13.112
saṁsāracakram
The wheel of saṁsāra (the cycle of birth and death);
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
pitāmaha mahābāho sarvaśāstraviśārada। śrotum icchāmi martyānāṃ saṃsāravidhim uttamam ॥13-112-1॥
O Grandfather, mighty-armed one versed in all the scriptures, I wish to hear from you the supreme law of the world's existence pertaining to mortals. (13-112-1)
kena vṛttena rājendra vartamānā narā yudhi। prāpnuvantyuttamaṃ svargaṃ kathaṃ ca narakaṃ nṛpa॥13-112-2॥
O king, by what conduct do men living in battle attain the highest heaven, and how do they reach hell, O king? (13-112-2)
mṛtaṃ śarīram utsṛjya kāṣṭha-loṣṭa-samaṃ janāḥ। prayānti amuṃ lokam itaḥ ko vai tān anugacchati॥13-112-3॥
Abandoning the dead body, which is no different from a piece of wood or a clod, people depart from here to that other world; who indeed follows them? (13-112-3)
bhīṣma uvāca॥
Bhīṣma said.
asāv āyāti bhagavān bṛhaspatir udāradhīḥ। pṛccha enaṁ sumahābhāgam etad guhyaṁ sanātanam ॥13-112-4॥
Here comes the venerable Bṛhaspati, noble in intellect. Ask him, greatly fortunate one, about this eternal secret. (13-112-4)
naitad anyena śakyaṃ hi vaktuṃ kenacid adya vai। vaktā bṛhaspati-samaḥ na hi anyaḥ vidyate kvacit॥13-112-5॥
Indeed, no one else is able to speak this today; there is no other speaker anywhere equal to Bṛhaspati. (13-112-5)
vaiśampāyana uvāca॥
Vaiśampāyana said.
tayoḥ saṃvadatorevaṃ pārthagāṅgeyayostadā। ājagāma viśuddhātmā bhagavān sa bṛhaspatiḥ ॥13-112-6॥
As Pārtha and Gāṅgeya were thus conversing, then the Venerable Bṛhaspati, of purified soul, approached them. (13-112-6)
tato rājā samutthāya dhṛtarāṣṭra-purogamaḥ। pūjām-anupamāṃ cakre sarve te ca sabhāsadaḥ॥13-112-7॥
Then the king, accompanied by Dhritarashtra, rose and, along with all the assembly members, offered unparalleled honor. (13-112-7)
tato dharmasuto rājā bhagavantaṃ bṛhaspatim। upagamya yathānyāyaṃ praśnaṃ papraccha suvraṭaḥ॥13-112-8॥
Then the king, son of Dharma, of excellent vows, approached the Venerable Bṛhaspati in proper manner and asked a question. (13-112-8)
yudhiṣṭhira uvāca॥
Yudhishthira said.
bhagavan-sarvadharmajña sarvaśāstraviśārada। martyasya kaḥ sahāyo vai pitā mātā suto guruḥ ॥13-112-9॥
O Lord, knower of all dharmas and all treatises, who indeed is truly the helper of a mortal—father, mother, son, or teacher? (13-112-9)
mṛtaṃ śarīram utsṛjya kāṣṭha-loṣṭa-samaṃ janāḥ। gacchanti amutra-lokaṃ vai kaḥ enam anugacchati ॥13-112-10॥
Having left the dead body, which is regarded as no different from wood or a lump of clay, people go to the other world indeed. Who then follows him? (13-112-10)
bṛhaspatiruvāca॥
Bṛhaspati said.
