srimahabharat - (Book 13) Anusasanika Parva - chapters 91 to 105

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 Anusasanika Parva

Book 13

Book 13
Chapter 91

 1 [y]
      kena saṃkalpitaṃ śrāddhaṃ kasmin kāle kim ātmakam
      bhṛgvaṅgirasake kāle muninā katareṇa vā
  2 kāni śrāddheṣu varjyāni tathā mula phalāni ca
      dhānyajātiś ca kā varjyā tan me brūhi pitāmaha
  3 [bh]
      yathā śrāddhaṃ saṃpravṛttaṃ yasmin kāle yad ātmakam
      yena saṃkalpitaṃ caiva tan me śṛṇu janādhipa
  4 svāyambhuvo 'triḥ kauravya paramarṣiḥ pratāpavān
      tasya vaṃśe mahārāja dattātreya iti smṛtaḥ
  5 dattātreyasya putro 'bhūn nimir nāma tapodhanaḥ
      nimeś cāpy abhavat putraḥ śrīmān nāma śriyā vṛtaḥ
  6 pūrṇe varṣasahasrānte sa kṛtvā duṣkaraṃ tapaḥ
      kāladharmaparītātmānidhanaṃ samupāgataḥ
  7 nimis tu kṛtvā śaucāni vidhidṛṣṭena karmaṇā
      saṃtāpam agamat tīvraṃ putraśokaparāyaṇaḥ
  8 atha kṛtvopahāryāṇi caturdaśyāṃ mahāmatiḥ
      tam eva gaṇayañ śokaṃ virātre pratyabudhyata
  9 tasyāsīt pratibuddhasya śokena pihitātmanaḥ
      manaḥ saṃhṛtya viṣaye buddhir vistara gāminī
  10 tataḥ saṃcintayām āsa śrāddhakalpaṃ samāhitaḥ
     yāni tasyaiva bhojyāni mūlāhi ca phalāni ca
 11 uktāni yāni cānyāni yāni ceṣṭāni tasya ha
     tāni sarvāṇi manasā viniścitya tapodhanaḥ
 12 amāvāsyāṃ mahāprājña viprān ānāyya pūjitān
     dakṣiṇāvartikāḥ sarvā bṛsīḥ svayam athākarot
 13 sapta viprāṃs tato bhojye yugapat samupānayat
     ṛte ca lavaṇaṃ bhojyaṃ śyāmākānnaṃ dadau prabhuḥ
 14 dakṣiṇāgrās tato darbhā viṣṭareṣu niveśitāḥ
     pādayoś caiva viprāṇāṃ ye tv annam upabhuñjate
 15 kṛtvā ca dakṣiṇāgrān vai darbhān suprayataḥ śuciḥ
     pradadau śrīmate piṇḍaṃ nāmagotram udāharan
 16 tat kṛtvā sa muniśreṣṭho dharmasaṃkaram ātmanaḥ
     paścāt tāpena mahatā tapyamāno 'bhyacintayat
 17 akṛtaṃ munibhiḥ pūrvaṃ kiṃ mayaitad anuṣṭhitam
     kathaṃ nu śāpena na māṃ daheyur brāhmaṇā iti
 18 tataḥ saṃcintayām āsa vaṃśakartāram ātmanaḥ
     dhyāta mātras tathā cātrir ājagāma tapodhanaḥ
 19 athātris taṃ tathā dṛṣṭvā putraśokena karśitam
     bhṛśam āśvāsayām āsa vāgbhir iṣṭābhir avyayaḥ
 20 nime saṃkalpitas te 'yaṃ pitṛyajñas tapodhanaḥ
     mā te bhūd bhīḥ pūrvadṛṣṭo dharmo 'yaṃ brahmaṇā svayam
 21 so 'yaṃ svayambhuvihito dharmaḥ saṃkalpitas tvayā
     ṛte svayambhuvaḥ ko 'nyaḥ śrāddheyaṃ vidhim āharet
 22 ākhyāsyāmi ca te bhūyaḥ śrāddheyaṃ vidhim uttamam
     svayambhuvihitaṃ putra tat puruṣva nibodha me
 23 kṛtvāgnikaraṇaṃ pūrvaṃ mantrapūrvaṃ tapodhana
     tato 'ryamṇe ca somāya varuṇāya ca nityaśaḥ
 24 viśve devāś ca ye nityaṃ pitṛbhiḥ saha gocarāḥ
     tebhyaḥ saṃkalpitā bhāgāḥ svayam eva svayambhuvā
 25 stotavyā ceha pṛthivī nivāpasyeha dhāriṇī
     vaiṣṇavī kāśyapī ceti tathaivehākṣayeti ca
 26 udakānayane caiva stotavyo varuṇo vibhuḥ
     tato 'gniś caiva somaś ca āpyāyyāv iha te 'nagha
 27 devās tu pitaro nāma nirmitā vai svayambhuvā
     ūṣmapāḥ sumahābhāgās teṣāṃ bhāgāḥ prakalpitāḥ
 28 te śrāddhenārcyamānā vai vimucyante ha kilbiṣāt
     saptakaḥ pitṛvaṃśas tu pūrvadṛṣṭaḥ svayambhuvā
 29 viśve cāgnimukhā devāḥ saṃkhyātāḥ pūrvam eva te
     teṣāṃ nāmāni vakṣyāmi bhāgārhāṇāṃ mahātmanām
 30 sahaḥ kṛtir vipāpmā ca puṇyakṛt pāvanas tathā
     grāmniḥ kṣemaḥ samūhaś ca divyasānus tathaiva ca
 31 vivasvān vīryavān hrīmān kīrtimān kṛta eva ca
     vipūrvaḥ somapūrvaś ca sūryaśrīś ceti nāmataḥ
 32 somapaḥ sūryasāvitro dattātmā puṣkarīyakaḥ
     uṣṇīnābho nabhedaś ca viśvāyur dīptir eva ca
 33 camūharaḥ suveṣaś ca vyomāriḥ śaṃkaro bhavaḥ
     īśaḥ kartā kṛtir dakṣo bhuvano divyakarmakṛt
 34 gaṇitaḥ pañca vīryaś ca ādityo raśmimāṃs tathā
     sapta kṛt somavarcāś ca viśvakṛt kavir eva ca
 35 anugoptā sugoptā ca naptā ceśvara eva ca
     jitātmā munivīryaś ca dīptalomā bhayaṃkaraḥ
 36 atikarmā pratītaś ca pradātā cāṃśumāṃs tathā
     śailābhaḥ paramakrodhī dhīroṣṇī bhūpatis tathā
 37 srajī vajrī varī caiva viśve devāḥ sanātanāḥ
     kīrtitās te mahābhāgāḥ kālasya gatigocarāḥ
 38 aśrāddheyāni dhānyāni kodravāḥ pulakās tathā
     hiṅgu dravyeṣu śākeṣu palāṇḍuṃ laśunaṃ tathā
 39 palāṇḍuḥ saubhañjanakas tathā gṛñjanakādayaḥ
     kūṣmāṇḍa jātyalābuṃ ca kṛṣṇaṃ lavaṇam eva ca
 40 grāmyaṃ vārāha māṃsaṃ ca yac caivāprokṣitaṃ bhavet
     kṛṣṇājājī viḍaś caiva śītapākī tathaiva ca
     aṅkurādyās tathā varjyā iha śṛṅgāṭakāni ca
 41 varjayel lavaṇaṃ sarvaṃ tathā jambū phalāni ca
     avakṣutāvaruditaṃ tathā śrāddheṣu varjayet
 42 nivāpe havyakavye vā garhitaṃ ca śvadarśanam
     pitaraś caiva devāś ca nābhinandanti tad dhaviḥ
 43 caṇḍāla śvapacau varjyau nivāpe samupasthite
     kāṣāyavāsī kuṣṭhī vā patito brahmahāpi vā
 44 saṃkīrṇa yonir vipraś ca saṃbandhī patitaś ca yaḥ
     varjanīyā budhair ete nivāpe samupasthite
 45 ity evam uktvā bhagavān svavaṃśajam ṛṣiṃ purā
     pitāmaha sabhāṃ divyāṃ jagāmātris tapodhanaḥ

 

SECTION XCI

"Yudhishthira said, 'By whom was the Sraddha first conceived and at what time? What also is its essence? During the time when the world was peopled by only the descendants of Bhrigu and Angiras; who was the muni that established the Sraddha? What acts should not be done at Sraddha? What are those Sraddhas in which fruits and roots are to be offered? What species' also of paddy should be avoided in Sraddhas? Do thou tell me all this, O grandsire!'
"Bhishma said, 'Listen to me, O ruler of men, as I tell thee how the Sraddha was introduced, the time of such introduction, the essences of the rite, and the Muni who conceived it. From the Self-born Brahman sprang Atri, O thou of Kuru's race. In Atri's race was born a Muni of the name of Dattatreya. Dattatreya got a son of the name of Nimi possessed of wealth of asceticism. Nimi got a son named Srimat who was endued
p. 152
with great beauty of person. Upon the expiration of a full thousand years, Srimat, having undergone the severest austerities, succumbed to the influence of Time and departed from this world. His sire Nimi, having performed the Purificatory rites according to the ritual laid down in the ordinance, became filled with great grief, thinking continually of the loss of his son. 1 Thinking of that cause of sorrow the high-souled Nimi collected together various agreeable objects (of food and drink) on the fourteenth day of the moon. The next morning he rose from bed. Pained his heart was with grief, as he rose from sleep that day--he succeeded in withdrawing it from the one object upon which it had been working. His understanding succeeded in busying itself with other matters. With concentrated attention he then conceived the idea of a Sraddha. All those articles of his own food, consisting of fruits and roots, and all those kinds of staple grains that were agreeable to him, were carefully thought of by that sage possessed of wealth of penances. On the day of the New moon he invited a number of adorable Brahmanas (to his asylum). Possessed of great wisdom, Nimi caused them to be seated on seats (of Kusa grass) and honoured them by going around their persons. Approaching seven such Brahmanas whom he had brought to his abode together, the puissant Nimi gave unto them food consisting of Syamaka rice, unmixed with salt. Towards the feet of those Brahmanas engaged in eating the food that was served unto them a number of Kusa blades was spread out on the seats they occupied, with the top ends of the blades directed towards the south. With a pure body and mind and with concentrated attention, Nimi, having placed those blades of sacred grass in the way indicated, offered cakes of rice unto his dead son, uttering his name and family. Having done this, that foremost of Munis became filled with regret at the idea of having achieved an act that had not (to his knowledge) been laid down in any of the scriptures. Indeed, filled with regret he began to think of what he had done. 2 'Never done before by the Munis, alas, what have I done! How shall I (for having done an act that has not been ordained) avoid being cursed by the Brahmanas (as an introducer of strange rites)?' He then thought of the original progenitor of his race. As soon as he was thought of, Atri endued with wealth of penances came there. Beholding him exceedingly afflicted with grief on account of the death of his son, the immortal Atri comforted him with agreeable counsels. He said unto him, 'O Mini, this rite that thou hast conceived, is a sacrifice in honour of the Pitris. Let no fear be thine, O thou that art possessed of the wealth of asceticism! The Grandsire Brahman himself, in days of old, laid it down! This rite that thou hast conceived has been ordained by the Self-born
p. 153
himself. Who else than the Self-born could ordain this ritual in Sraddhas? I shall presently tell thee, O son, the excellent ordinance laid down in respect of Sraddhas. Ordained by the Self-born himself, O son, do thou follow it. Listen to me first! Having first performed the Karana on the sacred fire with the aid of Mantras, O thou that art possessed of wealth of penances, one should always pour libations next unto the deity of fire, and Soma, and Varuna. Unto the Viswedevas also, who are always the companions of the Pitris, the Self-born then ordained a portion of the offerings. The Earth also, as the goddess that sustains the offerings made at Sraddhas, should then be praised under the names of Vaishnavi, Kasyapi, and the inexhaustible. 1 When water is being fetched for the Sraddha, the deity Varuna of great puissance should be praised. After this, both Agni and Soma should be invoked with reverence and gratified (with libations), O sinless one. Those deities that are called by the name of Pitris were created by the Self-born. Others also, highly blessed, viz., the Ushnapsa, were created by him. For all these shares have been ordained of the offerings made at Sraddhas. By adoring all these deities at Sraddhas, the ancestors of the persons performing them become freed from all sins. The Pitris referred to above as those created by the Self-born number seven. The Viswedevas having Agni for their mouth (for it is through Agni that they feed), have been mentioned before. I shall now mention the names of those high-souled deities who deserve shares of the offerings made at Sraddhas. Those names at Vala, Dhriti, Vipapa, Punyakrit, Pavana, Parshni, Kshemak, Divysanu, Vivaswat, Viryavat, Hrimat, Kirtimat, Krita, Jitatman, Munivirya, Diptaroman, Bhayankara, Anukarman, Pratia, Pradatri, Ansumat, Sailabha, Parama krodhi, Dhiroshni, Bhupati, Sraja, Vajrin, and Vari,--these are the eternal Viswedevas. There are others also whose names are Vidyutvarchas, Somavarchas, and Suryasri. Others also are numbered amongst them, viz., Somapa, Suryasavitra, Dattatman, Pundariyaka, Ushninabha, Nabhoda, Viswayu, Dipti, Chamuhara, Suresa, Vyomari, Sankara Bhava, Isa, Kartri, Kriti, Daksha, Bhuvana, Divya, Karmakrit, Ganita Panchavirya, Aditya, Rasmimat, Saptakrit, Somavachas, Viswakrit, Kavi, Anugoptri, Sugoptri, Naptri, and Iswara:--these highly blessed ones are numbered as the Viswedevas. They are eternal and conversant with all that occurs in Time. The species of paddy which should not be offered at Sraddhas are those called Kodrava, and Pulka. Assafoetida also, among articles used in cooking, should not be offered, as also onions and garlic, the produce of the Moringa pterygosperma, Bauhinia Variegata, the meat of animals slain with envenomed shafts all varieties of Sucuribita Pepo, Sucuribita lagenaria, and black salt. The other articles that should not be offered at Sraddhas are the flesh of the domesticated hog, the meat of all animals not slaughtered at sacrifices, Nigella sativa, salt of the variety called Vid, the potherb that is called Sitapaki, all sprouts (like those of the bamboo), and also the Trapa bispinosa.
p. 154
[paragraph continues] All kinds of salt should be excluded from the offerings made at Sraddhas, and also the fruits of the Eugenia Jamblana. All articles, again, upon which any one has spat or upon which tears have fallen should not be offered at Sraddhas. Among offerings made to the Pitris or with the Havya and Kavya offered to the deities, the potherb called Sudarsana (Menispermum tomentosum, Rox) should not be included. Havi mixed with this is not acceptable to Pitris. From the place where the Sraddha is being performed, the Chandala and the Swapacha should be excluded, as also all who wear clothes steeped in yellow, and persons affected with leprosy, or one who has been excasted (for transgressions), or one who is guilty of Brahmanicide, or a Brahmana of mixed descent or one who is the relative of an excasted man. These all should be excluded by persons possessed of wisdom from the place where a Sraddha is being performed,' Having said these words in days of old unto the Rishi Nimi of his own race, the illustrious Atri possessed of wealth of penances then went back to the Grandsire's assembly in Heaven.'"

 

 

Book 13
Chapter 92

 

 

 

1 [bh]
      tathāvidhau pravṛtte tu sarva eva maharṣayaḥ
      pitṛyajñān akurvanta vidhidṛṣṭena karmaṇā
  2 ṛṣayo dharmanityās tu kṛtvā nivapanāny uta
      tarpaṇaṃ cāpy akurvanta tīrthāmbhobhir yatavratāḥ
  3 nivāpair dīyamānaiś ca cāturvarṇyena bhārata
      tarpitāḥ pitaro devās te nānnaṃ jarayanti vai
  4 ajīrṇenābhihanyante te devāḥ pitṛbhiḥ saha
      somam evābhyapadyanta nivāpān nābhipīḍitāḥ
  5 te 'bruvan somam āsādya pitaro 'jīrṇa pīḍitāḥ
      nivāpānnena pīḍyāmaḥ śreyo nātra vidhīyatām
  6 tān somaḥ pratyuvācātha śreyaś ced īpsitaṃ surāḥ
      svayambhū sadanaṃ yātasa vai śreyo vidhāsyati
  7 te somavacanād devāḥ pitṛbhiḥ saha bhārata
      meruśṛṅge samāsīnaṃ pitāmaham upāgaman
  8 [pitarah]
      nivāpānnena bhagavan bhṛśaṃ pīḍyāmahe vayam
      prasādaṃ kuru no deva śreyo naḥ saṃvidhīyatām
  9 iti teṣāṃ vacaḥ śrutvā svayambhūr idam abravīt
      eṣa me pārśvato vahnir yuṣmac chreyo vidhāsyati
  10 [agni]
     sahitās tāta bhokṣyāmo nivāpe samupasthite
     jarayiṣyatha cāpy annaṃ mayā sārdhaṃ na saṃśayaḥ
 11 etac chrutvā tu pitaras tatas te vijvarābhavan
     etasmāt kāraṇāc cāgneḥ prāktanaṃ dīyate nṛpa
 12 nivapte cāgnipūrve vai nivāpe puruṣarṣabha
     na brahmarākṣasās taṃ vai nivāpaṃ dharṣayanty uta
     rakṣāṃsi cāpavartante sthite deve vibhāvasau
 13 pūrvaṃ piṇḍaṃ pitur dadyāt tato dadyāt pitāmahe
     prapitāmahāya ca tata eṣa śrāddhavidhiḥ smṛtaḥ
 14 brūyāc chrāddhe ca sāvitrīṃ piṇḍe piṇḍe samāhitaḥ
     somāyeti ca vaktavyaṃ tathā pitṛmateti ca
 15 rajasvalā ca yā nārī vyaṅgitā karṇayoś ca yā
     nivāpe nopatiṣṭheta saṃgrāhyā nānyavaṃśajāḥ
 16 jalaṃ prataramāṇaś ca kīrtayeta pitāmahān
     nadīm āsādya kurvīta pitṝṇāṃ piṇḍa tarpaṇam
 17 pūrvaṃ svavaṃśajānāṃ tu kṛtvādbhis tarpaṇaṃ punaḥ
     suhṛt saṃbandhivargāṇāṃ tato dadyāj jalāñjalim
 18 kalmāṣagoyugenātha yuktena tarato jalam
     pitaro 'bhilaṣante vai nāvaṃ cāpy adhirohataḥ
     sadā nāvi jalaṃ tajjñāḥ prayacchanti samāhitāḥ
 19 māsārdhe kṛṣṇapakṣasya kuyān nivapanāni vai
     puṣṭir āyus tathā vīryaṃ śrīś caiva pitṛvartinaḥ
 20 pitāmahaḥ pulastyaś ca vasiṣṭāḥ pulahas tathā
     aṅgirāś ca kratuś caiva kaśyapaś ca mahān ṛṣiḥ
     ete kuru kulaśreṣṭha mahāyogeśvarāḥ smṛtāḥ
 21 ete ca pitaro rājann eṣa śrāddhavidhiḥ paraḥ
     pretās tu piṇḍa saṃbandhān mucyante tena karmaṇā
 22 ity eṣā puruṣaśreṣṭha śrāddhotpattir yathāgamam
     khyāpitā pūrvanirdiṣṭā dānaṃ vakṣyāmy ataḥ param

SECTION XCII

"Bhishma said, 'After Nimi had acted in the way described above, all the great Rishis began to perform the sacrifice in honour of the Pitris (called the Sraddha) according to rites laid down in the ordinance. Firmly devoted to the discharge of all duties, the Rishis, having performed Sraddhas, began to also offer oblations (unto the Pitris) of sacred waters, with attention. In consequence, however, of the offerings made by persons of all classes (unto the Pitris), the Pitris began to digest that food. Soon they, and the deities also with them, became afflicted with indigestion. Indeed, afflicted with the heaps of food that all persons began to give them, they repaired to the presence of Soma. Approaching Soma they said, 'Alas, great is our affliction in consequence of the food that is offered to us at Sraddhas. Do thou ordain what is necessary for our ease.' Unto them Soma answered, saying, 'If, ye gods, ye are desirous of obtaining ease, do ye repair then into the abode of the Self-born. Even he will do what is for your good.' At these words of Soma, the deities and the Pitris then proceeded, O Bharata, to the Grandsire where he was seated on the summit of the mountains of Meru.'
"The deities, 'O illustrious one, with the food that is offered us in sacrifices and Sraddhas, we are being exceedingly afflicted. O lord, show us grace and do what would be for our good.' Hearing these words of theirs, the Self-born said unto them in reply, 'Here, the god of fire is sitting beside me, Even he will do what is for your benefit.'
p. 155
"Agni said, 'Ye sires, when a Sraddha comes, we shall together eat the offerings made to us. If ye eat those offerings with me, ye shall then, without doubt, succeed in digesting them easily.' Hearing these words of the deity of fire, the Pitris became easy of heart. It is for this reason also that in making offerings at Sraddhas a share is first offered to the deity of fire, O king. If a portion of the offerings be first made to the deity of fire at a Sraddha, O prince of men, Rakshasas of regenerate origin cannot then do any injury to such a Sraddha. 1 Beholding the deity of fire at a Sraddha Rakshasas fly away from it. The ritual of the Sraddha is that the cake should first be offered to the (deceased) sire. Next, one should be offered to the grandsire. Next should one be offered to the great-grandsire. Even this is the ordinance in respect of the Sraddha. Over every cake that is offered, the offerer should, with concentrated attention, utter the Savitri Mantras. This other Mantra also should be uttered, viz., unto Soma who is fond of the Pitris. A woman that has become impure in consequence of the advent of her season, or one whose ears have been cut off, should not be allowed to remain where a Sraddha is being performed. Nor should a woman (for cooking the rice to be offered in the Sraddha) be brought from a Gotra other than that of the person who is performing the Sraddha. 1 While crossing river, one should offer oblations of water unto one's Pitris, naming them all. Indeed, when one comes upon a river one should gratify one's Pitris with oblations of water. Having offered oblations of water first unto the ancestors of one's own race, one should next offer such oblations to one's (deceased) friends and relatives. When one crosses a stream on a car unto which is yoked a couple of oxen of variegated hue, or from them that cross a stream on boats, the Pitris expect oblations of water. Those that know this always offer oblations of water with concentrated attention unto the Pitris, Every fortnight on the day of the New moon, one should make offerings unto one's deceased ancestors. Growth, longevity, energy, and prosperity become all attainable through devotion to the Pitris. The Grandsire Brahman, Pulastya, Vasishtha, Pulaha, Angiras, Kratu and the great Rishi Kasyapa--these, O prince of Kuru's race, and regarded as great masters of Yoga. They are numbered among the Pitris. Even this is the high ritual in respect of the Sraddha, O monarch! Through Sraddhas performed on earth the deceased members of one race become freed from a position of misery. I have thus, O prince of Kuru's race, expounded to thee agreeably with the scriptures, the ordinances in respect of Sraddhas. I shall once more discourse to thee on gifts."

