Karma-Vipaka: The Wheel of Rebirth and the Fruits of Deeds

Verse 1 (garuda.1.225.1)

सूत उवाच । आध्यात्मिकादितापांस्त्रीञ्ज्ञात्व संस्राचक्रवित् । उत्पन्नज्ञानवैराग्यः प्राप्नोत्यात्यन्तिकं लयम्

sūta uvāca ādhyātmikāditāpāṁstrīñjñātva saṁsrācakravit utpannajñānavairāgyaḥ prāpnotyātyantikaṁ layam

Suta said: Knowing the three kinds of affliction and the wheel of samsara, one in whom knowledge and dispassion have arisen attains final liberation.

Verse 2 (garuda.1.225.2)

संसारचक्रं वक्ष्येऽहमादाबुत्क्रान्तिकालतः । यद्विना पुरुषार्थो न लीनः स्यात्परमात्मनि

saṁsāracakraṁ vakṣye'hamādābutkrāntikālataḥ yadvinā puruṣārtho na līnaḥ syātparamātmani

I shall now describe the wheel of samsara, beginning from the moment of death; without knowing this, the goal of human life cannot be dissolved in the Supreme Self.

Verse 3 (garuda.1.225.3)

ऊर्ध्ववासी नरस्त्यक्त्वा देहमन्यत्प्रपद्यते । नीयतेद्वादशाहेन यमस्य यमपूरुषैः

ūrdhvavāsī narastyaktvā dehamanyatprapadyate nīyatedvādaśāhena yamasya yamapūruṣaiḥ

The man dwelling in a subtle body, having left the body, proceeds elsewhere; within twelve days, Yama's servants lead him to Yama's world.

Verse 4 (garuda.1.225.4)

तत्र यद्वान्धवास्तोयं प्रयच्छन्ति तिलैः सह । यच्च पिण्डं प्रयच्छन्ति यमलोके तदश्नुते

tatra yadvāndhavāstoyaṁ prayacchanti tilaiḥ saha yacca piṇḍaṁ prayacchanti yamaloke tadaśnute

There, whatever water his relatives offer with sesame, and whatever pinda they offer, he partakes of that in Yama's world.

Verse 5 (garuda.1.225.5)

गतश्च नरकं पापात्स्वर्गं याति स्वपुण्यतः । पापकृद्याति नरकं पुण्यकृद्याति वै दिवम्

gataśca narakaṁ pāpātsvargaṁ yāti svapuṇyataḥ pāpakṛdyāti narakaṁ puṇyakṛdyāti vai divam

Through sin he goes to hell, through his own merit he goes to heaven; the sinner goes to hell, and the meritorious goes to heaven.

Verse 6 (garuda.1.225.6)

स्वर्गाच्च नरकात्त्यक्तः स्त्रीणां गर्भे भवत्यपि । नाभिभूतञ्च तस्यैव याति बीजद्वयं हि तत्

svargācca narakāttyaktaḥ strīṇāṁ garbhe bhavatyapi nābhibhūtañca tasyaiva yāti bījadvayaṁ hi tat

Departing from heaven or hell, he enters a woman's womb; in the navel-region, that twofold seed of father and mother unites.

Verse 7 (garuda.1.225.7)

कललं बुद्ब्रुदमयं ततः शोणितमेव च । पेश्याः पलसमोऽण्डः स्यादङ्कुरं तत उच्यते

kalalaṁ budbrudamayaṁ tataḥ śoṇitameva ca peśyāḥ palasamo'ṇḍaḥ syādaṅkuraṁ tata ucyate

It first becomes a bubble-like clot, then a mass of blood, then a lump of flesh weighing a pala, then it is called a sprout (ankura).

Verse 8 (garuda.1.225.8)

उपाङ्गान्यङ्गुलीनेत्रनासास्यश्रवणानि च । आवहं याति चाङ्गेभ्यस्तत्परन्तु नखादिकम्

upāṅgānyaṅgulīnetranāsāsyaśravaṇāni ca āvahaṁ yāti cāṅgebhyastatparantu nakhādikam

From this the subsidiary limbs — fingers, eyes, nose, mouth, and ears — take form, and thereafter the nails and the rest.

Verse 9 (garuda.1.225.9)

त्वचो रोमाणि जायन्ते केशाश्चैव ततः परम् । नरश्चाधोमुखः स्थित्वा दशमे च सः जायते

tvaco romāṇi jāyante keśāścaiva tataḥ param naraścādhomukhaḥ sthitvā daśame ca saḥ jāyate

Skin and body-hair form, and after that head-hair. Remaining head-downward, he is born in the tenth month.

