Discussion between Krishna and Garuda on Aurdhvadehika Vidhi ||2||

1Sri Krishna said: -O gentle one, you have put up the right question, that too for the general good of the people. Now hear attentively. I shall tell you about the rite to be performed after death.
2It is without any controversy quoted by Srutis and Smritis. It has not been heard by the gods including Indra, nor by yogins absorbed in yoga. Being the secret of secrets, it has not been conveyed to anyone, anywhere.
3O Garuda of great accomplishment, I shall tell you about this since you are my devotee.
4There is no place for a sonless person. The heaven is not for him. One must have a son by any means whatsoever.
5The son can take his father out of hell, if he cannot get him salvation: The son puts his shoulder to coffin and the grandson lights the fire.
6A woman in her menses shall stay in the bed and lie on the bed bestrewed with sesame and Darbha grass, on the ground. She shall put five gems in the mouth. Thus, her foetus attains growth.
7-8If the seed is destroyed, then whereat the conception? Hence, for the protection the foetus she shall lie on the ground enjoined in the Sastras. Similarly, in reg to the dying person he is laid on the grog besmeared with-cow dung and bestrewed with the darling grass. Thus, the ailing pe, is released of sins which do not cling to anymore.
9A bunch of Darbha for his bed takes him to heaven no doubt. Darbha should be throve off after the corpse is removed from the plate.
10Where there is no besmearing, the ground remains impure. Where the earth is already besmeared it should be smeared again for the sake of purification.
11If the corpse is kept on the unsmear cad ground, the foul spirits enter the corpse.
12A circle should be drawn around the corpse (to fix up the circumference); Sraddha shall be performed where the feet of the Brahmanas should be washed. All these would not serve the corpse, if the same is nit placed on the ground.
13Brahma, Vishnu, Rudra, Lakshmi and Fire Hence a circle is drawn stay within the circle around the corpse.
14If a circle is not drawn, the deceased person whether a child, youth or old does not get a womb but remains in the air, O Garuda.
15He may not be born soon but live in the air for some time. He receives no Sraddha no libation of water from his relatives.
16O Garuda! Sesame is held sacred, for it is produced from my perspiration. The sesame can destroy the evil spirits.
17The sesame is white, black or of the bum all colour of the cow’s urine. They can sins committed by the deceased.
18A single grain of sesame offered with the libation of water to the deceased or an article given in charity or a sacrifice held for his welfare becomes fruitful as Drona-Kalasa does in rewards.
19Darbhas are born from my hair and sesame from my perspiration. By performing Sraddha one can please deities, asuras and the manes.
20The Universe and the creator of the universe live by the ceremonial form. By wearing the sacred thread over the right shoulder, one can please the creator, the manes and the deities.
21-23When the sacred thread is worn over the right shoulder the manes are pleased. Brahma stays -at the root of Darbha, Janardana in its middle and Sankara at the point. of darbha. Thus, the three deities are said lo be stationed in Darbha. The Brahmai:,.as, mantras, sacred grass, fire and Tulasi are never spoiled though used again and again. Tulasi, Brahmana, Cows, Vishnu and Ekadasi.
24These five are the protection boats for the people drowning in the ocean of world existence. Vishnu, Ekadasi, Gita, Tulasi, Brahmana, and the Cow.
25These are the six steps to salvation in this-universal fortress of little use. Sesame and Darbhas are sacred and so is Tulasi.
26These guard the deceased against misfortunes Darbhas should be taken out with hands. The earth should be sprinkled over with water.
27As the hour of death approaches, Darbhas should be placed in the hands of the deceased. He whose body is spread over by Darbhas goes to Vishnuloka, no matter if he is not initiated in the Vedic lore.
28-29The feet of the deceased person are kept on the ground and the toe raised upward. In this ocean of universal existence, which is practically of little use, the atonement of the sin is made by sacrificing the body in the holy fire. Having-smeared the ground with the cow dung, they should spread the mattress of darbha for the dying person.
30-31Salt is very much effective for the destruction of sins. Let them donate salt for the manes, for it suits their taste and takes them to heaven. As for the men in general, it fulfils their desires.
32Salt has come out from the body of Vishnu, hence yogins recommend a gift of salt placing the same over other gifts.
33-34When at the time of death, the soul does not depart but lingers on to the body, no matter whether the dying person is a Brahmana, Kshatriya, Vaisya or Sudra of either sex, they should donate salt for him whereby the soul leaves the mortal body and enters the doors of heaven which open immediately for him. O king of birds now hear from me in detail, the various forms of death.
35It is Kala which detaches soul from body. It causes death of the person, at the appointed hour, without a single exception.
36just as the wind scatters clouds here and there, just like that Kala, the Destroyer, floats people from one end of the shore to another.
37Whether they be Sattvika or Rajasa or Tamasa, all these bhavas operate in man due to the influence of Kala.
38-39Sun, Moon, Siva, water, air, lndra, fire, sky, earth; herbs, Vasus, rivers, seas, existent or non-existent, O Garuda, all these are created and destroyed by Kala in due course of time.
40Indeed, O Garuda, when the hour of death approaches, then by chance, a certain disease raises up its head.
41The Organs grow weak. Troubles start showing their powers, as if all of a sudden, millions of scorpions have stung the person.
42O bird, then the person begins to feel the pang of death. At the very hour his consciousness is replaced by unconsciousness.
43The breath is pushed by Yama’s messengers standing nearby. The person assumes a terrible form and the breath lingers to stay in the throat.
44-45Froth comes out of the mouth full of saliva just at the moment when everybody is lamenting, the soul, as big as a thumb, is carried away by Yama’s messengers, even as it looks towards its house. Now hear about the state of death.