 

 

 

Book 13
Chapter 93

 

 

 

1 [y]
      dvijātayo vratopetā havis te yadi bhuñjate
      annaṃ brāhmaṇa kāmāya katham etat pitāmaha
  2 [bh]
      avedokta vratāś caiva bhuñjānāḥ kāryakāriṇaḥ
      vedokteṣu tu bhuñjānā vrataluptā yudhiṣṭhira
  3 [y]
      yad idaṃ tapa ity āhur upavāsaṃ pṛthagjanāḥ
      tapaḥ syād etad iha vai tapo 'nyad vāpi kiṃ bhavet
  4 [bh]
      māsārdha māsau nopavased yat tapo manyate janaḥ
      ātmatantropaghātī yo na tapasvī na dharmavit
  5 tyāgasyāpi ca saṃpattiḥ śiṣyate tapa uttamam
      sadopavāsī ca bhaved brahma cārī tathaiva ca
  6 muniś ca syāt sadā vipro devāṃś caiva sadā yajet
      kuṭumbiko dharmakāmaḥ sadā svapnaś ca bhārata
  7 amṛtāśī sadā ca syāt pavitrī ca sadā bhavet
      ṛtavādī sadā ca syān niyataś ca sadā bhavet
  8 vighasāśī sadā ca syāt sadā caivātithi priyaḥ
      amāṃsāsī sadā ca syāt pavitrī ca sadā bhavet
  9 [y]
      kathaṃ sadopavāsī syād brahma cārī ca pārthiva
      vighasāśī kathaṃ ca syāt kathaṃ caivātithi priyaḥ
  10 [bh]
     antarā sāyam āśaṃ ca prātar āśaṃ tathaiva ca
     sadopavāsī bhavati yo na bhuṅkte 'ntarā punaḥ
 11 bhāryāṃ gacchan brahma cārī sadā bhavati caiva ha
     ṛtavādī sadā ca syād dānaśīlaś ca mānavaḥ
 12 abhakṣayan vṛthā māṃsam amāṃsāśī bhavaty uta
     dānaṃ dadat pavitrī syād asvapnaś ca divā svapan
 13 bhṛtyātithiṣu yo bhuṅkte bhuktavatsu naraḥ sadā
     amṛtaṃ kevalaṃ bhuṅkte iti viddhi yudhiṣṭhira
 14 abhuktavatsu nāśnāti brāhmaṇeṣu tu yo naraḥ
     abhojanena tenāsya jitaḥ svargo bhavaty uta
 15 devebhyaś ca pitṛbhyaś ca bhṛtyebhyo 'tithibhiḥ saha
     avaśiṣṭāni yo bhuṅkte tam āhur vighasāśinam
 16 teṣāṃ lokā hy aparyantāḥ sadane brahmaṇaḥ smṛtāḥ
     upasthitā hy apsarobhir gandharvaiś ca janādhipa
 17 devatātithibhiḥ sārdhaṃ pitṛbhiś copabhuñjate
     ramante putrapautraiś ca teṣāṃ gatir anuttamā

 

SECTION XCIII

"Yudhishthira said, 'If Brahmanas that are in the observance of a vow (viz., fast) eat, at the invitation of a Brahmana, the Havi (offered at a Sraddha), can they be charged with the transgression or a violation of their vow, or should they refuse the invitation of a Brahmana when such invitation is received by them? Tell me this, O grandsire!'
"Bhishma said, 'Let those Brahmanas eat, impelled by desire, who are observant of such vows as are not indicated in the Vedas. As regards those Brahmanas, however, that are observant of such vows are indicated in the Vedas, they are regarded as guilty of a breach of their vow, O Yudhishthira, by eating the Havi of a Sraddha at the request of him who performs the Sraddha.'
"Yudhishthira said, 'Some people say that fast is a penance. Is penance really identifiable with fast or is it not so? Tell me this, O grandsire!'
"Bhishma said, 'People do regard a regular fast for a month or a half month as a penance. The truth, however, is that one who mortifies one's own body is not to be regarded either as an ascetic or as one conversant with duty 1. Renunciation, however, is regarded as the best of penances. A Brahmana should always be an abstainer from food, and observe the vow called Brahmacharya. 2 A Brahmana should always practise self-denial restraining even speech, and recite the Vedas. The Brahmana should marry and surround himself with children and relatives, from desire of achieving righteousness. He should never sleep. He should abstain from meat. He should always read the Vedas and the scriptures. He should always speak the truth, and practise self-denial. He should eat Vighasa (viz., what remains after serving the deities and guests). Indeed, he should be hospitable towards all that come to his abode. He should always eat Amrita (viz., the food that remains in the house after all the family, including guests and servants have eaten) He should duly observe all rites and perform sacrifices.'"
"Yudhishthira said, "How may one come to be regarded as always observant of fasts? How may one become observant of vows? How, O king, may one come to be an eater of Vighasa? By doing what may one be said to be found of guest?'"
"Bhishma said, 'He who takes food only morning and evening at the prescribed hours and abstains from all food during the interval between, is said to be an abstainer from food. He who has congress with only his wedded wife and that only at her season, is said to be observant of the
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vow of Brahmacharya. By always making gifts, one comes to be regarded as truthful in speech. By abstaining from all meat obtained from animals slaughtered for nothing, one becomes an abstainer from meat. 1 By making gifts one becomes cleansed of all sins, and by abstaining from sleep during daytime one comes to be regarded as always awake. He who always eats what remains after serving the needs of guests and servants is said to always eat Amrita. He who abstains from eating till Brahmanas have eaten (of that food), is regarded as conquering heaven by such abstention. He who eats what remains after serving the deities, the Pitris, and relatives and dependants, is said to eat Vighasa. Such men acquire many regions of felicity in the abode of Brahman himself. There, O king, they dwell in the company of Apsaras and Gandharvas. Indeed, they sport and enjoy all sports of delight in those regions, with the deities and guests and the Pitris in their company, and surrounded by their own children and grandchildren. Even such becomes their high end.'"
"Yudhishthira said, 'People are seen to make diverse kinds of gifts unto the Brahmanas. What, however, is the difference, O grandsire, between the giver and the receiver?'"
"Bhishma said, 'The Brahmana accepts gifts from him that is righteous, and from him that is unrighteous. If the giver happens to be righteous, the receiver incurs little fault. If on the other hand, the giver happens to be unrighteous the receiver sinks in hell. In this connection is cited an old history of the conversation between Vrishadarbhi and the seven Rishis, O Bharata. Kasyapa and Atri and Vasishtha and Bharadwaja and Gautama and Viswamitra and Jamadagni, and the chaste Arundhati (the wife of Vasishtha), all had a common maidservant whose name was Ganda. A Sudra of the name of Pasusakha married Ganda and became her husband. Kasyapa and others, in days of old, observed the austerest penances and roved over the world, desirous of attaining to the eternal region of Brahman by the aid of Yoga-meditation. About that time, O delighter of the Kurus, there occurred a severe drought. Afflicted by hunger, the whole world of living creatures became exceedingly weak. At a sacrifice which had been performed in former times by Sivi's son he had given away unto the Ritwiks a son of his as the sacrificial present. About this time, unendued with longevity as the prince was, he died of starvation. The Rishis named, afflicted with hunger, approached the dead prince and sat surrounding him. Indeed, those foremost of Rishis, beholding the son of him at whose sacrifice they had officiated, O Bharata, thus dead of starvation, began to cook the body in a vessel, impelled by the pangs of hunger. All food having disappeared from the world of men, those ascetics, desirous of saving their lives, had recourse, for purposes of sustenance, to such a miserable shift. While they were thus employed. Vrishadarbha's son, viz., king Saivya, in course of his roving, came upon
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those Rishis. Indeed, he met them on his way, engaged in cooking the dead body, impelled by the pangs of hunger.'"
"The son of Vrishadarbha said, 'The acceptance of a gift (from me) will immediately relieve you all. Do you, therefore, accept a gift for the support of your bodies! Ye ascetics endued with wealth of penances, listen to me as I declare what wealth I have! That Brahmana who solicits me (for gifts) is ever dear to me. Verily, I shall give unto you a thousand mules. Unto each of you I shall give a thousand kine of white hair, foremost in speed, each accompanied by a bull, and each having a well-born calf, and, therefore, yielding milk. I shall also give unto you a thousand bulls of white complexion and of the best breed and capable of bearing heavy burdens. I shall also give you a large number of kine, of good disposition, the foremost of their kind, all fat, and each of which, having brought forth her first calf, is quick with her second. 1 Tell me what else I shall give of foremost villages, of grain, of barley, and of even the rarer and costly jewels. Do not seek to eat this food that is inedible. Tell me what I should give unto you for the support of your bodies!'
"The Rishis said, 'O king, an acceptance of gifts from a monarch is very sweet at first but it is poison in the end. Knowing this well, why do you, O king, tempt us then with these offers? The body of the Brahmana is the field of the deities. By penance, it is purified. Then again, by gratifying the Brahmana, one gratifies the deities. If a Brahmana accepts the gifts made to him by the king, he loses, by such acceptance, the merit that he would otherwise acquire by his penances that day. Indeed, such acceptance consumes that merit even as a blazing conflagration consumes a forest. Let happiness be thine, O king, as the result of the gifts thou makest to those that solicit thee!' Saying these words unto them, they left the spot, proceeding by another way. The flesh those high-souled ones had intended to cook remained uncooked. Indeed, abandoning that flesh, they went away, and entered the woods in search of food. After this, the ministers of the king, urged by their master, entered those woods and plucking certain figs endeavoured to give them away unto those Rishis. The officers of the king filled some of those figs with gold and mixing them with others sought to induce those ascetics to accept them. Atri took up some of those figs, and finding them heavy refused to take them. He said, 'We are not destitute of knowledge. We are not fools! We know that there is gold within these figs. We have our senses about us. Indeed, we are awake instead of being asleep. If accepted in this world, those will produce bitter consequence hereafter. He who seeks happiness both here and hereafter should never accept these.'"
"Vasishtha said, 'If we accept even one gold coin, it will be counted as a hundred or even a thousand (in assigning the demerit that attaches to
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acceptance). If, therefore, we accept many coins, we shall surely attain to an unhappy end hereafter!'"
Kasyapa said, 'All the paddy and barley on earth, all the gold and animals and women that occur in the world, are incapable of gratifying the desire of a single person. Hence, one possessed of wisdom should dispelling cupidity, adopt tranquillity!'"
"Bharadwaja said, 'The horns of a Ruru, after their first appearance, begin to grow with the growth of the animal. The cupidity of man is even like this. It has no measure!'"
"Gautama said, 'All the objects that exist in the world are incapable of gratifying even a single person. Man is even like the ocean, for he can never be filled (even as the ocean can never be filled by all the waters that are discharged into it by the rivers).'"
"Viswamitra said, 'When one desire cherished by a person becomes gratified, there springs up immediately another whose gratification is sought and which pierces him like a shaft.'"
"Jamadagni said, 'Abstention from accepting guts supports penances as their foundation. Acceptance, however, destroys that wealth (viz., the merit of penances).'"
"Arundhati said, 'Some people are of opinion that things of the world may be stored with a view to spend them upon the acquisition of righteousness (by gifts and sacrifices). I think, however, that the acquisition of righteousness is better than that of worldly wealth.'"
"Ganda said, 'When these my lords, who are endued with great energy, are so very much afraid of this which seems to be a great terror a weak man as I am fear it the more.'"
"Pasusakha said, 'The wealth there is in righteousness is very superior. There is nothing superior to it. That wealth is known to the Brahmans. I wait upon them as their servant, only for learning to value that wealth.'"
"The Rishis (all together) said, 'Let happiness be his, as the result of the gifts he makes, who is the king of the people of this land. Let his gift be successful who has sent these fruits to us, enclosing gold within them.'"
"Bhishma continued, 'Having said these words, those Rishis of steadfast vows, abandoning the figs having gold within them, left that spot and proceeded to whatever destination they liked.'"
"The ministers said, 'O king, coming to know of the existence of gold within the figs, the Rishis have gone away! Let this be known to thee!'
"Bhishma continued, 'Thus addressed by his ministers, king Vrishadarbhi became filled with wrath against all those Rishis. Indeed, to take vengeance upon them, the monarch entered his own chamber. Observing the austerest of penances, he poured on his sacred fire libations of ghee, accompanying each with Mantras uttered by him. From that fire there then arose as the result of the incantation, a form capable of striking every one with fear. Vrishadarbhi named her as Yatudhani. That form which had been from the incantations of the king, looking as terrible as the Last Night, appeared with joined hands before the monarch. Addressing
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king Vrishadarbhi, she said, 'What shall I accomplish?'"
"Vrishadarbhi said, 'Go and follow the seven Rishis, as also Arundhati, and the husband of their maid-servant, and the maid-servant herself, and comprehend what the meanings are of their names. Having ascertained their names, do thou slay all of them. After slaying them thou mayst go whatever destination thou likest.'" 1
"Bhishma continued, 'Saying, 'So be it! the Rakshasi who had been named Yatudhani, in her proper form, proceeded to that forest in which the great Rishis wandered in search of food. Indeed, O king, those great Rishis, with Atri among them, roved within the forest, subsisting upon fruits and roots. In course of their wanderings they saw a mendicant of broad shoulders, and plump arms and legs and well-nourished face and abdomen. Of limbs that were all adipose, he was wandering with a dog in his company. Beholding that mendicant whose limbs were all well-developed and handsome, Arundhati exclaimed, addressing the Rishis, 'None of you will ever be able to show such well-developed features!'"
"Vasishtha said, 'The sacred fire of this person is not like ours for while he is able to pour libations on it, morning and evening, none of us are able to do the same. It is for this reason that we see both him and his dog so well-developed.''
"Atri said, 'This man does not, like us, feel the pangs of hunger. His energy has not sustained, like ours, any diminution. Acquired with the greatest difficulty, his Vedas have not, like ours, disappeared. Hence, it is that we see both him and his dog so well-developed.' 2
"Viswamitra said, 'This man is not, like us, unable to observe the eternal duties inculcated in the scriptures. I have become idle. I feel the pangs of hunger. I have lost the knowledge I had acquired. This man is not like us in this respect. Hence I see both him and his dog so well-developed.'"
''Jamadagni said, 'This man has not to think of storing his annual grain and fuel as we are compelled to, do. Hence I see both him and his dog so well-developed!'
"Kasyapa said, 'This man has not, like us, four brothers of the whole blood who are begging from house to house, uttering the words, 'Give--Give!' Hence it is that I see him and his dog so well-developed.'
"Bharadwaja said, 'This man hath no regret like ours for having condemned and cursed his spouse. He hath not acted so wickedly and senselessly. Hence I see both him and his dog so well-developed!'
"Gautama said, 'This man bath not like us only three pieces of covering made of Kusa grass, and a single Ranku-skin, each of which again, is
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three years old. Hence it is that I see both him and his dog so well-developed!'
"Bhishma continued, 'The wandering mendicant, beholding those great Rishis, approach them, and accosted them all by touching their hand according to the custom. Conversing then with each other about the difficulty of obtaining sustenance in that forest and the consequent necessity of bearing the pangs of hunger, all of them left that spot. Indeed, they wandered through that wilderness, all bent upon a common purpose, viz., the plucking of fruits and the extraction of roots for sustenance. One day, as they were wandering they beheld a beautiful lake overgrown with lotuses. Its banks were covered with trees that stood thickly near one another. The waters of the lake were pure and transparent. Indeed, the lotuses that adorned the lake were all of the hue of the morning sun. The leaves that floated on the water were of the colour of lapis lazuli. Diverse kinds of aquatic fowls were sporting on its bosom. There was but one path leading to it. The banks were not miry and the access to the water was easy. Urged by Vrishadarbhi, the Rakshasi of frightful mien who had sprung from his incantations and who had been named Yatudhani, guarded the lake. Those foremost of Rishis, with Pasusakha in their company, proceeded towards the lake, which was thus guarded by Yatudhani for the object of gathering some lotus stalks. 1 Beholding Yatudhani, of frightful aspect standing on the banks of the lake, those great Rishis addressed her, saying, 'Who art thou that thus standest alone in these solitary woods? For whom dost thou wait here? What, indeed, is thy purpose? What dost thou do here on the banks of this lake adorned with lotuses?'"
"Yatudhani said, 'It matters not who I am. I deserve not to be questioned (respecting my name and race and purposes). Ye that are possessed of ascetic wealth, know that I am the guard set to watch this lake.'"
'The Rishis said, 'All of us are hungry. We have nothing else to eat. With thy permission we would gather some lotus-stalks!'"
"Yatudhani said, 'Agreeably with a compact, do ye take the lotus-stalks as ye please. Ye must, one by one, give me your names. Ye may then, without delay, take the stalks!'"
"Bhishma continued, 'Ascertaining that her name was, Yatudhani and that she stood there for slaying them (after knowing, from the meanings their names, what the extent was of their power), Atri, who was famishing with hunger, addressed her, and said these words.'"
"Atri said, 'I am called Atri because I cleanse the world from sin. For, again, thrice studying the Vedas every day, I have made days of my nights. That, again, is no night in which I have not studied the Vedas. For these reasons also I am called Atri, O beautiful lady!'"
"Yatudhani said, 'O thou of great effulgence, the explanation thou
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hast given me of thy name is incapable of being comprehended by me. Do thou, therefore, go and plunge into this tank filled with lotuses!'"
"Vasishtha said, 'I am endued with the wealth (that consists of the Yoga attributes of puissance, etc.) I lead, again, a domestic mode of life, and am regarded as the foremost of all persons that lead such a mode of life. In consequence of being endued with (such) wealth, of my living as a householder, and of my being regarded as the foremost of all householders, I am called Vasishtha.'
"Yatudhani said, 'The etymological explanation of thy name is perfectly incomprehensible to me, in as much as the inflections which the original roots have undergone are unintelligible. Rio and plunge into this lake of lotuses!'"
"Kasyapa said, 'I always protect my body, and in consequence of my penances I have become endued with effulgence. For thus protecting the body and for this effulgence that is due to my penances, I have come to be called by the name of Kasyapa!'
"Yatudhani said, 'O thou of great effulgence, the etymological explanation thou hast given of thy name is incapable of being comprehended by me. Go and plunge into this lake filled with lotuses!'
"Bharadwaja said, 'I always support my sons, my disciples, the deities, the Brahmanas, and my wife. In consequence of thus supporting all with ease, I am called Bharadwaja!'
"Yatudhani said, 'The etymological explanation thou hast given me of thy name is perfectly incomprehensible to me, in consequence of the many inflections the root has undergone. Go and plunge into this lake filled with lotuses!'"
"Gotama said, 'I have conquered heaven and earth by the aid of self-restraint. In consequence of my looking upon all creatures and objects with an equal eye, I am like a smokeless fire. Hence I am incapable of being subjugated by thee. When, again, I was born, the effulgence of my body dispelled the surrounding darkness. For these reasons I am called Gotama!'
"Yatudhani said, 'The explanation thou hast given me of thy name, O great ascetic, is incapable of being understood by me. Go and plunge into this lake of lotuses!'"
"Viswamitra said, 'The deities of the universe are my friends. I am also the friend of the universe. Hence, O Yatudhani, know that I am called Viswamitra!'
"Yatudhani said, 'The explanation thou hast given of thy name is incomprehensible to me in consequence of the inflections the root has undergone. Go and plunge into this lake of lotuses!'"
"Jamadagni said, 'I have sprung from the sacrificial fire of the deities. Hence am I called Jamadagni, O thou of beautiful features!'"
"Yatudhani said, 'The etymological explanation thou hast given me, O great ascetic, of thy name, is incomprehensible to me (in consequence of the diverse inflections the root has undergone) Do thou go and plunge
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into this lake of lotuses!'"
"Arundhati said, 'I always stay by the side of my husband, and hold the earth jointly with him. I always incline my husband's heart towards me. I am, for these reasons called Arundhati!'
"Yatudhani said, The explanation thou hast given me of thy name is perfectly incomprehensible to me in consequence of the inflections the roots have undergone. Go and plunge into this lake of lotuses!'
"Ganda said, 'The Ganda means a portion of the cheek. As I have that portion a little elevated above the others, I am, O thou that hast sprung from the sacrificial fire of Saivya, called by the name of Ganda!'"
"Yatudhani said, 'The explanation which thou hast given me of thy name is perfectly incomprehensible to me in consequence of the inflections which the root has undergone. Go and plunge into this lake of lotuses!'"
"Pasusakha said, 'I protect and tend all animals that I see, and I am always a friend to all animals. Hence am I called Pasusakha, O thou that hast sprung from the (sacrificial) fire (of king Vrishadarbhi).'
"Yatudhani said, 'The explanation thou hast given me of thy name is perfectly incomprehensible to me in consequence of the inflections which the roots have undergone. Go and plunge into this lake of lotuses!'"
"Sunahsakha said, 1 'I am incapable of explaining the etymology of my name after the manner of these ascetics. But know, O Yatudhani, that I am called by the name of Sunahsakha!'
"Yatudhani said, 'Thou hast mentioned thy name only once. The explanation thou hast offered I have not able to catch. Do thou, therefore, mention it again, O regenerate one!'"
"Sunahsakha said, 'Since thou hast been unable to catch my name in consequence of my having mentioned it only once, I shall strike thee with my triple stick! Struck with it, be thou consumed into ashes without delay!'"
"Bhishma continued, 'Struck then, on the head, by the Sannyasin, with his triple stick which resembled the chastisement inflicted by a Brahmana, the Rakshasi who had sprung from the incantations of king. Vrishadarbhi fell down on the earth and became reduced to ashes. 2 Having thus destroyed the mighty Rakshasi, Sunahsakha thrust his stick into the earth and sat himself down on a grassy plot of land. The Rishis then, having, as they liked, plucked a number of lotuses and taken up a number of lotus-stalks, came up from the lake, filled with joy. Throwing on the ground the heap of lotuses which they had gathered with much toil, they plunged once more into it for offering oblations of water to the Pitris. Coming up, they proceeded to that part of the bank where
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they had deposited the lotus-stalks. Reaching that spot, those foremost of men found that the stalks were nowhere to be seen.'"
"The Rishis said, 'What sinful and hard-hearted man has stolen away the lotus-stalks gathered by our hungry selves from desire of eating?'
"Bhishma continued, 'Those foremost of regenerate persons, suspecting one another, O crusher of foes, said, 'We shall each have to swear to our innocence! All those ascetics then, famishing with hunger and worn out with exertion, agreeing to the proposal, took these oaths.'
"Atri said, 'Let him who has stolen the lotus-stalk touch kine with his foot, make water facing the sun, and study the Vedas on excluded days!'"
"Vasishtha said, 'Let him who has stolen the lotus-stalks abstain from studying the Vedas, or leash hounds, or be a wandering mendicant unrestrained by the ordinances laid down for that mode of life, or be a slayer of persons that seek his protection, or live upon the proceeds of the sale of his daughter, or solicit wealth from those that are low and vile!'"
"Kasyapa, said, 'Let him who has stolen the lotus-stalks utter all kinds of words in all places, give false evidence in a court of law, eat the flesh of animals not slain in sacrifices, make gifts to undeserving persons or to deserving persons at unseasonable times, and have sexual congress with women during daytime!'"
"Bharadwaja said, 'Let him who has stolen the lotus-stalks be cruel and unrighteous in his conduct towards women and kinsmen and kine. Let him humiliate Brahmanas, in disputations, by displaying his superior knowledge and skill. Let him study the Riks and the Yajuses, disregarding his preceptor! Let him pour libations upon fires made with dry grass or straw!" 1
"Jamadagni said, 'Let him who has stolen the lotus-stalks be guilty of throwing filth and dirt on water. Let him be inspired with animosity towards kine. Let him be guilty of having sexual congress with women at times other than their season. Let him incur the aversion of all persons. Let him derive his maintenance from the earnings of his wife! Let him have no friends and let him have many foes! Let him be another's guest for receiving in return those acts of hospitality which he has done to that other! 2'"
"Gotama said, 'Let him who has stolen the lotus-stalks be guilty of throwing away the Vedas after having studied them! Let him cast off the three sacred fires! Let him be a seller of the Soma (plant or juice)! Let him live with that Brahmana who resides in a village which has only one
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well from which water is drawn by all classes and who has married a Sudra woman!'"
"Viswamitra said, 'Let him who has stolen the lotus-stalks be fated to see his preceptors and seniors and his servants maintained by others during his own life-time. Let him not have a good end. Let him be the father of many children! Let him be always impure and a wretch among Brahmanas! Let him be proud of his possessions! Let him be a tiller of the soil and let him be filled with malice! Let him wander in the season of rains. Let him be a paid servant! Let him be the priest of the king! Let him assist at the sacrifices of such impure persons as do not deserve to be assisted at their sacrifices!'"
"Arundhati said, 'Let her who has stolen the lotus-stalks always humiliate her mother-in-law! Let her be always vexed with her husband! Let her eat whatever good things come to her house without sharing them with others! Disregarding the kinsmen of her lord, let her live in her husband's house and eat, at the day's close, the flour of fried barely! Let her come to be regarded as unenjoyable (in consequence of the stains that would tarnish her)! Let her be the mother of a heroic son! 1'"
"Ganda said, 'Let her who has stolen, the lotus-stalks be always a speaker of falsehoods! Let her always quarrel with her kinsmen! Let her bestow her daughter in marriage for a pecuniary consideration! Let her eat the food which she has cooked, alone and without sharing it with anybody! Let her pass her whole life in slavery! Indeed, let her who has stolen the lotus-stalks be quick with child in consequence of sexual congress under circumstances of guilt.'"
"Pasusakha said, 'Let him who has stolen the lotus-stalks be born of a slave-mother. Let him have many children all of whom are worthless! And let him never bow to the deities.'"
"Sunahsakha said, 'Let him who has removed the lotus-stalks obtain the merit of bestowing his daughter in marriage upon a Brahmana, who has studied all the Samans and the Yajuses and who has carefully observed the vow of Brahmacharya, Let him perform the final ablutions after having studied all the Atharvans!'"
"All the Rishis said, 'The oath thou hast taken is no oath at all, for all the acts which thou hast mentioned are very desirable for the Brahmanas! It is evident, O Sunahsakha, that thou hast appropriated our lotus-stalks!'"
"Sunahsakha said, 'The lotus stalks deposited by you not being seen, what you say is perfectly true, for it is I who have actually stolen them. In the very sight of all of you I have caused the disappearance of those stalks! Ye sinless ones, the act was done by me from desire of testing you! I came hither for protecting you. That woman who lies slain there was called Yatudhani. She was of a fierce disposition. Sprung from the
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incantations of king Vrishadarbhi, she had come here from the desire of slaying all of you! You ascetics endued with wealth of penances, egged on by that king, she had come, but I have slain her. That wicked and sinful creature, sprung from the sacrificial fire, would otherwise have taken your lives. It was for killing her and saving you that I came here, ye learned Brahmanas! Know that I am Vasava! Ye have completely freed yourselves from the influence of cupidity. In consequence of this, ye have won many eternal regions fraught with the fruition of every wish as soon as it rises in the heart! Do ye rise, without delay, from this place and repair to those regions of beatitude, ye regenerate ones, that are reserved for you!'
"Bhishma continued, 'The great Rishis, highly gratified at this, replied unto Purandara, saying, 'So be it!' They then ascended to heaven in company of Indra himself. Even thus, those high-souled persons, though famishing with hunger and though tempted at such a time with the offer of diverse kinds of enjoyable articles, refrained from yielding to temptation. As the result of such self-denial, they attained to heaven. It seems, therefore, that one should, under all circumstances, cast off cupidity from oneself. Even this, O king, is the highest duty. Cupidity should be cast off. The man who recites this account (of the deeds of the righteous Rishis) in assemblies of men, succeeds in acquiring wealth. Such a man has never to attain to a distressful end. The Pitris, the Rishis, and the deities become all pleased with him. Hereafter, again, he becomes endued with fame and religious merit and wealth!'"

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Footnotes

156:1 i.e., that fast which mortifies the body is not to be regarded as equivalent to penance. True penance is something else. An observer of such a fast is not to be regarded as an ascetic. Such fasts, again, are sinful instead of being meritorious.
156:2 By Upavasa in the second line is meant abstention from food between the two prescribed hours for eating, and not that fast which mortifies the body. One may, again, eat the most luxurious food without being attached to it. One also, by repining at one's abstinence, may come to be regarded as actually enjoying the most luxurious food.
157:1 Meat of animals slaughtered in sacrifices is allowable. By taking such meat, one does not become an eater of meat. In fact, one may etc.
158:1 Prashthauhi means a cow pregnant with her second calf. Grishti means a cow that has brought forth only her first calf.
160:1 'The commentator explains that the direction about ascertaining the names of the Rishis and the meanings of those names proceed from the kings' desire of cautioning the Rakshasi lest in going to destroy them she might herself meet with destruction.
160:2 In other words, Vasishtha attributes the leanness or emaciation of himself and his companions to the failure to discharge their daily rites of religious practice.
161:1 Lotus-stalks are eaten in India and are mentioned by Charaka as heavy food.
163:1 Sunahsakha implies a friend of dogs. The newcomer who had joined the roving Rishis had a dog with him. Hence, he is called by the name of Sunahsakha.
163:2 Brahma-danda literally means the stick in the hand of a Brahmana. Figuratively, it implies the chastisement inflicted by a Brahmana in the form of a curse. As such it is more effective than the thunderbolt in the hands of Indra himself, for the thunderbolt blasts only those objects that lie within its immediate range. The Brahmana's curse, however, blasts even those that are unborn.
164:1 Libations should always be poured upon a blazing fire. Fire made with dry grass or straw blaze up quickly and become soon extinguished. By pouring libations, therefore, upon such fires, one practically pours them upon ashes and gains no merit.
164:2 To derive the means of sustenance from a wife was always viewed with feelings of aversion in this country. It seems, therefore, that the custom of domesticating sons-in-law was not unknown in ancient times. To receive acts of hospitality in return for those rendered was regarded as not only meanness but also destructive of merit.
165:1 Jnatinam is an instance of the genitive in what is called Anadara. The meaning, therefore, is disregarded them. For a Brahmana woman to bring forth a son devoted to heroic deeds is a reproach.

