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.
राज्ञरिं गत्वा भवेद्दंष्ट्री तस्करो विङ्वराहकः । शारिवा फलविक्रेता वृषश्च वृषलीपतिः ॥ २,४६.
One who goes to the king's enemy becomes a tusked animal; a thief becomes a viṅvarāhaka; a seller of śārivā fruits becomes a bull; the husband of a low-caste woman becomes a bull.
मार्जरोऽग्निं पदा स्पृष्ट्वा रोगवान्परमांसभुक् । उदक्यागमनात्षण्डो दुर्गन्धश्च सुगन्धहृत् ॥ २,४६.
A cat that touches fire with its foot becomes diseased and eats flesh; one who goes to a woman in her period becomes impotent; one who steals fragrance becomes foul-smelling.
यद्वा तद्वापि पारक्यं स्वल्पं वा हरते बहु । हृत्वा वै योनिमाप्नोति तिरश्चां नात्र संशयः ॥ २,४६.
Whether it is much or little, whoever takes what belongs to another attains the womb of animals—of this there is no doubt.
एवमादीनि चिह्नानि अन्यान्यपि खगेश्वर । स्वकर्मविततान्येव? दृश्यन्ते यैस्तु मानवैः ॥ २,४६.
O lord of birds, such are the signs, and others as well, seen among men, which arise from their own actions.
एवं दुष्कृतकर्मा हि भुक्त्वा च नरकान्क्रमात् । जायते कर्मशेषेण उक्तास्वेतासु योनिषु ॥ २,४६.
Thus, one who has performed evil deeds, after experiencing hells in order, is born, by the remainder of his karma, in the wombs mentioned above.
ततो जन्मशतं मर्त्ये सर्वजन्तुषु काश्यप । जायते नात्र सन्देहः समीभूते शुभाशुभे ॥ २,४६.
Then, for a hundred births among all creatures on earth, O Kāśyapa, one is born—there is no doubt—when merit and demerit are equal.
स्त्रीपुंसयो प्रसङ्गेन निरुद्धे शुक्रसोणिते । समुपेतः पञ्चभूतैर्जायते पाञ्चभौतिकः ॥ २,४६.
When the semen and blood of man and woman are joined, and the five elements are present, a being composed of the five elements is born.
इन्द्रियाणि मनः प्राणा ज्ञानमायुः सुखं धृतिः । धारणा प्रेरणं दुः खं मिथ्याहङ्कार एव च ॥ २,४६.
The senses, mind, vital breath, knowledge, lifespan, happiness, fortitude, retention, impulse, suffering, and false ego are all present.
प्रयताकृतिवर्णस्तु रागद्वेषौ भवाभवौ । तस्येदमात्मनः सर्वमनादेरादिमिच्छतः ॥ २,४६.
The embodied self, endowed with a body formed by its own actions, experiences attachment and aversion, birth and death; all this belongs to the self who, though without beginning, desires a beginning.
स्वकर्म बद्धस्य तदा गर्भवृद्धिर्भवेदिति । पुरा यथा मया प्रोक्तं तव जन्तोर्हि लक्षणम् ॥ २,४६.
For one bound by his own actions, then, the growth of the embryo occurs, as I have previously described to you, along with the characteristics of the living being.
एवं प्रवर्तितं चक्रं भूतग्रामे चतुर्विधे । समुत्पत्तिर्विनाशश्च जायते तार्क्ष्य देहिनाम् ॥ २,४६.
Thus, the cycle is set in motion among the fourfold group of beings; O Tārkṣya, for embodied creatures, both birth and destruction arise.
स्वधर्मेणैवोर्ध्वगतिरधर्मेणाप्यधोगतिः । जायते सर्ववर्णानां स्वधर्मचलनात्खग ॥ २,४६.
By one's own duty, there is ascent; by unrighteousness, there is descent; O Khaga, for all classes, deviation from their own duty brings about such results.
देवत्वे मानुषत्वे च दानभोगादिकाः क्रियाः । या दृश्यन्ते वैनतेय तत्सर्वं कर्मजं फलम् ॥ २,४६.
The acts of giving, enjoyment, and so forth, seen among gods and humans, O Vainateya, all these are the results produced by karma.
अकर्मविहिते घोरे कामक्रोधार्जितेऽशुभे । पतेद्वै नरके भूयो तस्योत्तारो न विद्यते ॥ २,४६.
In terrible acts not enjoined by duty, gained through desire and anger, and unwholesome, one falls again into hell, and there is no deliverance for him.
श्रीगरुडमहापुराणम् ४७ गरुड उवाच । भगवन्देवदेवेश कृपया परया वद । दानं दानस्य माहात्म्यं वैतरण्याः प्रमाणकम् ॥ २,४७.
Garuḍa said: O Lord, God of gods, out of supreme compassion, please speak about giving, the greatness of giving, and the measure of the Vaitaraṇī.
श्रीकृष्ण उवाच । या सा वैतरणी नाम यममार्गे महासरित् । अगाधा दुस्तरा पापैर्दृष्टमात्रा भयावहा ॥ २,४७.
Śrī Kṛṣṇa said: That river named Vaitaraṇī, on the path of Yama, is a great river, unfathomable, difficult to cross because of sins, terrifying even at the mere sight.
पूयशोणिततोयाढ्या मांसकर्दमसकुंला । पापिनञ्चागतान्दृष्ट्वा नानाभयसमावृता ॥ २,४७.
It is filled with water of pus and blood, thick with flesh and mud; seeing the sinners who have arrived there, it is surrounded by various terrors.
क्वाथ्यते सत्वरं तोयं पात्रमध्ये घृतं यथा । क्रिमिभिः सङ्कुलं पूयं वज्रतुण्डैः समावृतम् ॥ २,४७.
There, the water boils quickly, as ghee in a vessel; the pus is teeming with worms, surrounded by those with diamond-like beaks.
शिशुमारैश्च मकरैर्वज्रकर्तरिकायुतैः । अन्यैश्च जलजीवैश्च हिंसकैर्मांसभेदिभिः ॥ २,४७.
There are crocodiles and makaras, armed with diamond blades, and other aquatic creatures, fierce, tearing flesh.
उद्यान्ति द्वादशादित्याः प्रलयान्ते तथा हि ते । तपन्ति तत्र वै मर्त्याः क्रन्द मानास्तु पापिनः ॥ २,४७.
Twelve suns rise there, as at the end of the dissolution; mortals are scorched there, and the sinners cry out in pain.