13.112
The wheel of saṁsāra (the cycle of birth and death);
Yudhiṣṭhira said.
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)
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)
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 said.
Here comes the venerable Bṛhaspati, noble in intellect. Ask him, greatly fortunate one, about this eternal secret. (13-112-4)
Indeed, no one else is able to speak this today; there is no other speaker anywhere equal to Bṛhaspati. (13-112-5)
Vaiśampāyana said.
As Pārtha and Gāṅgeya were thus conversing, then the Venerable Bṛhaspati, of purified soul, approached them. (13-112-6)
Then the king, accompanied by Dhritarashtra, rose and, along with all the assembly members, offered unparalleled honor. (13-112-7)
Then the king, son of Dharma, of excellent vows, approached the Venerable Bṛhaspati in proper manner and asked a question. (13-112-8)
Yudhishthira said.
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)
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)
Bṛhaspati said.
O king, a living being is born alone and alone perishes; one crosses hardships alone, and alone reaches misfortune. (13-112-11)
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)
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)
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)
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)
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)
Righteousness, wealth, and desire are the threefold fruits of life. These three are to be attained by avoiding unrighteousness. (13-112-17)
Yudhiṣṭhira said.
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)
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)
Bṛhaspati said;
Earth, air, space, water, and light—the five; together with intellect and self—always perceive dharma. (13-112-20)
Here, for all living beings, there are always witness-beings; by these, indeed, dharma also follows that soul. (13-112-21)
O great-minded one, skin, bone, flesh, semen, and blood—these abandon the body when it is deprived of life. (13-112-22)
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 said.
The Lord has demonstrated how dharma proceeds; but this I wish to know: how does seed originate? (13-112-24)
Bṛhaspati said.
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)
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)
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)
Yudhishthira said.
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)
Bṛhaspati said.
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)
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)
Yudhisthira said.
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)
Bṛhaspati said.
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)
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)
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)
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)
Now, in the midst of righteousness, if one engages in unrighteousness, after happiness that living being also attains suffering. (13-112-36)
One joined with unrighteousness, having reached the domain of Yama and experienced great suffering, is born in the womb of animals. (13-112-37)
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)
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)
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)
O Bhārata, a donkey lives fifteen years; when the donkey dies, the bullock lives for seven years. (13-112-41)
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)
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)
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)
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)
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)
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)
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)
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)
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)
O king, whichever son despises either his father or mother, even after death, that creature is first born as a donkey. (13-112-51)
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)
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)
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)
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)
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)
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)
There, O Bhārata, one lives for fifteen years; after the destruction of evil deeds, then a human is born. (13-112-58)
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)
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)
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)
Grains—barley, sesame, black gram, horse gram, mustard, chickpeas, pigeon peas, green gram, wheat, and also linseed. (13-112-62)
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)
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)
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)
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)
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)
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)
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)
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)
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)
O Bhārata, a worm lives for fifteen years; having destroyed unrighteousness, thereafter it is born as a human. (13-112-72)
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)
There, Yudhiṣṭhira, he lives for thirteen years. When adharma is destroyed—being thus engaged—then a human being is born. (13-112-74)
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)
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)
Whoever despises the eldest brother, who is like a father, he too, after death, is born as a crane. (13-112-77)
The krauñca bird lives for ten, two, seven, and five months; thereafter, having died, it attains human birth. (13-112-78)
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)
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)
Spear, mace, trident, fire-pitcher, and terrible things; the sword-leaf forest, something horrible; burning sand and the iron śalmali tree. (13-112-81)
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)
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)
Then, the creature, after passing through hundreds of wombs and many world-cycles, is born again in lower animal forms. (13-112-84)
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)
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)
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)
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)
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)
Then, indeed, after attaining death as impelled by the turn of time, and having destroyed unrighteousness, thereafter a human is born. (13-112-90)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
O Bhārata, if a man steals silk, woolen, or linen garments, he is reborn as a hare. (13-112-101)
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)
O king, a human being who, out of greed, steals coloring substances and fragrances, becomes a musk-rat. (13-112-103)
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)
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)
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)
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)
Certainly, those lacking proper conduct and foreigners are born; men possess evil ways, filled with greed and delusion. (13-112-108)
Men who reject sins from birth become free from disease, handsome, and wealthy indeed. (13-112-109)
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)
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)
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)
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)
