Srinivasa Ramanujan– Mathematician, Genius !!

“a second Newton, a Hindu Clerk”

 

 

 

 

 

 

 

 

 

Sheer intuitive brilliance coupled to long, hard hours on his slate made up for most of his educational lapse. This ‘poor and solitary Hindu pitting his brains against the accumulated wisdom of Europe’ as Hardy called him, had rediscovered a century of mathematics and made new discoveries that would captivate mathematicians for next century. - Robert Kanigel in The Man who Knew Infinity : A Life of the Genius Ramanujan

I still say to myself when I am depressed and find myself forced to listen to pompous and tiresome people, ‘Well, I have done one thing you could never have done, and that is to have collaborated with both Littlewood and Ramanujan on something like equal terms’.  - Godfrey Harold Hardy

“Ramanujan’s life”, as Robert Kanigel, the author of a marvellous biography of Ramanujan, wrote, “can be made to serve as parable for almost any lesson you want to draw from it.” Ramanujan’s example stirred the imagination of many–particularly that of mathematicians.

Thus, Subrahmanyan Chandrasekhar (1910-95), the Indian born astrophysicist, who got Nobel Prize in 1983, said : “I think it is fair to say that almost all the mathematicians who reached distinction during the three or four decades following Ramanujan were directly or indirectly inspired by his example.” Even those who do not know about Ramanujan’s work are bound to be fascinated by his life.

As Kanigel wrote: “Few can say much about his work, and yet something in the story of his struggle for the chance to pursue his work on his own terms compels the imagination, leaving Ramanujan a symbol for genius, for the obstacles it faces, for the burden it bears, for the pleasure it takes in its own existence.”  -- Srinivasa Ramanujan

Ramanujan’s life is full of strange contrasts. He had no formal training in mathematics but yet “he was a natural mathematical genius, in the class of Gauss and Euler.” Probably Ramanujan’s life has no parallel in the history of human thought.

Godfrey Harold Hardy, (1877-1947), who made it possible for Ramanujan to go to Cambridge and give formal shape to his works, said in one of his lectures given at Harvard Universty (which later came out as a book entitled Ramanujan: Twelve Lectures on Subjects Suggested by His Life and Work): “I have to form myself, as I have never really formed before, and try to help you to form, some of the reasoned estimate of the most romantic figure in the recent history of mathematics, a man whose career seems full of paradoxes and contradictions, who defies all cannons by which we are accustomed to judge one another and about whom all of us will probably agree in one judgement only, that he was in some sense a very great mathematician.”

Srinivasa Ramanujan Iyengar (best known as Srinivasa Ramanujan) was born on December 22, 1887, in Erode about 400 km from Chennai, formerly known as Madras where his mother’s parents lived. After one year he was brought to his father’s town, Kumbakonam. His parents were K. Srinivasa Iyengar and Komalatammal. He passed his primary examination in 1897, scoring first in the district and then he joined the Town High School. In 1904 he entered Kumbakonam’s Government College as F.A. student.

He was awarded a scholarship. However, after school, Ramanujan’s total concentration was focussed on mathematics. The result was that his formal education did not continue for long. He first failed in Kumbakonam’s Government College. He tried once again in Madras from Pachaiyappa’s College but he failed again.

While at school he came across a book entitled A Synopsis of Elementary Results in Pure and Applied Mathematics by George Shoobridge Carr. The title of the book does not reflect its contents. It was a compilation of about 5000 equations in algebra, calculus, trigonometry and analytical geometry with abridged demonstrations of the propositions. Carr had compressed a huge mass of mathematics that was known in the late nineteenth century within two volumes.

Ramanujan had the first one. It was certainly not a classic. But it had its positive features. According to Kanigel, “one strength of Carr’s book was a movement, a flow to the formulas seemingly laid down one after another in artless profusion that gave the book a sly seductive logic of its own.” This book had a great influence on Ramanujan’s career.

However, the book itself was not very great. Thus Hardy wrote about the book: “He (Carr) is now completely forgotten, even in his college, except in so far as Ramanujan kept his name alive”. He further continued, “The book is not in any sense a great one, but Ramanujan made it famous and there is no doubt it influenced him (Ramanujan) profoundly”.

We do not know how exactly Carr’s book influenced Ramanujan but it certainly gave him a direction. `It had ignited a burst of fiercely single-minded intellectual activity’. Carr did not provide elaborate demonstration or step by step proofs. He simply gave some hints to proceed in the right way. Ramanujan took it upon himself to solve all the problems in Carr’s Synopsis. And as E. H. Neville, an English mathematician, wrote : “In proving one formula, as he worked through Carr’s synopsis, he discovered many others, and he began the practice of compiling a notebook.” Between 1903 and 1914 he had three notebooks.

While Ramanujan made up his mind to pursue mathematics forgetting everything else but then he had to work under extreme hardship. He could not even buy enough paper to record the proofs of his results. Once he said to one of his friends, “when food is problem, how can I find money for paper? I may require four reams of paper every month.” In fact Ramanujan was in a very precarious situation. He had lost his scholarship. He had failed in examination. What is more, he failed to prove a good tutor in the subject which he loved most.

At this juncture, Ramanujan was helped by R. Ramachandra Rao, then Collector of Nellore. Ramchandra Rao was educated at Madras Presidency College and had joined the Provincial Civil Service in 1890. He also served as Secretary of the Indian Mathematical Society and even contributed solution to problem posed in its Journal. The Indian Mathematical Society was founded by V. Ramaswami Iyer, a middle-level Government servant, in 1906.

Its Journal put Ramanujan on the world’s mathematical map. Ramaswami Iyer met Ramanujan sometime late in 1910. Ramaswami Iyer gave Ramanujan notes of introduction to his mathematical friends in Chennai (then Madras). One of them was P.V. Seshu Iyer, who earlier taught Ramanujan at the Government College. For a short period (14 months) Ramanujan worked as clerk in the Madras Port Trust which he joined on March 1, 1912. This job he got with the help of S. Narayana Iyer.

Ramanujan’s name will always be linked to Godfrey Harold Hardy, a British mathematician. It is not because Ramanujan worked with Hardy at Cambridge but it was Hardy who made it possible for Ramanujan to go to Cambridge. Hardy, widely recognised as the leading mathematician of his time, championed pure mathematics and had no interest in applied aspects. He discovered one of the fundamental results in population genetics which explains the properties of dominant, and recessive genes in large mixed population, but he regarded the work as unimportant.

Encouraged by his well-wishers, Ramanujan, then 25 years old and had no formal education, wrote a letter to Hardy on January 16, 1913. The letter ran into eleven pages and it was filled with theorems in divergent series. Ramanujan did not send proofs for his theorems. He requested Hardy for his advice and to help getting his results published. Ramanujan wrote : “I beg to introduce myself to you as a clerk in the Accounts Department of the Port Trust Office at Madras on a salary of only £ 20 per annum.

I have had no university education but I have undergone the ordinary school course. After leaving school I have been employing the spare time at my disposal to work at mathematics. I have not trodden through the conventional regular course which is followed in a university course, but I am striking out a new path for myself. I have made a special investigation of divergent series in general and the results I get are termed by the local mathematicians as “startling“… I would request you to go through the enclosed papers. Being poor, if you are convinced that there is anything of value I would like to have my theorems published. I have not given the actual investigations nor the expressions that I get but I have indicated the lines on which I proceed. Being inexperienced I would very highly value any advice you give me “.

The letter has become an important historical document. In fact, ‘this letter is one of the most important and exciting mathematical letters ever written’. At the first glance Hardy was not impressed with the contents of the letter. So Hardy left it aside and got himself engaged in his daily routine work. But then he could not forget about it. In the evening Hardy again started examining the theorems sent by Ramanujan. He also requested his colleague and a distinguished mathematician, John Edensor Littlewood (1885-1977) to come and examine the theorems. After examining closely they realized the importance of Ramanujan’s work. As C.P. Snow recounted, ‘before mid-night they knew and knew for certain’ that the writer of the manuscripts was a man of genius’.

Everyone in Cambridge concerned with mathematics came to know about the letter. Many of them thought `at least another Jacobi in making had been found out’. Bertrand Arthur William Russell (1872-1970) wrote to Lady Ottoline Morell. “I found Hardy and Littlewood in a state of wild excitement because they believe, they have discovered a second Newton, a Hindu Clerk in Madras … He wrote to Hardy telling of some results he has got, which Hardy thinks quite wonderful.”

Fortunately for Ramanujan, Hardy realised that the letter was the work of a genius. In the next three months Ramanujan received another three letters from Hardy. However, in the beginning Hardy responded cautiously. He wrote on 8 February 1913. To quote from the letter. “I was exceedingly interested by your letter and by the theorems which you state. You will however understand that, before I can judge properly of the value of what you have done it is essential that I should see proofs of some of your assertions …

I hope very much that you will send me as quickly as possible at any rate a few of your proofs, and follow this more at your leisure by more detailed account of your work on primer and divergent series. It seems to me quite likely that you have done a good deal of work worth publication; and if you can produce satisfactory demonstration I should be very glad to do what I can to secure it” .

In the meantime Hardy started taking steps for bringing Ramanujan to England. He contacted the Indian Office in London to this effect. Ramanujan was awarded the first research scholarship by the Madras University. This was possible by the recommendation of Gilbert Walker, then Head of the Indian Meteorological Department in Simla. Gilbert was not a pure mathematician but he was a former Fellow and mathematical lecturer at Trinity College, Cambridge. Walker, who was prevailed upon by Francis Spring to look through Ramanujan’s notebooks wrote to the Registrar of the Madras University :

“The character of the work that I saw impressed me as comparable in originality with that of a Mathematical Fellow in a Cambridge College; it appears to lack, however, as might be expected in the circumstances, the completeness and precision necessary before the universal validity of the results could be accepted. I have not specialised in the branches of pure mathematics at which he worked, and could not therefore form a reliable estimate of his abilities, which might be of an order to bring him a European reputation. But it was perfectly clear to me that the University would be justified in enabling S. Ramanujan for a few years at least to spend the whole of his time on mathematics without any anxiety as to his livelihood.”

Ramanujan was not very eager to travel abroad. In fact he was quite apprehensive. However, many of his well-wishers prevailed upon him and finally Ramanujan left Madras by S.S. Navesa on March 17, 1914. Ramanujan reached Cambridge on April 18, 1914. When Ramanujan reached England he was fully abreast of the recent developments in his field. This was described by J. R. Newman in 1968: “Ramanujan arrived in England abreast and often ahead of contemporary mathematical knowledge. Thus, in a lone mighty sweep, he had succeeded in recreating in his field, through his own unaided powers, a rich half century of European mathematics. One may doubt whether so prodigious a feat had ever been accomplished in the history of thought.”

Today it is simply futile to speculate about what would have happened if Ramanujan had not come in contact with Hardy. It could happen either way. But then Hardy should be given due credit for recognizing Ramanujan’s originality and helping him to carry out his work. Hardy himself was very clear about his role. “Ramanujan was”, Hardy wrote, “my discovery. I did not invent him — like other great men, he invented himself — but I was the first really competent person who had the chance to see some of his work, and I can still remember with satisfaction that I could recognize at once what I treasure I had found.”

It may be noted that before writing to Hardy, Ramanujan had written to two well-known Cambridge mathematicians viz., H.F. Baker and E.W. Hobson. But both of them had expressed their inability to help Ramanujan.

Ramanujan was awarded the B.A. degree in March 1916 for his work on ‘Highly composite Numbers’ which was published as a paper in the Journal of the London Mathematical Society. He was the second Indian to become a Fellow of the Royal Society in 1918 and he became one of the youngest Fellows in the entire history of the Royal Society. He was elected “for his investigation in Elliptic Functions and the Theory of Numbers.” On 13 October 1918 he was the first Indian to be elected a Fellow of Trinity College, Cambridge.

Much of Ramanujan’s mathematics comes under the heading of number theory — a purest realm of mathematics. The number theory is the abstract study of the structure of number systems and properties of positive integers. It includes various theorems about prime numbers (a prime number is an integer greater than one that has not integral factor). Number theory includes analytic number theory, originated by Leonhard Euler (1707-89); geometric theory - which uses such geometrical methods of analysis as Cartesian co-ordinates, vectors and matrices; and probabilistic number theory based on probability theory.

What Ramanujan did will be fully understood by a very few. In this connection it is worthwhile to note what Hardy had to say of the work of pure mathematicians: “What we do may be small, but it has certain character of permanence and to have produced anything of the slightest permanent interest, whether it be a copy of verses or a geometrical theorem, is to have done something beyond the powers of the vast majority of men.” In spite of abstract nature of his work Ramanujan is widely known.

Ramanujan was a mathematical genius in his own right on the basis of his work alone. He worked hard like any other great mathematician. He had no special, unexplained power. As Hardy, wrote: “I have often been asked whether Ramanujan had any special secret; whether his methods differed in kind from those of other mathematicians; whether there was anything really abnormal in his mode of thought. I cannot answer these questions with any confidence or conviction; but I do not believe it. My belief that all mathematicians think, at bottom, in the same kind of way, and that Ramanujan was no exception.”

Of course, as Hardy observed Ramanujan “combined a power of generalization, a feeling for form and a capacity for rapid modification of his hypotheses, that were often really startling, and made him, in his peculiar field, without a rival in his day.

Here we do not attempt to describe what Ramanujan achieved. But let us note what Hardy had to say about the importance of Ramanujan’s work. “Opinions may differ as to the importance of Ramanujan’s work, the kind of standard by which it should be judged and the influence which it is likely to have on the mathematics of the future. It has not the simplicity and the inevitableness of the greatest work; it would be greater if it were less strange. One gift it shows which no one will deny—profound and invincible originality.”

The Norwegian mathematician Atle Selberg, one of the great number theorists of this century wrote : “Ramanujan’s recognition of the multiplicative properties of the coefficients of modular forms that we now refer to as cusp forms and his conjectures formulated in this connection and their later generalization, have come to play a more central role in the mathematics of today, serving as a kind of focus for the attention of quite a large group of the best mathematicians of our time. Other discoveries like the mock-theta functions are only in the very early stages of being understood and no one can yet assess their real importance. So the final verdict is certainly not in, and it may not be in for a long time, but the estimates of Ramanujan’s nature in mathematics certainly have been growing over the years. There is doubt no about that.”

Often people tend to speculate what Ramanujan would have achieved if he had not died or if his exceptional qualities were recognised at the very beginning. There are many instances of such untimely death of gifted persons, or rejection of gifted persons by the society or the rigid educational system. In mathematics we may cite the cases of Niels Henrik Abel (1809-29) and Evarista Galois (1811-32). Abel solved one of the great mathematical problems of his day - finding a general solution for a class equations called quintiles. Abel solved the problem by proving that such a solution was impossible. Galois pioneered the branch of modern mathematics known as group theory. What is important is that we should recognise the greatness of such people and take inspiration from their work.

Even after more than 80 years of the death of Ramanujan the situation is not very different as far the rigidity of the education system. Today also a ‘Ramanujan’ is not likely to get a chance to pursue his career. This situation remains very much similar as described by JBS Haldane (1982-1964), a British born geneticist and philosopher who spent last part of his life in India. Haldane said :

“Today in India Ramanujan could not get even a lectureship in a rural college because he had no degree. Much less could he get a post through the Union Public Service Commission. This fact is a disgrace to India. I am aware that he was offered a chair in India after becoming a Fellow of the Royal Society. But it is scandalous that India’s great men should have to wait for foreign recognition. If Ramanujan’s work had been recognised in India as early it was in England, he might never have emigrated and might be alive today. We can cast the blame for Ramanujan’s non-recognition on the British Raj. We cannot do so when similar cases occur today...”

Nehru’s statement given at the beginning is very much valid even today. And for these very reasons the story of Ramanujan should be told and retold to our younger people particularly to those who aspire to do something extraordinary but feel dejected under the prevailing circumstances. And in this connection it is worthwhile to remember what Chandrasekhar had to say: “I can recall the gladness I felt at the assurance that one brought up under circumstances similar to my own could have achieved what I could not grasp.

The fact that Ramanujan’s early years were spent in a scientifically sterile atmosphere, that his life in India was not without hardships that under circumstances that appeared to most Indians as nothing short of miraculous, he had gone to Cambridge, supported by eminent mathematicians, and had returned to India with very assurance that he would be considered, in time as one of the most original mathematicians of the century — these facts were enough, more than enough, for aspiring young Indian students to break their bands of intellectual confinement and perhaps soar the way what Ramanujan had.

” As someone has written “Ramanujan did mathematics for its own sake, for thrill that he got in seeing and discovering unusual relationships between various mathematical objects.” Today Ramanujan’s work has some applications in particle physics or in the calculation of pi up to a very large number of decimal places.

His work on Rieman’s Zeta Function has been applied to the pyrometry, the investigations of the temperature of furnaces. His work on the Partition Numbers resulted in two applications — new fuels and fabrics like nylons. But then highlighting the importance of the application side Ramanujan’s work is really not very important.

Ramanujan died of tuberculosis in Kumbakonam on April 26, 1920. He was only 32 years old. “It was always maths ... Four days before he died he was scribbling,” said Janaki, his wife. The untimely death of Ramanujan was most unfortunate particularly so when we take into account the circumstances under which he died. As Times Magazine rightly wrote: “There is something peculiarly sad in the spectacle of genius dying young, dying with the first sweets of recognition and success tasted, but before the full recognition of powers that lie within.

” The only Ramanujan Museum in the country, founded by Shri P. K. Srinivasan, a mathematics teacher, operates from March 1993 in the Avvai Academy, Royapuram, Madras. The achievement of Ramanujan was so great that those who can really grasp the work of Ramanujan ‘may doubt that so prodigious a feat had ever been accomplished in the history of thought’.

It is one of the most romantic stories in the history of mathematics: in 1913, the English mathematician G. H. Hardy received a strange letter from an unknown clerk in Madras, India. The ten-page letter contained about 120 statements of theorems on infinite series, improper integrals, continued fractions, and number theory.

Every prominent mathematician gets letters from cranks, and at first glance Hardy no doubt put this letter in that class. But something about the formulas made him take a second look, and show it to his collaborator J. E. Littlewood. After a few hours, they concluded that the results "must be true because, if they were not true, no one would have had the imagination to invent them".

Ramanujan's arrival at Cambridge was the beginning of a very successful five-year collaboration with Hardy. In some ways the two made an odd pair: Hardy was a great exponent of rigor in analysis, while Ramanujan's results were (as Hardy put it) "arrived at by a process of mingled argument, intuition, and induction, of which he was entirely unable to give any coherent account". Hardy did his best to fill in the gaps in Ramanujan's education without discouraging him. He was amazed by Ramanujan's uncanny formal intuition in manipulating infinite series, continued fractions, and the like: "I have never met his equal, and can compare him only with Euler or Jacobi."

One remarkable result of the Hardy-Ramanujan collaboration was a formula for the number p(n) of partitions of a number n. A partition of a positive integer n is just an expression for n as a sum of positive integers, regardless of order.

Thus p(4) = 5 because 4 can be written as 1+1+1+1, 1+1+2, 2+2, 1+3, or 4. The problem of finding p(n) was studied by Euler, who found a formula for the generating function of p(n) (that is, for the infinite series whose nth term is p(n)xⁿ).

While this allows one to calculate p(n) recursively, it doesn't lead to an explicit formula. Hardy and Ramanujan came up with such a formula (though they only proved it works asymptotically; Rademacher proved it gives the exact value of p(n)).

Besides his published work, Ramanujan left behind several notebooks, which have been the object of much study. The English mathematician G. N. Watson wrote a long series of papers about them. More recently the American mathematician Bruce C. Berndt has written a multi-volume study of the notebooks. In 1997 The Ramanujan Journal was launched to publish work "in areas of mathematics influenced by Ramanujan".

UPANISHADS IN VEDIC LITERATURE

 

If now we ask what has been thought of the Upanishads by Sanskrit scholars or by Oriental scholars in general, it must be confessed that hitherto they have not received at their hands that treatment which in the eyes of philosophers and theologians they seem so fully to deserve. When the first enthusiasm for such works as Sakuntalâ and Gîta-Govinda had somewhat subsided, and Sanskrit scholars had recognised that a truly scholarlike study of Indian literature must begin with the beginning, the exclusively historical interest prevailed to so large an extent that the hymns of the Veda, the Brâhmanas, and the Sûtras absorbed all interest, while the Upanishads were put aside for a time as of doubtful antiquity, and therefore of minor importance.

My real love for Sanskrit literature was first kindled by the Upanishads. It was in the year 1844, when attending Schelling's lectures at Berlin, that my attention was drawn to those ancient theosophic treatises, and I still possess my collations of the Sanskrit MSS. which had then just arrived at Berlin, the Chambers collection, and my copies of commentaries, and commentaries on commentaries, which I made at that time.

Some of my translations which I left with Schelling, I have never been able to recover, though to judge from others which I still possess, the loss of them is of small consequence. Soon after leaving Berlin, when continuing my Sanskrit studies at Paris under Burnouf, I put aside the Upanishads, convinced that for a true appreciation of them it was necessary to study, first of all, the earlier periods of Vedic literature, as represented by the hymns and the Brâhmanas of the Vedas.

In returning, after more than thirty years, to these favourite studies, I find that my interest in them, though it has changed in character, has by no means diminished.

It is true, no doubt, that the stratum of literature which contains the Upanishads is later than the Samhitâs, and later than the Brâhmanas, but the first germs of Upanishad doctrines go back at least as far as the Mantra period, which provisionally has been fixed between 1000 and 800 B.C. Conceptions corresponding to the general teaching of the Upanishads occur in certain hymns of the Rig-veda-samhitâ, they must have existed therefore before that collection was finally closed. One hymn in the Samhitâ of the Rig-veda (I, 191) was designated by Kâtyâyana, the author of the Sarvânukramanikâ, as an Upanishad.

Here, however, upanishad means rather a secret charm than a philosophical doctrine. Verses of the hymns have often been incorporated in the Upanishads, and among the Oupnekhats translated into Persian by Dârâ Shukoh we actually find the Purusha-sûkta, the 90th hymn of the tenth book of the Rig-veda 1, forming the greater portion of the Bark'heh Soukt. In the Samhitâ of the Yagur-veda, however, in the Vâgasaneyisâkhâ, we meet with a real Upanishad, the famous Îsâ or Îsâvâsya-upanishad, while the Sivasamkalpa, too, forms part of its thirty-fourth book 2. In the Brâhmanas several Upanishads occur, even in portions which are not classed as Âranyakas, as, for instance, the well-known Kena or Talavakâra upanishad.

The recognised place, however, for the ancient Upanishads is in the Âranyakas, or forest-books, which, as a rule, form an appendix to the Brâhmanas, but are sometimes included also under the general name of Brâhmana. Brâhmana, in fact, meaning originally the sayings of Brahmans, whether in the general sense of priests, or in the more special of Brahman-priest, is a name applicable not only to the books, properly so called, but to all old prose traditions, whether contained in the Samhitâs, such as the Taittirîya-samhitâ, the Brâhmanas, the Âranyakas, the Upanishads, and even, in certain cases, in the Sûtras.

We shall see in the introduction to the Aitareya-âranyaka, that that Âranyaka is in the beginning a Brâhmana, a mere continuation of the Aitareya-brâhmana, explaining the Mahâvrata ceremony, while its last book contains the Sûtras or short technical rules explaining the same ceremony which in the first book had been treated in the style peculiar to the Brâhmanas. In the same Aitareya-âranyaka, III, 2, 6, 6, a passage of the Upanishad is spoken of as a Brâhmana, possibly as something like a Brâhmana, while something very like an Upanishad occurs in the Âpastamba-sûtras, and might be quoted therefore as a Sûtra 1.

At all events the Upanishads, like the Âranyakas, belong to what Hindu theologians call Sruti, or revealed literature, in opposition to Smriti, or traditional literature, which is supposed to be founded on the former, and allowed to claim a secondary authority only; and the earliest of these philosophical treatises will always, I believe, maintain a place in the literature of the world, among the most astounding productions of the human mind in any age and in any country.