Verse 10 (garuda.1.225.10)

ततस्तु वैष्णवी माया वृणोत्यत्यन्तमोहिनी । बालत्वं त्वथ कौमारं यौवनं वृद्धतामपि

tatastu vaiṣṇavī māyā vṛṇotyatyantamohinī bālatvaṁ tvatha kaumāraṁ yauvanaṁ vṛddhatāmapi

Then Vishnu's utterly bewildering Maya envelops him — infancy, then childhood, youth, and old age.

Verse 11 (garuda.1.225.11)

ततश्च मरणं तत्तद्धर्मामाप्नोति मानवः । एवं संसारचक्रेऽस्मिन् भ्राम्यते घटीयन्त्रवत्

tataśca maraṇaṁ tattaddharmāmāpnoti mānavaḥ evaṁ saṁsāracakre'smin bhrāmyate ghaṭīyantravat

And then death — man obtains these successive states. Thus he wanders in this wheel of samsara, like a turning water-wheel.

Verse 12 (garuda.1.225.12)

नरकात्प्रतिमुक्तस्तु पापयोनिषु जायते । पतितात्प्रतिगृह्याथ अधोयोनिं व्रजेद्बुधः

narakātpratimuktastu pāpayoniṣu jāyate patitātpratigṛhyātha adhoyoniṁ vrajedbudhaḥ

Released from hell, one is born in sinful wombs. Even the wise, by accepting gifts from a fallen person, attains a lower birth.

Verse 13 (garuda.1.225.13)

नरकात्प्रतिमुक्तस्तु कृमिर्भवति याचकः । उपाध्यायव्यलीकं तु कृत्वा श्वा भवति द्विज

narakātpratimuktastu kṛmirbhavati yācakaḥ upādhyāyavyalīkaṁ tu kṛtvā śvā bhavati dvija

Released from hell, one who begs wrongfully becomes a worm. O twice-born, one who deceives his teacher becomes a dog.

Verse 14 (garuda.1.225.14)

तज्जायां मनसा वाञ्छंस्तद्द्रव्यं वाप्यसंशयम् । गर्दभोजायते जन्तुर्मित्रस्यैवापमानकृत्

tajjāyāṁ manasā vāñchaṁstaddravyaṁ vāpyasaṁśayam gardabhojāyate janturmitrasyaivāpamānakṛt

One who lustfully desires his friend's wife or wealth, without doubt, is born as a donkey, having dishonored his friend.

Verse 15 (garuda.1.225.15)

पितरौ पीडयित्वा तु कच्छपत्वञ्च जायते । भुर्तुः पिण्डमुपाश्वस्तो वञ्जयित्वा तमेव यः

pitarau pīḍayitvā tu kacchapatvañca jāyate bhurtuḥ piṇḍamupāśvasto vañjayitvā tameva yaḥ

Having tormented his parents, one is born a tortoise. One who, nourished by his master's food, deceives that very master —

Verse 16 (garuda.1.225.16)

सोऽपि मोहसमापन्नो जायते वानरो मृतः । न्यासापहर्ता नरकाद्विमुक्तो जायते कृमिः

so'pi mohasamāpanno jāyate vānaro mṛtaḥ nyāsāpahartā narakādvimukto jāyate kṛmiḥ

— he too, overcome by delusion, is born, upon death, a monkey. One who misappropriates a trust, once released from hell, is born a worm.

Verse 17 (garuda.1.225.17)

असूयकश्च नरकान्मुक्तो भवति राक्षसः । विश्वासहर्ता च नरो मीनयोनौ प्रजायते

asūyakaśca narakānmukto bhavati rākṣasaḥ viśvāsahartā ca naro mīnayonau prajāyate

The envious man, once freed from hell, becomes a rakshasa. A man who betrays trust is born in the womb of a fish.

Verse 18 (garuda.1.225.18)

यवधान्यानि संहृत्य जायते मूषको मृतः । परदाराभिमर्शात्तु वृको घोरोऽभिजायते

yavadhānyāni saṁhṛtya jāyate mūṣako mṛtaḥ paradārābhimarśāttu vṛko ghoro'bhijāyate

One who steals barley and grain is born, upon death, a mouse. From violating another's wife, one becomes a fierce wolf.

Verse 19 (garuda.1.225.19)

भ्रातृभार्याप्रसंगेन कोकिलो जायते नरः । गुर्वादिभार्यागमनाच्छूकरो जायते नरः

bhrātṛbhāryāprasaṁgena kokilo jāyate naraḥ gurvādibhāryāgamanācchūkaro jāyate naraḥ

Through relations with his brother's wife, a man is born a cuckoo. From consorting with the wife of his guru or elders, a man is born a pig.

