The Unfolding of Questions

Verse 1 (garuda.2.1.1)

ॐ नमो भगवते वासुदेवाय । नारायणं नमस्कृत्य नरं चैव नरोत्तमम् । देवीं सरस्वतीं चैव ततो जयमुदीरयेत् । धर्मन्दृढबद्धमूलो वेदस्कन्धः पुराणशाखाढ्यः । क्रतुकुसुमो मोक्षफलो मधुसूदनपादपो जयति

oṁ namo bhagavate vāsudevāya | nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam | devīṁ sarasvatīṁ caiva tato jayamudīrayet | dharmandṛḍhabaddhamūlo vedaskandhaḥ purāṇaśākhāḍhyaḥ | kratukusumo mokṣaphalo madhusūdanapādapo jayati

Om, salutation to the Blessed Vasudeva. Having saluted Narayana, and Nara, best among men, and the goddess Sarasvati, one should then utter the word of victory. Victory to the tree that is Madhusudana — its roots bound firm in dharma, the Veda its trunk, rich with the branches of the Puranas, sacrifice its blossom, and liberation its fruit.

Verse 2 (garuda.2.1.2)

नैमिषेऽनिमिषक्षेत्रे शौनकाद्या मुनीश्वराः । कर्मणामन्तरे सूतं स्वासीनमिदमब्रुवन्

naimiṣe'nimiṣakṣetre śaunakādyā munīśvarāḥ | karmaṇāmantare sūtaṁ svāsīnamidamabruvan

In Naimisha, the sacred field where even the blink of an eye is stilled, the great sages headed by Shaunaka, during a pause in their rites, spoke thus to Suta, who sat there at ease.

Verse 3 (garuda.2.1.3)

सूत जानासि सकलं वस्तु व्यासप्रसादतः । तेन नः सन्दिहानानां सन्देहं छेत्तुमर्हसि

sūta jānāsi sakalaṁ vastu vyāsaprasādataḥ | tena naḥ sandihānānāṁ sandehaṁ chettumarhasi

O Suta, by Vyasa's grace you know all things; therefore you alone are fit to cut away the doubt of us who remain in doubt.

Verse 4 (garuda.2.1.4)

यथा तृणजलौकेति न्यायमा श्रित्य कञ्चन । देहिनोऽन्यतनुप्राप्तिं केचित्त्वेवं वदन्ति हि

yathā tṛṇajalauketi nyāyamā śritya kañcana | dehino'nyatanuprāptiṁ kecittvevaṁ vadanti hi

Some, resorting to a certain analogy called 'the leech on the blade of grass,' say that the embodied soul attains another body at once.

Verse 5 (garuda.2.1.5)

केचित्पुनर्यातनानां यामीनामुपभोगतः । पश्चाद्देहान्तरप्राप्तिं वदन्ति किमु तत्रसत्

kecitpunaryātanānāṁ yāmīnāmupabhogataḥ | paścāddehāntaraprāptiṁ vadanti kimu tatrasat

Others again say that only after undergoing the torments of Yama's realm does the soul obtain another body afterward — what indeed is the truth in this?

Verse 6 (garuda.2.1.6)

। सूत उवाच । साधु पृष्टं महाभागाः शृणुध्वं भवतां पुनः । सन्देहो नोपपद्येत लोकार्थं किल पृच्छताम्

| sūta uvāca | sādhu pṛṣṭaṁ mahābhāgāḥ śṛṇudhvaṁ bhavatāṁ punaḥ | sandeho nopapadyeta lokārthaṁ kila pṛcchatām

Suta said: Well have you asked, O most fortunate ones; now hear me. No doubt should remain unresolved for those who ask for the good of the world.

Verse 7 (garuda.2.1.7)

तदहं कृष्णगरुडसंवादद्वारकं द्विजाः । अपाकरिष्ये सन्देहं भवतां भावितात्मनाम्

tadahaṁ kṛṣṇagaruḍasaṁvādadvārakaṁ dvijāḥ | apākariṣye sandehaṁ bhavatāṁ bhāvitātmanām

Therefore, O twice-born ones, through the dialogue between Krishna and Garuda I shall remove the doubt of you whose minds are purified.

Verse 8 (garuda.2.1.8)

नमः कृष्णाय मुनये य एनं समुपाश्रिताः । अञ्जस्तरन्ति संसारसागरं कुनदीमिव

namaḥ kṛṣṇāya munaye ya enaṁ samupāśritāḥ | añjastaranti saṁsārasāgaraṁ kunadīmiva

Salutation to Krishna, the sage, taking refuge in whom people cross the ocean of worldly existence with ease, as though it were but a small stream.