 

 

Book 13
Chapter 94

 

 

 

1 [y]
      brāhmaṇebhyaḥ prayacchanti dānāni vividhāni ca
      dātṛpratigrahītror vā ko viśeṣaḥ pitāmaha
  2 [bh]
      sādhor yaḥ pratigṛhṇīyāt tathaivāsādhuto dvijaḥ
      guṇavaty alpadoṣaḥ syān nirguṇe tu nimajjati
  3 atrāpy udāharantīmam itihāsaṃ purātanam
      vṛṣādarbheś ca saṃvādaṃ saptarṣīṇāṃ ca bhārata
  4 kaśyapo 'trir vasiṣṭhaś ca bharadvājo 'tha gautamaḥ
      viśvāmitro jamadagniḥ sādhvī caivāpy arundhatī
  5 sarveṣām atha teṣāṃ tu gaṇḍābhūt karma kārikā
      śūdraḥ paśusakhaś caiva bhartā cāsyā babhūva ha
  6 te vai sarve tapasyantaḥ purā cerur mahīm imām
      samādhinopaśikṣanto brahmalokaṃ sanātanam
  7 athābhavad anāvṛṣṭir mahatī kurunandana
      kṛcchraprāṇo 'bhavad yatra loko 'yaṃ vai kṣudhānvitaḥ
  8 kasmiṃś cic ca purā yajñe yājyena śibisūnunā
      dakṣiṇārthe 'tha ṛtvigbhyo dattaḥ putro nijaḥ kila
  9 tasmin kāle 'tha so 'lpāyur diṣṭāntam agamat prabho
      te taṃ kṣudhābhisaṃtaptāḥ parivāryopatasthire
  10 yājyātmajam atho dṛṣṭvā gatāsum ṛṣisattamāḥ
     apacanta tadā sthālyāṃ kṣudhārtāḥ kila bhārata
 11 nirādye martyaloke 'sminn ātmānaṃ te parīpsavaḥ
     kṛcchrām āpedire vṛttim annahetos tapasvinaḥ
 12 aṭamāno 'tha tān mārge pacamānān mahīpatiḥ
     rājā śaibyo vṛṣādarbhiḥ kiśyamānān dadarśa ha
 13 [vṛ]
     pratigrahas tārayati puṣṭir vai pratigṛhṇatām
     mayi yad vidyate vittaṃ tac chṛṇudhvaṃ tapodhanāḥ
 14 priyo hi me brāhmaṇo yācamāno; dadyām ahaṃ vo 'śvatarī sahasram
     ekaikaśaḥ sa vṛṣāḥ saṃprasūtāḥ; sarveṣāṃ vai śīghragāḥ śvetalomāḥ
 15 kulaṃ bharān anaḍuhaḥ śataṃ śatān; dhuryāñ śubhān sarvaśo 'haṃ dadāni
     pṛthvī vāhān pīvarāṃś caiva tāvad; agryā gṛṣṭyo dhenavaḥ suvratāś ca
 16 varān grāmān vrīhi yavaṃ rasāṃś ca; ratnaṃ cānyad durlabhaṃ kiṃ dadāni
     mā smābhakṣye bhāvam evaṃ kurudhvaṃ; puṣṭy arthaṃ vai kiṃ prayacchāmy ahaṃ vaḥ
 17 [rsayah]
     rājan pratigraho rājño madhv āsvādo viṣopamaḥ
     taj jānamānaḥ kasmāt tvaṃ kuruṣe naḥ pralobhanam
 18 kṣatraṃ hi daivatam iva brāhmaṇaṃ samupāśritam
     amalo hy eṣa tapasā prītaḥ prīṇāti devatāḥ
 19 ahnāpīha tapo jātu brāhmaṇasyopajāyate
     tad dāva iva nirdahyāt prāpto rājapratigrahaḥ
 20 kuśalaṃ saha dānena rājann astu sadā tava
     arthibhyo dīyatāṃ sarvam ity uktvā te tato yayuḥ
 21 apakvam eva tan māṃsam abhūt teṣāṃ ca dhīmatām
     atha hitvā yayuḥ sarve vanam āhārakāṅkṣiṇaḥ
 22 tataḥ pracoditā rājñā vanaṃ gatvāsya mantriṇaḥ
     pracīyodumbarāṇi sma dānaṃ dātuṃ pracakramuḥ
 23 udumbarāṇy athānyāni hemagarbhāṇy upāharan
     bhṛtyās teṣāṃ tatas tāni pragrāhitum upādravan
 24 gurūṇīti viditvātha na grāhyāṇy atrir abravīt
     na sma he mūḍha vijñānā na sma he mandabuddhayaḥ
     haimānīmāni jānīmaḥ pratibuddhāḥ sma jāgṛmaḥ
 25 iha hy etad upādattaṃ pretya syāt kaṭukodayam
     apratigrāhyam evaitat pretya ceha sukhepsunā
 26 [v]
     śatena niṣkaṃ gaṇitaṃ sahasreṇa ca saṃmitam
     yathā bahu pratīcchan hi pāpiṣṭhāṃ labhate gatim
 27 [kaṣyapa]
     yat pṛthivyāṃ vrīhi yavaṃ hiraṇyaṃ paśavaḥ striyaḥ
     sarvaṃ tan nālam ekasya tasmād vidvāñ śamaṃ vrajet
 28 [bharadvāja]
     utpannasya ruroḥ śṛṅgaṃ vardhamānasya vardhate
     prārthanā puruṣasyeva tasya mātrā na vidyate
 29 [gautama]
     na tal loke dravyam asti yal lokaṃ pratipūrayet
     samudrakalpaḥ puruṣo na kadā cana pūryate
 30 [viṣvāmitra]
     kāmaṃ kāmayamānasya yadā kāmaḥ samṛdhyate
     athainam aparaḥ kāmas tṛṣṇā vidhyati bāṇavat
 31 [jamadagni]
     pratigrahe saṃyamo vai tapo dhārayate dhruvam
     tad dhanaṃ brāhmaṇasyeha lubhyamānasya visravet
 32 [arundhatī]
     dharmārthaṃ saṃcayo yo vai dravyāṇāṃ pakṣasaṃmataḥ
     tapaḥ saṃcaya eveha viśiṣṭo dravyasaṃcayāt
 33 [gaṇḍā]
     ugrād ito bhayād yasmād vibhyatīme mameśvarāḥ
     balīyāṃso durbalavad bibhemy aham ataḥ param
 34 [paṣusakha]
     yad vai dharme paraṃ nāsti brāhmaṇās tad dhanaṃ viduḥ
     vinayārthaṃ suvidvāṃsam upāseyaṃ yathātatham
 35 [rsayah]
     kuśalaṃ saha dānāya tasmai yasya prajā imāḥ
     phalāny upadhi yuktāni ya evaṃ naḥ prayacchasi
 36 [bh]
     ity uktvā hemagarbhāṇi hitvā tāni phalāni te
     ṛṣayo jagmur anyatra sarva eva dhṛtavratāḥ
 37 [mantriṇah]
     upadhiṃ śaṅkamānās te hitvemāni phalāni vai
     tato 'nyenaiva gacchanti viditaṃ te 'stu pārthiva
 38 ity uktaḥ sa tu bhṛtyais tair vṛṣādarbhiś cukopa ha
     teṣāṃ saṃpratikartuṃ ca sarveṣām agamad gṛham
 39 sa gatvāhavanīye 'gnau tīvraṃ niyamam āsthitaḥ
     juhāva saṃskṛtāṃ mantrair ekaikām āhutiṃ nṛpaḥ
 40 tasmād agneḥ samuttasthau kṛtyā lokabhayaṃkarī
     tasyā nāma vṛṣādarbhir yātudhānīty athākarot
 41 sā kṛtyā kālarātrīva kṛtāñjalir upasthitā
     vṛṣādarbhiṃ narapatiṃ kiṃ karomīti cābravīt
 42 [vṛsādharbhi]
     ṛṣīṇāṃ gaccha saptānām arundhatyās tathaiva ca
     dāsī bhartuś ca dāsyāś ca manasā nāma dhāraya
 43 jñātvā nāmānicaiteṣāṃ sarvān etān vināśaya
     vinaṣṭeṣu yathā svairaṃ gaccha yatrepsitaṃ tava
 44 sā tatheti pratiśrutya yātu dānī svarūpiṇī
     jagāma tad vanaṃ yatra vicerus te maharṣayaḥ

SECTION XCIV

"Bhishma said, "In this connection is cited the old history of the oaths (taken by many Rishis one after another) on the occasion of a sojourn to the sacred waters. O best of the Bharatas, the act of theft had been done by Indra, and the oaths were taken by many royal and regenerate Rishis. Once on a time, the Rishis, having assembled together, proceeded to the western Prabhasa. They held a consultation there which resulted in a resolve on their part to visit all the sacred waters on earth. There were Sakra and Angiras and Kavi of great learning and Agastya and Narada and Pravata; and Bhrigu and Vasishtha and Kasyapa and Gautama and Viswamitra and Jamadagni, O king! There were also the Rishi Galava, and Ashtaka and Bharadwaja and Arundhati and the Valakhilyas; and Sivi and Dilipa and Nahusha and Amvarisha and the royal Yayati and Dhundhumara and Puru. These foremost of men, placing the high-souled Satakratu, the slayer of Vritra, at their head, went to all the sacred waters one after another, and at last reached the highly sacred Kausiki on the day of the full moon in the month of Magha. Having cleansed themselves of all sins by ablutions performed in all the sacred waters, they at last proceeded to the very sacred Brahmasara. Bathing in that lake, those Rishis endued with energy like that of fire
p. 167
began to gather and eat the stalks of the lotus. Amongst those Brahmanas, some had extracted the stalks of the lotus and some the stalks of the Nymphoea stellata. Soon they found that the stalks extracted by Agastya (and deposited on the bank) had been taken away by somebody. The foremost of Rishis, Agastya, addressing them all, said, 'Who has taken away the good stalks which I had extracted and deposited here? I suspect some one amongst you must have done the act. Let him who has taken them away give them back to me. It behoves you not thus to misappropriate my stalks! It is heard that Time assails the energy of Righteousness. That Time has come upon us. Hence, Righteousness is afflicted. It is meet that I should go to heaven for good, before unrighteousness assails the world and establishes itself here! 1 Before the time comes when Brahmanas, loudly uttering the fully Vedas, within the precincts of villages and inhabited places, cause the Sudras to hear them, before the time comes when kings often against the rules of Righteousness from motives of policy, I shall go to heaven for good! Before men cease to regard the distinctions between the lower, the middle, and the higher classes, I shall go to heaven for good. Before Ignorance assails the world and envelops all things in darkness, I shall go to heaven for good. 2 Before the time comes when the strong begin to lord it over the weak and treat them as slaves, I shall go to heaven for good. Indeed, I dare not remain on earth for witnessing these things.' The Rishis, much concerned at what he said, addressed that great ascetic and said, 'We have not stolen thy stalks! Thou shouldst not harbour these suspicions against us. O great Rishi, we shall take the most frightful oaths!' Having said these words, conscious of their own innocence, and desirous of upholding the cause of righteousness, those Rishis and sages of royal descent then began to swear, one after another, the following oaths.'"
"Bhrigu said, 'Let him who has stolen thy stalks censure when censured, assail when assailed, and eat the flesh that is attached to the back-bone of animals (slaughtered in sacrifice)!'" 3
"Vasishtha said, 'Let him who has stolen thy stalks neglect his Vedic studies, leash hounds, and having, taken himself to the mendicant order live in a city or town!' 4
p. 168
"Kasyapa said, 'Let him who has stolen thy stalks sell all things in all places, misappropriate deposits, and give false evidence!'
"Gautama said, 'Let him who has stolen thy stalks live, displaying pride in all things, with an understanding that does not see all creatures with an equal eye, and always yielding himself to the influence of desire and wrath! Let him be a cultivator of the soil, and let him be inspired by malice!' 1
"Angiras said, 'Let him who has stolen thy stalks be always impure! Let him be a censurable Brahmana (for his misdeeds). Let him leash hounds. Let him be guilty of Brahmanicide. Let him be averse to expiations after having committed transgressions!'"
"Dhundhumara said, 'Let him who has stolen thy stalks be ungrateful to his friends! Let him take birth in a Sudra woman! Let him eat alone any good food (coming to the house), without sharing it with others!'" 2
"Dilipa said, 'Let him who has stolen thy stalks descend to those regions of misery and infamy which are reserved for that Brahmana who re-sides in a village having but one well and who has sexual congress with a Sudra woman!'" 3
"Puru said, 'Let him who has stolen thy stalks adopt the occupation of a physician! Let him be supported by the earnings of his wife! Let him draw his sustenance from his father-in-law!'"
"Sukra said, 'Let him who has stolen thy stalks eat the flesh of animals not slain in sacrifices! Let him have sexual congress at day-time! Let him be a servant of the king!'"
"Jamadagni said, 'Let him who has stolen thy stalks study the Vedas on forbidden days or occasions. Let him feed friends at Sraddhas performed by him! Let him eat at the Sraddha of a Sudra!'
"Sivi said, 'Let him who has stolen thy stalks die without having established a fire (for daily worship)! Let him be guilty of obstructing the performance of sacrifices by others! Let him quarrel with those that are observant of penances!'"
"Yayati said, 'Let him who has stolen thy stalks be guilty of having sexual congress with his wife when she is not in her season and when he is himself in the observance of a vow and bears matted locks on his head! Let him also disregard the Vedas!'"
"Nahusha said, 'Let him who has stolen thy stalks live in domesticity after having betaken himself to the vow of mendicancy! Let him act in whatever way he pleases (and without restraint of any kind), after having undergone the initiatory rites in view of a sacrifice or some solemn observance! Let him take pecuniary gratification for prelections to disciples (on any branch of knowledge that the latter come to learn)!'
p. 169
"Amvarisha said, 'Let him who has stolen thy stalks be cruel and unrighteous in his behaviour towards women and kinsmen and kine! Let him be guilty also of Brahmanicide!'"
"Narada said, 'Let him who has stolen thy stalks be one that identifies the body with the soul! Let him study the scriptures with a preceptor that is censurable! Let him chant the Vedas, offending at each step against the rules of orthoepy! Let him disregard all his seniors!'"
"Nabhaga said, 'Let him who has stolen thy stalks always speak false-hoods and quarrel with those that are righteous! Let him bestow his daughter in marriage after accepting a pecuniary gratification offered by his son-in-law!'"
"Kavi said, 'Let him who has stolen thy stalks he guilty of striking a cow with his foot. Let him make water, facing the sun! Let him cast off the person that seeks shelter at his hands!'"
"Viswamitra said, 'Let him who has stolen thy stalks become a servant that behaves with deceit towards his master! Let him be the priest of a king! Let him be the Ritwik of one that should not be assisted at his sacrifices!'"
"Parvata said, 'Let him who has stolen thy stalks be the chief of a village! Let him make journeys on asses! Let him leash hounds for a living!'"
"Bharadwaja said, 'Let him who has stolen thy stalks be guilty of all the demerits that become his who is cruel in his behaviour and untruthful in speech!'"
"Ashtaka said, 'Let him who has stolen thy stalks be a king destitute of wisdom capricious and sinful in his behaviour, and disposed to rule the Earth unrighteously!'"
"Galava said, 'Let him who has stolen thy stalks be more infamous than a sinful man! Let him be sinful in his acts towards his kinsmen and relatives! Let him proclaim the gifts he makes to others!'"
"Arundhati said, 'Let her who has stolen thy stalks speak ill of her mother-in-law! Let her feel disgust for her lord. Let her eat alone any good food that comes to her house!'"
"The Valakhilyas said, 'Let him who has stolen thy stalks stand on one foot at the entrance of a village (for earning his subsistence)! Let him. while knowing all duties, be guilty of every breach!'" 1
"Sunahsakha said, 'Let him who has stolen thy stalks be a Brahmana that sleeps in happiness, having disregarded his daily Homa! Let him, after becoming a religious mendicant, behave in whatever way he pleases, without observing any restraint!'"
"Surabhi said, 'Let her who has stolen thy stalks be milked, with her (hind) legs bound with a rope of human hair, and with the aid of a calf
p. 170
not her own, and, while milked, let her milk be held in a vessel of white brass!' 1
"Bhishma continued, 'After the Rishis and the royal sages had sworn these diverse oaths, O Kuru king, the thousand-eyed chief of the deities, filled with joy, cast his looks on the angered Rishi Agastya. Addressing the Rishi who was very angry at the disappearance of his lotus-stalks, Maghavat thus declared what was passing in his mind. Hear, O king, what the words were that Indra spoke in the midst of those regenerate and celestial Rishis and royal sages.'"
"Sakra said, 'Let him who has stolen thy stalks be possessed of the merit of him who bestows his daughter in marriage upon a Brahmana that has duly observed the vow of Brahmacharya or that has duly studied the Samans and the Yajuses! Let him also have the merit of one that undergoes the final bath after completing one's study of the Atharva Veda! Let him who has stolen thy stalks have the merit of having studied all the Vedas. Let him be observant of all duties and righteous in his behaviour! Indeed, let him go to the region of Brahman!'
"Agastya said, 'Thou hast, O slayer of Vala, uttered a benediction instead of a curse! (It is evident), thou hast taken my stalks!" Give them to me, for that is the eternal duty!'"
"Indra said, 'O holy one, I did not remove thy stalks, led by cupidity! Indeed, I removed them from desire of hearing this conclave recite what the duties are that we should observe. It behoveth thee not to give way to anger! Duties are the foremost of Srutis. Duties constitute the eternal path (for crossing the sea of the world)! I have listened to this discourse of the Rishis (on duties) that is eternal and immutable, and that transcends all change! 2 Do thou then, O foremost of learned Brahmanas, take back these stalks of thine! O holy one, it behoves thee to forgive my transgression, O thou that art free from every fault!'"
"Bhishma continued, 'Thus addressed by the chief of the deities, the ascetic, viz., Agastya, who had been very angry, took back his stalks. Endued with great intelligence, the Rishi became cheerful. After this, those denizens of the woods proceeded to diverse other sacred waters. Indeed, repairing to those sacred waters they performed their ablutions everywhere. The man who reads this narrative with close attention on every Parva day, will not have to become the progenitor of an ignorant and wicked son. He will never be destitute of learning. No calamity will ever touch him. He will, besides, be free from every kind of sorrow. Decrepitude and decay will never be his. Freed from stains and evil of
p. 171
every kind, and endued with merit, he is sure to attain to Heaven. He who studies this Sastra observed by the Rishis, is sure, O prince of men, to attain to the eternal region of Brahman that is full of felicity!'" 1

---

Footnotes

167:1 The scriptures declare that Righteousness loses its strength as Time advances. In the Krita age, it exists in entirety. In the Treta, it loses a quarter. In the Dwapara, another quarter is lost. In the Kali age, full three quarters are lost and only a quarter is all that remains.
167:2 The Rishis think that the distinctions between the lower, the middling, and the higher classes of society are eternal, and nothing can be a greater calamity than the effacement of those distinctions. Equality of men, in their eyes, is an unmitigated evil.
167:3 Forgiveness is the duty of the Brahmana. To fall off from forgiveness is to fall off from duty. To censure when censured and assail the assailer, are grave transgressions in the case of a Brahmana. The idea of retaliation should never enter the Brahmana's heart; for the Brahmana is the friend of the universe. His behaviour to friend and foe should be equal. To eat the flesh that attaches itself to the back-bone of a slaughtered animal is also a grave transgression.
167:4 A religious mendicant should always wander over the Earth, sleeping where night overtakes him. For such a man to reside in a city or town is sinful.
168:1 To till the soil is a transgression for a Brahmana.
168:2 Good food should never be taken alone. It should always be shared with children and servants.
168:3 A village having only one well should be abandoned by a Brahmana, for he should not draw water from such a well which is used by all classes of the population.
169:1 The penance that is involved in standing on one foot should be practised, like all other penances, in the woods. To practise a penance on the way leading to a village so that people may be induced to make gifts, is a transgression of a grave kind.
170:1 Some kine that are vicious have their hind legs tied with a rope while they are milked. If the rope be made of human hair, the pain felt is supposed to be very great. To obtain the aid of a calf belonging to another cow is regarded as sinful. To the cow also, the process of sucking cannot be agreeable. If the milk is held in a vessel of white brass, it becomes unfit for gods and guests.
170:2 The discourse is called eternal and immutable because of its subject being so. Duties are eternal truths.
171:1 This discourse on duties delivered by the Rishis is called a Sastra. Literally, anything that governs men, i.e., regulates their behaviour, is called a Sastra. As such, the enumeration of duties occurring in this Lesson, although it has been made by a reference to their breaches, is therefore, a Sastra.

 

 

 

 

Book 13
Chapter 95

 

 

 

