गोभूतिलहिरण्यानि दानान्याहुः स्वशक्तितः ॥ २,३१.
Cows, land, and gold are said to be gifts to be given according to one's ability.
मृतोद्देशेन यो यद्याज्जलपात्रञ्च मृन्मयम् । उदपात्रसहस्रस्य फलमाप्नोति मानवः ॥ २,३१.
Whoever, for the sake of the deceased, gives a clay water vessel obtains the fruit of giving a thousand water pots.
यमदूता महारौद्राः करालाः कृष्णपिङ्गलाः । न भीषयन्ति तं याम्या वस्त्रदाने कृते सति ॥ २,३१.
The messengers of Yama, fierce, terrifying, with black and tawny faces, do not frighten the one for whom a gift of cloth has been made to the servants of Yama.
मार्गे हि गच्छमानस्तु तृष्णार्तः श्रमपीडितः । घटान्नदानयोगेन सुखी भवति निश्चितम् ॥ २,३१.
Certainly, a traveler on the path, afflicted by thirst and fatigue, becomes happy by the gift of a water pot.
शय्या दक्षिणया युक्ता आयुधाम्बरसंयुता । हैमश्रीपतिना युक्ता देया विप्राय शर्मणे । तथा प्रेतत्वमुक्तोऽसौ मोदते सह दैवतैः ॥ २,३१.
A bed furnished with a southern direction, with weapons and garments, adorned with gold, should be given to a Brahmin for his welfare; thus, freed from the state of the departed, he rejoices with the gods.
एतत्ते कथितं तार्क्ष्य दानमन्त्येष्टिकर्मजम् । अधुना कथयिष्येऽहमन्यदेहप्रवेशनम् ॥ २,३१.
Thus, O Tārkṣya, I have explained to you the gifts related to the funeral rites; now I shall tell you about entering another body.
जातस्य मृत्युलोके वै प्राणिनो मरणं ध्रुवम् । मृतिः कुर्यात्स्वधर्मेण यास्यतश्च परन्तप ॥ २,३१.
For one born in the world of mortals, death is certain; one should die according to one's own dharma and then depart, O scorcher of foes.
पूर्वकाले मृतानाञ्च प्राणिनाञ्च खगेश्वर । सूक्ष्मोभूत्वा त्वसौ वायुर्निर्गच्छत्यास्यमण्डलात् ॥ २,३१.
In former times, O lord of birds, when living beings die, the vital air, becoming subtle, departs from the mouth.
नवद्वारै रोमभिश्च जनानां तालुरन्ध्रके । पापिष्ठानामपानेन जीवो निष्क्रामति ध्रुवम् ॥ २,३१.
Through the nine gates, the pores, and the opening in the palate, the soul of the wicked certainly departs by the lower path.
शरीरञ्च पतेत्पश्चान्निर्गते मरुतीश्वरे । वाताहतः पतत्येव निराधारो यथा द्रुमः ॥ २,३१.
After the lord of the vital airs has departed, the body falls; struck by the wind, it collapses, unsupported, like a tree.
पृथिव्यां लीयते पृथ्वी आपश्चैव तथाप्सु च । तेजस्तेजसि लीयते समीरणः समीरणे । आकाशे च तथा काशः सर्वव्यापी च शङ्करे ॥ २,३१.
Earth merges into earth, water into water, fire into fire, air into air, and ether into ether; and all-pervading Śaṅkara remains.
तत्र कामस्तथा क्रोधः काये पञ्चेन्द्रियाणि च । एते तार्क्ष्य समाख्याता देहे तिष्ठन्ति तस्कराः ॥ २,३१.
There, desire, anger, and the five senses, O Tārkṣya, are said to be thieves that dwell in the body.
कामः क्रोधो ह्यहङ्कारो मनस्तत्रैव नायकः । संहारकश्च कालोऽयं पुण्यपापसमन्वितः ॥ २,३१.
Desire, anger, ego, and mind are the leaders there; and time, endowed with merit and sin, is the destroyer.
जगतश्च स्वरूपन्तु निर्मितं स्वेन कर्मणा । पुनर्देहान्तरं याति सुकृतैर्दुष्कृतैर्नरः ॥ २,३१.
The true nature of the world is created by one's own actions; a person attains another body according to good or bad deeds.
पञ्चेन्द्रियसमायुक्तं सकलैर्विष्यैः सह । प्रविशेत्स नवं देहं गृहे दग्धे यथा गृही ॥ २,३१.
Endowed with the five senses and all their objects, it enters a new body, just as a householder enters a new house when the old one is burned.