Verse 9 (garuda.2.1.9)

एकदा वैनतेयस्य लोकानां लोकनस्पृहा । बभूव सोऽथ बभ्राम तेषु नाम हरेर्गृणन्

ekadā vainateyasya lokānāṁ lokanaspṛhā | babhūva so'tha babhrāma teṣu nāma harergṛṇan

Once the son of Vinata, Garuda, felt a desire to behold all the worlds; he then wandered through them, uttering the name of Hari.

Verse 10 (garuda.2.1.10)

स पातालं भुवं स्वर्गं भ्रान्त्वालब्धशमाशयः । लोकदुः खेनातिदुः खी पुनर्वैकुण्ठमागमत्

sa pātālaṁ bhuvaṁ svargaṁ bhrāntvālabdhaśamāśayaḥ | lokaduḥ khenātiduḥ khī punarvaikuṇṭhamāgamat

Having wandered through the netherworld, the earth, and heaven, he found no peace of mind; deeply grieved by the sorrow of the worlds, he came once more to Vaikuntha.

Verse 11 (garuda.2.1.11)

न रजो न तमश्चैव सत्त्वं ताभ्यां च मिश्रितम् । यत्र प्रवर्तते नैव सत्त्वमेव प्रवर्तते

na rajo na tamaścaiva sattvaṁ tābhyāṁ ca miśritam | yatra pravartate naiva sattvameva pravartate

There, neither rajas nor tamas exists, nor sattva mixed with those two; only pure sattva alone prevails.

Verse 12 (garuda.2.1.12)

न यत्र माया नाशश्च न चै रागादयो मलाः । श्यामावदाताः सुरुचः शतपत्रविलोचनाः

na yatra māyā nāśaśca na cai rāgādayo malāḥ | śyāmāvadātāḥ surucaḥ śatapatravilocanāḥ

where there is no illusion nor destruction, nor blemishes such as passion — there dwell those of dark-bright radiant hue, lotus-eyed,

Verse 13 (garuda.2.1.13)

सुरासुरार्चिता यत्र गणा विष्णोः सुपेशसः । पिशङ्गवस्त्राभारणा मणियुङ्निष्कभूषिताः

surāsurārcitā yatra gaṇā viṣṇoḥ supeśasaḥ | piśaṁgavastrābhāraṇā maṇiyuṁniṣkabhūṣitāḥ

the beautifully formed hosts of Vishnu, worshipped alike by gods and demons, clad in tawny-yellow garments and ornaments, adorned with jewels and golden neck-chains,

Verse 14 (garuda.2.1.14)

चतुर्भुजाः कुण्डलिनो मौलिनो मालिनस्तथा । भ्राजिष्णुभिर्विमानानां पङ्किभिर्ये महात्मनाम्

caturbhujāḥ kuṇḍalino maulino mālinastathā | bhrājiṣṇubhirvimānānāṁ paṁkibhirye mahātmanām

four-armed, wearing earrings, crowns, and garlands — that place shone with rows of the shining celestial chariots of those great souls,

Verse 15 (garuda.2.1.15)

द्योतन्ते द्योतमानानां प्रमदानां च पङ्क्तिभिः । श्रीर्यत्र नानाविभवैर्हरेः पादौ मुदार्चति

dyotante dyotamānānāṁ pramadānāṁ ca paṁktibhiḥ | śrīryatra nānāvibhavairhareḥ pādau mudārcati

and gleamed with rows of radiant celestial women; where Shri joyfully worships Hari's feet with manifold splendour,

Verse 16 (garuda.2.1.16)

हरिं गायति दोलास्थं गीयमानालिभिः स्वयम् । ददर्श श्रीहरिं तत्र श्रीपतिं सात्वतां पतिम्

hariṁ gāyati dolāsthaṁ gīyamānālibhiḥ svayam | dadarśa śrīhariṁ tatra śrīpatiṁ sātvatāṁ patim

and herself sings of Hari as he swings on a divine swing, her companions singing along with her. There Garuda beheld Shri Hari, the Lord of Shri, the Lord of the Satvatas,

Verse 17 (garuda.2.1.17)

जगत्पतिं यज्ञपतिं पार्षदैः परिषेवितम् । सुनन्दनन्दप्रबलार्हणमुख्यैर्निरन्तरम्

jagatpatiṁ yajñapatiṁ pārṣadaiḥ pariṣevitam | sunandanandaprabalārhaṇamukhyairnirantaram

the Lord of the universe, the Lord of sacrifice, ever attended by his companions, foremost among whom were Sunanda, Nanda, Prabala, and Arhana,