1 [bh]
      athātri pramukhā rājan vane tasmin maharṣayaḥ
      vyacaran bhakṣayanto vai mūlāni ca phalāni ca
  2 athāpaśyan supīnāṃsa pāṇipādamukhodaram
      parivrajantaṃ sthūlāṅgaṃ parivrājaṃ śunaḥ sakham
  3 arundhatī tu taṃ dṛṣṭvā sarvāṅgopacitaṃ śubhā
      bhavitāro bhavanto vai naivam ity abravīd ṛṣīn
  4 [vasisṭha]
      naitasyeha yathāsmākam agnihotram anirhutam
      sāyaṃprātaś ca hotavyaṃ tena pīvāñ śunaḥ sakhaḥ
  5 [atri]
      naitasyeha yathāsmākaṃ kṣudhā vīryaṃ samāhatam
      kṛcchrādhītaṃ pranaṣṭaṃ ca tena pīvāñ śunaḥ sakhaḥ
  6 [viṣvāmitra]
      naitasyeha yathāsmākaṃ śaśvac chāstraṃ jarad gavaḥ
      alasaḥ kṣut paro mūrkhas tena pīvāñ śunaḥ sakhaḥ
  7 [jamadagni]
      naitasyeha yathāsmākaṃ bhaktam indhanam eva ca
      saṃcintya vārṣikaṃ kiṃ cit tena pīvāṭ śunaḥ sakhaḥ
  8 [kaṣyapa]
      naitasyeha yathāsmākaṃ catvāraś ca sahodarāḥ
      dehi dehīti bhikṣanti tena pīvāñ śunaḥ sakhaḥ
  9 [bharadvāja]
      naitasyeha yathāsmākaṃ brahma bandhor acetasaḥ
      śoko bhāryāpavādena tena pīvāñ śunaḥ sakhaḥ
  10 [gautama]
     naitasyeha yathāsmākaṃ trikauśeyaṃ hi rāṅkavam
     ekaikaṃ vai trivārṣīyaṃ tena pīvāñ śunaḥ sakhaḥ
 11 [bh]
     atha deṣṭvā parivrāṭ sa tān maharṣīñ śunaḥ sakhaḥ
     abhigamya yathānyāyaṃ pāṇisparśam athācarat
 12 paricaryāṃ vane tāṃ tu kṣut pratīghāta kārikām
     anyonyena nivedyātha prātiṣṭhanta sahaiva te
 13 ekaniścaya kāryāś ca vyacaranta vanāni te
     ādadānāḥ samuddhṛtya mūlāni ca phalāni ca
 14 kadā cid vicarantas te vṛkṣair aviralair vṛtām
     śuci vāri prasannodāṃ dadṛśuḥ padminīṃ śubhām
 15 bālāditya vapuḥ prakhyaiḥ puṣkarair upaśobhitām
     vaidūryavarṇasadṛśaiḥ padmapatrair athāvṛtām
 16 nānāvidhaiś ca vihagair jalaprakara sevibhiḥ
     ekadvārām anādeyāṃ sūpatīrthām akardamām
 17 vṛṣādarbhi prayuktā tu kṛtyā vikṛtadarśanā
     yātudhānīti vikhyātā padminīṃ tām arakṣata
 18 śunaḥ sakha sahāyās tu bisārthaṃ te maharṣayaḥ
     padminīm abhijagmus te sarve kṛtyābhirakṣitām
 19 tatas te yātudhānīṃ tāṃ dṛṣṭvā vikṛtadarśanām
     sthitāṃ kamalinī tīre kṛtyām ūcur maharṣayaḥ
 20 ekā tiṣṭhasi kā nu tvaṃ kasyārthe kiṃ prayojanam
     padminī tīram āśritya brūhi tvaṃ kiṃ cikīrṣasi
 21 [yātudhāna]
     yāsmi sāsmy anuyogo me na kartavyaḥ kathaṃ cana
     ārakṣiṇīṃ māṃ padminyā vittasarve tapodhanāḥ
 22 [rsayah]
     sarva eva kṣudhārthā sma na cānyat kiṃ cid asti naḥ
     bhavatyāḥ saṃmate sarve gṛhṇīmahi bisāny uta
 23 [yātudhāna]
     samayena bisānīto gṛhṇīdhvaṃ kāmakārataḥ
     ekaiko nāma me proktvā tato gṛhṇīta māciram
 24 [bh]
     vijñāya yātudhānīṃ tāṃ kṛtyām ṛṣivadhaiṣiṇīm
     atriḥ kṣudhā parītātmā tato vacanam abravīt
 25 arātrir atreḥ sā rātrir yāṃ nādhīte trir adya vai
     arātrir atrir ity eva nāma me viddhi śobhane
 26 [yā]
     yathodāhṛtam etat te mayi nāma mahāmune
     durdhāryam etan manasā gacchāvatara padminīm
 27 [vasisṭha]
     vasiṣṭho 'smi variṣṭho 'smi vase vāsaṃ gṛheṣv api
     vasiṣṭhatvāc ca vāsāc ca vasiṣṭha iti viddhi mām
 28 [yā]
     nāma nairuktam etat te duḥkhavyābhāṣitākṣaram
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 29 [kaṣyapa]
     kulaṃ kulaṃ ca kupapaḥ kupayaḥ kaśyapo dvijaḥ
     kāśyaḥ kāśanikāśatvād etan me nāma dhāraya
 30 [yā]
     yathodāhṛtam etat te mayi nāma mahāmune
     durdhāryam etan manasā gacchāvatara padminīm
 31 [bharadvāja]
     bhare sutān bhare śiṣyān bhare devān bhare dvijān
     bhare bharyām anavyājo bharadvājo 'smi śobhane
 32 [yā]
     nāma nairuktam etat te duḥkhavyābhāṣitākṣaram
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 33 [gautama]
     godamo damago 'dhūmo damo durdarśanaś ca te
     viddhi māṃ gautamaṃ kṛtye yātudhāni nibodha me
 34 [yā]
     yathodāhṛtam etat te mayi nāma mahāmune
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 35 [viṣvāmitra]
     viśve devāś ca me mitraṃ mitram asmi gavāṃ tathā
     viśvā mitram iti khyātaṃ yātudhāni nibodha me
 36 [yā]
     nāma nairuktam etat te duḥkhavyābhāṣitākṣaram
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 37 [jamadagni]
     jājamadyajajā nāma mṛjā māha jijāyiṣe
     jamadagnir iti khyātam ato māṃ viddhi śobhane
 38 [yā]
     yathodāhṛtam etat te mayi nāma mahāmune
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 39 [arundhatī]
     dharāṃ dharitrīṃ vasudhāṃ bhartus tiṣṭhāmy anantaram
     mano 'nurundhatī bhartur iti māṃ viddhy arundhatīm
 40 [yā]
     nāma nairuktam etat te duḥkhavyābhāṣitākṣaram
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 41 [gaṇḍā]
     gaṇḍaṃ gaṇḍaṃ gatavatī gaṇḍagaṇḍeti saṃjñitā
     gaṇḍagaṇḍeva gaṇḍeti viddhi mānala saṃbhave
 42 [yā]
     nāma nairuktam etat te duḥkhavyābhāṣitākṣaram
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 43 [paṣusakha]
     sakhā sakhe yaḥ sakhyeyaḥ paśūnāṃ ca sakhā sadā
     gauṇaṃ paśusakhety evaṃ viddhi mām agnisaṃbhave
 44 [yā]
     nāma nairuktam etat te duḥkhavyābhāṣitākṣaram
     naitad dhārayituṃ śakyaṃ gacchāvatara padminīm
 45 ebhir uktaṃ yathā nāma nāhaṃ vaktum ihotsahe
     śunaḥ sakha sakhāyaṃ māṃ yātudhāny upadhāraya
 46 [yā]
     nāma te 'vyaktam uktaṃ vai vākyaṃ saṃdigdhayā girā
     tasmāt sakṛd idānīṃ tvaṃ brūhi yan nāma te dvija
 47 sakṛd uktaṃ mayā nāma na gṛhītaṃ yadā tvayā
     tasmāt tridaṇḍdābhihatā gaccha bhasmeti māciram
 48 [bh]
     sā brahmadaṇḍakalpena tena mūrdhni hatā tadā
     kṛtyā papāta medinyāṃ bhasmasāc ca jagāma ha
 49 śunaḥ sakhaś ca hatvā tāṃ yātudhānīṃ mahābalām
     bhuvi tridaṇḍaṃ viṣṭabhya śādvale samupāviśat
 50 tatas te munayaḥ sarve puṣkarāṇi bisāni ca
     yathākāmam upādāya samuttasthur mudānvitāḥ
 51 śrameṇa mahatā yuktās te bisāni kalāpaśaḥ
     tīre nikṣipya padminyās tarpaṇaṃ cakrur ambhasā
 52 athotthāya jalāt tasmāt sarve te vai samāgaman
     nāpaśyaṃś cāpi te tāni bisāni puruṣarṣabha
 53 [rsayah]
     kena kṣudhābhibhūtānām asmākaṃ pāpakakrmaṇā
     nṛśaṃsenāpanītāni bisāny āhārakāṅkṣiṇām
 54 te śaṅkamānās tv anyonyaṃ papracchur dvijasattamāḥ
     ta ūcuḥ śapathaṃ sarve kurma ity arikarśana
 55 ta uktvā bāḍham ity eva sarva eva śunaḥ sakham
     kṣudhārtāḥ supariśrāntāḥ śapathāyopacakramuḥ
 56 [atri]
     sa gāṃ spṛśatu pādena sūryaṃ ca pratimehatu
     anadhyāyeṣv adhīyīta bisa stainyaṃ karoti yaḥ
 57 [vasisṭha]
     anadhyāya paro loke śunaḥ sa parikarṣatu
     parivrāṭ kāmavṛtto 'stu bisa stainyaṃ karoti yaḥ
 58 śaraṇāgataṃ hantumitraṃ svasutāṃ copajīvatu
     arthān kāṅkṣatu kīnāśād bisa stainyaṃ karoti yaḥ
 59 [kaṣyapa]
     sarvatra sarvaṃ paṇatu nyāsalopaṃ karotu ca
     kūṭasākṣitvam abhyetu bisa stainyaṃ karoti yaḥ
 60 vṛthā māṃsaṃ samaśnātu vṛthā dānaṃ karoti ca
     yātu striyaṃ divā caiva bisa stainyaṃ karoti yaḥ
 61 [bharadvāja]
     nṛśaṃsas tyaktadharmās tu strīṣu jñātiṣu goṣu ca
     brāhmaṇaṃ cāpi jayatāṃ bisa stainyaṃ karoti yaḥ
 62 upādhyāyam adhaḥ kṛtvā ṛco 'dhyetu yajūṃṣi ca
     juhotu ca sa kakṣāgnau bisa stainyaṃ karoti yaḥ
 63 [jamadagni]
     purīṣam utsṛjatv apsu hantugāṃ cāpi dohinīm
     anṛtau maithunaṃ yātu bisa stainyaṃ karoti yaḥ
 64 dveṣyo bhāryopajīvī syād dūrabandhuś ca vairavān
     anyonyasyātithiś cāstu bisa stainyaṃ karoti yaḥ
 65 [gautama]
     adhītya vedāṃs tyajatu trīn agnīn apavidhyatu
     vikrīṇātu tathā somaṃ bisa stainyaṃ karoti yaḥ
 66 upa pānaplave grāme brāhmaṇo vṛṣalī patiḥ
     tasya sālokyatāṃ yātu bisa stainyaṃ karoti yaḥ
 67 [viṣvāmitra]
     jīvato vai gurūn bhṛtyān bharantv asya pare janāḥ
     agatir bahuputraḥ syād bisa stainyaṃ karoti yaḥ
 68 aśucir brahma kūṭo 'stu ṛddhyā caivāpy ahaṃ kṛtaḥ
     karṣako matsarī cāstu bisa stainyaṃ karoti yaḥ
 69 varṣān karotu bhṛtako rājñaś cāstu purohitaḥ
     ayājyasya bhaved ṛtvig bisa stainyaṃ karoti yaḥ
 70 [arundhatī]
     nityaṃ parivadec chvaśrūṃ bhartur bhavatu durmanāḥ
     ekā svādu samaśnātu bisa stainyaṃ karoti yā
 71 jñātīnāṃ gṛhamedhyasthā saktūn attu dinakṣaye
     abhāgyāvīrasūr astu bisa stainyaṃ karoti yāḥ
 72 [gaṇḍā]
     anṛtaṃ bhāṣatu sadā sādhubhiś ca virudhyatu
     dadātu kanyāṃ śuklena bisa stainyaṃ karoti yāḥ
 73 sādhayitvā svayaṃ prāśed dāsye jīvatu caiva ha
     vikarmaṇā pramīyeta bisa stainyaṃ karoti yā
 74 [paṣusakha]
     dāsya eva prajāyeta so 'prasūtir akiṃcanaḥ
     daivateṣv anamaḥ kāro bisa stainyaṃ karoti yaḥ
 75 adhvaryave duhitaraṃ dadātuc; chandoge vā caritabrahma carye
     ātharvaṇaṃ vedam adhītya vipraḥ; snāyīta yo vai harate bisāni
 76 [rsayah]
     iṣṭam etad dvijātīnāṃ yo 'yaṃ te śapathaḥ kṛtaḥ
     tvayā kṛtaṃ bisa stainyaṃ sarveṣāṃ naḥ śunaḥ sukha
 77 [ṣun]
     nyastam ādyam apaśyadbhir yad uktaṃ kṛtakarmabhiḥ
     satyam etan na mithyaitad bisa stainyaṃ kṛtaṃ mayā
 78 mayā hy antarhitānīha bisānīmāni paśyata
     parīkṣārthaṃ bhagavatāṃ kṛtam etan mayānaghāḥ
     rakṣaṇārthaṃ ca sarveṣāṃ bhavatām aham āgataḥ
 79 yātudhānī hy atikruddhā kṛtyaiṣā vo vadhaiṣiṇī
     vṛṣādarbhi prayuktaiṣā nihatā me tapodhanāḥ
 80 duṣṭā hiṃṣyād iyaṃ pāpā yuṣmān praty agnisaṃbhavā
     tasmād asmy āgato viprā vāsavaṃ māṃ nibodhata
 81 alobhād akṣayā lokāḥ prāptā vaḥ sārvakāmikāḥ
     uttiṣṭhadhvam itaḥ kṣipraṃ tān avāpnuta vai dvijāḥ
 82 [bh]
     tato maharṣayaḥ prītās tathety uktvā puraṃdaram
     sahaiva tridaśendreṇa sarve jagmus triviṣṭapam
 83 evam ete mahātmāno bhogair bahuvidhair api
     kṣudhā paramayā yuktāś chandyamānā mahātmabhiḥ
     naiva lobhaṃ tadā cakrus tataḥ svargam avāpnuvan
 84 tasmāt sarvāsv avasthāsu naro lobhaṃ vivarjayet
     eṣa dharmaḥ paro rājann alobha iti viśrutaḥ
 85 idaṃ naraḥ sac caritaṃ samavāyeṣu kīrtayet
     sukhabhāgī ca bhavati na ca durgāṇy avāpnute
 86 prīyante pitaraś cāsya ṛṣayo devatās tathā
     yaśodharmārthabhāgī ca bhavati pretya mānavaḥ

 

SECTION XCV

"Yudhishthira said, 'O chief of Bharata's rare, by whom was the custom of giving umbrellas and sandals at obsequial ceremonies introduced? Why was it introduced and for what purpose are those gifts made? They are given not only at obsequial ceremonies but also at other religious rites. They are given on many occasions with a view to acquiring religious merit. I wish to know, in detail, O regenerate one, the true meaning of this custom!'"
"Bhishma said, 'Do thou, O prince, attentively listen to the details I shall recite in respect of the custom of giving away umbrellas and shoes at religious rites, and as to how and by whom it was introduced. I shall also tell thee in full, O prince, how it acquired the force of a permanent observance and how it came to be viewed as a meritorious act. I shall, in this connection, recite the narrative of the discourse between Jamadagni and the high-souled Surya. In ancient times, the illustrious Jamadagni, O puissant king, of Bhrigu's race, was engaged in practising with his bow. Taking his aim, he shot arrow after arrow. His wife Renuka used to pick up the shafts when shot and repeatedly bring them back to that descendant, endued with blazing energy, of Bhrigu's race. Pleased with the whizzing noise of his arrows and the twang of his bow, he amused himself thus by repeatedly discharging his arrows which Renuka brought back into him. One day, at noontide, O monarch, in that month when the sun was in Jyesthamula, the Brahmana, having discharged all his arrows, said to Renuka, 'O large-eyed lady, go and fetch me the shafts I have shot from my bow, O thou of beautiful eye-brows! I shall again shoot them with my bow.' The lady proceeded on her errand but was compelled to sit under the shade of a tree, in consequence of her head and feet being scorched by the heat of the sun. The black-eyed and graceful Renuka, having rested for only a moment, feared the curse of her husband and, therefore, addressed herself again to the task of collecting and bringing back the arrows. Taking them with her, the celebrated lady of graceful features came back, distressed in mind and her feet smarting with pain.
p. 172
[paragraph continues] Trembling with fear, she approached her husband. The Rishi, filled with wrath, repeatedly addressed his fair-faced spouse, saying, 'O Renuka, why hast thou teen so late in returning?'"
"Renuka said, 'O thou that art endued with wealth of penances, my head and feet were scorched by the rays of the sun! Oppressed by the heat, I had betaken myself to the shade of a tree! Just this has been the cause of the delay! Informed of the cause, do thou, O lord, cease to be angry with me!'"
"Jamadagni said, 'O Renuka, this very day shall I destroy, with the fiery energy of my weapons, the star of day with his blazing rays, that has afflicted thee in this way!'"
"Bhishma continued, 'Drawing his celestial bow, and taking up many arrows, Jamadagni stood, turning his face towards the sun and watching him as he moved (in his diurnal course). Then, O son of Kunti, beholding him addressed for fight, Surya approached him in the guise of a Brahmana, and said unto him. 'What has Surya done to displease thee? Coursing through the firmament, he draws up the moisture from the earth, and in the form of rains he pours it down once more on her. It is through this, O regenerate one, that the food of human beings springs up,--food that is so agreeable to them! The Vedas say that it is food that constitutes the life-breaths. O Brahmana, hidden in the clouds and encompassed by his rays, the sun drenches the seven islands with showers of rain. O puissant one, the moisture, thus poured, diffusing itself into the leaves and fruits of vegetables and herbs, is transformed into food. O son of Bhrigu, the rites of nativity, religious observances of every kind, investiture with the sacred thread, gifts of kine, weddings, all articles in view of sacrifices, the rules for the governance of men, gifts, all sorts of union (between man and man), and the acquisition of wealth, have their origin in food! Thou knowest this well! All the good and agreeable things in the universe, and all the efforts made by living creatures, flow from food. I duly recite what is well-known to thee! Indeed, thou fully knowest all that I have said! Do thou, therefore, O regenerate Rishi, appease thy anger! What wilt thou gain by annihilating the sun?'"

 

 

Book 13
Chapter 96

 

 

 

1 [bh]
      atraivodāharantīmam itihāsaṃ purātanam
      yadvṛttaṃ tīrthayātrāyāṃ śapathaṃ prati tac chṛṇu
  2 puṣkar arthaṃ kṛtaṃ stainyaṃ purā bharatasattama
      rājarṣibhir mahārāja tathaiva ca dvijarṣibhiḥ
  3 ṛṣayaḥ sametāḥ paścime vai prabhāse; samāgatā mantram amantrayanta
      carāma sarve pṛthivīṃ puṇyatīrthāṃ; tan naḥ kāryaṃ hanta gacchāma sarve
  4 śukro 'ṅgirāś caiva kaviś ca vidvāṃs; tathāgastyo nārada parvatau ca
      bhṛgur vasiṣṭhaḥ kaśyapo gautamaś ca; viśvāmitro jamadagniś ca rājan
  5 ṛṣis tathā gālavo 'thāṣṭakaś ca; bharadvājo 'rundhatī vālakhilyāḥ
      śibir dilīpo nahuṣo 'mbarīṣo; rājā yayātir dhundhumāro 'tha pūruḥ
  6 jagmuḥ puraskṛtya mahānubhāvaṃ; śatakratuṃ vṛtrahaṇaṃ narendra
      tīrthāni sarvāṇi parikramanto; mādhyāṃ yayuḥ kauśikīṃ puṇyatīrthām
  7 sarveṣu tīrtheṣv atha dhūtapāpā; jagmus tato brahmasaraḥ supuṇyam
      devasya tīrthe jalam agnikalpā; vigāhya te bhuktabisa prasūnāḥ
  8 ke cid bisāny akhanaṃs tatra rājann; anye mṛṇālāny akhanaṃs tatra viprāḥ
      athāpaśyan puṣkaraṃ te hriyantaṃ; hradād agastyena samuddhṛtaṃ vai
  9 tān āha sarvān ṛṣimukhyān agastyaḥ; kenādattaṃ puṣkaraṃ me sujātam
      yuṣmāñ śaṅke dīyatāṃ puṣkaraṃ me; na vai bhavanto hartum arhanti padmam
  10 śṛṇomi kālo hiṃsate dharmavīryaṃ; seyaṃ prāptā vardhate dharmapīḍā
     purādharmo vardhate neha yāvat; tāvad gacchāmi paralokaṃ cirāya
 11 purā vedān brāhmaṇā grāmamadhye; ghuṣṭa svarā vṛṣalāñ śrāvayanti
     purā rājā vyavahārān adharmyān; paśyaty ahaṃ paralokaṃ vrajāmi
 12 purāvarān pratyavarān garīyaso; yāvan narā nāvamaṃsyanti sarve
     tamottaraṃ yāvad idaṃ na vartate; tāvad vrajāmi paralokaṃ cirāya
 13 purā prapaśyāmi pareṇa martyān; balīyasā durbalān bhujyamānān
     tasmād yāsyāmi paralokaṃ cirāya; na hy utsahe draṣṭum īdṛṅ nṛloke
 14 tam āhur ārtā ṛṣayo maharṣiṃ; na te vayaṃ puṣkaraṃ corayāmaḥ
     mithyābhiṣaṅgo bhavatā na kāryaḥ; śapāma tīkṣṇāñ śapathān maharṣe
 15 te niścitās tatra maharṣayas tu; saṃmanyanto dharmam evaṃ narendra
     tato 'śapañ śapathān paryayeṇa; sahaiva te pārthiva putrapautraiḥ
 16 [bhṛgu]
     pratyākrośed ihākruṣṭas tāḍitaḥ pratitāḍayet
     khādec ca pṛṣṭhamāṃsāni yas te harati puṣkaram
 17 [vasisṭha]
     asvādhyāya paro loke śvānaṃ ca parikarṣatu
     pure ca bhikṣur bhavatu yas te harati puṣkaram
 18 [kaṣyapa]
     sarvatra sarvaṃ paṇatu nyāse lobhaṃ karotu ca
     kūṭasākṣitvam abhyetu yas te harati puṣkaram
 19 [gautama]
     jīvatv ahaṃ kṛto buddhyā vipaṇatv adhamena saḥ
     karṣako matsarī cāstu yas te harati puṣkaram
 20 [angiras]
     aśucir brahma kūṭo 'stu śvānaṃ ca parikarṣatu
     brahma hāni kṛtiś cāstu yas te harati puṣkaram
 21 [dhundhumāra]
     akṛtajño 'stu mitrāṇāṃ śūdrāyāṃ tu prajāyatu
     ekaḥ saṃpannam aśnātu yas te harati puṣkaram
 22 [pūru]
     cikitsāyāṃ pracaratu bhāryayā caiva puṣyatu
     śvaśurāt tasya vṛttiḥ syād yas te harati puṣkaram
 23 [dilīpa]
     udapānaplave grāme brāhmaṇo vṛṣalī patiḥ
     tasya lobhān sa vrajatu yas te harati puṣkaram
 24 [ṣukra]
     pṛṣṭhamāṃsaṃ samaśnātu divā gacchatu maithunam
     preṣyo bhavatu rājñaś ca yas te harati puṣkaram
 25 [jamadagni]
     anadhyāyeṣv adhīyīta mitraṃ śrāddhe ca bhojayet
     śrāddhe śūdrasya cāśnīyād yas te harati puṣkaram
 26 [ṣibi]
     anāhitāgnir mriyatāṃ yajñe vighnaṃ karotu ca
     tapasvibhir virudhyeta yas te harati puṣkaram
 27 [yayāti]
     anṛtau jaṭī vratinyāṃ vai bhāryāyāṃ saṃprajāyatu
     nirākarotu vedāṃś ca yas te harati puṣkaram
 28 [nahusa]
     atithiṃ gṛhastho nudatu kāmavṛtto 'stu dīkṣitaḥ
     vidyāṃ prayacchatu bhṛto yas te harati puṣkaram
 29 [ambarīsa]
     nṛśaṃsas tyaktadharmo 'stu strīṣu jñātiṣu goṣu ca
     brāhmaṇaṃ cāpi jahatu yas te harati puṣkaram
 30 [nārada]
     gūḍho 'jñānī bahiḥ śāstraṃ paṭhatāṃ visvaraṃ padam
     garīyaso 'vajānātu yas te harati puṣkaram
 31 [nābhāga]
     anṛtaṃ bhāṣatu sadā sadbhiś caiva virudhyatu
     śuklena kanyāṃ dadatu yas te harati puṣkaram
 32 [kavi]
     padā sa gāṃ tāḍayatu sūryaṃ ca prati mehatu
     śaraṇāgataṃ ca tyajatu yas te harati puṣkaram
 33 [viṣvāmitra]
     karotu bhṛtako 'varṣāṃ rājñaś cāstu purohitaḥ
     ṛtvig astu hy ayājyasya yas te harati puṣkaram
 34 [parvata]
     grame cādhikṛtaḥ so 'stu kharayānena gacchatu
     śunaḥ karṣatu vṛttyarthe yas te harati puṣkaram
 35 [bharadvāja]
     sarvapāpasamādānaṃ nṛśaṃse cānṛte ca yat
     tat tasyāstu sadā pāpaṃ yas te harati puṣkaram
 36 [asṭaka]
     sa rājāstv akṛtaprajñaḥ kāmavṛttiś ca pāpakṛt
     adharmeṇānuśāstūrvīṃ yas te harati puṣkaram
 37 [gālava]
     pāpiṣṭhebhyas tv anarghārhaḥ sa naro 'stu svapāpakṛt
     dattvā dānaṃ kīrtayatu yas te harati puṣkaram
 38 [arundhatī]
     śvaśrvāpavādaṃ vadatu bhartur bhavatu durmanāḥ
     ekā svādu samaśnātu yā te harati puṣkaram
 39 [vālakhilya]
     ekapādena vṛttyarthaṃ grāmadvāre sa tiṣṭhatu
     dharmajñas tyaktadharmo 'stu yas te harati puṣkaram
 40 [paṣusakha]
     agnihotram anādṛtya sukhaṃ svapatu sa dvijaḥ
     parivrāṭ kāmavṛtto 'stu yas te harati puṣkaram
 41 [surabhī]
     bālvajena nidānena kāṃsyaṃ bhavatu dohanam
     duhyeta paravatsena yā te harati puṣkaram
 42 [bh]
     tatas tu taiḥ śapathaiḥ śapyamānair; nānāvidhair bahubhiḥ kauravendra
     sahasrākṣo devarāṭ saṃprahṛṣṭaḥ; samīkṣya taṃ kopanaṃ vipramukhyam
 43 athābravīn maghavā pratyayaṃ svaṃ; samābhāṣya tam ṛṣiṃ jātaroṣam
     brahmarṣidevarṣinṛparṣimadhye; yat tan nibodheha mamādhya rājan
 44 [ṣakra]
     adhvaryave duhitaraṃ dadātuc; chandoge vā caritabrahma carye
     ātharvaṇaṃ vedam adhītya vipraḥ; snāyeta yaḥ puṣkaram ādadāti
 45 sarvān vedān adhīyīta puṇyaśīlo 'stu dhārmikaḥ
     brahmaṇaḥ sadanaṃ yātu yas te harati puṣkaram
 46 [agastya]
     āśīrvādas tvayā proktaḥ śapatho balasūdana
     dīyatāṃ puṣkaraṃ mahyam eṣa dharmaḥ sanātanaḥ
 47 [indra]
     na mayā bhagavāṁl lobhād dhṛtaṃ puṣkaram adya vai
     dharmaṃ te śrotukāmena hṛtaṃ na kroddhum arhati
 48 dharmaḥ śrutaḥ samutkarṣo dharmasetur anāmayaḥ
     ārṣo vai śāśvato nityam avyayo 'yaṃ mayā śrutaḥ
 49 tad idaṃ gṛhyatāṃ vidvan puṣkaraṃ munisattama
     atikramaṃ me bhagabvan kṣantum arhasy anindita
 50 ity uktaḥ sa mahendreṇa tapasvī kopano bhṛśam
     jagrāha puṣkaraṃ dhīmān prasannaś cābhavan muniḥ
 51 prayayus te tato bhūyas tīrthāni vanagocarāḥ
     puṇyatīrtheṣu ca tathā gātrāṇy āplāvayanti te
 52 ākhyānaṃ ya idaṃ yuktaḥ paṭhet parvaṇi parvaṇi
     na mūrkhaṃ janayet putraṃ na bhavec ca nirākṛtiḥ
 53 na tam āpat spṛśet kā cin na jvaro na rujaś ca ha
     virajāḥ śreyasā yuktaḥ pretya svargam avāpnuyāt
 54 yaś ca śāstram anudhyāyed ṛṣibhiḥ paripālitam
     sa gacched brahmaṇo lokam avyayaṃ ca narottama

SECTION XCVI

"Yudhishthira said, 'What did that foremost of ascetics, viz., Jamadagni endued with great energy, do when thus besought by the maker of day?'"
"Bhishma said, 'O descendant of Kuru, despite all the supplications of Surya, the sage Jamadagni, endued with the effulgence of fire, continued to cherish his anger. Then. O king, Surya, in the guise of a Brahmana,
p. 173
bowed his head unto him and addressed him, with folded hands, in these soft words. 'O regenerate Rishi, the sun is always in motion! How shalt thou pierce the Lord of day who is continually moving forward?'"
"Jamadagni said, With the eye of knowledge I know thee to be both moving and motionless! I shall surely read thee a lesson this day. At midday thou seemest to stay in the heavens for a moment. It is then, O Surya, that I shall pierce thee with my arrows! There is no swerving from this my resolution!'"
"Surya said 'O regenerate Rishi, without doubt, thou knowest me, O best of archers! But, O holy one, though I have offended, behold, I am a suppliant for thy protection!'"
"Bhishma continued, 'At this, the adorable Jamadagni smilingly addressed the maker of day, saying, 'O Surya, when thou hast sought my protection, thou hast nothing to fear! He would transcend the simplicity that exists in Brahmanas, the stability that exists in the Earth, the mildness existing in the Moon, the gravity existing in Varuna, the effulgence existing in Agni, the brightness of Meru, and the heat of the sun, who would slay a suppliant for protection! The man that can slay a suppliant is capable of violating the bed of his preceptor, of slaying a Brahmana, and of drinking alcohol. Do thou, therefore, think of some remedy for this evil, by which people may be relieved when heated by the rays!'"
"Bhishma continued, 'So saying, that excellent descendant of Bhrigu remained silent for a while, and Surya forthwith made over to him an umbrella and a pair of sandals.'"
"Surya said, 'Do thou, O great Rishi, take this umbrella wherewith the head may be protected and my rays warded off. This pair of sandals is made of leather for the protection of the feet. From this day forth the gift of these articles in all religious rites shall be established as an inflexible usage!'"
"Bhishma continued, 'This custom of giving umbrellas and shoes was introduced by Surya! O descendant of Bharata, these gifts are considered meritorious in the three worlds. Do thou, therefore, give away umbrellas and shoes to Brahmanas. I have no doubt that thou shalt then acquire great religious merit by the act. O foremost one of Bharata's race, he who gives away a white umbrella with a hundred ribs to a Brahmana, attains to eternal felicity after death and resides in the region of Indra, respected by Brahmanas, Apsaras, and Devas. O puissant one, he who gives shoes to Snataka Brahmanas as also to Brahmanas practising the rites of religion whose feet have become sore with the heat of the sun, attains to regions coveted by the very deities. Such a man, O Bharata, dwells in happiness in the highest Heaven after his death. O foremost one of Bharata's race, I have thus recited to thee in full, the merits of giving away shoes and umbrellas at religious ceremonies!'"