Raja Rammohan Roy–Religious Reformer

 

Greater, however, than the influence exercised on the philosophical thought of modern Europe, has been the impulse which these same Upanishads have imparted to the religious life of modern India. In about the same year (1774 or 1775) when the first MS. of the Persian translation of the Upanishads was received by Anquetil Duperron, Rammohun Roy was born in India, the reformer and reviver of the ancient religion of the Brahmans.

A man who in his youth could write a book 'Against the Idolatry of all Religions,' and who afterwards expressed in so many exact words his 'belief in the divine authority of Christ was not likely to retain anything of the sacred literature of his own religion, unless he had perceived in it the same  divine authority which he recognised in the teaching of Christ.

He rejected the Purânas, he would not have been swayed in his convictions by the authority of the Laws of Manu, or even by the sacredness of the Vedas. He was above all that. But he discovered in the Upanishads and in the so-called Vedânta something different from all the rest, something that ought not to be thrown away, something that, if rightly understood, might supply the right native soil in which alone the seeds of true religion, aye, of true Christianity, might spring up again and prosper in India, as they had once sprung up and prospered from out the philosophies of Origen or Synesius. European scholars have often wondered that Rammohun Roy, in his defence of the Veda, should have put aside the Samhitâs and the Brâhmanas, and laid his finger on the Upanishads only, as the true kernel of the whole Veda.

Historically, no doubt, he was wrong, for the Upanishads presuppose both the hymns and the liturgical books of the Veda. But as the ancient philosophers distinguished in the Veda between the Karma-kânda and the Gñâna-kânda, between works and knowledge; as they themselves pointed to the learning of the sacred hymns and the performance of sacrifices as a preparation only for that enlightenment which was reserved as the highest reward for the faithful performance of all previous duties, Rammohun Roy, like Buddha and other enlightened men before him, perceived that the time for insisting on all that previous discipline with its minute prescriptions and superstitious observances was gone, while the knowledge conveyed in the Upanishads or the Vedânta, enveloped though it may be in strange coverings, should henceforth form the foundation of a new religious life.

He would tolerate nothing idolatrous, not even in his mother, poor woman, who after joining his most bitter opponents, confessed to her son, before she set out on her last pilgrimage to Juggernaut, where she died, that 'he was right, but that she was a weak woman, and grown too old to give up the observances which were a comfort to her.' It was not therefore from any regard of their antiquity or their sacred character that Rammohun Roy clung to the Upanishads, that he translated them into Bengali, Hindi, and English, and published them at his own expense. It was because he recognised in them seeds of eternal truth, and was bold enough to distinguish between what was essential in them and what was not,--a distinction, as he often remarked with great perplexity, which Christian teachers seemed either unable or unwilling to make.

The death of that really great and good man during his stay in England in 1833, was one of the severest blows that have fallen on the prospects of India. But his work has not been in vain. Like a tree whose first shoot has been killed by one winter frost, it has broken out again in a number of new and more vigorous shoots, for whatever the outward differences may be between the Âdi Brahmo Samâj of Debendranath Tagore, or the Brahmo Samâj of India of Keshub Chunder Sen, or the Sadharan Brahmo Samâj, the common root of them all is the work done, once for all, by Rammohun Roy.

That work may have disappeared from sight for a time, and its present manifestations may seem to many observers who are too near, not very promising. But in one form or another, under one name or another, I feel convinced that work will live. 'In India,' Schopenhauer writes, 'our religion will now and never strike root: the primitive wisdom of the human race will never be pushed aside there by the events of Galilee. On the contrary, Indian wisdom will flow back upon Europe, and produce a thorough change in our knowing and thinking.' Here, again, the great philosopher seems to me to have allowed himself to be carried away too far by his enthusiasm for the less known. He is blind for the dark sides of the Upanishads, and he wilfully shuts his eyes against the bright rays of eternal truth in the Gospels, which even Rammohun Roy was quick enough to perceive behind the mists and clouds of tradition that gather so quickly round the sunrise of every religion.

Brain teasers–Puzzles

 

a)  find the values of m & n.        1/m +  4/n =  1/12

b) A rectangle is 14 cm long and 10 cm wide. If the length is reduced by x cms and its width is increased also by x cms so as to make it a square then its area changes by ?

c) A motorcycle stunts man belonging to a fair, rides over the vertical walls of a circular well at an average speed of 54 kph for 5 minutes. If the radius of the well is 5 meters then the distance traveled is?

d) If 1 cm on a map corresponds to an actual distance of 40 kms. And the distance on the map between Bombay and Calcutta is 37.5 cms., the actual distance between them ?

e) If the radius of a circle is increased by 20% then the area is increased by :

f) Tom, Dick and Harry went for lunch to a restaurant. Tom had $100 with him, Dick had $60 and Harry had $409. They got a bill for $104 and decided to give a tip of $16. They further decided to share the total expenses in the ratio of the amounts of money each carried. The amount of money which Tom paid more than what Harry paid is ?

g) If 3/p = 6 and 3/q = 15 then p - q = ?

h) A father is three times as old as his son. After fifteen years the father will be twice as old as his son's age at that time. Hence the father's present age is ?

Introduction To The Upanishads–Part 1

 

The word “Upanishad” consists of three words—

”Upa” means “near”,

“ni” means “down” and

“shad” means “be seated”.

So, “Upanishad” means, “be seated at the feet of the Guru to receive the teaching.”

The Upanishads constitute what we call the Vedanta (Veda-anta), the end of the Vedas, not merely because they constitute the last part of them, but above all because they are their ultimate teachings, reaching to the highest metaphysical state, beyond which is the realm of Silence.

The most ancient Upanishads are, in fact, part of the Vedas, and are therefore a part of the Shruti. So they constitute the fundamentals, the essence of the Hindu philosophy. They are connected to the whole of Knowledge and contain within them the exposition of the origin of the Universe, the nature of Brahman and the jivatman, the relation between the mind and matter, etc… therefore, the main topic of the Upanishads is the ultimate Knowledge: the identity of the Brahman and the jivatman—”Tat tvam asi”—You are That (Chandgogya Upanishad), the quest for unity in diversity «That by which the whole Universe is known» (Mundaka Upanishad). The Upanishads are the first scriptures where the law of Karma first appeared as taught by Yajnavalkya (Brihadaranyaka Upanishad).

The characteristics of the Upanishads are their universality and the total absence of any dogmatism. They are the highest philosophy ever conceived by the human mind.

Traditionally, there are 108 Upanishads (major), which are as follows:

1. Twelve major Upanishads,
   Aitareya and the Kauhsitaki which belong to Rg Veda
   Chandogya and Kena to Samaveda
   Taittiriya, Katha, Shvetashvatara, Brhadaranyaka and Isha to Yajur Veda
   Prashna, Mundaka and Mandukya to Atharvaveda.
2. Twenty—three samanayayuvedanta Upanishads
3. Twenty Yoga Upanishads
4. Seventeen samnyasa Upanishads
5. Fourteen vaishnava Upanishads
6. Fourteen shaiva Upanishads
7. Eight shakta Upanishads

If there are more than 200 texts titled as Upanishads, it is advised to stick to the traditional, specially, to the Vedic Upanishads.

Upanishads are the work of different authors and, apart the ‘great Upanishads’ belonging to the sruti and which are in prose, we cannot say that they constitute a strictly speaking system of philosophy, some of them being connected to certain particular sects, such as the cult of Shiva, Vishnu, Durga, Ganesha, Surya, etc.

Here is a list of traditional Upanishads:

• Ishavasya (major)
• Kena (major)
• Katha (or Kathaka) (major)
• Prashna (major)

=======================================

FIRST TRANSLATION OF THE UPANISHADS – Max Muller

THE ancient Vedic literature, the foundation of the whole literature of India, which has been handed down in that country in an unbroken succession from the earliest times within the recollection of man to the present day, became known for the first time beyond the frontiers of India through the Upanishads.

The Upanishads were translated from Sanskrit into Persian by, or, it may be, for Dârâ Shukoh, the eldest son of Shâh Jehân, an enlightened prince, who openly professed the liberal religious tenets of the great Emperor Akbar, and even wrote a book intended to reconcile the religious doctrines of Hindus and Mohammedans.

He seems first to have heard of the Upanishads during his stay in Kashmir in 1640. He afterwards invited several Pandits from Benares to Delhi, who were to assist him in the work of translation. The translation was finished in 1657. Three years after the accomplishment of this work, in 1659, the prince was put to death by his brother Aurangzib 1, in reality, no doubt, because he was the eldest son and legitimate successor of Shâh Jehân, but under the pretext that he was an infidel, and dangerous to the established religion of the empire.

When the Upanishads had once been translated from Sanskrit into Persian, at that time the most widely read language of the East and understood likewise by many European scholars, they became generally accessible to all who took an interest in the religious literature of India. It is true that under Akbar's reign (1556-1586) similar translations had been prepared 1, but neither those nor the translations of Dârâ Shukoh attracted the attention of European scholars till the year 1775. In that year Anquetil Duperron, the famous traveller and discoverer of the Zend-avesta, received one MS. of the Persian translation of the Upanishads, sent to him by M. Gentil, the French resident at the court of Shuja ud daula, and brought to France by M. Bernier. After receiving another MS., Anquetil Duperron collated the two, and translated the Persian translation 2 into French (not published), and into Latin.

That Latin translation was published in 1801 and 1802, under the title of 'Oupnek'hat, id est, Secretum tegendum: opus ipsa in India rarissimum, continens antiquam et arcanam, seu theologicam et philosophicam doctrinam, e quatuor sacris Indorum libris Rak baid, Djedjer baid, Sam baid, Athrban baid excerptam; ad verbum, e Persico idiomate, Samkreticis vocabulis intermixto, in Latinum conversum: Dissertationibus et Annotationibus difficiliora explanantibus, illustratum: studio et opera Anquetil Duperron, Indicopleustæ. Argentorati, typis et impensis fratrum Levrault, vol.

This translation, though it attracted considerable interest among scholars, was written in so utterly unintelligible a style, that it required the lynxlike perspicacity of an intrepid philosopher, such as Schopenhauer, to discover a thread through such a labyrinth. Schopenhauer, however, not only found and followed such a thread, but he had the courage to proclaim to an incredulous age the vast treasures of thought which were lying buried beneath that fearful jargon.

As Anquetil Duperron's volumes have become scarce, I shall here give a short specimen of his translation, which corresponds to the first sentences of my translation of the Khândogya-upanishad (p. 1):--'Oum hoc verbum (esse) adkit ut sciveris, sic τὸ maschghouli fac (de co meditare), quod ipsum hoc verbum aodkit est; propter illud quod hoc (verbum) oum, in Sam Beid, cum voce altâ, cum harmoniâ pronunciatum fiat.

'Adkiteh porro cremor (optimum, selectissimum) est: quemadmodum ex (præ) omni quieto (non moto), et moto, pulvis (terra) cremor (optimum) est; et e (præ) terra aqua cremor est; et ex aqua, comedendum (victus) cremor est; (et) e comedendo, comedens cremor est; et e comedente, loquela (id quod dicitur) cremor est; et e loquela, aïet τοῦ Beid, et ex aïet, τὸ siam, id est, cum harmonia (pronunciatum); et e Sam, τὸ adkit, cremor est; id est, oum, voce alta, cum harmonia pronunciare, aokit, cremor cremorum (optimum optimorum) est. Major, ex (præ) adkit, cremor alter non est.'

Schopenhauer not only read this translation carefully, but he makes no secret of it, that his own philosophy is powerfully impregnated by the fundamental doctrines of the Upanishads. He dwells on it again and again, and it seems both fair to Schopenhauer's memory and highly important for a true appreciation of the philosophical value of the Upanishads, to put together what that vigorous thinker has written on those ancient rhapsodies of truth.

'If the reader has also received the benefit of the Vedas, the access to which by means of the Upanishads is in my eyes the greatest privilege which this still young century (1818) may claim before all previous centuries, (for I anticipate that the influence of Sanskrit literature will not be less profound than the revival of Greek in the fourteenth century,)--if then the reader, I say, has received his initiation in primeval Indian wisdom, and received it with an open heart, he will be prepared in the very best way for hearing what I have to tell him. It will not sound to him strange, as to many others, much less disagreeable; for I might, if it did not sound conceited, contend that every one of the detached statements which constitute the Upanishads, may be deduced as a necessary result from the fundamental thoughts which I have to enunciate, though those deductions themselves are by no means to be found there.'

And again 1:

'If I consider how difficult it is, even with the assistance of the best and carefully educated teachers, and with all the excellent philological appliances collected in the course of this century, to arrive at a really correct, accurate, and living understanding of Greek and Roman authors, whose language was after all the language of our own predecessors in Europe, and the mother of our own, while Sanskrit, on the contrary, was spoken thousands of years ago in distant India, and can be learnt only with appliances which are as yet very imperfect;--if I add to this the impression which the translations of Sanskrit works by European scholars, with very few exceptions, produce on my mind, I cannot resist a certain suspicion that our Sanskrit scholars do not understand their texts much better than the higher class of schoolboys their Greek. Of course, as they are not boys, but men of knowledge and understanding, they put together, out of what they do understand, something like what the general meaning may have been, but much probably creeps in ex ingenio. It is still worse with the Chinese of our European Sinologues.

'If then I consider, on the other hand, that Sultan Mohammed Dârâ Shukoh, the brother of Aurangzib, was born and bred in India, was a learned, thoughtful, and enquiring man, and therefore probably understood his Sanskrit about as well as we our Latin, that moreover he was assisted by a number of the most learned Pandits, all this together gives me at once a very high opinion of his translation of the Vedic Upanishads into Persian. If, besides this, I see with what profound and quite appropriate reverence Anquetil Duperron has treated that Persian translation, rendering it in Latin word by word, retaining, in spite of Latin grammar, the Persian syntax, and all the Sanskrit words which the Sultan himself had left untranslated, though explaining them in a glossary, I feel the most perfect confidence in reading that translation, and that confidence soon receives its most perfect justification.

For how entirely does the Oupnekhat breathe throughout the holy spirit of the Vedas! How is every one who by a diligent study of its Persian Latin has become familiar with that incomparable book, stirred by that spirit to the very depth of his soul! How does every line display its firm, definite, and throughout harmonious meaning! From every sentence deep, original, and sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit. Indian air surrounds us, and original thoughts of kindred spirits. And oh, how thoroughly is the mind here washed clean of all early engrafted Jewish superstitions, and of all philosophy that cringes before those superstitions! In the whole world there is no study, except that of the originals, so beneficial and so elevating as that of the Oupnekhat. It has been the solace of my life, it will be the solace of my death!

'Though 1 I feel the highest regard for the religious and philosophical works of Sanskrit literature, I have not been able to derive much pleasure from their poetical compositions. Nay, they seem to me sometimes as tasteless and monstrous as the sculpture of India.

'In 2 most of the pagan philosophical writers of the first Christian centuries we see the Jewish theism, which, as Christianity, was soon to become the faith of the people, shining through, much as at present we may perceive shining through in the writings of the learned, the native pantheism of India, which is destined sooner or later to become the faith of the people. Ex oriente lux.'

This may seem strong language, and, in some respects, too strong. But I thought it right to quote it here, because, whatever may be urged against Schopenhauer, he was a thoroughly honest thinker and honest speaker, and no one would suspect him of any predilection for what has been so readily called Indian mysticism. That Schelling and his school should use rapturous language about the Upanishads, might carry little weight with that large class of philosophers by whom everything beyond the clouds of their own horizon is labelled mysticism. But that Schopenhauer should have spoken of the Upanishads as 'products of the highest wisdom' (Ausgeburt der höchsten Weisheit) 1, that he should have placed the pantheism there taught high above the pantheism of Bruno, Malebranche, Spinoza, and Scotus Erigena, as brought to light again at Oxford in 1681 2, may perhaps secure a more considerate reception for these relics of ancient wisdom than anything that I could say in their favour.

Inspiring Stories – IIM MBA–Sarathbabu

 

Sarathbabu.

When 27-year old Sarathbabu graduated from the Indian Institute of Management, Ahmedabad, he created quite a stir by refusing a job that offered him a huge salary. He preferred to start his own enterprise -- Foodking Catering Service -- in Ahmedabad.

He was inspired by his mother who once sold idlis on the pavements of Chennai, to educate him and his siblings. It was a dream come true, when Infosys co-founder N R Narayana Murthy lit the traditional lamp and inaugurated Sarathbabu's enterprise.

Sarathbabu was in Chennai, his hometown, a few days ago, to explore the possibility of starting a Foodking unit in the city and also to distribute the Ullas Trust Scholarships instituted by the IT firm Polaris to 2,000 poor students in corporation schools.

In this interview with rediff.com, Sarathbabu describes his rise from a Chennai slum to his journey to the nation's premier management institute to becoming a successful entrepreneur. This is his story, in his own words.

Childhood in a slum

I was born and brought up in a slum in Madipakkam in Chennai. I have two elder sisters and two younger brothers and my mother was the sole breadwinner of the family. It was really tough for her to bring up five kids on her meagre salary.

As she had studied till the tenth standard, she got a job under the mid-day meal scheme of the Tamil Nadu government in a school at a salary of Rs 30 a month. She made just one rupee a day for six people.

So, she sold idlis in the mornings. She would then work for the mid-day meal at the school during daytime. In the evenings, she taught at the adult education programme of the Indian government.

She, thus, did three different jobs to bring us up and educate us. Although she didn't say explicitly that we should study well, we knew she was struggling hard to send us to school. I was determined that her hard work should not go in vain.

I was a topper throughout my school days. In the mornings, we went out to sell idlis because people in slums did not come out of their homes to buy idlis. For kids living in a slum, idlis for breakfast is something very special.

My mother was not aware of institutions like the Birla Institute of Technology and Science, Pilani, or the Indian Institutes of Technology. She only wanted to educate us so that we got a good job. I didn't know what I wanted to do at that time because in my friend-circle, nobody talked about higher education or preparing for the IIT-JEE.

When you constantly worry about the next square meal, you do not dream of becoming a doctor or an engineer. The only thing that was on my mind was to get a good job because my mother was struggling a lot.

I got very good marks in the 10th standard exam. It was the most critical moment of my life. Till the 10th, there was no special fee but for the 11th and the 12th, the fees were Rs 2,000-3,000.

I did book-binding work during the summer vacation and accumulated money for my school fees. When I got plenty of work, I employed 20 other children and all of us did the work together. That was my first real job as an entrepreneur. Once I saw the opportunity, I continued with the work.

Life at BITS, Pilani

A classmate of mine told me about BITS, Pilani. He was confident that I would get admission, as I was the topper. He also told me that on completion (of studies at Pilani), I will definitely get a job.

When I got the admission, I had mixed feelings. On one hand I was excited that for the first time I was going out of Chennai, but there was also a sense of uncertainty.

The fees alone were around Rs 28,000, and I had to get around Rs 42,000. It was huge, huge money for us. And there was no one to help us. Just my mother and sisters. One of my sisters -- they were all married by then -- pawned her jewellery and that's how I paid for the first semester.

My mother then found out about an Indian government scholarship scheme. She sent me the application forms, I applied for the scholarship, and I was successful. So, after the first semester, it was the scholarship that helped me through.

It also helped me to pay my debt (to the sister who had pawned her jewellery). I then borrowed money from my other sister and repaid her when the next scholarship came.

The scholarship, however, covered only the tuition fees. What about the hostel fees and food? Even small things like a washing soap or a toothbrush or a tube of toothpaste was a burden. So, I borrowed more at high rates of interest. The debt grew to a substantial amount by the time I reached the fourth year.

First year at BITS, Pilani

To put it mildly, I was absolutely shocked. Till then, I had moved only with students from poor families. At Pilani, all the students were from the upper class or upper middle class families. Their lifestyle was totally different from mine. The topics they discussed were alien to me. They would talk about the good times they had in school.

On the other hand, my school years were a big struggle. There was this communication problem also as I was not conversant in English then.

I just kept quiet and observed them. I concentrated only on my studies because back home so many people had sacrificed for me. And, it took a really long time -- till the end of the first year -- to make friends.

The second year

I became a little more confident and started opening up. I had worked really hard for the engineering exhibition during the first year. I did a lot of labour-intensive work like welding and cutting, though my subject was chemical engineering. My seniors appreciated me.

In my second year also, I worked really hard for the engineering exhibition. This time, my juniors appreciated me, and they became my close friends, so close that they would be at my beck and call.

In the third year, when there was an election for the post of the co-ordinator for the exhibition, my juniors wanted me to contest. Thanks to their efforts I was unanimously elected. That was my first experience of being in the limelight. It was also quite an experience to handle around 100 students.

Seeing my work, slowly my batch mates also came to the fold. All of them said I lead the team very well.

They also told me that I could be a good manager and asked me to do MBA. That was the first time I heard about something called MBA. I asked them about the best institution in India. They said, the Indian Institutes of Management. Then, I decided if I was going to study MBA, it should be at one of the IIMs, and nowhere else.

Inspiration to be an entrepreneur

It was while preparing for the Common Admission Test that I read in the papers that 30 per cent of India's population does not get two meals a day. I know how it feels to be hungry. What should be done to help them, I wondered.

I also read about Infosys and Narayana Murthy, Reliance and Ambani. Reliance employed 20,000-25,000 people at that time, and Infosys, around 15,000. When a single entrepreneur like Ambani employed 25,000 people, he was supporting the family, of four or five, of each employee. So he was taking care of 100,000 people indirectly. I felt I, too, should become an entrepreneur.

But, my mother was waiting for her engineer son to get a job, pay all the debts, build a pucca house and take care of her. And here I was dreaming about starting my own enterprise. I decided to go for a campus interview, and got a job with Polaris. I also sat for CAT but I failed to clear it in my first attempt.

I worked for 30 months at Polaris. By then, I could pay off all the debts but I hadn't built a proper house for my mother. But I decided to pursue my dream. When I took CAT for the third time, I cleared it and got calls from all the six IIMs. I got admission at IIM, Ahmedabad.

Life at IIM, Ahmedabad

My college helped me get a scholarship for the two years that I was at IIM. Unlike in BITS, I was more confident and life at IIM was fantastic. I took up a lot of responsibilities in the college. I was in the mess committee in the first year and in the second year; I was elected the mess secretary.

Becoming an entrepreneur

By the end of the second year, there were many lucrative job offers coming our way, but in my mind I was determined to start something on my own. But back home, I didn't have a house. It was a difficult decision to say 'no' to offers that gave you Rs 800,000 a year. But I was clear in my mind even while I knew the hard realities back home.

Yes, my mother had been an entrepreneur, and subconsciously, she must have inspired me. My inspirations were also (Dhirubhai) Ambani and Narayana Murthy. I knew I was not aiming at something unachievable. I got the courage from them to start my own enterprise.

Nobody at my institute discouraged me. In fact, at least 30-40 students at the IIM wanted to be entrepreneurs. And we used to discuss about ideas all the time. My last option was to take up a job.

Foodking Catering Services Pvt Ltd

My mother is my first inspiration to start a food business. Remember I started my life selling idlis in my slum. Then of course, my experience as the mess secretary at IIM-A was the second inspiration. I must have handled at least a thousand complaints and a thousand suggestions at that time. Every time I solved a problem, they thanked me.

I also felt there is a good opportunity in the food business. If you notice, a lot of people who work in the food business come from the weaker sections of the society.

My friends helped me with registering the company with a capital of Rs 100,000. Because of the IIM brand and also because of the media attention, I could take a loan from the bank without any problem.

I set up an office and employed three persons. The first order was from a software company in Ahmedabad. They wanted us to supply tea, coffee and snacks. We transported the items in an auto.

When I got the order from IIM, Ahmedabad, I took a loan of Rs 11 lakhs (Rs 1.1 million) and started a kitchen. So, my initial capital was Rs 11.75 lakhs (Rs 1.17 million).