Verse 18 (garuda.2.1.18)

भृत्यप्रसादसुमुखमायतारुणलोचनम् । किरीटिनं कुण्डलिनं श्रिया वक्षसि लक्षितम्

bhṛtyaprasādasumukhamāyatāruṇalocanam | kirīṭinaṁ kuṇḍalinaṁ śriyā vakṣasi lakṣitam

his face gracious with favour toward his servants, his eyes wide and reddish, wearing a crown and earrings, marked on his chest by the sign of Shri,

Verse 19 (garuda.2.1.19)

पीतांशुकं चतुर्बाहुं प्रसन्नहसिताननम् । अभ्यर्हणासनासीनं ताभिः शक्तिभिरावृतम्

pītāṁśukaṁ caturbāhuṁ prasannahasitānanam | abhyarhaṇāsanāsīnaṁ tābhiḥ śaktibhirāvṛtam

clad in yellow silk, four-armed, his face bright with a serene smile, seated upon a throne of honour, surrounded by those divine powers,

Verse 20 (garuda.2.1.20)

प्रधानपुरुषाभ्यां च महता चाहमा तथा । एकादशोन्द्रियैश्चैव पञ्चभूतैस्तथैव च

pradhānapuruṣābhyāṁ ca mahatā cāhamā tathā | ekādaśondriyaiścaiva pañcabhūtaistathaiva ca

together with Prakriti and Purusha, with Mahat and Ahamkara, and likewise with the eleven senses and the five elements,

Verse 21 (garuda.2.1.21)

स्वरूपेरममाणं तमीश्वरं विनतासुतः । तद्दर्शनाह्लादयुतस्वान्तो हृष्यत्तनूरुहः

svarūperamamāṇaṁ tamīśvaraṁ vinatāsutaḥ | taddarśanāhlādayutasvānto hṛṣyattanūruhaḥ

that Lord sporting in his own true form. Vinata's son beheld him, his heart filled with the joy of that vision, the hairs of his body standing on end in delight,

Verse 22 (garuda.2.1.22)

लोचनाभ्यामश्रु मुञ्चन्प्रेममग्नो ननाम ह । नमागतं नतं स्वीय वाहनं विष्णुरब्रवीत् । भूमिः का लङ्घिता पक्षिंस्त्वयेयन्तमनेहसम्

locanābhyāmaśru muñcanpremamagno nanāma ha | namāgataṁ nataṁ svīya vāhanaṁ viṣṇurabravīt | bhūmiḥ kā laṁghitā pakṣiṁstvayeyantamanehasam

shedding tears from both eyes, immersed in love, he bowed low. Then Vishnu spoke to his own mount, who had come and prostrated: 'What lands, O bird, have you traversed in so long a time?'

Verse 23 (garuda.2.1.23)

। गरुड उवाच । तव प्रसादाद्वैकुण्ठ त्रैलोक्यं सचराचरम्

| garuḍa uvāca | tava prasādādvaikuṇṭha trailokyaṁ sacarācaram

Garuda said: By your grace, O Vaikuntha, I have beheld the three worlds together with all that moves and does not move —

Verse 24 (garuda.2.1.24)

मया विलोकितं सर्वं जगत्स्थावरजङ्गमम् । भूर्लोकात्सत्यपर्यन्तं पुरं याम्यं विना प्रभो

mayā vilokitaṁ sarvaṁ jagatsthāvarajaṁgamam | bhūrlokātsatyaparyantaṁ puraṁ yāmyaṁ vinā prabho

all this universe, moving and unmoving, have I seen, from Bhuloka up to Satyaloka, every realm — except, O Lord, the city of Yama.

Verse 25 (garuda.2.1.25)

भूर्लोकः सर्वलोकानां प्रचुरः सर्वजन्तुषु । मानुष्यं सर्वभूतानां भुक्तिमुक्त्यालयं शुभम्

bhūrlokaḥ sarvalokānāṁ pracuraḥ sarvajantuṣu | mānuṣyaṁ sarvabhūtānāṁ bhuktimuktyālayaṁ śubham

Of all the worlds, Bhuloka is the richest in every kind of creature; and among all beings, the human state is the auspicious abode of both enjoyment and liberation.