 

 

Book 13
Chapter 97

 

 

  1 [y]
      yad idaṃ śrāddhadharmeṣu dīyate bharatarṣabha
      chatraṃ copānahau caiva kenaitat saṃpravartitam
      kathaṃ caitat samutpannaṃ kimarthaṃ ca pradīyate
  2 na kevalaṃ śrāddhadharme puṇyakeṣv api dīyate
      etad vistarato rājañ śrotum icchāmi tattvataḥ
  3 [bh]
      śṛṇu rājann avahitaś chatropānaha vistaram
      yathaitat prathitaṃ loke yena caitat pravartitam
  4 yathā cākṣayyatāṃ prāptaṃ puṇyatāṃ ca yathāgatam
      sarvam etad aśeṣeṇa pravakṣyāmi janādhipa
  5 itihāsaṃ purāvṛttam imaṃ śṛṇu narādhipa
      jamadagneś ca saṃvādaṃ sūryasya ca mahātmanaḥ
  6 purā sa bhagavān sākṣād dhanuṣākrīḍata prabho
      saṃdhāya saṃdhāya śarāṃś cikṣepa kila bhārgavaḥ
  7 tān kṣiptān reṇukā sarvāṃs tasyeṣūn dīptatejasaḥ
      ānāyya sā tadā tasmai prādād asakṛd acyuta
  8 atha tena sa śabdena jyātalasya śarasya ca
      prahṛṣṭaḥ saṃpracikṣepa sā ca pratyājahāra tān
  9 tato madhyāhnam ārūḍhe jyeṣṭhā mūle divākare
      sa sāyakān dvijo viddhvā reṇukām idam avravīt
  10 gacchānaya viśālākṣi śarān etān dhanuścyutān
     yāvad etān punaḥ subhru kṣipāmīti janādhipa
 11 sā gacchaty antarā chāyāṃ vṛkṣam āśritya bhāminī
     tasthau tasyā hi saṃtaptaṃ śiraḥ pādau tathaiva ca
 12 sthitā sā tu muhūrtaṃ vai bhartuḥ śāpabhayāc chubhā
     yayāv ānayituṃ bhūyaḥ sāyakān asitekṣaṇā
     pratyājagāma ca śarāṃs tān ādāya yaśasvinī
 13 sā prasvinnā sucārv aṅgī padbhyāṃ duḥkhaṃ niyacchatī
     upājagāma bhartāraṃ bhayād bhartuḥ pavepatī
 14 sa tām ṛṣis tataḥ kruddho vākyam āha śubhānanām
     reṇuke kiṃ cireṇa tvam āgateti punaḥ punaḥ
 15 [r]
     śiras tāvat pradīptaṃ me pādau caiva tapodhana
     sūryatejo niruddhāhaṃ vṛkṣac chāyām upāśritā
 16 etasmāt kāraṇād brahmaṃś ciram etat kṛtaṃ mayā
     etaj jñātvā mama vibho mā krudhas tvaṃ tapodhana
 17 [j]
     adyainaṃ dīptakiraṇaṃ reṇuke tava duḥkhadam
     śarair nipātayiṣyāmi sūryam astrāgnitejasā
 18 [bh]
     sa visphārya dhanur divyaṃ gṛhītvā ca bahūñ śarān
     atiṣṭhat sūryam abhito yato yāti tato mukhaḥ
 19 atha taṃ prahariṣyantaṃ sūryo 'bhyetya vaco 'bravīt
     dvija rūpeṇa kaunteya kiṃ te sūryo 'parādhyate
 20 ādatte raśmibhiḥ sūryo divi vidvaṃs tatas tataḥ
     rasaṃ sa taṃ vai varṣāsu pravarṣati divākaraḥ
 21 tato 'nnaṃ jāyate vipra manuṣyāṇāṃ sukhāvaham
     annaṃ prāṇā iti yathā vedeṣu paripaṭhyate
 22 athābhreṣu nigūḍhaś ca raśmibhiḥ parivāritaḥ
     sapta dvīpān imān brahman varṣeṇābhipravarṣati
 23 tatas tadauṣadhīnāṃ ca vīrudhāṃ patrapuṣpajam
     sarvaṃ varṣābhinirvṛttam annaṃ saṃbhavati prabho
 24 jātakarmāṇi sarvāṇi vratopanayanāni ca
     godhānāni vivāhāś ca tathā yajñasamṛddhayaḥ
 25 satrāṇi dānāni tathā saṃyogā vittasaṃcayāḥ
     annataḥ saṃpravartante yathā tvaṃ vettha bhārgava
 26 ramaṇīyāni yāvanti yāvad ārambhakāṇi ca
     sarvam annāt prabhavati viditaṃ kīrtayāmi te
 27 sarvaṃ hi vettha vipra tvaṃ yad etat kīrtitaṃ mayā
     prasādaye tvā viprarṣe kiṃ te sūryo nipā

 

SECTION XCVII

"Yudhishthira said, 'O foremost one of Bharata's race, do thou relate to me all the duties of the household mode and tell me all that a man should do in order to attain to prosperity in this world.'
"Bhishma said, 'O Bharata, I shall, in this connection, recite to thee the old story of Vasudeva and the goddess Earth, The puissant Vasudeva. O excellent prince of Bharata's race, after hymning the praises of the goddess Earth, questioned her about this very topic that thou hast enquired about.'
"Vasudeva said, 'Having adopted the state of a householder, what acts should I, or one like me, perform and how are such acts to fructify in good?'"
"The goddess Earth said, 'O Madhava, the Rishis, the deities, the Pitris, and men should be worshipped, and sacrifices should be performed, by a householder. Do thou also learn this from me that the deities are always pleased with sacrifices, and men are gratified with hospitality. Therefore, the householder should gratify them with such objects as they desire. By such acts, O slayer of Madhu, the Rishis also are gratified. The householder, abstaining from food, should daily attend to his sacred fire and to his sacrificial offerings. The deities, O slayer of Madhu, are gratified with such acts. The householder should daily offer oblations of food and water, or of fruits, roots and water, for the gratification of the Pitris, and the Vaiswadeva offering should be performed with rice boiled, and oblations of clarified butter unto Agni, Soma, and Dhanwantari. He should offer separate and distinct oblations unto Prajapati. He should make sacrificial offerings in due order; to Yama in the Southern region, to Varuna in Western region, to Soma in the Northern region, to Prajapati within the homestead, to Dhanwantari in the North-eastern region, and to Indra in the Eastern region. He should offer food to men at the entrance of his house. These, O Madhava, are known as the Vali offerings. The Vali should be offered to the Maruts and the deities in the interior of one's house. To the Viswedevas it should be offered in open air, and to the Rakshasas and spirits the offerings should be made at night. After making these offerings, the householder should make offerings unto Brahmanas, and if no Brahmana be present, the first portion of the food should be thrown into the fire. When a man desires to offer Sraddha to his ancestors, he should, when the Sraddha ceremony is concluded, gratify his ancestors and then make the Vali offerings in due order. He should then make offerings unto the Viswedevas. He should next invite Brahmanas and then properly regale guests arrived at his house, with food. By this act, O prince, are guests gratified. He who does not stay in the house long, or, having come, goes away after a short time, is called a guest. To his preceptor, to his father, to his friend and to a guest, a householder should say, 'I have got this in my house to offer thee today!' And he should offer it accordingly every day. The householder should do whatever
p. 175
they would ask him to do. This is the established usage. The householder, O Krishna, should take his food last of all after having offered food to all of them. The householder should worship, with offerings of Madhuparka his king, his priest, his preceptor, and his father-in-law as also Snataka Brahmanas even if they were to stay in his house for a whole year. In the morning as well as in the evening, food should be offered on the ground to dogs, Swapachas, 1 and birds. This is called the Vaiswadeva offering. The householder, who performs these ceremonies with a mind unclouded by passion, obtains the blessings of the Rishis in this world, and after death attains to the heavenly regions.'"
"Bhishma continued, "The puissant Vasudeva, having listened to all this from the goddess Earth, acted accordingly. Do thou also act in the same way. By performing these duties of a householder, O king, thou shalt acquire fame in this world and attain to heaven after death!'"

\

 

Book 13
Chapter 98

 

 

 

1 [y]
      evaṃ tadā prayācantaṃ bhāskaraṃ munisattamaḥ
      jamadagnir mahātejāḥ kiṃ kāryaṃ pratyapadyata
  2 [bh]
      tathā prayācamānasya munir agnisamaprabhaḥ
      jamadagniḥ śamaṃ naiva jagāma kurunandana
  3 tataḥ sūryo madhurayā vācā tam idam abravīt
      kṛtāñjalir vipra rūpī praṇamyedaṃ viśāṃ pate
  4 calaṃ nimittaṃ viprarṣe sadā sūryasya gacchataḥ
      kathaṃ calaṃ vetsyasi tvaṃ sadā yāntaṃ divākaram
  5 [j]
      sthiraṃ vāpi calaṃ vāpi jāne tvāṃ jñānacakṣuṣā
      avaśyaṃ vinayādhānaṃ kāryam adya mayā tava
  6 aparāhṇe nimeṣārdhaṃ tiṣṭhasi tvaṃ divākara
      tatra vetsyāmi sūryatvāṃ na me 'trāsti vicāraṇā
  7 [s]
      asaṃśayaṃ māṃ viprarṣe vetsyase dhanvināṃ vara
      apakāriṇaṃ tu māṃ viddhi bhagavañ śaraṇāgatam
  8 [bh]
      tataḥ prahasya bhagavāñ jamadagnir uvāca tam
      na bhīḥ sūryatvayā kāryā praṇipāta gato hy asi
  9 brāhmaṇeṣv ārjavaṃ yac ca sthairyaṃ ca dharaṇītale
      saumyatāṃ caiva somasya gāmbhīryaṃ varuṇasya ca
  10 dīptim agneḥ prabhāṃ meroḥ pratāpaṃ tapanasya ca
     etāny atikramed yo vai sa hanyāc charaṇāgatam
 11 bhavet sa guru talpī ca brahmahā ca tathā bhavet
     surā pānaṃ ca kuryāt sa yo hanyāc charaṇāgatam
 12 etasya tv apanītasya samādhiṃ tāta cintaya
     yathāsukhagamaḥ panthā bhavet tvad raśmitāpitaḥ
 13 [bh]
     etāvad uktvā sa tadā tūṣṇīm āsīd bhṛgūdvahaḥ
     atha sūryo dadau tasmai chatropānaham āśu vai
 14 [s]
     maharṣe śirasas trāṇaṃ chatraṃ mad raśmivāraṇam
     pratigṛhṇīṣva padbhyāṃ ca trāṇārthaṃ carmapāduke
 15 adya prabhṛti caivaital loke saṃpracariṣyati
     puṇyadāneṣu sarveṣu param akṣayyam eva ca
 16 [bh]
     upānac chatram etad vai sūryeṇeha pravartitam
     puṇyam etad abhikhyātaṃ triṣu lokeṣu bhārata
 17 tasmāt prayaccha viprebhyaś chatropānaham uttamam
     dharmaste sumahān bhāvī na me 'trāsti vicāraṇā
 18 chatraṃ hi bharataśreṣṭha yaḥ pradadyād dvijātaye
     śubhraṃ śataśalākaṃ vai sa pretya sukham edhate
 19 sa śakra loke vasati pūjyamāno dvijātibhiḥ
     apsarobhiś ca satataṃ devaiś ca bharatarṣabha
 20 dahyamānāya viprāya yaḥ prayacchaty upānahau
     snātakāya mahābāho saṃśitāya dvijātaye
 21 so 'pi lokān avāpnoti daivatair abhipūjitān
     goloke sa mudā yukto vasati pretya bhārata
 22 etat te bharataśreṣṭha mayā kārtsnyena kīrtitam
     chatropānaha dānasya phalaṃ bharatasattama

 

SECTION XCVIII

"Yudhishthira said, 'Of what kind is the gift of light, O chief of Bharata's race? How did this gift originate? What are the merits that attach to it? Do thou tell me all this.'
"Bhishma said, 'In this connection, O Bharata, is recited the old narrative of the discourse between Manu, that lord of creatures, and Suvarna. There was in days of yore an ascetic, O Bharata, of the name of Suvarna. His complexion was like that of gold and hence he was called Suvarna (the gold-complexioned), Endued with a pure lineage, good behaviour, and excellent accomplishments, he had mastered all the Vedas. Indeed, by the accomplishments he possessed, he succeeded in surpassing many persons of high lineage. One day that learned Brahmana saw Manu, the lord of all creatures, and approached him. Meeting with each other, they made the usual enquiries of politeness. Both of them were firm in the observance of truth. They sat down on the delightful breast of Meru, gnat mountain of gold. Seated there they began to converse with each other on diverse subjects connected with the high-souled deities and regenerate Rishis and Daityas of ancient times. Then Suvarna, addressing the Self-born Menu, said these words, 'It behoveth thee to answer one question of mine for the benefit of all creatures. O lord of all creatures, the deities are seen to be worshipped with presents of flowers and other good scents. What is this? How has this practice been originated? What also are the merits that attach to it? Do thou discourse to me on this topic.'"
p. 176
"Manu said, 'In this connection is recited the old history of the discourse between Sukra and the high-souled (Daitya) Vali. Once on a time, Sukra of Bhrigu's race approached the presence of Vali, the son of Virochana, while he was ruling the three worlds. The chief of the Asuras, that giver of sacrificial presents in abundance, having worshipped the descendant of Bhrigu with the Arghya (and offering him a seat), sat down after his guest had seated himself. This very topic that thou hast started relating to the merits attaching to the gift of flowers and incense and lamps, came up on the occasion. Indeed, the chief of the Daityas put this high question to Sukra, that most learned of all ascetics.'
"Vali said, 'O foremost of all persons conversant with Brahma, what, indeed, is the merit of giving flowers and incense and lamps? It behoveth thee, O foremost of Brahmanas, to discourse to me on this.'
"Sukra said, 'Penance first sprang into life. Afterwards came Dharma (or compassion and other virtues). In the interval between started into life many creepers and herbs. 1 Innumerable were the species of those. All of them have (the deity) Soma for their lord. Some of these creepers and herbs came to be regarded as Amrita and some came to be regarded as Poison. Others that were neither this nor that formed one class. That is Amrita which gives immediate gratification and joy to the mind. That is Poison which tortures the mind exceedingly by its odour. Know again that Amrita is highly auspicious and that Poison is highly inauspicious. All the (deciduous) herbs are Amrita. Poison is born of the energy of fire. Flowers gladden the mind and confer prosperity. Hence, men of righteous deeds bestowed the name Sumanas on them. That man who is in a state of purity offers flowers into the deities finds that the deities become gratified with him, and as the consequence of such gratification bestow prosperity upon him. O ruler of the Daityas, those deities unto whom worshippers offer flowers, O lord, uttering their names the while, become gratified with the offers in consequence of their devotion. The (deciduous) herbs are of diverse kinds and possess diverse kinds of energy. They should be classed as fierce, mild, and powerful. Listen to me as I tell thee which trees are useful for purposes of sacrifice and which are not so. Hear also what garlands are acceptable to Asuras, and what are beneficial when offered to the deities. I shall also set forth in their due order what garlands are agreeable to the Rakshasas, what to the Uragas, what to the Yakshas, what to human beings, and what to the Pitris, in proper order. Flowers are of diverse kinds. Some are wild, some are from trees that grew in the midst of human habitations; some belong to trees that never grow unless planted on well-tilled soil; some are from trees growing on mountains; some are from trees that are not prickly; and some from trees that are prickly. Fragrance, beauty of form, and taste also may offer grounds of classification. The scent that flowers yield is of two kinds, agreeable and
p. 177
disagreeable. Those flowers that emit agreeable scent should be offered to the deities. The flowers of trees that are destitute of thorns are generally white in hue. Such flowers are always acceptable to the deities, O lord! One possessed of wisdom should offer garlands of aquatic flowers, such as the lotus and the like, unto the Gandharvas and Nagas and Yakshas. Such plants and herbs as produce red flowers, as are possessed of keen scent, and as are prickly, have been laid down in the Atharvana as fit for all acts of incantation for injuring foes. Such flowers as are possessed of keen energy, as are painful to the touch, as grow on trees and plants having thorns, and as are either bloody-red or black, should be offered to (evil) spirits and unearthly beings. Such flowers as gladden the mind and heart, as are very agreeable when pressed, and as are of beautiful form, have been said, O lord, to be worthy of being offered to human beings. Such flowers as grow on cemeteries and crematoria, or in places dedicated to the deities, should not be brought and used for marriage and other rites having growth and prosperity for their object, or for acts of dalliance and pleasure in secrecy. Such flowers as are born on mountains and in vales, and as are agreeable in scent and aspect, should be offered unto the deities. Sprinkling them with sandal-paste, such agreeable flowers should be duly offered according to the ordinances of the scriptures. The deities become gratified with the scent of flowers; the Yakshas and Rakshasas with their sight, the Nagas with their touch; and human beings with all three, viz., scent, sight, and touch. Flowers, when offered to the deities gratify them immediately. They are capable of accomplishing every object by merely wishing its accomplishment. As such, when gratified with devotees offering them flowers, they cause all the objects cherished by their worshippers to be immediately accomplished. Gratified, they gratify their worshippers. Honoured, they cause their worshippers to enjoy all honours. Disregarded and insulted, they cause those vilest of men to be ruined and consumed. I shall, after this, speak to thee of the merits that attach to the ordinances about the gift of incense. Know, O prince of Asuras, that incenses are of diverse kinds. Some of them are auspicious and some in-auspicious. Some incenses consist of exudations. Some are made of fragrant wood set on fire. And some are artificial, being made by the hand, of diverse articles mixed together. Their scent is of two kinds, viz., agreeable and disagreeable. Listen to me as I discourse on the subject in detail. 1 All exudations except that of the Boswellia serrata are agreeable to the deities. It is, however, certain that the best of all exudations is that of the Balsamodendron Mukul. Of all Dhupas of the Sari class, the Aquilaria Agallocha is the best. It is very agreeable to the Yakshas, the Rakshasas, and Nagas. The exudation of the Boswellia serrata, and others of the same class, are much desired by the Daityas. Dhupas made of the exudation
p. 178
of the Shorea robusta and the Pinus deodara, mixed with various spirits of strong scent, are, O king, ordained for human beings. Such Dhupas are said to immediately gratify the deities, the Danavas, and spirits. Besides these, there are many other kinds of Dhupas used by men of purposes of pleasure or enjoyment. All the merits that have been spoken of as attaching to the offer of flowers should be known equally to attach to the gift of such Dhupas as are productive of gratification. I shall now speak of the merits that attach to the gift of lights, and who may give them at what time and in what manner, and what should be the kind of lights that should be offered. Light is said to be energy and fame and has an upward motion. Hence the gift of light, which is energy, enhances the energy of men 1. There is a hell of the name of Andhatamas. The period also of the sun's southward course is regarded as dark. For escaping that hell and the darkness of this period, one should give lights during the period when the sun is in his northward course. Such an act is applauded by the good. 2 Since, again, light has an upward course and is regarded as a remedy for darkness, therefore, one should be a giver of light. Even this is the conclusion of the scriptures. It is owing to the lights offered that the deities have become endued with beauty, energy, and resplendence. By abstention from such an act, the Rakshasas have become, endued with the opposite attributes. Hence, one should always give lights. By giving lights a man becomes endued with keen vision and resplendence One that gives lights should not be an object of jealousy with others. Lights, again, should not be stolen, nor extinguished when given by others. One that steals a light becomes blind. Such a man has to grope through darkness (in the next world) and becomes destitute of resplendence. One that gives lights shines in beauty in the celestial regions like a row of lights. Among lights, the best are those in which ghee is burnt. Next in order are those in which the juice of (the fruits yielded by) deciduous herbs is burnt. One desirous of advancement and growth should never burn (for light) fat or marrow or the juice that flows from the bones of creatures. 3 The man who desires his own advancement and prosperity should always give lights at descents from mountains, in roads through forests and inaccessible regions, under sacred trees standing in the midst of human habitations, and in crossings of streets. The man who gives lights always illumines his race, attains to purity of soul and effulgence of form. Verily, such a man, after death, attains to the companionship of the luminous bodies in the firmament. I shall now discourse to thee upon the merits,
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with the fruits they bring about, that attach to Vali offerings made to the deities, the Yakshas, the Uragas, human beings, spirits, and Rakshasas. Those unscrupulous and wicked men that eat without first serving Brahmanas and deities and guests and children, should be known as Rakshasas. Hence, one should first offer the food one has got ready unto the deities after having worshipped them duly with restrained senses and concentrated attention. One should offer the Vali unto the deities, bending one head in reverence. The deities are always supported by food that householders offer. Verily, they bless such houses in which offerings are made to them. The Yakshas and Rakshasas and Pannagas, as also guests and all homeless persons, are supported by the food that are offered by persons leading the domestic mode of life, Indeed, the deities and the Pitris derive their sustenance from such offerings. Gratified with such offerings they gratify the offerer in return with longevity and fame and wealth. Clean food, of agreeable scent and appearance, mixed with milk and curds, should, along with flowers, be offered to the deities. The Valis that should be offered to Yakshas and Rakshasas should be rich with blood and meat, with wines and spirits accompanying, and adorned with coatings of fried paddy. 1 Valis mixed with lotuses and Utpalas are very agreeable to the Nagas. Sesame seeds, boiled in raw sugar, should be offered to the spirits and other unearthly Beings. He who never takes any food without first serving therefrom the Brahmanas and deities and guests, becomes entitled to first portions of food. Such a man becomes endued with strength and energy. Hence, one should never take any food without first offering a portion thereof to the deities after worshipping them with reverence. One's house always blazes forth with beauty in consequence of the household deities that live in it. Hence, he that desires his own advancement and prosperity should worship the household deities by offering them the first portion of every food. Even thus did the learned Kavi of Bhrigu's race discourse to Vali, the chief of the Asuras. That discourse was next recited by Manu unto the Rishi Suvarna, Suvarna, in his turn, recited it to Narada. The celestial Rishi Narada recited unto me the merits that attach to the several acts mentioned. Informed of those merits, do thou, O son, perform the several acts mentioned!'"