ekaḥ prasūto rājendra jantureko vinaśyati। ekastarati durgāṇi gacchatyekaśca durgatim ॥13-112-11॥
O king, a living being is born alone and alone perishes; one crosses hardships alone, and alone reaches misfortune. (13-112-11)
asahāyaḥ pitā mātā tathā bhrātā suto guruḥ। jñātisambandhivargaś ca mitravargas tathaiva ca ॥13-112-12॥
The helpless, as well as the father, mother, brother, son, teacher, group of relatives and connections, and the group of friends likewise. (13-112-12)
mṛtaṃ śarīram utsṛjya kāṣṭha-loṣṭa-samaṃ janāḥ। muhūrtam upatiṣṭhanti tato yānti parāṅmukhāḥ॥ taistaccharīram utsṛṣṭaṃ dharma eko'nugacchati॥ 13-112-13॥
People, having abandoned the dead body that is like wood or a clod, stand by for a moment, then turn away and depart. Dharma alone follows the body that has been thus left behind by them. (13-112-13)
tasmāddharmaḥ sahāyārthe sevitavyaḥ sadā nṛbhiḥ। prāṇī dharmasamāyukto gacchate svargatiṃ parām॥ tathaivādharmasamayukto narakāyopapadyate॥13-112-14॥
Therefore, righteousness should always be practiced by men to help others. He who is endowed with righteousness attains the highest heaven; conversely, one united with unrighteousness goes to hell. (13-112-14)
tasmān-nyāyāgatair-arthair-dharmaṃ seveta paṇḍitaḥ। dharma eko manuṣyāṇāṃ sahāyaḥ pāralaukikaḥ ॥13-112-15॥
Therefore, a wise person should follow dharma using wealth acquired by just means; for dharma alone is the true companion of humans in the world beyond. (13-112-15)
lobhān mohād anukrośād bhayād vā api abahuśrutaḥ। naraḥ karoti akāryāṇi parārthe lobha-mohitaḥ॥13-112-16॥
Due to greed, delusion, compassion, or fear, or even if he is not well-learned, a man, deluded by greed, performs improper acts for the sake of another. (13-112-16)
dharmaś cārthaś ca kāmaś ca tritayaṃ jīvite phalam। etat trayam avāptavyam adharma-parivarjitam ॥13-112-17॥
Righteousness, wealth, and desire are the threefold fruits of life. These three are to be attained by avoiding unrighteousness. (13-112-17)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
śrutaṃ bhagavato vākyaṃ dharmayuktaṃ paraṃ hitam। śarīravicayaṃ jñātuṃ buddhis tu mama jāyate॥13-112-18॥
I have heard the venerable's words, which are endowed with dharma and are supremely beneficial; but my mind now arises with the desire to know the discrimination of the body. (13-112-18)
mṛtaṃ śarīrarahitaṃ sūkṣmamavyaktatāṃ gatam। acakṣurviṣayaṃ prāptaṃ kathaṃ dharmo'nugacchati ॥13-112-19॥
When one is dead, without a body, subtle, having gone to the unmanifest state and beyond the reach of sight, how does dharma follow (that being)? (13-112-19)
bṛhaspatiruvāca॥
Bṛhaspati said;
pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam। buddhir ātmā ca sahitā dharmaṃ paśyanti nityadā ॥13-112-20॥
Earth, air, space, water, and light—the five; together with intellect and self—always perceive dharma. (13-112-20)
prāṇinām iha sarveṣāṃ sākṣibhūtāni ca aniśam। etaiś ca sa ha dharmaḥ api tam jīvam anugacchati॥13-112-21॥
Here, for all living beings, there are always witness-beings; by these, indeed, dharma also follows that soul. (13-112-21)
tvag-asthi-māṁsaṁ śukraṁ ca śoṇitaṁ ca mahā-mate। śarīraṁ varjayanty ete jīvitena vivarjitam ॥13-112-22॥
O great-minded one, skin, bone, flesh, semen, and blood—these abandon the body when it is deprived of life. (13-112-22)
tato dharmasamāyuktaḥ sa jīvaḥ sukhamedhate। iha loke pare caiva kiṃ bhūyaḥ kathayāmi te॥13-112-23॥
Thus, when endowed with righteousness, the soul prospers in happiness. In this world and in the next, what more need I tell you? (13-112-23)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
anudarśitaṃ bhagavatā yathā dharmo'nugacchati। etattu jñātum icchāmi kathaṃ retaḥ pravartate ॥13-112-24॥
The Lord has demonstrated how dharma proceeds; but this I wish to know: how does seed originate? (13-112-24)
bṛhaspatiruvāca॥
Bṛhaspati said.
annam aśnanti ye devāḥ śarīrasthā nareśvara। pṛthivī vāyuḥ ākāśam āpaḥ jyotis manas tathā ॥13-112-25॥
O lord of men, the deities who reside in the body—earth, air, space, water, light, and mind—eat the food as well. (13-112-25)
tatas tṛpteṣu rājendra teṣu bhūteṣu pañcasu. manaḥṣaṣṭheṣu śuddhātman retaḥ sampadyate mahat ॥13-112-26॥
Then, O chief of kings, when the five elements are satisfied, in one whose self is purified, the great seed (semen) arises among the five elements and mind as the sixth. (13-112-26)
tato garbhaḥ sambhavati strīpuṃsoḥ pārtha saṅgame। etatte sarvamākhyātaṃ kiṃ bhūyaḥ śrotumicchasi ॥13-112-27॥
Then, O Partha, upon the union of woman and man, an embryo arises. All this has been related to you; what more do you wish to hear? (13-112-27)
yudhiṣṭhira uvāca॥
Yudhishthira said.
ākhyātam etad bhavatā garbhaḥ sañjāyate yathā। yathā jātastu puruṣaḥ prapadyati tad ucyatām ॥13-112-28॥
You have explained how the embryo arises; now tell how, when a person is born, he enters (into the world or into life). (13-112-28)
bṛhaspatiruvāca॥
Bṛhaspati said.