46The heat in the body is disturbed due to sudden commotion of winds. Though without fuel, it breaks up the vital points.
47The Udana-wind moves upward. It stops the downward movement of the deceased who in his lifetime had full devotion for the lord but no desire in return.
48He who has never spoken falsehood, nor has any partiality in devotion but believes in God, obtains death peacefully.
49He who does not stray from Dharma, due to pleasure, wrath or envy but does what he says and is gentle obtains death peacefully.
50-52Those who preach ignorance pass through darkness. Those who are false witnesses, tiers and deceitful obtain death unconsciously, just as those who abuse the Vedas. The ferocious, foul-smelling messengers of Yama, with clubs and sticks in their hands, come and seize this wicked person. Having reached a ferocious path, he begins to shiver.
53He cries for his father, mother and sons. His indistinct voice, spoken with effort, appears to be single-lettered.
54Due to terrible suffering his looks waver and his mouth gets dry due to lard breath. Then wrapped up in suffering, the Jiva departs from the body.
55Since that very moment the body becomes untouchable and despicable. Thus, I have spoken to you about the form of death of the mortal man.
56Now I shall answer your query about the peculiarities of form the body takes in different births.
57-58Due to different actions performed in the previous births, the wandering Jivas attain different forms, as of a deity, a demon, a Yaksha, man, beast bird, etc. O lord of birds, these are due to the chain of actions, performed in different ages.
59Now, I shall tell you about the results of actions which a person obtains, so that the strangeness involved is explained clearly.
60When the sinners have exhausted the fruits of their actions in dreadful hells, they ate born on the earth.
61Now, hear-about their characteristics. The killer of a Brahmana attains the form of a deer, horse, pig or camel.
62The stealer of gold becomes a worm or a germ or a fly. He who lies on the bed of a teacher becomes grass, plant or vine.
63The slayer of a Brahmana suffers from consumption. A drunkard possesses brown teeth. A gold stealer has bad nails. The defiler of the teacher’s bed possesses bad skin.
64That very thing becomes his mark with which he was associated in the previous birth. If he moves with the wretched people, he himself becomes, wretched within a year.
65The sins of the people spread by talk, touch, breathing, going together, eating together, sitting together, worshipping together, by teaching and sexual union.
66After having sexual intercourse with the wives of other men or after killing a Brahmana, one becomes a Brahmarakshasa, in a lonely place.
67The stealer of a jewel is born in a low caste. A man who steals plants becomes a shrew.
68The thief of corn becomes a rat; that of vehicle, a camel and that of fruit a monkey. He who takes meals uninvited becomes a crow. He who steals utensils becomes a vulture.
69The stealer of fruit becomes a honeybee; that of a cow, a vulture; that of a woman’s clothes, a white leper and that of juice, possesses no taste at all.
70The stealer of bronze becomes a swan; so, also the stealer of other’s possessions. The slayer of his teacher becomes epileptic and the performer of cruel deeds becomes a dwarf.
71-72He who discards his wife becomes an animal- to be killed by a hunter. He who snatches the possessions of a deity or a Brahmana suffers from jaundice. He who eats meat becomes a leper. He who does not return the deposit becomes one eyed. He who lives on the earning of his wife be-carves lame.
73He who discards progeny and wife encounters ill-luck. He who eats sweets only becomes rheumatic. He who has sexual union with a Brahmana’s wife becomes a jackal.
74A stealer of bed becomes Ksapanaka, and that of clothes becomes a moth. He who envies is born blind. He who steals a lamp becomes a beggar.
75He who kills a friend becomes an owl. He who abuses the ancestors suffers from consumption. He who speaks lies cannot speak properly. He who gives false witness suffers from dropsy.
76He who disturbs a marriage is born as a mosquito. He who eases himself on crossroads is born as a bull.
77He who spoils a young girl becomes a eunuch. He who sells the Vedas becomes a leopard. He who performs a sacrifice but not in the prescribed manner becomes a pig.
78He who eats here and there becomes a cat. He who sets fire to a forest becomes a glow-worm. He who eats the stale food becomes a worm. He who envies others becomes a bee.
79He who sets fire becomes a leper. He who does not give gifts becomes a bull. A stealer of cows becomes a serpent; that of food suffers from dyspepsia.
80A stealer of water becomes fish, that of milk a crane. He who gives stale food to a Brahmana becomes hunch backed.
81If he steals fruits, his progeny dies, O bird. If he eats alone without giving a morsel of it to anyone else, he becomes issueless.
82If he does not opt for Samnyasa he becomes an evil spirit in the desert. A stealer of water becomes a Cataka; that of book is born blind.
83He who promises but does not give it to the Brahmanas becomes a jackal. He who earns the blame of the people becomes a tortoise.
84A seller of fruits meets with bad luck. He who marries a Sudra woman, becomes a wolf. He who touches fire with foot becomes a cat. He who eats another’s meat suffers from diseases.
85He who breaks a water-reservoir becomes a fish. He who hears neither Hari’s tale, nor the praise of the good suffers from ear disease.
86-87He who takes out a morsel from another’s mouth becomes a blockhead. He with steals the deity’s utensils suffers from Gandamala. He who observes religion without sincerity-suffers from a skin disease.
88A treacherous fellow suffers from headache. He who is against Siva suffers from the disease of genital organ.
89And the women too who commit these sins suffer in the similar way or they become wives of persons suffering in the aforesaid manner.
90After their present life they reach hell. Know that I have told you all this in short, O bird! Just as there are many kinds of disease so also there are many kinds of man.
91In this way, due to the variety-of their actions, men attain happiness or grief. Thus, I have told you about the strangeness of human nature. Good actions give good results and bad actions give bad results.
92In this way your queries are answered completely.