 

Book 13
Chapter 99

 

 

 

 1 [y]
      ārāmāṇāṃ taḍāgānāṃ yat phalaṃ kurunandana
      tad ahaṃ śrotum icchāmi tvatto 'dya bharatarṣabha
  2 [bh]
      supradarśā vanavatī citradhātuvibhūṣitā
      upetā sarvabījaiś ca śreṣṭhā bhūmir ihocyate
  3 tasyāḥ kṣetraviśeṣaṃ ca taḍāgānāṃ niveśanam
      audakāni ca sarvāṇi pravakṣyāmy anupūrvaśaḥ
  4 taḍāgānāṃ ca vakṣyāmi kṛtānāṃ cāpi ye guṇāḥ
      triṣu lokeṣu sarvatra pūjito yas taḍāgavān
  5 atha vā mitra sadanaṃ maitraṃ mitra vivardhanam
      kīrtisaṃjananaṃ śreṣṭhaṃ taḍāgānāṃ niveśanam
  6 dharmasyārthasya kāmasya phalam āhur manīṣiṇaḥ
      taḍāgaṃ sukṛtaṃ deśe kṣetram eva mahāśrayam
  7 caturvidhānāṃ bhūtānāṃ taḍāgam upalakṣayet
      taḍāgāni ca sarvāṇi diśanti śriyam uttamām
  8 devā manuṣyā gandharvāḥ pitaroraga rākṣasāḥ
      sthāvarāṇi ca bhūtāni saṃśrayanti jalāśayam
  9 tasmāt tāṃs te pravakṣyāmi taḍāge ye guṇāḥ smṛtāḥ
      yā ca tatra phalāvāptir ṛṣihiḥ samudāhṛtā
  10 varṣamātre taḍāge tu salilaṃ yasya tiṣṭhati
     agnihotraphalaṃ tasya phalam āhur manīṣiṇaḥ
 11 śaratkāle tu salilaṃ taḍāge yasya tiṣṭhati
     gosahasrasya sa pretya labhate phalam uttamam
 12 hemanta kāle salilaṃ taḍāge yasya tiṣṭhati
     sa vai bahu suvarṇasya yajñasya labhate phalam
 13 yasya vai śaiśire kāle taḍāge salilaṃ bhavet
     agniṣṭomasya yajñasya phalam āhur manīṣiṇaḥ
 14 taḍāgaṃ sukṛtaṃ yasya vasante tu mahāśrayam
     atirātrasya yajñasya phalaṃ sa samupāśnute
 15 nidhāgha kāle pānīyaṃ taḍāge yasya tiṣṭhati
     vājapeyasamaṃ tasya phalaṃ vai munayo viduḥ
 16 sa kulaṃ tārayet sarvaṃ yasya khāte jalāśaye
     gāvaḥ pibanti pānīyaṃ sādhavaś ca narāḥ sadā
 17 taḍāge yasya gāvas tu pibanti tṛṣitā jalam
     mṛgapakṣimanuṣyāś ca so 'śvamedha phalaṃ labhet
 18 yat pibanti jalaṃ tatra snāyante viśramanti ca
     taḍāgadasya tat sarvaṃ pretyānantyāya kalpate
 19 durlabhaṃ salilaṃ tāta viśeṣeṇa paratra vai
     pānīyasya pradānena prītir bhavati śāśvatī
 20 tilāndadata pānīyaṃ dīpān dadata jāgrata
     jñātibhiḥ saha modadhvam eta preteṣu durlabham
 21 sarvadānair gurutaraṃ sarvadānair viśiṣyate
     pānīyaṃ naraśārdūla tasmād dātavyam eva hi
 22 evam eta taḍāgeṣu kīrtitaṃ phalam uttamam
     ata ūrdhvaṃ pravakṣyāmi vṛkṣāṇām api ropaṇe
 23 sthāvarāṇāṃ ca bhūtānāṃ jātayo ṣaṭ prakīrtitāḥ
     vṛkṣagulma latāvallyas tvak sārās tṛṇajātayaḥ
 24 etā jātyas tu vṛkṣāṇāṃ teṣāṃ rope guṇās tv ime
     kīrtiś ca mānuṣe loke pretya caiva phalaṃ śubham
 25 labhate nāma loke ca pitṛbhiś ca mahīyate
     devalokagatasyāpi nāma tasya na naśyati
 26 atītānāgate cobhe pitṛvaṃśaṃ ca bhārata
     tārayed vṛkṣaropīṃ ca tasmād vṛkṣān praropayet
 27 tasya putrā bhavanty ete pādapā nātra saṃśayaḥ
     paralokagataḥ svargaṃ lokāṃś cāpnoti so 'vyayān
 28 puṣpaiḥ suragaṇān vṛkṣāḥ phalaiś cāpi tathā pitṝn
     chāyayā cātithīṃs tāta pūjayanti mahīruhāḥ
 29 kiṃnaroragarakṣāṃsi devagandharvamānavāḥ
     tathā ṛṣigaṇāś caiva saṃśrayanti mahīruhān
 30 puṣpitāḥ phalavantaś ca tarpayantīha mānavān
     vṛkṣadaṃ putravad vṛkṣās tārayanti paratra ca
 31 tasmāt taḍāge vṛkṣā vai ropyāḥ śreyo 'rthinā sadā
     putravat paripālyaś ca putrās te dharmataḥ smṛtāḥ
 32 taḍāga kṛd vṛkṣaropī iṣṭayajñaś ca yo dvijaḥ
     ete svarge mahīyante ye cānye satyavādinaḥ
 33 tasmāt taḍāgaṃ kurvīta ārāmāṃś caiva ropayet
     yajec ca vividhair yajñaiḥ satyaṃ ca satataṃ vadet

SECTION XCIX

"Yudhishthira said, 'I have, O chief of the Bharatas, heard what the merits are that are won by presenters of flowers and incense and lights. I
p. 180
have heard thee speak also of the merits that attach to a due observance of the ordinances in respect of the presentation of the Vali. It behoveth thee, O grandsire, to discourse unto me once more on this subject. Indeed, tell me, O sire, once more of the merits of presenting incense and lights. Why are Valis offered on the ground by persons leading the domestic mode of life?'
"Bhishma said, 'In this connection is recited the old narrative of the discourse between Nahusha and Agastya and Bhrigu. The royal sage Nahusha, O monarch, possessed of wealth of penances, acquired the sovereignty of Heaven by his own good deeds. With restrained senses, O king, he dwelt in Heaven, engaged in doing diverse acts of both human and celestial nature. From that high-souled monarch flowed diverse kinds of human acts and diverse kinds of celestial acts also, O chief of men. The diverse rites with respect to the sacrificial fire, the collection of sacred fuel and of Kusa grass, as also of flowers, and the presentation of Vali consisting of food adorned with fried paddy (reduced to powder), and the offer of incense and of light,--all these, O monarch, occurred daily in the abode of that high-souled king while he dwelt in heaven. Indeed, though dwelling in heaven, he performed the sacrifice of Japa (or silent recitation) and the sacrifice of meditation. And, O chastiser of foes, Nahusha, although he had become the chief of the deities, yet worshipped all the deities, as he used to do in days of yore, with due rites and ceremonies. Some time after, Nahusha realised his position as the chief of all the deities. This filled him with pride. From that time all his acts (of the kind spoken of) were suspended. Filled with arrogance in consequence of the boon he had received from all the deities, Nahusha caused the very Rishis to bear him on their shoulders. In consequence, however, of his abstention from all religious acts, his energy began to sustain a diminution. The time was very long for which Nahusha filled with pride, continued to employ the foremost of Rishis, possessed of wealth of penances, as the bearers of his vehicles. He caused the Rishis to discharge by turns his humiliating work. The day came when it was Agastya's turn to bear the vehicles, O Bharata. At that time, Bhrigu, that foremost of all persons conversant with Brahma, repaired to the presence of Agastya while the latter was seated in his asylum, and addressing him, said, 'O great ascetic, why should we patiently put up with such indignity inflicted on us by this wicked-souled Nahusha who has become the chief of the deities?'
"Agastya said, 'How can I succeed in cursing Nahusha, O great Rishi? It is known to thee how the boon-giving (Brahman) himself has given Nahusha the best of boons! Coming to heaven, the boon that Nahusha solicited was that whoever would come within the range of his vision would, deprived of all energy, come within his sway. The self-born Brahman granted him even this boon, and it is for that reason that neither thyself nor I have been able to consume him. Without doubt,
p. 181
is for this reason that none else amongst the foremost of Rishis has been able to consume or hurl him down from his high position, Formerly, O Lord, nectar was given by Brahman to Nahusha for quaffing. For that reason also we have become powerless against him. The supreme deity, it seems, gave that boon to Nahusha for plunging all creatures into grief. That wretch among men behaves most unrighteously towards the Brahmanas. O foremost of all speakers, do thou tell us what should be done in view of the situation. Without doubt, I shall do what thou wilt advise.'
"Bhrigu said, 'It is at the command of the Grandsire that I have come to thee with the view of counteracting the puissance of Nahusha who is possessed of great energy but who has been stupefied by fate. That exceedingly wicked-souled wight who has become the chief of the deities will today yoke thee to his car. With the aid of my energy I shall today hurl him down from his position as Indra in consequence of his having transcended all restraints! I shall today, in thy very sight, re-establish the true Indra in his position--him, viz., who has performed a hundred horse-sacrifices,--having hurled the wicked-souled and sinful Nahusha from that seat! That unrighteous chief of the deities will today insult thee by a kick, in consequence of his understanding being afflicted by fate and for bringing about his own downfall. Incensed at such an insult I shall today curse that sinful wretch, that enemy of the Brahmanas, that has transcended all restraints, saying, 'Be thou transformed into a snake!' In the very sight, O great ascetic, I shall today hurl down on the earth the wicked-souled Nahusha who shall be deprived of all energy in consequence of the cries of 'Fie' that will be uttered from all sides. 1 Verily, I shall hurl down Nahusha today, that wight of unrighteous deeds, who has, besides, been stupefied by lordship and power. I shall do this, if it be acceptable to thee, O ascetic! Thus addressed by Bhrigu, Mitravaruna's son Agastya of unfading puissance and glory, became highly gratified and freed from every anxiety.'"

 

 

Book 13
Chapter 100

 

 

 

1 [y]
      gārhasthyaṃ dharmam akhilaṃ prabrūhi bharatarṣabha
      ṛddhim āpnoti kiṃ kṛtvā manuṣya iha pārthiva
  2 [bh]
      atra te vartayiṣyāmi purāvṛttaṃ janādhipa
      vāsudevasya saṃvādaṃ pṛthivyāś caiva bhārata
  3 saṃstūya pṛthivīṃ devīṃ vāsudevaḥ pratāpavān
      papraccha bharataśreṣṭha yad etat pṛcchase 'dya mām
  4 [vāsudeva]
      gārhasthyaṃ dharmam āśritya mayā vā madvidhena vā
      kim avaśyaṃ dhare kāryaṃ kiṃ vā kṛtvā sukhī bhavet
  5 [p]
      ṛṣayaḥ pitaro devā manuṣyāś caiva mādhava
      ijyāś caivārcanīyāś ca yathā caivaṃ nibodha me
  6 sadā yajñena devāṃś ca ātithyena ca mānavān
      chandataś ca yathā nityam arhān yuñjīta nityaśaḥ
      tena hy ṛṣigaṇāḥ prītā bhavanti madhusūdana
  7 nityam agniṃ paricared abhuktvā balikarma ca
      kuryāt tathaiva devā vai prīyante madhusūdana
  8 kuryād ahar ahaḥ śrāddham annādyenodakena vā
      payo mūlaphalair vāpi pitṝṇāṃ prītim āharan
  9 siddhānnād vaiśvadevaṃ vai kuryād agnau yathāvidhi
      agnīṣomaṃ vaiśvadevaṃ dhānvantaryam anantaram
  10 prajānāṃ pataye caiva pṛthag ghomo vidhīyate
     tathaiva cānupūrvyeṇa balikarma prayojayet
 11 dakṣiṇāyāṃ yamāyeha pratīcyāṃ varuṇāya ca
     somāya cāpy udīcyāṃ vai vāstumadhye dvijātaye
 12 dhanvantareḥ prāg udīcyāṃ prācyāṃ śakrāya mādhava
     manor vai iti ca prāhur baliṃ dvāre gṛhasya vai
     marudbhyo devatābhyaś ca balim antar gṛhe haret
 13 tathaiva viśve devebhyo balim ākāśato haret
     niśācarebhyo bhūtebhyo baliṃ naktaṃ tathā haret
 14 evaṃ kṛtvā baliṃ samyag dadyād bhikṣāṃ dvijātaye
     alābhe brāhmaṇasyāgnāv agram utkṣipya nikṣipet
 15 yadā śrāddhaṃ pitṛbhyaś ca datum iccheta mānavaḥ
     tadā paścāt prakurvīta nivṛtte śrāddhakarmaṇi
 16 pitṝn saṃtarpayitvā tu baliṃ kuryād vidhānataḥ
     vaiśvadevaṃ tataḥ kuryāt paścād brāhmaṇa vācanam
 17 tato 'nnenāvaśeṣeṇa bhojayed atithīn api
     arcā pūrvaṃ mahārāja tataḥ prīṇāti mānuṣān
 18 anityaṃ hi sthito yasmāt tasmād atithir ucyate
 19 ācāryasya pituś caiva sakhyur āptasya cātitheḥ
     idam asti gṛhe mahyam iti nityaṃ nivedayet
 20 te yad vadeyus tat kuryād iti dharmo vidhīyate
     gṛhasthaḥ puruṣaḥ kṛṣṇa śiṣṭāśī ca sadā bhavet
 21 rājartvijaṃ snātakaṃ ca guruṃ śvaśuram eva ca
     arcayen madhuparkeṇa parisaṃvatsaroṣitān
 22 śvabhyaś caśva pacebhyaś ca vayobhyaś cāvaped bhuvi
     vaiśvadevaṃ hi nāmaitat sāyaṃprātar vidhīyate
 23 etāṃs tu dharmān gārhasthān yaḥ kuryād anasūyakaḥ
     sa iharddhiṃ parāṃ prāpya pretya nāke mahīyate
 24 [bh]
     iti bhūmer vacaḥ śrutvā vāsudevaḥ pratāpavān
     tathā cakāra satataṃ tvam apy evaṃ samācara
 25 evaṃ gṛhastha dharmaṃ tvaṃ cetayāno narādhipa
     iha loke yaśaḥ prāpya pretya svargam avāpsyasi

 

SECTION C

"Yudhishthira said, 'How was Nahusha plunged into distress? How was he hurled down on the earth? How, indeed, was he deprived of the sovereignty of the gods? It behoveth thee to recite everything to me.'
"Bhishma said, 'Even thus did those two Rishis, viz., Bhrigu and Agastya, converse with each other. I have already told thee how Nahusha,
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when he first became the chief of the gods, acted in a becoming way. Verily, all acts of human and celestial nature flowed from that high souled royal sage! The offering of light, and all other rites of a similar kind, the due presentation of Valis, and all rites as are performed on especially sacred days,--all these were properly observed by the high-souled Nahusha who had become the sovereign of the deities. 1 Pious acts are always observed by those that are possessed of wisdom, in both the world of men and that of the deities. Verily, O foremost of kings, if such acts are observed, householders always succeed in acquiring prosperity and advancement. Even such is the effect of the gift of lamps and of incense, as also of bows and prostrations, to the deities. When food is cooked, the first portion thereof should be offered to a Brahmana. The particular offerings called Vali should also be presented to the household deities. The deities become gratified with such gifts. 2 It is also well-known that the measure of gratification which the deities derive from such offerings is a hundred times as great as that which the householder himself derives from making them. Persons endued with piety and wisdom make offerings of incense and lights, accompanying them with bows and prostrations. Such acts are always fraught with advancement and prosperity to those that do them. Those rites which the learned go through in course of their ablutions, and with the aid of waters, accompanied with bows unto the gods, always contribute to the gratification of the gods. When worshipped with proper rites, the highly blessed Pitris, Rishis possessed of wealth of asceticism, and the household deities, all become gratified. Filled with such ideas, Nahusha, that great king, when he obtained the sovereignty of the deities, observed all these rites and duties fraught with great glory. Some time after the good fortune of Nahusha waned, and as the consequence thereof, he disregarded all these observances and began to act in defiance of all restraints in the manner I have already adverted to. The chief of the deities, in consequence of his abstention from observing the ordinances about the offers of incense and light, began to decline in energy. His sacrificial rites and presents were obstructed by Rakshasas. It was at this time that Nahusha yoked that foremost of Rishis, viz., Agastya, to his car. Endued with great strength, Nahusha, smiling the while, set that great Rishi quickly to the task, commanding him to bear the vehicle from the banks of the Saraswati (to the place he would indicate). At this time, Bhrigu, endued with great energy, addressed the son of Mitravaruna, saying, 'Do thou close thy eyes till I enter into the matted locks on thy head.' Having said this, Bhrigu of unfading glory and mighty energy entered into the matted locks of Agastya who stood still like a
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wooden post for hurling king Nahusha from the throne of Heaven. Soon after Nahusha saw Agastya approach him for bearing his vehicle. Beholding the lord of the deities Agastya addressed him, saying, 'Do thou yoke me to thy vehicle without delay. To what region shall I bear thee? O lord of the deities, I shall bear thee to the spot which thou mayst be pleased to direct.' Thus addressed by him, Nahusha caused the ascetic to be yoked to his vehicle. Bhrigu, who was staying within the matted locks of Agastya, became highly pleased at this act of Nahusha. He took care not to cast his eyes upon Nahusha. Fully acquainted with the energy which the illustrious Nahusha had acquired in consequence of the boon which Brahman had granted him, Bhrigu conducted himself in this way. Agastya also, though treated by Nahusha in this way, did not give way to wrath. Then, O Bharata, king Nahusha urged Agastya on with, his goad. The righteous-souled Rishi did not still give way to anger. The lord of the deities, himself giving way to anger, then struck Agastya on the head with his left foot. When the Rishi was thus struck on the head, Bhrigu, who was staying within Agastya's matted locks, became incensed and cursed Nahusha of sinful soul, saying, 'Since thou hast struck with thy foot on the head of this great Rishi, do thou, therefore, fall down on the earth, transformed into a snake, O wretch of wicked understanding!' Thus cursed by Bhrigu who had not been seen. Nahusha immediately became transformed into a snake and fell down on the earth, O chief of Bharata's race! If O monarch, Nahusha had seen Bhrigu, the latter would not then have succeeded, by his energy, in hurling the former down on the earth. In consequence of the various gifts that Nahusha had made, as also his penances and religious observances though hurled down on the earth, O king, he succeeded in retaining his memory. He then began to propitiate Bhrigu with a view to the working out of the course. Agastya also, filled with compassion, joined Nahusha in pacifying Bhrigu for bringing about an end of the course. At last Bhrigu felt compassion for Nahusha and provided' for the working out of the course.'
'Bhrigu said, 'There will appear a king (on earth) of the name of Yudhishthira, the foremost of his race. He will rescue thee from this curse.' Having said this, the Rishi vanished in the very sight of Nahusha. Agastya also, of mighty energy, having thus accomplished the business of the true Indra, that performer of a hundred sacrifices, returned to his own asylum, worshipped by all members of the regenerate order. Thou hast, O king, rescued Nahusha from Bhrigu's curse. Verily, rescued by thee, he ascended to the region of Brahman in thy sight. As regards Bhrigu, having hurled Nahusha on the earth, he went to the region of Brahman and informed the Grandsire of it. The Grandsire, having called Indra back, addressed the deities, saying. 'Ye deities, through the boon I had granted him, Nahusha had obtained the sovereignty of heaven. Deprived, however, of that sovereignty by the enraged Agastya, he has been hurled on the earth. Ye deities, ye will not succeed in living without a chief.
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[paragraph continues] Do ye, therefore, once more install Indra in the sovereignty of Heaven.' Unto the Grandsire, O son of Pritha, who said so unto them, the deities filled with joy, replied, saying, 'So be it!' The divine Brahman then, O best of monarchs, installed Indra in the sovereignty of heaven. Made once more the chief' of the deities, Vasava began to shine in beauty and resplendence. Even this is what occurred in days of yore through the transgression of Nahusha. In consequence, however, of the merits he had acquired through acts of the kind I have mentioned Nahusha succeeded in once more regaining his lost position. Hence, when evening comes, persons leading the domestic mode of life should give lights. The giver of lights is sure to acquire celestial sight after death. Verily, givers of light become as resplendent as the full moon. The giver of lights becomes endued with beauty of form and strength for as many years as correspond with the number of twinkles for which the lights given by him burn or blaze.'" 1

 

 

 

The Mahabharata

Anusasana Parva

Book 13
Chapter 101

 

1 [y]
      āloka dānaṃ nāmaitat kīdṛśaṃ bharatarṣabha
      katham etat samutpannaṃ phalaṃ cātra bravīhi me
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      manoḥ prajāpater vādaṃ suvarṇasya ca bhārata
  3 tapasvī kaś cid abhavat suvarṇo nāma nāmataḥ
      varṇato hemavarṇaḥ sa suvarṇa iti paprathe
  4 kulaśīlaguṇopetaḥ svādhyāye ca paraṃ gataḥ
      bahūn svavaṃśaprabhavān samatītaḥ svakair guṇaiḥ
  5 sa kadā cin manuṃ vipro dadarśopasasarpa ca
      kuśalapraśnam anyonyaṃ tau ca tatra pracakratuḥ
  6 tatas tau siddhasaṃkalpau merau kāñcanaparvate
      ramaṇīye śilā pṛṣṭhe sahitau saṃnyaṣīdatām
  7 tatra tau kathayām āstāṃ kathā nānāvidhāśrayāḥ
      brahmarṣideva daityānāṃ purāṇānāṃ mahātmanām
  8 suvarṇas tv abravīd vākyaṃ manuṃ svāyambhuvaṃ prabhum
      hitārthaṃ sarvabhūtānāṃ praśnaṃ me vaktum arhasi
  9 sumanobhir yad ijyante daivatāni prajeśvara
      kim etat katham utpannaṃ phalayogaṃ ca śaṃsa me
  10 [manu]
     atrāpy udāharantīmam itihāsaṃ purātanam
     śukrasya ca baleś caiva saṃvādaṃ vai samāgame
 11 baler vairocanasyeha trailokyam anuśāsataḥ
     samīpam ājagāmāśu śukro bhṛgukulodvahaḥ
 12 tam arghyādibhir abhyarcya bhārgavaṃ so 'surādhipaḥ
     niṣasādāsane paścād vidhivad bhūridakṣiṇaḥ
 13 katheyam abhavat tatra yā tvayā parikīrtitā
     sumanodhūpadīpānāṃ saṃpradāne phalaṃ prati
 14 tataḥ papraccha daityendraḥ kavīndraḥ praśnam uttamam
     sumanodhūpadīpānāṃ kiṃ phalaṃ brahmavittama
     pradānasya dvijaśreṣṭha tad bhavān vaktum arhati
 15 [ṣukra]
     tapaḥ pūrvaṃ samutpannaṃ dharmas tasmād anantaram
     etasminn antare caiva vīrud oṣadhya eva ca
 16 somasyātmā ca bahudhā saṃbhūtaḥ pṛthivītale
     amṛtaṃ ca viṣaṃ caiva yāś cānyās tulyajātayaḥ
 17 amṛtaṃ manasaḥ prītiṃ sadyaḥ puṣṭiṃ dadāti ca
     mano mlapayate tīvraṃ viṣaṃ gandhena sarvaśaḥ
 18 amṛtaṃ maṅgalaṃ viddhi mahad viṣamamaṅgalam
     oṣadhyo hy amṛtaṃ sarvaṃ viśaṃ tejo 'gnisaṃbhavam
 19 manohlādayate yasmāc chriyaṃ cāpi dadhāti ha
     tasmāt sumanasaḥ proktā naraiḥ sukṛtakarmabhiḥ
 20 devatābhyaḥ sumanaso yo dadāti naraḥ śuciḥ
     tasmāt sumanasaḥ proktā yasmāt tuṣyanti devatāḥ
 21 yaṃ yam uddiśya dīyeran devaṃ sumanasaḥ prabho
     maṅgalārthaṃ sa tenāsya prīto bhavati daityapa
 22 jñeyās tūgrāś ca saumyāś ca tejasvinyaś ca tāḥ pṛthak
     oṣadhyo bahu vīryāś ca bahurūpās tathaiva ca
 23 yajñiyānāṃ ca vṛkṣāṇām ayajñiyān nibodha me
     āsurāṇi ca mālyāni daivatebhyo hitāni ca
 24 rākṣasānāṃ surāṇāṃ ca yakṣāṇāṃ ca tathā priyāḥ
     pitṝṇāṃ mānuṣāṇāṃ ca kāntāyāstv anupūrvaśaḥ
 25 vanyā grāmyāś ceha tathā kṛṣṭoptāḥ parvatāśrayāḥ
     akaṇṭakāḥ kaṇṭakinyo gandharūparasānvitāḥ
 26 dvividho hi smṛto gandha iṣṭo 'niṣṭaś ca puṣpajaḥ
     iṇṭa gandhāni devānāṃ puṣpāṇīti vibhāvayet
 27 akaṇṭakānāṃ vṛkṣāṇāṃ śvetaprāyāś ca varṇataḥ
     teṣāṃ puṣpāṇi devānām iṣṭāni satataṃ prabho
 28 jalajāni ca mālyāni padmādīni ca yāni ca
     gandharvanāgayakṣebhyas tāni dadyād vicakṣaṇaḥ
 29 oṣadhyo raktapuṣpāś ca kaṭukāḥ kaṇṭakānvitāḥ
     śatrūṇām abhicārārtham atharvasu nidarśitāḥ
 30 tīkṣṇavīryās tu bhūtānāṃ durālambhāḥ sakaṇṭakāḥ
     raktabhūyiṣṭha varṇāś ca kṛṣṇāś caivopahārayet
 31 mano hṛdayanandinyo vimarde madhurāś ca yāḥ
     cārurūpāḥ sumanaso mānuṣāṇāṃ smṛtā vibho
 32 na tu śmaśānasaṃbhūtā na devāyatanodbhavāḥ
     saṃnayet puṣṭi yukteṣu vivāheṣu rahaḥsu ca
 33 girisānu ruhāḥ saumyā devānām upapādayet
     prokṣitābhyukṣitāḥ saumyā yathāyogaṃ yathā smṛti
 34 gandhena devās tuṣyanti darśanād yakṣarākṣasāḥ
     nāgāḥ samupabhogena tribhir etais tu mānuṣāḥ
 35 sadyaḥ prīṇāti devān vai te prītā bhāvayanty uta
     saṃkalpasiddhā martyānām īpsitaiś ca manorathaiḥ
 36 devāḥ prīṇanti satataṃ mānitā mānayanti ca
     avajñātāvadhūtāś ca nirdahanty adhamān narān
 37 ata ūrdhvaṃ pravakṣyāmi dhūpadānavidhau phalam
     dhūpāṃś ca vividhān sādhūn asādhūṃś ca nibodha me
 38 niryāsaḥ saralaś caiva kṛtrimaś caiva te trayaḥ
     iṣṭāniṣṭo bhaved gandhas tan me vistarataḥ śṛṇu
 39 niryāsāḥ sallakī varjyā devānāṃ dayitās tu te
     gugguluḥ pravaras teṣāṃ sarveṣām iti niścayaḥ
 40 aguruḥ sāriṇāṃ śreṣṭho yakṣarākṣasa bhoginām
     daityānāṃ sallakījaś ca kāṅkṣito yaś ca tadvidhaḥ
 41 atha sarjarasādīnāṃ gandhaiḥ pārthiva dāravaiḥ
     phāṇitāsava saṃyuktair manuṣyāṇāṃ vidhīyate
 42 devadānava bhūtānāṃ sadyas tuṣṭikaraḥ smṛtaḥ
     ye 'nye vaihārikās te tu mānuṣāṇām iti smṛtāḥ
 43 ya evoktāḥ sumanasāṃ pradāne guṇahetavaḥ
     dhūpeṣv api parijñeyās ta eva prītivardhanāḥ
 44 dīpadāne pravakṣyāmi phalayogam anuttamam
     yathā yena yadā caiva pradeyā yādṛśāś ca te
 45 jyotis tejaḥ prakāśaś cāpy ūrdhvagaṃ cāpi varṇyate
     pradāne tejasāṃ tasmāt tejo vardhayate nṛṇām
 46 andhaṃ tamas tamisraṃ ca dakṣiṇāyanam eva ca
     uttarāyaṇam etasmāj jyotir dānaṃ praśasyate
 47 yasmād ūrdhvagam etat tu tamasaś caiva bheṣajam
     tasmād ūrdhvagater dātā bhaved iti viniścayaḥ
 48 devās tejasvino yasmāt prabhāvantaḥ prakāśakāḥ
     tāmasā rākṣasāś ceti tasmād dīpaḥ pradīyate
 49 āloka dānāc cakṣuṣmān prabhā yukto bhaven naraḥ
     tān dattvā nopahiṃseta na haren nopanāśayet
 50 dīpahartā bhaved andhas tamo gatir asuprabhaḥ
     dīpapradaḥ svargaloke dīpamālī virājate
 51 haviṣā prathamaḥ kalpo dvitīyas tv auṣadhī rasaiḥ
     vasā medo 'sthi niryāsair na kāryaḥ puṣṭim icchatā
 52 giriprapāte gahane caityasthāne catuṣpathe
     dīpadātā bhaven nityaṃ ya icched bhūtim ātmanaḥ
 53 kuloddyoto viśuddhātmā prakāśatvaṃ ca gacchati
     jyotiṣāṃ caiva sālokyaṃ dīpadātā naraḥ sadā
 54 balikarmasu vakṣyāmi guṇān karmaphalodayān
     deva yakṣoraga nṛṇāṃ bhūtānām atha rakṣasām
 55 yeṣāṃ nāgra bhujo viprā devatātithibālakāḥ
     rākṣasān eva tān viddhi nirvaṣaṭkāramaṅgalān
 56 tasmād agraṃ prayaccheta devebhyaḥ pratipūjitam
     śirasā praṇataś cāpi hared balim atandritaḥ
 57 gṛhyā hi devatā nityam āśaṃsanti gṛhāt sadā
     bāhyāś cāgantavo ye 'nye yakṣarākṣasa pannagāḥ
 58 ito dattena jīvanti devatāḥ pitaras tathā
     te prītāḥ prīṇayanty etān āyuṣā yaśasā dhanaiḥ
 59 balayaḥ saha puṣpais tu devānām upahārayet
     dadhi drapsa yutāḥ puṇyāḥ sugandhāḥ priyadarśanāḥ
 60 kāryā rudhiramāṃsāḍhyā balayo yakṣarākṣasām
     surāsava puraskārā lājollepana bhūṣitāḥ
 61 nāgānāṃ dayitā nityaṃ padmotpalavimiśritāḥ
     tilān guḍa susaṃpannān bhūtānām upahārayet
 62 agradātāgra bhogī syād balavarṇasamanvitaḥ
     tasmād agraṃ prayaccheta devebhyaḥ pratipūjitam
 63 jvalaty ahar aho veśma yāś cāsya gṛhadevatāḥ
     tāḥ pūjyā bhūtikāmena prasṛtāgra pradāyinā
 64 ity etad asurendrāya kāvyaḥ provāca bhārgavaḥ
     suvarṇāya manuḥ prāha suvarṇo nāradāya ca
 65 nārado 'pi mayi prāha guṇān etān mahādyute
     tvam apy etad viditveha sarvam ācara putraka