āsannamātraḥ satataṃ tair bhūtair abhibhūyate। vipramuktaś ca tair bhūtaiḥ punar yāty aparāṃ gatim॥ sa tu bhūtasamāyuktaḥ prāpnute jīva eva ha॥13-112-29॥
He who has merely approached is always overpowered by those elements; but when thoroughly released from them, he again goes to another state. But he, united with the elements, indeed attains only the state of the jīva. (13-112-29)
tato'sya karma paśyanti śubhaṃ vā yadi vāśubham। devatāḥ pañcabhūtasthāḥ kiṃ bhūyaḥ śrotumicchasi ॥13-112-30॥
Then the deities residing in the five elements see his actions, whether auspicious or inauspicious; what more do you desire to hear? (13-112-30)
yudhiṣṭhira uvāca॥
Yudhisthira said.
tvag-asthi-māṁsa-m-utsṛjya taiś-ca bhūtaiḥ vivarjitaḥ । jīvaḥ sa bhagavan-kva-sthaḥ sukha-duḥkhe samaśnute ॥13-112-31॥
O Lord, having abandoned the skin, bones, and flesh and thus separated from those elements, where does that living being reside, and how does he experience pleasure and pain equally? (13-112-31)
bṛhaspatir uvāca॥
Bṛhaspati said.
jīvo dharmasamāyuktaḥ śīghraṃ retastvamāgataḥ। strīṇāṃ puṣpaṃ samāsādya sūte kālena bhārata॥13-112-32॥
O Bhārata, the living being, endowed with dharma, quickly comes to the form of seed; on attaining the fertility (flower) of women, gives birth in due time. (13-112-32)
yamasya puruṣaiḥ kleśaṃ yamasya puruṣair vadham। duḥkhaṃ saṃsāracakraṃ ca naraḥ kleśaṃ ca vindati॥13-112-33॥
The man suffers pain and death at the hands of Yama's servants, and experiences suffering and the cycle of worldly existence. (13-112-33)
ihaloke ca sa prāṇī janmaprabhṛti pārthiva। svakṛtaṃ karma vai bhuṅkte dharmasya phalam āśritaḥ ॥13-112-34॥
O King, in this world, every living being from birth onward indeed experiences the results (fruits) of his own actions, being dependent on the fruit of righteousness. (13-112-34)
yadi dharmaṃ yathāśakti janmaprabhṛti sevate. tataḥ sa puruṣo bhūtvā sevate nityadā sukham ॥13-112-35॥
If a person serves duty to the best of his ability from birth onwards, then having become a true man, he always enjoys happiness. (13-112-35)
athāntarā tu dharmasya adharmam upasevate। sukhasyānantaraṃ duḥkhaṃ sa jīvo'py adhigacchati॥13-112-36॥
Now, in the midst of righteousness, if one engages in unrighteousness, after happiness that living being also attains suffering. (13-112-36)
adharmeṇa samāyukto yamasya viṣayaṃ gataḥ। mahadduḥkhaṃ samāsādya tiryagyonau prajāyate॥13-112-37॥
One joined with unrighteousness, having reached the domain of Yama and experienced great suffering, is born in the womb of animals. (13-112-37)
karmaṇā yena yeneha yasyāṃ yonau prajāyate। jīvo mohasamāyuktas tanme nigatataḥ śṛṇu ॥13-112-38॥
Listen as I describe to you that by which action, here, the living being endowed with delusion is born in whatever womb. (13-112-38)
yadetad ucyate śāstre setihāse sacchandasi। yamasya viṣayaṃ ghoraṃ martyo lokaḥ prapadyate॥ 13-112-39॥
That which is spoken in the śāstra, itihāsa, and chandas, a mortal attains the terrible domain of Yama—the world of the dead. (13-112-39)
adhītya caturō vēdāndvijō mōhasamanvitaḥ। patitātpratigṛhyātha kharayōnau prajāyatē ॥13-112-40॥
If a Brahmin, after studying the four Vedas, acts under delusion and accepts gifts from a fallen person, he is reborn in the form of a donkey. (13-112-40)
kharo jīvati varṣāṇi daśa pañca ca bhārata। kharo mṛto balīvardaḥ sapta varṣāṇi jīvati ॥13-112-41॥
O Bhārata, a donkey lives fifteen years; when the donkey dies, the bullock lives for seven years. (13-112-41)
balīvardo mṛtaś cāpi jāyate brahmarākṣasaḥ। brahmarakṣas tu trīn māsāṃs tato jāyati brāhmaṇaḥ॥13-112-42॥