Three months have passed, and now we have forty employees and four clients -- IIM Ahmedabad, Darpana Academy, Gujarat Energy Research Management Institute and System Plus.

In the first month of our operation, we earned around Rs 35,000. Now, the turnover is around Rs 250,000. The Chennai operations will start in another three months' time.

Ambition

I want to employ as many people as I can, and improve their quality of life. In the first year, I want to employ around 200-500 people. In the next five years, I hope to increase it by 15,000. I am sure it is possible.

I want to cover all the major cities in India, and later, I want to go around the world too.

I have seen people from all walks of life -- from the slums to the elite in the country. That is why luxuries like a car or a bungalow do not matter to me. Even money doesn't matter to me. I feel bad if I have to have food in a five star hotel. I feel guilty.

Personally, I have no ambition but I want to give a house and a car to my mother.

Appreciation

I did not expect this kind of exposure by the media for my venture or appreciation from people like my director at the IIM or Narayana Murthy. I was just doing what I wanted to do. But the exposure really helped me get orders, finance, everything.

The best compliments I received were from Narayana Murthy and my director at IIM, Ahmedabad. When I told him (IIM-A director) about my decision to start a company, he hugged me and wished me luck. They have seen life, they have seen thousands and thousands of students and if they say it is a good decision, I am sure it is a good decision.

Reservation

Reservation should be a mix of all criteria. If you take a caste that comes under reservation, 80 per cent of the people will be poor and 20 per cent rich, the creamy layer. For the general category, it will be the other way around.

I feel equal weightage should be given for the economic background. A study has to be done on what is the purpose of reservation and what it has done to the needy. It should be more effective and efficient. In my case, I would not have demanded for reservation. I accepted it because the society felt I belonged to the deprived class and needed a helping hand.

Today, the opportunities are grabbed by a few. They should be ashamed of their ability if they avail reservation even after becoming an IAS officer or something like that. They are putting a burden on the society and denying a chance to the really needy.

I feel reservation is enough for one generation. For example, if the child's father is educated, he will be able to guide the child properly.

Take my case, I didn't have any system that would make me aware of the IITs and the IIMs. But I will be able to guide my children properly because I am well educated. I got the benefits of reservation but I will never avail of it for my children. I cannot even think of demanding reservation for the next generation.

SAP BW–Report Dispositioning Process

LEDGER

D1 – Is the documentation complete (Information Request Form)?

D1a - Is this really a reporting need or a "want"? This is determined by looking at the current operation environment and the role the requestor has in the organization.

D2 - Is the data going to be in BW at a frequency that solves the user's request (intraday reporting)? This is driven by user’s need as well as technical

feasibility of being able to load the data in a timely manner. In general, intraday reporting may be better suited to come from R/3.

D2.5 - Is the data needed for this report already in our BW scope? If the data is already in-scope, the delivery of the requirement may be easy

("low-hanging fruit”).

D3 – Are there significant number of users? BW development is easier to cost-justify when a large number of users are involved.

D4 – Is the report resource intensive. If the report is often executed against R/3 and have many users. If that is the case, a driver can be to free up transactional resources by moving the report to BW. (having 40-60% of the CPU resources being used for reporting is not abnormal in a transaction system).

D5 – Does standard R/3 content exists. (Are there already a report available in R/3 )? If content exists, it is an indication that R/3 may be considered.

D6 – Does standard BW content exists? If content exists in BW, there is a lower cost of deployment of BW than if custom content has to be developed.

D7 – Is it less expensive to create in R/3. If there are custom formatted reports that are transaction oriented, it may be more cost effective to create it in R/3.

D8 – Is BW cost effective. This is a holistic total cost of ownership analysis that includes licensing costs, development costs, support costs, upgrade costs and cost of future development. It may also include opportunity costs of not developing the system.

Garuda Puranam–Book of Revelation

FROM R. RAMANAHAN’S WORK
Author in Tamil- Durgadas. S.K.Swami
Translated by Dr(Ms)Rama Venkataraman

WHAT IS THE CAUSE OF BIRTH AND DEATH OF
LIVING BEINGS IN THIS WORLD?
AFTER TAKING BIRTH EXPERIENCING A PROPER
LIFE, LATER DUE TO WHAT ACTIONS A BEING
ATTAINS SWARGA AND NARAKA ( HEAVEN AND HELL)?
DUE TO WHAT REASON INCURABLE DISEASES COME ABOUT?
WHEN A BEING GETS CONVERTED TO
BHUTA,PRETHA AND PISASU ,LIKE FORMLESS BEINGS ?
HOW TO GET MUKTHI OR MOKSHA FROM THE
CYCLE OF BIRTH AND DEATH?
THUS ASKED THE EXALTED RESIDENTS OF NAIMICHARANYA TO MUNI SUUTHA
THIS IS A TALE OF PATHS JIVAS TAKE AFTER LIFE IN THIS WORLD

2
1.NON COVETNESS IS THE HAPPY LIFE

Lord Brahma came out of the navel of Lord Vishnu. He is the creator of this
entire universe. In this wide beautiful world created by Lord Brahma there is
a holy place called Naimicharanyam surrounded by dense forests. In that
place dwelt the great sage Sownaka and his disciples. The place being serene
and ideal for doing penance and other austerities, the place always held
attraction for Veda pandits, singers of Harikatha and other holy souls.
To such a place Muni Suutha, the great disciple of renowned Veda vyasa
was going. As soon as Sownaka and disciples spotted him they went forward
with great enthusiasm and welcomed Suutha Muni with warmth. They made
him sit on an exalted high seat with respect and surrounded him giving their
pranams

Then sage Sownaka addressed the great soul Suutha, `Oh! Learned Muni, we
have listened from you the Vaisnva and Shaiva puranas. We understand the
puranas of Lord Brahma are filled with raja guna, the puranas of Lord
Shiva are filled with tamasa guna while the puranas of Lord Vishnu are
filled with satva guna. Now we kindly request you to tell us a puranas of
Lord Vishnu. We are very eager to hear your words of wisdom.

You are the disciple of the great sage Vedavyasa who is considered to be
incarnation of Lord Vishnu himself. He himself has preached you every
thing. There is nothing you are not aware. You must kindly tell us a satvic
purana which will give us the four purushartha namely dharma, wealth,
happiness and house. This is only our wish and request.

Oh! Great muni in this world why living things take birth and later die?
A person born in this world and living a full life, due to which actions
reach heaven and hell?
Due to which reason a person get affected by disease from which there is
no cure?
When a person gets ghost (pretha) form?
How such a form and state will come to an end?
How he will get mukti and release from bondage?
Please tell all these clearly in a way we understand

 

3
Thus the assembled learned ones asked with great humility to Muni Suutha.
Seeing their earnest faces Muni Suutha with great compassion meditated on
his guru Vyasa maharishi, raised his hand and did pranams to Lord
Narayana who is the cause and protector of the entire world. Then
addressing Sownaka and d others, he told `Oh! Exalted Brahmins: men who
are great tapasinis, good souls who are aware of many things, you asked me
a good question. As an answer to these questions, I will tell you a good
purana listen to this with full concentration.

Once the king of birds Garuda asked a similar question for the welfare of
this world to Lord Sriman Narayana, who is the all knowing seer who is the
creator, protector and destroyer of this entire universe, who is the
Purushothaman of this world.

Lord answered Garuda in a proper manner and made him understand the
answers for these questions. I will tell you the conversation as it happened
between Lord Narayana and king of birds Garuda. Listening to that will give
you answers for all your riddles.

The king of birds Garuda addressed Lord Narayana, the Paramatma Oh!
Jaganatha! Oh! Pranadhama, like oil hidden in the seed, you are hidden in all
atmas, the param thing which is filled everywhere, Oh! Sri Hari tell me,

Why jivas are born in this world?
After their death why they reach svarga and naraka?
Due to what sin jivas after death get the Pretha or ghost form?
By doing what punya that form will be rid of ?
By doing what karma’s they will reach the world of Devas?
How to get rid of he previous sins before the death and reach a good
state after death?
By doing what karmas the papas will get cleared.

At the time of death by thinking whom good state can be obtained?
You must kindly tell all these to your lowly servant and bless me.’
thus entreated Garuda to Sriman Narayana.

Sriman narayana murthy, the all knowing seer who enter into everybody’s
mind and can oversee everything, the purushotham who is the cause for all
acts by every soul, Sri Hari Bhagawan smiled benevolently at the king of
birds Garuda and started telling.

 

Garuda you have asked a good question. Whatever you have asked are the
secrets not known to the people of this world.

A person who may live for however long still it is definite he has to die. This
basic truth is not thought of by ordinary mortals. It is only one in million
who thinks gravely that as birth, death is also an undeniable truth. Only a
person who is keenly aware of the fact that at the end of this life one has to
get caught by Yama dharma will think of proper ways of spending this life
He will tend to think then, yesterday has gone, today is also getting over, as
the days are getting over this life is getting exhausted with out doing any
good deeds. If Lord Yama comes tomorrow itself what will happen to my
fate, thus thinking at least in fear he will try to do good dharmic deeds and
try to live a life honestly

If a person does good karmas during his lifetime, that karma itself will save
him. Garuda it is written in Vedas and shashtras what karma each one has to
do as per his birth and community in which he is born. Realizing his dharmic
position, if a person does properly the karmas entitled to him by birth in a
particular sect not over reaching or going below his dharmic position, he
alone will reach the correct place.

There are four varnas of people Brahmins, Khastriyas, vaishyas and shudras.
In that for

• Brahmins learning, to teach the learned texts, vethal, vetpithal , to give charity, to accept charity thus six karmas are binding to them.
  
• For Kshatriya learning, vettal, iidhal, ulakombal, to learn about warfare, poruthal, thus six karmas are binding to them.
  
• For Vaishyas learning, vettal, to collect property, iidhal, to take care of live stock, till the land, thus six karmas are binding to them.
  
• For shudras oothdhal, to work for the other communities, to collect money for living process, to take care of live stock,to till the land, , vettal these six karmas are binding to them.
  

The biggest penance of living is to follow one’s discipline as destined by
birth. Only such people will realize their yoga and get bhogas at the same
time, live for long time and finally will reach their destined worlds.

Hence it is best for each one to follow one’s discipline and do one’s karmas
properly as ordained.
It is not proper to covet for any wealth. Such longing for things and
situations not ordained to one will cause downfall of one’s position in life.
The wisdom is to leave the longings and covetness for things and live a
peaceful life, thus Lord preached and blessed Garuda with his golden words
of wisdom.

2.GOOD BIRTH AND THREE WISHES
Garuda the king of the birds was listening keenly to the words
of Sriman Narayana. Then Lord vasudeva further started telling to
Garuda .

Oh! King of the birds! In this world there are 84 lakh living
species. Their origin is in four ways. About 21 lakh species like have
come from eggs like birds. About 21 lakh species have come from
earth like trees and plants. About 21 lakh species have come from
fetus growing in bags like human beings and other mammals. About
21 lakh species have come from sweat like worms and insects.
Garuda it is most difficult to get human birth among all these
births. This human birth is most sacred of all births. There are eyes to
see things, ears to hear, tongue to taste different tastes, nose to smell
many smells and sense to differentiate good and bad. Holding these it
is the human birth that is most exalted. In that human birth there are
Brahmins, kshatriyas, vaisikas and sudra, thus four sects of people.

The washer man who washes others clothes, the tanner who
works on skin of animals, the dancer who entertains, the boat man
who drives boat, the hunter all belong to sudra community. Eating,
sleeping, fear, sex these are common to all living beings However
wisdom is not common to all.

In which ever the land the black buks called `krishnacharam’
are present that is a sacred land. In that land people who worship
devas, munis and ancestors will augur lot of good things. In that punya
boomi 33 crore devas bless the land with their presence.

 

Garuda, the booth and preth do not have any form They are
considered to be gaseous. In compared to them the jives who take life
form as animals and birds and live with some sense are better life
forms. In comparison to them human life is still better form. Among
the humans too a Brahmin life still exalted. Among the Brahmin
persons, the one who are involved in the studies of Vedas and
understanding of he puranas lead a better life in comparison to one’s
leading mundane lives getting embroiled in day to day living and
squabbles. More better lives are lead by the ones who live steady lives
along the path led by scriptures and the most exalted lives are led by
persons who have realized Brahma gyan by leading dharmic life.

Among the crores of birth living beings get, it is the human
birth which leads to swarga and getting mukthi . After getting such a
human birth instead of doing good karmas and reach a good state, if
one does bad karmas and reach the world of hell he is only but
wasting the precious birth . However such kind of people are more in
this world. Such persons can be considered to be doing harm to
oneself. Desire for land, women and wealth are three desires which
lull the jiva to do wrong things, go against one’s own conscience and
make them do evil things against other human interests , make him do
adharma. Such a person can be equaled to animal and can no more be
counted as a co-human. The desires will lead to greed making the man
turn away from feeling of love, wisdom and dharma.

Once a person is caught by desire and greed then his needs
know no limit. He will run with insatiate feeling of more I want, what
I have is not enough and will not settle to enjoy what he has and be
satisfied.

Such a person if he gets 100 gold coins he will desire for 1000
gold coins. To obtain that he will not mind-crossing rules of what is
right. Once he gets 1000 gold coins his desire will more to a lakh and
crore gold coins. Then he may like to make a countrys part as his
property. He will want to become the king and chakravathi or absolute
ruler for the entire earth. Even after that the desires won’t leave him.
He would wish to become deva and king of devas, the Devendran thus
desires have a way of multiplying as it gets fulfilled.

 

Staring with a desire to own a thing will change to a desire to
own a land and from there to own women and wealth. As these desires
grow in mind he gradually will loose human feelings of integrity,
sincerity, love, brotherhood etc. In confusion, with excess of desires
the wisdom takes a back seat. On fulfilling one’s desire he becomes
selfish and works only for self interest. He gradually starts along
doing wrong to others and operates with the goal of just fulfilling his
desires. As his desires grow so his life span does not grow. A person
who dies not annihilating such desires in the bud will loose his
righteousness and become servile to others in order to get his desires
fulfilled. He will start getting ridiculed by others. Finally after death
will be pushed to hell.

To tumble and fall in a lowly path the main reason is the
unchecked desires or covetness growing in the mind. However the
wise men who preach desire is the root cause of all evil and live a life
of renunciation will reach swarga loka as they pass from his world
Only a person who controls his senses and does not allow the mind to
go the way of senses, lives a independent life and augurs all good.

A person in young age not heading to the advises of his parents
during youth falls prey to attractions of beautiful women and tries to
full fill her orders against what is right , in old age he may be
humiliated by one’s own progeny who may abandon him calling him
old dependent soul.’, hearing such harsh words he may be shattered,
Thus it is more important in life to cultivate wisdom of self rather than
collecting unwanted knowledge and studies.

Garuda! There are many ways by which the various senses like
sense of touch, sense of taste, sense of smell can destroy one.
Examples are many.

A spotted dear may hear a sweet music of the flute and may get
engrossed in it leaving its caution about the hunters and may get
caught. Thus its downfall is due to attraction of sense of hearing A
male elephant caught by the attraction to a female elephant may
follow it blindly only to fall into the pit laid by the elephant catcher.
Thus here is he case of reaching one’s end by sense of attraction.
As insects during rainy season get attracted to a burning lamp in
the night thinking it to be a ripe fruit and fall in he burning lamp and give off their life. Here is a case of reaching one’s end by attraction of
sense of sight.

The honeybees with great attraction to the taste of honey collect
them meticulously in their beehives. The hunters of honey too get
attracted by the honey and kill and burn the hive and bees to collect
honey. So here is a case of meeting one’s end by sense of taste.
The fishes get attracted to he smell of the earthworm hung in
the hook and in turn get caught in the hook to meet their end. Here is a
case of reaching one’s end by sense of smell

Thus the attraction to different senses cause the downfall of
various living being. This being so, the human beings endowed with
five senses will have an attraction much greater then the other living
beings. There is no doubt about this.

A person who is bonded by the strings of affection will not
have any peace if happiness or sorrows of family life crosses the
limits. There is Mirhyu deva waiting for every human being may he
be going through childhood, youth or old age. However there are very
few who is aware of the impending fate destined to him. As how a
person gets born just like that by himself, same way he passes away
leaving all the relations and family with whom he got bonded, the
wealth which he had gathered eagerly with great desire, the land
which he had acquired with great covetness, leaving all that, as his
parents and children are looking with out taking leave or taking leave,
without anybody to go along, as he comes alone, he leaves this world
alone and passes away.

As soon as a person passes away his body will be laid on the
ground like a log of wood and his relations and known people
surround him and cry their heart out for his death. By their cries what
will the dead person benefit? If a person had collected wealth by
wrong deeds, his wealth will be enjoyed with authority by his people
however the sins which accumulate by doing the bad deeds are not
shared by the person who enjoy the wealth. The one who has sinned
only has to bear the results of his sinful actions while the family may
enjoy the wealth without getting affected.

The sinner loaded by the sin will reach hell to undergo the
punishments for his sin.

The wealth, which had been collected with sinful means, will
stay back at his home. The relations will go to cremation ground with
the dead body and after cremating him will get back to their respective
homes. Only the good and bad deeds will go with the soul beyond the
cremation ground. The wealth would have been better utilized by
giving it to good poor souls as charity, using it for pilgrimages and
going to holy places and by using it to punya obtaining deeds.

The body, which finally becomes the fodder for insects, is a
non-permanent thing. The human body will get annihilated either by
burning or otherwise. Alas the miser who hoards the wealth is not
aware of this simple fact. After he dies the wealth will be definitely
carted off by somebody else.

Only a person who has done charity in pervious birth becomes a
fortunate person in next birth.
However if a person does charity without any involvement that
charity wont benefit him. Only a person who does charity will get
shraddha and bhakthi will obtain all the things he wishes for as per
his wish.

The great state of Moksha also he can hope to obtain.
The Dharma and charity done with bhakthi and Shraddha even
if it is small like a tiny piece of grain will benefit him like a mountain
of deeds.

The great munis who don’t have any wealth but reach the
blissful abode of the Lord only by their good mind and good deeds.

Hence it is important to keep the mind pure, without that any
penance or charities wont fetch any results.

The tool to get Mukti and release from bondage and freedom
from cycle of birth and death is great Bhakti, service to God, charity
and dharmic deeds with involvement.

Thus the great truth was taught by Sriman Narayana to the king
of birds Garuda.

 

3. HOW TO GET RID OF THE GHOST FORM AFTER DEATH (PRETHA FORM)
The exalted soul Garuda gave his humble pranams to Sriman Narayana
Bhagavan and told `Oh! Vaikunda Varadha, how to get rid of the most
bad state a human body can get namely the `pretha janma or ghost
form’. You must kindly tell me this and bless me, prayed the Garuda the
king of birds.

Sriman Narayana Bhagawan who is all knowing looked kindly at Garuda
and told the following.
Oh! Garuda! I will tell you the karmas, which has to be done when a man
dies.

All the persons who want to avoid Pretha Janma should do before one dies,
by their own hands Vrishorsartham. Any one who dies above five yrs of age
whether he is man or women to avoid pretha janma for him, the person who
does karmas for him should do Vrishorsartham. To avoid ghost form there is
no need to do any other karma apart form this. It can be done when the
person is alive or after death. Without doing this vrishorsartham, any other
charity or dharma is done or vratha’s are followed or even yagna’s are done
that wont take the place of vrishosartham or else the dead person is bound to
get the pretha janma.

Hearing this Garuda gave his humble pranams to the Lord and further asked
Bhagavan, when this vrishorsargam should be done? If it is done before
death which period it has to be done or if it is done after death when is
the time it has to be done?. What are the benefits on doing this?

You must kindly tell them tin detail thus prayed the Garuda.
The compassionate God Sriman narayana looked benevolently at Garuda
and told ` my child! If the Vrishorsratham is not done for the dead person
and in its place other shradhas are done he wont get benefited by that. For
whomever, after the life departs on the 11th day vrishorsargam is not done,
than for him pretha janma will definitely happen. This is for sure.
If vrishorsargam is done the dead person instead of obtaining pretha janma,
he will reach the world of ancestors. If he dies in one of the holy places, which helps him in obtaining Mukthi/liberation, he will not be caught by
Lord Yama and will reach a good world. For whenever vrishorsargam is
being done he will also reach such a good world.

This can be done by father, son, wife or grandchild from the daughter or
daughter herself can do vrishorsargam to the departed soul. If for the dead
person a son is there that son alone should do vrishorsargam, nobody should
do it in his place.

Hearing that Garuda the king of birds gave his respects once again to the
Lord and enquired further Oh! Sri Vasudeva! If a person dies with out any
offspring either son or daughter who has to do the kriya karamas for
him? Kindly tell clearly about this matter.

For that Sriman Narayanan told ` Dear Kaluza a person without a son will
reach only hell and there is no possibility of him reaching a good world.
Hence by doing some sat karma’s and tapas a person must try to beget a
male child.

If a person does not do any good karmas during his life time and if his
children leave out to do the required karmas for the departed person then
such a person will roam day and night with great thirst and hunger. In great
agony he will shout `oooo Alas `ooo somebody save me.’ Thus shouting for
long time he will go round the world, then get born as insects, mites and
such lowly lives. Then finally get born as human being but in unfortunate
wombs only to meet quick deaths again and again. Hence before a person
looses his strength to old age and disease and becomes weak to do any
karma he must be intelligent to do good karmas to reach the good world.

However if a person instead of doing like that thinks I will do them later and
post pones doing the good karmas for the last minute than it is like trying to
dig well when the house is on fire.

4. CHARITY, DHARMIC ACTS AND VRISHORSARGAM
The Garuda who is learned in Vedas worshipped Sriman Narayana who is
protector of the entire world and addressing him told ` Hey Paramatma! If a
person does charity and good deeds with a pure heart what are the
benefits he will get? If his son’s and relatives will do charity for him

what are the benefits he will get? If while doing charity it is done in a
wrong way what are the effects of that? Kindly tell me these things and
bless me. God Tirumal, lying in his snake bed started telling Garuda the
following

My dear child! Even if charity of 100 cows are done with out eagerness to
do it and without purity of mind all that won’t equal to charity of one cow
done with purity of mind as per the rules written in kula.

After a person dies whatever benefit he may get by some one doing for him
charity of one-lakh cows will not equal to of he himself doing charity of
much fewer cows during his lifetime. That is why Kaluza, it is better for one
person to do charity before his death. The charity should be good. The
persons who receive charity also should be good. The charity should be
preferably given in a holy place. The person who gives charity should also
be of pure mind. If all these factors join together it will give enormous
benefit. The charity given to learned good pandit would increase in benefit
day by day. If the person who receives the charity is a good person the
person who gives charity will definitely get punya.

The mantras, which are told to bring down the poison, the fire, which has
the quality to decrease the cold, does not change in potency by the way it is
used. Same way the person who receives the charity if he is a good person
will hold his strength to bless back the person giving charity. Hence while
giving charity it should be given to proper person of good mind who is
preferably well versed in Vedas and shastras. If charity is given to a
Brahmin who is not having proper discipline and who has no knowledge of
Vedas and kula but only holds the name of Brahmin that charity itself will
lead the giver to hell.

Further a person who has no qualities to receive charity if he accepts charity
he will go to hell taking the taking the next twenty-one generations of his
people.

A charity should be given to one person only. If a charity is given to many
like a cow given in charity to many will also be the cause to accrue sin.
In case a person who receives the charity sells the article and divides the
money with others or if the charity article get passed on from one person to
another to be enjoyed by different persons, a person who has given charity will get affected. He will stay in hell for a long time. However a person who
gives charity of good things to deserving good persons will get the good
results of charity definitely in this birth or next birth with out fail. He can as
well consider the benefits of charity as a concrete thing, which is put in a
box and is in safekeeping. If a rich person dies in case his children do charity
and karmas with great shradhha and pure mind, what ever good he will
augur will still be less compared to even a very poor person who does not
have issues but if he does charity as per his affordability during his living
time by his own hand.

