Garuda Purana

आजाविको माहिषिकस्तथा चक्री ध्वजी च यः । रङ्गोपजीविको विप्रः शाकुनिर्ग्रामयाजकः ॥ २,३.

A shepherd, buffalo-keeper, charioteer, standard-bearer, one who lives by the arena, a Brahmin who is a gambler, or a village priest—

अगारदाही गरदः कुण्डाशी सोमविक्रयी । सुरापो मांसभक्षी च तथा च पशुघातकः ॥ २,३.

One who burns houses, a poisoner, one who eats from a pit, a seller of Soma, a drinker of liquor, an eater of meat, and a killer of animals—

रुधिरान्धे पतन्त्येते पतन्त्येते एवमाहुर्मनीषिणः । उपविष्टन्त्वेकपङ्क्त्यां विषं सम्भोजयन्ति ये ॥ २,३.

These fall into blood-filled hells—so say the wise. Those who make others eat poison while sitting together in a single row also fall there.

पतन्ति निरये घोरे विड्भुजे नात्र संशयः । मधुग्राहो वैतरणीमाक्रोशी मूत्रसंज्ञके ॥ २,३.

They fall into the dreadful hell of the eater of excrement—there is no doubt of this. The honey-thief, the one who insults others, and the one who drinks urine cross the Vaitarani river.

असिपत्रवनेऽसौची क्रोधनश्च एतेदपि । अग्निज्वालां मृगव्याधो भोज्यते यत्र वायसैः ॥ २,३.

In the Asipatravana hell, the impure and the angry also go; there, the hunter is devoured by crows in the blazing fire.

इज्यायां व्रतलोपाच्च सन्दंशे नरके पतेत् । स्कन्दन्ते यदि वा स्वप्ने यतिनो ब्रह्मचारिणः ॥ २,३.

For neglect of sacrifice or breaking a vow, one falls into the hell of pincers. If ascetics or celibates fall, even in a dream, they too go there.

पुत्रैरध्यापिता ये च पुत्रैराज्ञापिताश्च ये । ते सर्वे नरकं यान्ति निरयं चाप्यभोजनम् ॥ २,३.

Those who are taught by their sons, or who are commanded by their sons, all go to hell and to the realm of deprivation.

वर्णाश्रमविरुद्धानि क्रोधहर्षसमन्विताः । कर्माणि ये तु कुर्वन्ति सर्वे निरयवासिनः ॥ २,३.

Those who perform acts contrary to their class and stage of life, driven by anger or joy, all dwell in hell.

उपरिष्टात्स्थितो घोर उष्णात्मा रौरवो महान् । सुदारुणः सुशीतात्मा तस्या धस्तामसः स्मृतः ॥ २,३.

Above stands the dreadful, hot, great Raurava hell; below it is remembered the most terrible, extremely cold hell of darkness.

एवमादिक्रमेणैव सर्वेऽधोऽधः परिस्थिताः । दुः खोत्कर्षश्च सर्वेषु कर्मस्वपि निमित्ततः ॥ २,३.

In this way, in order, all are situated lower and lower; and in all these, the intensity of suffering is due to the cause of their actions.

सुखोत्कर्षश्च सर्वत्र धर्मस्येहनिमिततः । पश्यन्तिनरकान्देवा ह्यधोवक्त्रान्सुदारुणान् ॥ २,३.

And everywhere, the intensity of happiness is due to the cause of righteousness here; the gods see the hell-dwellers, whose faces are turned downward, in their terrible state.

नारकाश्चापि ते देवान्सर्वान्पश्यन्ति ऊर्ध्वगान् । एतान्यान्यानि शतशो नरकाणि वियद्गते ॥ २,३.

And the hell-dwellers also see those gods, all who have gone upward. There are hundreds of such and other hells in the sky.

दिनेदिने तु नरके पच्यते दह्यतेन्यतः । शीर्यते भिद्यतेऽन्यत्र चूर्यते क्लिद्यतेन्यतः ॥ २,३.

Day after day in hell, one is cooked, burned, and tormented; elsewhere, one is torn, split, crushed, or soaked.

क्वथ्यते दीप्यतेऽन्यत्र तथा वातहतोऽन्यतः । एकं दिनं वर्षशतप्रमाणं नरके भवेत् ॥ २,३.

Elsewhere, one is boiled, set on fire, or struck by wind; a single day in hell is equal to a hundred years.

ततः सर्वेषु निस्तीर्णः पापी तिर्यक्त्वमश्नते । कृमिकीटपतङ्गेषु स्थावरैकशफेषु च ॥ २,३.