Verse 20 (garuda.1.225.20)

यज्ञदानविवाहानां विघ्नकर्ता भवेत्कृमिः । देवतापितृविप्राणामदत्त्वा योऽन्नमश्नुते

yajñadānavivāhānāṁ vighnakartā bhavetkṛmiḥ devatāpitṛviprāṇāmadattvā yo'nnamaśnute

One who obstructs sacrifices, gifts, and marriages becomes a worm. One who eats food without first offering it to gods, ancestors, and brahmins —

Verse 21 (garuda.1.225.21)

प्रमुक्तो नरकाद्वापि वायसः सन्प्रजायते । ज्येष्ठभ्रात्रपमानाच्च क्रौञ्चयोनौ प्रजायते

pramukto narakādvāpi vāyasaḥ sanprajāyate jyeṣṭhabhrātrapamānācca krauñcayonau prajāyate

— once released from hell, is born a crow. From disrespecting his elder brother, one is born in the womb of a curlew.

Verse 22 (garuda.1.225.22)

शूद्रस्तु ब्राह्मणीं गत्वा कृमियोनौ प्रजायते । तस्यामपत्यमुत्पाद्य काष्ठान्तः कटीको भवेत्

śūdrastu brāhmaṇīṁ gatvā kṛmiyonau prajāyate tasyāmapatyamutpādya kāṣṭhāntaḥ kaṭīko bhavet

A shudra who has relations with a brahmin woman is born in the womb of a worm; having begotten a child on her, he becomes a wood-boring insect.

Verse 23 (garuda.1.225.23)

कृतघ्नः कृमिकः कीटः पतङ्गो वृश्चिकस्तथा । अशस्त्रं पुरुषं हर्ता नरः सञ्जायते खरः

kṛtaghnaḥ kṛmikaḥ kīṭaḥ pataṅgo vṛścikastathā aśastraṁ puruṣaṁ hartā naraḥ sañjāyate kharaḥ

The ungrateful man becomes a small worm, an insect, a moth, or a scorpion; a man who kills an unarmed person becomes a donkey.

Verse 24 (garuda.1.225.24)

कृमिः स्त्रीवधकर्ता च बालहन्ता च जायते । भोजनञ्चोरयित्वा तु मक्षिका जायते नरः

kṛmiḥ strīvadhakartā ca bālahantā ca jāyate bhojanañcorayitvā tu makṣikā jāyate naraḥ

The killer of a woman and the killer of a child are born a worm. Having stolen food, a man becomes a fly.

Verse 25 (garuda.1.225.25)

हृत्वाज्यञ्चैव मार्जारस्तिलहृच्चैव मूषकः । घृतं हृत्वा च नकुलः काको मद्भुरमामिषम्

hṛtvājyañcaiva mārjārastilahṛccaiva mūṣakaḥ ghṛtaṁ hṛtvā ca nakulaḥ kāko madbhuramāmiṣam

Having stolen ghee, one becomes a cat; having stolen sesame, a mouse; having stolen ghee, a mongoose; and having stolen liquor and meat, a crow.

Verse 26 (garuda.1.225.26)

मधु हृत्वा नरो दंशपूपं हृत्वा पिपीलिकः । अपो हृत्वा तु पापात्मा वायसः सम्प्रजायते

madhu hṛtvā naro daṁśapūpaṁ hṛtvā pipīlikaḥ apo hṛtvā tu pāpātmā vāyasaḥ samprajāyate

Having stolen honey, one becomes a gadfly; having stolen a sweet cake, an ant; and having stolen water, the sinful soul becomes a crow.

Verse 27 (garuda.1.225.27)

हृते काष्ठे च हारीतः कपोतो वा प्रजायते । हृत्वा तु काञ्चनं भाण्डं कृमियोनौ प्रजायते

hṛte kāṣṭhe ca hārītaḥ kapoto vā prajāyate hṛtvā tu kāñcanaṁ bhāṇḍaṁ kṛmiyonau prajāyate

Having stolen wood, one is born a green pigeon or a dove; having stolen a golden vessel, one is born in the womb of a worm.

Verse 28 (garuda.1.225.28)

कार्पासिके हृते क्रौञ्चो वह्रिहर्ता बकस्तथा । मयूरो वर्णकं हृत्वा शाकपत्रञ्च जायते

kārpāsike hṛte krauñco vahrihartā bakastathā mayūro varṇakaṁ hṛtvā śākapatrañca jāyate

Having stolen cotton, one becomes a curlew; having stolen fire, a heron; having stolen dye, a peacock; and having stolen vegetable-greens, a similar creature.

Verse 29 (garuda.1.225.29)

जीवञ्जीवकतां याति रक्तवस्त्वपहृन्नरः । छुछुन्दरिः शुभान्गन्धाञ्छशं हृत्वा शशो भवेत्

jīvañjīvakatāṁ yāti raktavastvapahṛnnaraḥ chuchundariḥ śubhāngandhāñchaśaṁ hṛtvā śaśo bhavet

One who steals red-colored things becomes a jivanjivaka bird; one who steals fragrant things becomes a musk-shrew; and one who steals a hare becomes a hare.