My dear child! How a person traveling to neighboring city if he carries his
food can travel with out worrying about hunger. In the same way each
person when he is alive itself does charity of food and other things, after
death he can travel freely with out hunger and thirst and reach a good world
comfortably. As how a person traveling without proper provision will suffer
on the way, same way a person who does not do any charity in his life time
will suffer great agonies on way after death. The good karmas and charity
done in a holy place at a holy time will grow like a fire fed by ghee (clarified
butter).

However even if a charity is done in a not so holy place and not a holy time
but along with charity if the karma of vrishorsargam is done and even if
charity done to a not so deserving Brahmin due to the punya karma of
Vrishorsargam’s greatness what ever benefit one may get by giving charity
to a deserving Brahmin in a correct time in a holy place will be obtained.
Thus for a person to reach a good state the karma which helps him
vrishorsargam.

My dear Garuda it is not proper to assume the one who is present today will
be there tomorrow also. The human body is impermanent. Instead of
thinking good deeds and good acts can be done tomorrow, the good karmas
should be done as and when one thinks. Even a person blessed with a son, if
he does not do any charity or dharma acts by his own hands and passes
away, he will not reach a good state.

However a person having no children if he does good deed and die, he will
reach a good state. More than doing yagna and giving charity like cow, the
best thing to do is vrishorsargam. It is the best and exalted karma.
The vrishorsargam karma –:

Either in full moon at karthika month or in any other good day, or uthrayana
time at sukla paksha or even at Krishna paksha or during ekadasi with a
pure heart in a exalted holy place on a good tidhi day, on a good yoga
nakshtra time, in a good manner, inviting Brahmins who are learned in ved
and Kula after invoking Gods, making oneself pure, after doing puja of
Navagraha and doing archana of mother devata, offering puranahadhi doing
shardha in name of maha Vishnu, a rishiba calf has to be bathed with water
sanctified by mantras. Then decorating it with cloth, ornaments and sweet
smelling flowers, further joining it with four more male calves make the
rishbha calf to go around the fire, then facing the north direction looking at
the rishbha calf one has to tell ` Oh! Dharma, you only become rishiba, you
only was created first by Brahman thus telling if the calf is given in charity
in name of dead person or if the person does it for himself, thinking for
oneself the water sanctified by mantras is poured on the tail and the water is
to be collected in the hand and sprinkled on the head and the rishiba calf
should be left free along with other male calves.

Garuda! If the vrishorsargam is done for the dead person then immediately
ekadihsta shradh has to to be done. In case the person is doing for himself
then he must give something, which he is very fond of as charity to
Brahmins. With out doing vrishorsargam it is not possible to avoid pretha
(ghost) form. Hence without doing vrishorsargam to one’s benefit if one
does lot of good karmas and after death the son’s and others do many good
karmas for the departed soul, it won’t be much use to avoid the pretha
janma.

THE WAY TO GO TO YAMA LOKA
The student of Veda vyasa muni Sriman Suutha Puraniga addresses the
Namacharanya residents, the Maharishis there and told those great munis of
high penance-
The conversation between the king of the birds Garuda and Lord Narayana-
Garuda gave his humble pranams to Lord Narayana and addressing him as
the Lord of the whole world, asked him, `how far is Yamaloka form here?
What is its character? You should kindly tell about these things and bless
us.’

Hearing these queries the compassionate one, the dark colored Lord started
telling as such

Dear Garuda! The distance between the world where human being live and
the Yamapuri, there is 86,0000 kada distance. In that Yamaloka lives
Yamadharma Raja .

He sends his messengers to the world when the Life period ends of a Jiva to
bring him to Yama puri. His messengers are of different types. Some have
forms, which scares any one who gets to see them. Some have red shot eyes
and fierce angry look. They have weapons like noose and musalam, their
clothes are jet black like the rain cloud. When the life period ends of a jiva
they tie by noose and with the body form of the jiva converted to one like
air, they lock the same in a container and take him to Yamaloka. After
reaching there these Jivas who have form like ghost will be presented to the
head of Yamapuri the Kala deva, the Yamaraja stating to him `Oh!
Yamaraja, as per your order the jiva who has completed his lifetime is
brought and presented in front of you, now as per your order we are ready to
follow further action, thus telling they stand on a side. The Yamadharma
Raja who is the rider of `Mahesh or Buffallo will address thus his
messengers.

Hey Kinkara, Good, Good, take the Jiva again back and leave him in the
house where he has died and bring him back on 12th day from today and
present him again thus he will order.”
Immediately these Yamaduthas in a second tying the jiva, crossing the
86,000 kada length once more will reach the jiva back to its house.
Thus the jiva since he goes to Yamalok and returns back again to Bhulok to
its place, the dead person’s body should not be immediately burnt or
cremated. Only after a while such an act should be done. The jiva who had
been tied by the Yamaduth in his spirit form by the string of pasa, as soon as
it gets untied, the spirit form of that jiva goes to the cremation ground and
observes its body from above looking it being burnt. It finds there is no way
for it to enter it again. It laments seeing his body thus getting destroyed,
crying Oh! Alas! How sad!. However if the jiva is a punya atma, it will feel
happy that what ever happens is for the good. `Let the body be burnt’ Till
the body which is in the pyre gets completely burnt and turned to ash,
especially till the head gets burned completely the jiva will not loose its
attachment to its body, the things connected with the body, its relations and
other things connected with the life in that body. In the burning pyre as soon
as the body from the head to foot get completely burned, the jiva will start
acquiring the pinda form of body.

It forms in a gradual process. From the pindam offered by the son of the
dead person on the first day the head gets formed. From the pindam offered
on the second day the neck and shoulder gets formed. The third day pindam
helps in forming chest, fourth day pindam forms stomach, fifth day forms
the buttocks, sixth day forms `prishtam. ‘Seventh day forms `kayyam.’ The
8th day pindam forms thighs, ninth day pindam forms legs and the tenth day
pindam forms the full body.

On formation of the Pinda body, the jiva arrives to the house where it was
living previously with its family. There with out entering the house, it
observes the persons who enter and leave the house and with great agony
suffering from pangs of hunger and thirst it will cry piteously. That jiva in
the pinda form partakes what ever its son offers through the route of the
Brahman,. On the 13th day the as per the order of Yamadharama, the
yamaduths arrives there and ties the jiva in pinda form with the chord of
pasa (attachment) and drags him away. The jiva in great attachment keeps
looking at his house again and again repeatedly and crying piteously reaches
the Yamalok.

Garuda! The jiva in his pinda form tied by the chord of pasa, dragged by
yamaduths has to walk per day 247 kada distance day and night. Along the
way he has to pass through wooded forest having sharp thorny plants. At the
same time the jiva has to suffer pangs of hunger and thirst. It is indeed
difficult to describe the misery the jiva undergoes enroute. Let it be so.
Further along the jiva’s route there is a town called Vaivatham. This town
has many high raised buildings. It is the dwelling place of other jivas
looking scary and grotesque. It gives great pain to see such creatures. Many
papa jivas who stay there can be heard crying piteously Ah! Ah! Oooo---
oooooo-----. Only boiling hot water can be had there for drinking. Not a drop
of water fit for drinking will be available there. The clouds there rain blood
instead of water from above.

Didn’t I state the jiva who died will be taken to Yamapuri on 13th day?
Listen to its state.
Like dragging a monkey and taking it along the Yamaduthas on the 10th day
tie the jiva, which is now in pinda form with the chord made of pasa
(attachment), that jiva will be lamenting thinking about his son and other
close relations.

Oh! Alas my dear son! Here I am undergoing untold sufferings! Ooooo……
What can I do? What can I do? There is some one called God Almighty and heaven, to reach there good and bad conducts are the yardstick, such
information and thoughts were not conceded by me when I stayed in the
mortal world with my body and life. Oh! Alas when I was told about the
cause of life and death and states beyond death, I sniggered and laughed at
such persons. Where is God? Whatever is told about papa and punya are
only flights of imagination, thus I jeered at the good souls, wise ones and
renounced sanyasis who tired to preach about this. I laughed at their words
and made fun at them. Alas! I am experiencing the fruits of my actions now.
I find I am unable and helpless to do anything by my strength or effort now.

All alone now I am suffering helplessly. The Yamaduths with their
formidable weapons with out an iota of compassion are punishing me now.
Ooo…… oo…….. why I did not do any good deeds when I lived in the
mortal world. Indeed, I did not help the elderly and infirm persons, I did not
go for any pilgrimage. I did not preach or listen to any words of wisdom.
Nor did I support and follow the yogis and munis who were trying to preach
to people words of wisdom.

Indeed I had not felt for other jivas as my brethren, I did not even arrange
drinking water spots in places where people did not have water to drink. I
did not do any of the welfare work like digging a well, make green pastures
for the cows to graze. In fact I claimed the general land as my own land.
Now without any land, property with out a body also I am roaming as a
ghost form and suffering with great agonies.

If only I had done charity when I lived in the earth!! Rather I looked down
on Vedas and Shastras. I laughed at the puranic stories as just a pack of
fictional tale. I did not make any provision to make schools for the children
wanting to get educated, nor did I buy and donate good moral books like
Ramayana and Mahabharata. Nor did I pay heed to words of elders, least I
could have invited the pandits to talk about puranic stories and looked up to
the same, but alas! I did not do it.

On the punya day of Sri Hari, the ekadasi day I did not do any fasting.Oh!
How sad I did not even dream to do any good deed which would have got
for me punya. With complete ignorance of the world beyond I was only
happy doing actions which augured for me sin. Now to whom will I tell and
cry, repent about the actions and life, which I had lived wrongly. Thus
crying piteously the papa jiva beaten and dragged by the yamaduthas is
being taken to Yamapuri.

Thus told Suutha puranigar to Garuda as being the words told by the great
Narayana Himself.

THE PAPA JIVAS SUFFERINGS REROUTE
Suutha Puranigar addressed the Naimacahranya residents as `Ardent
bhaktas of Lord Narayana’ and told here is the extract of Lord Narayana’s
preaching to Lord Garuda.

`The Jiva who is tied by the Yamaduthas with the chord of pasa
(attachment) and who gets beaten, dragged and taken away thinks about the
happy time he had in the mortal world with his family and children, but lo!
Now in a dire state with pangs of hunger and thirst, tired and fatigued
laments in a despairing voice.

Ooooo……… Where are my family and children who stayed with me?
Where are my parents, relations and others? Oh! Where are my dear friends?
Where are my servants who obey to my bidding? Alas everyone has left me
alone like this to be tortured by these yamaduthas.
Indeed I recall the amount of wealth I collected at times by deceit and
resorting to falsehood, using my brain to cleverly manipulate situations in
my favour. However where is now all the wealth and comfort collected.

With my power I enjoyed many times public wealth for personal gain, I had
drawn the work of poor workers to feed my family and relations. I was keen
that my family should enjoy all the comforts for which I had not hesitated to
take away others due, even against the call of my conscience.
However are any my family members and relations who had enjoyed the
benefits of my wealth and deeds are here now? Is any single one of them
here to bear these miseries? Oh! Alas why did I do such deceitful and bad
deed for my folks and who are now enjoying the wealth while I am dragged
and made to answer for my misdeeds.

Thinking back, at that time persons who implicitly believed I am a good
person and lost their hard earned wealth to my ministrations. But on
knowing about the loss of their wealth how much heart burn they would
have felt. Now I am undergoing many fold more sufferings for my deeds
Ooooooo………. O………. what can I do now? What to do? Thus the jiva
cried in agony.

Hearing the Jiva crying and wailing the Yamaduthas who drag and take him
get exasperated. They give the jiva some sharp blows in his cheek and tell!
Hey fool! You got some sense now only? When you were in the mortal
world you thought, you alone have the worthy family, kith and kin. Your life
alone is important and worthy to take care of. Further you assumed your
family is permanent. Thus living in the false world you did not bother to do
any dharma deed. You freely followed the path of adharma to live the life of
luxury. But where are your own people to help you now at the time of
distress? The good and bad deed you did alone is capable of giving you
happiness and sorrow here.

When you lived in the earth, in the mortal world you spend your rime and
energy for pleasures of the body. On things, which gave excitement and
pleasure to your body and mind were the one’s you went for. You freely
gave the wealth to the one’s who gave you these pleasures but when the hard
working persons asked their due, even when they pleaded with you in great
distress, you behaved haughtily and with some clever ways of talking turned
them away, while you had no qualms to squander and give away your wealth
to the ones like prostitutes to enjoy the pleasures of the body.

Your humanitarian feeling is only to be shown to young girls isn’t it?
Do those persons who received your wealth so generously are here to help
you at the time of reckoning? Are they here to put a balm on your writhing
wound? If only you had acted in dharmic and truthful ways why you have to
come to state like this? Why should you get caught in our hands and become
helpless now? Why should you be lamenting and crying now in agony? Why
are you staring at us as though we are the one’s making you suffer.

Thus admonishing the jiva again giving a sound thrashing to it by the chord
of pasa and cane they were holding, the Yamaduths drags the jiva and prods
him to move ahead.

Garuda! Look at the state of person’s doing misdeeds.
`Then that `chetna’ further travels along the road of wind and for a while
along the dense forest filled with wild animals like huge tigers. Here the
exhausted jiva is allowed to rest for a while. On 28th day of his death the
jiva partakes the pindam offered by his son after a shradha.
Then on 30th day he reaches a place called `Yamiyam’ where preta atma’s
would be seen in large numbers. There will be also river called `Punya
pathra’ and number Banyan trees. The jiva stays here for a while, taking a
bit rest but with constant fear of the yamakingras. Here it partakes the
second masika pindam.

Then it further gets dragged by yamakingras and goes through another dense
fearful forest. All along the route it cries with great agony O………
Ooooooo……. not able to bear the torture meted out by the yamakingras
time to time. Then it reaches a city called `souri’ belonging to the king
called `Sangaman. Here it partakes the 3rd month’s masika pindam.

As it comes out of this city it has to pass through a region of unbearable
cold. As it cringes in the cold the yamakingras join together and pelt it with
stones in anger. After these difficulties it reaches a city called `Kura puram’
where it partakes the fifth masika pindam. Then walking further it reaches
a place called Krilancham and here it partakes sixth month masika
pindam.

It stays here for half a Muhurtha time. Then starts from there now going
along a fearful route. As it goes along again it remembers about the good life
on earth and its family and friends thinking about the present state it cries
piteously. Hearing its cries the yamakingras in great anger thrash him and
ask him to close his mouth.

As the jiva moves further in great pain, it meets large groups of boatmen
who have large fearful form and they approach with burning torches
They confront the jiva `Hey jiva! Have you ever done a charity called `
Vaitharni godahnam’, in which you give in charity of a cow in name of this
fearful river in front of you? If you have done that we will help you to cross
the river peacefully. If not we have to push you inside this river and
submerge you deep till your reach pathal.

Hey Jiva! This vaitharni river is 100 yojana long. Don’t think being a river
it is filled with water. In place of water this river is filled with blood and pus,
urine and excreta. It is the dwelling place of fearful creatures. It is filled with
such putrefying smell that even creatures with out a nose to sense the smell
cannot bear it. Oh! jiva if you have done charity of even a single cow at the
time of living in the mortal world, that punya will help you to cross the river
and go to the other bank without problem. However if you have not done
any such charity you have to fall into this river and for a long time stay there
and cross it by yourself.

Oh! Lord of the sky, Garuda! Since every jiva who lives and dies has to
cross this Vaitharani river on its way to Yamalok, it is told in the scriptures
that every jiva , at least the ones born in Bharata desha has to do the charity
called Vaitharani Godhan, where charity of a cow is given to the deserving
person. In case the jiva does not do it at the time he is alive in the mortal
world, after he dies his son can do godhan in his name. If such a charity has been done than the jiva crosses the Vaitharani river easily and goes to the
country at Vichithiran and there it partakes the seventh masika pindam.

To those jivas who have not done such charity when they are about to
partake the seventh masika pindam, lot of pretha atmas with grotesque form
come in front of him and tell ` Hey- fool, when you lived in the mortal
world, you thought of yourself as a big man and you treated with contempt
persons who came and pleaded from you some charity. You not only did not
give them any but also made fun of them. Is it not? Now for your hunger the
pindam which is sent to you and which you are eagerly trying to partake, this
food does not belong to you, give that to us, and so saying they snatch it
from him and take it away.

Oh! King of birds! Even if you have lived in the mortal world with out any
wealth as a pauper, still to persons who had come seeking your charity, if
you had not denied them but given what ever possible by you than you are
saved. A jiva who had refused to help his brethren and also ridiculed them
will on death be dragged and brought to this country called `Vichithram’ by
yamaduthas and definitely the pindam offered to him by his son will not
reach him but the ghosts will snatch it form him and only scattered few bits
of food he has to collect and eat lamenting, Ooooo, ow----, alas when I was
down in the world I not only ate and grew fat but also hid and stored the
food away from others eyes and even refused to give to any one who
pleaded and asked for food. Is it all the sin, which I had thus accumulated
that this route to yamalok is turning out to be most difficult journey! That I
am terribly suffering with hunger and thirst, my lips are getting parched and
tongue withdrawn, I am besieged with untold miseries and there is no one
with whom I can share my agonies except the yamakingras and ghosts.

I am getting back in equal measure for the sin of denial I did for the persons
who had come in front of me tired and famished seeking some food, when I
was alive in the world below I did not bother to give them even a morsel of
food. Did I at least believe the mahans who indicated the state after death?
Alas no, I was nonchalant, I thought what ever may happen after death, now
that I am alive and well why to worry.

Now whom to tell the troubles I am undergoing here? Thus the jiva laments.
That time the Yamakingras who are near him tell ` Oh! You are complete
fool. You had the rare opportunity to be born in the earth as a human being.
That sort of birth is the best one a jiva can aspire for which is capable of
giving him every thing and whatever he wants like a boon giving `karpaka tree’ What can be better birth than that of a human being? He could have
done plenty of dharma, charity, puja for the present and future and collected
lots and lots of punya. Instead of that the human being who spends his time
in collecting things that are of no use to future state, what to tell of him?
In the human form while living in the mortal world, whatever good and bad
deed one does, the fruits of these acts alone the person experiences after his
death in the other worlds. After death when the jiva moves in ghost /pretha
form in other worlds he is unable to do punya or papa acts.

A jiva reaches an exalted world and enjoys or reaches a lowly world and
suffers as a result of his acts in human form.
A human being getting the comfort and luxuries in human form ,a jiva
taking the form of a master and another the servant are all the fruits of papa
and punya acts done by him. However what is the use of knowing these in
this state?

Garuda! There is a charity called `Uthaha Kumba dhanam’. If such a charity
is done for the jiva by his son or others for the jiva, the jiva will be able to
drink little bit of water from the kumba to quench his thirst and on seventh
month it will start moving from there.

Oh! King of birds! As the jiva has now crossed half way to its destination to
Yamapuri, that month his people in the mortal world should give food to
deserving persons (Brahmins). Further that jiva will move to the country
called `pakuva padam’ and there it partakes 8th month pindam offered to it
by its son. Starting from there it will then reach a place called `Dukadam’.
There it will undergo deep sorrow reflecting its state. There it partakes 9th
masika pindam.

Moving from there it reach a place called `nathakrantham’ staying there it
partakes tenth masika pindam. In that place lot of jivas in groups can be
seen roaming about in pretha form, as `Vrisharahanam’ is not done by them
or for them hence the jivas have taken to pretha form. They can be seen
crying out moving in great agony shouting Ooooo---, Ooooo----, OO Alas
when this state will end--. Seeing such fellow jivas in pretha form this jiva
would get greatly disturbed and will cry its heart out seeing all the sorrow
going on. Then moving further it will reach a country called `athaptham’ ‘
and partakes the 11th masika pindam . Then after staying there for a while
moves to a place fcalled `Sitapuram’. There it will get vexed by chill and
cold and here it partakes 12th masika pindam. Starting from there it looks
pathetically at all the four directions and at the yamakingras who are
dragging and taking him and cries in a helpless manner` Ymakingras! Where is my partner who promised to stay with me forever? Where is my lover who
vouched not to get attached to anyone except me? Where is my dearest
friend who promised to be with me in thick and thin. Where are my children
and rest of the family? What will this poor soul do now?

Hearing its wail yamadhutas look with contempt at the jiva and say` what a
complete fool are you? Do you expect to see your partner and family and
people even now? Have you not left your attachment to them even now?
Here you can see only the fruits of your papa and punya, thus talking they
thrash the jiva to submission.

Hearing the statement of yamakingras the jiva further wails Oh! Oooo-o- o I
forgot what you told me already about my family and people. I am only
incoherently rumbling thus it tries to stop its lamentation and bottles up its
feelings with in itself and moves on. Before reaching the Vivastha patnam it
partakes the unapathika pindam and then reaches the patanam.

That Vaivastha patanam (city) is the Yamapuri. That Yamapuri is 144 kada
in length. It is populated by Gandharva, apsaras and others, totally populated
by 84,000 jivas. The 12 sravanas also reside in that country who
understanding the papa and punya the jivas do and report the same to
Yamadharma.

The jivas who land there have to worship and to aradhana of the sravanas.

THE TWELVE SRAVANAS WHO ANALYZE AND TELL THE
JIVAS THE FRUITS OF THEIR PAPA AND PUNYA ACTS.
Suutha muni addressed the Sounakathi munis and told a follows.
`Hey respectful munis here I will tell you what preaching transpired between
Garuda and Lord Narayana.

Lord Garuda fell on the feet of Sriman Narayana who is personification of
compassion and entreated Him `Oh! Lord Perumal, the compassionate one
tell me, who are that 12 sravanas? Whose children they are? What is the
reason of their stay at Vaivastha patnam? How the Sravanas come to
know the papa and punya deeds done by human beings? Please tell about
all these.
Hearing Garudas’s plea, Lord narayana happily started preaching him thus-
`Oh! King of birds! Listen to me, At one time Lord Maha Vishnu, the lord of
the entire universe was alone, holding the entire universe and all the jivas with in Him. That time from the navel of MahaVishnu appeared a long
stemmed lotus. From the lotus came out the four faced god Lord Brahma.
Lord Brahma then did a long and arduous penance on Sri Hari Narayana and
learned about all the Vedas and methods of creation. Then he did the act of
creation itself and created this universe and everything here. As soon as
creation occurred the devas as Urithiran and other devas started doing their
respective works. Among the devas one of the real talented deva the
Yamadharma reached the country called `Gemini’ and started ruling it. He
was interested on knowing correctly the punya and papa acts done by the
jivas. He started trying to know the same. But however much he tried he
could not clearly know their acts. Hence Yamadharma felt unhappy and
went to the four faced Brahma and after giving Him his pranams told `Oh!
Lord Brahma, I tried very hard to know the papa and punya acts of jivas
with a wish to punish and protect them. I stayed in Gemini nagar for long
and tried to understand it. But I am still unable to clearly know the acts of
jivas done at the mortal world. Only if I know that I will be able to punish
the papis and protect the punya atmas. Hence kindly bless me to realize
these and give me the power to do the needful for the same.

Hearing this request, Lord Brahma took a stalk of darpa grass and threw it
down with a boon, `Let the one’s with long eyes and endowed with beautiful
perfect bodies the `sravanas ‘ who will keep a watch and listen to the papa
and punya acts of the jivas and will be your messenger informing and
helping you to decide the course of action’

Thus the twelve shravanas came about helping Yamadharma raja in doing
right dharma to the residents of the mortal world and to carry them properly
along the path of birth and death.
Garuda! For the papa atmas this Dharmapuri will look fearful. Dharmaraja
and his duthas will appear in fearful form creating terror and scarce in the
mind and that papa atma will cry out fearfully looking at them.
However for the one who has done punya, the Yamadharma raja will appear
like a compassionate king. He will be highly pleased seeing the
Yamadharma and will wonder at the greatness of god seeing the yamapuri.
Though Yamadhara raja is one, he will appear fearful to papi and divine to
punya atmas.