 

SECTION CI

"Yudhishthira said, 'Where do those foolish, wretched, and sinful men go, O chief of men, that steal or misappropriate such articles as belong to Brahmanas?'
"Bhishma said, 'I shall, in this connection, O Bharata, recite to thee the old narrative of a conversation between a Chandala and a low Kshatriya.' 2
"The person of the royal order said, 'Thou seemest, O Chandala, to be old in years, but thy conduct seems to be like that of a boy! Thy body is besmeared with the dust raised by dogs and asses, but without minding that dust thou art anxious about the little drops of vine milk that have fallen upon thy body! It is plain that such acts as are censured by the pious are ordained for the Chandala. Why, indeed, dost thou seek to wash off the spots of milk from thy body?' 3
"The Chandala said, 'Formerly, O king, certain kine belonging to Brahmana were stolen. While they were being carried away, some milk from their udders fell upon a number of Soma plants that grew by the roadside. Those Brahmanas that drank the juice of the plants thus bedewed with milk, as also the king who performed the sacrifice in which that Soma was drunk, had to sink in hell. Indeed, for having thus
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appropriated some thing that had belonged to a Brahmana, the king with all the Brahmanas that had assisted him had to go to hell. All those men also, Brahmanas and Kshatriyas, that drank milk or ghee or curds, in the palace of the king who had stolen the Brahmana's kine, had to fall into hell. The stolen kine also, shaking their bodies, slew with their milk the sons and grandsons of those that had stolen them, as also the king and the queen although the latter treated the animals with great care and attention. As regards myself, O king, I used to live in the observance of the vow of Brahmacharya in that place where these kine were placed after they had been stolen away. The food I had obtained by begging became sprinkled over with the milk of those kine. Having taken that food, O thou of the royal order, I have, in this life, become a Chandala. The king who had stolen the kine belonging to a Brahmana obtained an infamous end. Hence, one should never steal or appropriate anything that belongs to a Brahmana. Behold to what state I am reduced in consequence of my having eaten food that had been sprinkled over with milk belonging to a Brahmana! It is for this reason that Soma plants become unsaleable by a person possessed of wisdom. They who sell the Soma plant are censured by the wise. Indeed, O son, they who purchase Soma and they who sell it, both sink in the hell called Raurava when, departing from this world, they repair to the region of Yama. That man who, possessing a knowledge of the Vedas, duly sells Soma, becomes in his next life a usurer and quickly meets with destruction. For three hundred times he has to sink into hell and become transformed into an animal that subsists upon human ordure. Serving a person that is vile and low, pride, and rape upon a friend's wife, if weighed against one another in a balance, would show that pride, which transcends all restraints, is the heaviest. Behold this dog, so sinful and disagreeably pale and lean! (He was a human being in his former life). It is through pride that living creatures attain to such a miserable end. As regards myself, I was born in a large family, in a former birth of mine. O lord, and I was a thorough master of all branches of knowledge and all the sciences. I knew the gravity of all these faults, but influenced by pride, I became blinded and ate the meat attached to the vertebral columns of animals. In consequence of such conduct and such food, I have come to this state. Behold the reverses brought about by Time! Like a person whose cloth has taken fire at one end, or who is pursued by bees, behold, I am running, penetrated with fear, and smeared with dust! They that lead the domestic mode of life are rescued from all sins by a study of the Vedas, as also by gifts of other kinds, as declared by the wise. 1 O thou of the royal order, a Brahmana that is sinful in conduct, becomes rescued from all his sins by the study of the Vedas if he betakes himself to the forest mode of life and abstains from attachment of every kind. O chief of Kshatriyas, I am in
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this life, born in a sinful order! I fail to see clearly how I may succeed in cleansing myself from all sins. In consequence of some meritorious act of a former life, I have not lost the memory of my previous lives. O king, I throw myself on the mercy! I ask thee! Do thou resolve my doubt. By what auspicious course of conduct should I wish to achieve my emancipation? O foremost of men, by what means shall I succeed in getting rid of my status as a Chandala?'
"The person of the royal order said, 'Know, O Chandala, the means by which thou mayst be able to attain to emancipation. By casting off thy life-breaths for the sake of a Brahmana thou mayst attain a desirable end! By throwing thy body on the fire of battle as a libation to the beasts and birds of prey for the sake of a Brahmana, indeed, by casting off thy life-breaths thus, thou mayst achieve emancipation! By no other means wilt thou succeed in achieving it!'
"Bhishma continued, 'Thus addressed, that Chandala, O scorcher of foes, poured his life-breaths as a libation on the fire of battle for the sake of protecting a Brahmana's wealth and as the consequence of that act attained to a very desirable end. Hence, O son, thou shouldst always protect the property of the Brahmanas, if, O chief of Bharata's race, thou desirest, O thou of mighty arms, an end that is eternal felicity!'"

 

 

Book 13
Chapter 102

 

 

 

1 [y]
      śrutaṃ me bharataśreṣṭha puṣpadhūpa pradāyinām
      phalaṃ balividhāne ca tad bhūyo vaktum arhasi
  2 dhūpapradānasya phalaṃ pradīpasya tathaiva ca
      balayaś ca kimarthaṃ vai kṣipyante gṛhamedhibhiḥ
  3 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      nahuṣaṃ prati saṃvādam agastyasya bhṛgos tathā
  4 nahuṣo hi mahārāja rājarṣiḥ sumahātapāḥ
      devarājyam anuprāptaḥ sukṛteneha karmaṇā
  5 tatrāpi prayato rājan nahuṣas tridive vasan
      mānuṣīś caiva divyāś ca kurvāṇo vividhāḥ kriyāḥ
  6 mānuṣyas tatra sarvāḥ sma kriyās tasya mahātmanaḥ
      pravṛttās tridive rājan divyāś caiva sanātanāḥ
  7 agnikāryāṇi samidhaḥ kuśāḥ sumanasas tathā
      balayaś cāna lājābhir dhūpanaṃ dīpakarma ca
  8 sarvaṃ tasya gṛhe rājñaḥ prāvartata mahātmanaḥ
      japayajñān mano yajñāṃs tridive 'pi cakāra saḥ
  9 daivatāny arcayaṃś cāpi vidhivat sa sureśvaraḥ
      sarvāṇy eva yathānyāyaṃ yathāpūrvam ariṃdama
  10 athendrasya bhaviṣyatvād ahaṃkāras tam āviśat
     sarvāś caiva kriyās tasya paryahīyanta bhūpate
 11 sa ṛṣīn vāhayām āsa varadānāmadānvitaḥ
     parihīnakriyaś cāpi durbalatvam upeyivān
 12 tasya vāhayataḥ kālo munimukhyāṃs tapodhanān
     ahaṃkārābhibhūtasya sumahān atyavartata
 13 atha paryāyaśa ṛṣīn vāhanāyopacakrame
     paryāyaś cāpy agastyasya samapadyata bhārata
 14 athāgamya mahātejā bhṛgur brahma vidāṃ varaḥ
     agastyam āśramasthaṃ vai samupetyedam abravīt
 15 evaṃ vayam asatkāraṃ devendrasyāsya durmateḥ
     nahuṣasya kimarthaṃ vai marṣayāma mahāmune
 16 [agastya]
     katham eṣa mayā śakyaḥ śaptuṃ yasya mahāmune
     varadena varo datto bhavato viditaś ca saḥ
 17 yo me dṛṣṭipathaṃ gacchet sa me vaśyo bhaved iti
     ity anena varo devād yācito gacchatā divam
 18 evaṃ na dagdhaḥ sa mayā bhavatā ca na saṃśayaḥ
     anyenāpy ṛṣimukhyena na śapto na ca pātitaḥ
 19 amṛtaṃ caiva pānāya dattam asmai purā vibho
     mahātmane tadarthaṃ ca nāsmābhir vinipātyate
 20 prāyacchata varaṃ devaḥ prajānāṃ duḥkhakārakam
     dvijeṣv adharmayuktāni sa karoti narādhamaḥ
 21 atra yat prāptakālaṃ nas tad brūhi vadatāṃ vara
     bhavāṃś cāpi yathā brūyāt kurvīmahi tathā vayam
 22 [bhṛgu]
     pitāmaha niyogena bhavantam aham āgataḥ
     pratikartuṃ balavati nahuṣe darpam āsthite
 23 adya hi tvā sudurbuddhī rathe yokṣyati devarāṭ
     adyainam aham udvṛttaṃ kariṣye 'nindram ojasā
 24 adyendraṃ sthāpayiṣyāmi paśyatas te śatakratum
     saṃcālya pāpakarmāṇam indra sthānāt sudurmatim
 25 adya cāsau ku devendras tvāṃ padā dharṣayiṣyati
     daivopahatacittatvād ātmanāśāya mandadhīḥ
 26 vyutkrānta dharmaṃ tam ahaṃ dharṣaṇāmarṣito bhṛśam
     ahir bhavasveti ruṣā śapsye pāpaṃ dvija druham
 27 tata enaṃ sudurbuddhiṃ dhik śabdābhihata tviṣam
     dharaṇyāṃ pātayiṣyāmi prekṣatas te mahāmune
 28 nahuṣaṃ pāpakarmāṇam aiśvaryabalamohitam
     yathā ca rocate tubhyaṃ tathā kartāsmy ahaṃ mune
 29 evam uktas tu bhṛguṇā maitrā varuṇir avyayaḥ
     agastyaḥ paramaprīto babhūva vigara jvaraḥ

SECTION CII

"Yudhishthira said, 'O grandsire, it has been said that all pious men attain to the same region after death. Is it true, O Bharata, that there is difference of position or status among them?'
"Bhishma said, 'By different deeds, O son of Pritha, men attain to different regions. They who are righteous in conduct attain to regions of felicity, while they who are sinful attain to regions that are fraught with misery. In this connection is cited the old narrative of the discourse, O son, between the ascetic Gautama and Vasava. A certain Brahmana of the name of Gautama, mild and self-restrained and with all his senses under complete control, beheld an infant elephant that had lost his mother and that was exceedingly cheerless on that account. Full of compassion and steady in the observance of his vows, the ascetic nursed that infant animal. After a long time the little beast grew up into a large and mighty elephant. One day, Indra, assuming the form of king Dhritarashtra, seized that mighty elephant which was as huge as a hill and from whose rent temples the juice was trickling down. Beholding the elephant dragged away, the great ascetic Gautama of rigid vows addressed king Dhritarashtra and said, 'O ungrateful Dhritarashtra, do not rob me of this elephant.
p. 187
[paragraph continues] It is looked upon by me as a son and I have reared it with much pain. It is said that between the righteous, friendship springs up if only they exchange seven words. 1 Thou shouldst see, O king, that the sin of injuring a friend does not touch thee! It behoveth thee not, O king, to take away by force this elephant that brings me my fuel and water, that protects my asylum when I am away, that exceedingly docile and obedient to his instructor, that is mindful of doing all the offices that his preceptor commands, that is mild and well-broken, and that is grateful and very dear to me! Indeed, thou shouldst not bear it away, disregarding my protestations and cries!'
"Dhritarashtra said, 'I shall give thee a thousand kine, a hundred maid-servants, and five hundred pieces of gold. I shall also, O great Rishi, give thee diverse other kinds of wealth. What use can Brahmanas have with elephants?'
"Gautama said, Keep, O king, thy kine and maid-servants and coins of gold and various gems and diverse other kinds of wealth! What, O monarch, have Brahmanas to do with wealth?'
"Dhritarashtra said, 'Brahmana, have no use for elephants. Verily, O learned Brahmana, elephants are meant for persons of the royal order. In taking away an animal, viz., this foremost of elephants, for my use as vehicle, I cannot be regarded as committing any sin. Do thou cease obstructing me in this way, O Gautama!'
"Gautama said, 'O illustrious king, repairing even to that region of Yama where the righteous live in joy and the sinful in grief, I shall take from thee this my elephant!'
"Dhritarashtra said, 'They that are destitute of (religious) acts, they that have no faith and are atheists, they that are of sinful souls and are always engaged in gratifying their senses, only they have to go to the region of Yama and endure the misery he inflicts. Dhritarashtra shall go to a higher region, and not thither!'
"Gautama said, 'The region of Yama is such that men are there controlled. No untruth can be told there. Only truth prevails in that place. There the weak persecute the strong. Repairing. thither I shall force thee to yield up this elephant to me!'
"Dhritarashtra said, 'Only those persons, that intoxicated with pride, conduct themselves towards their eldest sister and father and mother as towards foes, have to repair, O great ascetic, to such a region. I shall repair to a higher region. Indeed, Dhritarashtra shall not have to go thither!'
"Gautama said, 'The region, called Mandakini, of king Vaisravana is attained by those highly blessed persons for whom are every joy and comfort. There Gandharvas and Yakshas and Apsaras live (gladdening
p. 188
all the denizens with enchanting dances and music). Repairing even thither, O king, I shall force thee to yield up this elephant to me!'
"Dhritarashtra said, 'Those persons who regard hospitality to guests as a vow, who are observant of good vows (having other objects), who give shelter to Brahmanas, and who eat what remains after distribution among all those that are dependent upon them, adorn the region called Mandakini of Kuvera. (I shall not go thither, for a higher region is reserved for me)!'
"Gautama said, 'If thou repairest to those delightful woods decked with flowers, that stand on the summit of Meru, that echo with melodious voice of Kinnaris, and that are graced with beautiful Jamvus of wide-spreading branches, I shall proceed even thither and force thee to yield up this elephant to me!'
'Dhritarashtra said, 'Those Brahmanas that are endued with mild dispositions, that are devoted to truth, that are possessed of great learning in the scriptures, that are compassionate unto all creatures, that study the Puranas with all the histories, that pour libations on the sacred fire and make gifts of honey unto the Brahmanas, repair to such regions, O great Rishi! I shall repair to a region that is higher. Indeed Dhritarashtra shall not go thither. If thou art acquainted with any other well-known region of felicity, speak unto me, for I shall repair even thither!'
"Gautama said, 'If thou proceedest to the woods owned by Narada and held dear by him, that are adorned with flowers and that echo with the melodious songs of the prince of Kinnaras, and that are the eternal abode of Gandharvas and Apsaras, I shall follow thee thither and force thee to yield up this elephant to me!'
"Dhritarashtra said, 'They who never solicit alms, they who cultivate music and dancing, and always rove about in joy, proceed to such regions. O great Rishi, I shall repair to a region that is higher. Indeed, Dhritarashtra shall not have to go thither!'
"Gautama said, 'If thou goest to that region where the Uttara-Kurus blaze in beauty and pass their days in gladness, O king, in the company of the very deities, where those beings that have their origin in fire, those that have their origin in water, and those having their origin in mountains, reside in happiness, and where Sakra raineth down the fruition of every wish, and where women live in perfect freedom, unrestrained by rules of any kind regulating their conduct of motions, and where there is no feeling of jealousy between the sexes,--if thou repairest thither, even thither shall I proceed and force thee to yield up this elephant to me!'
"Dhritarashtra said, 'Those men that are freed from desire with respect to all articles of enjoyment, that abstain from meat, that never take up the rod of chastisement, and never inflict the least harm on mobile and immobile creatures, that have constituted themselves the soul of all creatures, that are entirely freed from the idea of meum, that have cast off attachments of every kind, that regard gain and loss as also praise and blame as equal,--only those men, O great Rishi, repair to such regions.
p. 189
[paragraph continues] I shall repair to a higher region. Verily, Dhritarashtra shall not go thither!'
"Gautama said, 'Next to these blaze in beauty those eternal regions, redolent with excellent perfumes, that are free from passions of every kind and that are destitute of sorrow. These constitute the abode of the high-souled king Soma. If thou repairest thither, even thither shall I proceed and force thee to yield up this elephant to me!'
"Dhritarashtra said, 'Those men that always make gifts without receiving any gift, who never accept any service from others, who own nothing which they cannot give to a deserving person, who are hospitable to all creatures, who are inclined to show grace to every one, who are endued with forgiving dispositions, who never speak ill of others, who protect all creatures by throwing over them the shroud of compassion, and who are always righteous in their behaviour,--only those men, O great Rishi, proceed to such regions. I shall proceed to a higher region. Verily, Dhritarashtra shall not go there!'
"Gautama said, 'Next to these blaze in beauty other regions that are eternal, free from passion and darkness and sorrow, and that lie at the foot of the high-souled deity of the Sun. If thou repairest thither, even thither shall I go and force thee to yield up this elephant to me!'
"Dhritarashtra said, 'Those men that are attentive to the study of the Vedas, that are devoted to the service of their preceptors, that are observant of penances and excellent vows, that are firm in truth, that never utter anything that smacks of disobedience or enmity to their preceptors, that are always alert, and ever ready in service of seniors and preceptors,--they repair, O great Rishi, to such regions, they that are pure (of mind and body), that are endued with cleansed souls, that are of restrained speech, that are firm in truth, and that are well-versed in the Vedas. I shall proceed to a higher region! Verily, Dhritarashtra shall not go thither!'
"Gautama said, 'Next to those are the eternal regions that blaze in beauty, that are redolent with excellent perfumes, that are free from passion, and that are free from every sorrow. They constitute the abode of the high-souled king Varuna. If thou proceedest thither, even thither shall I go and force thee to yield up this elephant to me!'
"Dhritarashtra said, 'Those men who worship the deities by observing the vow called Chaturmasya, that perform a hundred and ten sacrifices, that pour libations every day on their sacred fire with devotion and faith for three years agreeably with the ordinances declared in the Vedas, that bear without flinching the burden of all duties, that walk steadily along the way trod by the righteous, that steadily sustain the course of conduct followed by the righteous-souled,--only they repair to such regions. I shall repair to a higher region. Verily, Dhritarashtra shall not go thither!'
"Gautama said, 'Above them are the regions of Indra, free from passion and sorrow, that are difficult of access and coveted by all men. Proceeding even to the abode of Indra himself of mighty energy, I shall,
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[paragraph continues] O king, force thee to yield up this elephant to me!'
"Dhritarashtra said, 'He who lives for a hundred years, who is endued with heroism, who studies the Vedas, and who performs sacrifices with devotion, verity, such men proceed to the region of Sakra. I shall repair to a higher region. Verily, Dhritarashtra shall not go there!'
"Gautama said, 'Above the Heavens are the regions of the Prajapatis of superior felicity abounding in every happiness, and divested of sorrow. Belonging to those puissant ones from whom the creation has sprung, they are coveted by all persons. If thou repairest thither, even thither shall I go and force thee to yield up this elephant to me!'
"Dhritarashtra said, 'Those kings that have bathed upon the completion of the Rajasuya sacrifice, that are endued with righteous souls, that have protected their subjects properly, and that have washed their limbs with sanctified water upon the completion of the horse-sacrifice, repair to such regions. Verily, Dhritarashtra shall not go there!'
"Gautama said, 'Next to those, blaze in beauty those eternal regions, redolent with delicious perfumes, free from passion, and transcending all sorrow. Those are the regions of kine difficult of attainment where oppression can never be. If thou repairest thither, I shall proceed even thither and force thee to yield up this elephant to me!'
"Dhritarashtra said, 'He who, owning thousand kine, gives away a hundred kine every year, or owning a hundred kine gives away ten every year to the best of his might, or owning only ten or even five kine gives away therefrom one cow, and they who attain to a mature old age practising the vows of Brahmacharya all their days, who obey the declarations of the Vedas, and who, endued with energy of mind, betake themselves to pilgrimages to sacred waters and shrines, dwell in felicity in the region of kine. They who repair to Prabhasa and Manasa, the lakes of Pushkara, the large lake called Mahatsara, the sacred woods of Naimisha, Vahuda, Karatoya, Ganga, Gayasiras, Vipasa, Sthulavaluka, Krishna, the five rivers (of the Punjab), the extensive lake called Mahahrada, Gomati, Kausiki, Champa, Saraswati, Drisadwati, and Yamuna,--indeed, those illustrious Brahmanas, steady in the observance of vows, who go to these sacred waters,--repair to the regions of which thou speakest. Endued with celestial bodies and adorned with celestial garlands those blessed individuals, always emitting the most delightful perfumes, repair to those regions of joy and gladness. Verily, Dhritarashtra shall not go there!'
"Gautama said, 'Next to these are regions where there is no fear of the least cold or heat, no hunger, no thirst, no pain, no sorrow, no joy, no one that is agreeable or disagreeable, on friend, and on enemy: where decrepitude and death are not, and where there is neither righteousness nor sin. Proceeding even to that region which is freed from passion, which abounds with equable happiness, and where there is wisdom and the: tribute of Sattwa,--verily, proceeding to even that sacred abode of the self-born Brahman,--I shall force thee to yield up this elephant to me!'
p. 191
"Dhritarashtra said, 'They who are freed from all attachments, who are possessed of cleansed souls, who are steady in the observance of the foremost vows, who are devoted to the Yoga that depends on tranquillising the mind, and who have (in this life) attained to the happiness of heaven,--those persons wedded to the attribute of Sattwa--attain to the sacred region of Brahman. O great ascetic, thou shalt not be able to discover Dhritarashtra there!'
"Gautama said, 'There where the foremost of Rathantaras is sung, where altars are strewn with the sacred Kusa blades, for the performance of Pundarika sacrifices, there where Soma-drinking Brahmanas go on vehicles drawn by excellent steeds, 1 proceeding even thither I shall force thee to yield up this elephant. I think, thou art the slayer of Vritra, viz., the deity that has performed a hundred sacrifices, engaged in roving through all the regions of the universe! I hope, I have not, through mental weakness (not recognising thee before) committed any fault by the words I have addressed thee!'
"The deity of a hundred sacrifices said, 'Yes, I am Maghavat. I came to the world of human beings, for seizing this elephant. I bow to thee. Do thou command me! I shall readily accomplish all that thou mayst be pleased to say!'
"Gautama said, 'Do thou give me, O chief of the deities, this elephant that is of white complexion and that is so young, for it is only ten years of age. I have brought it up as a child of my own. Dwelling in these woods, it has grown under my eye and has been to me a dear companion. Do thou set free this my child that thou hast seized and wishest to drag away!'
"The deity of a hundred sacrifices said, 'This elephant that has been a son to thee, O foremost of Brahmanas, cometh to thee looking wishfully at thee! Behold, it sniffs thy feet with its nostrils! My salutations to thee! Do thou pray for my welfare!'
"Gautama said, 'O chief of the deities, I do always think of thy good! I always offer thee worship! Do thou also, O Sakra, bestow thy blessings on me! Given by thee, I accept this elephant!'
"The deity of a hundred sacrifices said, 'Amongst all those high-souled and foremost of Rishis that firmly adhere to truth and that have the Vedas planted in their heart, thou alone hast been able to recognise me. For this reason I am exceedingly pleased with thee! Do thou, therefore, O Brahmana, come with me quickly, accompanied by this thy son! Thou deservest to attain to diverse regions of great felicity without the delay of even a single day!'
"Bhishma continued, 'Having said these words, the wielder of the thunderbolt, taking Gautama with him and placing him before, along with his
p. 192
son, viz., that elephant, proceeded to heaven, that is difficult of attainment by even the righteous. He who would listen to this history every day or would recite it, restraining his senses the while, proceedeth (after death) to the region of Brahman even as Gautama himself.'"