A bullock, even after death, is born as a brahmarakshasa; but the brahmarakshasa, after three months, is then born as a brāhmaṇa. (13-112-42)
patitaṃ yājayitvā tu kṛmiyonau prajāyate. tatra jīvati varṣāṇi daśa pañca ca bhārata ॥13-112-43॥
But after causing the fallen person to be sacrificed, he is born in the womb of a worm and there he lives for fifteen years, O Bhārata. (13-112-43)
kṛmibhāvāt pramuktas tu tato jāyati gardabhaḥ। gardabhaḥ pañca varṣāṇi pañca varṣāṇi sūkaraḥ ॥ śvā varṣam ekaṃ bhavati tato jāyati mānavaḥ ॥13-112-44॥
After being released from the state of a worm, one is then born as a donkey. The donkey lives five years, then for five years as a pig, then as a dog for one year, and thereafter is born as a human being. (13-112-44)
upādhyāyasya yaḥ pāpaṃ śiṣyaḥ kuryād abuddhimān। sa jīva iha saṃsārān trīn āpnoti na saṃśayaḥ॥13-112-45॥
The unintelligent disciple who commits a sin against the teacher—he, indeed, here attains three cycles of existence; there is no doubt about this. (13-112-45)
prākṣvā bhavati rājendra tataḥ kravyāttataḥ kharaḥ। tataḥ pretaḥ parikliṣṭaḥ paścājjāyati brāhmaṇaḥ॥13-112-46॥
O king, one who formerly ate flesh then becomes an eater of raw flesh, then an ass, later a tormented spirit, and only afterwards is born as a brāhmaṇa. (13-112-46)
manasāpi gurorbhāryāṃ yaḥ śiṣyo yāti pāpakṛt। so'dhamānyāti saṃsārānadharmeṇeha cetasā ॥13-112-47॥
Even if a student only approaches his teacher’s wife in his mind, committing evil, he falls to the lowest cycles of existence due to unrighteousness of mind here. (13-112-47)
śvayonau tu sa sambhūtas trīṇi varṣāṇi jīvati। tatrāpi nidhanaṃ prāptaḥ krimiyonau prajāyate ॥13-112-48॥
But having been born in the dog womb, he lives for three years. There too, upon reaching death, he is born in the worm womb. (13-112-48)
kṛmibhāvam anuprāpto varṣam ekaṁ sa jīvati। tatas tu nidhanaṁ prāpya brahmayonau prajāyate ॥13-112-49॥
Having taken the form of a worm, he lives for one year. Then, after dying, he is born in the womb of Brahmā. (13-112-49)
yadi putrasamaṁ śiṣyaṁ gurur hanyād akāraṇe. ātmanaḥ kāmakāreṇa so'pi haṁsaḥ prajāyate ॥13-112-50॥
If a teacher should kill a disciple who is like his own son without reason, acting out of his own desire, he too is born as a swan. (13-112-50)
pitaraṃ mātaraṃ vāpi yastu putro'vamanyate. so'pi rājanmṛto jantuḥ pūrvaṃ jāyati gardabhaḥ ॥13-112-51॥
O king, whichever son despises either his father or mother, even after death, that creature is first born as a donkey. (13-112-51)
kharo jīvati māsāṃstu daśa śvā ca caturdaśa | biḍālaḥ sapta māsāṃstu tato jāyati mānavaḥ ॥13-112-52॥
The ass remains in the womb for ten months, the dog for fourteen, the cat for seven months, and after that a human is born. (13-112-52)
mātāpitaram ākruśya sārikāḥ samprajāyate। tāḍayitvā tu tāv eva jāyate kacchapo nṛpa ॥13-112-53॥
O king, the myna bird is born after calling out to its mother and father, but the turtle is born after beating both of them. (13-112-53)
kacchapo daśa varṣāṇi trīṇi varṣāṇi śalyakaḥ। vyālo bhūtvā tu ṣaṇmāsāṃstato jāyati mānuṣaḥ॥13-112-54॥
After being a tortoise for ten years and a porcupine for three years, and then a serpent for six months, one is then born as a human. (13-112-54)
bhartṛpiṇḍam upāśnann yaḥ rājadviṣṭāni sevate। saḥ api mohasa-māpannaḥ mṛtaḥ jāyati vānaraḥ ॥13-112-55॥
He who, while eating the funeral cake for his master, engages with things hated by the king—he too, being afflicted by delusion, is born as a monkey after death. (13-112-55)
vānarō daśa varṣāṇi trīṇi varṣāṇi mūṣakaḥ। śvā bhūtvā ca atha ṣaṇmāsāṁs tatō jāyati mānuṣaḥ॥13-112-56॥
A monkey for ten years, a mouse for three years, after becoming a dog and then for six months, thereafter he is born a human. (13-112-56)
