Shloka 76
The Extent of Questions: Deathbed Rites, Kāla (Time), and Karma-Vipāka Rebirths
मशकः सो ऽथ चछिन्नोष्ठो विवाहे विघ्नकृद्भवेत् / स्याद्वाथ वृषलः सो ऽयं चत्वरे वै विण्मूत्रकृत्
maśakaḥ so 'tha cachinnoṣṭho vivāhe vighnakṛdbhavet / syādvātha vṛṣalaḥ so 'yaṃ catvare vai viṇmūtrakṛt
Dia menjadi nyamuk; atau lahir sebagai orang bermulut sumbing, lalu menjadi pembawa halangan dalam upacara perkahwinan. Atau dia lahir sebagai vṛṣala (golongan hina/luar varṇa), yang di simpang empat awam menajiskan tempat itu dengan najis dan air kencing.
Lord Vishnu (narrating to Garuda/Vinata-putra)
Concept: Pāpa manifests as lower rebirth (mosquito, outcaste) and bodily deformity; social disruption (wedding obstacles) rebounds as degraded embodiment.
Vedantic Theme: Karma shapes nāma-rūpa (name-form) and social station; adharma externalizes as bodily and societal disorder.
Application: Avoid sabotaging auspicious rites (vivāha); maintain public cleanliness and respect shared spaces; cultivate non-harming and social responsibility.
Primary Rasa: bhayanaka
Secondary Rasa: bibhatsa
Type: crossroads/public square
Related Themes: Garuda Purana 2.2 (rebirth as animals/insects and low social conditions as karma-vipāka)
FAQs
This verse illustrates that specific harmful behaviors lead to specific rebirth outcomes—ranging from low, painful existences (like a mosquito) to socially degraded births—showing karma as precise moral causality.
In the Preta Kanda’s framework, after death the soul experiences consequences and then takes rebirth shaped by prior conduct; here the text highlights rebirth forms tied to creating ritual/social harm and public impurity.
Avoid causing disruption in sacred rites (especially marriages) and maintain public cleanliness and dignity; the teaching frames such conduct as ethically serious with long-term consequences.