Garuda Purana

मातृश्राद्धन्तु पूर्वेण कर्मादौ पैतृकं तथा । उत्तरेऽहनि वृद्धौ स्यान्मातामहगणस्य तु ॥ २,४५.

The mother's śrāddha should be performed as previously described, and the father's as well; on the following day, the śrāddha for the maternal grandfather's group should be done in the period of increase.

श्राद्धत्रयं प्रकुर्र्वीत वैश्वदेवन्तुतान्त्रिकम् ॥ २,४५.

One should perform three kinds of śrāddha: the Vaiśvadeva and the Tāntrika.

मातृभ्यः कल्पयेत्पूर्वं पितृभ्यस्तदनन्तरम् । मातामहेभ्यश्च तथा दद्यादित्थं क्रमेण तु ॥ २,४५.

First, offerings should be made to the mothers, then to the fathers, and likewise to the maternal grandfathers, in this order.

मातृश्राद्धे तु विप्राणामभावे सुकुलोद्गताः । पतिपुत्रान्विताः साध्व्यो योषितोऽष्टौ च भावयेत् ॥ २,४५.

If there are no brāhmaṇas for the mother's śrāddha, one should consider eight virtuous women of good family, accompanied by their husbands or sons.

इष्टापूर्तादिके श्राद्धं कुर्यादाभ्युदयं तथा । उत्पातादिनिमित्तेषु नित्य श्राद्धवदेव तु ॥ २,४५.

Śrāddha should be performed on occasions such as iṣṭāpūrta and the like, as well as for auspicious events, and also for omens and other causes, just as with the regular śrāddha.

नित्यं दैवञ्च वृद्धिञ्च काम्यं नैमित्तिकं तथा । श्राद्धान्युक्तप्रकारेण कुर्वन् सिद्धिमवाप्नुयात् । इति ते कथितं तार्क्ष्य किमन्यत्परिपृच्छसि ॥ २,४५.

By performing the daily, divine, augmenting, desired, and occasional śrāddhas in the prescribed manner, one attains success. Thus it has been told to you, Tārkṣya; what else do you wish to ask?

श्रीगरुडमहापुराणम् ४६ तार्क्ष्य उवाच । सुकृतस्य प्रभावेण स्वर्गो नानाविधो नणाम् । भोगाः सौख्याति रूपञ्च बलं बुद्धैः पराक्रमः ॥ २,४६.

Tārkṣya said: By the power of good deeds, heaven is of many kinds for men; enjoyments, happiness, beauty, strength, intellect, and valor arise from them.

सत्यं पुण्यवतां देव जायतेऽत्र परत्र च । सत्यंसत्यं पुनः सत्यं वेदवाक्यं न चान्यथा ॥ २,४६.

O god, truth arises for the virtuous both here and hereafter; truly, truly, again truly, the words of the Veda are never otherwise.

धर्मो जयति नाधर्मः सत्यं जयाते नानृतम् । क्षमा जयति न क्रोधो विष्णुर्जयति नासुरः ॥ २,४६.

Dharma prevails, not adharma; truth prevails, not falsehood; forgiveness prevails, not anger; Viṣṇu prevails, not the asura.

तद्वत्सत्यं मया ज्ञातं सुकृताच्छोभनं भवेत् । यतोत्कृष्टतमं पुण्यं तथोत्कृष्टतरोनरः ॥ २,४६.

In the same way, I have understood that truth leads to auspiciousness through good deeds; as the highest merit, so is the person of highest excellence.

एवन्तु श्रोतुमिच्छामि जायन्ते पापिनो यथा । येन कर्मविपाकेन यथा नियमभाग्भवेत् ॥ २,४६.

Thus, I wish to hear how sinners are born, and by what result of karma they become subject to certain conditions.

यांयां योनिमवाप्नोति यथारूपश्च जायते । तन्मे वद सुरश्रेष्ठ समासेनापि काङ्क्षितम् ॥ २,४६.

Into what womb one enters, and with what form one is born—tell me that, O best of gods, even briefly, as I desire to know.

श्रीकृष्ण उवाच । शुभाशुभफलैस्तार्क्ष्य भुक्तभोगा नरास्त्विह । जायन्ते लक्षणैर्यैस्तुतानि मे शृणु काश्यप ॥ २,४६.

Śrī Kṛṣṇa said: O Tārkṣya, after experiencing the results of good and bad actions, people are born with certain marks; listen, O Kāśyapa, as I describe them.

गुरुरात्मवतां शास्ता राजा शास्ता दुरात्मनाम् । इह प्रच्छन्नपापानां शास्ता वैवस्वतो यमः ॥ २,४६.

The teacher is the ruler for those who are self-controlled; the king is the ruler for the wicked; here, for those who commit hidden sins, Yama, son of Vivasvat, is the ruler.