Then, having crossed all these, the sinner is born among animals—worms, insects, moths, immobile beings, or one-hoofed creatures.

गत्वा वनगजाढ्येषु गोष्वषु तथैव च । खरोऽश्वोऽश्वतरो गौरः शरभश्चमरी तथा ॥ २,३.

Going among wild animals in the forest, and likewise among cows, the ass, the horse, the mule, the gaur, the sharabha, and the chameleon as well.

एते चैकशफाः षट्च शृणु पञ्चनखानतः । अन्यासु बहुपापासु दुः खदासु च यो निषु ॥ २,३.

These are the six single-hoofed animals; now hear about the five-clawed ones. Among other creatures, in those with much sin and in those that are hard to digest.

मानुष्यं प्राप्यते कुब्जो कुत्सितो वामनोऽपि वा । चण्डालपुक्कसाद्यासु नरयोनिषु जायते ॥ २,३.

One attains human birth as a hunchback, a deformed person, or a dwarf; among the lowest castes such as the Chandala and Pukkasa, one is born in human form.

मुहुर्गर्भे वसन्त्येव म्रियन्ते च मुहुर्मुहुः । अवशिष्टेन पापेन पुण्येन च समन्वितः ॥ २,३.

They remain in the womb repeatedly and die again and again; with the residue of sin and also endowed with some merit.

ततश्चारोहिणीं योनिं शूद्रवैश्यनृपादिकम् । विप्रदेवेन्द्रतां चापि कदाचिदधिरोहति ॥ २,३.

Then, one attains a womb among the non-descending castes, such as Shudra, Vaishya, or king; and sometimes even attains the status of a Brahmin or a lord of the gods.

एवं तु पापकर्माणो निरयेषु पतन्त्यधः । यथा पुण्यकृतो यान्ति तन्मे निगदतः शृणु ॥ २,३.

Thus, those who perform sinful deeds fall downward into hells; now hear from me how those who perform meritorious deeds proceed.

ते यमेन विनिर्दिष्टां योनिं पुण्यगतिं नराः । प्रगीतगन्धर्वगणा नृत्योत्सवसमाकुलाः ॥ २,३.

Those men, assigned by Yama to a birth leading to a good destination, are surrounded by singing Gandharva hosts and filled with festivals of dance.

हारनूपुरमाधुर्यैः शोभितान्यमलानि तु । प्रयान्त्याशु विमानानि दिव्यगन्धस्रगुज्ज्वलाः ॥ २,३.

Adorned with the sweetness of necklaces and anklets, and with pure, shining ornaments, they swiftly ascend to celestial vehicles, radiant with divine garlands and fragrances.

तस्माच्च प्रच्युता राज्ञामन्येषां च महात्मनाम् । जायन्ते नीरुजां गेहे स द्वृत्तिपीरपालकाः ॥ २,३.

Falling from there, from the ranks of kings and other great souls, they are born in the houses of the healthy, as protectors and providers of sustenance.

भोगान्सम्प्राप्नुवन्त्युग्रांस्ततो यान्त्यूर्ध्वमन्यथा । अवरोहिणीं सम्प्राप्य पूर्ववद्यन्ति मानवाः ॥ २,३.

They attain intense enjoyments, and then ascend higher in another way; having reached a non-ascending birth, they go as before among men.

जातस्य मृत्युलोके वै प्राणिनो मरणं ध्रुवम् । पापिष्ठानामदोमार्गाज्जीवो निष्क्रमते ध्रुवम् ॥ २,३.

For one born in the world of mortals, death is certain for all living beings; from the path of the most sinful, the soul certainly departs.

पृथिव्यां लीयते पृथ्वी आपश्चैव तथाप्सु च । तेजस्तेजसि लीयते समीरे च समीरणः ॥ २,३.

Earth merges into earth, and water likewise into water; fire merges into fire, and air into air.

आकाशे च तथाकाशं सर्वव्यापि निशाकरे । तत्र कामस्तथा क्रोधः काये पञ्चेन्द्रियाणि च ॥ २,३.

And space into space, which pervades all, O night-maker; there, desire and anger, and the five senses in the body as well.

एते तार्क्ष्य समाख्याता देहे तिष्ठन्ति तस्कराः । कामः क्रोधो ह्यहङ्कारो मनस्तत्रैव नायकः ॥ २,३.

These, O Tarkshya, have been described as thieves dwelling in the body: desire, anger, indeed ego, with mind as their leader.