  the  hosts  of  spirits*  The  deitieSi  Agni.  Vijv, 
Surya  and  Indra  are  situated  in  tlie  phalanges  of  one's 
fingers.  The  moon-god,  with  all  the  sacred  pools  and  sane* 
tuaries,  are  Mtuated  in  the  palm  of  one's  (right)  hand; 
hence,  the  (right)  hand  is  always  pure.  The  sacred  streams 
and  rivers  such  as,  the  Ganges  etc.,  are  situated  in  the  lbes» 
that  run  across  the  palm  of  one's  (right)  hand. 

At  the  approach  of  dawn,  one  shall  attend  to  the  calls  of 
nature,  and  cleanse  his  person ;  then  having  cleansed  hb  teeth 
with  a  twig,  bitten  down  in  the  shape  of  » tooth-brush,  he  shall 
take  an  ablution.  A  person  remains  impure,  even  after  dean* 
sing  his  teeth,  after  the  expirjr  of  the  previous  night ;  hence^ 
one  shall  eat  the  tooth-twig  (twig  bitten  and  smashed  in  thte 
shape  of  a  tooth-brushX  each  morning.  Twigs  of  Kadamva» 
Vilva,  Khadira,  Karavira,  Vata,  Arjuna,  Yuthi,  Vrihati,  Jdt^ 
Karanja,  Arka,  Atimukta,  Jamvu,  Madhuka,  Apimirgi, 
Shirisha,  Audumvara,  Asana,  Kshiri,  and  KantaU  trees  and 
plants  are  recommended  for  the  purpose  of  being  used  aa 
tooth-brushes.  Twigs  of  pungent,  bitter,  and  astringent 
flavours,  used  for  the  purpose  of  cleansing  the  teeth^ 
bring  health  and  happiness  to  the  cleanser.  Then  having 
washed  the  tooth*  twig  and  cleansed  his  teeth,  he  shall  wash 
his  face,  while  seated  in  a  pure  site.  Tooth-twigs  should 
not  be  used  on  days,  marked  by  the  new  moon,  as  well  as  on 
the  first,  sixth  or  ninth  day  of  the  moon's  wane  or  increase. 
Similarly,  the  use  of  tooth-twigs  is  prohibited  on  Sundays. 
In  the  absence  of  any  tooth- twig,  as  well  as  on  days  in  wliich 
its  use  is  prohibited,  one  shall  gargle  one's,  mouth  with 
twelve  handfuls  of  water.  A  morning-ablution,  either  before 
or  after  the  appearance  of  the  sun  on  the  horison,  is  recom* 
mended  as  wholesome;  a  pure-souled  and  pore-bodied 
morning-bather  becomes  competent  to  practise  all  leligiotts 
rites  of  Japa,  etc.    The  human  body,  eatiemely  filthy  withio 


71 8  GARUDA  PUR  AN  AM. 

and   provided   with  nine  apertures  or  external  ducts,  day  and 
night,  exudes  impure  and  unclean  secretions,  and   a   Rioming 
ablution  is  the  means  of  brinf^ing  about  its  'purification,    each 
day.     An   ablution   in   the   Ganges  imparts  a  cheerfulness  to 
the    mind,    and   health  and   a  beautiful    complexion    to   the 
body.     It  dissipates  grief  and  misery.     "  For  the.  extinction  of 
the  ten  classes  of  sin,  severally  committed  by  receiving   what 
has   not  been   formally  given,   by  doing   forbidden  acts*  by 
hurting   or   killing  any  creature,  by  carnally  knowing  another 
man's  wife,  by  using  abusive   language  to,  or  hurting  the  feel- 
ings of  any,  by  speaking  falsehood,  by  practising  niggardliness, 
by  improper  speaking,  by   coveting   other   men's   riches,  by 
wishing  evil  to  others,  I  take  this   ablution   in  the   Ganges." 
One  shall  recite  this  Mantra,  while  bathing  in  the  Ganges,  on 
the  tenth  day  of  the  moon's  increase,  marked  by  the  asterisni 
Hasti   or  Jesthi,   or   under   the  auspices  of  the  astral  com* 
bination  known  as  Dasha-Pdpa-HarA.     Brief  is  the   ceremony 
which   attends   an    act   of  ablution  in  the  morning ;  while  it 
is   elaborate   in    respect   of    that    which   is   made  at    noon. 
House-holders   and    forest-dwelling    hermits    (VAnaprasthas) 
are   only   competent   to   bathe   twice  a  day,   vi^.,  at  morning 
and  mid-day  ;  while  Yatis  are  privileged  to  bathe  three  times, 
each   day.     A  Brahmachirin   shall   bathe   only   once   a  day. 
Having  performed  the  rite  of  A'chamanam,  and   invoked  the 
sacred   pools   therein,    one   shall   take   a  bath   in   the  river. 
Thirty   million  is  the  number  of  the  malignant  spirits,  called 
Mandehas,  who   manifest  a  desire   of  devouring   the   sun    at 
day   break.     He,   who   does   not   attend   to  his  Sandhyi  rite 
at  the  meetings   of  the  day  and   night,    verily    kills   the    sun, 
inasmuch   as    the    libations     of    consecrated   water    (offered 
unto  the  sun-god  in  the  course  of  a  SandhyA)  tend  to  consume 
these  monsters  (Mandehas)  like   streams  of  liquid   fire.     The 
unions  or  meetings  (SandhyA)  of  the  day  and  the  night,  whicb 
are  called  Sandhy&s,   last   for  the  period  of  two   N&dikas  till 
the  sun  or  the  stars  appear  in   the  sky.     After  the  perfona-. 


GARUDA  PURARAV.  719 

flrtce  o(  his  Sandhyl  rite,  t  penon  thtlt  personAfly  do  the 
Hotna.  The  merit  of  personally  perfonning  the  Homm  Is 
greater  than  that  of  getting  it  done  by  another.  A  Homm 
performed  by  one's  Rittvik  (priest  >,  soUi  preceptor^  brother, 
or  sister's  son  is  regarded  as  one  done  by  one's  self.  .The 
house-holder  fire  (GArhapUyAgni-  is  Identical  with  Brahml, 
Daksbinigni  is  same  as  the  three-eyed  deity  (Siva)^  Ahavaniya 
fire  is  one  with  the  deity  Vishmii  while  Truth  is  the  god, 
Kumira.  After  performhig  the  Homm^  one  shall  repeat  the 
Mantra,  sacred  to  S'iva  (to  the  son  according  to  others.) 
After  that,  self*controlled,  he  shall  recite  the  Pranava  and 
the  Sivttri  Mantras^  He,  who  daily  recites  the  Sivitri  If  antra, 
coupled  with  the  seven  Vyihritis,  as  well  as  the  TripAda 
Sivitri,  has 'no  reason  to  be  afraid  of  any  thing  in  this  wortd 
He,  who  recites  the  GiyMtri,  every  morning,  on  leaving  hia 
bed,  »  not  attached  to  sht,  as  water  lies  not  attached  to  a  loCus-  ' 
leaf.  The  presiding  deity  of  the  Giymtfi  ia  deaeribed  aa 
a  whfte-complexioned  goddess,  clad  in  ailben  rairaentsv  * 
seated  on  a  full  blown  lottis*flower  and  carrying  a  roaary 
of  Aktha  seeds  in  her  hand.  Tlie  goddess  should  be  invoked 
by  reciting  the  Yajus  Mantra  running  as,  thou  art  the  light  ' 
etc.  The  gods,  wishing,  of  yore,  to  see  the  goddess  residing  iit 
the  Brahmaloka  in  the  disc  of  the  sun,  invoked  her  with  the 
selfsame  Mantra.  The  goddess  should  be  bid  adieu,  after 
the  worship,  with  acts  of  obeisance.  The  deftiea  should  be 
worshipped  in  the  fore*part  of  the  day.  There  ia  00  higher 
god  than  the  Supreme  Vishnu ;  hence,  be  should  be  constaotl/ 
worshipped.  An  intelligent  person  shall  not  -think  Brahma^  ' 
Vishnu  and  Shiva  as  difiereni  divinities,  but  aa  all  one  and 
the  same.  Brihmanasr  kine,  (ire,  gold^  clarified  butter,  the 
sun-god,  water,  king,  the  eighth  in  Ihe  list,  are  alwa3ra  auapi* 
cious  in  this  world.  Hence,  one  should  constantly  vieWf 
worship  and  circumambulate  these  eight  holy  ones. 

The  cultivation  of  Vcdic  knowledge  consists  io  constantly  ' 
studying  their  contents,  b  constAntly  committiog   them  19 


^25    .  AarUDA  t^UkANAM. 

memory,  in  meditating  upon  the  imports  of  the  Vedid 
Mantras,  and  in  giving  lessons  in  the  Vedas  to  one's  pupils* 
He,  who  makes  gifts  of  the  Vedas,  by  getting  them  tran^^ 
scribed  by  paid  writers,  goes  to  the  region  of  the  Vedas.  He^ 
who  makes  similar  gifts  of  works  on  Itihisas,  Piirlnas,  etc.9 
acquires  twice  as  much  merit  as  that  of  making  Brahmad&nani 
(making  gifts  of  vedic  texts).  The  third  part  of  the  day  should 
be  devoted  to  works  connected  with  the  maintenance  of 
one's  dependants  (Poshyas,  lit|  those  who  are  to  be  supported) 
One's  own  parents,  preceptor,  brother^  poor  dependantsi 
Athithis,  the  sacred  fire  and  guests  form  the  list  of  one^s 
Poshyas  (Poshya-vargas.  Support  of  those,  whom  it  is  one's 
duty  to  sustain,  leads  to  heaven  ;  hence)  one  should  make  his 
best  endeavours  to  maintain  one*s  Poshyas.  Hei  on  whom 
many  depend  for  their  subsistence,  truly  lives.  He,  who  is 
concerned  only  with  the  pampering  of  his  own  belly,  is  dead  in 
life ;  even  dogs  are  found  to  secure  their  food  and  appease 
their  appetite.  F*rom  accumulated  wealth  and  augmented 
opulence  proceed  all  acts,  as  rivers  spring  up  from  elevated 
mountains.  This  earth  in  whose  bowels  all  gems  are 
interred  (land),  food  grains,  animals  and  women  are  called 
money  (Artha)i  because  they  are  invariably  connected  with 
the  gratifications  of  desires  (Arthas}«  A  means  of  livehoodi 
which  is  absolutely  inhostile  to  others,  or  is  slightly  hostile  to 
a  (microscopic)  minority^  should  be  adapted  by  a  Brahmana 
in  times  of  p^ace. 

There  are  three  kinds  of  wealth,  white,  brown,  and  blacki 
which  may  be  again  divided  into  seven  classes*  -Possessions 
of  all  orders  of  soceity  may  be  grouped  under  three  heads 
such  as,  heriditary,  obtained  as  presents  of  love  or  affectiooi 
and  obtained  as  dowry  with  a  wife.  The  three  specific  sources 
of  wealth,  in  the  case  of  a  Br&hmana,  are  fees  obtained  for 
teaching  and  officiating  as  a  priest  at  religious  sacrifices,  as 
well  as  gifts  received  from  the  pure  and  the  huly.  The  three 
specific  kinds  of  wealth  (possessions;  in  respect  of  a  Kshatrija 


GAflUOA  ruRilNAM.  JZl 

are  money  obtained  in  the  shape  of  .  revenue,   finex  realisied 
from  persons  convicted  in  law  courts,  and  that  obtained  br 
conquest.     The  three  specific  sources  of  wealth  in  respect  oC 
a  Vais'ya  are  catcle*rearing,  agriculture  and  trade.     Favour 
obtained  by  service  is  the  only  source  of  income  of  a  S*udni* 
In   times  of  danfi^er,  a   Brihmana,   by  pursuing  agriculture, 
trade,  or  usury,  does  not  commit  any   sin.    The   Rishis  have 
described  a  large  concourse  of  means  of  livelihood,  but  usury 
thrives  the  best  of  them  all.     Unnatural  seasons   of  drought, 
political  disturbances,  rats  and  other  pest4  are  the  impedi- 
ments to  the   successful  practice  of  agriculture,  but  usury  in 
bereft  of  them  all.  The  thriving  in  usury  does  not  cease  in  day 
or  in    night,  in  dark  or  light  fortnight,  nor  in  summer,  winter 
or  rains.    The  profit,  which  artisans  and  traders  of   different 
guilds  do  by  sojourneying  to  foreign  climes,  the  money-lender 
does  by  remaining  in   his   native  country.     Having  made  a 
good  profit  in  the  business  of  money  lending,  one  should  pro- 
pitiate the  gods,  Br&hmanas  and  one's  departed  manes  with 
a  portion  thereof.    The  gods,  etc.,  thus   propitiated,  absolvo 
the   sin   incidental    to  the  practice  of   usury.     Learnings  ar(, 
service,  cattle-rearing,   trade,  agriculture    and    alms«taking 
etc.,   are   the  ten   means  of  livelihood.     By  accepting  gifts  a 
BrAhmana  shall   acquire   wealth,   a   Kshatriya   shall    acquire 
wraith  by  conquest,  a  Vaishya  shall  acquire  money  by  plying 
any*lawful  trade,   whereas   a  Shudra  shall  earn    money  by 
serving    others.      A    full-bodied   river,    Sikas   (vegetables , 
Samids,  Kusha-grass,  fire,  leaves  and   Omkira  are  the  b>-st 
possession^  o(  Brihmanas.     There  is  no  demerit  in  accepting 
gifts,  gflered  without  asking  or   seeking,   the   gods  call   such 
articles  (gifts)  ^s  ambrosia :  hence,  they  should  not  be  reject- 
ed. One  seeking  to  propitiate  the  gods  and  Atithis  may  actept 
gifts   from  one's  servants  and  preceptor.     For  these  purposes 
one  may  accept  gifts  from  any  person    whomsoever,   but   one 
must    not   appropriate  articles  of  such  gifts  to  one*s  own  use. 
A  Brflhmana,   possessed  of  good  qualifications  and  havip£ 


732  GARUDA   PURANAM. 

very  little  blemishes  in  his  conduct,  is  alone  competent  to 
receive  gifts ;  a  bad  or  illiterate  Br&hmana  degrades  hiss  Self 
lowerer  by  taking  any  gift.  The  foremost  of  Br&hmanmSp 
obliged  to  earn  his  livelihood  by  penmanship,  shall  subse* 
quen^ly  practise  a  penance  by  way  of  expiation. 

In  the  first  quarter  of  the  day,  a  Br&hmana  shall  collect 
sesame,  flowers,  Kusha-grass,  and  earth  for  rubbing  his  body 
with,  while  bathing ;  a  bath  in  a  natural  stream  of  water  is  re« 
commended.  Ablutions  may  be  divided  into  six  classes  such 
as,  the  Nityam  (daily  obligatory  bath,  non-performance  where- 
of  is  sinful),  Naimittikam  (specific  or  occasional),  K&myam 
(that  made  for  the  fruition  of  any  definite  object),  Kriy&ngam 
(which  forms  the  part  of,  or  sequel  to,  any  religious  rite), 
Malikarshanam  (that  made  for  the  purpose  of  cleansing  the 
body)  and  Kriyi  (bath  which  in  itself  forms  a  religious  rite.) 
Without  bathing  a  man  does  not  become  competent  to  per* 
form  his  daily  rite  of  Homa,  Japa,  etc. ;  hence,  he  ^hall:  bathe 
early  in  the  morning,  each  day.  An  ablution,  which  is* made 
under  specific  circumstances  such  as,  the  one  made  for  the 
purpose  of  purifying  one's  self,  after  touching  excreta  or  a 
Chand&la  or  a  woman  in  her  menses,  is  called  a  Nainiittika 
Sniiiam.  Bathing  under  the  influence  of  any  auspicious 
asterism  such  as,  the  Pushyi  etc.,  and  made  in  accordance 
with  the  directions  of  astrologers,  is  a  called  K&mya  Sninam. 
He,  who  has  not  the  fruition  of  any  definite  object  in  his  heart", 
must  not  bathe  under  such  circumstances.  Aa  abhktioa,  made 
with  the  express  object  of  worshipping  any  divinity,  or  ot 
studying  any  sacred  Vedic  Mantra,  is  called  a  Kriyi  Snftnam. 

A  bath,  taken  for  the  purpose  of  removing  the  impuritica 
of  the  body,  and  for  no  other  object,  is  called  a  MaWp* 
karshanam  Sninam.  An  ablution  in  a  sacred  pool,  or  ill 
a  natural  reservoir  of  water,  when  it  forms  in  itself  a  reli* 
gious  rite,  is  called  a  Kriyd  Snioam.  A  mere  touch  ef 
the  water  of  a  sacred  pool  leads  to  the  purification  of 
the  bodily   limbs ;   religious   merit  is   obtained  by 


GARUDA  PURANAM.  JZ^ 

hath  therein.  By  nibbing  the  bodjr  while  rectling  the  Virana 
Mantra,  one  is  immediatelj  absolved  of  aU  sin.  In  the 
absence  of  a  sacred  pool  (Tirtha)  all  ablutions  should  be 
made  in  boiled  water.  Water,  that  lies  on  the  surface  of  the 
earth,  is  more  purifying  than  what  has  been  collected  and 
can  led  away ;  waters  of  springs  or  fountains  are  more  purify* 
ing  than  terrestrial  waters.  Lake  water  is  more  purifjriDg 
than  fountain-water ;  river-water  is  more  purifying  than 
lake-water;  the  water  of  a  sacred  pool  is  more  purifying 
than  river-water,  while  the  water  of  the  Ganges  b  the 
purest  of  the  pure.  Ganges-water  extinguishes  the  sin  of 
a  man  which  he  might  have  committed  from  his  birth  to 
death.  Of  the  waters  that  are  to  be  found  in  the  sanctuaries 
at  Gayi  or  Kurukshetra,  the  Ganges-water  b  the  most 
purifying  of  them  all.  The  counsels  or  discourses  of  the 
erudite  are  more  purifying  in  their  effect  than  ablutions  in  any 
sacred  pool  whatsoever;  and  in  conferences  of  virtue  and 
religion  most  sanctifying  is  the  Brihmana,  who  lives  in 
conformity  with  the  injunctions  of  the  holy  Vyisa. 

Baths  on  the  occasion  of  the  birth  of  onc^a  own  son. 
or  in  the  event  of  the  sun  passing  over  to  another  sodiacal 
sign,  or  under  the  auspicies  of  any  blissful  astral  combina- 
tion are  recommended  in  the  night,  if  these  events  take 
place  in  the  night  Nocturnal  baths,  under  the  auspicies  of 
lunar  eclipses,  are  also  recommended,  otherwise  baths  to  the 
night  are  prohibited.  A  bath  in  the  river,  taken  in  early 
morning,  each  day,  and  just  after  the  appearance  of  the 
sun  on  the  horizon,  equals  a  PrAjlpatyam  in  merit,  and  tends 
to  extinguish  the  MmhdpiUkms.  By  bathing,  each  momtngi 
for  a  year,  with  a  devotional  spirit,  one  acquires  the  same 
merit  which  is  ordinarily  acquired  by  practbing  the  Priji* 
patyam  penance,  for  twelve  years  in  succession.  He,  whd 
desires  for  the  objects  of  enjoyment,  efTulgent  as  the  sun  and 
the  moon,  and  wishes  to  possess  an  absolutely  sound  health, 
shall  bathe,   each  morning,   for  the  two  months  in  the  ycari 


7^4  Garuda  puranam'. 

# 

vis.f  Migha  (January,  February)  and  Ph&lguna  (Februar^, 
March).  By  living  on  Havishya  food  and  observing  the 
vow  of  Sbat-Tilam  during  the  month  of  M&gha,  a  morning 
bather  is  absolved  of  all  sin.  Hie  mother,  father,  brother, 
frif:nd  or  preceptor  of  a  bather,  by  mentioning  \vho9e  namer 
lie  might  dive  into  the  water,  takes  one-twelfth  part  of  the 
intrrit  of  the  ablution.  The  €[od  Vi^hnu  becomes  hpeciairy 
fund  of  A'malakam  (Emblic  MyrobaFans)  under  the  auspices 
of  the  eleventh  day  of  the  moon's  wane  or  increase  ;  hencep 
our,  wishing  personal  beauty,  shall  bathe  with  Amalakas  on 
)\\>  person.  Bereavement,  infamy,  ilMiealih,  ftc,  reside  in 
thr  stone  of  an  Amalakam.  By  anointing  one'b  person  a  man 
;K-(iuires  health,  beauty  and  all  things  he  might  set  his  heart 
upon.  The  goddes^s  of  fortune  remains  so  k>ng  satisfied 
vitii  a  vowist,  after  he  has  got  his  hair  clipped  by  a  barber, 
as  he  does  not  touch  oil. 

Havine  bathed  in  the  ma*nner  above  described,  one  sliaTI 
propitiate  the  gods  and  one's  departed  manes,  as  welf  as  per- 
form the  rite  of  Tarpanam  unto  the  canonised  men.  Stand- 
ing  in  navel-deep  water,  he  shall  meditate  upon  the  Selves 
nf  his  deceased  ancestors  as  seated  in  the  air,  and  invoke 
their  presence  by  saying,  **come,  O  my  departed  manes, 
pleased  with  the  libations  of  water  I  have  just  now  fifferrd 
unto  you."  By  reciting  this  invocation  he  shall  offer  libations 
of  water  unto  each  of  them  in  the  southern  quarter  of  the 
heaven.  Then  having  put  on  dry  clotnes  and  seated  Ofi 
cushions  of  Ku^^ha  blades,  the  performers  of  Tarpanas,  duly 
conversant  with  the  rules  of  offering  libations  of  water  unto 
1  lie  gods  and  thc^ir  departed  manes,  shall  offer  them  on  blades 
of  Kusha  irrass,  and  never  in  anv  vessel.  *'  Mav  whatever 
is  impure  in  this  water,  may  whatever  is  cruel  or  unquiet  in 
this  water,  may  that  all  be  removed."  By  reciting  this  Mantra 
and  taking  a  libation  of  water  in  his  left  hand,  he  shall  cast 
thai  i:^.  tlic    south  wctt    quarter   of  the    sky    fur   the    purpose 


CARUDA   PURANAM.  7^5 

of  wnrdin^    off    tlie    advent    of  malignant    spirits^  during  the 

•  ■  »  * 

performance  of  llie    rite. 