Verse 26 (garuda.2.1.26)

अतः सुकृतिनां लोको न भूतो न भविष्यति

ataḥ sukṛtināṁ loko na bhūto na bhaviṣyati

Therefore, for those of good deeds, such a rare opportunity has never occurred before, nor will it occur again.

Verse 27 (garuda.2.1.27)

गायन्ति देवाः किल गीतकानि धन्यास्तु ये भारतभूमिभागे । स्वर्गापवर्गस्य फलार्जनाय भवन्ति भूयः पुरुषाः सुरत्वात्

gāyanti devāḥ kila gītakāni dhanyāstu ye bhāratabhūmibhāge | svargāpavargasya phalārjanāya bhavanti bhūyaḥ puruṣāḥ suratvāt

The gods themselves sing songs, saying: 'Blessed indeed are those who, in the land of Bharata, become men once more — even forsaking godhood — for the sake of winning the fruit of both heaven and liberation.'

Verse 28 (garuda.2.1.28)

प्रेतः कौक्षिप्यते कस्मात्पञ्चरत्नं मुखे कथम् । अधस्ताच्चालिता दर्भाः पादौ याम्यां व्यवस्थितौ

pretaḥ kaukṣipyate kasmātpañcaratnaṁ mukhe katham | adhastāccālitā darbhāḥ pādau yāmyāṁ vyavasthitau

Garuda asked: Why is the corpse laid down upon the ground? Why are five jewels placed in its mouth? Why is dried kusha grass spread beneath it, with its two feet set toward the south, the direction of Yama?

Verse 29 (garuda.2.1.29)

किमर्थं पुत्रपौत्राश्च तस्य तिष्ठन्ति चाग्रतः । किमर्थं दीयते दानं गोदानमपि केशव

kimarthaṁ putrapautrāśca tasya tiṣṭhanti cāgrataḥ | kimarthaṁ dīyate dānaṁ godānamapi keśava

Why do his sons and grandsons stand before him? Why is a gift given, O Keshava, even the gift of a cow?

Verse 30 (garuda.2.1.30)

बन्धुमित्राण्यमित्राश्च क्षमापयन्ति तत्कथम् । तिलालोहं हिरण्यं च कर्पासं लवणं तथा

bandhumitrāṇyamitrāśca kṣamāpayanti tatkatham | tilālohaṁ hiraṇyaṁ ca karpāsaṁ lavaṇaṁ tathā

Why do kinsmen, friends, and even enemies ask his forgiveness? Why are sesame, iron, gold, cotton, and salt given as gifts?

Verse 31 (garuda.2.1.31)

सप्तधान्यं क्षितिर्गावो दीयन्ते केनहेतुना । कथं हि म्रियते जन्तुर्मृतो वै कुत्र गच्छति

saptadhānyaṁ kṣitirgāvo dīyante kenahetunā | kathaṁ hi mriyate janturmṛto vai kutra gacchati

For what reason are the seven grains, land, and cows given in gift? How indeed does a creature die, and where does it go once dead?

Verse 32 (garuda.2.1.32)

अतिवाहशरीरं च कथं हि श्रयते तदा । शवं स्कन्धे वहेत्पुत्रो अग्निदाता च पौत्रकः

ativāhaśarīraṁ ca kathaṁ hi śrayate tadā | śavaṁ skandhe vahetputro agnidātā ca pautrakaḥ

How, then, does it come to take on the transitional body? Why does the son carry the corpse on his shoulder, and the grandson give the fire?

Verse 33 (garuda.2.1.33)

आज्येनाभ्यञ्जनं कस्मात्कुत एकाहुतिक्रिया । वसुन्धरा किमर्थं च कुतः स्त्रीशब्दकीर्तनम्

ājyenābhyañjanaṁ kasmātkuta ekāhutikriyā | vasundharā kimarthaṁ ca kutaḥ strīśabdakīrtanam

Why is the body anointed with ghee? Why is the rite of a single oblation performed? Why is land given, and why is the lamenting cry of women raised?

Verse 34 (garuda.2.1.34)

यमसूक्तं किमर्थं च उदीच्या दिशमाहरेत् । पानीयमेकवस्त्रेण सूर्यबिम्बनिरीक्षणम्

yamasūktaṁ kimarthaṁ ca udīcyā diśamāharet | pānīyamekavastreṇa sūryabimbanirīkṣaṇam

Why is the Yama-sukta recited? Why is water brought from the northern direction, and why, wearing but a single garment, is the sun's orb gazed upon?

