Garuda Purana

यज्ञदानविवाहानां विघ्नकर्ता भवेत्कृमिः । देवतापितृविप्राणामदत्त्वा योऽन्नमश्नुते ॥ १,२२५.

He who causes obstacles in sacrifices, gifts, or marriages becomes a worm; one who eats food without offering it to gods, ancestors, or Brahmins is likewise.

प्रमुक्तो नरकाद्वापि वायसः सन्प्रजायते । ज्येष्ठभ्रात्रपमानाच्च क्रौञ्चयोनौ प्रजायते ॥ १,२२५.

Freed from hell, a person is born as a crow; from insulting an elder brother, one is born in the lineage of cranes.

शूद्रस्तु ब्राह्मणीं गत्वा कृमियोनौ प्रजायते । तस्यामपत्यमुत्पाद्य काष्ठान्तः कटीको भवेत् ॥ १,२२५.

A Śūdra who approaches a Brahmin woman is born in the womb of worms; having begotten a child with her, he becomes a wood-boring insect.

कृतघ्नः कृमिकः कीटः पतङ्गो वृश्चिकस्तथा । अशस्त्रं पुरुषं हर्ता नरः सञ्जायते खरः ॥ १,२२५.

An ungrateful person becomes a worm, insect, moth, or scorpion; one who steals from an unarmed man is born as a donkey.

कृमिः स्त्रीवधकर्ता च बालहन्ता च जायते । भोजनञ्चोरयित्वा तु मक्षिका जायते नरः ॥ १,२२५.

A killer of women or children is born as a worm; one who steals food is born as a fly.

हृत्वाज्यञ्चैव मार्जारस्तिलहृच्चैव मूषकः । घृतं हृत्वा च नकुलः काको मद्भुरमामिषम् ॥ १,२२५.

One who steals clarified butter becomes a cat; one who steals sesame seeds becomes a mouse; one who steals ghee becomes a mongoose; one who steals meat or rice becomes a crow.

मधु हृत्वा नरो दंशपूपं हृत्वा पिपीलिकः । अपो हृत्वा तु पापात्मा वायसः सम्प्रजायते ॥ १,२२५.

A man who steals honey is born as a biting insect; one who steals cakes is born as an ant; a wicked soul who steals water is born as a crow.

हृते काष्ठे च हारीतः कपोतो वा प्रजायते । हृत्वा तु काञ्चनं भाण्डं कृमियोनौ प्रजायते ॥ १,२२५.

One who steals wood is born as a green bird or a pigeon; but one who steals gold or vessels is born in the womb of worms.

कार्पासिके हृते क्रौञ्चो वह्रिहर्ता बकस्तथा । मयूरो वर्णकं हृत्वा शाकपत्रञ्च जायते ॥ १,२२५.

One who steals cotton becomes a crane; one who steals a plough becomes a heron; one who steals colored powder becomes a peacock; one who steals vegetable leaves is born as a hare.

जीवञ्जीवकतां याति रक्तवस्त्वपहृन्नरः । छुछुन्दरिः शुभान्गन्धाञ्छशं हृत्वा शशो भवेत् ॥ १,२२५.

A man who steals living creatures becomes a weasel; one who steals red garments becomes a musk rat; one who steals fragrant substances is born as a hare.

षण्डाः कलापहरणे काष्ठहृत्तृणकीटकः । पुष्पं हृत्वा दरिद्रस्तु पङ्गुर्याचकहृन्नरः ॥ १,२२५.

Eunuchs who steal ornaments become wood-boring insects; one who steals flowers becomes poor; one who steals a cripple's begging bowl is born as a cripple.

शाकहर्ता च हारीतस्तोयहर्ता च चातकः । गृहहृन्नरकान्गत्वा रौरवादीन्सुदारुणान् ॥ १,२२५.

One who steals vegetables becomes a green bird; one who steals water becomes a cātaka bird; one who steals a house, after going to hells like Raurava and others, is born in terrible forms.

तृणगुल्मलतावल्लीत्वग्घारी तरुतां व्रजेत् । एष एव क्रमो दृष्टो गोसुवर्णादिहारिणाम् ॥ १,२२५.

He who steals grass, bushes, creepers, or tree bark becomes a tree; this same sequence is seen for those who steal cows, gold, and so on.

विद्यापहारी मूकः स्याद्गत्वा च नरकान्बहन् । असमिद्धे हुते चाग्नौ मन्दाग्निः खलु जायते ॥ १,२२५.

A thief of knowledge becomes mute, and after going to hells, is born as one with dull fire when the sacrificial fire is not properly kindled.

परनिन्दा कृतघ्नत्वं परसीमाभिघातनम् । नैष्ठुर्यं निर्घृणत्वञ्च परदारोपसेवनम् ॥ १,२२५.