"May  Indra,  Varuna  and  Vrihaspati,  Bliaga,  SavitA  and 
the  Risiiis  sucfi  as  Sanakn,  etc.,  extinguish  all  tlie  sin,  which 
I  mij^ht  have  committed  by  ratini;  forbidden  food,  or  by 
acceptini^r  4^ifts  from  sinful  and  drgraded  persons,  as  well  as 
that  whirh  I  migiit  havr  committed  by  word,  thought  or 
dr-ed.  Miy  all  creatures  from  the  lowest  airimalculum  to  the 
highrst  Briliman  be  propitiated  with  this  libation  of  water" 
Saviiik!  On<,   one    shall    offer    three  libations  of  water.     Thus 

_  t 

I  have  brirfly  described  the  mode  of  performing  Tarpanam. 
Hercft  of  pridr  and  humble  in  spirit,  one  shall  worship  the 
}^ods  by  rt*citing  the  Mantras  sacred  to  Brahm<(,  Vishnu, 
Rudra,  Savitri  or  Varuna,  as  the  case  may  b**.  Each  deity 
siiould  be  worshipped  by  reciting  the  Mantras  sacred  to  it. 
Then  having  made  ohtisance  to  it,  flowers  should  be  offered 
to  it  by  appending  the  term  Namas  to  the  name  to  the  deity. 
1  he  f!^Oi\  Vishnu,  who  is  not  only  full  of  the  energies  of  all 
the  divinities,  but  their  grand  refuse,  as  well  as  the  sun- 
};od  should  be  worshipped,  and  offerings  of  flowers  and  liba* 
tions  of  water  should  be  made  to  him  by  reciting  the 
Puruslia  Sukta.  The  god  Vishnu  may  be  worshipped  by 
recitini;  the  Mantra,  which  runs  as,  *'  Bv  him  all  this  visible 
univrri»e  has  been  created  and  arranged  in  systems,"  or  by 
reciting  any  other  TAntrik*  Mantra.  First,  the  Arghya  offer- 
ing .should  be  made  to  the  deity,  then  scented  pastes  such  as 
sandal  etc.,  sliould  be  offered,  after  that,  offerings  of  fJowers, 
bhould  be  made,  and  lighted  lamps  should  be  waived  before 
the  dfiiv. 

BrAhmanas,  K^liatrivas  and  Vaishvas  should  bathe  bv  re* 
citing;  the  Mantra:*,  while  S'udras  should  silently  bathe.  The 
prrformance  of  a  Brahmaryajna  consists  in  teaching  the  Vedas, 
liiat  of  a  Pitri-yajna  consists  in  offering  oblations  and  libations 
of  uatrr  to  one's  departed  manes;  casting  of  oblations  in  the 
6a<.icd  liu  (lionia)  is  called  Daiva-yajna  ;  offering  of  obUliund 


7^6  GARUDA   PURANAM. 

•     - 

unto  the  animals  is  called  [Bhula^yajna,  and  tbe  feeding  of 
Atithis  is  called  Nri-yajria.  The  rite  o(  Japa  (mental  recitattoB 
of  a  Mantra),  done  in  the  house,  bears  ordinary  merit ;  mMide  km 
the  banks  of  a  river  it  gives  double  merit ;  made  in  a  cowshed 
it  bears  fruit  ten  times  greater ;  made  in  a  chamber  of  the 
consecrated  fire  it  bears  fruit,  a  hundred  times  greater;  made 
at  a  sanctuary  or  in  a  divine  temple  it  produces  a  thousand 
times  greater  merit ;  made  near  the  image  of  Vishnu  it  bears 
a  hundred  millions  of  times  greater  merit. 

Of  the   five   parts   of   food  prepared  in  a  household,  each 
day,  four  should  be  respectively  allotted   to   the   itse   of  the 
Pitris,    Devas,   men   and  the  insects  etc.     He,  who  takes  h|^ 
daily  meals,   after  giving   food    (boiled   rice)   to  his  friends, 
relations   and   Br&hmanas,   ascends  to  the  region  of  heSTes 
after  death,    through   the   merit   of    making  gifts   of    food. 
Articles  of  sweet  flavour  should  be  eaten  at  the  fore  part  of   a 
meal ;    things   of  acid  and  saline  tastes,  at  it  its  middle ;  and 
those  of  bitter,  pungent  and  astringent  flavours,  at   its  close. 
Water   should   be   taken    after  eating  a  meal.     One  should 
never  take  edibles  of  a  single  taste  in  exclusion  of  those  of  all 
others.     Verily   the  boiled    rice   of  a   Brihmana  is  Kke  untb 
ambrosia  ;  that  of  a  Kshatriya  is  like   unto   milk  ;    that   of   a 
Vaishya  is  a  wholesomefood,  and  that  of  a  S'udra  n  like  unto 
blood.     Beauty  and  opulence  reside  in  the  person  of  him,  who 
observes  a  fast  on  the  day  of  the  new  moon.     The  G&rhapat3ra  ^' 
fire  is  located  in  the  belly  of  a  man  ;  the  Dakshina  firk  in  his 
dorsal   region  ;   the   Ahavaniya   fire,   in  his   mouth ;  and  Che 
Saty&gni  in  his  head — He,  who  is  cognisant   of  the   locations 
of  these  five  fires  in  his  body,  is  called  an  Ahit&gni  one.     The 
body,  the  water,  the  albumen  or  the  fluid   constituents  of  the 
bodv  and   the   various  kinds  of  food-stuff  are  called  Annam. 
while  Pr&na,  Agni  (fire  heat)  and  AMitya  (the  sun)  are  one  an^ 
the  same  and  enjoy  the  aforesaid  Annam.     Food  contributes 
to  the  invigoration  of  the  principles  of  earth,  water,  fire   and 
air  contained  in  my  body,  and  the  essence  of  food,  after  being 


GAKUDA    fURANAM.  "7X7 

properly  digested,  and  assimilated  in  my  organism,  brings 
about  a  pleasurable  condition  of  my  ego.  Prepared  betel 
lea\es  (Tim vulas)  should  be  smashed  with  the  hands,  and  then 
chewed,  after  eating.  After  eating  one's  (midday)  meal,  one 
shal  hear  the  narration  of  histories  and  Puranas  during  the 
sixth  and  seventh  parts  of  the  day.  After  that,  one  shall 
again  bathe'  and  attend  to  the  performance  of  one's  Evening 
Sandhyi.  O  thou  twice-born  one,  thus  I  have  described  the 
daily  routine  of  acts  to  be  followed  by  house-holders.  The 
erudite  one,  who  hears  these  rules  of  conduct  narrated,  or 
follows  them  in  earnest  spirit,  goes  to  heaven  after  death. 
The  god  Ke!«hava  is  the  narrator  of  these  rules  of  purity, 
duty  and  virtue,  and  the  god  Hari  is  the  goal  of  all  expiatory 
penances,  and  is  the  last  refuge  of  the  celestials  and  celestial 
regions. 

Hrre  follow  descriptions  of  the  modes  of  performing  cere* 
monial  ablutions  and  the  different  forms  of  Shrlddha, 
identical  with  those  described  in  our  English  translation  of 
the  Agnipur^nam. 


;o: 


CtlAPlER  CCXXX. 


HAti  said  :— Now  hear  me,  O  Shankara,  narrate  a  catechtsm 
of  practised  pieties,  which  extinguishes  all  sin  of,  and 
grant  enjoyment  of  worldly  pleasures  and  emancipation 
oi  self  to,  its  listner.  Grief  robs  a  man  of-  his  pleasure, 
er>ergy,  fortitude,  strength,  virtues  and  erudition  ;  hence,  one 
should  abandon  all  grief.  Acts  ol  m  roan  are  the  deities  that 
mould  his  destiny,  acts  are  the  factors  that  determine  the 
nature  of  his  environment  as  well  as  the  character  of  the 
region  of  his^  birtlii  acts  are  his  true  friends  and  reUtions,  and 


72$  .GARl'DA   PURANAM. 

it  is  his  acts  that  lead  him  to  liappiness  or  misery  in  this  world. 
Charity  is  tlie  highest  of   all    virtues ;    through    the    merit    of 
practising   charity   a   man    may   acquire  a  kingdom  or  %vork 
out  liis    own    salvation,    and   become   an  emancipated    Self: 
hence,    a    man    shalN  practise  charity   and  make  gifts  tci  the 
poor  and  the  worthy.     One  kind  of  charity  is   to   make    gifts 
with    proper    Dakshinds,    another  kind   of    charity    consists 
in    succoring   the    lives    of    the   oppressed   and    the    tyran- 
nised.    Those,    who    obstruct   or   destroy  the  piety,  which  is 
acquired  by  practising  penances  or  Brahmacharyayam,    or    by 
celebrating  religious  sacrifices,  or  [by  performing]  ceremonial 
ablutions,    go    to    hell.     Those,    who   are  devoted  to  the  per- 
formance of  Homas,  Japas,  Pujas  and  ablutions,  and    are    full 
of  truthfulness,    forbearance    and    compassion,    go  to  heaven. 
None  there  is  who  dispenses   happiness  or  misery    to  a   man  ; 
or   removes   them    out    of    his   own    sweet  will ;  man  suffers 
misery  or  enjoys  liappiness    as    the    effects    of    what    he    has 
done.     Those,  who  live  for  practising  virtues,  visit  their  wives 
for    the    procreation    of    children,    and    cast   offerings  to  the 
deities  for  brinajng    about    their    satisfaction,    tide    over    the 
evils  of  life.     Who  is  he  that  cann(»t  live  contented  on  fares  of 
fruits  and  bulbs  ?     It  is  through  company  and   entering    into 
relationship    that,    man    dives    into  troubles.     Dreadful  is  the 
consequence  of  greed  alone  ;  from  greed    proceeds    wrath    or 
anger;  and  from   wrath,  stiife  ;  out  of  greed  comes  delusion. 
from    delusion    proceeds    attachment,    from    attachment    pro- 
ceed pride  and    egotistic  feelings.     He,   who    lives   in    peace 
with  himself,  undisturbed  by   counter   calls    of  desire,    wrath, 
greed,    pride    delusion    and  falsehood,    ascends  to  the  region 
of  highest  bliss,  undefiled  by  the  touch  of  any  sin  whatsoever. 
O    Hara,     the     gods,    the    celestial    sages,    the    Nigas,    the 
Gandharvas  and  Gujhyakas  adore  the  pious    and    the   truthful  J 

in  this  world,  and  not  those  who  are  rich  and  full  of  desires. 
Neither  by  dint  of  valour  or  energy,  nor  by  wisdom  or  occult 
power,  a  mortal  can  obtain  that  which  he  is  not  fated  to  obtaia 


I 


tSARUDA  PURANAM.  729 

httiCt  there  is  nothing  to  be  deplored  in  that.    As  fishes 
spring  upon  their  prey  in  water,  as  wild  beasts  live  upon  their 
prey  on  land/as  birds  eat  their  prey  in  the  sky,  so  the  Vich  are 
devoured   by  designing  persons,   everywhere.     Compassion 
towards  all  creatures,  control  of  all  the  senses,   and  a  know* 
ledge  of  the  transitory  nature  of  all  things  are  the  highest  bliss. 
Like  the  teat-like  'excrescences  on  the   neck  of  a  she-goat, 
futile  are  the  lives  of  those,  who  do  not  practise  virtues,  even 
with  the  sight  of  death  ahead.    A  patricide,  a  Brahmanicide,  a 
defiler  of  his  preceptor's  bed,  a  cow-killer,  or  a  destroyer  of  a 
fcetus  in   the  womb  may  expiate  his  sin  by  making  the  gift  of 
a  plot  of  land,  possessed   of  all  the  commendable  features. 
This  is  my  opinion,  O  thou  bull-ensigned  deity,  that  the  gift  of 
a  cow  is  the  highest  of  all  gifts  ;  the  gift  of  a  cow,  honestly 
obtained   or  purchased,  succours  the  whole    family  of  tho 
giver.     No  gift  can  vie  with  the  gift  of  food  (Annam)  in 
point   of  merit ;    it  is   food  that  sustains  the  whole  world, 
whether  mobile  or  immobile.    The  merit,  which   b  acquired 
by  making  gifts  of  horses,  elephants,  chariots,  gems,  lands, 
or    of    girls,    or    by    perfoiyiing   Japas,    or    Vrishotsargas 
(letting  loose  of  a  bull  on  the  celebration  of  a  Shr&ddha  cere* 
mony),  does  not  rank   one  sixteenth  part  of  that,  which  is 
acquired  by  gifting  food  to  the  poor  and  the  needy,  in  as 
much  as  food  sustains  strength  and  life,  and  from  food  pro* 
ceed  sperm  and  comprehension. 

Excavations  of  wells,  or  tanks  for  public  purposes  and  lay- 
ing out  of  fruit-gardens  for  the  use  of  the  public   lead   to  the 
regeneration   of  twenty  one  generations  of  the  donor,  who  is 
also  glorified  for  his  piety  in   the  region   of  Vishnu,  after 
death.    The  sight  of  the  holy  is  more  sanctifying  than  a 
pilgrimage  to  a  sanctuary ;   the  roe«t  of   a  pilgrimage  takes 
time   to   bear  fruit,  the  company  of  the  holy  becomes  fruitful 
on  the   same   day.     Truthfulness,     self-control,  practice  of 
austerities,  purity,  contentment,  forbearance,  simplicity,  know* 
ledge,  compassion  and  charity^— these  are  the  eternal  virtues. 
92 


CHAPTER  CeXXfCI. 


Brahma  said : — Now  I  shall  deal  with  the  mode  of  practfsingf 
the*  expiatory   penances,   which   tend  to  extinguish   all    sins 
for  which  the  Self  of  a  man  is  consigned  to  the  pangs  of 
hell.     Flies,  ants,  drops  of  water,  water  that  lies  accumulated 
on   the   surface   of  the   earth,  fire,  cats,  and  ichneumons,  are 
always  pure.     A  twice-born  one,  who,   through   inadvertence, 
eats   anything,   which   has   been   defiled  by  the  touch  of  the 
residue  of  a  S'udra's  meal,  shall  fast  for  an  entire  day  and  night 
and  regain  his  purity  by  taking  Panchagavyam.  A  Brdhmana, 
accidentally    touched    by  another   Br^hmana,   who   has    not 
washed   his   mouth   after   eating,    or  happening  to  touch  the 
residue  of  the  meal   of  another   Br^hmana,   shall   bathe   and 
recite   the    Mantras,   and   take   his   meal  at  the  close  of   the 
day.     A   Brihmana,   happening  to   partake   of  a   meal  con- 
taining a  tip  of  hair  or  a  flee,   shall   regain    his  purity  hj 
vomiting  out  the   ingested   food.     He,   who  takes   a    meal« 
held  in   the   hollow  of  his  palm,  or  on  the  tips  of  his  fingers, 
or  on  his   arms,   shall   regain   his   purity  by  fasting   for   aa 
entire   day  and   night.    The   residue   of  water,   drunk  with 
left-hand,    is  as    impure    as   that   which   is  contained  in   a 
leather-bag,  and  hence,    that   should    not  be  drunk.     A  Brib- 
mana,   in   whose    house  a  Chand&la   lies  concealed   without 
his   knowledge,   shall   effect   his   purification  by  practising  a 
Par^ka,  or  a  Ch4r>drftyana  penance,  whereas  a  S'udra  house* 
holder,  under  the  circumstances,  shall  practise  a  Pr&jipatyaro. 
He,   who   takes   any   cooked   food   in   the   house   of  a  low* 
caste,    shall    practise   a    half  Krichchha  penance.     He,  who 
eats    meals   belonging  to   these   harbourers  of  low-castes  in 
their  houses,  shall  perform  a  quarter  part  of  Krichchha  Vrata. 
A  twice-born  one  having  taken  the  food  cooked  by  a  washer- 
man, carpenter,  cobbler,  or  of  one  who  manufactures  articles 


GARUDA  PURANAM.  731 

of  bamboo,  or  food  belonging  to  any  of  these  people,  shall 
practise  a  Chdndriyanam.  A  Brihmana,  having  unknowingly 
drunk  water  out  of  a  Chand&la's  well-cup,  shall  practise  a  Slnta* 
panam.  A  Kshatriya  and  a  Vais'ya,  under  the  circumstanceSi 
shall  respectively  practise  a  half  and  a  quarter  Sintapanam. 
A  S'udra,  under  the  same  circumstances,  shill  practise  a 
quarter  Chindr&yanam,  Having  unknowingly  taken  any 
food  in  the  house  of  one  of  a  vile  caste,  a  Brihmana  shall 
regain  his  purity  by  practising  three  Krichchka  Vrat^ss^  while 
a  S*udra^  under  (he  circumstances,  shall  practise  a  Parikam 
penance.  A  B;.\hmana  having  partaken  of  the  residua  of 
the  meal  of  a  member  of  vile  caste  shall  regain  his  purity  by 
practising  a  ChdndrSyanam,  while  having  drunk  water  in  the 
hou^e  of  a  low  caste  person  a  Brihmana  shall  fast  for  six  nights 
(Sh\d  RAtram.)  A  Kshatriya  having  unknowingly  partaken 
of  the  food  of  a  ChandAla  shall  practise  a  S&ntapanam,  while 
a  Vais'ya  and  a  S'udra«  under  the  circumstances,  shall  respec- 
tively practise  the  ShadrAtri  and  TrirAtri  penances.  A  Brih* 
mana  having  unknowingly  eaten  a  fruit,  while  seated  on  a 
branch  of  the  same  tree  with  a  Chanddla^  shall  regain  his 
purity  by  fasting  for  an  entire  day  and  night. 

A  BrAhmana  happening  to  touch  a  Chanddla^  before  wash- 
ing  his  face,  after  eating  a  meal,  shall  repeat  eight  thousand 
times  the  Gdyatri,  or  a  hundred  times  the  Drupada  Mantra. 
Having  eaten  the  food  of  a  Chanddla  or  S'vapacha,  or  that 
which  has  been  defiled  by  the  touch  of  excreta,  a  Brihmana 
shall  practise  a  Triritram  penance,  the  expiation  for  the 
members  of  other  castes,  under  the  circumstances,  being  the 
performance  of  a  ParAka  Vratam.  Having  wantonly  visited 
a  womin,  a  man  shall  practise  a  Parika  penance  by  way  of 
expiation.  No  expiation  exists  for  one,  sprung  of  a  vite  caste, 
under  these  circumstances.  A  Brihmana,  having  drunk  water 
out  of  a  cup  which  contained  wine,  shall  regain  his  purity  bj 
practisinc^  a  quarter  Krichchka  Vrat^m^  and  by  getting  him- 
seif  reinitiated  with  the  holy  thread.    BrihmaiaSi  who  having 


73^  GARUDA  SHJRANAM. 

renounced  the  vows  of  Pravrajyam  or  Agnihotram  wish    to 
rcenter^the  order  of  house-holders,  shall  regain  their  purity  by 
practising  three  Krichchha  Vratas  and  three   Chdndrayanas^ 
and  by   again  going   through   the    rites  of  Jata  Karma,  etc. 
This  is  the  opinion  of  the  holy  Vashishtha.     A  woman  having 
failed  to  completely    practise   a   Prdjdpatyam  shall   regaia 
her  purity  by  feeding  Brdhmanas.     A  Brdhmana,  with  his  face 
unwashed  ^ter  a  meal,  happening  to  be  touched  by  a  S'udra^ 
similarly   circumstanced  as  himself,  or  by  a  dog,  shall  regain 
his  purity  by  fasting  for  a  night,  and  by  taking  the  compound 
known   as    Panchagavyam.     Touched   by   members   of  other 
castes,  while  circumstanced  as  above,  a  Brdhmana  shall  regain 
his   purity   by   fasting  for  five  nights.     Undefiled  is  a  current 
stream  of  water ;  pure  are  the  particles  of  dust  blown  about 
by  the   wind,   women,   infants,  and  old  men  are  above  all 
pollution  ;  constantly  pure  is  the  face   of  a  woman,  pure   are 
the  fruits   felled   down   by  birds   from  their  stems,  pure  is  a 
calf  after  being  delivered  of  its   mother's   womb,  pure  is   the 
mouth   of  a  dog  at  the   time  of  catching  a  game.     Pure  are 
the  aquatic   animals  in  water,  pure  are  the  land-animals   on 
the  surface  of  the  earth,  pure  is  the  person   that   perform   an 
A'chamanam  by  resting  his  feet  in   water.     Articles  of  Indian 
bell-metal,  undefiled   by   the   touch   of  wine,  are    purified  by 
rubbing   them   with   ashes ;  defiled   by  the   touch  of  wine  or 
urine,  they  should  be  purified  by  heating.     Articles  of  Indian 
bell-metal,    smelled    by    kine   or    defiled  by  the  touch  of  the 
residue   of  a  S'udra's   meal,  or  by  the  contact  of  a   dog   or 
a   crow,   are   purified   by   being  rubbed   with   the   ten   kinds 
of  askes.     Having   partaken    his   meal    out  of  the  saucer  of 
a  S'udra,  a  Brahmana  shall  regain  his  purity  by   fasting  for  a 
day,  and   by  taking   Panchagavyam    as    well.     A  Brdhmana 
having  touched  a  dog,  a  S'udra,  or  any  other  beast,  or  a  woman 
in   her   manses,    before   washing   his  face   after  a  meal,  shall 
regain  his  purity  by  fasting  for  a  day,  and  by   taking  Pancha- 
gavyam.    In    a   waterless   place,   or  on  a  road  infested  by 


QARUDA  PURANAM.  733 

thieves  or  tigers,  a  person  is  not  polluted  hj  voiding  urine 
with  an  article  of  human  use  in  his  hand     He  shall  place  it 
on  the  ground,  and  again  take  hold  of  the  same,  after  having 
cleansed  ^his  pesson.    Kinjikam   (fermented  rice  or  barley 
gruel,)   milk-curd,   milk,   whey,   meat,   honey  and   Krishari,. 
may  be   accepted,  without  impunity,  even  from  a  S-udra*    A 
Brihmana,   who  takes  any   kind  of  intoxicating  liquor  such 
as  Gaudi,  Paishti,  or   Midhvikam,  shall   expiate  his  sin  by 
taking  any   flame«coloured   wine,  or  by  taking  cow-dung  and 
cow's  urine.     Having    carnally    known   a  dancing  girl,  aa 
actress,   a  laundress,  a  carpenter's  or  Benujivi's  wife,,  or  the- 
wife  or  daughter  of    one's   own    mother's   brother,    or  the 
daugHter  of  one's   own   spiritual  preceptor,  or  the  wife  of 
one's  own   friend   (relation)   or  uterine    brother,   one   shalk 
practise  a  Tapta  Krichchham  penance  by  way  of  expiation.. 
No   expiation   exists  for  the  sin  of    carnally  knowing  the 
daughter  of  one's  own   mother's   sister.    Having  taken  any 
thing  previously  eaten  by  a  jackal  or  a  hog,  one  shall   regain 
one's   purity  by  practising  a  Shadr&tram  penance.     Having 
taken    dry    meat    one  shall   practise  a   Tapta  Krichchham 
penance.     Persons,  guilty  of  incendiarism   or  of  administer* 
ing   poison   to   any  body,  shall  practise  a  Tapta  Krichchham 
by  way  of  expiation.     Having  partaken  of  any  thing   in   tho 
house   of  a  S'udra,  affected  by  a  birth  or  death  impurity,  a 
Brihmana    shall    recite    eight  hundred  times    the    Giyatri 
Mantra ;  having  taken   a   meal  in   the  house  of  a  Vais'ya 
or  a  Kshatriya,  circumstanced  as  before,  he   shall   recite  five 
hundred  times  the  Gtyatri  Mantras.    A  Brihmana,  who  takes 
his    meal   in   the  house   of  a  Brihmana,   impure  with  a  birth 
or  death  uncleanness,  shall  regain  his   purity  .by   reciting  a 
liundred  times  the  sacred  CSyatri. 