Verse 30 (garuda.1.225.30)

षण्डाः कलापहरणे काष्ठहृत्तृणकीटकः । पुष्पं हृत्वा दरिद्रस्तु पङ्गुर्याचकहृन्नरः

ṣaṇḍāḥ kalāpaharaṇe kāṣṭhahṛttṛṇakīṭakaḥ puṣpaṁ hṛtvā daridrastu paṅguryācakahṛnnaraḥ

Those who steal ornaments become eunuchs; the wood-thief becomes a grass-insect; the flower-thief becomes poor, and the thief who robs a beggar becomes lame.

Verse 31 (garuda.1.225.31)

शाकहर्ता च हारीतस्तोयहर्ता च चातकः । गृहहृन्नरकान्गत्वा रौरवादीन्सुदारुणान्

śākahartā ca hārītastoyahartā ca cātakaḥ gṛhahṛnnarakāngatvā rauravādīnsudāruṇān

The vegetable-thief becomes a green pigeon, and the water-thief a chataka bird. The house-thief, having gone to the terrible hells beginning with Raurava —

Verse 32 (garuda.1.225.32)

तृणगुल्मलतावल्लीत्वग्घारी तरुतां व्रजेत् । एष एव क्रमो दृष्टो गोसुवर्णादिहारिणाम्

tṛṇagulmalatāvallītvagghārī tarutāṁ vrajet eṣa eva kramo dṛṣṭo gosuvarṇādihāriṇām

— having stolen grass, shrubs, creepers, vines, or bark, becomes a tree. This same sequence is seen also for those who steal cows, gold, and the like.

Verse 33 (garuda.1.225.33)

विद्यापहारी मूकः स्याद्गत्वा च नरकान्बहन् । असमिद्धे हुते चाग्नौ मन्दाग्निः खलु जायते

vidyāpahārī mūkaḥ syādgatvā ca narakānbahan asamiddhe hute cāgnau mandāgniḥ khalu jāyate

The thief of learning, having passed through many hells, becomes mute. One who offers into an improperly kindled fire becomes weak of digestion.

Verse 34 (garuda.1.225.34)

परनिन्दा कृतघ्नत्वं परसीमाभिघातनम् । नैष्ठुर्यं निर्घृणत्वञ्च परदारोपसेवनम्

paranindā kṛtaghnatvaṁ parasīmābhighātanam naiṣṭhuryaṁ nirghṛṇatvañca paradāropasevanam

Slandering others, ingratitude, encroaching on another's boundary, cruelty, mercilessness, and consorting with another's wife —

Verse 35 (garuda.1.225.35)

परस्वहरणाशौचं देवतानां च कुत्सनम् । निकृत्य बन्धनं नॄणां कार्पण्यञ्च नृणां वधः । उपलक्षणाद्विजानीयान्मुक्तानां नरकादनु

parasvaharaṇāśaucaṁ devatānāṁ ca kutsanam nikṛtya bandhanaṁ nṝṇāṁ kārpaṇyañca nṛṇāṁ vadhaḥ upalakṣaṇādvijānīyānmuktānāṁ narakādanu

— stealing others' property, impurity, reviling the gods, deceitfully binding people, miserliness, and killing men — by these signs one should understand the fates of those released from hell.

Verse 36 (garuda.1.225.36)

दया भूतेषु संवादः परलोकं प्रति क्रिया । सत्यं हितार्थमुक्तिश्च वेदप्रामाण्यदर्शनम्

dayā bhūteṣu saṁvādaḥ paralokaṁ prati kriyā satyaṁ hitārthamuktiśca vedaprāmāṇyadarśanam

Compassion toward beings, harmonious speech, action directed toward the next world, truthfulness, speech aimed at others' welfare, and faith in the authority of the Veda —

Verse 37 (garuda.1.225.37)

गुरुदेवर्षिसिद्धर्षिसेवनं साधुसंयमः । सत्क्रियाष्वसनं मैत्री स्वर्गस्य लक्षणं विदुः । अष्टाङ्गयोगविज्ञानात्प्राप्नोत्यात्यन्तिकं फलम्

gurudevarṣisiddharṣisevanaṁ sādhusaṁyamaḥ satkriyāṣvasanaṁ maitrī svargasya lakṣaṇaṁ viduḥ aṣṭāṅgayogavijñānātprāpnotyātyantikaṁ phalam

— service to the guru, gods, sages, and perfected seers, self-restraint among the good, delight in good deeds, and friendliness — these are known as the marks of heaven. Through knowledge of the eightfold yoga, one attains the ultimate fruit.