शरीरे ये समासीना सम्भवेत्सर्वधातवः । षाट्कौशिको ह्ययं कायो माता पित्रोश्च धातवः ॥ २,३१.
All the bodily elements that arise in the body are indeed the sixfold sheath, and these elements come from both mother and father.
सम्भवेयुस्तथा तार्क्ष्य सर्वे वाताश्च देहिनाम् । मूत्रं पुरीषं तद्योगा ये चान्ये व्याधयस्तथा ॥ २,३१.
In the same way, O Tārkṣya, all the winds of embodied beings arise, as do urine, feces, and other diseases that result from their combination.
अस्थि शुक्रं तथा स्नायुः देहेन सह दह्यते । एष ते कथितस्तार्क्ष्य विनाशः सर्वदेहिनाम् ॥ २,३१.
Bone, semen, and sinew are burned along with the body; thus, O Tārkṣya, I have described to you the destruction of all embodied beings.
कथयामि पुनस्तेषां शरीरञ्च यथा भवेत् । एकस्तम्भं स्नायुबद्धं स्थूणाद्वयसमुद्धृतम् ॥ २,३१.
Now I will again tell you how their body is: it is a single pillar bound by sinews, raised up from two supports.
इन्द्रियैश्च समायुक्तं नवद्वारं शरीरकम् । विषयैश्च समाक्रान्तं कामक्रोधसमाकुलम् ॥ २,३१.
Endowed with senses, the body is a nine-gated structure, overwhelmed by sense objects and agitated by desire and anger.
रागद्वेषसमाकीर्णं तृष्णादुर्गसुदुस्तरम् । लोभजालसमायुक्तं पुरं पुरुषसंज्ञितम् ॥ २,३१.
Filled with attachment and aversion, hard to cross like a fortress of thirst, entangled in the net of greed, this is called the city of the person.
एतद्गुणसमायुक्तं शरीरं सर्वदेहिनाम् । तिष्ठन्ति देवताः सर्वा भुवनानि चतुर्दश ॥ २,३१.
This body, endowed with such qualities, is possessed by all embodied beings; within it dwell all the deities and the fourteen worlds.
आत्मानं ये न जानन्ति ते नराः पशवः स्मृताः । एवमेतन्मयाख्यातं शरीरं ते चतुर्विधम् ॥ २,३१.
Those men who do not know their own self are considered animals; thus I have explained to you the fourfold nature of the body.
चतुरशीतिलक्षाणि निर्मिता योनयः पुरा । उद्भिज्जाः स्वेदजाश्चैव अण्डजाश्च जरायुजाः ॥ २,३१.
Eighty-four hundred thousand wombs were created in ancient times: those born from eggs, sweat, seeds, and live birth.
एतत्ते सर्वमाख्यातं यत्पृष्टोहं त्वयानघ ॥ २,३१.
All this, O sinless one, which you have asked, I have told you.
श्रीगरुडमहापुराणम् ३२ तार्क्ष्य उवाच । कथमुत्पद्यते जन्तुर्भूतग्रामे चतुर्विधे । त्वचा रक्तं तथा मांसं मेदो मज्जास्थि जीवितम् ॥ २,३२.
Tārkṣya said: How does a living being arise among the fourfold groups of beings? Skin, blood, flesh, fat, marrow, bone, and life.
पादौ पाणी तथा गुह्यं जिह्वाकेशनखाः शिरः । सन्धिमार्गाश्च बहुशो रेखा नैकविधास्तथा ॥ २,३२.
Feet, hands, the secret organ, tongue, hair, nails, head, the many joints and pathways, and the various lines as well.
कामः क्रोधो भयं लज्जा मनो हर्षः सुखासुखम् । चित्रितं छिद्रितञ्चापि नानाजालेन वेष्टितम् ॥ २,३२.
Desire, anger, fear, shame, mind, joy, pleasure and pain, all are marked and pierced, enveloped in a web of many kinds.
इन्द्रजालमिदं मन्ये संसारेऽसारसागरे । कर्ता कोऽत्र हृषीकेश संसारे दुः खसंकुले ॥ २,३२.
I consider this to be a magic illusion in the ocean of meaningless existence; who is the doer here, O Hṛṣīkeśa, in this world full of suffering?
श्रीविष्णुरुवाच । कथयामि परं गोप्यं कोशस्यास्य विनिर्णयम् । यस्य विज्ञानमात्रेण सर्वज्ञत्वं प्रज्यते ॥ २,३२.
Śrī Viṣṇu said: I will tell you the supreme secret, the determination of this sheath, by knowing which alone omniscience is attained.