On  the  occasion  of  a  birth  or  death  in  bis  family,  a  Brib« 
mana  remains  unalean  for  ten  days  ;  a  Kshatriya  for  twelve 
days  ;  a  Vais'ya,  for  fifteen  days ;  and  a  S'udra,  for  a  month. 


734  CARUDA   PURANAM. 

Uncleanness,  incidental  to  the  death  of  one's  relation  in  battlei 
in   a  foreign   country,   during  the  celebration   of  a    religious 
sacrifice,  or  in  execution  of  a  capital  sentence  passed    by    the 
king,    as   well   as   that   which    results  from    the   death    of    a 
cognate   relation,    below  six  months   of  age,  expires   with  the 
very  day  of  the   occurrence  of  the  death.     Uncleanness    in- 
cidental  to   the    death    of  an  unmarried  girl,  of  a  twice-born 
son  not  initiated  with  the  Maunji,  of  a  boy  who   has   cut    his 
teeth,  or  of  a  girl  of  three  years  of  age,  lasts  for  three  niglits 
only.     Uncleanness,   incidental  to  the  abortion  or  miscarriage 
of  a  foetus,  lasts  for  the  same  number  of  days  as   that   of  the 
months    of    pregnancy    in    which    the   said   abortion   or   mis- 
carriage has  occurred.     Uncleanness  in    respect  of  the   birth 
of  a   child,  born    before    time,    lasts   for  the   same  number  of 
days  as  that  of  the   months  of  gestation  in   which   the   birth 
has  taken  place.     In  times  of  famine  or  scarcity,  during  civic 
disturbances,    birth    or  death-uncleanness   does   not   affect   a 
person,  nor  does  it  affect  those  who  are  in  the   habit   of  prac- 
tising  charities,    every   day,  or  those  who  are  being  initiatedj 
or  are  practising  vow,    or  penances,   or   are    residing  in    any 
sanctuary.     At   the    time   of    spiritual  initiation,   during  the 
celebration  of  a  marriage  ceremony,  at  times  when  Brdhmanas 
are   feasted   in  one's   house,  or  while  performing  an  act  pre- 
viously determined,  a  death   or   birth    uncleanness   does    not 
affect.     Similarly,  a  Brdhmana  becomes  unclean    by  touching 
his  justly  pTirturient  wife.     Birth  uncleanness  does   not   affect 
a  man    in   a  place  where  oblations  are  cast  in  the  sacred  fire, 
or  the  Vedas  are  studied,  or  offerings   are   constantly  offered 
unto  the  Vishvedevas.     A  S'udra,  consecrated  with  the  sacred 
Mantra,    regains    his    personal    purity    a   fortnight   after   the 
occurrence  of  a  (birth)   uncleanness.     Brdhmanas  in  jeopar- 
dised  conditions    remain    unclean    for  a   single   day  in   con- 
nection   with    a   birth-uncleanness.      A   performer   of   Agni- 
Hotra  sacrifices,  a  vowist  and  a  reciter  of  any  sacred  Mantra 
arc   not   affected  by   birth-uncleanness. 


Awonai 
or  a  CkandA 
purification, 
household  t 
be  regarded 
twke-born  < 
uncleanneu 
expiation, 
mentes,  ha| 
fast  (or  thrc 
shall  be  cl 
measure  of 
defiled  by 
aside  as  im| 
should  be  re 
ID  sprinklii 
immersed,  < 
Brihmana, : 
water  of  a 
Diankey  ha 
tiveljr  fastii 
la  the  evem 
hair,  or  oth 
purified  hj 
ioto  it  In 
ashes,  sixt] 
bed,  and  P 
event  of  a  I 
blood  of  I 
water  shou 
t»%  in  an  in 
article  of  ( 
•nana,  or  a 
penance ;  a 
Paocba-nUr 


73S  GARUDA  mjRATlAM. 

penance,   one   sh^II  feed  the  worthy  Brihmanas  and    maJce 

gifts  of  kine  to  them. 

The  use  (wearing)  of  an  indigo-dyed  cloth  by  one   in   bed 
or  at  the   time  of  visiting  one's  wife  is  noifc  sinful,  otherwise 
an  indigo- dyed  cloth  should  not  be   touched   aifd   an    indigo- 
dyer  goes   to   hell,   after   death.     A  jBrahmanicide,  a    wine* 
drinker,  a  stealer   ^f  gold   of  more  than   eighty  Ratis  weight, 
he  who  defiles  the  bed  of  his  own  preceptor,  as  well   as    the 
one  who  keeps  company  of  these  met,  are  absolved  of  their 
sin   by   paying   visit   to  Setubandha.     After  return  from  his 
pilgrimage,  any  of  these  absolved  sinners  shall  feed  the  pious 
Brdhmanas  and  make  gifts  of  kine   to   them.     A   Brahmani- 
cide   shall   live   for   twelve   years  in  a  cottage  in  the  forest ; 
and   carrying   a   human    skull    on    his  head  he  shall  stroll  out 
for    alms.     Thus   he   shall   live   on   alms   for  twelve    years, 
whereby'he  will  be  absolved  of  his  sin.     On  the  other    hand, 
he  shall  immolate  his  self  in  a  blazing  fire,  or  shall   renounce 
his   life   for   the  good   of  a  Brihmana,    or   shall  dedicate  all 
his   possessions   to   use    of  a  Brihmana.     Similarly,  a  wine- 
drinker   shall   immolate   his   self   in  a  blazing   fire.     A  gold 
stealer,    falling   under  the  category  of  a  Steyin,  shall  expiate 
his  sin  by  making  gift  of  all  his  possessions  to  a   Brihmana, 
welUversed  in  the  Vedas.     He,  who   has   defiled  the  bed    of 
his  preceptor,    shall  purchase   his  absolution  by  making  gifts 
of  a  thousand  bullocks  to  BrAhmanas. 

If  a  cow  dies,  while  penned  in  a  shed  or  an  enclosure,  her 
ownjer  shall  practise  a  quarter  part  of  the  Krichckha  penance 
by  way  of  expiation,  in  the  case  where  the  cow  dies  with 
fastenings  or  halter  round  her  neck,  the  expiation  is  the 
practice  of  a  half  Krichchha  penance,  whereas  in  cases 
the  cow  is  burnt  down  to  death,  or  where  the  death  occurs 
from  its  being  led  astray  in  the  wilderness,  her  owner  shall 
practise  a  full  Krichchha  Vratam  by  way  of  expiation.  The 
practice  of  a  quarter  Krichchha  penance  b  the  expiation 
in  the  case  where  the  cow  dies  from  the  effects  of  injudicious 


GAKUDA  PimANAM.  jyf 

fastenings    of    bells    round   her   neck.     Having  iccidenUllr 
broken  the  horn  o(  a  cow,  or  a  bone  in   her  body,    or   having 
broken    her   tail   dr  injured  her  skin,  one  shall  live,  for  a  fort« 
night,  on    J&vakam.     A  member  of  anjr   of  the   three  twice- 
born    orders^    having    unknowingly   taken  wine  or  any  excre- 
mentitious    matter   such    .15,    the   stool   or   urine,    should   be 
re-initi.ited  with  the  holy  thrrad.     Shaving  of  the  head,  carry- 
ing  of  st«iff,    wearing    of  the  grass  girdle  (MekhaU),  begging 
of  alms  and  observance  of   vows   should    be   omitted   in   th^ 
rite^   of    such    srcond    initiation     of    the   twice*born.     Raw 
meat,    clarified   butiter,    honey     and    seed-oils,    kept    in    the 
vessel  ri  a  man  of  vile   cast,  become  pure  as  son  as  they  are 
taken  out  of  it.     The  practice  of  a  quartrr-Krichchha  penanc^ 
consists   in    talcing   a    night-meal  on   the    first  day^  in  living 
on  what  is  obtained  without  asking   on    the   second  day,  and 
in    f;^sting   on    the   third    day  of  its  term,  while  that  of  a  half 
Krichchlia  Vratam  is  double  of  what  U  laid  down  in  connection 
with  a   quarter. Krichchham.     The    practice  of  a  Pr&jftpatyani 
penance,  which  extinguishes  all  sin^    coilsists   in    triply    doing 
what    in    laid    down    in    respect  of  a  quarter-Krichchham.     A 
Krirhchham  penance,  practised  by  fasting  for    seven    days   in 
siiccrssion.  i^  called  a  Mahi-Sintapanam  Vratanl.     Take  only 
warm  watrr  ou  the    fir*t)  three  days,  only  warm    milk   on    the 
sec'-^nd  thrre  davs.  and  onlv  clarified   butter  oil  the  third  three 
days    of     the     penance.       This    is    called    the     sin-absolving 
Tapia-Krichchha.Vfaiam.     The  practice  of  a  Parika  Vratam, 
which  extinguishes  all  sin,  consists  in  fasting  for  twelve   days 
in  su^  cession. 

In  this  prnance  the  penitent  shall  take  one  morsel  of  food 
(Pinda)  on  the  first  day  of  the  light  foitnight.  and  successively 
increase  the  number  hy  one,  each  day,  till  the  day  of  the  full 
moon,  and  thereafter  go  on  decreasing  it  hy  one,  each  day,  tilt 
thr  day  of  the  new  moon  The  compound  known  at  thn 
Panchafcjavyam.  the  use  of  which  tends  to  extinguish  all  sin« 
shall  cotisist  of  the  milk  of  a  golden- coloured  coW|  the  dung 
9J 


735 


«AllimA  FUHANAM. 


of  a  white  COW,  the  urine  of  a  copper-coloured  cow,  the  butter 
made  out  of  the  milk  of  a  blue-coloured  cow,  the  curdled  milk 
of  a  black  cow,  and  the  washings  of  the  blades  of  Kusha-grass, 
in  the  following  proportions  viz.^  eight  M4shas  of  cow's  urine, 
lour  Mishas  of  cowdung,  twelve  Mishas  of  coi^-milk,  teo 
Mishas  of  curdled  cow-milk,  and  five  Mishas  of  melted  cow- 
butter.  O  Vvelsa,  the  holy  sages  have  devoutly  practised 
the  pieties  I  have  narrated  ;  those,  who  propitiate  the  divine 
Vishnu,  live  in  comfort  and  happiness.  By*performing  jAp^s, 
Homas,  and  Sandhyis,  one  acquires  (is  merged  in)  Vishna,  the 
granter  of  virtues,  wealth,  creature-comforts  and  emancipa- 
tion. Vishnu  is  virtue,  Vishnu  is  vow,  Vishnu  is  worship  ; 
Vishnu  is  Tarpanam.  He  is  Homa,  Sandhyi^  meditation  and 
psychic  trairce. 


►lo:- 


CHAPTER  CCXXXn. 


SUTA  said  : — O  Shaunaka,  now  hear  me  describe  the  disno^ 
lution  of  the  universe  (Pralayam).  A  thousand  of  each  of  the 
four  Yugas  make  one  Kalpa,  which,  in  its  turn,  constitutes  one 
day  of  the  lotus  sprung  deity.  Now  hear  me  narrate  the  rules 
of  conduct  and  life,  etc.,  which  respectively  obtained  in  the 
said  four  Yugas.  Virtue  reigned  unimpaired  with  its  four 
feet  of  truthfulness,  charity,  penance  and  mercy  in  the*  cycle 
of    Satyam   (truth).      The   protector   of  virtue    was   (S'veta)  -I 

white-complexioned  Hari.  Men  were  contented  and  erudite 
in  that  age,  and  the  duration  of  human  life  was  four,  thousand 
years.  At  the  close  of  Satya  Yuga,  Kshatriyas  of  the  twice- 
born  order  conquered  the  Brdhmanas,  Vais'yas  and  S'ttdras  ; 
And  the  valarous  Vishnu  of  mighty  prowess  killed  manjr 
Rikshasas.    In  the  Treta  Yuga,  virtue   was   robbed  of  one  of 


ks'Kmbs,  and  wtt  composed  of  the  three  ficton  of  trathfuliieseb. ' 
charity  and  compassion.    Men  were  devoted  to  the  perfor*  ' 
mances  of  religious  sacrifices  ;  and  the  earth  was  peopled  bf 
men  of   Kshatriya  extraction  in  that  cycle  of  Treta*    The*  • 
red*complexioned  Hari  was  worshipped  by  the  •  people  of 
that  age,  and  the  duration  of  human  life  was*  one  thousand. . 
years.     Bhimaratba  of   Kshatriya    extraction^   who  was    aoi 
incarnation  of  Vishnu,  killed  many  Riksbasas  in  the  Treta* 
Yuga.    In    the  cycle  of    Diripara,  when,   the    yellowKumi- 
plexioned    Achyuta    was    the    protector    of    virtues^     the- 
duration   of    human   life   was  fourteen    hundred  years,  andi 
men    born  of    Brihmana    and   Kshatrijra  parents    peopled 
the   ei^rth.      The   god  Vishnut  .  incarnate    in  the    shape  of» 
Uie  holy  VyAsa,  considering  the  smallness  of  human  intellect 
(comparative    dulnrss    of    human,    memoqr)    at    the    tiiiie»  ' 
divided  the   Veda  into   four  parts,  and  taught  tbem  to  hia.  • 
own  disciples  in  the  following  order,  vf#.,  he  taught  the  Rik. 
Veda  to  Paila  ;.  the  S4ma  Veda,  to  Jaimini ;.  the  AiharvmOi  to- 
Sumanta  ;  and  the  Ysjur  Veda,  to   MahftinunL    To  Vaisbam*  ^ 
pAyana  he  taught  the  Purlnam  ;  and  the  eighteen  Purftnas,  to* 
Suta,  by  reading  which  one  ia  enabled  to  know  the  god  Haru 
A    PurinanL    ueats    o(   five    topics  such    aa»  the  creation. v/ 
of  the  universe  (Sarga',  dissolution  oi  the  universe  (PratU 
sarga;,   ge neologies  of  kings,   specific  traits  of  the  different 
cycles   ot  tims   as  represented  by  the  different  Lawfiveri^ 
and  the  annals  of  royal  progeny.    The  eighteea  ICah4  ^great)  - 
Purinas  are  the  Brihmam,   f^dmans  Vaishnaeam»  Shaivam*. 
Bhlgavatam,   BhaviskyanH   Niradijpam,    SklodaoH  Lainganii  ' 
Varihakam,     NUrkandryam,    Agneyam,     BrahnuuVaivaftaaa. 
Kaurmami   MAuyam,  Girudam,  and  Brahmindam  Pltrinaa^ -'^ 
The  other  minor  Purines,  narrated  by  the  holy  sagea»  are  tho 
Sanat-kumlram»  Nirsinham  Purinam,  Skiodam.  an. narrated, 
by  the  god  Kumira,  Shiva-Dharmikshanit  directly  narinliMfc 
by  Nandisha,  the  Purinam  of  wonderful  incidental  narmind 
by  the  holy  Diinrisi».tbt  one  nancatad.b]r  tko  bolj  Niftdnik 


;74#  GARUDA   PURANAH. 

the  KApilam,  the  VAmanam,  the  one  related  by  the  holy 
Ushani,  the  BrahmAndam,  tlie  Varunam,  the  KilikA,  the 
MAhcshvaram,  the  Shdmbam,  the  SarvArtha  Sanchayam,  the 
one  narrated  by  Par&shara,  the  Miricham,  and  the  Bhirgavam 
Pur^nas.  The  Puidnam,  the  Dharma  S&stras  (Codes  of 
Moral  Laws),  the  Vedas  with  their  six  kindred  brancbrs  of 
study  such  as,  the  Nyiya  (Logic*,  Mim4nsA  (Excgetic  philo- 
sophy) Ayurveda  t  Medical  Science',  Artha  ShAstras  (Science 
of  Wealth,)  Gandharva  (Science  of  Music)  and  Dhanurveda^ 
(Science  of  War— these  are  the  eighteen  branches  of  know- 
ledge.  At  the  close  of  the  cycle  of  DvAparam,  the  god  Hari 
removed  the  burden  of  the  woild  by  killing  the  evil-souled 
Kshatriyas.  In  the  age  of  KhH  when  the  god  Achyuta  will 
assume  a  black  complexion,  the  virtue  will  suffer  a  great 
mutilation  and  eke  out  a  miserable  existence,  standings 
on  one  leg  only.  Men  will  be  '.cruel  miscreants  in  that 
Yuga. 

Sattva  (principle  of  illumination  or  knowledge^  Rajas 
(principle  of  action)  and  Tamas  (principle  of  Ncsciencr)  arc 
the  three  qualities  that  are  usually  found  in  men.  Even  these 
qualities,  O  Shaunaka,  vary  in  proportions  in  the  self  of  a 
man,  augmented  by  the  spirit  of  the  age  he  lives  in.  The 
age  in  which  the  quality  of  Sattva  abounds  in  the  mind, 
intellect,  and  sense  organs  of  men,  and  in  which  they  feel  an 
irresistable  inclination  to  practise  charity  and  penances—— 
know  that  age,  O  Shaunaka,  to  he  the  Siily.im  Yuga.  When 
men  are  found  to  energetically  pursue  undrrtakings  that  lead 
to  fame  or  bring  about  the  fruitions  of  desires,  and  whru 
the  mind,  [intellect  a^nd  ^ense-0J:gans  of  men  abound  in 
the  quality  of  P-ajas,  khow  then,  O  Shaunaka,'  that  the 
Treta  Yuga  (of  triped  virtue)  has  set  in.  The  age  in  which 
men  are  found  to  energetically  follow  pursuits  of  gain  or 
desire,  and  in  which  greed,  discontent,  pride,  envy  and 
egotistic  feelings  assail  ihe  minds  of  men,  and  in  which 
^e    Qu;ilities   o:    Ta[iias    and    Rajas    suffer    an    unhealthy 


tAHUOA  PURANAM.  741 

augmentation  in  the  temperaments  of  beingfl«— know  thali' 
OShaunaka,  to  be  the  age  of  Dviparmm  (of  biped  virttte.1. 
The  age  in  which  untruthfulness,  sleep,  drowsiness  (lasinessX 
life-killing,  grief,  delusion,  fright,  misery,  and  Tamas  rage 
rampant  in  the  world — know  that  to  be  the  age  of  Kali.  In 
the  K*li-yuga  men  will  be  slaves  to  lust  and  low  passions,  and ' 
abusive  of  one  another.  Towns  and  villages  will  be  infested 
with  thieves  and  robbers,  vilifiers  of  virtue  will  vilify  this  VedaSi 
kings  will  prey  upon  their  subjects,  and  Brihma^aa  will  cave 
only  for  the  pampering  of  tbeir  bellies  and  seek  gratifications 
of  their  carnal  desires.  Impure  and  vowless  will  be  tlie  studeota 
and  youths,  Vikshus  will  contract  various  fornu  of  relation- 
ship  and  live  with  thrir  relatioaSi  Tapsvins  (ascetics)  will 
live  in  villages,  and  Nyisins  will  covet  riches.  Diminutive  in 
size,  gluttonous,  thievish,  and  rashly  in  their  conduct,  mea 
will  walk  in  the  path  of  iniquity,  servants  wiU  desert  their 
ma&ters,  and  Tlpasaa  (ascetics)  will  renounce  Iheir  vowa. 
S'udras,  clad  in  the  garbs  of  ascetics  for  a  livings  shall  accept 
alms.  The  people,  dismayed,  divested  of  all  ornaments,  and 
filthy  as  the  Pishichaa,  shall  renounce  all  ccrenM>nial  ablo* 
tions  and  propitiations  of  the  gods  and  Atithis^  and  cease  la 
ofikr  oblations  and  likiations  of  water  unto  tbeir  departed 
manes.  O  Shaunaka,  men  will  be  S'udras  ia  their  lives  and ' 
habit,  and  shall  be  under  the  thumbs  of  their  wives.  WomeOp 
mostly  unhappy  and  unlucky,  will  coaceivo  osaajr  childrtA 
and  will  grudge  the  behests  of  their  lords  by  scratcbing  Iheir 
beads.  Men  under  the  counsel  of  the  unsaoctimoDioua* 
heretics  will  fall  oft  from  the  path  of  virtue  and  reaouoca  ibe 
worship  of  Vishnu.  Vriie  only  one  great  redeemiay  fealara 
in  the  Brihmapas  of  Kaliyuga  is  the  fart  thai  they  will  ba 
able  to  shake  off  the  fetters  of  re*binh,  by  once  singing  Iba 
praise  of  Krislina.  The  merit,  which  is  aofoired  by  anadtla^ 
tion  in  the  Satyam  Yuga,  by  celebrating  religioiis  sacftficaa  ^ 
in  the  Tretl,   by  serving  the  god  in   the   DvAparat  mmf. 


acquired  ia  the  Kali  Yuga  by  sbging  the  praist  ol  VishaaJj 


''.I 


749  GARUDA  .irURANAM^ 

Therefore,  O  Shaunaka»  tbe  god  jHari  should '  be   constaotlf 

^\    worshipped  and  meditated  upon.    .    . 