Verse 35 (garuda.2.1.35)

यवसर्षपदूर्वास्तु पाषाणे निम्बपत्रकम् । वस्त्रं नरश्च नारी च विदध्यादधरोत्तरम्

yavasarṣapadūrvāstu pāṣāṇe nimbapatrakam | vastraṁ naraśca nārī ca vidadhyādadharottaram

Why barley, mustard-seed, durva grass, and neem leaves upon a stone? In what manner should man and woman wear their upper and lower garments?

Verse 36 (garuda.2.1.36)

अन्नाद्यं गृहमागत्य न भोक्तव्यं जनैः सह । नवकांश्चैव पिण्डांश्च किमर्थं ददते सुताः

annādyaṁ gṛhamāgatya na bhoktavyaṁ janaiḥ saha | navakāṁścaiva piṇḍāṁśca kimarthaṁ dadate sutāḥ

Why, on returning home, should the food not be eaten together with others? Why do sons offer nine pindas?

Verse 37 (garuda.2.1.37)

किमर्थं चत्वरे दुग्धं यात्रे पक्वे च मृन्मये । काष्ठत्रयं गणाबद्धं कृत्वा रात्रौ चतुष्पथे

kimarthaṁ catvare dugdhaṁ yātre pakve ca mṛnmaye | kāṣṭhatrayaṁ gaṇābaddhaṁ kṛtvā rātrau catuṣpathe

Why is milk offered at the crossroads? Once the funeral journey is complete, why is an earthen vessel used? Why are three sticks bound together and set at the crossroads at night?

Verse 38 (garuda.2.1.38)

निशायां दीयते दीपो यावदब्दं दिनेदिन । दाहोदकं किमर्थं च किमर्थं च जनैः सह

niśāyāṁ dīyate dīpo yāvadabdaṁ dinedina | dāhodakaṁ kimarthaṁ ca kimarthaṁ ca janaiḥ saha

Why is a lamp lit every night for a full year? Why is the water for cremation given, and why is this done together with others?

Verse 39 (garuda.2.1.39)

भगवन्नाति वाहश्च नव पिण्डाः प्रदापयेत् । कथं देयं पितृभ्यश्च वाहस्यावाहनं कथम्

bhagavannāti vāhaśca nava piṇḍāḥ pradāpayet | kathaṁ deyaṁ pitṛbhyaśca vāhasyāvāhanaṁ katham

O Lord, why are nine pindas offered for the atiwaha? How should offerings be given to the ancestors, and how is the atiwaha invoked?

Verse 40 (garuda.2.1.40)

इदञ्चेत्क्रियते देव कस्मात्पिण्डं प्रदापयेत् । किं तत्प्रदीयते तस्य पिण्डदानाद्यनन्तरम्

idañcetkriyate deva kasmātpiṇḍaṁ pradāpayet | kiṁ tatpradīyate tasya piṇḍadānādyanantaram

And if this rite is performed, O God, why should the pinda be offered at all? What is it that he receives immediately after the offering of the pinda?

Verse 41 (garuda.2.1.41)

अस्थिसञ्चयनं चैव घटस्फोटं तथैव च । द्वितीयेऽह्नि कुतः स्नानं चतुर्थे साग्निके द्विजे

asthisañcayanaṁ caiva ghaṭasphoṭaṁ tathaiva ca | dvitīye'hni kutaḥ snānaṁ caturthe sāgnike dvije

Tell me of the gathering of the bones, and likewise the breaking of the water-pot. Why is there bathing on the second day, and on the fourth day for a fire-keeping twice-born?

Verse 42 (garuda.2.1.42)

दशमे किं मलस्नानं कार्यं सर्वजनैः सह । कस्मात्तैलोद्वर्तनं च स्कन्धवाहगृहं नयेत्

daśame kiṁ malasnānaṁ kāryaṁ sarvajanaiḥ saha | kasmāttailodvartanaṁ ca skandhavāhagṛhaṁ nayet

Why, on the tenth day, must a purificatory bath be taken together with everyone? Why is oil-rubbing performed, and why are the bearers led home upon the shoulder?

Verse 43 (garuda.2.1.43)

तैलोद्वर्तनकं चापि दधुः स्थूलजलाशये । दशमेऽहनि यत्पिण्डं तद्दद्या दामिषेण तु

tailodvartanakaṁ cāpi dadhuḥ sthūlajalāśaye | daśame'hani yatpiṇḍaṁ taddadyā dāmiṣeṇa tu

Why is the residue of the oil-rubbing placed in a large body of water? On the tenth day, whatever pinda is offered, to which relative should it be given?

