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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.
' > .
}'^Oj,Jf^^ o -- 'f^^f) ^'i^^'*^
{jf'^i
vCr|-N.<></
n^L 3V08.2
V
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 ! 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 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 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 : — 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 : — " 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
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"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 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".:
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f-r-rtT-
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s i. ibkk i:-dv is an
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>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 tra nsitory ; 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 : — 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 obser v a ti on
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 e x c ess es, 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 cbnaamp t ion). . 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 an s ur ii m 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 d i f e asc*
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
y l » '■
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.
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.
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, Shan k hapu s h p i,
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 V it ar a kt am }
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 c o n w ating 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 l e umJ e ima , 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 uss i u
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 p repar e d 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
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, 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.
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
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 : — 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. 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 : — 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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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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