.:o:- 


CHAPITER  CCXXXIII'. 


SUTA  said : — After  the   expiry  of  a  thousand   of  such*  foor- 
Yugas,   occurs   i\\e   causal   or   periodical    (Naimittika)  dimo* 
lution  of  the  universe.     At  the  close  of  each  Kalpa.  will  follofv 
a  rainless  period  of   a  hundred  years,  durinqf  which  the  seven 
suns  will  rise  in  the  sky,  which,  by  absorbini^   all    water,    will 
burn    down  the  three  reo^ions  with  a  dreadful  conflagration  of 
fire.     Inmates  of  the  regions  of  Bhu^   Bhub:),   Sva  and    Mah& 
will  fly  to  the  region  of  Jana,  and  the  god  Vishnu^  manifest  in. ' 
the  shape  of  Rudra,  shall  consume  the  Nether  regions   (PAtl- 
las.     Clouds   of   all   shades   of  colour  will  ori^^inate  from  the- 
mouth  of   this  ;Rudra-form '   Vishnu,   which   will    incessantlj- 
pour  down  torrents  oif  rain,  for   a  hundred-  3ears.     From  the- 
mouth  of  Vishnu  winds,  abnormally  augmented  and-  enr^edp. 
shall  blow  in  storms  for  a  hundred   years.     On   the   annibilai* 
tion   of   all   creatures,   both,  mobile   and   immobile,   the  god* 
Vishnu^  assuming  the  shape  of  Brahma,  shall  lie  down  on   tbe-  - 
one  universal  ocean  of  undivided  waters.     Thus   sleeping_for> 
another  hundred   years,  the  god  Vishnu,  will  again  create  the 
universe. 

Now  hear  me,  O  Shaunaka,  describe  t-he  K^tural  dissolatioa. 
of  the  universe  (Annihilatii»n.  of  Nature.)  At  the  expiry  o( 
the  full  one  hundred  years  of  Brahma,  the  God  Hari,  absorbed* 
in  Yoga,  shall  get  the  whole  universe,  with  its  progenitor- 
Brahma,  merged  in  his  own  Self.  Those,  who  migiit  have 
attained  to  the  region  of  Brahma  at  the  tima,  shall  reaclk 
the  final  goal  of  existence.  Then  will  follow  a  period  o& 
droughti  with  tbe^orce  sun  of  dissolutioa  •  consumxog  every*. 


4AIIUDA  hJKANAII;  743 

thing  with  its  deadly  heat  from  the  heaven  of  a  dissolving 
universe.  After  that,  primordeal  clouds  will  pour  down  heavy 
torrents  of  rain  upon  the  universe,  which,  b«-ing  filled  with 
water  in  its  ins^ide.  will  finally  barst  out.  Thus  at  the  compIe« 
tion  of  the  life-duration  of  Brahma,  the  rarth-matter  will 
be  resolved  into  water:  the  water,  into  heat;  heat,  into  air; 
air,  into  ether;  the  ether,  into  essential  matter  (Bhutidi*, 
the  essential  matter,  into  the  principle  of  intellection ;  the 
principle  of  intellection,  into  Prakriti  (Nature);  and  Nature, 
into  Purusha  (the  eternal  subjectivity).  Thus  for  a  hundred 
years  of  his  own,  the  God  Hari  will  repose  in  sleep,  and 
after  that,  he  will  create  a  fresh  universe  in  the  order  of 
evolution,  commencing  from  Nature  to  the  principle  of 
intellection,  from  the  principle  of  intellection  to  ether,  from 
ether  to  air,  from  air  to  beat,  from  heat  to  water,  and 
from  water  to  earth. 


>0J 


CHAPTER  CCXXXIV. 


Si;ta  said  : — Knowing  fully  of  the  threefold  misery  such  as, 
the  mental,  physical,  and  physioldgical,  the  wise  one,^onvef- 
sant  with  the  laws  of  the  wheel  of  existence  (Samsira  Chakra) 
and  possessed  of  true  knowledge  and  apathy  to  the 
concerns  of  life,  seeks  his  psychic  annihilation  (A'tyantikam 
Layam).  I  shall  describe  the  wheel  of  existence  from  the 
moment  a  man  comes  into  being,  a  knowledge  whereof 
leads  him  to  merge  his  self  in  its  universal  and  eternal  proto* 
type;  A  man.  after  quitting  his  gross  material  frame,  assumes 
a  ^ithrler  body  in  the  higher  ethereal  regions,  whence  he  b 
carried  by  the  emissaries  of  death  to  the  mansion  of  their  lord, 
in'thecourse  of  aperiod  of  twelve  days.     The  offerings,  a 


744  GaRUOA  puranam. 

libations  of  water  containing  sesame,  which  his  friends  offer 
unto  him,  a  deceased  person  takes  in  the  mansion    of    deaths 
Throujti^h   piety   one   goes  to  heaven^  through  sin  one  goes  to 
hell.     From   hell  or  from  heaven,  a  man  enters  into  the  womb 
of   a  woman«     At    first  he  becomes  manifest  in  the  form  of  a 
bifurcated  sperm  ;  after  that,  he  assumes  a  forthy  g^elationous 
form,  after  that,  blood  is  produced  in  its  body,  which  looks  like 
a  lump  of  muscle  of  fiesh,  from  which  the  limbsj   fingers   etCi 
are  found  to  sprout  up,  and  the  organs  of  smell,  sight  etc.,  are 
gradually  developed.     After  the  evolution  of  the   sprout-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  in  the  tenth  month  of  pregnancy.  From  the  moment 
of  his  birth  the  illusion  of  Vishnu  envelopes  thesoul  of  a  man. 
Infancy,  youth,  old  age   and   death — these  are  the   different 
stages   of  existence^  and   humail  life  is   repeatedly  made  to 
pass   through   them   as  a  sand  glass  is  repeatedly  turned  up« 
side  down.     Liberated  from  hell^  a  human  sool  takes  birth  in 
the   womb  of  a  low  caste  woman.     0  thou  intelligent  one,  fot: 
taking   gifts  from  a  degraded   person,   a  person   is   pUnished 
with   a   blnh   in    a   Idtv  class  wdmb.     A  twice*bor(l  oHe,  whd 
deceives  his  preceptor,  is  reborn  as  a  dog.     He,   who  covets 
the   wife   or  riches  of  his  preceptor,  or  insults  or  brings  about 
the   humiliation    of  his   friend,  is  re-born  as  an  ass.     He,  whd 
oppresses  his  parents  in  this  life^  shall  be  re-born  as  a  tortoise 
in    his   next  incarnation.     He,   who    eating  the  bread   of  a 
trustful  master^  serves  another  in  this  lifb,  will  be  re-born   as 
a   monkey   in    his   next.     He,  who  misappropriates  any  trust 
property^  shall  be  re-bofn  as  a  vile  worm  in  bis  next  existence. 
The   self  of  a   envious  or   malicious   person,  liberated  front 
hell,  shall  take  birth  as  a   l^ikshasa  (monster)  in   this   world. 
He,  who  commits  breach  of  trust,  shall   take  birth   as   a  fish 
in  his  next   estistence.     A   stealer   of   paddy  or   barley   corn 
shall  be  reborn  as  a  mouse.     A  ravisher  of  other  men's  wives 
shall  be  reborn  as  a  fearful  wolf.     He,  who  carnally  knows  his 


GAKUOA    PUKANAM. '  745 

brother^s   wife,    shall  be  reborn  as  a  cackoo.     He,  who  defiles 
the  bed  of  hib  preceptor,  or  knows  a  woman  standing   in    the 
interdicted    relation   to   him,     shall    be    re-bom    «8   a   hog. 
He,  who   obstructs   the  celebration  of  a   nuptial   or   sacrifi. 
cial  ceremony,   or   stands   as  an   impediment   to  one's  prac- 
tising charity,  shall  be  re^bom  as  a  vile  worm.     He,   who  eats 
or  partakes  of  anything  without  first  offering  it  to   the  gods, 
departed  manes   and   Atithis,   shall   be  re-bom    as  a  crow, 
after  being   liberated   from   heli.     He,  who  insults  his  elder 
brother,   shall   be  re-born   as   a  crane.     A  S'udra,  who  goes 
unto  a  Brdhmana  woman,  shall   be   reborn  as   a   earth*worm, 
whereas   having   procreated   a  progeny   on  her,  he   shall  be 
reborn    as   a  white   ant   that   eats   into  the  vitals  of  trees. 
An   ungrateful   person   shall   be   successively  re-born   as  an 
insect,   worm,    scorpion   and  a  fly.     A   woman-killer  or  an 
infanticide   will  be  re-bom  as  a  worm,  a  pilferer  of  food   will 
be  re-bom  as  a  fly.     A  stealer  of  cooked  rice  will  be  re-bom 
as  a  cat ;  a  sesame-stealer  will  be  re-born  as  a  rat.     A  stealer 
of  clarified  btittcr  will  be  re-born  as  an   ichneumon,  a  stealer 
of  flesh    will    be   re-bom  as  a  crow.     A  stealer  of  honey  will 
be   rc-born   as  a  gnat,   a  stealer  of  cakes  will  be  re-born  as 
an  ant.     A  stealer  of  water,  or  a  miscreant   will   be   re-born 
as  a  crow.     A    stealer   of  Indian   bell-metal    will   be   re-born 
as   a    HArita   bird   or   a   pigeon.     A  stealer  of  a  gold-vessel 
will  be  re-bom  as  a  worm.     A   stealer  of  cotton    will    be   re- 
born   as   a  crane ;  a   fire-stealer   will   be  re-bora  as  a  heron. 
A    stealer  of    pig-ments   or   vegetables   will  be  re-born  as  a 
peacock.     A    stealer   of  any  red  substance    will  be  re-bom  as 
a  Chakora   bird.     A    stealer   of  scents   will    be   re-bom   as-n 
mole.     A  bamboo-stealer  will  be  re-born  as  a  hare.-    A  stealer 
of  peacock-plumes  will   be  re-bom   as   an   eunuch,   a   wood« 
stealer   will    be   re-born   as  an  wood-insect.     A  flower-stemler 
will  be  re-born  as  an  indigent  man,  a  stealer  of  lac-dye   shall 
shall  be  rc-born  as  a  maimed  or  deformed   person.     A  stealer 
of  edible  leaves  and  plants  will  be  re-born   as  a  H4rita  bird; 
94 


746  y  GARUD/J  purAnam; 

a  water-stealer  will  be  re-born  as  a  Ch&taka  bird.     A   stealer 
of  house,  after  suffering  the  pangs  of  many  a   hell    such    as 
the    Raurava,    etc.,    will  be  reborn  as  an  insect,  worm,  shnibp 
creeper,   or   grass.     The   same   fate   awaits   those   who  steal 
gold,    or   kine.     A    stealer  of  knowledge,  after  suffering  the 
pangs   of  many   hells,   shall   be  re-borii  as  a  dumb  person. 
He,    who   casts  oblations  in    a  weak  fire,  shall  be  re-born  as 
one   suffering   from    indigestion.     Scandalising,     ingratitude, 
hurting  other  men's  feelings,  cruelty,  shamelessness,   adultery, 
stealing  other  men's  goods,  impurity  or  uncleanness,  speaking 
ill    of  the   gods,    cheating   and    miserliness  are  the  traits   ia 
the   conduct   of    those     who   are    just    liberated    from    hell. 
Compassion  towards  all,  asking  good  news   of  all   creatureSi 
works    for   the    purpose   of  acquiring  spiritual  benefit,  truth- 
fulness,   gocd  advice    to   all,    judgment   in  the   light   of  the 
Vedas  and  philosi>phies,  performances  of  good  deeds,  service' 
of  the    gods,  Rishis  and  Siddhas,  company  of  the   good   and 
friendliness   to   all    are   the   traits   in   the   conduct   of  those 
among   men    who   have   come    down    from   the  heaven.     By 
practising  Yoga  with  its  eiglit  component  parts,  one  is  enabled 
to  effect  one's  A'tyantika  Layam  (Non*existence  of  Self.) 


ro:- 


CHAPTER  CCXXXV. 


Now  I  shall  describe  the  mode  of  practising  the  great  Yoga, 
which  absolves  a  man  of  all  sin  and  grants  him  emancipa^ 
tions,  and  creature-comforts  in  this  life.  This  (narration), 
listened  to  in  a  devout  spirit,  serves  to  extinguish  all  sin. 
The  sense  of  '*  me'*  and  "  mine"  are  the  root  of  all  misery^ 
This  sense  of  Egoism  does  not  cease  to  exist.  This  is  what 
the  holy  Dattitreya  narrated  to  Alarka.  This  tree,  which 
sprouts   up    from   the   feeling  of    Egoism  as  its    seed,    has 


.  GAUUDA  nimANAIC.  74/ 

the  sense  of  *'fne''  and  *'mine"  as  iu  principa]  trunk,  of  whicb 
one's  house  and  field  are  the  branches,  and  sons  and  daughters 
are   the   leaves.    Riches   and  paddy    (food-grains)    are    the 
principal  leaves  of  this  tree,  virtue  and   vice  are  its  flowers, 
and  happiness   and    misery  are   its  fruits.    The  great  tree 
of  non-knowledge  exists  for  the  relief  and  comfort  of  mortals. 
Those,  who  tired   with  the  fatigue  of  life's  journey,  repose 
under  the   shade    of    this  mighty    tree,    labour  under  the 
delusion   of  ignorance.     By   hewing  down   this  tree  with  the 
axe  of  knowledge,  mortals  become  merged   in   the  supreme 
Brahma.  By  drinking  the  sinless  and  soothing  juice  of  Brahma, 
men  become  endued   with  the  perfect  knowledge ;  clamours 
of   contending  passions  are  silenced   in   their  breasts,   aiul 
perfect  happiness  results  from  perfection   of  knowledge.    O 
king,   neither  our  forms,   dimensions,   and  organs  constitute 
our  real   Selves.     Neither  the  Tanmltras   (essential  matter , 
nor    speech    and    intellection    constitute  our    true    Selves* 
O  thou  king  of  king^,  whom  do  you  find   to  be  the  princt* 
pal  one    in     ourselves?      Does    this    self-conscious    being, 
composed   of  the  qualities,  take  birth  again  ?    O  thou  king, 
the   self-conscious  ego  and  the  self,   though   virtually  one, 
appear,   and  are   thought  as   two    different    entities^     It  Is 
knowledge  that   dispels  this   notion   of  duality  or  separate- 
ness.     The  Yogins,  on  the  extinction  of  this  sense  of  sepa- 
rateness,  through  Yoga,  realise  their  oneness  with  the  supreme 
Brahma  and   their  difference   from  the  the  hosts  of  qualities 
or  attributes.     Realisation  of  thb  oneness  is  called   Mukti 
or  Emancipation. 

That  is  house  in  which  one  Iive9,  that  is  food  which 
sustains  life,  that  is  knowledge  which  leads  to  Mukti  (emancU 
palion).  Any  other  kind  of  knowledge  is  ignorance  or 
delusion.  O  king,  by  enjoying  the  fruits  of  virtue  and  vice 
in  this  world,  and  by  discharging  all  duties  which  are 
obligatory  on  him.  a  man  may  exhaust  and  extinguish  hi» 
Karma  and  annihilate  bis  desires  in  ^onsequeoce,    CcssatioK 


7-t^ 


CAKUDA   PURANAM, 


of  all   kiV.iTig  prop-rrsitics.   truthfulness,  non  stealing,    cottti- 

n-^r.c*.  ^r.d  ncr.-acc»ptt:r.ce  of  gifts    arc   the    five    Yamas    or 
NJva.T^as   (rjles   of   scJf-cofHrol  .     There   are   two     kinds  ol 
purity    or   cleanliness   such    as,    the   external 'or  bodily   and 
internal   or    mental.     C  'ntentment.    bli^s    won    by  practi^injo^ 
Tapas.    And    worship   of  the  god  V4sudeva  are  calird  Damas, 
T::e  difrerent  st;ats  or  poatures  in  Yoga  are   called    Padmaka, 
etc..    wliile  PranayAnia  consists  in  checking  or  controlling  the 
wind      breath .     An     act   of    PraivayAma    consists     of    three 
parts    such    as    Parakam    (taking  in  of  breath),  Kunobliakam 
(arresting    the    process    of  breathing)   and    Rrchaka   (letting 
out    of  the    breath).     A    light  (laghu)    Prin&vania  consi-t»  of 
ten    n:>atras  ;  one    of  intermediate    form,  of  twenty  and  a  full 
Pranayama,    of   thirty     Matras.     A    pregnant    or     Sagarbkm 
Pranayama    is    that    in    which   the  votary  meditates  upon  any 
definite    subject    at    the   tin>e    of    practising    it,     whife     the 
contrary    is    called    Agarbha.     At     the     first     stage     of  the 
practice  the  practiser  shall  conquer   the    soporific   tendency,* 
shivering    during    its    second   or   middle,   and  the  augmenteti 
heat    during    its    third    stage,    which  is  brought  forth  through 
the  aggravation  of  the   bodily   V4yu.     Hence,   these   defects 
should    be   conquered  in   the   order    of    their     enunoeration. 
With  the  effulgent  image  of  the  Pranava  Mantra  in  his  hearty 
and     his     mind    fully   concentrated    thereon,    a    Yogin   shall 
practise     Yogam,    sitting   in    a   posture   so   as   to  press    his 
genitals    with  his  legs.     One  conversant  with  the  practice    of 
Yoga   shall   suppress   the  T4masa  attributes  of  his  mind  with 
the  Rajasika  ones,  and  the  latter  with   the   Sitvika   attributes 
of    his    mind,    fin:illv     brinorine   about    a    state    of    mind    ii» 
which  it  lies  serene,  unrufHed    and  devoid  of  all  thoughts  and 
impressions.     By    withdrawing   the    mind,  consciousness  and 

•  A  kind  of  hypnotic  sleep  which  is  induced  at  the  first  stige  of 
Pianayama,  and  with  which  every  praciiscr  01  the  art  is  too  Umiliar  CO 
need  any  elaborate  description. —  Tr. 


GARUOA   PURANAM.  749 

sense  organs  from  their  respective  objects  of  perception  and 
the  external  world,  and  by  keeping  their  functions  thus  in 
abeyance,  a  Yogin  shall  practise  the  art  of  niental  abstraction 
(Praty4h4ra)  and  control  his  breath  in  Prin4ylma  to  the 
extent  of  ten  or  eight  M&tr&s.  These  are  called  the  two 
kinds  of  Dh&rani  in  the  parlance  of  Yoga.  A  Yogin  shall 
concentrate  his  whole  self  either  in  the  region  of  his  umbi- 
licus, or  in  his  mouth,  or  within  !his  heart,  or  in  the 
region  of  his  throat,  or  at  the  tip  of  his  nose,  or  in  his  eyes, 
or  at  a  point  between  the  eye  brows.  These  are  the  teo 
places  of  DbArani  :or  points  on  which  a  Yogin  shall 
concentrate  his  whole  Self,  by  practising  which  he  will  suffer 
no  decay.  As  fire  {is  cast  in  the  fire,  so  by  merging  his  Self 
in  that  of  the  supreme  Brahma,  a  Yogin  shall  menially  recite 
the  Omkira  Mantra,  which  is  sacred  of  the  all  sacred  Mantras 
and  is  symbolical  of  the  Self  of  Srahma.  The  term  Om 
is  composed  of  three  letters,  Akftra  (A,  Ok&ra  (O),  and 
MakAra  (M),  and  is  the  great  exponent  of  the  universal  Self 
(Brahma). 