Verse 44 (garuda.2.1.44)

पिणाञ्चैकादशे कस्माद्वृषोत्सर्गादिपूर्वकम् । भाजनोपानहौ च्छत्रं वासांसि त्वङ्गुलीयकम्

piṇāñcaikādaśe kasmādvṛṣotsargādipūrvakam | bhājanopānahau cchatraṁ vāsāṁsi tvaṁgulīyakam

Why, on the eleventh day, is the pinda offered preceded by the rite of releasing a bull? Why are a vessel, sandals, an umbrella, garments, and a ring given?

Verse 45 (garuda.2.1.45)

त्रयोदशेऽह्नि देयं स्यात्पददानं किमर्थकम् । श्राद्धानि षोडशैतानि अब्दं यावत्कुतो घटः

trayodaśe'hni deyaṁ syātpadadānaṁ kimarthakam | śrāddhāni ṣoḍaśaitāni abdaṁ yāvatkuto ghaṭaḥ

On the thirteenth day, what should be given, and why is the gift called 'the foot' made? Why are these sixteen shraddhas performed, and why the water-pot maintained through the year?

Verse 46 (garuda.2.1.46)

अन्नाद्येनोदकेनैव षष्ट्याधिकशतत्रयम् । दिनेदिने च दातव्यं घटान्नं प्रेततृप्तये

annādyenodakenaiva ṣaṣṭyādhikaśatatrayam | dinedine ca dātavyaṁ ghaṭānnaṁ pretatṛptaye

Why must food and water, the pot and its offering, be given day after day for three hundred and sixty days, for the satisfaction of the departed spirit?

Verse 47 (garuda.2.1.47)

प्राप्ते काले वै म्रियते अनित्या मानवाः प्रभो

prāpte kāle vai mriyate anityā mānavāḥ prabho

When the time comes, one indeed dies, O Lord — mortals are impermanent —

Verse 48 (garuda.2.1.48)

छिद्रं तु नैव पश्यामि कुतो जीवः स निर्गतः । कुतो गच्छन्ति भूतानि पृथिव्यापो मनस्तथा । तेजो वदस्व मे नाथ वायुराकाशमेव च

chidraṁ tu naiva paśyāmi kuto jīvaḥ sa nirgataḥ | kuto gacchanti bhūtāni pṛthivyāpo manastathā | tejo vadasva me nātha vāyurākāśameva ca

yet I see no aperture in the body — by what path does the soul depart? Where do the elements go — earth, water, and mind as well? Tell me, my Lord, of fire, air, and space too.

Verse 49 (garuda.2.1.49)

कुतः कर्मेन्द्रियाणीह पञ्चबुद्धीन्द्रियाणि च । वायवश्चैव पञ्चैते कथं गच्छन्ति चात्ययम्

kutaḥ karmendriyāṇīha pañcabuddhīndriyāṇi ca | vāyavaścaiva pañcaite kathaṁ gacchanti cātyayam

Where do the organs of action go, and the five organs of knowledge? And how do these five vital breaths depart at the time of death?

Verse 50 (garuda.2.1.50)

लोभमोहादयः पञ्च शरीरे चैव तस्कराः । तृष्णा कामो ह्यहङ्कारः कुतो यान्ति जनार्दना

lobhamohādayaḥ pañca śarīre caiva taskarāḥ | tṛṣṇā kāmo hyahaṁkāraḥ kuto yānti janārdanā

O Janardana, the five thieves dwelling in the body — greed, delusion and the rest, craving, desire, and ego — where do they go?

Verse 51 (garuda.2.1.51)

पुण्यं वाप्यथवापुण्यं यत्किञ्चित्सुकृतं तथा । नष्टे देहे कुतो यान्ति दानानि विविधानि च

puṇyaṁ vāpyathavāpuṇyaṁ yatkiñcitsukṛtaṁ tathā | naṣṭe dehe kuto yānti dānāni vividhāni ca

When the body perishes, where do merit and demerit go, whatever good deeds were done, and the various gifts that were given?

Verse 52 (garuda.2.1.52)

सपिण्डनं किमर्थं च पूर्णे संवत्सरेऽपि वा । प्रेतस्य मेलनं केषां किंविधं तत्र कारयेत्

sapiṇḍanaṁ kimarthaṁ ca pūrṇe saṁvatsare'pi vā | pretasya melanaṁ keṣāṁ kiṁvidhaṁ tatra kārayet

Why is the sapindikarana rite performed, and that too when the full year has been completed? With whom is the union of the departed spirit brought about, and in what manner should it be done?