nyāsāpahartā tu naro yamasya viṣayaṃ gataḥ। saṃsārāṇāṃ śataṃ gatvā kṛmiyonau prajāyate ॥13-112-57॥
But the man who steals sacred trust, having gone to the domain of Yama and after passing through a hundred cycles of rebirth, is born in the womb of worms. (13-112-57)
tatra jīvati varṣāṇi daśa pañca ca bhārata। duṣkṛtasya kṣayaṃ gatvā tato jāyati mānuṣaḥ ॥13-112-58॥
There, O Bhārata, one lives for fifteen years; after the destruction of evil deeds, then a human is born. (13-112-58)
asūyako naraś cāpi mṛto jāyati śārṅgakaḥ। viśvāsahartā tu naro mīno jāyati durmatiḥ ॥13-112-59॥
An envious man, after death, is born as a stork. A man who destroys trust, but of evil intellect, is born as a fish. (13-112-59)
bhūtvā mīno'ṣṭa varṣāṇi mṛgo jāyati bhārata। mṛgas tu caturo māsāṁs tataś chāgaḥ prajāyate॥13-112-60॥
O Bhārata, after being a fish for eight years, one is born as a deer; but the deer remains for four months, and then a goat is born. (13-112-60)
chāgastu nidhanaṁ prāpya pūrṇe saṁvatsare tataḥ। kīṭaḥ sañjāyate jantustato jāyati mānuṣaḥ॥13-112-61॥
But when a goat attains death, after a year is complete, the being is born as an insect; then, that creature is born as a human. (13-112-61)
dhānyāny avāṃs tilān māṣān kulatthān sarṣapāṃś caṇān। kalāyān atha mudgāṃś ca godhūmāṁ tasasīś tathā ॥13-112-62॥
Grains—barley, sesame, black gram, horse gram, mustard, chickpeas, pigeon peas, green gram, wheat, and also linseed. (13-112-62)
sasyasyānyasya hartā ca mohājjanturacetanaḥ। sa jāyate mahārāja mūṣako nirapatrapaḥ॥13-112-63॥
O great king, the unconscious creature who, from delusion, is a shameless thief of another's grain, is born as a mouse. (13-112-63)
tataḥ pretya mahārāja punarjāyati sūkaraḥ। sūkaro jāta-mātras tu rogeṇa mriyate nṛpa ॥13-112-64॥
Then, O great king, after death he is reborn as a pig; but the pig, immediately after birth, dies of disease, O king. (13-112-64)
śvā tato jāyate mūḍhaḥ karmaṇā tena pārthiva। śvā bhūtvā pañca varṣāṇi tato jāyati mānuṣaḥ॥13-112-65॥
O king, by those actions, the deluded one is born as a dog; having been a dog for five years, then he is born as a human. (13-112-65)
paradārābhimarśaṁ tu kṛtvā jāyati vai vṛkaḥ। śvā sṛgālasta to gṛdhro vyālaḥ kaṅko bakastathā ॥13-112-66॥
But whoever has intercourse with another's wife is indeed born as a wolf; then as a dog, a jackal, a vulture, a serpent, an osprey, and likewise as a crane. (13-112-66)
bhrāturbhāryāṁ tu durbuddhiryo dharṣayati mohitaḥ। puṁs-kokilatvam-āpnoti so'pi saṁvatsaraṁ nṛpa ॥13-112-67॥
O King, but the wicked-minded person who, deluded, commits violence upon his brother's wife, he also attains the state of a male cuckoo for one year. (13-112-67)
sakhibhāryāṁ gurorbhāryāṁ rājabāhryāṁ tathaiva ca। pradharṣayitvā kāmād yaḥ mṛtaḥ jāyati sūkaraḥ ॥13-112-68॥
Whoever, having violated out of desire a friend's wife, teacher's wife, or king's wife, likewise—even after death, is born as a pig. (13-112-68)
sūkaraḥ pañca varṣāṇi pañca varṣāṇi śvāvidhaḥ। pipīlakas tu ṣaṇmāsān kīṭaḥ syān māsam eva ca॥ etān āsādya saṁsārān kṛmiyonau prajāyate॥13-112-69॥
A boar lives for five years, a jackal also for five years; an ant lives for six months, and an insect for only a month. After experiencing these cycles of existence, one is born in the womb of worms. (13-112-69)
tatra jīvati māsāṃstu kṛmiyonau trayodaśa. tato'dharmakṣayaṃ kṛtvā punarjāyati mānuṣaḥ ॥13-112-70॥
There, he lives for thirteen months in the womb of a worm; thereafter, having destroyed unrighteousness, he is born again as a human being. (13-112-70)
upasthite vivāhe tu dāne yajñe'pi vābhibho। mohāt karoti yo vighnaṃ sa mṛto jāyate kṛmiḥ ॥13-112-71॥