I  am  Brahma,  the  supreme  light,  devoid  of  a  gross,  material 
body.  I  am  Brahma,  the  supreme  light,  devoid  of  death  and 
decay.  I  am  Brahma,  the  supreme  light,  divested  of  the 
principle  of  earth-matter.  I  am  Brahma,  the  supreme  lights 
divested  of  the  principles  of  air  and  ether.  I  am  Brahma, 
the  supreme  light,  devoid  of  a  subtle  body.  I  am  Brahma 
the  supreme  light  which  is  neither  bound  by  space  or  non- 
space  (non-extension).  I  am  Brahma,  the  supreme  light, 
devoid  of  the  TanmAtra  of  smell.  I  am  Brahma,  the  supreme 
light,  devoid  of  the  TanmAtra  of  sight.  I  am  Brahma, 
the  supreme  light,  devoid  of  the  Tanm&tra  of  sound.* 
I  am  Brahma  the  supreme  light,  devoid  of  speech  and 
hands.     I  am  Brahma,  the  supreme  light,  devoid  of  ears   and 

■  ■      ii       ■ 

*  Tanmatras  are   in  the  world  of  perception  what  atoms  are  in  tba 

world  of  matter. — Tr, 


750  r.ARUDA  PURANAM. 

skin.  I  am  Brnhma.  the  Supreme  light,  devoid  of  ton^e 
and  nose.  1  am  Brahma,  tlie  supreme  light,  devoid  of  the 
currents  of  up-coursing  and  down-coursing  vital  V4vus.  I 
Brahma,  the  supreme  light,  devoid  of  the  vital  Viyus  of 
VyftuH  and  Uiiina.  I  am  Brahma,  the  supreme  light,  void  of 
all  Nescience.  I  am  Brahma,  the  supreme  light,  the  receptacle 
of  supreme  bliss ;  my  self  is  my  own  wife,  and  devoid  of  mind 
intellect,  life,  Egoism  and  cognitive  organs.  I  am  Brahma, 
the  supreme  liglit,  pure  intellect,  infinite  joy.  infinite  reality 
and  without  a  second.  I  am  the  supreme  Brahma,  the  em* 
bodiment  of  perfect  knowledge,  an  emancipated  self. 

Suta  said  : — Q  Shaunaka,    thus   I  have  described  unto  vou 
the    Science    of  Yoga    with    its    eight   essential  appendages, 
and  a  knowledge  of  this    Yoga   brings    about   the  emancipa* 
tion    of  one's    Self.     Those,    who   attain  to*  (meet  their  anni* 
hilation  in)    the    Nityam    and    Naimittikam    dissolution,     are 
not    liberated  from  the  fetters  of  Nature  (physical  laws),  and 
are  subjected  to  the  necessity  of  being  born  again  and   again 
in   this  world,  but  not  so  are   those  who  merge  themselves  m 
the  Supreme  Self.     1  hey  are  emancipated  ;   and  thus    eman- 
cipated, they  no  longer  die,  or  suffer  from  disease  or  affection 
as  thev  used  to  do  under  :the   influence   of  Nescience   before 
their    liberation.      Thus   sin    affecteth    not    an    emancipated 
Yo^in    and   ceases   to    exist  for  him    for  all  eternity.     He  is 
not    bound    bv    the   chain    of  necessary    re-births,  and  is  not 
consigned  to  suffer  the  pangs   of  inter-uterine  existence.     He 
is    one    with  the  unchanging,  undecaying  NAriyana.     By  dint 
of  sucli  an  unswerving  faith  and  devotion,  one  may  attain  the 
Ri^d    I-fari.    the    grantor    of    emancipation   and   creature-com- 
t.Mt<.      The  'pnrilication    of  the    heart    is    effected    by    means 
ot   nifdit.itiiMi.    worship,    mental  recitations    of  Mantras,    and 
l^^.iljns.  A!ui  in-  practising  vows  of  charity  and  continence,  and 
hv  ^-clcln-iti!!''  ioIii:ious  sacritices,  and  from  the  purification  of 
he, lit   priVff»iiN  knowleds;»".     Twice-born  ones,  by  reciting  the 
r.nMva  NUnti.i.  lia\c  bcLomc  emanLipatcd  selves.  Dhruva  by 


GARUDA   PURANAM.  75I 

ticvo'jtiy  \^orshipping  Vishnu,  attained  the  region  of  highest 
bliss,  as  well  as  the  god  Vi.shnu.  Prachetas  the  creators  of 
wot  Ids,  Kandu  and  others,  by  worshipping  the  lord  of  lords, 
became  pure  in  spirit  and  obtained  liberation.  In  the  same 
way,  and  bv  the  same  means,  Uddhava  attained  the  region  of 
highest  bliss.  Holy  sages  such  as  Narada  etc.>  the  celestiaU 
such  as  Indra  etc  ,  the  Gandharvas  and  the  Apsarasas,  attained 
the  region  of  highest  bliss  by  worshipping  Vishnu.  The  gods 
attained  their  godhead;  the  sages,  their  status  of  Munis; 
the  Gandharvas,  the  status  of  Gandharvas;  and  the  king<, 
their  kingdoms  through  the  merit  of  worshipping  the  eternal 
X'ishnu.  All  these  attained  the  celestial  kingdom  by  wor- 
shipping the  god  JanArdana. 


•:o:- 


CHAPIEK  CCXXXVI. 


SuTA  said: — Now  I  shall  discourse  on  Vishnu-Bhakti  (loving 
devotion  to  Vislmu)  by  means  of  which  a  man  obtains  all  that 
hr  desires.  Nothing  is  more  pleasing  to  Hari  than  devotion. 
Contemplation  of  the  god,  Hari  is  the  only  palatable  fruit  of 
human  lUe,  the  progenitor  of  supreme  bliss,  and  the  root  of 
the  increase  of  one's  animals  and  progeny.  The  term  Bhakti 
(devotion)  is  derived  from  the  ro«>t  Uhaj  to  serve  ;  hence  the 
wise  shall  >erve  the  god,  as  service  strengthens  devotion  to 
his  Self.  The  devotees  of  the  lord  of  the  universe  weep 
and  bhed  tears  at  the  time  of  singing  his  name  and  glorj, 
and  the  hairs  of  their  bodies  stand  on  their  roots  at  the 
time.  Verily  they  are  the  real  Vaishnavas,  the  loving 
seivants  of  God  for  all  eteriiitv,  who  devote  their  lives  to 
the  daily  excution  of  his  divine  commands.  He,  who 
even  without  knowing  the  Pranavr,  or,  the  commands  of 
God    ^wuhoui    any    knowledge    of    rcligit  a    or   theological 


7'^2  GJ\RUDA   PURANAM, 

works),  bows  down   before  His  all   pervading  presence,    and 
humbly   offers    Him    the    homage   of  love  and  and    affection, 
is   a    true    Vaishnava,       He,    whose     love     overflows    to    the 
servants   of  god.    he    who    readily    approves   of  His  worship, 
he    whose    highest   joy  is  in    listening   to  t discourses   on  His 
love    and     goodness,     he    whose     voice     trembles   and    eyes 
look    moist    at    hearing    of  His    all-abiding  love ;  he  who  has 
devoted  his  whole  self  to  the  all-pervading  divinity  and  looks 
upon    a    Brahmaaa   as    His    prototype,   is  a  superb  servant  of 
of  God  (Maha  Bhagavatai.     He,  who  daily   worships    Vishnu, 
and    offers    him    cooked    rice,    every    day,    in  a  spirit  of  true 
humility,  is  a  BhAgavata.     There  are  eight  forms    of  devotion, 
and    even    a    MIechcha    may   be    a    true  devotee  of  God.     A 
truly  god  loving  Mlechchha,  a   true   devotee,    is   the  foremost 
of  Brahmanas  ;  he    is    a   Muni   (holy  sage),  a  seer,  and  is  an 
heir    to    the   hghest  bliss.     To  him  should  be  given,  from  him 
should    be    taken    (food),    he  is  adorable  as  the  God  Himself. 
O  thou  foremost  of  Brahmanas,  a  true,  god-loving,  devotional 
Chandala,    a   true    servant  of  god,  remembered,  spoken  to,  or 
adored    by    a    BrAhmana,    sanctifies    him    to    any    extent  he 
pleases.     To  say  '*  I  am  thine"  to  one  who   seeks    protection, 
or  to  one  who  is  oppressed  or  tyranised,   and   to    say    "  dread 
not"  to  all  creatures  are  the  vows  sacred  to  Hari.     An  expert 
in  the  Vedanta  is  greater  than  a  thousand  reciters  of  Mantras, 
a  devotee    of  the    all-pervading    God  is  greater  than  a  million 
of  such    Vedantins.     By    dint   of  an  unswerving  and  all-ab- 
sorbing faith  and  devotion  men  attain  to  the  rei^ion  of  highest 
bliss.     It    is    for    this    oneness    of  purpose   that    god,  though 
impartial  and  equally  kind  to    all,    is    lovingly    fond    of  these 
persons.      Hence  these  devoted    servants    of  God    are    called 
Ekantins    (single-purposed    ones).     He,    whose    devotion    re- 
mains   unflinching    even    in    moments    of    peril,  is    the    most 
favourite,    among    the    favoured    ones,    with  the  god  of  gods. 
May  that  kind    of  pleasure    which    the    ignorant    find    in    the 
things  of  the  world,  be  mine  on  divine  contemplation,  and  may 


CARUOA  PURANAM.  7515 

come  death  and  attain  to  the  blissful  region  of  Vishnu.  Con* 
trolf  O  Mldhava,  the  horse  of  my  mind^  who^  lashed  with 
the  stripes  of  worldly  misery,  madly  dashes  out  in  the  path 
which  is  seen  through  the  apertures  of  my  cognitive  organs 
(path  of  passion),  by  restraining  them  with,  and  fastening  them 
to,  thy  conch*like  white  feet.  Vishnu  is  same  as  the  supreme 
Brahma,  this  is  the  conclusion  which  the  Ved&nta  has  arrived 
at  with  the  help  of  incontrovertable  proofs  (argumenti.  This 
is  what  the  ignorant  do  not  know.  He,  in  whose  heart 
dwells  that  eternal  Purusha,  becomes  a  favourite  with  the 
whole  universe.  His  whole  heart,  filled  with  tlie  honev  of 
the  love  of  the  world,  conveys  its  message  of  love  back  to  it* 


'lo: 


CHAPTER  CCXXXVII. 


SUTA  raid  :— He,  who  for  his  own  salvation  bows  down  unto 
the  endless,  originless,  birthless,  changeless,  deathless  realityi 
becomes  fit  to  be  honoured  by  alUthe  regions.  Humbly  do 
I  make  obeisance  unto  the  all-pervading,  almighty  Vishnv 
who  is  pure  knowledge  and  highest  joy  and  who  resides  10 
the  hearts  of  beings.  I  make  obeisance  to  the  lord,  wImIi 
residing  in  the  hearts  of  beings,  bears  witness  to  all  their  acts, 
whether  good  or  evil.  He,  who  being  capable  does  not  bow 
down  unto  Vishnu,  is  not  a  man  but  a  consumer  of  earth's 
cereals.  Even  a  single  act  of  obeisance  unto  Krishoa,  beauti* 
fully  black  as  a  pregnant  rain  cloud,  the  immcas«rabie  realitft 
the  over*lord  of  all  regions,  done  with  true  love  and  humility, 
instantaneously  serves  to  purify  even  a  Chandilailit:  eater  of 
dog*»  fle^h).  The  elevated  status,  which  a  person  attains  to 
by  Uying  himself  prostrate  before  Krishna,  can  not  be  acquir* 
ed  by  performing  even  a  hundred  horse-sa^rificca.    Faith  ist 


754  GARUOA   PURANAM. 

worships  him  (Vishnu)  alone  in  exclusion  of  all  other 

he  should  be  regarded  as  a  holy  person.     O  thou  foremost  of 

Br&hmanas,    one,    who   is   devoted   to  Vishnu,  soon  becomes 

holy   and   comes    by   the   highest   bliss ;  a  devote  of  Vishnu 

never   perisheth.     What    does   he    care    for  (fruits  of;  virtue 

or  (objects  of)  desire  and  opulence  whose    mind   is   absorbed 

in  the  root-cause  of  the  universe  (Vishnu^  7     His  Salvation    is 

in   his  own  hands.     Verily  insurmountable  is  the  Nescience  or 

illusion  (Mdyi)of  Vishnu,  which   is   composed   of  the    three 

qualities    (Sattva,    Rajas   and   Tamas) ;    lie,   who   is     fondly 

devoted  to  him,  alone  sails  across  this  occean   of  phenomena. 

Of  what   good   is   the  celebration  of  a  religious  sacrifice  to  a 

man,  who  performs,  every  moment,  the  sacrifice   of  (contem* 

plates)    Hari?     It   is    faith   and    devotion   alone  by  which  a 

man   can    attain    to  Vishnu  and  by  no  other  means.     Neither 

the  various  forms  of  gifts,  offered  in  due  form  and   to   worthy 

recipients,    nor   the  offerings  of  flowers   and  scents  unto  the 

god,    so    much    lead    to    his   satisfaction,   as   the   homage  of 

heart-felt    love   and    devotion    to   him.     This   poison-tree   of 

worldliness  bears  two  ambrosial  fruits,  one  is  the  service  of  the 

Lord    and  the  other  is  the  company  of  His  servants.     Inspite 

of  so  many  easily  available  offerings    to   god,  such   as  water, 

flowers,    fruits    and    vegetable    leaves,   why  should  not  a  man 

strive    for    the    emancipation    of  his    self  by  placing  absolute 

confidence  in  the  oldest  of  Beings,  who  is  attainable  through 

love  and  faith  ?     Ancestors  rebound  in  joy,  and  grand-fathers 

dance    in  delight    (in  consideration  of  the  fact  that)  "a  Vaisb* 

nava  is  born  in  our  line    and    he   will    succour   us   M.'^'    The 

ii^norant    and    proud    souls,    like  Shishup&la  srrd  Saylsdiiafia, 

wito  abused  and  looked  down  upon  the  foremost  of  the  celes* 

tials,    obtained    their   emancipation   by  once  thinking  of  him 

and  were  absolved  of  all  sin  ;   what  wonder  is  there  that  men, 

who    are    fondly    devoted    to   him,  will  be  liberated  from  the 

tr:iinmi^ls  of  rebirth  ?     Even  they,  who,  devoid  of  contempla* 

tion   and   communion,   are  fondly  devoted  to  him,  shall  over* 


OARUOA   PURANAM.  755 

come  death  and  attain  to  the  blissful  region  of  Vishnu.  Con- 
trol, O  MAdhava,  the  horse  of  my  mind,  who,  lashed  with 
the  stripes  of  worldly  misery,  madly  dashes  out  in  the  path 
which  is  seen  through  the  apertures  of  my  cognitive  organs 
(path  of  passion),  by  restraining  them  with,  and  fastening  them 
to,  thy  conch-like  white  feet.  Vishnu  is  same  as  the  supreme 
Brahma,  this  is  the  conclusion  which  the  Veddnta  has  arrived 
at  with  the  help  of  incontrovertable  proofs  (argumenti.  This 
is  what  the  ignorant  do  not  know.  He,  in  whose  heart 
dwells  that  eternal  Purusha,  becomes  a  favourite  with  the 
whole  universe.  His  whole  heart,  filled  with  the  honev  of 
the  love  of  the  world,  conveys  its  message  of  love  back  to  it. 


•:o: 


CHAPTER  CCXXXVII. 


SUTA  faid  :— -He,  who  for  his  own  salvation  bows  down  unto 
the  endless,  originless,  birthless,  changeless,  deathless  reality, 
becomes  fit  to  be  honoured  by  all-the  regions.  Humbly  do 
I  make  obeisance  unto  the  all-pervading,  almighty  Vishnu 
who  is  pure  knowledge  and  highest  joy  and  who  resides  10 
the  hearts  of  beings.  I  make  obeisance  to  the  lord,  who, 
residing  in  the  hearts  of  beings,  bears  witness  to  all  their  acts, 
whether  good  or  evil.  He,  who  being  capable  does  not  bow 
down  unto  Vishnu,  is  not  a  man  but  a  consumer  of  earth's 
cereals.  Even  a  single  act  of  obeisance  unto  Krishna,  beautU 
fully  black  as  a  pregnant  rain  cloud,  the  immeasurable  reality, 
the  over-lord  of  all  regions,  done  with  true  love  and  humility, 
instantaneously  serves  to  purify  even  a  Chandila  dit:  eater  of 
dog's  flesh).  The  elevated  status,  which  a  person  attains  to 
by  laying  himself  prostrate  before  Krishna,  can  not  be  acquir« 
ed  by  performing  even  a  hundred  horse- sacrifices.     Faith  in, 


756  CARUDA  PURANAM. 

and   devotion   and   obeisance  to  Krishna  succour  those,  who 
wander  benighted  in  the  wilderness  of  the  world,  or  are  drifted 
about  by  the  currents  of  the  ocean   of  worldliness.     Whether 
standing,  seated,  or  laid  down    in  bed,  one  should   recite    the 
Mantra,    Salutation    unto  NArAyana.     As  long  as  there  exists 
the  Mantra  **  Salutation  unto  N&r&vana"  in  this  world,  and  as 
long   as   one    retains  the  faculty  of  speech,  pity  it  is  that  one 
should   wilfully   go   to   hell.     A   pure-souled  man,  if  he  be  a 
four-mouthed   or  a   hundred  mouthed  one,  will  not  be  able  to 
enumerate  a  ten  thousandth  part  of  the  countless  attributes  of 
Vishnu.     The   holy   sages   such   as.  Vyasa  etc.,  stopped  short 
in  their  praise  of  the  destroyer  of  Madhu  on  account   of  their 
limited   comorehension,  and  not   on    account   of  the    limited 
nature   of  his   attributes.     By  singing  his  name,  a  man,  even 
in  a  moribund  condition,  is  absolved  of  all  sin,  and  progresses 
on  his    journey  to  Mukti  as  a  liberated  spirit,  like  an  elephant 
liberated  from  the  clutches  of  a  lion.     Obeisance   to  Krishna, 
to    Achyuta   (undecaying   one),    to   Ananta  (eternal  one),   or 
to   Visudeva ;  those,  who  utter   any   of    these    Mantras,    are 
never   carried  to   the   mansion    of  Yama.     As  the  sun  or  fire 
dissipates   darkness,    so   does   the   singing  of  the  names  of 
Krishna  dissipate  the  sin   of  the  singer.     The   term    Krishna 
is   an    ambrosial   antidote   to   the   venom  of  the   serpent   of 
worldliness,  those,  who  are    bitten   by   this   serpent,  shall  do 
well  to  recite  it.     He,  on  the  tip  of  whose  tongue  lie  the  two 
sounds   of  Ha   and   ri  (Hari),  is  sure  to  sail  across  the  ocean 
of    life   and   to   come   by   the   highest   bliss.     A    man,   who 
is    conscious   of    the   guilt   of   many   wilful   iniquities,   shall 
not    dream   of    a    re-birth   in   this    world,     if    he   sincerely 
seeks   his    reformation   and  becomes   a  devoted  hearer  of  the 
glories  of  Nirdyana. 


:o:- 


CHAPTER    CCXXXVIII. 


SUTA  said  : — Only  one  substantial  thing  there   is  amidst   the 
frivblties  of  life  :  Every  thing  here  is  but  a  show,   a  phantom, 
the  only   real  thing   is   the   contemplation  of  Hari.     He  who 
gives  offerings  of  flowers  or  libations  of  water  unto  Hari   by 
reciting  the  Purusha  Suktam,  is  supposed  to  worship  and  pro- 
pitiate the  universal  god.     He,  who  does  not  worship   Vishnu, 
who  protects  the  universe  like  a  mother,  is  guilty   of  the   sin 
of  Brihmanicide.     From  Vishnu  has  emanated   this   universe, 
by   him   this   universe   exists,  and   in    him   it  will  be  merged 
(at   the   time   of  dissolution).     He,   who   does  not   meditate 
upon    the    self  of  such    Vishnu,  shall  be  re-born  as  a  worm  in 
the  excreta.    Yama,  the  lord  of  death,  addresses  a  soul,  under- 
going  punishment   in    hell,  as    "  why  have  you  not  meditated 
upon  the  destroyer  of  Keshi  (Vishnu)  in   your  life,  why   have 
you  not  worshipped  the  deity,  in  your  life,  that,  being   propi« 
tiated   with   libations   of  water   in  the   absence  of  any  other 
articles  of  offering,  grants  to  his  votary   a   residence   in    the 
region    over   which  he   presides  himself?     One's  own  parents 
or   brothers    do    not    do   what   Vishnu,   propitiated   with  true 
faith,  does  for  him.     The  only  way  of  propitiating  Vishnu  by 
a  nran  who  is  true  to  the  duties  of  his  own  order  is  to  worship 
him  with  true   faith.     The   offerings   of  flowers   or   perfumes 
are   not   more   pleasing   to  Jan&rdana  than    true,  unsophisti- 
cated  faith.      The   god   Vishnu   should   be   propitiated    with 
acts    of    obeisance,    or    with    any    other    special    forms    of 
worship. 


•:o:' 


CHAPIER  CCXL. 


