Shloka 63
The Extent of Questions: Deathbed Rites, Kāla (Time), and Karma-Vipāka Rebirths
ब्रह्महा क्षयरोगी स्यात्सुरापः श्यावदन्तकः / हेमहारी तु कुनखी दुश्चर्मा गुरुतल्पगः
brahmahā kṣayarogī syātsurāpaḥ śyāvadantakaḥ / hemahārī tu kunakhī duścarmā gurutalpagaḥ
ผู้ฆ่าพราหมณ์ย่อมเป็นโรควัณโรค ผู้ดื่มสุราย่อมมีฟันคล้ำดำ ผู้ลักทองย่อมมีโรคที่เล็บ และผู้ล่วงละเมิดเตียงของครูย่อมเป็นโรคผิวหนังอันเหม็นร้าย।
Lord Vishnu (speaking to Garuda/Vinata-putra)
Afterlife Stage: Pretayoni
Concept: Mahāpātakas manifest as specific diseases/defects: brahmahatyā → consumption; surāpāna → darkened teeth; gold theft → diseased nails; guru-talpa → foul skin disease.
Vedantic Theme: Karma’s subtle impressions (saṃskāra) ripen into prārabdha shaping the body; suffering as fruition rather than randomness.
Application: Use the teaching as ethical deterrence and as impetus for repentance and reform; avoid stigmatizing the sick—recognize the text’s moral pedagogy while practicing compassion.
Primary Rasa: bhayanaka
Secondary Rasa: karuna
Type: embodied condition / corporeal realm
Related Themes: Garuda Purana sections on liṅgas (marks) of sin and on prāyaścitta/śuddhi
FAQs
This verse links specific major transgressions to tangible consequences, reinforcing karma and dharma by showing how actions manifest as suffering and stigma, warning practitioners to avoid grave sins.
In Preta Kanda, such descriptions serve as moral causality: severe sins shape one’s suffering and condition, which in turn affects the soul’s post-death experience and accountability in Yama’s order, even when Yama is not named in this specific verse.
Treat the verse as an ethical checklist: protect life and learning (avoid brahmahatya), avoid addiction/intoxication, practice honesty (no theft), and uphold teacher-guru boundaries—seeing personal conduct as directly shaping wellbeing and destiny.