Garuda Purana

आदित्यश्चन्द्रमाः शम्भुरापो वायुः शतक्रतुः । अग्निः खं पृथिवी मित्र ओषध्यो वसवस्तथा ॥ २,२.

The sun, the moon, Shiva, the waters, the wind, Indra, fire, space, earth, Mitra, plants, and the Vasus—

सरितः सागराश्चैव भावाभावौ च सर्पहन् । सर्वे कालेन सृज्यन्ते संक्षिप्यन्ते यथा पुनः ॥ २,२.

—rivers, oceans, existence and non-existence, and the serpent-king—all are created and again withdrawn by time.

कालेन संह्रियन्ते च नृनं मृत्यावुपस्थिते । दैवयोगात्त्दा व्याधिः कश्चिदुत्पद्यते खग ॥ २,२.

By time, all are dissolved when death approaches men; by the conjunction of fate, disease arises in someone, O bird.

वैकल्यमिन्द्रियाणां च बलौ जोरंहसां भवेत् । युगपद्वश्चिककोटिशूकदंशो भवेद्यदि ॥ २,२.

Weakness of the senses and loss of strength occur from the force of severe fever; if one were stung at once by a multitude of scorpions and needles—

तदानुमीयते तेन पीडा मृत्युभवा खग । ततः क्षणेन चैतन्ये विकले जडतां गते ॥ २,२.

—then, from that pain, it is inferred that death is near, O bird; then, in a moment, when consciousness fails and dullness sets in—

प्रिचाल्यन्ते ततः प्राणा याम्यैर्निकटवर्तिभिः । बीभत्सं तु तदा रूपं प्राणैः कण्ठगतैर्भवेत् ॥ २,२.

—then the life-breaths are agitated by the messengers of Yama who stand nearby; at that time, the form becomes dreadful as the breaths reach the throat.

फेमुद्गिरते सोऽथ मुखं लालाकुलं भवेत् । अङ्गुष्ठमात्रपुरुषो हाहा कुर्वंस्ततस्तनोः ॥ २,२.

He then spits froth, and his mouth is filled with saliva; a being the size of a thumb, crying 'ha ha,' emerges from the body.

तदैव नीयते द्वतैर्याम्यैर्वोक्षन्स्वकं गृहम् । भूय एव हिते तात मृत्युकालदशामिमाम् ॥ २,२.

At that very moment, he is led away by two of Yama's messengers, weeping for his own home; again, dear one, I will describe this state at the time of death.

अष्मा प्रकुपितः काये तीव्रवायुसमीरितः । भिनत्ति मर्मस्थानानि दीप्यमानो निरिन्धनः ॥ २,२.

A stone-like pain, stirred by a violent wind in the body, breaks the vital points, blazing intensely without fuel.

उदानो नाम पवनस्ततश्चोर्ध्वं प्रवर्तते । भक्तानामबुभुक्षाणामधोगतिनिरोधकृत् ॥ २,२.

Udāna is the name of the wind which then moves upward; for devotees who are hungry, it blocks the downward path.

यैर्नानृतानि चोक्तानि प्रीतिभेदः कृतो न च । आस्तिकः श्रद्दधानश्च स सुखं मृत्युमृच्छति ॥ २,२.

Those who have not spoken falsehoods, who have not caused discord, who are faithful and believing, attain death peacefully.

यो न कामान्न संरंभान्न द्वेषाद्धर्ममुत्सृजेत् । यथोक्तकारी सौम्यश्च स सुखं मृत्युमृच्छति ॥ २,२.

One who does not abandon righteousness out of desire, anger, or hatred, who acts as instructed and is gentle, attains death peacefully.

मोहज्ञानप्रदातारः प्राप्नुवन्ति महत्तमः । कूटसाक्षी मृषावादी ये च विश्वासघातकाः ॥ २,२.

Those who give false knowledge out of delusion, who are false witnesses, who speak lies, and who betray trust, attain the greatest darkness.

ते मोहं मृत्युमृच्छन्ति तथा ये वेदनिन्दकाः । विभीषकाः पूतिगन्धा यष्टिमुद्गरपाणयः ॥ २,२.

They meet death in delusion, as do those who revile the Vedas, who terrify others, who emit foul odors, and who wield sticks or clubs.

आगच्छन्ति दुरात्मानो यमस्य पुरुषास्तदा । प्राप्ते त्वीदृक्पथे घोरे जायते तस्य वेपथुः ॥ २,२.