SUTA  said  : — Pondering  over  the  imports  of  all  the  S&stras 
we  have  come  to  the  conclusion  that,  Niriyana  should  be  coos* 
tantly  meditated  upon.     Of  what  worth  is  the  celebration  of  a 
sacrifice,  gift-making,    pilgrimage   or   penance   to    one,    who, 
with   a  steady   mind,    meditates   upon  the  Self  of  NAr&yana  ? 
The  merit  of  sojourneying  to  sixty-six  thousand  holy   pools  or 
sanctuaries  does  not  rank  a  sixteenth  part  of  what  is  acquired 
by   making   an  obeisance   to   NirAyana.      Contemplation    of 
Krishna   is   the   greatest   •f  austerities   and  most  sanctifying 
of  all  penitential  rites.     For  him   who   repents   having   com- 
mitted a  sin,  the  contemplation  of  Hari  is  the  one  great  atone- 
ment.    He,   who,    even   for  a   moment,  meditates   upon  the 
self  of  Hari,  goes  towards  the  region  of  Vishnu,  not  to  speak 
of  those  who  are   constantly   devoted   to  him.     The  state  of 
mind   which  a  Yogin    feels   in  his   states   of  waking,    dream 
and  dreamless   sleep,  is  attached  to  Hari.     Whether  standing. 
sitting,  talking,  entering  (a  house),  eating,  sleeping  or  walking 
one  should  contemplate  Midhava.    Discharging  their  duties  or 
doing  ti)eir   proper  works,  men   should   repose   their  minds 
in   Janirdana.      This   is  the  essence  of  Sh&stras.     What   is 
the   good   of  saying  much  ?     Meditation  is  the  highest  of  all 
virtues,  meditation  is  the  greatest  of  all  austerities,*  medita- 
tion is  the  greatest  of  all   puri&cations,   hence  a  man   should 
always   practise    meditation.      No   other   worthier  object   of 
meditation    there   exists  than  Vishnu  ;  no  austerity  is  greater 
than  fasting  ;  greater  than  these,  than   all   is   the   contempla- 
tion  of  Vasudeva.     The  destroyer  of  Madhu,  meditated  upon, 
grants   a   status   to   his   votary   without  solicitation,  which  is 
very  hard  to  acquire  and  which  the   mind  cannot  even  dream 
of.     Any   defect    in    connection   with   the    celebration    of    a 
rcli^it^us  sacrifice  is  remedied  by  the  contemplation  of  Vishnu 


OARUOA   fURAttAll.  9S9 

by  its  celebrator.    Thb  is  the  dictum  of  the  Shruti.    NotUng 
is  more  sin-absolving  in  its  effect  tbmn  divine  comtenplalioiii 
the  fire  of  Yoga  burns  down  the  elements  which  construct  the 
future  births  of  man.    The  fire  of  Yoga  destroys  (///•  con- 
sumes)  the  dynamics  of  the  acts  of  a  Yogin,  who  having 
brought    about    his    SamAdhi   (psychic    trance)    becomes  a 
liberated  Self,  even  in  this  life.    As  a  hearth-firCi  aided  hf 
the  wind,  consumes  a  house,  so  the  effulgent  VishnUi  located  ta 
the  heart  of  a  Yogin,  bums  down  all  his  sin.    As  gold,  under 
the  heat  of  fire,   parts  with  its  dross  and  becomes  porOi  so 
the  mind  of  a  man  is  shorn  of  all  its  evil  propensities  and 
becomes  pure  in  touch  with  the  universal  spirit  (VbhnuX 
The  sin   which  a  thousand  ablutions  in  the  Ganges,  or  a 
million  ablutions  in   the  sacred  pool  at  Pushkara  fail  to  wash 
off,  is  extinguished  by  one's  recollecting  the  name  of  Vishnu* 
The  sin,  which  requires  a  thousand  Priniyimas  to  be  extin- 
guished, is  instantly  destroyed  by  a  contemplation  of  Vtshnit. 
If  a  moment  passes  without    divine  contemplation,  if   one 
b  robbed   for  a  moment  of  the  privilege  of  meditating  upon 
Vishnu,  one  should  cry  aloud,  like  a  rich  nan,  attacked  bj 
robbers.    Evil  advices,  counsels  of  the  agnostics  and  scepttcSf 
and  the  influences  of  Kali  (evil   propensities)  cannot  assail 
the   mind   of  him,   in  whose  heart  resides  the  (god)  Keshava 
(the  spirit  that  broods  over  the  universal  ocean  of  uncreated 
Nature).  That  day  is  real  day,  that  night  b  real  night,  that 
phase  of  the  moon  is  the  real  phase,  that  astral  cemblnatioa 
b  the  real  combination,  that  moon  b  the  real  moon,  under  the 
auspices  of  which  a  man  meditates  upon  Han.    The  moaieat 
a   man   lives   without  contemplating  VAsndeva  b  a  loaS|  a 
dumb    moment    of  idiocy,  a  gap  in  the  continuity  of   Ua 
existence.    A  Krita  Yuga  is  a  Kali  Yuga  to  one  who  does 
not  think  of  Govinda,  a  Kali  Yuga  b  a  KritA  Yuga  (goldea 
age)  to  one  who  has  Achyutah  in  hb  heart    He,  who  beholds 
Govinda  in   his  front,  and  at  hb  back,  while  meving  or  la 
rest,  and  whose  mind    tranquiUy   repeoes  ia  Goviadnt   haa 


7^0  GARUDA  t*URAHAM. 

in  deed 'achieved  the  end  of  his  existence.  O  tll< 
Br^hmaaas,  he,  whose  mind  never  deviates  [frotr 
platton  o[  Govinda  at  the  time  of  performinj 
Homa,  comes  by  a  nobler  possession  than  th 
heaven. 

He,  who  has  offered  his  whole  soul  to  Kesh 
able  to  snap  the  chord  of  universal  illusion  of 
out  the  necessity  of  renouncing  his  house  and 
.  Govinda  in  his  heart,  a  man  shows  forbearance 
pities  the  ignorant,  and  takes  delight  in  th< 
the  virtuous.  In  all  acts  of  ablution,  gift  makinj 
one  should  meditate  upon  Nirdyana.  Their's  i 
their's  is  the  proht  in  who^e  hearts  divelleth 
jAnirdana ;  whence  shall  thy  dread  disconr 
birds  and  insects,  that  have  offered  their  soi 
shall  come  by  an  elevated  status  (after  death) 
of  wi,%e  men.  The  shadow,  which  the  tree  of  Vj 
is  extremely  cooling,  it  subdues  heat  and  obscur 
hell, — ah,  wherefore  should  not  a  man  sit  under 
O  thou  foremost  of  Brihmanis,  even  the  iir 
Durvdsa's  was  not  potent  enough  to  destroy 
of  Iridra,  only  because  he  had  the  destructor 
his  heart.  When  the  mind  of  a  man  is  permane 
to  God  even  while  he  is  outwardly  busy  with  the 
he  is  said  to  have  reali^ii^d  his  Dliiranf  (con 
The  God  Narayana  of  goldttu  body,  who  is  in 
the  sun,  srated  on  a  full-blown  lotus-flower,  d< 
golden  bracelets,  ear-rings  and  necklace  and  w 
discus  and  conch-shell  in  his  arms,  should  b 
meditated  upon. 

I  do  not  wish  to  say  much,  enough  it  is  to  sa 
temptation  of  Hari  tends  to  absolve  one's  all  si 
nothing  more  purifying  than  divine  contempla 
world.  Sin  affecteth  not  the  man  who  partakes  of 
byiled  race,  meditating  on  Hari  in  his  heart.  A  mi 


6ARUDA  PURANAM.  7^1 

thinks  of  his  worldly  affairs,  if  he  thus  thinks  of  his  God^ 
emancipation  would  not  become  rare  in  this  life.  Yoginti 
who  by  dint  of  such  comprehensions  merge  themselves  in 
God,  are  able  to  annihilate  the  seeds  of  their  future  rebirthsi 
even  without  renouncing  their  hearth  and  home. 


•lo:- 


CHAPTER  CCXL. 


SuTA  said  : — Whom  shall  one  make  salutation  unto  except 
the  man  in  whose  heart  is  the  devotion  to  Hari  ?  He  saves  his 
self  from  the  ocean  of  misdeeds.  A  knowledge,  that  encom- 
passeth  Govinda,  is  the  true  knowledge ;  a  discourse  that  is 
about  Govinda  is  the  true  discourse,  an  act,  done  for  his 
gratification,  is  the  only  true  act^^what  b  the  good  of  being 
prolific  in  its  narration  ?  A  tongue  that  hymnises  the  god 
Hari  is  the  only  true  tong^ue,  a  heart  that  dwells  in  Hari 
is  the  only  true  heart,  and  those  two  are  the  only  commend- 
able hands  that  are  engaged  in  making  offerings  unto 
him.  The  significance  of  one's  head  is  that  it  is  bowed  down 
unto  Hari  in  an  act  of  obeisance,  the  significance  of  the  mind 
is  that  it  is  engaged  in  devising  works  for  bis  gratification, 
and  the  significance  of  the  tongue  is  that,  O  Govinda,  it 
sings  of,  or  utters  your  glories.  The  accumulated  iniqnitien 
of  a  man,  even  if  they  have  assumed  dimensions  as  great  as 
those  of  the  mount  Meru  or  the  Mandira,  are  sure  to  vanish 
away  at  the  touch  of  Keshava,  like  a  dreadful  disease  in  the 
hand  of  a  good  physician.  By  offering  whatever  nets  he^ 
does,  whether  good  or  evil,  to  god,  a  man  is  not  bound  bjr 
their  effects.  The  whole  universe  with  its  inmates  of  fborfoid 
order  of  created  beings,  mobile  and  immobile,  from  the 
smallest  grass  to  the  highest  BrahmA,  sleeps  under  the  infln* 
ence  of  thy  Nescience,  O  lord.  He,  by  reposing  mind  In  wbnm 
96 


763  OARUdA  t*UHANAM. 

a  man  heifer  Visits  hell,  he,  to  whom  ofFerliig 
gets  rid  of  all  impediments,  he,  by  reposing  mi 
tnan  does  not  go  to  hell ;  hei  in  the  contemp 
lies  heaven,  tie,  by  locating  \thom  in  his  heart : 
liberated  from  the  fetters  of  re-birth,  when  rdei 
the  dull-witted,  absolve  them  of  all  sin  :  what ' 
that  a  maoj  by  singing  the  praises  of  tlieundcc 
be  absolved  of  his  sin  7  He,  who  .has  putchi 
universe  with  his  accumulated  pieties,  becoriiea 
spirit  through  the  grace  of  Vishnlt.  ThosCi  v 
across  this  ocean  of  rhisery,  shall  perfor 
(Homas),  Japas,  and  jrites  of  cerenioiiial  ablu 
ship  Vishnu.  The  Icing  is  the  refuge  of  the 
father  is  the  refuge  of  his  sons,  virtue  is  tl 
beings,  and  the  god  Hari  is  the  reftlge  of  all.  i 
of  the  holy  sdges,  to  thnse  xthd  nJake  obeisarici 
V4sudeva,  the  parent  of  the  universe,  exist 
sanctuary  (place  of  pilgrimage)  than  a  contem 
god.  Without  laziness  one  should  nteditate 
it  is  immaterial  whether  he  fails  fo  make  i 
gems,  or  (o  study  any  part  of  the  Vedas. 
Vishnu,  whelhet  he  be  a  NishWa  or  a  Chi 
to  a  Br^hmana  in  respect  of  purity,  and  the 
permanently  closrd  fto:Hiiist  him.  If  a  supp 
found  to  fondlf  .Supplicate  a  rich  man  for 
\tonde('  that  a  man,  by  supplicating  Vishnu,  wil 
from  the  fetters  of  rebirth.  As  a  fulll  blaz'ec 
even  moist  fuels,  so  the  contemplation  of  the  el 
c  insumes  all  the  sin  of  Yogins.  As  wilds  b 
mountain-summit  that  is  on  fire,  so  all  kinds  of 
person  who  is  addicted  to  the  practice  of  Yog^, 
achieved  by  a  man  (in  matters  of  psychic 
proportionate  to  the  extent  of  his  faith  in 
glory  of  Shrce  Kriishna  is  eo  m;;rh  thnt  eve::  ^ 
vilifmrs  such  as,  Cliiiuij'ila  (who  vvas  Ihs  son  o! 


GARUDA   PURANAIl.    .  763 

etc.,  were  enabled  to  come  by  a  better  state,  not  to  speak  of 
those  wlio  are  devoted  to  him.  So  long  a  person  labours 
under  the  delusion  ,|Of  worshipping  separate  Godheads  such 
as  DrahmA,  Vrihaspati,  or  such  and  such  holy  sag^s,  as  long 
as  he  is  not  favoured  with  the  knowledge:  of  worshipping 
the  one  <vnd  universal  Hari. 


•:o; 


CHAPIER  CCXH. 


SuTA  said  : — O  Shaunaka,  now  I  shall  narrate  the  hvmn  to 
Narasiiiha,  as  composed  by  Shiva.  The  Mitrikis  of  yore 
addrosed  the  blissful  one  (Shankara)  as  follows  : — we  shall 
devour,  Q  lord,  all  the  demons  and  men,  if  you  so  permit 
us.     The  universe  is  from  thee,  O  lord. 

Shankara  said  : — O  you  goddesses.  I  think  it  is  rather 
incumbent  on  you  to  preserve  the  inmates  of  the  universe: 
banish,  O  goddesses,  these  cruel  intentions  from  your  minds. 

SuTA  said  : — Even  thus  being  addressed  by  Shankara, 
the  ferocious  MAtnkis  paid  no  heed  to  his  counsels  and 
began  to  devour  the  universe  with  all  its  inmates,  both  mobile 
and  immobile.  The  god  Shiva  meditated  upon  the  form  of 
Nrishinha  while  the  Mitrikis  were  engaged  in  devouring 
the  universe.  The  endless  and  originless  Shiva  contem- 
plated a  form  which  inspired  terror  in  the  hearts  of  all 
creatures.  The  manes  on  his  neck  stood  up  erect  an  their 
ends.  His  dreadful  teeth  were  illuminated  with  the  lurid 
light  of  his  lightning-tongue,  which  fearfully  lolkd  out.  His 
was  a  voice  which  •  resembled  the  roar  of  the  seven  oceans, 
agitated  by  the  tornado  of  universal  dissolution.  He  pulled 
aside  the  corners  of  his  lips  with  the  tips  of  his  finger-nails, 
which  were  hard  as  'thunder-bolts.  His  eyes  had  a  glow, 
wliicb   resen^bled  that   of  the   summits  of  the   mount   Mem 


^64  GARUDA  PURANAM. 

reflecting  back  the  'splendour  of  the  rising  sun.  His  body 
was  like  the  summit  of  the  Himalayas,  illuminated  with  the 
reflected  blaze  of  his  diabolical  teeth.  The«%ianes  on  his  neck 
were  burning,  like  the  tongues  of  fire,  with  rage.  He  wore 
a  crown  of  gold  on  his  head  and  bracelets  of  gems  round  his 
wrists.  Girdles  composed  of  chains  of  gold  decorated  his 
waist,  and  the  whole  expanse  of  universe  was  illumined  with 
the  glow  of  his  complexion,  which  was  like  the  colour  of  a 
blue  lotus.  Ringlets  of  hairs  grew  on  his  body,  and  he  wore 
a  garland  of  beautiful  and  multi-coloured  flowers.  The  god^ 
thus  meditated  upon  by*Shankara,  instantly  appeared  before 
him  in  this  form,  and  Shankara  propitiated  this  dreadful 
vision  of  Nrisinha. 

Shankara  said : — Salutation  unto  thee,  the  lord  of  the 
universe.  Thou  hast  assumed  the  form  of  Narasinha  and 
bearest  the  entrails  of  the  demon  king  on  thy  finger-nails. 
Obeisance  to  thee,  the  lotus-naveled  one,  whose  complexion 
illumines  the  whole  expanse  of  the  universe.  Obeisance  to 
thee,  the  beautiful  one,  effulgent  as  a  million  suns,  and  whose 
voice  is  like  the  roar  of  the  universal  ocean  of  dissolution.  I 
make  obeisance  to  thee,  who  art  dreaded  by  thousands  of  the 
lords  of  death,  who  bearest  the  strength  of  thousand  Indras 
in  thy  limbs,  whose  rich«s  exceed  those  of  thousands  of 
Kuveras,  who  art  composed  of  the  essence  of  thousands  of 
Varunas,  who  art  effulgent  with  the  effulgence  of  thousands 
of  moons,  who  art  mightier  than  thousands  of  planets  and 
thousands  of  Rudras,  art  hymnised  by  thousands  of  Brahm&s 
and  meditated  upon  by  thousands  of  Rudras,  and  looked  up 
to  by  thousands  of  Indras,  and  dost  snap  the  chords  of  thou- 
sands of  rebirths  and  unfetter  the  chains  of  thousands  of 
bondage  :  dreadful  as  thousands  of  winds  thou  dost  compas- 
sion to  thousands  of  Indras. 

SUTA  said: — Ilavinjj  thus  hymnised  the  Nrisinha-shaped 
Hari,  the  god  Sliiva,  devoutly  bent  down,  addressed  him  as 
follows  :  — 


OARUDA  miRANAM;  765 

Shiva  said :— The  Miltrik&s,  whom  I  htd  creited  for  tW 
purpose  of  killing  the  demooi  Andhakai  are  now  devouriog 
the  inmates  of  the  universe  without  paying  heed  to  ny 
admonition.  Invincible  though  I  am,  yet  I  do  not  wbb  to 
kill  them  myself,  as  it  is  I  who  have  brought  them  into  being. 
How  can  I  wish  their  annihilation,  when  I  am  their  creator  ? 

SuTA  said :— Having  been  thus  addressed  by  Rudra,  the 
lord  (Nrisinha)  caused  the  M&trikis  to  be  merged  in  his  pertoOg 
and  having  reestablished  peace  in  this  world,  vanished  in  the 
air.  The  solf-controlled  votary,  who  reads  this  hymn  to 
Nrisinha,  is  enabled,  like  Rudra,  to  witness  the  realisation  of 
his  desires.  '*  I  meditate  upon  Nrbinha,  whose  eyes  are  like  the 
rising  sun,  and  tongues  of  blazing  fire  are  emitted  from  whose 
lotus-white  mouth.  I  meditate  upon  the  endless,  originleta 
Nrisinha,  the  original  subjectivity,  the  most  excellent  lord  of 
the  universe  and  its  final  refuge."  Recitation  of  this  hymn 
by  a  person  dissipates  his  misery  as  the  sun  destroys  the 
dews.  The  Mfttrikfts  fly  the  presence  of  such  a  person,  and 
the  god  Hara  waits  upon  him  to  do  him  a  good  turn.  The 
destroyer  of  Tripura  (Shiva)  first  promulgated  the  worship 
of  Nrisinha,  the  lord  of  the  gods,  in  this  world,  and  was 
enabled  to  protect  its  inmates  from  the  depredations  of  the 
Mltrikls,  through  his  grace. 


CHAPTER  CCXLIU 


SuTA  said  :— Now  I  shall  narrate  to  you  the  hymns  of  the 
knowledge  of  ambrosia  as  the  god  Hara,  interrogated  Iqr 
Nirada,  first  disclosed  to  him. 

Naraoa  said  : — He,  who  is  bound  by  the  pairs  of  opposite! 
by  anger  and  passion,  by  good  and  evil,  by  objects  of  the 
f  enses,  is  veritably  an  eviUminded  aad^tynuised  behg.    O 


n66  GaRuqa  PURANAM* 

^hou  destroyer  of  Tripur^  do  I  wish  tq  learn  from  thee,  the 
means  of  sailing  apross  the  sea  of  existence.  Hearing  thU 
word  of  Nirada,  Shambhq,  the  three-eyed  deity,  with  lii« 
countenance  beaming  with  joy,  replied  as  follows  :— - 

MAHESHVi^RA  said :— rHear  me^^  O  thou  foremost  of  the 
Rishis,  the  extremely  secret  hymf^  of  Jn&n&mritaoi,  which 
dissipates  all  misery  2^n4  dispels  the  fear  of  chains  of  re* 
|:)irths.  He,  through  whpse  illusion  all  the  inmates  of  the 
universe,  from  the  hun^blest  animalculun^  to  the  four-faced 
Brahmi,  are  enveloped  in  a  delusive  sleep  of  h(escience  ; 
if  through  the  grace  of  such  Vishnu  one  quits  his  sleep 
(delusion)  and  >vakes  ^the  \yakening  of  perfect  knowledge, 
verily  he  liberates  himself  frorp  the  chain  of  necessary  re- 
births, so  dif{^cult  of  achieveipent  even  by  the  gods.  In- 
different to  cultivation  of  the  \cnowIedge  of  the  Real,  an 
individualised  3elf  (man),  introxicated  \yith  the  wine  of 
power,  pride  and  luxury,  sinks  down,  like  s^  cow,  in  the  ogzy 
mire  of  worldliness.  Fondly  attached  to  ;heir  sons,  wives 
and  relations,  nfien  sink  in  the  ocean  of  worldliness,  as  old 
and  worn  out  wild  elephants  are  drowned  in  pne  and  the  same 
ocean  through  an  unconquerable  instinct  of  companionship.* 
I  do  not  find  the  emancipation  of  that  fool^h  peoson,  even 
in  the  course  of  a  hundred  n;^iUions  of  re-births,  who,  like 
a  silk-worm,  imprisons  his  self  in  a  cocopn  of  delusion. 
Hence,  O  N4rada,  constantly  ppeditate  uppn  the  ^li  of 
Vishnu,  the  undecaying  god  of  the  gods,  the  lord  of  the 
universe,  and  worship  him  with  the  greatest  self-controL 
He,  who  contemplates  the  birthless,  originless,  endless, 
omniscient,  unmoving,  all-pervading  spirit,  contained  withii\ 
its  own  self,  is  liberated  from  the  trammels  of  life.     He,  who. 

*  Ekarnave  is  the  word  that  occurs^in  the  text.    It  may  as  well  meai^ 

the  universal  ocean  of  undivided  waters  at  the  dissolution  of  our  emrthlj 

globe.    Perhaps  the  Rishi  had  the  picture  of  Prilaya  in  his  mind  ; 

worn  out  elephants,   the  .remnants  of  a  defunct  r2ve»  being  drowned 

in  the  waters  of  that  ocean.— fr. 