When punya atma goes near Lord Yama, the yamadharma raja will
immediately stand up from his seat giving respect to punya atma and bless
him. ` Let this punya atma go along the surya marg to Brahmalok’

However the papa jiva will further suffer if for the dead jiva in the mortal
world proper `masika sodha kumbha’ are not done. That jiva will be not only
tied by chord of pasa, but will be beaten and thrashed , dragged like cattle.
Later seeing to the papa, punya the jiva will be ordained next form of life.
However before that as per the orders of Yamadharma , the papa jiva will be
sent to hell. If his papa’s are more he may get janma of insects and other
crawling animals. But if his punya is on higher side he will get a human
form like before. If he had done lot of dharma and charity then with out fail
he will receive the fruits of his charity in the next birth.

A man when he is alive in this world may think` I am an important person, I
am blessed with wealth and strength. I am a very intelligent person. He may
get name and fame as a great scientist, leader of a religious group, as a great
king and so on. However as soon as he dies his body will be stripped of
every thing and preparation will be made for destruction of the body either
by putting him in a grave and burying him or burning him in a pyre, at times
thrown to vultures and animals as food. However it is rare and fortunate for
a jiva to get human form. Even if he gets a human form to get a whole
complete form with out any of his sense impaired is a fortunate thing. Still
more fortunate is to be born in a good family having good moral values.
When a jiva is so born if it does not strive for the objective of birth namely
to attain mukti or liberation from cycle of birth and death then it will be like
getting a pot full of precious nectar and instead of having the nectar if a
person puts the pot down and spills away the nectar wastefully, ,it will
amount to the that, if a person wastes his life on useless matters.

THE TROUBLES , THE PRETA JANMA CREATES.
Garuda gave his pranams to lord Kesava and told ‘Swami among sin which
sin which make jiva get the preta janma? Does he move in the preta
form in the mortal world or else will he be under the command of lord
Yama in and around Yamapuri’? all these kindly tell me in details.
‘Oh! Lord of the skies! Who ever snatches others wealth and wife, he alone
after death gets the Vayu like form of preta janma, and it will be vexed with
hunger and trust it will be roaming ever where even coming out of Yama’s
cordon.

When a person is dead and his body is lying in his house, when another
person who is not bit grieving about the death but with his intelligence manages to cart away the wealth and properties of the dead person, that
person will become a preta Janma and roam around in all the hell. He will
further disturb and create harm to his own family members and relations.
Since he will be preta form on the day of the pitur (ancestors) he won’t
allow the piturs to get inside the house but will drive them away. He will
snatch the food offered to piturs and will partake the same. That preta atma
will see that the wealth in the house will not be enjoyed the family members,
nor given in charity to others but get simply wasted. He will see that his son
and others in the family don’t get any progeny and his race does not proceed
further. He will send diseases and different fevers to the family members
and make them suffer.

Than the king of birds Garuda further asked Lord Vishnu the Adi Murthy
‘what more the preta atma will do? How will he look like? How to
know a person has obtain preta Janma in one family?’ Kindly tell me all
these and bless me.

Sriman Narayana tells, Vanideya! The one who has acquired Preta Janma
will trouble one’s own family, kith and kin but for the one who does dharmic
acts, charities, sing kirtan’s of lord Hari, do shradhas regularly for ancestors
and go for pilgrimage the Preta Janma cannot do any harm. Ones who do
not do dharmic and charitable acts, who ridicule bhaktas one’s how has no
faith in god, who consume flesh of animals and liquor, who habitually tell
lies are the ones who get troubled by Preta Janma.

Their troubles will increase, like they will get induced to do more and more
sinful acts, they wont get any male children and continuously get only girl
child, they will fall out will their own people, quarreling with them, they
don’t get opportunity to take care of cows. They will get repeatedly a lot of
troubles and miseries in life, they will loose their friends in
misunderstanding, and on the upasana day of ekadashi they may end up
eating wrong foods. They will waste their life without seeking god Hari and
they may not get opportunity to japa and Homas to improve the Karma in
life. They will fall in love below their station. They will ill treat their own
mother and father, they even turn to murder and other heinous crimes. They
wont benefit from fruits of a good harvest. They will earn their lively hood
not by honorable work but only by demeaning works. Always there
inclination will be to do adharma and they may lack courage. Their wealth
may get destroyed by fire and litigation. Their health will be constantly
affected with problems like severe stomachache, headache, etc.

They will look down upon puranas and scriptures srutis and smritis. They
will have no respects for elders and bakthi for god. If at all they want to do
any rites for ancestors, it will get obstructed. The good looks from their face
may get blemished. Their son will become like enemy and bad mouth him.

He may have to under go long separation from his wife and end up
quarreling with her for some reason or other.
All this trouble is created by the Preta Janma who had been born in his own
family and dead now. Garuda! In which over family will Preta Janma
dosha is there that family will be sounded by sorrows and troubles.
The Preta Janma with fearful face and sharp pointed teeth will appear in the
dream of family members and cry out ‘Ow ………………………..’, is not
their any one in this family to save me. I am suffering from great hunger
and thirst when will my Preta form leave me’.

COMPENSATION DONE HER DOSA (Fault) & DOING PUJA
TO THE PRIME PERSONS.
Residents of Naimacharanya! As Garuda heard about the pretha janma and
its actions, he worshipped Lord Narayanamurthy and asked tell me
Janarthana! The one who has obtained pretha janma, when he will come
out of it? For how much time a person will be held in pretha janma?
Kindly tell me about these too” thus he prayed.
For that Tirumal started replying thus,

Oh! King of birds! The ones who has obtained pretha janma may come in
the dream of his family person or at times may not come in his dream but
will bring about his ill acts in a `gupt’ manner. Whether the pretha janma
reveals itself or not when the family members get besieged and troubled by
the pretha janma, then immediately they should consult learned elders and
follows the dharmic path and does the good deeds prescribed by them. This
may be like, to plant useful trees as mango ,coconut tree, flowering plants
like jasmine, champak and shade giving pepal trees. They can also form a
nice garden and plant in it good flowering plants in them. To good deserving
persons they can give farming lands as charity. For the cow and cattle to
graze they can maintain good grazing lands. They can dig ponds for water.

They can do work connected with temple activities like arranging and
participating in satsangs. They can take bath in punya holy rivers like
Ganga, Yamuna, Kaveri, Thamrabarani and do dharma and charity.
Whenever they are besieged by troubles and sorrow those times they have
necessarily have to do these acts with keenness and faith.

If it is not done this way the troubles will increase more and more. Even as a
result of blocks created by prethajanma they may not get inclined to do
dharmic deeds.

Even the buddhi does not get inclined and they may not get any bhakti to do
these acts, whoever does with spirit these dharmic deeds he will reap the
fruits. Because of his dharmic deeds the one who has attained pretha janma
also becomes happy and will reach the world of ancestors and there he will
shed his pretha body. It will then help in begetting a child who will
propagate his vamsa or lineage.

Lord Garuda, then raises a doubt to Lord Narayana who is expounding the
merits and demerits of the different actions performed. Oh! Lord ` say if one
is not aware a person in one’s family has obtained pretha janma, nor the
pretha janma comes into the dream and tell him of its existence, that
being so in case he gets lot of repeated troubles and say he approaches
elders and learned ones and asks why he is besieged with troubles, in
turn the learned one’s inform him it must be due to dosha’s of pretha
janma, that time what all things he has to do? Kindly tell me about them.

To his query Lord Narayana started telling thus-
Oh! King of birds! At those times one must certainly believe in what the
learned one’s tell. By doing actions which will lead to purification like bath,
japa ,homa, charity, penance one has to clear one’s papas. Further one has to
do Narayana bali.

However with out clearing one’s papa’s if one tries to do Naryana bali, then
it may encounter further hindrance from other buta and pretha forms. Hence
it is very important to clear one’s sins or do compensating acts and then do
rituals and other sacrifices. During punya days who ever does charity in
pilgrimage places in the name of ancestors, he will never be disturbed by
buta , pretha and pichachu forms.

For a man his father, mother and Guru are the three known gods. They get
the place of worship as they help in forming their body and as they teach good morals while bringing one up Hence at any time it is important for one
to worship them. They must follow their instructions and lead life. A person
who worships one’s parents even if he abstains from worship of gods still he
will be excused. However if a person is not devoted to his parents he does
not obey their commands and even if he does all the sacred acts like
respecting a Brahmin, going to renowned places of worship all that will not
fetch him any merits. However after the parents die who ever does dhana(
charity) and dharma deeds in their name he will reap the fruits with out fail.
Since a son helps to cross one’s parents from a hell called `puth’ a son is
being called `puthar’. Who ever does not follow the words of one’s father,
mother but heed the words of one’s spouse and others will fall lower and
lower in his karmic acts.

Oh! Garuda no death rites should be done to person who die falling into
water bodies like river, well, sea etc. Also for those who are put to death by
sword or gun and those who commit suicide. One should wait for a year
after their death and then do the rites.

Before doing the rites no auspicious acts like marriage, special charities
should be done. One should not undertake acts like pilgrimage and other
religious acts. At the end of the year the rites should be done for the
departed, then every auspicious act can be done.

THE REASONS FOR OBTAINING PRETHA JANMA
As Sriman Narayana gave these explanations Garuda Bhagawan bend and
gave his oblations to Lord and enquired Oh! Auspicious Lord, Treasure of
all virtues! Due to what sins one jiva obtains Pretha Janma? Will he eat?
Where will he stay? Kindly illuminate me with these knowledge”.
Hearing these Lord Narayana looked at the king of birds and told the
following

Oh! Garuda who ever does great sins in the mortal world will obtain pretha
janma. If one has done noble deeds like digging wells, pond and lakes, if he
has done charity acts like erecting free water and food distributing centers,
if he had made rest houses, temples which are coming to use for many
people then goodness will be recorded against his being. However his
progeny or his descendant, who gets hold of his possession after death and if
he misuses his charity, sell the same to make money, such a person will get
pretha janma.

A person who robs the land belonging to another person and a person who
occupies the land belonging to the border of his village, takes up that
property as his own, also the land belonging to common use like gardens or
forest land as his own or if a person reclaims the common use land of ponds
wells etc and adds it to his property. Also persons who meets his death killed
by a `chandala’ (Persons performing lowly duties) or if a person gets killed
by wild animals also the one who meets his death by natural calamities like
thunder bolt, by falling into the fire or takes his life by burning himself, one
who dies hit by a bull, one who takes life by hanging himself, by taking
poison or get killed by weapons or the one who dies with out having anyone
to do his rites, one who dies without any one aware of his death in far off
places, the one who dies killed by robbers, the one who dies with out doing
Vrishorshradam to the one who does not do shradh or death rites to one’s
own parents will attain pretha janma.

Oh! Vinadeya ! If a Brahmin dies all the rites connected with his death
should be done by a Brahmin only. The one who dies, whichever caste he
belongs to that caste person alone should do the rites to the person. With out
following these dictums if things for doing rites like cow dung dried, hay,
rice etc are carried by a non Brahmin to the cremation ground then the dead
Brahmin and the person who carries the things to the cremation ground both
will obtain pretha janma.

A person who falls from the mountain or mountain slope and dies, a person
who dies while sleeping in the cot or while lying in the cot awake, a person
who dies in places above the ground (staying in higher stories), a person
who dies with out uttering the names of the lord or dies after coming in
contact with brothel women or touching chandala and without taking bath
and purifying himself. A person who dies in house where women with
periods are staying will obtain pretha janma.

Also persons who lay un verified blame on one’s own mother, wife,
daughter, daughter in laws regarding their bad conduct and condemns them
will obtain pretha janma. Persons who subscribe justice against what is
written in Manu smriti, persons who are party in killing or torturing cows
and good Brahmins, persons who partake alcohol and other intoxicating
products, persons who has relation with guru’s wife, persons who rob white
silk , gold etc will get the pretha janma.

The persons who get pretha janma will always be roaming in dry deserts
struggling for bare subsistence.

RULES FOR BIRTH AND DEATH
Garuda Bhagavan gave his oblations to Adi Bhagawan and started his
questions. Oh! Sarvesa! Is it not in this mortal world, there are four varnas of
people namely Brahmins, kshatriyas, Vaisyas and shudras. In them who ever
the jiva is whether he is young, a small child, a old person, rich, poor, a
compassionate person, a philanthropist, a miser, or he is wise, ignorant,
erudite, a pandit, or illiterate, whether he is a king or a pauper, he is a
exalted Brahmin, or belonging to a very low caste all of them stay in this
mortal world for a prescribed time and then pass away. What is the reason
for their limited stay in this mortal world and then passing away, you
must kindly tell the reason or mystery behind their birth and death.

The lord whose existence is in this and beyond this world, Lord Nedumal
looked at Garuda and told Oh! Vainadeya! Your question is a very good one,
I am giving you the answer for it hear `When it is time for living jiva to die,
a form called `kalan’ comes to fore. It is the `kalan’ who takes the jiva’s life
from its body by various means.

The jivas who live in this world, get their life span decreased due to various
papa’s / doshas they accumulate due to their wrong deeds. Some of the
doshas are as here I am explaining- the one who has desire for another
persons wife have their life span decreased.

The one who has failed to do good deeds which stand as foundation to life in
this world and the world above, the one who has failed to respect elders and
follow their dictates and one who is not pure at heart, one who has no
reverence to God, one who knowingly does sins will be going to hell from
Yamaloka and stay there for long.

The one who thinks bad for others, the one who does bad for others, one
who tells lies, the one who has no compassion for other jivas, the one who
does not live as prescribed in the sastrtas, the one who tries to do the duties
assigned to others and not focus on his own duties will undergo miseries in
Yamalok.

The days one does not do japa and prayers, the days one does not worship
the great mahans who have done good to humanity, and think about persons who have done good acts for the welfare of others, the days one does not go
to temple and holy shrines, the days one does not contemplate about the
scriptures those days are wasted in one’s life.

However the one born in sudhra or untouchable community should assume
the one born in Brahmin (higher) community as living Gods and do the jobs
assigned to him by them dutifully then he will reach a good state by those
acts itself. It is not necessary for him to do any other special karma for
redemption. If he does service for the one higher force he will reach his
elevation.

Garuda! What to talk of human body alone , any jiva born in this mortal
world is impermanent and with out strong foundation. It is just formed by
the food partaken. The food eaten in the morning for a full stomach gets
digested and get over by evening. Again hunger gnaws the vitals. If food is
not eaten again the body will become weak and start falling apart. Thus the
body is highly impermanent. It is formed as a result of the karmic deeds.
Hence one should try not to get trapped again and again in this impermanent
and fast disintegrating body. Thus not to again come back to this mortal
world one should try to do good deeds. Oh! Vinadeya! Is it possible to tell
whom this body belongs to, to the one, which is coming out of the previous
deeds? Does it belong to the jiva which unnecessarily carries it and get
troubled?

Can it be told it belongs to the guardian who provides it food and
cloth? Does it belong to the father who is the cause of pregnancy and its
birth? Or does it belong to mother who carries it for 10 months and gives
birth to it? Does it belong to grandmother who gave birth to mother of the
jiva? Does it belong to grandfather who was instrumental in bringing out the
father of the jiva? Does it belong to master who owns the jivas and make
him work and pay for him? Does it belong to the employer? Does it belong
to the fire that consumes the jiva and converts it to ash? Does it belong to
wild animals like wolves that devour the body of the jiva after he passes
away/ or to the insects and worms that feed on the body left after the life has
gone? Alas it does not belong to any one of them. Knowing this truth one
should not unduly get attached to this body but should put the mind in
Bhagavat, Bhagavan and other holy acts. Sins are committed by mind, word
and action. The one who sins more gets birth as dog, wolf and other low
lives.

When the jiva comes to the womb his trouble starts. Initially he gets troubled
by the urine and fetus of the mother. The birth also is a traumatic and painful
one. Knowing the troubles one has to under go in birth itself as well as death, the jiva should live abiding in good conducts and try to avoid the next
births.

The one who is born out of mother’s womb remains ignorant in childhood;
life in youth is involved in the passions of youth and growing up. Thus at
those times he fails to understand what is the real objective of life and living.
Finally in the old age he is disturbed by the infertility and infirmity of old
age when again he fails to think about life beyond the body.

Thus not realizing the life and its objective spending and finishing one’s life
wastefully are many.

Due to one’s karmic deeds the jiva gets again and again born and it dies. The
jiva who gets both in this world for a short time and dies at young age of five
or so is due to the sins committed by the jiva. Only the one who has done
misdeeds gets born and dies with in a short life span again and again. There
is no count for no. Of times he gets born and dies.

If a person has accumulated good karma in previous life and lived with good
conduct, has done charities with a compassionate heart, and when such a
person is born again in this mortal world, he gets to live with his wife and
children for long and gets to lead a good dharmic life and then he also gets a
chance to reach a good world later.

Oh! Vinadeya! After conceivement if the fetus gets aborted in between then
following should be done

If the month of abortion is first month, the mother of the child should abstain
from touching anyone for one day.

If the month of abortion is second month, the mother of the child should
abstain from touching anyone for two days.

If the month of abortion is the third month , the mother of the child should
abstain from touching anyone for three days and so on.

The father is not bounded by the rule. If the child gets properly born on 10th
month, however if it dies in 3 days then in the name of the dead child some
curd rice and milk should be given to small children around that place. Also
if the child dies in three to five years’ similar food distribution should be
done.

Even if the child dies with in a month of its birth, the rites should be done as
per the caste rules as well milk and `payas’ should be given to children
around in liquid form.

As persons born in this earth are sure to die and the dead person will be
again born is also sure, it is important to try not to take another birth but
reach birth and death less world, a blissful state.

However if a jiva not trying for that not living a life of good conduct, doing
charity and wastes its life time in wasteful adharmic activities then it may be
again born in one of the four castes but as per the adharmic ways it will
suffer in not getting even one proper meal. It may get born to a pauper and
may live an ignoble, poverty stricken life.

Oh! Vinadeya! It would be better to do karma’s aiming in not getting
another birth at all which is ridden with pleasure and pain. He should not
even aim for a birth in a higher caste, to be ruler of the whole world, to be a
learned pandit knowing all sastras. All those wishes of better rebirth pales in
front of a reaching a world filled with bliss having no pangs of birth and
death and living a life filled with ignorance as well pleasures and pain
alternatively.

The one who does pilgrimage to holy places, having purity of mind, does not
resort to cheating and lies, who cultivates to speak sweat words full of
humility is bound to reap fruits of his good deeds.

A person having lot of wealth but does not give anything to charity is bound
to be born as a poor person in the next janma. Hence it is very important for
a person to do dhaan and dharma as per his wealth and strength.

CHILDREN,GRAND CHILDREN AND KARMA
Sriman Narayana murthy addressed further Lord Garuda

Oh! Kasi putra! Apart from what is being told, hear further about the rites to
be done for children and grand children. The jiva which is born in this world
dies as per the karmas done in the last janma( birth). If the fetus dies with in
the womb no rites need be done. If a child is born and dies with in five years
, the rites have to be done as per prescribed in the sastras and to the children
around food, milk and payas has to be given. On the 10th day and 12th day of
the child’s death the rites can be done as told in the sastras.

For a five year old child’s death there need not be done Vrishorchanam and
special dhanna’s. However whether the person dies as a young child, a young lad or an old person the udhaka kumbha dhanam has to be definitely
to be done.

If a child less than three years dies, it has to be buried inside the mud. A
child who completes 24 month and dies on 25th month onwards, It should be
burnt by a pyre and cremated by fire.

A person who is born, for six months is considered an infant, for three years
a young child, till six years a young lad, till nine years an young youth and
for sixteen years a Brahmachari, thus tells the sastras.

A person born in lower caste should not wear the sacred thread. Only
persons born in Brahmin, kshatriya and vaisya caste can wear sacred thread.

If a child dies in five years of age either wearing sacred thread or not, than
not much mantras have to be told to perform his rites. However ten days
pinda has to be offered for the departed soul. For the young child of five
years since his attachment with his body, the affection to the parents and
involvement with other material things is limited; hence the rites and
mantras recited are also limited.

However if the child is above 5 yrs to 12 yrs or completes 12 yrs and dies
then it is necessary to do Vishnorchanam but there is no need to do
sapandhikaranam. The pindam should be offered where cooked rice could be
mixed with milk, curd and jaggery. The charity of a pot, umbrella, lamp etc
can be done. If it is not done, in the next birth he will be born as a tree and
that tree may be used to make a chitsle, which may be used to pound rice. If
shradhas like `ahodhista’ are done wearing sacred thread on the left side, the
dead person will get born in the next janma in a good family and live for a
long life. He will get a good son.

It is true one’s own soul gets born as one’s son. That is why if the son dies
his father should do the rites and if father dies the son should do the rites.

The Vedas tell one becomes one’s own son.
There is only one sun and only one moon. If a series of pots are kept filled
with water and if one looks at their reflections in each pot in the day time the
same sun will be seen. In the nighttime, the same moon will be seen. In the
same way the same person is born to one’s self as many sons. That is why
many of the children look like one’s father has similar intellect, discipline
and characteristics. However a blind person does not get a blind child, a
dumb person does not be get a dumb child, a deaf person does not beget a deaf child. Thus generally good characteristic of the father will fit a child
born to him than otherwise.

Garuda Bhagawan then worshipped the Parama pitha and addressed him as
`Jagannatha’, and told ` It is said in the sastras there are 10 kinds of son one
can have. Like one can have one’s own son, or it can be a son born to one’s
wife or one can have a son through a prostitute and such other kinds too.
Can the son born out of a prostitute do rites to his father? Further if such a
son does for him rites, can he reach a good state and good world after
accepting these rites? If a person has only daughters and the daughter also
does not have sons than who sill do the rites for him? Kindly explain and
inform me clearly these doubts of mine.

On hearing these the God Narayana who is always compassionate to his
bhaktas looked at Garuda and told thus.

Oh! King of birds! If a person sees the face of the son born to him through
his legal wife, he does not have to see the hell called `puth’ after his death. If
a properly wedded husband and wife get a son, the ancestors of his lineage
become very happy. If a person begets 10 sons, out of them only the eldest
son gets the right to do the rites of his father. Rather he is duty bound to do
it. The other 9 sons are entitled to help their father for the life in this earth
but have no rights and duties to help their father for the onward journey.

They can at the most do some lesser rites and shradha for the departed.
If a person dies after he sees his grand son, then he get blessed and his
reaching a good world after death increases. If he dies after sighting his great
grand child, he will reach still better state.

If a person gets a son in law with out accepting any money for his daughter’s
marriage and thus gets opportunity to do charity of his daughter to a true
gentleman and when they beget a son in their union, that son will have the
strength to help in crossing his lineages to a good state after death for 21
generations. A son born thus alone, will have the complete right to do the
rites to one’s parents.

If one had a son from one’s lover He can do only limited rites for his father.
However if he insists on doing all the rites, the person who dies and the dead
person both will reach hell. However such a son can do shradh every year
for his father. But he is not supposed to do anything for his father’s ancestors. He can do charities keeping his dead father in mind. But he is not
supposed to give food for the Brahmins. He can however supply raw rice
and other things for making food. But he should never think of himself to be
like the dead persons own son and do rites.

The son who has been born by proper means can do pilgrimage for the
welfare of the departed. Thinking about one’s pitur (ancestors) he can do
`shradh’ in `anna rupa’ (food form). In form of tortoise, in form of
`hiranya’. However the lover’s son if he does pilgrimage, he cannot do
shrada in anna rupa (food form) but he can do in other forms.

In sudra sect if any one does shrada in anna form, the one who does
shradha, the Brahmin who partakes the food and the piturs (ancestors) all
will reach hell.

Oh! King of birds, a child born out of a union of a Brahmin and a lower
caste man, a Brahmin lady and a sanyasi, union of brothers and sisters will
become `chandala’ (men destined to do lowly jobs).

When a person marries a lady in one’s own caste and gets a son from that
union, that son alone is an exalted one. Hence people should strive to get
`satputras’ for taking care of oneself and one’s ancestors.