Verse 53 (garuda.2.1.53)

मूर्छनात्पननाद्वापि विपत्तिर्यदि जायते । ये दग्धा ये त्वदग्धाश्च पतिता ये नरा भुवि

mūrchanātpananādvāpi vipattiryadi jāyate | ye dagdhā ye tvadagdhāśca patitā ye narā bhuvi

If death occurs suddenly through fainting or through a fall — those who were cremated and those who were not, those who fell dead upon the earth,

Verse 54 (garuda.2.1.54)

यानि चान्यानि भूतानि तेषामन्ते भवेच्च किम् । पापिनो ये दुराचारा ये चान्ये गतबुद्धयः

yāni cānyāni bhūtāni teṣāmante bhavecca kim | pāpino ye durācārā ye cānye gatabuddhayaḥ

and whatever other creatures die in such ways — what becomes of them in the end? Those who are sinful, of evil conduct, and those whose reason is lost —

Verse 55 (garuda.2.1.55)

आत्मघाती ब्रह्महा च स्तेयी विश्वासघातकः । कपिलायाः पिबेच्छूद्रो यः पठेदिदमक्षरम्

ātmaghātī brahmahā ca steyī viśvāsaghātakaḥ | kapilāyāḥ pibecchūdro yaḥ paṭhedidamakṣaram

the suicide, the killer of a Brahmin, the thief, the betrayer of trust; the shudra who drinks the milk of a Kapila cow, or who recites this sacred syllable,

Verse 56 (garuda.2.1.56)

धारयेद्ब्रह्मसूत्रं वा का गतिस्तस्य माधव । शूद्रस्य ब्राह्मणी भार्या संगृहीता यदा भवेत्

dhārayedbrahmasūtraṁ vā kā gatistasya mādhava | śūdrasya brāhmaṇī bhāryā saṁgṛhītā yadā bhavet

or who wears the sacred thread — what is his fate, O Madhava? When a Brahmin woman has been taken as wife by a shudra,

Verse 57 (garuda.2.1.57)

भीतोऽहं पापिनस्तस्मात्तन्मे वद जगत्प्रभो । अन्यच्च शृणु विश्वात्मन्मया कौतुकिना रयात्

bhīto'haṁ pāpinastasmāttanme vada jagatprabho | anyacca śṛṇu viśvātmanmayā kautukinā rayāt

then I am afraid for that sinner — therefore, O Lord of the world, tell me of this. And hear this too, O Soul of the Universe, which I ask you eagerly, out of curiosity.

Verse 58 (garuda.2.1.58)

लोकांल्लोकयता लोके जगाहे विश्वमण्डलम् । तत्राजनि जनान्दृष्ट्वा दुः खेष्वेव निमज्जतः

lokāṁllokayatā loke jagāhe viśvamaṇḍalam | tatrājani janāndṛṣṭvā duḥ kheṣveva nimajjataḥ

Surveying the worlds, I entered into this whole circle of the universe. There, having seen people sunk in nothing but suffering,

Verse 59 (garuda.2.1.59)

स्वान्ते मे दुर्धरा पीडा तत्पीडातो गरीयसी । त्रिदिवे दितिजातेभ्यो भूमौ मृत्युरुगादिभिः

svānte me durdharā pīḍā tatpīḍāto garīyasī | tridive ditijātebhyo bhūmau mṛtyurugādibhiḥ

an unbearable pain arose within my heart, and greater still than that — in heaven from the sons of Diti, on earth from death, disease, and the like,

Verse 60 (garuda.2.1.60)

इष्टवस्तुवियो गैश्च पाताले मामकं भयम् । एवं न निर्भयं स्थानमन्यदीश भवत्पदात्

iṣṭavastuviyo gaiśca pātāle māmakaṁ bhayam | evaṁ na nirbhayaṁ sthānamanyadīśa bhavatpadāt

and from separation from what is dear, and in the netherworld, my own fear. Thus, O Lord, there is no place free from fear except your own feet.