प्रायश्चित्तेष्वचीर्णेषु यमलोका ह्यनेकधा । यातनाभिर्विमुक्ता ये यान्ति ते जीवसन्ततीम् ॥ २,४६.

For those who have not performed expiations, there are many realms of Yama; those who are freed from torments go on to a succession of births.

गत्वा मानुषभावे तु पापचिह्ना भवन्ति ते । तान्यहं तव चिह्नानि कथयिष्ये खगोत्तम ॥ २,४६.

Having come into human birth, they bear marks of sin; I will tell you those marks, O best of birds.

सोढ्वा वै यातनाः सर्वा गत्वा वैवस्वतक्षयम् । निस्तीर्णयातनास्ते तु लोकमायान्ति चिह्निताः ॥ २,४६.

Having endured all torments and reached the abode of Yama, those who have finished their suffering come to the world, marked as such.

गद्गदोऽनतवादी स्यान्मूकश्चैव गवानृते । ब्रह्महा जायते कुष्ठी श्यावदन्तश्च मद्यपः ॥ २,४६.

One who stammers or cannot speak properly is so from lying about cows; a murderer of a brāhmaṇa is born as a leper, and one who drinks liquor has blackened teeth.

कुनखी स्वर्णहरणाद्दुश्चर्मा गुरुतल्पगः । संयोगी हीनयोनिः स्याद्दरिद्रोऽदत्तदानतः ॥ २,४६.

One with deformed nails is so from stealing gold; one with diseased skin from violating the teacher’s bed; one born in a low womb from improper union; one who is poor from taking what was not given.

अयाज्ययाजको याति ग्राहमसूकरतां द्विजः । खरो वै बहुयाजी स्यात्काको निर्मन्त्रभोजनात् ॥ २,४६.

A priest who performs sacrifices for the unworthy becomes a crane; a twice-born who eats without mantras becomes a crow; one who performs many sacrifices becomes a donkey; one who sacrifices for the unworthy becomes a pig.

अपरीक्षितभोक्तारो व्याघ्राः स्युर्निर्जने वने । बहुतर्जको मार्जरः खद्योतः कक्षदाहकः ॥ २,४६.

Those who eat without examining (the food) become tigers in a lonely forest; one who threatens excessively becomes a cat; one who burns the undergrowth becomes a firefly.

पात्रे विद्याप्रदाता यो बलीवर्दो भवेत्तसः । अन्नं पर्युषितं विप्रे प्रददत्कुक्करो भवेत् ॥ २,४६.

He who imparts knowledge to an unworthy person becomes an ox; a Brahmin who gives stale food becomes a dog.

मात्सर्यादपि जात्यन्धो जन्मान्धः पुस्तकं हरन् । फलान्याहरतोऽपत्यं म्रियते नात्र संशयः ॥ २,४६.

One who steals a book out of envy or is blind by birth becomes blind in birth; there is no doubt that the offspring of one who steals fruits will die.

मृतो वानरतां याति तन्मुखो गण्डवान् भवेत् । अदत्त्वा भक्ष्यमश्राति अनपत्यो भवेत्तु सः ॥ २,४६.

After death, he becomes a monkey; his face becomes swollen; one who eats without giving to others becomes childless.

हरन्वस्त्रं भवेद्गोधा गरदः पवनाशनः । प्रवज्यागमनाद्राजन् भवेन्मरुपिशाचकः ॥ २,४६.

One who steals clothes becomes a lizard; one who gives poison becomes an eater of wind; O king, one who comes after renouncing the world becomes a wind-demon.

चातको जलहर्ता स्याद्धान्यहर्ता च मूषिकः । अप्राप्तयौवनां सेवन् भवेत्सर्प इति श्रुतिः ॥ २,४६.

One who steals water becomes a chataka bird; one who steals grain becomes a mouse; it is said that one who approaches a girl before her youth becomes a snake.

गुरुदाराभिलाषी च कृकलासो भवेद्ध्रुवम् । जलप्रस्त्रवणं यस्तु भिन्द्यान्मत्स्यो भवेन्नरः ॥ २,४६.

One who desires his teacher's wife certainly becomes a kṛkalāsa bird; a man who breaks a water channel becomes a fish.

अविक्रेयक्रयाच्चैव बको गृध्रो भवेन्नरः । अयोनिगो वृको हि स्यादुलूकः क्रयवञ्चनात् ॥ २,४६.

By selling what should not be sold, a man becomes a crane or a vulture; by being born from an improper womb, he becomes a wolf; by cheating in sales, he becomes an owl.

मृतस्यैकादशाहे तु भुञ्जानश्चाभिजायते । प्रतिश्रुत्य द्विजेभ्योर्ऽथमददज्जम्बुको भवेत् ॥ २,४६.

One who eats during the eleven days after a death is reborn accordingly; one who promises wealth to Brahmins and does not give becomes a jackal.