SAPANDIKARANAM AND SATIPATIKAL
Garuda gave his thankful oblations after Bhagawan explaining who is
entitled to do piturkarma and further started his entireties,

Oh! Jagannatha! When the rites called `sapandikaranam’ should be done
in the name of the dead person? What are the benefits the dead person
obtains by doing sapandikaranam? What state will he obtain? How is it
possible to join the recently dead one to his ancestors who had been
dead long back through pindam? If they are joined what state they both
will obtain? If the husband is alive and the wife dies how to do
sapandikaranam for her? All these you must tell me and explain for the
understanding and goodness of the entire society.

For that Lord Kesava who is the beginning and end of all beings started
telling.

Oh! The son of Vinutha, for the one who left this earthly life all rites should
be done as written in the sastras and sapandikaranam also to be done and through this his pinda should be joined with his ancestors of his group who have already been dead.

If it is done so, he will get relieved of his pretha form and get joined with his
ancestors.

The sapandikaranam can be done on the 12th day after the person dies or on
the 3rd paksham or else on the 6th month after he is dead.
If the father is dead and the son should do rites for him but sapandikaranam
is not done and later the son gets married, only after doing sapandikaranam
he must consummate with his wife.

Since the person who passed away will remain in pretha atma till
sapandikaranam is done, the person who did rites will have the dosha. Hence
he should not do any auspicious acts. Only after joining the pindas during
sapandikaranam the pretha form gets relieved and the dead will join the
piturs and be happy.

Since the body is impermanent and anything can besiege the person doing
rites it will be more proper to do sapandikaranam on 12th day itself. After
doing sapandikaranam for the ancestors of three generations, shradam has to
be done. If sodasham and sapandikaranam are done the dead person will
shed definitely his pretha form and join the piturs and become happy.

If a person had given his daughter in marriage with out accepting any money
from the groom’s party later if he dies the son in laws gotra should be taken
and all kriyas should be done. However if like selling a piece of flesh the
father had taken money for marrying off his daughter then the son in laws
gotra need not be taken.

If a son is not there then his youngest brother or eldest brother can do the
rites. If the brothers after parting the father’s property are living separately
then his wife can do the karma. If the dead person does not have a son,
brother or their sons or even wife, then the dead person gotra relatives
(dayadi) can do rites. If dayadhi is also not there, if he has students taught by
him then they can do the karmas. If none of these people are there than the
purohit himself can do. If four or five brothers are there out of them one
brother alone has a son, then the other brothers can also claim him as their
own son. It is similar to if a person has many wives and only one wife has
child, then that child can be claimed by other wives also as their own child.

If the father dies before upanayanam is done for the son, still that son alone
has to do the rites. If a lady does not have son, her husband has to do the
rites for her.

If during sapandikaranam either due to ignorance if all the piturdevas (three
line of ancestors) are not invited and appeased and only for the dead person
`pinda’ is given and rites are performed than the one who is doing the rites,
the dead person as well the purohidhar will reach the hell.

Even if many are there for the dead person, only the same person has to do
all the rites for one year. Apart from daily shradham, in a pot `punal’ has to
be filled and `udhakakumbha dhanam’ has to be done. If all the homas are
done with out fail the person who dies will alight the pushpaka vimanam and
reach a good world.

If the grand father is alive and father dies, sapandikaranam should not be
done for him after the grandfather dies and after doing sapandikaranam to
him then for the father it should be done. If father and father’s mother are
alive and a person’s mother dies then for the mother sapandikaranam should
not be done. After both of them die and sapandikaranam is to be done for
them then alone it should be done for the mother.

Oh! Vinadeya however these rules are not absolute. If a woman considers
her husband as the god and she sees and lives with a endearing bhakti to her
husband and after his death, in the pyre made to burn his body, she also
annihilates her body, then she will reach a good state better than others in the
earth. Even if she has done some or many sins, by the act of sacrificing her
body along with her husbands with a feeling of bhakti, she becomes a great
punya doer. This act will erase her husband’s sins too and both will become
blessed to live in heaven together for a long time. For such a parent the son
has to do one sapandikaranam for both. However rites and charities should
be done separately for both of them and pindam should be offered.
As how when a maligned gold bar is put in fire, the fire wont harm the gold
but only will remove the blemish in the gold, same way the fire will burn
only the body of the women who jumps into the pyre with her husband but
wont bring any harm to herself.

A women who relinquishes her mother, father, son, brother, sister and other
relatives, her house and other material things which she has been attached to and firmly thinks her husband alone is the god she sees and decided to
sacrifice her life along with her husbands with great bhakti is indeed a great
punya atma. She will stay with her husband for three and half crore deva
varsha (yrs) in the devaloka with lot of bliss Later she will get born in a
exalted yogis family also her husband will get born in another such good
family and again obtain the same person as husband and live a good life.

However if a woman betrays her husband and develops illicit relationship
with another person and by his prompting ridicules her own husband and
brings ill fame to one’s own birth family, she will get a female ghost form
and reach hell. The one who remain faithful to her husband whether he is
good person or bad person, intelligent or stupid and thinks of him alone
whether he is alive or dead is the one proper in her conduct and benefits by
the same.

However the person who thinks lowly of her husband and roams around as
per her whims is looked down by others who condemn her telling ` Is she a
woman of any character?’ and will in the next janma marry a very bad
person. She will be repeatedly get punished and admonished by him and will
suffer in untold ways.

If the husband does worship of gods, does hospitality to guests, undertakes
vrathas and penances then the wife also should follow these and help her
husband in these matters. As how it is the dharma and duty of the lower
caste to serve the higher caste persons, same way it is the duty of wife to
serve her husband in all ways. This dharma is applicable to all caste persons.

The one who thinks the husband is god one sees, after she dies will be born
in a high caste house and will obtain a good person as her husband. She will
give birth to good children and bring fame to the father who gave birth to her
and the husband who marries her and will leave life as a sumangali, that is
when husband is still alive and reach an exalted world.

Oh! Kasi putra! The dead person after being dead as not to undergo any
suffering but to get all the happiness let me tell you another matter, listen
After doing sapandikaranam on the 12th day, for one year daily shradh has to
be done. For who ever daily shradh is done not only he but the one doing
shradh also will receive a lot of good benefits thus told Lord Narayana and
blessed Garuda with his words of wisdom.

BAKRRAVANAN DOING KARMA
Garuda worshipped the parampathi and addressed him as ` param purusha!
You told about the pretha janma before this isn’t it? Is there anything in
history of some one having got this pretha janma? If such a previous
incident is there kindly narrate and enlighten me the same’ thus he
entreated.

Hearing him Sriman Narayana looked at Garuda and said, Oh! Vainadeya!
The question you asked now is a good one. There is a story for this listen
carefully. In triyo Yuga there was a king named Bhakruvan, he used to do
his nitya karmas with out fail. He was held in high esteem by learned and
elders of his country. He was ruling his country from a city called
Muhodaya.

One day he wanted to go for a hunt to the forest. He along with some of his
soldiers as escort went to the forest for hunting. That time he saw a spotted
deer. He aimed an arrow at the deer. The deer hit by the arrow fell down, but
got up and again ran. The king again took his bow and weaved an arrow,
aimed and shot at the deer. That arrow too struck the deer correctly and
wounded it. The deer however further ran spilling the blood from the wound
in the ground. The king followed the blood marks for long distance, chasing
the deer and reached a different part of the forest very less frequented by
humans. But he could not see the deer there. The king exhausted and
suffering with excessive thirst went around the forest in search of a pond.

Finally he located a pond having lot of lotus flowers. He entered the pond
cooled his body with water, drank contently the cool waters and came out
refreshed. He sat under a banyan tree and waited quietly for his entourage to
join him. However as they were searching him elsewhere they did not come
here for a while. The king was waiting and a long time elapsed. The evening
engulfed in and darkness enveloped.

That time he saw a pretha janma looking scary with out having proper form,
only made of bones and some muscles. The pretha was looking completely
disheveled with thirst and hunger and running about here and there. Soon it
was joined by similar pretha atmas. Seeing these pretha atmas shouting and
crying in their scary forms, the king got shocked and scared. That time the
pretha janma came close to the king and told, Oh! King since I am able to
see you as well approaches you, I think time has come for me to shed this
pretha body and reach a better state.

The Bakaravana raja looked at the pretha janma and asked `who are you?
You are looking like a pretha janma with such scary form how you are
able to talk? What is your background and history? Tell me about you.’

The pretha janma started to talk to the king and said
Oh ! King! Let me tell you my history. You must hear with compassion.

There was a city called Vidhisam. It was a prosperous city. I was born there
in a Vaisya community. I grew up there and got married and was living
happily. My name was Devan. I was living a life of good conduct. I was
doing worship of god and following austerities through out my life. I was
always respecting elders and Brahmins. I used my wealth to renovate
temples and other holy shrines as per my capacity. I was helping the poor,
the orphans, the refugees and the guests who approached me. For all jivas I
was doing good as per my possibilities. After the tenure of my life got over,
I passed away. However I did not have a son. Nor there were any close
relations. There was no one who did karmas to me after death, hence I got a
pretha janma like this. Oh! King! It is a long time since I got this pretha
janma, I am very pained carrying this form.

If for the dead person the different samskaras like sanjayanam
vrishorsargam, sodasam, sapandikaranam, masikam, shradham are not done
by the dead person’s son or other relations than the dead person will get
pretha janma like this. Oh ! King, you the ruler of your prajas, I need not
tell you anything, you yourself must be knowing all these. You are the
guardian of your praja and their protector, kindly consider me also one
among them and I entreat you, to do the rites associated with my death and
relieve me of this horrible state.

I have a most precious ruby stone which is most costly among the many
gems. I will offer you that. Will you accept it? So saying the pretha janma
gave the Manikya stone to the king.

The kind addressed the pretha janma and told `Pretha! How will I do rites
for you? How should I do that? Can I accept this precious gem, which you
are giving me? You mentioned you obtained this pretha janma as you did
not have a son or close relation. When and who else get this pretha janma.
Do discuss with me all these.

For that the pretha form told the king thus, Oh! King, A person who
snatches the wealth or cheats and gets wealth of a good beings, the property
of god, helpless women, young children, less fortunate person like dumb and
deaf persons will even if he does lot of charities is bound to get this pretha
janma. The one who desires to have a woman who is doing penance or a girl
from one’s own gotra or a girl who is already fixed for another person will
obtain pretha janma? A person who steals lotus flowers, Navarathna gems,
gold, the cloth worn by ladies to cover their breast will get pretha janma

Also the one’s who runs out of the battle field after coming to a war to fight,
one who forgets the favors done for him, the one who does bad deeds for the
one who has done a good turn to him will obtain pretha janma.

Hearing that the king asked, how will the jiva will be rid of such a pretha
janma? For such a person what are the rites to do? How to do such
rites? Do tell me about these things.

The pretha janma looked at the king and told.
`Oh! King hear, I will tell you this matter in short listen! First you have to
make a idol of Sriman Narayana, it should be decorated with chakra and
conch shell and a yellow silk cloth which are the symbols of Lord Narayana,
then on the east Lord Sridara, in the south Mahasuran, on the west Lord
Vamana, in the center Maha Vishnu should be kept installed along with
pramaruthiradhiyar. They all should be worshipped as such. One should do
pradhakshna to them from the right side. Then a homa has to be performed
with fire. Then bath has to be taken again and virsharsargam has to be done.

Later 13teen Brahmins has to be invited. They have to be given charities of
umbrella, ring for the finger, and asana for sitting, gold, and clothes to wear.
They should be served food and given other charities too. By doing all these
the dead person will leave the Pretha janma.

As the pretha janma was thus talking to the king, the king’s soldiers arrived
searching for the king. Seeing a group of human beings approaching, the
pretha janma vanished from everybody’s eye and left the scene. The king
thought as how the pretha janma vanished thus. ` What is this wonder! The
pretha janma who was talking to me so long vanished with out a trace seeing
the arrival of my people! Now I must do the karma’s as requested by the
pretha janma’ so thought the king.

And so, soon after reaching his city from the forest, he did the karma’s and
dharmic deeds in proper manner for the pretha janma. The pretha janma too got rid of his ghost status and reached a good world benefiting by these
karmas.

Hearing that the Garuda looked at the Jagat karuna and asked
`Oh! The protector of the whole world! Apart from this what other karma
have to be done to get rid of Pretha janma? You must kindly tell me and
bless me about them.’ Thus he entreated.

The Lord Narayana told `If a pot filled with oil is given to elders than a lot
of papa’s will get annihilated. The dead person happily might reach the
world of no return. Making pots of gold and filling it with milk and ghee,
Lord Ajashanker, Sri Hari and Dikku Balagar should be worshipped; these
pots later should be given to deserving Brahmins. It amounts to very exalted
charity to annihilate the papas.

THE SIGNIFICANCE OF TIL AND DARPA (A KIND OF GRASS)
Garuda worshipped Tirumal with great humility and told `Sarvesa! You
have been telling all these important matters very shortly. But I have some
small doubts which I would like to clear before starting to do the rites.
Why the ground is swept with cow dung before starting the rites? Why
Til and darba grass are being used while doing the pitur karmas? Once
you told a person who leaves his life while lying in the bed and sleeping
and the one who stays in an upper storey and leaves his life will not
reach a good state? If that is so the person who is about to die should be
where and which manner he should die to reach a good loka?

How the charities have to be done? What are the benefits of these
charities? For all these please give me the answers and explain the matter
clearly.

The most compassionate Sri Purushotham looked at Garuda and started
replying, Vainadeya! You asked a good question! I will tell in detail all that
one has to do for a dead person, listen carefully. For a person not given birth
to a son there may not be happiness in any world. A person who desires to
get happiness in this world and the world he goes to should definitely do
penance and good karma to get a good son. If he does not do dharma and
penance his wives womb does not get filled with a good child. Even if a
child get conceived it will get aborted before its full tenure of 10 months. If
the fetus get destroyed and aborted the man wont get a good state.

The one who has done good deeds alone will get a good son and reap goodness from all the worlds he reaches.

Vainadeya! Before doing karma’s a place has to be ear marked. It has to be
cleaned well and swept by cowdung and then the rites are to be done.
Without cleaning the place if the rites are done, then bhutas, prethas, pisasus
and demons may invade the place and obstruct the karmas and may not
allow it to get completed. If the rites are started in a clean place then devas
will come there and help in completing the karmas. However if it is thought,
after all he is a dead person what if his rites are done anywhere, in any
unclean place, so thinking if the rites are done then the dead person may not
get full benefit of the rites and not only that he may reach hell as a result.
`Til’ this condiment has come out of sweat. Hence this is a very pure
substance. It is of 2 types. Black til and while til. Any kind of til if given
with charity it will augur well. During shradha period if black til is used the
pitur will get more satisfied. The darpa grass initially arrived from the sky.

At one end of the darpa grass is Brahma, the other end is Shiva and in
between is Sri Hari. With out this darpa grass shardam and other karmas
should not be done.

A darpa once used can again can be re used. The ekadasi vrath, the leaf
tulasi, Bhagavat Gita, cow, bhakti for a Brahmin, the feet of Sri Hari, all
these act as good boats for crossing the ocean of samsara
The one who is about to die should spread darba grass in the ground swept
well with cow dung and sit or lie down on it. Holding darba grass and tulsi
leaves if he chants the name of Me, the Lord Narayana and die, then he will
reach the rarest place, My abode and remain happily there, filled with bliss.
The one who is to die should not lie face down on his stomach in the darba
grass. He should lie only face up. Along with tulsi leaves he must do lot of
charities to the people around before his death. In that to give charity of salt
is good. The salt originally came from Vishnu loka. Hence its importance is
high. The dying person or in the name of the dying person if salt is given as
charity he may reach swarga’ thus told Lord Tirumal.

DIFFERENT KINDS OF CHARITIES
Tirumal started telling to Garuda `garuda! , I will tell you now the method
of doing charities and benefit accrued by doing such charities.

Among the dhanas the cotton or cloth dhana is one the good ones. It is also
called at times as the mahadhana. The Brahmins who live by Brahmin order
who learn scriptures, get proficiency in the Vedas, wear the sacred thread
which is woven by cotton threads, when these punya atmas live in the world
it is cotton cloth which help them to cover their naked bodies as well protect
them from heat and cold. This cotton and cloth made of it thus gains
significance.

If cotton and cotton cloth is given as charity, Lord Indra and devas will be
satisfied.

The one who does such a charity will reach shivalok after death. There he
will stay for long time, then later will be born in earth with a good form,
beautiful body, having all good qualities. He will be born as a strong person,
as a king and ruler of lot of land, gifted with long life. He will get name and
fame and later reach swarga after death.

If charity of til, cow, land, gold, grains etc are done then great sins will be
washed off. Both til charity and cow charity are exalted ones. These charities
will annihilate very bad sins. Hence these charities should not be given to
ordinary Brahmin. Only very disciplined Brahmins it should be given. All
charities should not be given to closely related ones and one’s own family
members. Though they can be given some charities but the main one’s
should be given to outsiders or else the charities will remain in the family
only.

The best time to do charities is when the jiva is about to die of is just dead.
The time after eclipse is also a good time to do charities. Oh! Vinadeya for
any person it will be better to do charities when he is alive, in a happy frame
of mind and living well. If such a person has a son then it would be better to
inform the son and take his permission and then do the dhanam.
When a person is about to die if he does charity or arranges to do charity of
til, iron, salt, cotton, cereals, gold, land, cow etc then these will be very
beneficial to him for onward journey. If iron and til are given then lord
Yama dharma will become very happy. If salt dhanam is done the dying
person wont feel scared about Lord Yama. If cotton charity is done then he
wont feel afraid of Yama duthas. The charity of gold and cow has the power
to annihilate all sins. This I suppose I had told before itself.

The one who is about to die if he meditates on Me, repeats My name and
dies, he will reach the vaikunta, abode of Myself, the Tirumal and live there
blissfully for ever.

After death of one’s father instead of doing Gaya shradh, if one remains near
one’s father and does charities and do dharmic acts that will fetch better
results. The weapons of kalan are knife, iron rod, muslam, kudaram. All his
weapons are made of iron. Thus when a person dies if iron is given in
charity Lord Yama will become happy, thus I told isn’t it? This iron charity
gives such protection to the dying soul that even yama dutas will approach
the soul with great respect. This especially satisfies the Yamaduthas.

Vainadeya ! in a jiva’s body parts, right from head to foot all the devas,
including Lord of devas Indra, Lord SriKrishna are all abiding in him. The
father, mother, Guru, relations are all none but Sri Lord Vishnu himself for
the jivas.

You must have heard the words of grace` Sarvam Vishnumayam jagath’
(The entire world is Lord Vishnu in different forms everywhere). This is
very true.

The land, earth, water, fire, wind, sky, gold, cereals, honey, ghee, cows,
yagnas, the Brahmin, the multitudes devas and Indra deva, every thing and
every one are none but Vishnu.

The one who gives, the one who takes, all entities, all jivas are not but we
alone that is Lord Vishnu Himself. The jivas as per the previous karmas they
have done, according to the papa and punyas, their mind get diverted to
good and bad deeds . These acts are done by us to ourselves.

The one who does good deeds reaches heaven and the one who does bad
deeds reaches hell.

THE IMPORTANCE OF CHARITIES AND THE WAY THE LIFE
LEAVES THE BODY

Lord Sriman Narayana who is the cause of the whole world, looked at
Garuda and told `Vainadeya! The one who worships me and does charity in
the holy places will obtain lot of punya’s by those acts.

If land is given in charity in name of the dead soul, as how much deep the
land is that many years the jiva will stay in Swarga loka’.

If horse is given on charity the jiva will ride in a horse and reach the good
world. Enroute he will not be troubled by thorns and other obstructive
things.

If he gives charity of umbrella than a shaded path will be allotted to him to
go to Yamapuri. Even if it rains he won’t be troubled with that. If charity of
lamp is done than on a darkened path he will be shown light. If a person dies
in Krithika, masi, Ippasi months or in thithi like chaturdasi and pournami
than it is advisable to give charity of lamp on the day of his death itself. If
deepa dhana (charity of lamp) is done from the day of his death for one year
every day then he will reach Yamapuri with out any obstacles as pits and
rough patches etc. If any one else is there of his family who has died, they
can also be helped to reach a good world and a good state. The significance
of deepa dhana cannot be underestimated. If deepa is kept in a temple it
should be kept either north facing or east facing. When the dhana is done the
lamp should be burning against the face of the person and not facing him.

A person born as human being should die some time or else. This being a
sure fact, a person can also do charities by himself to himself. A person who
gives as charity a `aasaan’ (a wooden sitting mat), a tali (copper dollar) and
a food item made by himself to some one deserving, he will travel happily
by a safe route to `paralok’ after death.

Rice, til, thirteen pots, a ring, umbrella, a fan, slippers all these should be
definitely given on charity for persons after or before death. If horse,
elephant etc. are given special punya will be accrued. When a buffalo is
given on charity it is better to give lot of things along with that, it will augur
well. If betel leaves, betel nut (supari), flowers are given as charity the
yamaduth will become happy and they may not trouble the jiva. If clothes
are given as charity then the yamaduths who have grotesque looks, a heavy
set black body like the overbearing black rain clouds, sharp bend canine
teeth, over grown brown body hair and a huge fear producing look, will
appear in good pleasant figure in front of the jiva.

On hearing these Garuda further entreated Lord Hari and asked Oh! Savior
of humble one’s in distress, do please tell me how the life leaves the body?

On his plea the Lord who is the knower of all happenings started telling,
`Garuda! The life when it leaves the human body, leaves by his eyes, nose or
by the holes of his hair follicles.

For the wise one the life leaves from the top of the skull. After the life leaves
the human body it becomes like a wooden piece. Later the lifeless body
made of five elements become one with the respective elements in the
universe.

The five elements are earth, water, fire, air and sky. It will meet its peer at
the universe.

The six states of mind as desire, anger, greed, attraction, intoxication and
`macharyam’ and five Gyanedriyam stay inside the human body locked with
one another in a subtle hidden form. When the life leaves the body all these
freezes in to the mind. Then chetna or mind due to his karma’s gets another
janma or life

As how a person living in a old house after getting wealth makes a new
house and goes to stay there same way the jiva who has done punyas after
completing one’s life time, will again enter another body having all indriyas
in good condition and continues to enjoy life as per his past karmas. The un
wanted waste products like urine, stools, the unproductive imaginations and
the body along with the nerves, bones muscles get destroyed. The body is
later burnt or buried and thus gets annihilated.

Thus this human body is highly impermanent. Oh! Garuda! This is the way a
human being dies.

The body is an organism fitted with five indriyas as well having emotions
like desire, anger, love, greed, moha, hostility etc. Also in this body resides
all the devas who belong to all the worlds.

THE STORY OF DEVENDRAN GETTING ENTICED, MONTHLY
MENSES, RELATIONSHIP BETWEEN
MARRIED COUPLES, GROWTH OF FETUS,

Garuda worshipped Paramapada nadan and told ` Oh! Protector of the entire
world! The human body, which is made up of skin, nerves, bone, blood,
muscle, head, hands, legs, tongue, nose, sex organs, nail, hair etc. looks like
a magic box isn’t it? Please tell me the secret behind the making of such a
complicated organism.’

The Paramdama who is the maker and protector of many worlds looked at
the king of birds Garuda and told,

Oh! Son of Kasyapa muni the question you asked is a good and important
question, I will tell you,

`The women who are afflicted with menses should stay out of the living
quarters for four days, I will tell you how this four day menses course started
for women.

Once long time before, Lord Indra was in his palace and enjoying in his
royal chamber the dance of beautiful deva kanyas, who were dancing to the
melodious music played by gandarvas. He was completely immersed in the
dance and music. That time the Deva guru Brahaspathi (Lord Jupiter) came
there. Lord Indra failed to notice the arrival of his guru and thus failed to do
the welcoming respects due to him. He was completely enticed by the
charms of the dancing girls.

His guru felt very belittled by the lack of welcome and his student ignoring
him under the attraction of the dancing girls. He in anguish left the place
after a while.