Verse 61 (garuda.2.1.61)

असत्यं स्वप्नमायावत्कालेन कवलीकृतम् । तत्रापि भारते वर्षे बहुदुः खस्य भागिनः

asatyaṁ svapnamāyāvatkālena kavalīkṛtam | tatrāpi bhārate varṣe bahuduḥ khasya bhāginaḥ

All this is unreal, like a dream or an illusion, swallowed up in time. And yet even in Bharatavarsha, beings share in much sorrow —

Verse 62 (garuda.2.1.62)

जना दृष्टा मया रागद्वेषमोहादिविप्लुताः । केचिदन्धाः केकराक्षास्खलद्वाचस्तु पङ्गवः

janā dṛṣṭā mayā rāgadveṣamohādiviplutāḥ | kecidandhāḥ kekarākṣāskhaladvācastu paṁgavaḥ

I have seen people overwhelmed by passion, hatred, delusion and the like — some blind, some squint-eyed, some faltering in speech, some lame,

Verse 63 (garuda.2.1.63)

खञ्जाः काणाश्च बधिरा मूकाः कुष्ठाश्च लोमशाः । नानारोगपरीताश्च खपुष्पाच्चाभिमानिनः

khañjāḥ kāṇāśca badhirā mūkāḥ kuṣṭhāśca lomaśāḥ | nānārogaparītāśca khapuṣpāccābhimāninaḥ

some crippled, one-eyed, deaf, mute, leprous, or covered in excessive hair, afflicted by manifold diseases, and taking pride even in what is as unreal as a flower in the sky —

Verse 64 (garuda.2.1.64)

तेषां दोषस्य वैचित्र्यं मृत्योर्गोचरतामपि । दृष्ट्वा प्रसुमनाः प्राप्तः को मृत्युश्चित्रता कथम्

teṣāṁ doṣasya vaicitryaṁ mṛtyorgocaratāmapi | dṛṣṭvā prasumanāḥ prāptaḥ ko mṛtyuścitratā katham

seeing the strange variety of their afflictions, and how they fall within the grasp of death, my mind grew troubled — what is death, and why this variety?

Verse 65 (garuda.2.1.65)

मृतिर्यस्य विधानेन मरणादप्यनन्तरम् । विधिनाब्दक्रिया यस्य न स दुर्गतिमाप्नुयात्

mṛtiryasya vidhānena maraṇādapyanantaram | vidhinābdakriyā yasya na sa durgatimāpnuyāt

He whose death occurs according to due rite, and for whom, after death, the year-long rites are duly performed, does not attain an evil state.

Verse 66 (garuda.2.1.66)

ऋषिभ्यस्तु मया पूर्वमिति सामान्यतः श्रुतम् । ज्ञानाय तद्द्विशेषस्य पृच्छामीदमिति प्रभो

ṛṣibhyastu mayā pūrvamiti sāmānyataḥ śrutam | jñānāya taddviśeṣasya pṛcchāmīdamiti prabho

This I have already heard from the sages before, but only in general terms. Now, O Lord, I ask you this for the sake of particular knowledge.

Verse 67 (garuda.2.1.67)

म्रियमाणस्य किं कृत्यं किं दानं वासवानुज । वाहमृत्योरन्तराले को विधिर्दहनस्य च

mriyamāṇasya kiṁ kṛtyaṁ kiṁ dānaṁ vāsavānuja | vāhamṛtyorantarāle ko vidhirdahanasya ca

O younger brother of Indra, what should be done for one who is dying, and what gift should be given? In the interval between the fatal moment and death, and for the rite of cremation, what is the proper procedure?

Verse 68 (garuda.2.1.68)

सद्यो विलम्बतो वा किं देहमन्यं प्रपद्यते । संयमन्यां क्रम्यमाणमावर्षं का मृतिक्रिया

sadyo vilambato vā kiṁ dehamanyaṁ prapadyate | saṁyamanyāṁ kramyamāṇamāvarṣaṁ kā mṛtikriyā

Does the soul obtain another body immediately, or after a delay? As it proceeds toward Samyamani, the city of Yama, what are the year-long death-rites to be performed?

Verse 69 (garuda.2.1.69)

प्रायश्चित्तं दुर्मतेः किं पञ्चकादिमृतस्य च । प्रसादं कुरु मे मोहं छेत्तुमर्हस्यशेषतः

prāyaścittaṁ durmateḥ kiṁ pañcakādimṛtasya ca | prasādaṁ kuru me mohaṁ chettumarhasyaśeṣataḥ

What is the atonement for one of evil mind, and for one who dies during the panchaka period? Show me your grace, and be pleased to dispel my delusion entirely.

Verse 70 (garuda.2.1.70)

सर्वमन्तेमया पृष्टं ब्रूहि लोकहिताय वै

sarvamantemayā pṛṣṭaṁ brūhi lokahitāya vai

All this, finally, have I asked of you; please tell it now, indeed, for the welfare of the world.