O mighty one, if someone, out of delusion, creates an obstacle at a marriage, a gift, or even a sacrifice while present there, he, after death, is born as a worm. (13-112-71)
kṛmirjīvati varṣāṇi daśa pañca ca bhārata। adharmasya kṣayaṃ kṛtvā tato jāyati mānuṣaḥ ॥13-112-72॥
O Bhārata, a worm lives for fifteen years; having destroyed unrighteousness, thereafter it is born as a human. (13-112-72)
pūrvaṃ dattvā tu yaḥ kanyāṃ dvitīye samprayacchati। so'pi rājanmṛto jantuḥ krimiyonau prajāyate ॥13-112-73॥
O king, he who, after giving away a maiden once, gives her again to a second (man), such a man, even after death, is reborn as a creature in the womb of a worm. (13-112-73)
tatra jīvati varṣāṇi trayodaśa yudhiṣṭhira। adharma-saṅkṣaye yuktaḥ tato jāyati mānuṣaḥ ॥13-112-74॥
There, Yudhiṣṭhira, he lives for thirteen years. When adharma is destroyed—being thus engaged—then a human being is born. (13-112-74)
devakāryam upākṛtya pitṛkāryam athāpi ca। anirvāpya samaśnan vai tato jāyati vāyasaḥ॥13-112-75॥
If, after performing the rites for the gods and then the ancestors, one eats without making the proper offering, it is from this that a person is born as a crow. (13-112-75)
vāyaso daśa varṣāṇi tato jāyati kukkuṭaḥ। jāyate lavakaś cāpi māsaṃ tasmāt tu mānuṣaḥ॥13-112-76॥
A crow lives for ten years, after that a cock is born; a sparrow is also born, and after a month, but a human being is born. (13-112-76)
jyeṣṭhaṃ pitṛ-samaṃ cāpi bhrātaraṃ yo'vamanyate। so'pi mṛtyum upāgamya krauñcayonau prajāyate ॥13-112-77॥
Whoever despises the eldest brother, who is like a father, he too, after death, is born as a crane. (13-112-77)
krauñco jīvati māsāṃs tu daśa dvau sapta pañca ca. tato nidhanam āpanno mānuṣatvam upāśnute॥13-112-78॥
The krauñca bird lives for ten, two, seven, and five months; thereafter, having died, it attains human birth. (13-112-78)
vṛṣalo brāhmaṇīṃ gatvā kṛmiyo nau prajāyate। tatrāpatyaṃ samutpādya tato jāyati mūṣakaḥ ॥13-112-79॥
When a śūdra approaches a brāhmaṇa woman, he is reborn as a worm; having produced offspring there, then he is born as a mouse. (13-112-79)
kṛtaghnas tu mṛto rājanyam asya viṣayaṃ gataḥ। yam asya viṣaye kruddhair vadhaṃ prāpnoti dāruṇam ॥13-112-80॥
But, O king, when the ungrateful man dies and enters the domain of Yama, he receives a terrible punishment at the hands of the enraged in the realm of Yama. (13-112-80)
paṭṭisaṃ mudgaraṃ śūlam agnikumbhaṃ ca dāruṇam। asipatravanaṃ ghoraṃ vālukāṃ kūṭaśālmalīm ॥13-112-81॥
Spear, mace, trident, fire-pitcher, and terrible things; the sword-leaf forest, something horrible; burning sand and the iron śalmali tree. (13-112-81)
etāś ca anyāś ca bahvīḥ sa yamasya viṣayaṃ gataḥ। yātanāḥ prāpya tatra ugras tataḥ vadhyati bhārata ॥13-112-82॥
O Bhārata, he who has gone to the domain of Yama, after experiencing these and many other severe torments there, is punished. (13-112-82)
saṃsāracakram āsādya kṛmiyonau prajāyate। kṛmir bhavati varṣāṇi daśa pañca ca bhārata ॥ tato garbhaṃ samāsādya tatraiva mriyate śiśuḥ ॥13-112-83॥
Having entered the cycle of existence, one is born in the womb of a worm; the worm lives for fifteen years, O Bhārata. Then, after entering a womb, the child dies there itself. (13-112-83)
tato garbhaśatair jantur bahubhiḥ sam-prajāyate। saṁsārāṁś ca bahūn gatvā tatas tiryak-prajāyate ॥13-112-84॥
Then, the creature, after passing through hundreds of wombs and many world-cycles, is born again in lower animal forms. (13-112-84)
mṛto duḥkham anuprāpya bahu-varṣagaṇān iha। apunarbhāva-saṁyuktas tataḥ kūrmaḥ prajāyate॥13-112-85॥