CAiibbA  PURANAM;  767 

• 

Constantly  conteiilt>lates  the  etertial  Vishnti,  the  ohljr  realitjf 
that  is  unknowable,  and  whteH  is  without  any  parts  (indin* 
^ible)  and  affections,  lying  beyond  the  sphere  *of  mortalitfi 
the  embodiment  of  sacrifice^  the  manifest  and  'unmantfest^ 
is  liberated  from  the  trammeU  of  life.  He,  who  tontemplatetf 
the  eternal,  blissful,  occult^  all-seeing  VishnUi  the  infinite 
reality,  deVoid  of  all  qualities,  l>eyond  ail  Nesctencei  it 
liberatrd  from  the  trammels  df  life.  He,  who  constantly 
meditates  upon  the  disembodied,*  immoveable,  omniscient,  all* 
{)ei'vading  Vishnu,  the  ordairier,  iht  enjoyer  of  thoughts  and 
sentiments,-  becomes  an  emanct|^ated  self.  He,  who  cons«' 
tantly  cotlt^mplates  the  lord  Vishnu,  who*  knows  without 
the  aid  of  sensations,  who  is  dnmanifest  Ind  without  any 
substitute,  and  lies  beyo'rtd  the  sphere  of  iflusicfni  unaffected 
b^  disease  or  affection,  the  god  Vlsudeva,  iht  preceptor 
of  all,  is  liberated  from  the  trammels  of  life.  He,'  #htf  Cfllin* 
stantly  contemplates  the  birthleM  Vishnu,  the  (>ur^  ind 
perfect  knowledge^  which  cannot  be  known  b^  the  lensei^ 
whdm  the  mind  comp'rehendeth  not,-  Mnd  the  Speteh  fails  toT 
describe,  the  ohe  unconquerable  eAtity,  is  liberated  from  thtf 
trarhmels  of  life.  He,  who  constantly  contemplates  Vbhno^ 
who  is  without  any  limitation,  mind,  and  seA'Se  of  egoifdl, 
and  is  not  affected  by  the  pairs  of  o(ypr>site,  is  liberated  ffoni 
the  trammels  of  life.  He,  who  Constantly  COntemptates 
the  eternal,  birthless,  deathless,  deeayless,  feafteii  VbhnOf 
that  suffers  no  change,  and  has  sprtfng  ftoift  no^  ited,  b 
liberated  from  the  trammels  of  life.  He,  who  constantly 
contemplates  the  great  Vishnu,  the  deathless  spirit^  the  in- 
finite joy  whom  sin  touches  not  and  the  senies  cannot  reach, 
is  liberatrd  from  the  trammels  of  life.  He,  who  constantly 
contemplates  the  great  Vishnu,  devoid  of  good  and  ^1^ 
free  from  the  dashings  of  the  six  kinds  of  waves  fpropuffsiona 
of  the  senses),  the  only  knowable,  sinless  entity,  h  liberated 
from  the  trammels  of  life.  He,  who  with  nndisCufbed  mind 
ccr.tcr.:;  latcs  Vidhnu,  the  embodiment  of  self,  wboae  dcttr* 


768  GAKUDA   PURANAM. 

mination    (cogitation)  is   truth,  and  whose  seat  is  puritji  tf 
liberated   from    the   trammels   of  life.     He,  who  constantly 
contemplates   the   most   excellent  Vishnu,   the    lord     of   the 
universe,  the  knower  of  past,  present,  and  futurey  the  witness 
to  whatever  takes  place  in  the  universe,   and  who  is    beyond 
all  speech  (description),  becomes  an  emancipated   self.     He, 
who   constantly   contemplates   Vishnu,  that   lies   beyond  the 
ken    of  knowledge,    the    undecaying,   eternal  subjectivityi  is 
liberated   from   the   trammels  of    life.     He,   who  constantly 
contemplates  Vishnu,  the  protector  of  the  universe,  the  friendi 
the  grantor  of  all  desired  objects,  the  spirit  that  occupies  the 
three   regions   and   is   imaged   in  the   universe,  is  liberated 
from  the    trammels  of  life.     He,  who 'constantly  contemplates 
VishnU)  the  dissipator  of  all  misery,  the   grantor  of  all   blisSf 
the   extinguisher   of  all   sin,   is   liberated   from  the  trammels 
of  life.     He,   who   constantly  contemplates  Vishnu,   who   is 
always  served  by  the  Devas,  Gandharvas,  Apsarasas,  Siddhas, 
Chiranas,  Munis,  and  Yogins,  is  liberated  from  the   trammels 
of  life.     He,    who   wishing   to   be   liberated   from   the   bond 
of  existence  constantly  contemplates  Vishnu  by  hymnising 
him   in   tlie   abovesaid   way,   becomes  a  liberated   self.     The 
universe    is   established   in   Vishnu,  Vishnu  is  established  in 
the  universe ;  he,  who   constantly  contemplates   the   birthless 
Vishnu,     the    lord    of    the   universe,   is    liberated  from   the 
trammels  of  life. 

Suta  said  :— The  bull-ensigned  deity  thus  addressed  the 
holy  Nirada  of  yore.  I  have  narrated  to  you  (the  hymn) 
exactly  as  Shiva  narrated  it  to  that  holy  sage.  O  my  cbildf 
by  thus  meditating  upon  the  changeless,  indivisible  Brahmai 
you  shall  attain  his  eternal  Self.  The  merit  of  celebrating 
a  thousand  horse-sacrifices  and  a  hundred  V&japeya  Yajnas 
does  not  rank  a  sixteenth  part  of  what  is  acquired  by  medi- 
tating, for  a  moment,  with  undivided  attention,  on  the  eternal 
Self  of  Vishnu.  The  celestial  Rishi  (sage)  having  learnt 
from    Ishvara    (Shiva)    of  the  superiority  of  Vishnu  to  all  the 


GARUOA  PURANAM.  769 

gods  devoutly  worshipped  him  and  attained  to  the  region  of 
Vishnu.  He,  who  recites  this  excellent  hymn,  or  hears  ic 
recited  by  others,  stands  absolved  ot  sin,  comniiucd  by  hiol 
in  the  course  of  a  million  re-births.  He,  who.  in  a  devout 
spirit,  recites  this  hymn  of  Vishnu,  nsr^'aied  by  MahidevSt 
tomes  by  immortality. 


:o: 


CHAPTER  CCXLIIf. 


5uTA  said  : — 1  shall  narrate  to  you  th;«t  hymn  of  Vishnu,  which 
was  first  sung  by  the  holy  M&rkandrya.     I  lie  prostrate  before 
the  thousand-eyed,  lotus-navelled  Nirlyana,  the  original  being 
Who  is  also  addrc^ssed   as    Hrisliikcsha,    what    shall   Death  d(S 
unto  me  ?     I    have    placed  myself  under  the  protection  of  the 
birthless,  undccaving,  lotus-eyed  Keshava,  who  pervades   this 
Universe  ;  what  shall  Death  do  unto  me  ?  I  crave  the  protection 
of  the  wielder  of  discus  and  conch-shell,  the  deity  manifest  til 
the   shape   of  the    visible    universe,    who    may  be    perceived 
only  with  the   inner  sense;  what  shall  Death  do  unto  me?     I 
have  placed  myself  under  the  protection  of  the   boar,    dwarf, 
and    Nrishinha    manifestations   of  Vishnu,    I  crave  the  mercy 
of  Midhava  and  of  Janirdana,  what  shall  Drath  do  unto  me  ? 
1  have    surrendered    myself   to    the    mercy  of  the  lord  of  the 
Universe,  the  pare,  eternal  subject  that  manifests   itself  as  the 
Ego    in   self-conscious  individuals ;    what  sliall  Death  do  unto 
me  ?  I  crave  the  protection  of  the  wielder  of  discus  <«ud  conch« 
shell,    the  deity  manifest  in  the  shape  of  this  visible  universe, 
who  may  be  perceived  only  with  the  inner  sense ;  what  shall 
Death   do  unto  me  ?     I  have  placed  myself  under  the  protec- 
tion of  the  boar,  dwarf  and  Nrisinha  manifestations  of  Visbnii^ 
1  crave  the  mercy  of  Midhava,  and  of  Janirdana,    what  sbidl 
97 


770  GARUDA  PURANAM. 

Death  do  unto  me  ?  I  have  surrendered  myself  to  the  merc]^ 
of  the  lord  of  the  universe,  the  pure,  eternal  subject  that 
manifests  itself  as  the  Ego  in  self-conscious  individuals,  what 
shall  Death  do  unto  me  ?  I  have  surrendered  myself  to  the 
protection  of  the  thousand-headed,  eternal  reality,  the  great 
Yoga  that  is  both  manifest  and  unmanifest ;  what  shall  Death 
do  unto  me  ?  I  have  resigned  myself  to  the  care  of  the 
Supreme  Self,  the  soul  of  all  creatures,  the  one  manifest 
in  the  shape  of  the  universe,  the  one,  that  without  takini^ 
birth  in  any  womb^  is  incarnated  through  the  merit  of  a 
religious  sacrifice  ;  what  shall  Death  do  unto  me  ? 

The  god  of  Death,  hearing  this  hymn  of  the  Lord  recited 
by  Markandeya,  hastily  fled  away  chased  by  the  emissaries  of 
Vishnu^  I'hus  the  holy  Mirkandeya  conquered  Death| 
aiothing  is  rare  to  one  with  whom  Nrisinha  is  pleased,  im- 
possibilities may  happen  even  if  the  Lord  wills  it  so.  This 
death-dissolving  hymn  was  first  narrated  by  Vishnu  to  the 
holy  Markandeya  for  his  benefit.  He,  who  recites  this  hymn, 
thrice  every  day,  in  a  pure  and  devout  spirit,  suffers  no  pre- 
mature  death— a  devotee  of  the  undecaying  one  dies  not 
an  early  death.  Pondering  within  the  lotus  of  his  heart  the 
god  NAr&yana,  the  eternal,  infinite,  original  subjectivity,  more 
effulgent  than  the  midday  sun,  the  Rishi  (Mirkandeya)  was 
<;uabled  to  conquer  death. 


■:o:- 


CHAPTER  CCXLIV. 


SutA  said  : — O  Shaunaka,  now  hear  me  narrate  the  hymn  to 
the  decayless  one  (Achyuta),  which  grants  to  its  reciter  all 
that  he  may  wish  to  obtain,  and  which  Brahmi  being  asked 
by  ISi\rada  first  related  to  him. 


6ARUDA  PURANAM.  7)1 

Na*rada  said : — Be  pleased  to  describe  to  me,  O  lord, 
the  undecaying,  unchanging  Vishnu,  the  grantor  of  all  bitst, 
who  should  be  hymnised,  every  day,  at  the  time  of  divine 
worship.  Commendable  and  well-bom  are  thej,  and  they 
have  achieved  the  end  of  their  existence,  who  constantly 
hymnise  the  un decaying  Vishnu.  Such  men  are  competent 
to  confer  all  sorts  of  happiness  on  their  kindred. 

Brahma'  said  : — Hear  me  narrate,  O  holy  sage,  the  hymn 
to  V&sudeva,  which  grants  emancipation  to  its  reciters,  and 
which,  being  sung  at  the  time  of  worship  by  a  votary,  brings 
about  the  gratification  of  the  deity.  Om,  obeisance  to  the 
god,  VAftudeva,  the  absolver  of  all  sin,  obeisance  to  the  pure* 
bodied  one,  the  embodiment  of  pure  knowledge,  obeisance 
to  the  lord  of  all  the  gods,  who  wears  the  ringlets  of  hair  -on 
his  breast  known  as  the  Shrivatsa.  Obeisance  to  the  wielder 
of  sword  and  buckle,  who  wears  a  garland  of  lotus  flowert 
around  his  neck.  Obeisance  to  the  mainstay  of  the  universe, 
to  the  support  of  the  heaven — to  the  dreadful  •  Nrisinha 
(Man-Iinn\  to  the  light  that  bums  in  the  heart,  free  from  doubt 
and  hesitation  (Vaikuntha).  Obeisance  to  the  lotus-naveHed, 
thousand-headed  one,  who  lies  on  the  serpent  of  eternity 
(She^ha)  in  the  ocean  of  the  milk  of  ambrosia  (Kshiroda). 
Obeisance  to  the  destrover  of  the  K«hatriva  race,  who  wields 
a  battle.axe  in  his  hand.  Obeisance,  over  and  again,  to  the 
adorable  and  the  true-willed  one.  Obeisance  to  the  lord 
of  the  three  regi.ons,  to  the  discus-wielding  divinity,  to  the 
subtlest,  original,  blissful  principle.  Obeisance  to  the  dwarf* 
shaped  e^d.  who  relieved  Vali  of  the  cares  of  a  kingdom-^ 
to  the  spirit  of  the  sacrifice,  manifest  in  the  shape  of  the 
primordial  boar.  Om  obeisance  to  Govinda.  Obeisance  to 
the  hi^he^t  joy,  to  the  perfect  knowledge,  to  one  who  is  eternal 
knowlrH^f^  and  original  idea  and  from  whom  all  knowledge 
prorerdn.  Obeisance  to  the  supreme,  secondless  reality,  to 
the  foremost  subjectivity,  to  the  creator,  governor  and  final 
cause  of  the  universe,  to  the  fountain  source  of  all  kfiO«riedgO| 


774  GARUDA    PURANAM. 

performancps  of  religious  rit^s,  my  sole  delij^ht  is  in  fthecv 
O  lord  of  the  universe.  What  has  he  not  done  for  the  attain* 
ment  of  heaven,  or  for  self-emancipation,  who  has  placed  » 
firm  faith  in  Vishnu,  the  grantor  of  all  desires  ?  Who  is  there 
in  the  universe,  who  can  worship  or  hymnise  thee  to  the  fullest 
extent?  Be  pleased  to  accept  this  humble  and  deficient  wor- 
ship which  I  i^ave  made  of  tiiee,  to-day. 

Thus  I  have  narrated  to  you,  O  sage,  the  hymti  to  the 
discus-wirlding  deity ;  sing  his  glories  in  a  devout  spirit,  if 
you  wish  to  attain  the  supreme  bliss.  He,  who  recites  this 
hymn  at  the  close  of  a  worship  of  the  universal  preceptor, 
is  able  to  work  out  his  salvation  in  no  time,  and  becomes 
freed  from  the  bonds  of  re-births.  Even  in  the  Kali  Yu^ 
he,  who  recites  this  hymn,  thrice,  every  day,  in  a  pure  spirit, 
obtains  all  that  he  wishes  to  obtain.  By  reading  this  hymn 
to  Vishnu,  a  sonless  man  obtains  a  son,  a  sick  person  gets 
rid  of  disease,  an  indigent  man  obtains  wealth,  a  captive 
obtains  his  liberty,  a  seeker  after  erudition  obtains  erudition, 
a  seeker  after  fame  obtains  renown,  even  the  remembrances 
of  his  past  births  recur  to  a  man  who  recites  this  hymn.  He, 
who  sings  the  glories  of  the  absolute  subjectivity,  is  truly 
wise,  is  really  pure  and  truthful  in  his  speech.  He  is  omni- 
scient and  acquires  the  merit  of  performing  all  the  religious 
rites.  Those,  who  are  not  propelled  to  do  any  thing  for  the 
service  ol  Hari  (God),  or  are  not  fondly  moved  towards  him*, 
are  bevv^nd  the  pale  of  all  religion.  No  purificatory  rite 
c.in  puriiv  the  mind  or  speech  of  the  miscreant,  who  has 
not  an  unswerving  faith  in  the  all-pervading  lord  ^Vishnu). 
Inv  viuly  worshiping  the  god  Hari,  the  grantor  of  all  comforts,. 
.1  oc*r>on  obtains  whatever  he  wishes  to  obtain  in  this  life. 
I  mike  oSf»is\:K'e  to  the  immortal,  birthless,  all-pervadipg 
oo,..  who  rt"*:iic*s  in  the  hearts  of  all  creatures,  and  whom  the 
.\Ni:.\N.  SKio!iM>.  aPvi  eruiiite  persons  can  not  comprehend  in 
i'k;:  !v::'..is.  w luvn  onlv  the  holy  sages  know,  and  who  is  the 
>oi.*  v\;;.u>>  o:    ilu-  u".ivcr>al   phenomena.     I   make   offerings 


QAKUDA   fUHANAM.  ^  795 

t>t  the  flowers  of  sentiments,  of  pure,  ple^surabte  faith  mnd 
love  to  the  eternal,  universal  lord,  the  embodiment  of  self, 
tlevoid  of  all  qualities,  the  absolute  purity :  may  that  all-wit* 
nessing  Self,  the  perfect  knowledge,  reside  in  my  heart. 

Thus   I    have   narrated   to  yoo  the   hymn  lo  the  endless, 
originless  snpreme  Vishnu.     Let  a  man,  whose  mind  in   shorn 
of  all  desires,   constantly   meditate  upon  his  divine  self,  in 
as  much  as  he  is  the  god.    Where  is  the  Yogin  who  by  con- 
templating  the  pure,  original,  secondlcss  subjectivity,  effulgent 
as  thr  sun,  is  not  merged  in  his   eternal  essence?    The   self* 
controlled  person,  who  recites  this  hymn  in  a  devotional  spirit* 
becomes  absolved  of  all  sin,   and  entrrs  the  infinite   region 
presided   over  by  Muriri.     He,  who  prays  for  friendship  of 
the  god,  as  well  as  for  liberation  of  self,  and  virtue,  and  object 
of  desire,  is  freed  from  all   the  shackles  of  life,  and  attains 
Vishnu,   the  adorable   refuge  of   all.     He,  who  abjuring  all 
trompany   takes   recourse  to  Visudeva,   the  absolute  purity, 
the  lord,  the  governor  and  destroyer  of  the  universe,  is  freed 
from  the  shackles  of  life,  and  becomes  an  emancipated  self. 


.x):- 


CHAPIKR    CCXLV. 


^AHMA  said  : — Now  t  shall  discourse  on  the  knowledge  ot 
Brahma  as  expounded  by  the  philosophical  systems  of  the 
Sdnkhya  and  VedinU.  As  light,  triply  divided,  resides  in  the 
sky  (as  light ning>,  in  fire,  and  in  the  two  great  luminaries  (the 
sun  and  the  moon)  so  the  supreme  light  (Atman)  runs  through 
three  different  categories  as  I,  Vishnu,  and  the  supreme 
Brahma.  As  butter  when  it  remains  within  the  organisms  of 
kine  does  not  impart  any  additional  strength  to  them,  but 
t>cing  prepared   in   the  usual  process  and  administered  to 


fJ-jS  GaRUO^.  puranam. 

them,  it  greatly  contributes  to  their  bodily  strength,  so  Vishnu. 
tliough  located  in  the  heart  of  every  body,  does  not   give  him 
any   special    benefit   without   being  invoked  and  worshipped 
in  a  special    way.     Karma   (action)   and     Jnina     knowledge) 
are  the  two  means  open  to  those  who  wi^h  to  ascend  the  tree 
of    Yoga.      After    once    having    climbed    the  tree   of    Yoga. 
iet   a    Vogin    take    recourse  to  knowledge  and  renunciation. 
From    the   desire   to    know   the  external   objects  such  as  the 
sound    etc.,    proceed   the    sense  of  attachment  and  repulsion; 
from    these    originate    greed,    delusion,    and  anger  etc.,    and 
coupled    with    these    a    man  commits  sin.     He,  whose  liands; 
genitals,    belly    and    speech    are    under    control,    is     called 
a   true    Braumana.     Tiie    hands,    which   do    not   pilfer  other 
men's   goods,    which    do    not    hurt   or   kill  any  creature,  nor 
grapple  dice,  are  said  to  be  well-controlled  hands.     He,  who 
uocs    not   look    upon    another's     wife    with    lustful    eyes,    is 
^a;d  to  be  a  man  who  has  controlled    his   generative   organs. 
He,    who   ungrccdily  eats  a  moderate  quantity  of  food,  is  said 
to  be  a  man  who  has  controlled    his    belly.     He,   who    speaks  ' 
only  what  is  true,  beneficial,  and  only  when  necessary,  is  said 
to  oe  a  man    wno    has   controlled   his  tongue.     Of  what    use 
is    :.\e    praciice  oi   ausienties   or   celebration    of  a  religious 
SAOiiP.ve    to    one    who    has    cdntroiled    these    organs?      The 
i:c:'i^*r:::ra:io:i  oi  the  mind,  intellect  and  the  senses  (cognition) 
on    ::^.e    >jL>:e:nc    lord    of    the    universe    is   called    0*iyaiianl 
iv.Cwi.:.;;;o.'>.     H;r.    wno   joins  his  intellect,  focussed  in  a  point 
t^r^\rr:i    ;:;e    eyr-bro\vs>,    to  thoughts   of  the  external  world, 
txrit    .\ ::rr    :h^   cessation    of  the   functions    of  the  cognitive 
K.  3:a*>    .\.^.i    i'e:.^re   t:;e    mind  has   assume  a  state  of  peifect 
;:..>;    vc*     .*.:.<::>    r.'ianv    creams    both  internal  and  exiernal. 
;,.;»  :>:r.:  5ri!  beiioids  manv  «uch  dreams  even  in  the 
\\.;x/      -.*    >:.;:.''.  ;:::>  ;>  the  ooinon  of   the  erudite  ones.     The 
<;.;,v  v.i    .'.".  S..>:'...^;;  ^^'^reamless  sleep;  occurs  when  the  Jiva 
:.s  ,...    -.  •    ::•.-   .  r,;::    and  enveloped  in  the  quality  of  TamaS 
%:o,->  .'. ;  ..-  r.r  ;.•::    w;;t:e.'  'when*  and  'wberefrom.'  The  state 