As Lord Indra failed to respect his very honorable guru, gradually he started
sliding to bad times. His wealth started decreasing. Seeing such dismal
happening around him, soon Lord Indra by enquiry and investigation
realized he is going through such misfortune due to the disrespect he showed
to his guru. Repenting on his acts of omission Lord Indra went in search of
his guru Brahaspathi. He could not find him in his place or anywhere else.

He returned with a confused and disturbed state of mind to the four-faced
Lord Brahma and reported him what ever happened.

Lord Brahma thought about it and contemplated and told Indra ` Indra! The
mistake you did is indeed is a fault done by you. The punishment meted out
to you for that by your teacher is a correct one. Hence your teacher has left
you and gone. Till your guru comes back you require a teacher isn’t it?
There is a elderly respectable person called Duveshta. His son is one called
Vichuva varavan. He is a leader and a good disciplined person. He is a
vidvan and highly knowledgeable person. You can make him your guru,’
thus he blessed him.

Indra accepted the advise given by Lord Brahma and decided to make
Vichvavaravan his teacher and invited him to Indra lok as his teacher.

Vichvavaravan also accepted the invitation and took the place of Lord
Brahaspati.

After a while Lord Indra wanted to do a yagna. He expressed his wish to his
new guru. The yagna started. However the guru did not have a pure mind
and intention. In the course of the yagna the guru told avaha mantra to his
ancestors belonging to rakshsa kula. Lord Indra soon came to know the
betrayal act of his new guru. He rose in anger wielded his powerful weapon
vajraaytha, cut and rolled down the 3 heads of his new guru. Though the
guru died immediately as he possessed powers due to his austere penances
his three heads, the one used for drinking soma rasa became a buffalo, the
one used for drinking sura rasa became house sparrow, the one used for
taking anna (rice) became kicahli bird.

Though Vichva varavan was a rakshasa since he was a guru and killing a
guru is a very heinous act. Lord Indra came under the spell of Brahmahathi
dosha. The devas, the subjects of deva loka seeing their leader caught by this
dosha tried various methods of parihara (repentance) to get him out of this
dosha. They requested the earth, water and women to take some of the dosha
on them and relieve their leader out from that. The compassionate mother
earth, cool waters and motherly women agreed to accept the dosha and
suffer so that Lord Indra can come out of it and conduct his duties. However
they asked the devas how they should come out of this dosha after a time.
For that the devas said, ` in water the dosha will come out as foam or lather.
In earth it will come out as salt. In women it will come out as monthly
menses.

Then they asked ` we who take and suffer the dosha, will we obtain any
thing good from it? For that the devas told` Any thing which undergoes pain
will definitely yield sweet fruits’ ` Is it not true the earth which gets dug
alone get filled with water. Water, which is drained alone, gets again filled
with water. Wood which is cut alone will again give out more shoots, same
way a women who goes through the menses will later enjoy with her
husband and conceive to get children.”

Thus the brahmahathi which and taken hold of Lord Indra left him and took
hold of the bodies of women, earth and water. Thus the women by getting
monthly menses bore the dosha and started going through it every month.
Hence such a women who is under the spell of the dosha for 4 days in a
month should not be seen by elders. If they see her they also can get some of
the dosha. The one who gets periods will on first day look like a chandala
women. Second day will be like a one who has done Brahmahathi third day
will look like a washerwomen. Fourth day after having a head wash will become somewhat pure. On fifth day she will be pure and fit to do all house
and family work.

From the sixth day onwards till 18th day on even days and nights if union is
done by the woman with her man a male child will be born. Hence a person
wishing to get male child should join with one’s wife on even days only.

Then chances of a male child who is good in character, rich, dharmic and
devoted to Lord Vishnu will be conceived.

Generally conceivement takes place from the 4th day to 8th day after the
period starts. The fifth day after periods the women can drink`payas’ and
offers sweet items. They should avoid hot, pungent things.
The men should apply sandal wood paste and other pleasant auspicious
things like flower, betel leaves should be had. Then in a happy frame of
mind and with desire in heart they should have union with their wives. If
they unite like that by the union of sukla (the seed of man) and ova (the seed
of women) conceivement takes place in the womb of woman and the fetus
grows like a waxing moon gradually. The union takes place when the love
god manamathan and mind of the couple are in unity, the semen and ova
which get released from the respective bodies of men and women unite.
If the semen of men is stronger than a male child will be conceived. If the
strength of ova is more than a female child will be conceived. If both are
equal than it will be a eunuch. (unisex)

If the women conceive, than on the 5th day of conceivement, in the womb or
uterus a deepening will happen. By 14teen days it will get filled with fat and
blood like a cushion. It increases in size. Further by 25th day it becomes a
sizable proportion. By 1st month the `pancha bootha’ (five elements) join the
fetus lying in the cushioned womb. On the second month the fetus gets the
skin. On the third month it gets the nerves. On the fourth month it forms hair
and outside form. On fifth moth end nose gets formed. On sixth month neck
and head get properly formed. On seventh month the sex organs get formed.
On eight month all organs and body gets formed and the jiva enters the fetus.

On ninth month the jiva gets prana of purva janma karmas’s from the
muladara nadi containing the bud of all thought process. It gets saddened to
get another janma and 10th month it gets born.

Vainadeya! The body made of pancha butha is made of five indriyas. It is
decorated by 10 important nadis and ten vayus. The ten vayus are prana,apana, vyana, udhana, samana, naga, kurma, graga and devadatha. Further
this body made of six envelopes. They are sukram, bone, water, hair and
blood.

The skin, bone, hair, muscle and nail are made from qualities of earth (mud).
The saliva in the mouth, urine, semen, sweat, pus is all made from qualities
of water.

Hunger, thirst, sleep, laziness, attraction are made from the qualities of fire.
Desire, anger, shyness, fear, covet ness, running, sit quietly with out doing
anything are the qualities of air.

Sound, thought, enquires, pride these are the qualities of sky.
Ears, eyes, nose, tongue, skin all these five are gynaindriyas.
Ida , pingala, mula chakra these three are important nadis of the body.
Gandari, gaja simmahi, puuzi, yachu, Alabhu, guru, vizakini these seven are
body’s important nadis.

The food and liquids the jiva eats are taken by the vayu to the respective
places in the body.

Above the fire in the stomach is water and above that is annam. The fire in
stomach is blown and flared by the vayu. In the entire body there are more
than three crore hair openings, thirty two teeth, twenty nails, 27 crore head
hair, one thousand bala muttan, hundred bala blood, ten bala medas, ten
bala skin, twelve bala majjai (marrow) and three bala important blood.
Phlegm, stool, urine are also contained in the body. Whatever is in
macrocosm is also found in the microcosm. Whatever is found in microcosm
is found in the body.

The foot can be equated to adala lok. The ankle to vithala lok, the knee to
sudala lok above the knee is nithala lok.

The thigh is equated to tharthalam, the sex organ to rasathalam, the waist to
pathalam. The navel to bhulok, the heart to swarga lok, the shoulder to
maha lok, the face to jana lok, the forehead to thava lok, the head to
satyalok.

The trikona near the muladara is termed to Merugiri, the lower triangle is
termed as mantraparvatha, the right side of that is Himalayas, the north side
is Nishepa mahaparvatham, and the south side is kunthamana parvatha.

The lines in the left palm are considered varuna parvatha. The bones are
equated to naval island; the medas are equated to sarahath island. The
muscle are equated to Sushi Island, the nerves are Crowchath Island. The
skin is equated to chanmadi island. The hair group is equated to Platcha Island. The urine is considered salt sea. The water is considered milk sea.

The phlegm is considered Sara sindu. The marrow is considered to Chee
Sea. The saliva to sea of sugarcane juice. The blood to curd sea. The air
coming out of mouth is considered to sudodhka sindu.

In the body there are two main charkas. In nadha chakra lays the sun god, in
bindu chakra lies the moon.

In the eye lie mars planet, in heart lies planet mercury, in the words lie dev
guru brhaspathi, in semen lies asura guru sukran, in navel lies Saturn, in face
lies planet Rahu, in the legs lie planet ketu.

The human body contains 14 lokas, seven kalachala islands, nine grahas
(planets). These are explained as above.

When jiva is in the womb itself Lord Brahma decides the for the jiva how
much life span is there, the talents of the jiva, the amount of anger, yogam
(fortune) and bhoga (experience) for the jiva. It also gets decided how the
death of the jiva will occur, the time and method of death also get decided as
per the purva janma karmas done by the jiva.

Hence at least to get long life, good talents, yoga (fortune), bhoga
(experience) in the next janma the jiva should do good deeds in this life thus
the sastras are advising.

There is absolutely no doubt the jiva obtains the fruits of the karma deeds of
the previous janma in this life.
Garuda! The son of Kasyapa! All these I am telling you for the good will of
the entire world. If you have anything more to ask you can ask that too. I
will answer that, thus the compassionate lord blessed Garuda.

YAMAS PALACE, CHITRAGUPTA’S MANDAP, RESULT OF
PAPA ACTIONS.
Garuda thought for a while and gave his pranams to the Lord- Manivanna
Perumal and told `Oh! Sarvavyapi! Where is Yamapuri? How is the path to
Yama loka looks like? Please tell me that in details ‘ thus he prayed.
Tirumal looked at Garuda and started telling` Vinadeya! I have told you
about Yamapuri and the path leading to it once before. As you are asking
about it again, I will tell you the rest of it listen. The way to Yamapuri is a
tough one. For some distance it will be very hot molten copper. After that
for some time the way will be full of heavy thorns and hot cinders. Then for
some time the place will be unbearably biting cold. From Bhulok, Yamalok
is 86,000-kada distances away. This I did mention before. All this way long
the jiva who has done papa (sins) will not even get a shade of a tree or little
water available to quench its thirst. For papa jiva both Yamaloka and the
way towards it will be very harsh. Garuda!

Now I will tell you about the appearance and ways of Yamalok. Listen! In
the center of south face and north face lays Yamapuri. It is strong like a
diamond and constructed in such a way that it cannot be destroyed by devas
and asuras. In the center of the city build as a Quadra square is the golden
palace of Yamadharama Raja.

It is 100 yojana spacious, 25 yojanas in height, made of number of windows
decorated by colorful flags, pearl and gem hangers, flower and auspicious
leaf thoranas. There inside the palace is a decorated Divya mandap always
echoing with dance and music recitals. There Yamaduth can be seen with
folded hands standing in one side and another side many kinds of diseases
can be seen in there scary, grotesque forms. In the center Yama dharma raja
will be seen seated in a happy demonur but in a fiery form, which will scare
anyone who sees him.

Close to it is Chitragupta’s palace, which is about 25 yojana in length and
breadth and 10 yojanas in height. It can also be seen as very ornamental
decorated by pearls, gems and gold. There in a Divya mandap Chitragupta
can be seen seated. He will be seen writing the account of papa and punyas
of all jivas meticulously with out leaving any detail. There wont be any
mistake in the accounts written by Chitra gupta.

In the east of Chitragupta’s palace will be the graha (house) of the fever
disease, in south is found graha of sala and vichari disease, west side will be
found graha of indigestion, north side will be found the graha of stomach
ache, southeast will be the graha of fainting, south west is found the graha
of adchari disease, north east will be the graha of hysteria.

Thus for each disease separate grahas or houses are made. In these houses
the diseases wait patiently to get yama’s orders to act on the jiva.
Garuda! In the south of yama’s palace, the papa jivas get tortured by
yamakingaras in various ways.

Some jiva can be seen beaten well by iron clubs. Some are beaten by sharp
weapons. Some are put in oil churning mill and tortured. Some are tied in
iron chain and heated in hot cinders. Still others are heated and cooked in
fire bowls. Vinadeya! There one can find men and women dolls made of copper are heated and made red-hot. Looking at jivas who have enjoyed
other women and prostitutes, the yamaduthas shout at them telling` papi’s
you did not think about dharma and disrespect but were bent on enjoying the
women who were wedded to other men, just imagine what miseries this
would have been to the other members who had been attached to the women
like husband and parents. Now the fruits of those miseries you also have to
bear, thus telling those papa jivas will be now joined with the lady dolls
made of red hot molten metal. Oh! Sun of Vinitha! The men who enjoy a
women other than his wedded wife and the women who enjoys a man other
than her wedded husband are indeed given same punishment in Yamalok.
Though such punishments are melted out still people with good conducts are
becoming rare in this earthly place.

Further in Yamalok the other forms of punishment are some jivas are put in
churning mill. As how sugar cane is crushed in the churner to make juice,
same way the jiva is churned till they cry out in great agony. Some jivas are
pushed inside the deep end of the hell and made to suffer. The jivas who
have taken debt or loan which is not been paid back will be reprimanded
harshly by yamaduths telling you scoundrel, you not only did not pay back
your debts but tried to outwit your debtors by cheating them and were bad
mouthing them. Now get your punishment for your deeds, so saying they get
thrashed well.

What is the purpose of telling the miseries undergone by papis? From the
way persons live their lives it can be easily told this person is dharmic, this
person is immoral, this person is destined to go to heaven, this person is
destined to go to hell can be known.

It is for sure only persons who do dharmic deeds will go to swarga. Hence it
is important everyone would go along the dharmic path, which is good for
life here as well life in parlok.

SOME DHARMAS AND SOME POLLUTIONS
Tirumal looked compassionately at Garuda who is personification of
veda form and told `Garuda , I will tell you some dharmas’ listen.
Garuda! In krithara yuga it is good for human beings to do big penence. In
Tritha yuga it is good for human beings to do dyana, in dwapura yuga it is
good for human beings to yagna. In kali yuga it is good for human beings to
do dhanam ( charities). A person who is in grahstha ashram in which ever
yuga he is, it is always good to help in making temples, pond, garden, choulteries to be hospitable to guests. These are some of the good acts,
which will fetch him punya.

Other dharmic acts are- For a person staying with his family, if anybody of
his clan dies he should do `tharpanam’ (death rites) in the name of the dead.
The dead person will become happy getting that offering. After doing
sanjyana all the dayathi(clan persons) should do tharpanam to the dead
person. For the first three caste persons Brahmin, kshatriya, vaisya,
tharpanam can be done by shudhra. Kshatriya can do tharpanam for
Brahmins. A Brahmin cannot do for other caste persons.

If along with a sudra’s dead body if a Brahmin goes to the cremation ground,
that Brahmin will get 3 days pollution or `aasousam’ After 3 days that
Brahmin has to take bath in holy rivers like Kaveri and become pure.
Whoever does karma for the dead person, he should not sleep in the soft
cotton and other mattresses. He should lie in the floor or in the mat. The
good deeds of the dead person only to be discussed and told. Prayers should
be rendered to Lord Yama.

The dead person gets his pretha body after death only from the pindas
offered in his name. Hence for 10 days the rites should be done with out fail.
If in proper order rites are not done the dead person will be troubled and feel
miserable with out his proper pretha body form.

As how a person trained in archery if he aims and throws an arrow his aim
will reach the object with out fail same way a good son when being properly
aware of his duties and the rites he does and do the karmas for his parents,
those benefits will reach the dead person with out fail.
The dead jiva will live for 3 days in water, 3 days in agni, 3 days in the sky
and one day in his house in the form of `aavi’ – ghost form.
On the first day, 3rd day , 5th day, 7th day, 9th day and 11th day nava
shradham should be done. On the first day where ever tharpanam has been
done, the other ten days on the same place rites has to be done.

The Brahmins, kshatriyas and vaishyas as per the number of days they have
been asked to observe pollution that number for days they have to pinda
tharpanam. It is very important.
In whichever thithi the jiva dies the same thithi monthly rites (masikam)
should be done

On the 11th day along with sweets and savories food has to be cooked and
should be emptied outside and bath has to be taken.

If a person dies after a lot of suffering and mental agony then Ahodhista
shradam has to be done elaborately for him, then he will get peace. This
Ahodhista shradam should be done by kshatirya on 12th day and by vaisya
on 15th day. If a parent die or a child is born, then one-month pollution has to
be observed.

The clan persons of the dead person have pollution for 10 days. However in
case he hears the news of death later then if it is in 3 months time, he has to
observe 3 days pollution. If he hears the news from 3 months to 1 year then
he has to observe only one-day pollution. If the news is heard after one year
then as soon as the news is heard he has to take bath to clear him of
pollution. This rule is applicable for all caste persons.
Vinadeya! I have told you before itself it is good to do charity of a bed. Now
I will tell you how it can be done.

A cot has to be made in a good wood. The ends can be capped by gold or
silver covers. It can decorated by pearl strings and flower garlands. Then a
mat has to be spread on the floor. This along with a lighted lamp, sandal
wood flowers, betel leaves and nut and other scented articles, water, copper
mangal sutra and different decorative things required for men and women
can be kept over the cot. Then puja can be done of navagrahas. All devas
including Shiva and all devis including Parvathy, Goddess Lakshmi and God
Narayana should be worshipped and seeked blessings. Then seeking
satisfaction of all heavenly entities it can be given in charity to a family man
who is good.

23.FINAL RITES BEFORE CREMATION
Garuda addressed Lord Murari, `Sarvesa! The one who has given birth to
mother and her mother, the one who has given birth to father and his
father, if all these people are alive and if father or mother dies then how
their son has to join the pindas? Please tell me this to this humble one, thus
he entreated.

For that Bhagawan told him thus, `Vainadeya! In mothers lineage and
fathers lineage apart from those who are alive, further up three generations
pindam, should be joined with the dead persons pindam. The pindam eating
piturs are many `Thyazakar three, lepahar three the one who sits to eat in pindam’s food plate is one, thus in the lineage of father there are 10 persons.

As one person dies the 4th generation person becomes Thyasakar.
The third thyasakan (6th generation person) becomes Lepakan. The third
lepakan, 10th generation person will be excluded from list henceforth. When
the son does shradha the father becomes happy and gives a son to that son.

If when shradam is done the piturs become satisfied the doer will be
showered with lot of good things.

It is not proper to keep the body after the life has left it. The cremation has to
be done immediately.
From avittam star onwards till Revathi star the five days are not good days.

For persons who die on these days the samaskara should not be done
immediately. Only after these stars get passed the samskaras has to be done.

To clear the dosha (blemish) for the persons who have passed away in above
stars and dhanishta star, which is also not a auspicious star to pass away, as
told in sastras some additional rites have to be done. To them charities as til,
cow, ghee and hiranyam has to be done. If it is not done properly even the
kartha who does rites will also get troubled.

For Shardha done for the pretha, certain acts normally done for other
shradam need not be done. They are acts like blessings invoked from
Brahmins, to enquire about the well being of the person eating food, to do
homa, to take care that dogs don’t eat the food remains and to repeat swaha
word and calling piturs after the food is served is not necessary. Also no
need to do avaha and namaskarams or to go around the person eating food
as pradhakshana. Neither it is necessary to wear the sacred thread as per
tradition . Also no need to do purnahathis in fire and ekothishtam.
Garuda! As soon as a person dies his hands and legs have to be tied. All the
relations should stay near the body. If a dead body is lying in a village all
members of the village should not eat food or drink water. If they eat food it
will be equivalent to eating meat and if they drink water it will be equivalent
to the dosha of drinking blood. They should not eat betel leaves and when
the dead body is lying the couples should not unite and enjoy.

PRAYOPAVESAM,PILIGRIMAGE AND WORDLY LIFE

Garuda Bhagawan gave his respects to Paramapadanathan and told `My
blessed one! What is meant by doing Prayapavesam? How it became an
important kriya? If a person leaves his birth and living place and goes
to a holy place and dies, what will be the gains for the person by that
act? If a person dies during any pilgrimages what will happen to him
later? What will a person get by doing regular pilgrimages? If a person
takes sanyas ashram but later digresses from its rules what is the
punishment he gets due to that?

Please explain all these to this humble one , thus Garuda entreated.
The paramapada nadan was highly pleased by this request and started telling
Vinadeya! Whoever lives and dies in a discipline manner and while dying
lies in the mat made of darpa grass and meditates on me , is sure to reach
My abode.

Whoever does prayopavesam regularly, on each day he does it, it will be
equivalent to doing a homa. By this act alone he will then realize the truth of
this life and greatness of God behind all acts. Knowing these truths he will
come to the conclusion that there is no need of this life and will do
prayopavesam and reach a good world.

In case a person decides first that there is no need of this life and with a
strong mind does prayopavesam, but at the last stage he changes his mind
and enters again into the life process, then he must do
`prayachitams”(redeeming) deeds with the help of Brahmins and follow
strict dharmic path till the end of his life.

In case a person takes renunciation (sanyas) and follows the code very
strictly till death, then right from the day of taking sanyas till death, each
day two-homa benefits will reach him.

In case a person due to miseries in family life takes up sanyas and later as
troubles in family ease out comes back and accepts family life, then he will
be considered a great sinner and he has to bear the hardships. Such a turn
around is considered a great sin. It will be even sinful to interact with a papi
of such an order.

If a person gets a determination and with viragya leaves his wife and
children and others, goes on long pilgrimage, it will be looked kindly by the devas who will shower on him all good tidings. In case a person decides to
go to a holy place, which is far away, and stay there till his life leaves the
body, however on the way his life ebbs away, he will reach swarga. The
devas will protect the renounced sanyasa, in particular the Vishnu ganas
will protect him.

If a person plans to die in holy place and stays there for long time but die
due to some reason happens to die just when he is out of that place, then in
next janma he will get born in a good vedic family, staying near a holy river
who are well versed in sastras, who follow good conduct, who are bhaktas
of bhagawan and bhagawata works. He will live a good life there, finally
after the death in that janma will reach a good loka.

If a person decides that he will go to a holy place stay there till the end of his
life and such a sankalp he takes in front of learned pandits near a water
source then proceeds on his journey but breaks his own promise and returns
to his home town, then he will be a great sinner. He has to do a number of
prayachittam (redeeming acts) to come out of the sins.

After knowing the death time is nearing if a person decides he has to die in
one of the Lord vishnu’s holy places and undertakes a long journey, each
step he takes is equal to giving in charity a cow. For any reason if such a
person returns back home, then for every step he retraces is equal to killing a
cow, such a dosha he will acquire.

The sins a person does in his family life can be washed off by visiting
pilgrimage centers and doing service for god and taking prasadams of holy
places. However if he does sins in holy places such sins will never be
cleared by any means at any time.

Garuda! It is more important to help and take care of one’s own father,
mother, the brother and sisters born along with one than to help outsiders. If
a son takes care of his father and provides for his needs, these acts will fetch
him hundred times more punya than giving to a good Brahmin. Taking care
and providing for mother will give him thousand times more punya. Taking
care of one’s sister is amounting to one lakh times more punya than any
other person. Taking care of one’s brother gets punya beyond any measure.
A person who has gathered wealth with pain and trouble should know to use
and distribute it well.

Whoever is born, as a human being has to die one day or another. But
forgetting this simple fact, persons take great care of his impermanent body,
decorate it with beautiful clothes, get involved and get immersed in samsara
sagara(worldly life). Seeing such foolish jivas Yama laughs and thinks
`Indeed what is the brainpower of such human beings! Though he has
obtained a human form which he carefully nourishes, is it not by his deeds
he will get caught by me in my net and get evaluated”.

Bhuma devi (goddess of mother earth) looking at a miser who though
possessed with lot of wealth but does not use it on himself or give it to
others will laugh at him thinking` Is this all really belongs to him. This
simple fact the foolish son of mine does not know. The land and all the
wealth which he thinks as his does not belong to him. Persons who remain
closed in with their property telling this is mine, I am the owner, finally even
with out calling a half-meter cloth as their own leave everything here and go
to Yama lok. That being the fate of the human beings what is the meaning in
calling anything as their own.

Remaining with good character and keeping a good conduct, helping the
fellow living being in proper time and doing different charities like land,
cow will please bhumadevi. She will think My good son, by him I am given
in the hands of another good son of mine as charity’ and she will become
happy.