After dying and experiencing suffering here for many years, being in a state of non-return, then one is born as a tortoise. (13-112-85)
aśastraṁ puruṣaṁ hatvā saśastraḥ puruṣādhamaḥ। arthārthī yadi vā vairī sa mṛto jāyate kharaḥ ॥13-112-86॥
The armed man who kills an unarmed person is the lowest among men; whether he sought wealth or was an enemy, he is reborn as an ass after death. (13-112-86)
kharaḥ jīvati varṣe dve tataḥ śastreṇa vadhyate. sa mṛtaḥ mṛgayonau tu nityodvigno'bhijāyate ॥13-112-87॥
The ass lives for two years, then is killed by a weapon. After death, he is born in the species of an animal and remains ever fearful. (13-112-87)
mṛgo vadhyati śastreṇa gate saṃvatsare tu saḥ। hato mṛgas tato mīnaḥ so'pi jālena badhyate ॥13-112-88॥
When the year has passed, the deer is killed by a weapon; after the deer is killed, then the fish too is caught by a net. (13-112-88)
māse caturthe samprāpte śvāpadaḥ samprajāyate। śvāpado daśa varṣāṇi dvīpī varṣāṇi pañca ca॥13-112-89॥
Upon the arrival of the fourth month, the wild animal is born. The wild animal lives ten years; the tiger, five years. (13-112-89)
tatastu nidhanaṃ prāptaḥ kālaparyāyacoditaḥ। adharmasya kṣayaṃ kṛtvā tato jāyati mānuṣaḥ॥13-112-90॥
Then, indeed, after attaining death as impelled by the turn of time, and having destroyed unrighteousness, thereafter a human is born. (13-112-90)
striyaṃ hatvā tu durbuddhir yamasya viṣayaṃ gataḥ। bahūn kleśān samāsādya saṃsārāṃś caiva viṃśatim ॥13-112-91॥
But the wicked-minded one, having killed a woman, has gone to the domain of Yama; after enduring many torments and indeed twenty cycles of birth and death. (13-112-91)
tataḥ paścān mahārāja kṛmiyonau prajāyate। kṛmir viṃśati-varṣāṇi bhūtvā jāyati mānuṣaḥ॥13-112-92॥
After that, O great king, one is born in the womb of a worm; after existing as a worm for twenty years, one is born as a human. (13-112-92)
bhojanaṁ corayitvā tu makṣikā jāyate naraḥ। makṣikāsaṅghavaśago bahūnmāsānbhavatyyuta ॥ tataḥ pāpakṣayaṁ kṛtvā mānuṣatvam avāpnute ॥13-112-93॥
If a man steals food, he is born as a fly and, subject to the power of swarms of flies, lives so for many months. Then, once his sin is exhausted, he gains a human birth. (13-112-93)
vādyam hṛtvā tu puruṣo maśakaḥ samprajāyate. tathā piṇyāka-saṃmiśram-aśanaṃ corayet naraḥ. sa jāyate babhru-samaḥ dāruṇaḥ mūṣakaḥ naraḥ. (13-112-94)
If a man steals a musical instrument, he is reborn as a mosquito. Similarly, if a man steals food mixed with oil-cake, he is reborn as a fierce mouse, resembling a mongoose. (13-112-94)
lavaṇaṁ corayitvā tu cīrīvākaḥ prajāyate। dadhi hṛtvā bakaś cāpi plavo matsyān asaṁskṛtān ॥13-112-95॥
But after stealing salt, the plover bird comes into being. And after taking away curd, the crane also (becomes) the aquatic bird that (takes) uncooked fish. (13-112-95)
corayitvā payaścāpi balākā samprajāyate। yastu corayate tailaṃ tailapāyī prajāyate॥ corayitvā tu durbuddhir madhu daṃśaḥ prajāyate॥13-112-96॥
One who has stolen milk is born as a balākā bird. But he who steals oil is reborn as one who drinks oil. If an evil-minded person steals honey, he is born as a stinging insect (mosquito). (13-112-96)
ayo hṛtvā tu durbuddhirvāyaso jāyate naraḥ। pāyasaṃ corayitvā tu tittiritvam avāpnute ॥13-112-97॥
A person of wicked mind who steals iron is reborn as a crow; but one who steals sweet rice pudding attains the state of a partridge. (13-112-97)
hṛtvā paiṣṭam-apūpaṃ ca kumbholūkaḥ prajāyate। phalaṃ vā mūlakaṃ hṛtvā apūpaṃ vā pipīlikaḥ ॥13-112-98॥
By taking away a cake made of flour, an owl is born; by taking away fruit, root-vegetable, or cake, one becomes an ant. (13-112-98)
kāṁsyaṁ hṛtvā tu durbuddhirhārito jāyate naraḥ। rājataṁ bhājanaṁ hṛtvā kapotaḥ samprajāyate॥13-112-99॥