QARUDA  PURANAlf.  777 

tailed  the  Turiya  O^^t  beyond  the  three  ttates  of  existence) 
and  in  which  the  self-controlled  individual  is  neither  awake  nor 
asleep,  neither  utterly  forgetful  nor  labouring  under  delusioni 
and  does  not  perceive  the  objects  of  the  senseSi  occurs  when 
the  individualised  self,  by  withdrawing  the  mind  with  the  cog- 
nitive organs  from  the  objects  of  perception,  by  merging  the 
sense  of  egoism  in  the  principle  of  intellectioUi  by  annihU 
lating  intellection  with  the  principle  of  Nature  (PrakritiX 
and  by  annihilating  Prakriti  with  the  energy  of  the  psychic 
force  (Chit  Shakti),  holds  its  self  within  its  own  self,  the 
self-illuminant,  the  pure  knowledge,  the  immortal  purityi 
the  eternal  bliss  without  action,  and  running  through  nlL 
This  is  what  is  called  to  be  in  the  Turiya  state.  The  6ve  Gunas 
are  sound,  touch,  taste,  smell  and  sight ;  the  Sattva,  RajaSf 
and  Tamas  forming  a  group  of  three  qualities.  These  e%fat 
qualities  are  the  leaves  of  the  eight*leaved  lotus  (the  emblem  of 
evolution)  of  which  Prakriti  (Nature),  representing  the  state 
of  equilibrium  among  the  three  qualities  of  Sattva,  RAJasi 
and  Tamas  is  the  Kamikfl  (the  seed-capsule).  The  deity 
(selO,  the  embodiment  of  pure  knowledge  (psychic  energy),  b 
located  in  the  Karnikl  of  this  mystic  lotus  within  the  humaii 
heart ;  when  the  individualised  self  parts  company  with  this 
eight-leaved  lotus  and  the  Prakriti  located  therein,  it  becomes  a 
liberated  or  emancipated  Self.  Prlnlylma  (control  of  breath)^ 
Japa  (repetition  of  a  Mantra),  Praty&hAra  (abstraction  of  the 
mind  from  objects  of  the  senses),  Dhirani  (comprehension) 
and  Dhy&nam  (meditation)  are  the  sis  principal  auxiliaries  of 
Yoga.  Control  of  the  senses  is  sin-absolving  in  its  efifecti  and 
brings  on  the  satisfaction  ol  the  Devas.  A  Pr&n&ydma  is  called 
Sagarbha  (pregnant  with  a  thought)  when  the  practiser  thinks 
of  any  definite  deity  or  repeats  any  particular  Mantra  at  the 
time  of  practising  it;  otherwise  it  is  called  Agarbha  (un- 
impregnated.)  An  act  of  Pr&n&yima  consisting  of  thirty-six 
M&tr^s  is  the  best,  that  consisting  of  twenty-four  Mitrfta 
is  the  intermediate,  and  that  consisting  of  twelve  Mitiis 
98 


77t  GARUDA  PURANAM. 

is  the  smallest.  All  the  senses  evince  a  strong  attach- 
ment to  the  objects  of  the  external  world,  PratyAhilra 
consists  in  withholding  them  from  the  objects  of  the 
senses.  He,  who  withdraws  his  mind  and  intellect  from  the 
external  world  and  withholds  his  senses  from  their  respective 
objects,  is  said  to  exist  in  Praty&hftra  (abstraction).  DhilranA 
means  the  concentration  of  the  mind  on  the  supreme 
Brahma  for  the  period  of  time  necessary  for  practising  a 
PrdniycLma,  consisting  of  twelve  MAtr&s.  Dh&rani  means 
the  comprehension  of  the  Brahman  in  an  undistracted  state 
of  the  mind,  in  the  absence  of  any  other  factor,  which 
produces  its  distraction ;  Dhy&nam  (contemplation)  means* 
the  reposing  of  the  mind  in  the  object  meditated  upon 
by  one,  who  is  oblivious  of  the  existence  of  any  other 
object.  The  great  Munis,  the  foremost  of  the  divine 
contemplators,  call  that  the  great  meditation  in  which  the 
mind  is  permanently  and  tranquilly  reposed  in  the  object 
of  meditation.  The  state  of  mind  in  which  the  contem- 
plator  sees  the  whole  universe,  both  inside  and  out,  filled' 
with  the  presence  of  the  object  meditated  upon,  is  called 
Samddhi.  He,  whose  mind,  is  without  any  cogitation,  and 
whose  cognitive  senses  have  been  withdrawn  from  theip 
respective  objects  of  perception,  is  said  to  exist  in  SamAdhi 
'  (psychic  trance).  The  Yogin,  whose  mind,  dwelling  upon 
the  supreme  Brahma,  reposes  absolutely  therein,  is  said  to 
exist  in  the  state  of  Sam&dhi.  Delusion,  hallucination  and- 
a  distracted  state  of  the  mind  are  the  defects  which  a  Yogin- 
must  conquer  and  which  are  hostile  to  the  successful-  practice 
of  Yoga. 

For  the  purpose  of  bringini^  about  the  concentration 
(lit,  undistracted  state)  of  the  mind,  the  Yogin  shall 
meditate  upon  a  gross  or  material  object  at  the  outset,  and 
thereafter  concentrate  his  attention  on  the  sun  (solar  plexus), 
after  the  mind  is  perfectly  settled.  Nothing  really  exists 
in    the   universe   except    the   supreme   Brahma.      It   is    tlie 


6ARUDA  PURANAM.  779 

supreme  self  that  is  imaged  in  this  universe ;  he»  who  knows  ' 
ihi!t,  transcends  all  delusion.   Pranava  Mantra  (Omk&ra)  is  the 
symbol  of  the  supreme  Self;  he,   who  meditates  upon  this 
Mantra,  located  in  the  cavity  of  his  hearty  by  an  act  of  psychic 
projection,  and  as  an  embodiment  of  the  Self,  that  is  without 
body  or  self-consciousness,  transcends  all  delusion.    First  let  a 
man  meditate  upon  the  self  in  his  heart,  which  is  enveloped  in 
the  principle  of  Nature  (Pradliinam),  the  latter  in  its  turn  being 
successively  encircled  by  the  circles  of  Sattva,  Rajas  and  TamaSi 
which  are  respectively  coloured  black,  red  and  white,  and  where- 
in the  Purutiha,  denominated  as  the  individualised  self  (Jiva), 
is  located.     Over  that  should  be  contemplated  as  located  the 
eight-leaved   mystic  lotus  of  qualities  and  attributes,  of  which 
knowledi^e   forms   the  petals ;  and  science  and   philosophfi 
the   pollens.     Apathy  to  worldly  concerns  forms  the  stem  of 
that  mystic   lotus,   while  the   religion  of    Vishnu   forms  its 
bulb.     Let  the  votary  meditate  upon  the  Omk&ra,  located  in 
its  pollens,  with  the  individualised  self  as  its  receptacle,  where* 
by  he  would  be  able  to  work  out  his  liberation.    He,  who  quits 
this  life,   meditating   upon   the  mystic  lotus  in  his  heart  at 
above    described,    ascends    to    the    region    of  the  supreme 
Brahma.     A  Yogin,   by  meditating  upon  the  god  Hari,  en* 
sconced  in  the  cavity  of  his  heart,  becomes  an  emancipated 
self.     Some   there   are  who  behold  the  2^1^  >n  their  persons 
with   the   help   of  the   sight  of   Y«>ga,  others  with  the  help 
of  SAnkhya  knowledge,  others  with  the  aid  of  Yoga.    Know- 
ledf^e   is   that    which   makes  the   Brahma  visible,  and  which 
unfetters  the   bond  of  existence;  an   absolute  concentration 
of  the  mind  in  Brahma  is  called  Yoga.     The  Yogin,  who,  illu- 
minated    with  the   light   of  pure   knowledge,  reposes  in   the 
supreme  Brahma  by  conquering  his  mind  and  senses*  is  said  to 
be  an  emancipated  self.     The  different  kinds  of  seats  and  pes* 
tures  are  not  the  real  auxiliaries  of  Yoga,  the  so-called  essen- 
tial paraphernalias  are  but  so  many  impediments  to  its  sue* 
cessful  practice.    Even  the  evU-Moled  Shisheplla  wriiitd  Ui 


7S0  GARUDA   PURANAM. 

Self  through  the  constant  practice  of  meditating  upon  Hari : 
those,  who  are  addicted  to  the  practice  of  Yoga,  behold  their 
selves  within  themselves.  Compassionate  to  all  creatures, 
and  hostilely  disposed  to  the  evil-souled,  the  Yogins,  who  have 
conquered  hunger  and  reproductive  functions,  become  eman- 
cipated selves.  A  Yogin,  devoid  of  all  sense-perceptions, 
reposing  in  the  Supreme  Brahma,  and  existing  inert  like  a  log 
of  wood,  is  said  to  be  an  emancipated  self.  The  intelligent  one 
by  reducing  to  ashes  all  impieties  done  by  him,  incarnated  as 
a  female,  or  a  member  of  any  caste  whatsoever,  with  the  fire 
of  meditation,  becomes  an  emancipated  self,  and  comes  by  the 
highest  bliss.  As  fire  becomes  manifest  through  churning, 
so  the  God  Hari  shows  himself  through  meditation  ;  the  com- 
munion which  conclusively  establishes  the  oneness  of  the 
Supreme  and  the  individualised  soul  is  the  best  of  Yogas. 
The  beholding  of  the  Supreme  Brahma,  by  dint  of  SAnkhva 
or  Vedanta  knowledge,  or  by  practising  the  rules  of  Y'aga,  is 
is  called  emancipation.  The  universe  is  but  a  series  of 
appearances,  of  perceptions  of  the  non-soul  as  soul,  and  o{ 
the  unreal  as  real. 


:o: 


CHAPIEK  CCXLVI. 


Brahma  said  : — Hear  me,  O  Narada,  now  discourse  on  the 
knowledge  of  Self  (Atma-JnAnam).  There  are  two  kinds  o{ 
Yogas,  Z7J.,  the  Advaita  Yoga  and  the  Sankhya  Yoga,  the 
absolute  concentration  of  the  mind  being  the  essential  factor 
in  both  these  forms.  Praclisers  of  the  Advaita  Yoga"become 
free  from  the  shackles  of  existence.  Past,  present  and  future 
acts  are  destroyed  throutjh  knowledge.  He,  who  hews  down 
the  tree  of  existence  with  the  axe  of  right  discriminatioQ 
and  takes   an   ablution   in  the  sacred   pool  of  knowledge  and 


CARUOA   rURANAM.  78 1 

apathy,  comes  by  the  bliss  of  Vishnu.  The  three  stales  of 
wakening,  dream,  and  dreamless  sleep  are  the  three  rods  of 
Ne-science,  all  are  included  mthin  this  MAyi ;  eternal  is  Iho 
secondless  Brahma.  Without  name,  form  and  action  b  that 
supreme  Self;  He  created  this  infinite  universe  and 
established  himself  therein.  I  am  the  knower,  the  embodi* 
ment  of  reality  that  transcends  all  illusion,  I  am  He ;  it  is 
this  knowledge  which  serves  as  the  only  road  to  Emanci* 
pation.  Practice  of  knowledge,  meditation,  hearing  of 
Sh&stras,  celebration  of  sacrifice,  practice  of  charity  and 
penitential  austerities,  sojourns  to  places  of  pilgriroagei 
and  the  study  of  the  Vedas  are  of  no  avail  as  far  as  the 
working  out  of  one's  salvation  is  concerned.  Some  acquire 
knowledge  through  renunciation ;  celebrations  of  religious 
rites,  or  performances  of  Pujas  confer  no  real  knowledge* 
Two  kinds  of  injunctions  are  found  in  the  Vedas  on  this 
subject,  one  is  '*  do  acts"  (religious  rites),  and  the  other  b 
"  renounce  acts."  Several  authorities  assert  that  seekers  after 
Emancipation  shall  celebrate  religious  sacrifices  for  the 
purpose  of  purifying  their  thoughts.  They  can  not  confer 
any  other  benefit.  Those,  who  meditate  upon  deities,  can  not 
be  liberated,  even  with  the  aid  of  right  knowledge,  in  the 
course  of  one  existence.  Uusuccessful  Yogins  are  reborn  as 
Brihmanas  in  the  families  of  Yogins.  It  is  his  acts  that 
bind  an  animal,  liberation  lies  through  knowledge ;  take  re- 
course to  the  knowledge  of  self  as  otherwise  Ne«science 
will  assail  thee.  Undoubtedly  a  person  comes  by  immor- 
tality the  moment  the  desires  in  his  heart  are  annihilated.  As 
the  self  is  alUpervading,  how  can  a  man  go  any  where  else, 
or  where  eUe  shall  he  go,  or  who  is  he  that  goes  ?  As  the 
self  is  infinite,  there  is  no  space  for  it  to  move  in,  as  it  is  dis* 
embodied,  how  can  it  have  any  locomotion  ?  As  it  is  with* 
out  a  second,  it  has  no  separate  existence ;  as  it  b  pure 
knowledge,  how  can  it  have  any  Ne-science  ?  How  can  this 
all-pervadiog  one,  running  through  all,  like  etheri  caa  have 


782  GARUDA   PUKANAM. 

any  locomotion,  advent,  or  location  ?  The  state  of  its 
wakening,  dream  and  dreamless  sleep  are  apparent  only 
through  the  working  of  Nescience  (Maya). 


■:o: 


CHARIER  CCXLVII. 


The    God  said  : — O   thou,   who  art   conversant  with  all  the 
Vedantas,    who    hast    practised   Yoga  with  all  its  eight  essen- 
tial components,  now  hear  me  discourse  on  the  synopsis  of  the 
Gitl  as  formerly  narrated  to  Arjuna.    Realisation  of  self  is  the 
Summiun  bonum  of  human  life  ;  this  self  is   devoid    of  body, 
form,    egoism,  mind   and  the   senses  such   as,  the   eyes,  etc. 
Bereft   of  sensations,    this   receptacle  of  life  (self)  appears  to 
be  in  a  state  of  dreamless  sleep.     I  am  Self,  not  the  combina- 
tion   of    misery   and  phenomena.     The    self,    effulgent   as    a 
smokeless    fire,    like    a    Piash  of  lightning  in   the  sky,   burns 
itself  in  the  cavity    of  the    heart.     The   senses   such  as,    the 
ears  etc.,    do   not    perceive,   it   is  the  Oiiiniscient,  all-seeing', 
self-conscious,    individualised  self  (Kshetrajna',  that  perceives 
through   the   means  of  senses.     When  through  the  extinction 
of  sin,    the    self    is    reflected   on    the    mind,   like    a   bu.::!ng 
flame    on    a   screen,   the  right  knowledge  is  origi;:ated.     Like 
images    of  objects    reflected    in    a  mirror,  the   self   witnesses 
the    objects   of    sense-perception,    the   five    kinds     of    gross 
matter,    the    mind,    the    intellect,    and    the   sense    of  Egoism 
reflected    in    itself.     When   an   individualised   self  sees  itself 
ns  universal  and  running  through  all,  it  becomes  emancipated. 
O   thou  son    of    PAntiu,    bv  mercrinu    ail    the    senses    in    the 
mind  ;  the  niiiitl,  in  the  sense  of  Egoism  ;  the  sense  of  Egoism, 
:n  the  princi[)lc  of  intellection  ;  the  principle  of  intellection,  in 
the    Prakriii   (Nature)  ;    the    Nature,    in   the    Purusha   (self)  ; 
and  the    Purusha,    in    the   Atman   (supreme  Self)  that  a  man 
becomes     emancipated     and     perceives     his     oneness   with 


GARUDA    PURANAM.  783 

Brahma,  the  supreme  light.  The  intelligent  one,  who  rightly 
understands  the  nature  of  his  organism,  provided  with  nine 
apertures  (external  ducts  of  the  body),  three  supports  (the 
fundamental  principles  of  VAyu,  Pittam  and  Kaphah),  five 
witnesses  (the  cognitive  organs)  and  lorded  over  by  the  self- 
conscious  Ego,  is  the  true  seer  (Kavi). 


ro:* 


CHAPTER  CCXLVIII. 


The  Geo  said  : — 0  Arjuna,  O  thou  the  son  of  PrithA,  rules- 
of  self  control,  rules  of  penitence,  posture,  Pr&nly&ma,^ 
abstraction  of  the  mind  from  the  external  world,  meditation, 
comprehension  and  Sam&dhi  (psychic  trance)  are  the  e^ht 
essential  components  of  Yoga,  which  leads  to  liberation* 
Cessation  of  all  killing  or  hurtful  inclinations  to  all  creatures 
and  at  all  times  is  the  highest  virtue  ;  compassion  spells  as 
the  highest  bliss.  An  animal  duly  killed  on  the  celebration 
of  a  religious  sacrifice  is  not  killed  at  all.  Speak  what  is 
true  and  pleasant.  Cease  to  communicate  an  unpleasant 
truth,  nor  a  pleasant  untruth :  this  is  the  eternal  virtue. 
Acquisition  of  a  thing  by  stealth  or  force  is  called  SteyanUt 
the  contrary  of  this  leads  to  virtue.  Renunciation  of  sexual 
intercourse  at  all  times  and  under  all  circumstances, 
whether  in  mind,  speech  or  act,  is  called  Brahmacharyam 
(continence).  Non-acceptance  of  gifts  even  in  moments  of 
peril  and  a  studious  renunciation  thereof  is  called  Aparigraha. 
Purification,  which  is  eilh^-r  external  or  internal,  may  be 
effected  either  with  the  help  of  '•arth  and  water,  or  by  puri- 
fying the  thoughts  of  one's  mind.  Contentment  is  resting 
happy  with  what«over  is  easily  obtained  without  solicitation. 
T.i-jas  cDrDists  in  c:>ncentratin^  the  mind  and  the  senses  to 
any  particular  object,  or  in  bringing  about  the  emaciation 
0:  the   bjdy   by   practii»iag   Chlndrlyanam    and     Kricbchha 


7^4  OARUDA   PURANAM. 

ChftndrAyanam  penances.  The  inner  purification  of  a  persort 
effected  by  reciting  the  Pranava,  Shata  Rudriya  and  VedAnta 
texts  is  called  Sv4dhy.\vam.  An  undiviatinj^  faith  in  the  god 
liari,  with  perforniances  of  rites  enumerated  in  the  Shrutis 
and  Smritis,  is  called  divine  contemplation.  Svastikas  cross) 
Padmasanam,  etc.,  are  the  different  postures  TAsanas)  of 
Yoga  ;  the  Vayu  which  courses  in  the  organism  of  a  person  is 
called  Prdna  (life)  and  Prdn&yama  consists  in  checking  the 
out-flow  of  breath.  O  Pandava,  Praty&hAra  consists  in  res- 
training the  mind  and  the  senses  from  wandering  among  the. 
unreal  objects  of  the  external  world.  Meditation  (Dhydnani) 
consists  in  meditating  upon  the  self  of  Brahma,  whether 
embodied  or  disembodied.  The  embodied  Self  of  Brahma 
should  be  meditated  upon  at  the  outset  of  Yoga,  while  the 
disembodied  Brahma  should  be  contemplated  in  its  later 
stage,  with  the  acquisition  of  increased  psychic  power.  The 
knowledge  that  I  am  the  supreme  Brahma  represents  the 
state  of  Samddhi,  the  speech,  the  knowledge,  the  perception 
that  *  I  am  Brahma  *  lead  to  emancipation. 

Vyasa  said  : — The  Rishis  such  as  Shaunaka,  etc.,  having 
drunk  these  ambrosial  words,  pertaining  to  the  glory  of 
Vishnu  and  encompassing  the  knowledge  inculcated  in  all 
the  Sh&stras,  became  extremely  happy.  This  sacred,  purify- 
ing,  sin-absolving  Garuda  Puranam  should  be  constantly  re- 
cited, and  by  hearing  it  recited  one  is  enabled  to  witness 
the  fruition  of  all  desires.  The  hearer  of  its  narration  shall 
make  gifts  of  beddings,  etc.,  as  described  before,  otherwise 
he  will  not  acquire  the  merit  of  hearing  it  duly  narrated.  The 
text  of  the  Puranam  should  be  first  worshipped ;  after  that,  the 
reciter  shall  be  propitiated  with  presents  of  land,  gold,  kine^ 
food  and  Dakshina.  Mortals,  who  recite  this  sacred  Puranami 
or  hear  it  recited  by  others,  ascend  to  the  eternal  region, 
absolved  of  all  sin,  and  freed  from  the  pangs  of  existence. 

THE   END. 


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-.r  1st  Series.]  .'       o^ 

•  •  • . 

THE  GARUDA  PURANAM. 

'         COMPLETKD. 


■DtrCD   KSD   ri'Bt.l.SHKO    BT 

MANMATHA  NATH  DUTT  (Shaslri),  M.A., 

Ifect'^r,  Kfshuh  AiTatifrnv, 

Au*hrr  cif  the  English  TransUtiuts  of  t'te  ^./"{.iirin.jMi.  Mt'ii 
Bii drjtam,  SrimaJhM J^ii vafam.  Ma h J »/ iV z. / -i j - 7 a n ^r^'H, 
harivaths'a,  Agni  PurJnam,    Milrk.indijA 
fitrdnamt  &c  ,  &Ct 


CALCUTTA 

■ 

SOCIKIY  FOR   THE    RKSUSCI  lA  TION    OF 
INDIAN  LllKRAlL'KK. 

3,    tt'KRIAI'wftlfl  brKECT.    P.O..    SU4Ul\ZAfl, 

1906. 


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