Slandering others, ingratitude, encroaching on another's land, harshness, cruelty, and approaching another's wife—

परस्वहरणाशौचं देवतानां च कुत्सनम् । निकृत्य बन्धनं नॄणां कार्पण्यञ्च नृणां वधः । उपलक्षणाद्विजानीयान्मुक्तानां नरकादनु ॥ १,२२५.

Theft of others’ property, impurity, reviling the gods, treachery, binding people, killing out of miserliness—by these signs, know those who are released from hell.

दया भूतेषु संवादः परलोकं प्रति क्रिया । सत्यं हितार्थमुक्तिश्च वेदप्रामाण्यदर्शनम् ॥ १,२२५.

Compassion toward beings, truthful speech, actions for the next world, speaking truth for the sake of benefit, and regarding the authority of the Vedas—these are their marks.

गुरुदेवर्षिसिद्धर्षिसेवनं साधुसंयमः । सत्क्रियाष्वसनं मैत्री स्वर्गस्य लक्षणं विदुः । अष्टाङ्गयोगविज्ञानात्प्राप्नोत्यात्यन्तिकं फलम् ॥ १,२२५.

Service to teacher, gods, sages, and perfected beings, self-restraint among the virtuous, delight in good conduct, friendship—these are known as the marks of heaven; through knowledge of the eightfold yoga, one attains the highest fruit.

श्रीगरुडमहापुराणम् २२६ सूत उवाच वक्ष्ये साङ्गं महायोगं भुक्तिमुक्तिकरं परम् । सर्वपापप्रशमनं भक्त्यानुपठितं शृणु ॥ १,२२६.

Sūta said: I shall declare the great yoga in its entirety, which bestows enjoyment and liberation, and destroys all sins—listen as I recite it with devotion.

ममेति मूलं दुः खस्य न ममेति निवर्तनम् । दत्तात्रेयो ह्यलर्काय इममाह महामतिः ॥ १,२२६.

The root of suffering is ‘mine-ness’; its cessation is the absence of ‘mine-ness’. Dattātreya, the great sage, spoke this to Alarka.

अहमित्यङ्कुरोत्पन्नो ममेति स्कन्धवान्महान् । गृहक्षेत्राणि शाखाश्च यत्र दाराभिपल्लवः ॥ १,२२६.

The sprout of ‘I-ness’ arises, and from ‘mine-ness’ grows a great trunk; houses and fields are its branches, and wives are its tender shoots.

धनधान्ये महापत्रे पापमूलोऽतिदुर्गमः । विधिवत्सुखशान्त्यर्थं जातोऽज्ञानमहातरुः ॥ १,२२६.

Wealth and grain are its great vessels; rooted in sin, it is most difficult to cross. Thus, for the sake of happiness and peace, the great tree of ignorance is born according to fate.

छिन्नो विद्याकुठारेण ते गता लयमीश्वरे । प्राप्य ब्रह्मरसं पीतं नीरजस्कमकण्टकम् ॥ १,२२६.

Cut down by the axe of knowledge, its branches return to dissolution in the Lord; having attained the essence of Brahman, one drinks it, free from dust and thorns.

प्राप्नुवन्ति पराः प्राज्ञाः सुखनिर्वृतिमेव च । मूर्तेन्द्रियलयं नूनं न त्वं राजन्न चाप्यहम् ॥ १,२२६.

The wise who attain this experience supreme happiness and bliss; but, O King, you and I have not yet dissolved the body and senses.

न तन्मात्रादिकं वाचा नैवान्तः करणं तथा । कं वा पश्यसि राजेन्द्र प्रधानमिदमावयोः ॥ १,२२६.

Neither the subtle elements nor the inner faculties can be described by words; O king of kings, what do you see as the chief principle between us?

मृतः परेऽह्नि क्षेत्रज्ञः संजातोऽयं गुणात्मकः । एकत्वेऽपि पृथग्भावस्तथा क्षेत्रात्मनो नृप ॥ १,२२६.

When the knower of the field dies, he is reborn as one endowed with qualities; though one in essence, there is distinction between the field and the self, O king.

ज्ञानपूर्ववियोगोऽसौ ज्ञाने नष्टे च योगिनः । सा मुक्तिर्ब्रह्मणा चैक्य मनैक्यं प्राकृतैर्गुणैः ॥ १,२२६.

Separation preceded by knowledge—when knowledge is lost, for the yogin, that is liberation, unity with Brahman, and the mind’s oneness with the natural qualities.

तद्गृहं यत्र वसति तद्भोज्यं येन जीवति । यन्मुक्तये तदेवोक्तं ज्ञानाज्ञाने न चान्यथा ॥ १,२२६.

That house where one dwells, that food by which one lives, and that which leads to liberation—these are said to be through knowledge and ignorance, not otherwise.

उपभोगेन पुण्याना मपुण्यानाञ्च पार्थिव । कर्तव्यानाञ्च नित्यानां क्षयन्त्वकरणात्तथा ॥ १,२२६.

Through enjoyment, both merit and demerit, and also obligatory duties, O king, are exhausted by non-performance.