Then, wicked souls, the servants of Yama, arrive; when one reaches such a dreadful path, trembling arises in him.

क्रन्दत्यविरतं सोऽपि पितृमातृसुतानपि । सास्य वागस्फुटा यत्नेनैकवर्णा विभासते ॥ २,२.

He cries out incessantly, even for his father, mother, and children; his speech, with effort, becomes clear only as a single syllable.

दृष्टिर्वै भ्राम्यते त्रासाच्छ्वासाच्छुष्यति चाननम् । स ततो वेदनाविष्टस्तच्छरीरं विमुञ्चति ॥ २,२.

His vision spins from fear, his mouth dries from breathing; then, overwhelmed by pain, he leaves that body.

अस्पृश्यं कुत्सनीयं च तत्क्षणादेव जायते । उक्तं मृत्योः स्वरूपं तु प्रसङ्गादन्यदप्यथ ॥ २,२.

That body instantly becomes untouchable and despicable; thus the nature of death is described, and now something else is explained.

वैचित्र्यस्योत्तरं प्रश्रे द्वितीयस्य वदामि ते । कर्मणां प्राक्तनानां तु तदसत्त्वेनं भदेतः ॥ २,२.

I will tell you the answer to the second question about variety; by the presence or absence of past actions, O fortunate one.

भवेद्भोगस्य वैचित्र्यं भ्राम्यतां प्राणिनामिह । देवत्वमसुरत्वं च यक्षत्वादिसुखप्रदम् ॥ २,२.

There is variety in enjoyment for beings who wander here; becoming divine, demonic, or yaksha, brings happiness.

मानुषत्वं पशुत्वं च पक्षित्वाद्यतिदुः खदम् । कर्मणां तारतम्येन भवतीह खगेश्वर ॥ २,२.

Becoming human, animal, or bird, brings great suffering; by the gradation of actions, this occurs, O lord of birds.

अत्र ते कीर्तयिष्यामि विपाकं कर्मणामहम् । वैचित्र्यस्य स्पुटत्वाययैर्जोवः संसरत्ययम् ॥ २,२.

Here I will tell you the result of actions, so that the variety may be made clear, by which this being wanders in existence.

महापातकजान्घोरान्नरकान्प्राप्य दारुणान् । कर्मक्षयात्प्रजायन्ते महापातकिनः क्षितौ ॥ २,२.

Having reached dreadful hells born from great sins, when their actions are exhausted, great sinners are born on earth.

जायन्ते लक्षणैर्यैस्तुतानि मे शृणु सत्तम । मृगाश्वसूकरोष्ट्राणां ब्रह्महा योनिमृच्छति ॥ २,२.

They are born with the marks I have praised; listen, O noble one: the killer of a Brahmin attains the womb of deer, horses, pigs, or camels.

कृमिकीटपतङ्गत्वं स्वर्णहारी समाप्नुयात् । तृणगुल्मतात्वं च क्रमशो गुरुतल्पगः ॥ २,२.

One who steals gold becomes a worm, insect, or flying creature; one who violates his teacher's bed becomes grass or a bush, step by step.

ब्रह्महा क्षयरोगी स्यात्सुरापः श्यावदन्तकः । हेमहारी तु कुनखी दुश्चर्मा गुरुतल्पगः ॥ २,२.

The killer of a Brahmin becomes afflicted with consumption; the drinker of liquor has dark teeth; the gold thief has bad nails and skin; the violator of his teacher's bed likewise.

यो येन संवसत्येषां स तल्लिङ्गोऽभिजायते । संवत्सरेण पतति पतितेन सहाचरन् ॥ २,२.

Whoever lives with any of these, is born with their marks; within a year, he falls, accompanying the fallen.

संलापस्पर्शनिः श्वाससहयानाशनासनात् । याजनाध्यापनाद्यौनात्पापं संक्रमते नृणाम् ॥ २,२.

Sin passes to people through conversation, touch, breathing together, sharing food and drink, performing rituals, teaching, and sexual union.

गत्वा दारान्परेषाञ्च ब्रह्मस्वमपहृत्य च । अरण्ये निर्जने देशे जायते ब्रह्मराक्षसः ॥ २,२.

One who goes to another's wife or takes the property of Brahmins, is born as a Brahma-rakshasa in a lonely wilderness.