The person who has done bhudhan (charity of land) , the one who do
penance and follow austerities, the one who does homa and yagnas, the one
who stands steadfast in hi karma and do not run back even from battle fields
and goes out boldly to even sacrifice his life will become blessed soul both
here an in worlds above! Thus told Lord Tirumal.

THE WAYS TO GET SWARGA AND MOKSHA
Garuda bhagawan gave his humble pranams once again to Lord Sriman
Narayana and addressed this ` Jagadeesa! How to do daily sharda? Kindly
explain it to me.’

For that the lord who is personification of everything dharmic looked at the
king of birds and told, `Vinadeya! Every day a good Brahmin should be
given food and then annam and `punal’ should be filled in a pot and the
Brahmin should be given this as a charity. In this way if nitya (daily) shradh
is done then the dead person will become happy. The Yama kingaras who
accompany the jiva for one year, walking along with the jiva to Yamapuri will also become happy. Because of this act they will treat the jiva properly.

On the 12th day taking `sankalp’ for the dead person, twelve pots have to be
given on charity. If he had been poverty stricken a big pot should be given in
name of Lord Vishnu and a pot should be given in name of Chitragupta, thus
told Lord Tirumal.

Hearing that Garuda gave his pranams to Him and further asked Him`
Paramapadanatha! By dying in which holy place a jiva can expect to get
moksha (relieved from the cycle of birth and death) and swarga. By doing
what karmas these two can be obtained? Kindly tell me that and bless this
humble one. Sri Vaikuntanathan perumal looked at Garuda and told
`Ayodhya, Mathura, Gaya, Kasi, Avanthika, Dwaraka, these are the holy
cities where a person leaving his life will reach the blessed abode of
Vaikunta.

Also persons who take sanyasa and dies, one who is a ardent Vishnu
bhaktha, one who keeps repeating Lord Rama and Lord Krishan’s name and
dies will also reach swarga.

A person who comes forward to forsake one’s life when small children,
Brahmins and cow come to danger in order to protect them will also be
welcomed in swarga by all devas.

There are other holy places which also merit mention. They are Srirangam,
Kasi, Kurukshetra, Bhrigushetra, Prabhasa thirtham, kanchi, Pushkaram,
Bhudeshwaram etc. Persons who meet their end at these places too are
considered meritorious.

Charities like land, house, cow, elephant are considered meritorious and
such persons will reach swarga after death.

Persons who get involved in renovation work of water bodies like well,
canal, pond and temples will fetch even more punya than the persons who
originally made it.

Also persons who have done Vrishorsargam regularly will also reach
swarga, thus told Lord Tirumal.
26. POLLUTION – Aasousam

Listen Oh! Great saints, As soon as Paramatma told Garuda about the daily
shardha and about the importance of pilgrimage to holy places, Lord Garuda
looked at Bhagawan and asked `Sarvesa, what is meant by Aasousam
(pollution), please tell me about this in detail’ thus he entreated.

The Aadhi Narayana started telling Garuda thus, oh! Vinadeya! If a child is
born or a child is dead, for his clan people (dayadhis) ten days Aasousam is
there. Persons who are afflicted with pollution should not do homas and puja
related works. Till the pollution gets over others should not take food in that
particular house. For persons who have met unnatural death like falling in a
fire and meeting death, getting killed by wild animals, going to far off places
and dying there, for these people karmas should not be done immediately.
Only when the rites get started his family people and clan persons will have
pollution.

As soon as one hears a person is dead one should take bath
For the king, for the ascetic who does penance and for a great Brahmin who
does big yagnas there is no pollution even if their clan people die.

If a person gets a girl child his clan people does not have pollution. Only the
mother has 10 days pollution. For the father of the child only a bath is
required to get out of pollution.

If a person is about to get married or a person is about to conduct yagna or if
a person is getting ready for a big festivity, that time he hears the news of
some one of his dayadhi’s birth or death that at such a time there is no
pollution till he finishes the job in hand.
If any charity is planned before knowing about pollution than that charity
can be done after the pollution.

If a person meets the death when protecting cows, women or Brahmin then
persons around him have to observe pollution only for a day.
There are also people who tell it is enough to take bath and for such persons
there is no pollution to be observed at all.

RESULTS OF MEETING A BAD DEATH

Garuda looked at Lord Perumal and addressed him `Oh! Protector of the
entire world! Tell me what is the fate of a jiva, which meets its death in a
bad manner? What sort of rites has to be done to him? Please tell me
that ‘ thus he requested.

The husband of Goddess Lakshmi, Sri Hari started telling thus-
Garuda! The one who dies by hanging by taking poison by fire by taking
powdered diamond or is struck by beak of birds, hit by a bull or falls in the
water and is drowned or bit by wild animals or dogs or bit by poisonous
snake or other poisonous insects or killed by other human beings, hit by
thunder bolt or meets death due to a tree falling on him, such kind of death
which happens in a unfortunate manner are not considered a good death.
Such a jiva after death will not reach a good state. It will reach hell. For such
a death the near one’s have no pollution. There is no need to do rites for
them immediately. Only after doing Narayana Bali the rites have to be done.

For a person who meets a bad death if he is a Brahmin the rites have to be
performed after six months, if he is a Khastriya after two months, if he is a
Vaisya after 15teen days and if he is a sudra as soon as he dies.

It is a must to do Narayana bali either in the banks of Ganges or banks of
Yamuna or in Naimicharanya or pushkara Keshtra or at least under the shade
of a Banyan tree or in cow shed or in the house itself.

God has to be worshipped by telling veda mantras then by sitting south
facing the Lord Narayana has to be addressed and prayed thus, Oh! Swami,
you have worn the conch shell, chakra and yellow garments, who is ever
present, who is found everywhere, whose form is all encompassing, who is
personification of happiness, bearer of all tidings, I entreat you to lead the
dead person to a good state, thus praying to the Lord and meditating on his
blessed form with lot of bhakti the Brahmins have to be fed, they should be
given wealth and food as charity and pinda dhanam and tharpanam should
be done.

After doing these the next day a idol made up of gold of Sri Vishnu, a idol
made of copper of Lord rudra a idol made of silver of Lord Brahma a idol
made up of iron of Lord Yama has to be made. Lord Vishnus idol should be
kept in west, Lord Brahma’s idol should be kept in east, in south Lord
Yamas, in north Lord rudra’s idol to be kept, in the middle the dead persons
idol has to be kept and worshiped.

Along with that five kumbas (pots filled with water with coconut kept over it) have to be kept. In that Navarathnas have to be inserted and the same to be decorated with sacred threads and the above five devas shradh has to be done, then pindas have to be kept for them. Eight types of dhanas have to be done. In a copper vessel til and hiranyam have to be kept and done charity. Then for the one who chants the Vedas, a fertile land has to be given as charity. For the one who chants Yajur veda a cow along with a calf has to be given for the one who chants sama  veda sambha paddy has to be given.

Then collecting 360 stalks of jack fruit tree leaves, the dead persons idol
should be done.

Garuda! I will tell you the reasons and significance for 360 stalks.
For head forty, for neck 10, for chest 20,for stomach 20, for things 100, for
knees 30 for sex organs four for legs ten. Then for head a coconut, for face
five ratnas for tongue a banana fruit, for nose a flower named `etti’ for ear
til for nerves stalk of lotus flower for muscle annam for blood honey for hair
false hair set for skin krishnajinam for breast `kuntri’ for navel lotus flower
has to be kept. Then the place has to be decorated with sandalwood and
flowers and in a sastric way rites have to be performed.

If things are done in this manner a person who has met an unfortunate death
will reach a good state. A son who does karma like this will have 10-day
pollution and other clan persons (dayadhis) will have three-day pollution.

KAMIA VRIKSHOSARGAM
The sarvajan god Narayana looked at Garuda and started telling `
Vainadeya, I will tell you about a special Vrikshorsargam’

On one of the days when doing the rites after cleaning the place where the
rites are to be conducted and after installing the agni (fire), same color
calves, one male calf slightly big and a female calf slightly small has to be
brought in. They should be given bath by yellow turmeric water decorated
with clothes and ornaments. Then tarpana should be done and they should
be let off. Then a nandhi shradahm should be done and for 15teen days food
has to be served for Brahmins. Further silver, til, udhaka kumbha, clothes
etc has to be given on charity. By doing so 101 generation of one’s lineage
people will reach heaven. This is called Kamia Vrishorsargam.

THE REASONS FOR HAPPINESS AND SORROW. THE BENEFITS ACCRUED BY CHARITY.

Vinadeya! The reason a jiva obtains happiness and sorrow before death
and after death are all due to the good and bad deeds done by the jiva.
Though there are multitudes of jivas how is it possible for each and
every action to reach the correct doer in the next janma? This doubt you
may get but really there should not be any doubt about it.

Even though in one place a lot of cows in large groups are grazing still a calf
left in the group will reach its mother with out fail. Same way the karmas
also will reach a particular person responsible for it without fail. Vainadeya!

There is no charity above doing budhana (charity of land). There is no
goodness or punya act above telling the truth. There is no sin greater than
telling lies and writing false documents.

As earth (bhumi) is related to Lord Vishnu as he has taken in marriage
budevis daughter and cows are the daughters of Lord sun while gold is the
sun of Lord agni, thus by giving on charity these three things a person will
reap lot of benefits by these charities.

If a person gives charity of land but later with greed or covetness tries to get
back the land then the person who helps him in this act and the person who
does such a retracing act all will reach naraka and will remain there till
pralya period

If a person is doing a job and living and if another person is the cause to
destroy his job than the second person will collect the sins as of killing of
thousand cows.

At the same time if a person helps another in getting a livelihood then he
will reap benefit of one l lakh godhan.

However instead of during charity of hundred cows it is better not to torture
one cow by beating it with stick or not to steal one cow. If a person kills one
cow and does charity of hundred cows he will be getting the sin of killing
one cow more strongly.

If charity is given to an exalted well-disciplined Brahmin who has learned
all four Vedas and help him in such a way that he has not to worry about his
daily living than such a charity will be equal to doing an ashvameda yagna.

If a king snatches the wealth of Brahmins and with that wealth collects an
army. Then with such an army he wages a war, that army will meet its end in
the war for sure. If a person takes back a charity given to a person doing
holy deeds like yagna, homa, chanting of hymns, than it amounts to a great
sin such an act should never be done. On doing such an act, the person will
be born as a lowly germ in stools for thousand hundred years and remain
there itself.

If a person is coveting on some things and makes false friendship with good
Brahmins and takes away their things then he will rot in hell for long time.
It is even possible to digest rock powder, iron powder or even poison.

However for stealing and digesting a Brahmins thing there is no place in all
three worlds.

A person who steals god’s jewels and other things, the one who snatches
things from good men and the one who condemns and insults persons who
are involved in doing holy work, such persons lineage will get destroyed.

However there is no merit in giving to a not so deserving Brahmin charity. It
is like doing `ahuthi’ to ash. During punya days like sankranthi if dhana and
dharmas are done than sun god will increase the bounties of the giver
limitless extent.

A Brahmin who is stickler to his daily discipline, who has not a bit digressed
from his brahminic disciplines who does not partake food at any outside
places for such a Brahmin even if a land covered with sea is given as charity,
he wont pick up any dosha for accepting charities but the giver of charity
will be bestowed with special blessings.

CHILDRENS PAPAS AND TARPANAS TO UNFORTUNATE.
Vasudeva started once again telling to Garuda who is Vinudha’s son
`Vinadeya! From four years to twelve years, whatever papa’s children do
will get attached to the parents only? If parents are not there than it will
belong to the guardians. The parents should do compensation (prayachit) for
these acts. For children who do papa, the sins won’t get attached. They
should not be punished by the state too.

A person who is affected by disease in case he is not able to take bath during
pollution, than a person who is not having pollution can touch him and do
`patravarthi bath, than the first person’s pollution will get removed.

TARPANAS TO UNFORTUNATE SOULS
Whoever is sticking to concepts like there is no god will be a big sinner. For
him and for persons who meet unfortunate deaths there is no need to do
rites.

If a yagna is done for them then the agni can be thrown in water and
aupasanas can be thrown in the middle of four streets. However when the
year is getting over with compassion his son can worship Lord Vishnu and
lord Yama during sukla paksha ekadasi, thinking about the dead person ten
pindas can be made and offered in a near by river or water spot, then facing
southwards the dead persons name has to be told three times. Later bath has
to be taken and one has to remain upvas (abstaining from food). Then next
day invite five to seven Brahmins well versed in vedas and make them sit in
wooden seats facing north and praying to Lord Vishnu those Brahmins have
to be fed well. Then five pinda has to be kept in name of SriVishnu,
Brahma, Shiva, and Lord Yama along with his duthas and the dead person.

Then the dead persons name and gotra has to be told and Sri Vishnus names
to be chanted. Since the dead person cannot join with the ancestors, his
pinda the fifth one has to be removed. Then pranams has to be done to the
gods and charities to be given and the five Brahmins have to be given
dakshina (money) for eating food. The Brahmin who represents the dead
person should be given more dakshina and one has to pray to Lord Vishnu
that He should get satisfied and bless. Then those Brahmins have to be given
namaskarams doing prathakshina to them, then facing south tarpana has to
be done.

If the son want to do still in an elaborate manner he can do a snake form in
gold and then do the rites as told above.

 

SHARDH TO BE DONE DAILY THROUGH THE YEAR
Bhagawan who is complete with six qualities looked at Garuda and started
telling

`Son of kashipa! A son should do shradha to one’s parents every year. If a
situation arises that a father has to do shradha to his son or a brother to his
younger brother than while doing shradha the ancestors name should not be
taken, only the dead persons name the shradha has to be done.
If pollution (Aasousam) happen to fall on shradha days then only after they
are over the rites has to be done.

If monthly shradha is being done to a dead person and if for that person
sapandikaranam is not done, in that situation if the masika gets stopped due
to some pollution then that masika can be done combining with another
masika.

If a person doing masika after doing sapandikaranam and a pollution
(aasousam) falls in between then the halted masika can be done in the day
when pollution gets removed.

If a son who has not worn sacred thread happens to do shradha that should
be done after doing proper `sankalpa’.

If the news comes that many people of one’s clan die at the same time in a
far off place then whose ever death is known first, for him rites should be
done and than the later heard persons rites should be done. If the day or
thithi is known when death occurred but month of death is not known than
rites can be done during Aadi, puratazi, margazi, mazi months in
krishnapaksham or ashtami or during amavasa. If a persons death is known
at a far off place but if date and month of death is not known than the rites
can be done on the day he started the journey.

If head of a family goes for a journey along with his relations that time if
one of them passes away than the head of the family should observe
pollution there itself and then only venture home.

In case one forgets the date of fathers, mother’s death anniversary then
shradh can be done during ashtami or Ekadasi or amavasi. However instead
of doing on an alternate day if the shradh is left out then it is a sinful act.

If a person does daily shradh till he dies every day, he will get lot of good
tidings form it. This shradh is not done for the dead person but to the living
person for his good then no Avahan to be done. The Brahmin who eats in
this shradh does not have to follow any particular rules. It is enough if daily
food is given to a good Brahmin thus told Tirumal and blessed and further
told, Garuda! I have answered all the questions asked by you, if you have
any more question do come forth.

INDICATIONS OF GOOD AND BAD DEEDS OF PREVIOUS
BIRTHS AND FUTURE BIRTHS

Garuda gave his respects to Sri Vasudevan. `Swami! Looking at the jivas,
who appear in this world, is it possible to tell this jiva would have done such
a karma in previous birth just applying common sense.
Is there anyone other than Yama who punishes the jiva for his misdeeds?

You must kindly tell about these to this humble one in detail.
For that the Prandama looked at the Bhakta Garuda and told, `Oh! Son of
Kasipa muni! It can be clearly known that this jiva has this papa (sin) or this
punya (good deed)

If a student does mistake his teacher punishes him. If he is an evil person
and not coming under the control of the teacher or guardian than he will be
punished by the king or state. If he is an evildoer but does sins with out
anyone knowing then he will be well punished by Yama. If a person doing
papa dies with out doing any prayachita (redeeming acts) for the papa done
then he will remain in hell (narak) for long time and get born as a low jiva
like a dog, wolf or other animals, then later on he may get a human beings
birth. He may also get born with certain character and marks, which reveals
the papas done by him in previous birth.

If a person is seen with difficulty in talking forth, having chest pain and
difficulty in speech then it can be known he must have in previous janma
told lot of lies and must have stayed in narak.

A person who had kept fire for another persons house or who had killed and
murdered other human beings may suffer form `kushtarog’. The one who
drinks in the afternoon time may get teeth like small insects. One who gets
work in low places can be guilty in stealing gold.

A person who gets an ugly form can be the one who had tried to seduce
one’s own teacher’s wife.

A poverty stricken person would have been guilty of being a miser and not
shared his wealth with others. If many pandits are there in a village and one
pandit only commits a sin, still all the pandits in the village will be tainted
by the sin.

A person who takes food without taking bath without doing sandhya
vandanam or worshipping, he will get the birth of a crow. A person who
takes food in the open instead of under a shelter or inside the house will be
born as a black monkey in a deserted place in the next janma.

A person who shouts and scolds others without proper reason will be born as
a cat. A person who burns trees will get a life of a firefly. Persons who had
fed others with things that are not good for them and also persons who had
enjoyed with women other than wedded one will be born as bull that pulls
load.

Persons who had given old food to the one who do yagnas will get the life of
black monkey. A person who has been hostile to others and shouted at others
for no reason will be born blind. Persons who have robbed books will
become blind some time after he is born. A person who had brought
destruction of a Brahmin family will loose his children as soon as they are
born. Persons who had denied food to others when they are hungry will be
bereft of childbirth. Persons who had stolen cloth will get the life of a leech.
Persons who had given poison to kill others will be born as snake. A person
who enjoyed with a lady whose husband had taken renunciation will get the
janma of a ghost. Persons who had enjoyed with other women will meet an
early death. Persons who coveted for his teacher’s wife will get the life of a
lizard. Persons who cover the public land of a well or pond to make use of it
for own purpose will be born as a fish. A person who has acted against the
judgment given to him will become a `kottan’. The one who has eaten in
ekodihsta food will get birth of a jackal. Persons who had insulted higher
caste people will get the birth of a tortoise. A person who cuts trees filled
with flowers and fruits will be condemned as a worthless person. Persons
who steal scented objects will be born as a foul smelling person. Stealing is a
heinous crime. Persons who steal others things will definitely get a very low
birth.

I have previously itself told about the Vitharani river found in the way to
Yamaloka filled with blood, pus and various strange animals and crocodiles.
In that river like a molten butter the dirt will be flowing. For persons who
have done very heinous crime that river is the only one to take bath.

Persons who are full of self pride and ego, one’s who had insulted their own
parents, teacher and elders one who had failed to respect the person who had
helped him at time of need, one’s who treat women, children with least
respect, one’s who heckle and make fun of the handicapped persons like
deaf, dumb and others, one’s who have acted with hostility in marriage
matters and brahmins matters, one’s who had promised he will give some
charities but later makes the recipient walk several times to get the charity,
one who forms illicit relationship with one’s own teachers wife, one’s who
show disrespect in places where religious discourse and other religious
activities take place by talking loudly other worldly matters, one who talk
badly and spread rumor about the girl whose marriage alliance is being
proposed , one who fail to take care of cow and other domestic animals
under his care or show partiality while taking care of other persons domestic
animal, ones who give some article willingly to another but later covet for it
and wish to have it back, one’s who argue heatedly that god is not there,
one’s who always show anger to others and blame others constantly will all
get drowned in the Vaitharani river and will be troubled by strange animals ,
crocodiles and other beings staying in the water.

Vainadeya! The jivas who have not done bad deeds but always have
concentrated doing good deeds will after death reach swarga and remain
there for some time, then later will be born at a good place in a exalted
family and will be endowed with knowledge of all sastras and get wealth for
doing a good living and will lead a good life.

When father dies and before the son is out of pollution, if the son hears this
purana than the father will reach the blessed abode of Myself at Vaikunta.
If when mother dies this purana is heard than that mother will get a man’s

janma, live a good life and reach swarga.
The piturs also will reach a good state. If this purana is read during
sankranthi, on Vishu (the new year day) during grahana (eclipse) time
during shradha days, then such people at the end of one’ life will reach a
good world.

The good benefit received from one crore kanya dhanams, hundred times
doing sodasa mahadhan, doing gaya shradha are all obtained by making
people read this purna and making people hear this purana.

To make jivas get rid of fear of yamalok and to make jivas aware of the path
to moksha (liberation), I am telling you this purana. Also for the benefit of
goodness of the entire world, thus Lord Tirumal and blessed Garuda.

Then Garuda gave his grateful thanks to the most compassionate, most
considerate bhagawan Lord Narayana and went around him , fell on his lotus
feet and spoke with great emotion and humility `Oh! Lord you are the one
who taught Vedam to veda itself by the same blessed tongue I was graced to
hear this purana, it is indeed my fortune, what penance I must have done to
hear this purana,

Thus that Suuthamuni told this purana to Naimacharanya munis and than
addressing them further told,
`Respected Munis! As you wanted to hear this purana, I told you all exactly
the same way as it was narrated to Garuda by Lord Narayana’ thus telling he
started singing Hari’s name, praising the Lord.

That time the Naimicharanya residents hearing that purana were immersed
in a sea of happiness and looked at Suutha muni and told ` Oh! Great muni!
Taking compassion on us you told us this purana. We have of course heard
lot of puranas told by you. This purana in particular gives the jiva a
firmness and support for the life he is leading in this bhulok. We want to
honour you and show our gratitude to you. Such a thought is very strong
with all of us. However we are not endowed with great wealth, you are very
much aware of our state,

From the group one of them got up and offered his armlet to Suutha muni to
show his gratitude, another one presented a dress made of bark, yet another
gave a skin of tiger for Suutha muni to sit, one of them gave the sacred
thread as gift, while one of them wondering what to give, gave the darpa
grass as the present. While one praised the mamuni Suutha telling ` Is there
any one as great as Suutha muni in the three worlds who can narrate purans
like this. Another one gave his humble pranams several times and showed
his gratitude. Then all of them went around Suutha muni in respect giving
him their pranams and departed to their respective ashrams.
-------------------**********--------------***********----------------

 

 

Persons who are full of self pride and ego, one’s who had insulted their own
parents, teacher and elders one who had failed to respect the person who had
helped him at time of need, one’s who treat women, children with least
respect, one’s who heckle and make fun of the handicapped persons like
deaf, dumb and others, one’s who have acted with hostility in marriage
matters and brahmins matters, one’s who had promised he will give some
charities but later makes the recipient walk several times to get the charity,
one who forms illicit relationship with one’s own teachers wife, one’s who
show disrespect in places where religious discourse and other religious
activities take place by talking loudly other worldly matters, one who talk
badly and spread rumor about the girl whose marriage alliance is being
proposed , one who fail to take care of cow and other domestic animals
under his care or show partiality while taking care of other persons domestic
animal, ones who give some article willingly to another but later covet for it
and wish to have it back, one’s who argue heatedly that god is not there,
one’s who always show anger to others and blame others constantly will all
get drowned in the Vaitharani river and will be troubled by strange animals ,
crocodiles and other beings staying in the water.

Vainadeya! The jivas who have not done bad deeds but always have
concentrated doing good deeds will after death reach swarga and remain
there for some time, then later will be born at a good place in a exalted
family and will be endowed with knowledge of all sastras and get wealth for
doing a good living and will lead a good life.
When father dies and before the son is out of pollution, if the son hears this
purana than the father will reach the blessed abode of Myself at Vaikunta.
If when mother dies this purana is heard than that mother will get a man’s
janma, live a good life and reach swarga.
The piturs also will reach a good state. If this purana is read during
sankranthi, on Vishu (the new year day) during grahana (eclipse) time
during shradha days, then such people at the end of one’ life will reach a
good world.

The good benefit received from one crore kanya dhanams, hundred times
doing sodasa mahadhan, doing gaya shradha are all obtained by making
people read this purna and making people hear this purana.