A man of evil intellect, having stolen bronze, is born as a parrot; having stolen a silver vessel, he is born as a pigeon. (13-112-99)
hṛtvā tu kāñcanaṃ bhāṇḍaṃ kṛmiyonau prajāyate. krauñcaḥ kārpāsikaṃ hṛtvā mṛto jāyati mānavaḥ ॥13-112-100॥
But one who steals a gold object is born in the womb of worms. A human, having stolen cotton from a heron, is born again after death. (13-112-100)
corayitvā naraḥ paṭṭaṃ tvāvikaṃ vāpi bhārata। kṣaumaṃ ca vastram ādāya śaśo jantuḥ prajāyate ॥13-112-101॥
O Bhārata, if a man steals silk, woolen, or linen garments, he is reborn as a hare. (13-112-101)
varṇān hṛtvā tu puruṣaḥ mṛtaḥ jāyati barhiṇaḥ। hṛtvā raktāni vastrāṇi jāyate jīvajīvakaḥ॥13-112-102॥
A man who dies having taken (stolen) colors is born as a peacock; one who takes (steals) red garments is born as a jīvajīvaka bird. (13-112-102)
varṇakādīṁs tathā gandhāṁś corayitvā tu mānavaḥ। chucchundaritvam āpnoti rājaṅ lo bha parāyaṇaḥ ॥13-112-103॥
O king, a human being who, out of greed, steals coloring substances and fragrances, becomes a musk-rat. (13-112-103)
viśvāsena tu nikṣiptaṃ yo nihnavati mānavaḥ। sa gatāsur naras tādṛṅ matsya-yonau prajāyate॥13-112-104॥
But a man who conceals what is deposited in trust, after death, such a man is born in the womb of a fish. (13-112-104)
matsya-yonim anuprāpya mṛto jāyati mānuṣaḥ। mānuṣatvam anuprāpya kṣīṇāyuḥ upapadyate ॥13-112-105॥
Upon attaining a fish existence and dying, one is born as a human; having attained human life and when his life-span is exhausted, he takes birth again. (13-112-105)
pāpāni tu naraḥ kṛtvā tiryagjāyati bhārata. na cātmanaḥ pramāṇaṁ te dharmaṁ jānanti kiñcana ॥13-112-106॥
But after committing sins, a man is born as an animal, O Bhārata. They do not know any standard of dharma for themselves at all. (13-112-106)
ye pāpāni narāḥ kṛtvā nirasyaṃti vrataiḥ sadā। sukhaduḥkhasamāyuktā vyādhitās te bhavanty uta ॥13-112-107॥
Those men who, having committed sins, always drive them away with vows, become afflicted by happiness and sorrow, and are diseased indeed. (13-112-107)
asaṃvāsāḥ prajāyante mlecchāś cāpi na saṃśayaḥ । narāḥ pāpasamācārā lobhamohasamanvitāḥ ॥13-112-108॥
Certainly, those lacking proper conduct and foreigners are born; men possess evil ways, filled with greed and delusion. (13-112-108)
varjayanti ca pāpāni janmaprabhṛti ye narāḥ। arogā rūpavantas te dhaninaś ca bhavanty uta॥13-112-109॥
Men who reject sins from birth become free from disease, handsome, and wealthy indeed. (13-112-109)
striyo'py etena kalpena kṛtvā pāpam avāpnuyuḥ। eteṣām eva jantūnāṃ patnītvam upayānti tāḥ॥13-112-110॥
Women also, by this method, having committed sin, would obtain (its result). They attain the condition of wifehood among these very creatures. (13-112-110)
parasvaharaṇe doṣāḥ sarva eva prakīrtitāḥ। etadvai leśamātreṇa kathitaṃ te mayānagha॥ aparasminkathāyoge bhūyaḥ śroṣyasi bhārata॥13-112-111॥
All the faults in taking away the property of others have indeed been declared. This much has been told to you briefly by me, O sinless one. On another occasion, you shall hear more, O descendant of Bharata. (13-112-111)
etan mayā mahārāja brahmaṇo vadataḥ purā। surarṣiṇāṁ śrutaṁ madhye pṛṣṭaś cāpi yathā tatham ॥13-112-112॥
O great king, this I heard from Brahmā when he was speaking long ago, in the midst of the divine sages, having also questioned him as it was. (13-112-112)
mayāpi tava kārtsnyena yathāvadanuvarṇitam। etacchrutvā mahārāja dharme kuru manaḥ sadā ॥13-112-113॥
I too have thoroughly explained everything to you as it is. Having heard this, O great king, always direct your mind towards righteousness. (13-112-113)