 

 

Book 13
Chapter 103

 

 

 

1 [y]
      kathaṃ sa vai vipannaś ca kathaṃ vai pātito bhuvi
      kathaṃ cānindratāṃ prāptas tad bhavān vaktum arhati
  2 [bh]
      evaṃ tayoḥ saṃvadatoḥ kriyās tasya mahātmanaḥ
      sarvā evābhyavartanta yā divyā yāś ca mānuṣāḥ
  3 tathaiva dīpadānāni sarvopakaraṇāni ca
      balikarma ca yac cānyad utsekāś ca pṛthagvidhāḥ
      sarvās tasya samutpannā devarājño mahātmanaḥ
  4 devaloke nṛloke ca sad ācārā budhaiḥ smṛtāḥ
      te ced bhavanti rājendra ṛdhyante gṛhamedhinaḥ
      dhūpapradānair dīpaiś ca namaḥ kārais tathaiva ca
  5 yathā siddhasya cānnasya dvijāyāgraṃ pradīyate
      balayaś ca gṛhoddeśe ataḥ prīyanti devatāḥ
  6 yathā ca gṛhiṇas toṣo bhaved vai balikarmaṇā
      tathā śataguṇā prītir devatānāṃ sma jāyate
  7 evaṃ dhūpapradānaṃ ca dīpadānaṃ ca sādhavaḥ
      praśaṃsanti namaḥ kārair yuktam ātmaguṇāvaham
  8 snānenādbhiś ca yat karma kriyate vai vipaścitā
      namaḥ kāraprayuktena tena prīyanti devatāḥ
      gṛhyāś ca devatāḥ sarvāḥ prīyante vidhinārcitāḥ
  9 ity etāṃ buddhim āsthāya nahuṣaḥ sa nareśvaraḥ
      surendratvaṃ mahat prāpya kṛtavān etad adbhutam
  10 kasya cit tv atha kālasya bhāgyakṣaya upasthite
     sarvam etad avajñāya na cakāraitad īdṛśam
 11 tataḥ sa parihīṇo 'bhūt surendro balikarmataḥ
     dhūpadīpodaka vidhiṃ na yathāvac cakāra ha
     tato 'sya yajñaviṣayo rakṣobhiḥ paryabādhyata
 12 athāgastyam ṛṣiśreṣṭhaṃ vāhanāyājuhāva ha
     drutaṃ sarasvatī kūlāt smayann iva mahābalaḥ
 13 tato bhṛgur mahātejā maitrāvaruṇim abravīt
     nimīlayasva nayane jaṭā yāvad viśāmi te
 14 sthāṇubhūtasya tasyātha jaṭāḥ prāviśad acyutaḥ
     bhṛguḥ sa sumahātejāḥ pātanāya nṛpasya ha
 15 tataḥ sa devarāṭ prāptas tam ṛṣiṃ vāhanāya vai
     tato 'gastyaḥ surapatiṃ vākyam āha viśāṃ pate
 16 yojayasvendra māṃ kṣipraṃ kaṃ ca deśaṃ vahāmi te
     yatra vakṣyasi tatra tvāṃ nayiṣyāmi surādhipa
 17 ity ukto nahuṣas tena yojayām āsa taṃ munim
     bhṛgus tasya jaṭā saṃstho babhūva hṛṣito bhṛśam
 18 na cāpi darśanaṃ tasya cakāra sa bhṛgus tadā
     varadānaprabhāvajño nahuṣasya mahātmanaḥ
 19 na cukopa sa cāgastyo yukto 'pi nahuṣeṇa vai
     taṃ tu rājā pratodena codayām āsa bhārata
 20 na cukopa sa dharmātmā tataḥ pādena devarāṭ
     agastyasya tadā kruddho vāmenābhyahanac chiraḥ
 21 tasmiñ śirasy abhihate sa jaṭāntar gato bhṛguḥ
     śaśāpa balavat kruddho nahuṣaṃ pāpacetasam
 22 [bhṛgu]
     yasmāt padāhanaḥ krodhāc chirasīmaṃ mahāmunim
     tasmād āśu mahīṃ gaccha sarpo bhūtvā sudurmate
 23 ity uktaḥ sa tadā tena sarpo bhūtvā papāta ha
     adṛṣṭenātha bhṛguṇā bhūtale bharatarṣabha
 24 bhṛguṃ hi yadi so 'drākṣīn nahuṣaḥ pṛthivīpate
     na sa śakto 'bhaviṣyad vai pātane tasya tejasā
 25 sa tu tais taiḥ pradānaiś ca tapobhir niyamais tathā
     patito 'pi mahārāja bhūtale smṛtimān abhūt
     prasādayām āsa bhṛguṃ śāpānto me bhaved iti
 26 tato 'gastyaḥ kṛpāviṣṭaḥ prāsādayata taṃ bhṛgum
     śāpāntārthaṃ mahārāja sa ca prādāt kṛpānvitaḥ
 27 [bhṛgu]
     rājā yudhiṣṭhiro nāma bhaviṣyati kurūdvahaḥ
     sa tvāṃ mokṣayitā śāpād ity uktvāntaradhīyata
 28 agastyo 'pi mahātejāḥ kṛtvā kāryaṃ śatakratoḥ
     svam āśramapadaṃ prāyāt pūjyamāno dvijātibhiḥ
 29 nahuṣo 'pi tvayā rājaṃs tasmāc chāpāt samuddhṛtaḥ
     jagāma brahma sadanaṃ paśyatas te janādhipa
 30 tadā tu pātayitvā taṃ nahuṣaṃ bhūtale bhṛguḥ
     jagāma brahma sadanaṃ brahmaṇe ca nyavedayat
 31 tataḥ śakraṃ samānāyya devān āha pitāmahaḥ
     varadānān mama surā nahuṣo rājyam āptavān
     sa cāgastyena kruddhena bhraṃśito bhūtalaṃ gataḥ
 32 na ca śakyaṃ vinā rājñā surā vartayituṃ kva cit
     tasmād ayaṃ punaḥ śakro devarājye 'bhiṣicyatām
 33 evaṃ saṃbhāṣamāṇaṃ tu devāḥ pārtha pitāmaham
     evam astv iti saṃhṛṣṭāḥ pratyūcus te pitāmaham
 34 so 'bhiṣikto bhagavatā devarājyena vāsavaḥ
     brahmaṇā rājaśārdūla yathāpūrvaṃ vyarocata
 35 evam etat purāvṛttaṃ nahuṣasya vyatikramāt
     sa ca tair eva saṃsiddho nahuṣaḥ karmabhiḥ punaḥ
 36 tasmād dīpāḥ pradātavyāḥ sāyaṃ vai gṛhamedhibhiḥ
     divyaṃ cakṣur avāpnoti pretya dīpapradāyakaḥ
     pūrṇacandra pratīkāśā dīpadāś ca bhavanty uta
 37 yāvad akṣinimeṣāṇi jvalate tāvatīḥ samāḥ
     rūpavān dhanavāṃś cāpi naro bhavati dīpadaḥ

 

 

SECTION CIII

"Yudhishthira said, 'Thou hast discoursed to us on diverse kinds of gift, on tranquillity of soul, on Truth, on compassion, on contentment with one's wedded wife, and the merits of gift. It is known to thee, O grandsire, that there is nothing whose puissance is superior to that of penances. It behoveth thee to expound to us what constitutes the highest penances.'
"Bhishma said, 'I tell thee, O Yudhishthira, that one attains to a region of felicity that corresponds with the kind of penances that one observes. This is what I hold, O son of Kunti, that there is no penance that is superior to abstention from food! In this connection is recited the ancient narrative of the discourse between Bhagiratha and the illustrious Brahman (the Grandsire of the Creation). It has been heard by us, O Bharata, that Bhagiratha attained to that region which transcends that of the deities, of kine, and of the Rishis. Beholding this, O monarch, the Grandsire Brahman, addressing Bhagiratha, said, 'How, O Bhagiratha, hast thou attained to this region that is so difficult of attainment? Neither the deities, nor Gandharvas, nor human beings, O Bhagiratha succeed in coming here without having practised the severest austerities. How, indeed, hast thou attained to this region?'
"Bhagiratha said, 'I used to make gifts of hundreds of thousands of gold coin unto the Brahmanas, observing the Brahmacharya vow all the while, it is not through the merit on those gifts, O learned one, that I have attained to this region. I performed the Ekaratra sacrifice for ten times, and the Pancharatra sacrifice for as many times. The Ekadasaratra sacrifice was performed by me eleven times. The great sacrifice of Jyotishtoma was performed by me a hundred times. It is not, however, through the merits of those sacrifices that I have attained to this region of felicity. 1 For a hundred years I lived continuously by the side of the holy Jahnavi, all the while practising the severest austerities. There I made gifts unto the Brahmanas of thousands of male and female slaves. By the side of the Pushkara lakes I made gifts unto the Brahmanas, for a hundred thousand
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times, a hundred thousand steeds, and two hundred thousand kine. I also gave away a thousand damsels of great beauty, each adorned with golden moons, and sixty thousand more decked with ornaments of pure gold. It is not, however, through the merits of those acts that I have succeeded in attaining to these regions. 1 O lord of the universe, performing those sacrifices known by the name of Gosava, I gave away ten Arvudas of kine, presenting each Brahmana with ten kine, each of whom was accompanied with her calf, each of whom yielded milk at the time, and with each of whom were given a vessel of gold and one of white brass for milking her. Performing many Soma sacrifices, I gave away unto each Brahmana ten kine each of whom yielded milk, and each of whom had brought forth only her first calf, besides making presents unto them of hundreds of kine belonging to that species which is known by the name of Rohini. I also gave away unto the Brahmanas twice ten Prayutas of other kine, all yielding milk. It is not through the merit of those gifts, O Brahman, that I have succeeded in attaining to this region of felicity. I also gave away a hundred thousand horses of the Valhika breed, all white of complexion, and adorned with garlands of gold. It is not, however, through the merits of those acts that I have attained to this region. I gave away eight crores of golden coins unto the Brahmanas, O Brahman, and then another ten crores also, in each sacrifice that I performed. It is not, however, through the merits of those acts that I have attained to this region of felicity. I also gave away ten and then seven crores of steeds, O Grandsire, each of green complexion, each having ears that were dark, and each adorned with garlands of gold. I also gave away ten and seven thousand elephants of huge size, of teeth as large as plough-shares, each having those whorls on its body which are called Padmas, and each adorned with garlands of gold. I gave away ten thousand cars, O Grandsire, whose limbs were made of gold, and which were adorned with diverse ornaments of gold. I also gave away seven thousand other cars with steeds yoked unto each. All the steeds that were yoked unto them were adorned with ornaments of gold. Those cars represented the Dakshinas of a sacrifice and were of exactly that kind which is indicated in the Vedas. In the ten great Vajapeya sacrifices that I performed, I gave away a thousand horses each endued with the puissance of Indra himself, judged by their prowess and the sacrifices they had performed. Spending a vast sum of money, O Grandsire, and performing eight Rajasuya sacrifices, I gave away (unto the Brahmanas that officiated in them) a thousand
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kings whose necks were adorned with garlands of gold, after having vanquished them in battle. It is not, however, through the merits of those acts that I have attained to this region. In those sacrifices, O Lord of the universe, the presents that flowed from me were as copious as the stream of Ganga herself. Unto each Brahmana I gave two thousand elephants decked with gold, as many steeds adorned with golden ornaments, and a hundred villages of the best kind. Verily, I gave these unto each Brahmana for three times in succession. Observant of penances, subsisting on regulated diet, adopting tranquillity of soul, and restraining speech, I dwelt for a long time on the breast of Himavat by the side of that Ganga whose irresistible current (as it fell from heaven) was borne by Mahadeva on his head. It is not through the merit of these acts, O Grand sire, that I have attained to this region. Throwing the Sami, I adored the gods in myriads of such sacrifices as are completed in course of a single day, and such others as take twelve days for completing, and others still as can be completed in three and ten days, besides many Pundarikas. I have not attained to this region through the merits of any of those sacrifices. 1 I gave unto the Brahmanas eight thousand white-complexioned bulls, each graced with a beautiful hump, and each having one of its horns covered with gold. Unto them I also gave beautiful wives whose necks were adorned with chains of gold. I also gave away large heaps of gold and wealth of other kinds. Verily, I gave away hills of gems and precious stones. Villages, numbering by thousands and teeming with wealth and corn, were also given away by me. With all my senses about me, I gave away unto the Brahmanas a hundred thousand kine each of whom had brought forth only her first calf, at many great sacrifices which I performed. It is not, however, through the merits of those acts that I have attained to this region. I adored the deities in a sacrifice that is completed in eleven days. Twice I adored them in sacrifices that are completed in twelve days. I adored them also many a time in the horse-sacrifices. Six and ten times I performed the Arkayana sacrifice. It is not through the merits of those acts that I have attained to this region. I also gave unto each Brahmana a forest of Kanchana trees extending for a Yojana on every side, and with each tree adorned with jewels and gems. It is not through the merits of that act that I have attained to this region. For thirty years, with heart perfectly freed from wrath, I observed the Turayana vow that is possessed of very superior merit, and gave away unto the Brahmanas every day nine hundred kine. Indeed, O Lord of the universe, every one of those kine belonged to the Rohini species, and yielded milk at the time I gave them away. It is not through the merits of those acts, O chief of the deities,
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that I have attained to this region. I worshipped thirty fires, O Brahmana, every day. I adored the deities in eight sacrifices in which the fat of all animals was poured on the fire. I adored them in seven sacrifices in which the fat of human beings was poured on the fire. I adored them in a thousand and twenty-eight Viswajit sacrifices. It is not through the merits of those sacrifices O Lord of all the deities, that I have attained to this region. On the banks of Sarayu and Vahuda and Ganga as also in the woods of Naimisha, I gave away millions of kine unto the Brahmanas. It is not through the merits of those acts that I have attained to this region. The vow of fast had been known to Indra. He had, however, kept it a secret. Sukra, the descendant of Bhrigu, obtained a knowledge of it by means of spiritual sight acquired through penances. Blazing with energy as he does, it is Usanas who first made it known to the universe. I observed that vow, O boon giving Deity! When I accomplished that very superior vow, the Brahmana became all gratified with me. A thousand Rishis came thither. All those Brahmanas and Rishis, O puissant lord, gratified with me, said, 'Do thou repair to the region of Brahmana! It is in consequence of the merits of that vow that I have succeeded in attaining to this region of very superior felicity. There is no doubt in this. Asked by the Supreme Ordainer of all things, I have duly expounded the merits of the vow of fast. In my opinion, there is no penance higher than fast. I vow to thee, O foremost of all the deities! Be thou propitious unto me!'
"Bhishma continued, 'King Bhagiratha, who had said so and who deserved every honour was on the conclusion of his speech, honoured by Brahman according to the rites ordained for that purpose. Do thou, therefore, O Yudhishthira, observe the vow of fast and worship the Brahmanas every day. The words uttered by Brahmanas can accomplish everything both here and hereafter. Indeed, the Brahmanas should ever be gratified with gifts of robes food and white complexioned kine and good dwelling houses and mansions. The very deities should gratify the Brahmanas. Freeing thyself from cupidity, do thou practise this vow of very superior merit that is not known to all!'"

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Footnotes

192:1 The Ekaratra, Pancharatra, and Ekadasaratra, sacrifices consist of fasts and gifts for the periods indicated by the names, viz., one night, five nights, and eleven nights.
193:1 'Golden moons' imply those well-carved and beautifully fringed discs of gold that are worn by Hindu ladies on the forehead and that hang by thin chains of gold attached to the, hair. In Bengal, ladies of respectable houses wear a kind of ornament called 'Chandrahara' or the moon-wreath. This ornament is worn round the waist, on the hip. Several chains of gold, from half a dozen to a dozen, having a large disc of well-carved gold to which they are attached, constitute this really very beautiful ornament. The disc is divided into two halves, attached to each other by hinges, so that in sitting down, the ornament produces no inconvenience.
194:1 In the Santi Parva it has been explained that in ancient times kings sometimes performed sacrifices causing altars to be raised at small distances from one another. These distances were measured by hurling a heavy piece of wood called Sami, so that throwing the Sami from one altar, the next altar would be created upon the spot where it fell.

 

Book 13
Chapter 104

 

 1 [y]
      brāhmaṇa svāni ye mandā haranti bharatarṣabha
      nṛśaṃsakāriṇo mūḍhāḥ kva te gacchanti mānavāḥ
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      caṇḍālasya ca saṃvādaṃ kṣatrabandhoś ca bhārata
  3 [rājanya]
      vṛddharūpo 'si caṇḍāla bālavac ca viceṣṭase
      śvakharāṇāṃ rajaḥ sevī kasmād udvijase gavām
  4 sādhubhir garhitaṃ karma caṇḍālasya vidhīyate
      kasmād gorajasā dhvastam apāṃ kuṇḍe niṣiñcasi
  5 [c]
      brāhmaṇasya gavāṃ rājan hriyatīnāṃ rajaḥ purā
      somam uddhvaṃsayām āsa taṃ somaṃ ye 'piban dvijāḥ
  6 dīkṣitaś ca sa rājāpi kṣipraṃ narakam āviśat
      saha tair yājakaiḥ sarvair brahma svam upajīvya tat
  7 ye 'pi tatrāpiban kṣīraṃ ghṛtaṃ dadhi ca mānavāḥ
      brāhmaṇāḥ saha rājanyāḥ sarve narakam āviśan
  8 jaghnus tāḥ payasā putrāṃs tathā pautrān vidhunvatīḥ
      paśūn avekṣamāṇāś ca sādhuvṛttena dampatī
  9 ahaṃ tatrāvasaṃ rājan brahma cārī jitendriyaḥ
      tāsāṃ me rajasā dhvastaṃ bhaikṣam āsīn narādhipa
  10 caṇḍālo 'haṃ tato rājan bhuktvā tad abhavaṃ mṛtaḥ
     brahma svahārī ca nṛpaḥ so 'pratiṣṭhāṃ gatiṃ yayau
 11 tasmād dharen na vipra svaṃ kadā cid api kiṃ cana
     brahma svarajasā dhvastaṃ bhuktvā māṃ paśya yādṛśam
 12 tasmāt somo 'py avikreyaḥ puruṣeṇa vipaścitā
     vikrayaṃ hīha somasya garhayanti manīṣiṇaḥ
 13 ye cainaṃ krīṇate rājan ye ca vikrīṇate janāḥ
     te tu vaivasvataṃ prāpya rauravaṃ yānti sarvaśaḥ
 14 somaṃ tu rajasā dhvastaṃ vikrīyād buddhipūrvakam
     śrotriyo vārdhuṣī bhūtvā cirarātrāya naśyati
     narakaṃ triṃśataṃ prāpya śvaviṣṭhām upajīvati
 15 śvacaryām atimānaṃ ca sakhidāreṣu viplavam
     tulayādhārayad dharmo hy atimāno 'tiricyate
 16 śvānaṃ vai pāpinaṃ paśya vivarṇaṃ hariṇaṃ kṛśam
     atimānena bhūtānām imāṃ gatim upāgatam
 17 ahaṃ vai vipule jātaḥ kule dhanasamanvite
     anyasmiñ janmani vibho jñānavijñānapāragaḥ
 18 abhavaṃ tatra jānāno hy etān doṣān madāt tadā
     saṃrabdha eva bhūtānāṃ pṛṣṭhamāṃsāny abhakṣayam
 19 so 'haṃ tena ca vṛttena bhojanena ca tena vai
     imām avasthāṃ saṃprāptaḥ paśya kālasya paryayam
 20 ādīptam iva cailāntaṃ bhramarair iva cārditam
     dhāvamānaṃ susaṃrabdhaṃ paśya māṃ rajasānvitam
 21 svādhyāyais tu mahat pāpaṃ taranti gṛhamedhinaḥ
     dānaiḥ pṛthagvidhaiś cāpi yathā prāhur manīṣiṇaḥ
 22 tathā pāpakṛtaṃ vipram āśramasthaṃ mahīpate
     sarvasaṅgavinirmuktaṃ chandāṃsy uttārayanty uta
 23 ahaṃ tu pāpayonyāṃ vai prasūtaḥ kṣatriyarṣabha
     niścayaṃ nādhigacchāmi kathaṃ mucyeyam ity uta
 24 jātismaratvaṃ tu mama kena cit pūrvakarmaṇā
     śubhena yena mokṣaṃ vai prāptum icchāmy ahaṃ nṛpa
 25 tvam imaṃ me prapannāya saṃśayaṃ brūhi pṛcchate
     caṇḍālatvāt katham ahaṃ mucyeyam iti sattama
 26 [rājanya]
     caṇḍāla pratijānīhi yena mokṣam avāpsyasi
     brāhmaṇārthe tyajan prāṇān gatim iṣṭām avāpsyasi
 27 dattvā śarīraṃ kravyādbhyo raṇāgnau dvija hetukam
     hutvā prāṇān pramokṣas te nānyathā mokṣam arhasi
 28 [bh]
     ity uktaḥ sa tadā rājan brahma svārthe paraṃtapa
     hutvā raṇamukhe prāṇān gatim iṣṭām avāpa ha
 29 tasmād rakṣyaṃ tvayā putra brahma svaṃ bharatarṣabha
     yadīcchasi mahābāho śāśvatīṃ gatim uttamām

 

SECTION CIV

"Yudhishthira said, 'Man, it is said, is endued with a period of life extending for a hundred years, and with energy and might that are considerable. Why then, O grandsire, do human beings die even when they are very young? By what does a man become endued with longevity, and by what is his life shortened? Through what does a man acquire the fame that rests upon great achievements? Through what does one attain to
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wealth and prosperity? Is it by penances, or Brahmacharya, or silent recitation of sacred Mantras, or drugs? Is it by his acts, or speech? Do thou explain to me this, O grandsire!'
"Bhishma said, 'I shall tell thee what thou askest me. In fact, I shall tell thee what the reason is for which one becomes shortlived, and what the reason is for which one becomes endued with longevity. I shall also explain to thee the reason for which one succeeds in acquiring the fame that rests on great achievements, and the reason for which one succeeds in acquiring wealth and prosperity. Indeed, I shall enlighten thee as to the manner in which one must live in order to be endued with all that is beneficial for him. It is by conduct that one acquires longevity, and it is by conduct that one acquires wealth and prosperity. Indeed, it is by conduct that one acquires the fame that rests upon great achievements both here and hereafter. The man whose conduct is improper or wicked never acquires a long life. All creatures become afraid of such a man and are oppressed by him. If, therefore, one wishes one's own advancement and prosperity, one should, in this world, betake to conduct that is proper and good. Good conduct succeeds in dispelling the inauspiciousness and misery of even one that is sinful. 1 Righteousness has conduct for its indication. They that are good and righteous are so in consequence of the conduct they follow. The indications, again, of good conduct are afforded by the acts of those that are good or righteous. People esteem that man who acts righteously and who does good acts even if they only hear of him without actually seeing him. They that are atheists, they that are destitute of all acts, they that are disobedient to preceptors and transgress the injunctions of the scriptures, they that are unacquainted with and, therefore, unobservant of duties, and they that are wicked of conduct, become shortlived. They that are of improper behaviour, they that transgress all restraints, they that are unscrupulous in respect of sexual congress, become shortlived here and have to go to Hell hereafter. Even those men live for a hundred years who, though destitute of all accomplishments, betake themselves to propriety and righteousness of conduct and become endued with faith and freed from malice. He that is free from wrath, that is truthful in speech, that never does any injury to any creature in the universe, that is divested of malice and crookedness and insincerity, succeeds in living for a hundred years. He who always breaks little clods of earth, or tears up the grass that grows under his feet, or cuts off his nails with his teeth, or is always impure, or very restless, never succeeds in acquiring a long life. 2 One should wake up
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from sleep at the hour known as the Brahma Muhurta and then think of both religion and profit. Getting up from bed, one should then wash one's face and mouth, and joining one's hands in an attitude of reverence, say the morning prayers. 1 In this way, one should when evening comes, say one's evening prayers also, restraining speech (with other people) the while. One should never look at the rising sun, nor at the setting sun. 2 Nor should one look at the sun when he is in eclipse; nor at his image in the water; nor at midday when he is at the meridian. The Rishis, in consequence of their adoring the two twilights with great regularity succeeded in attaining to longevity. Hence, one should, restraining speech, say one's prayers regularly at the two twilights. As regards those Brahmanas that do not say their prayers at the two twilights, a righteous king should set them to accomplish such acts as are ordained for the Sudras. Persons of every order should never have sexual congress with other people's wives. There is nothing that shortens life so effectually as sexual congress with other people's wives. For as many thousand years shall the adulterer have to live in Hell as the number of pores on the bodies of the women with whom he may commit the offence. One should dress one's hair, apply collyrium to one's eyes, and wash one's teeth, as also worship the deities, in the forenoon. One should not gaze at urine or faeces, or tread on it or touch it with one's feet. One should not set out on a journey at early dawn, or at midday, or in the evening twilight, or with a companion that is unknown, or with a Sudra, or alone. While going along a road, one should, standing aside, always make way to a Brahmana, to kine, to kings, to an old man, to one that is weighted with a burden, to a woman quick with child, or to one that is weak. When one meets a large tree that is known, one should walk round it. One should also, when coming upon a spot where four roads meet, walk round it before pursuing one's journey. At midday, or at midnight, or at night in general, or at the two twilights, one should not proceed to spots where four roads meet. One should never wear sandals or clothes that have been worn by another. One should always observe the vow of Brahmacharya, and should never cross one's legs. One should observe the vow of Brahmacharya on the day of the new moon, as also on that of the full moon, as also on the eighth lunar day of both fortnights. One should never eat the flesh of animals not slain in sacrifice. One should never eat the flesh of the back of an animal. One should avoid censuring and calumniating others, as also all kinds of deceitful behaviour. 3 One should never pierce others with wordy shafts. Indeed, one should never utter any cruel speech. One should never
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accept a gift from a person that is low and vulgar. One should never jitter such words as trouble other people or as are inauspicious or are as' sinful. Wordy shafts fall from the mouth. Pierced therewith, the victim grieves day and night. The man of wisdom should never shot them for piercing the vitals of other people. A forest, pierced with shafts or cut down with the axe, grows again. The man, however, that is pierced with words unwisely spoken, becomes the victim of wounds that fester and lead to death. 1 Barbed arrows and Nalikas and broadheaded shafts are capable of being extracted from the body. Wordy shafts, however, are incapable of being extracted, for they lie embedded in the very heart. One should not taunt a person that is defective of a limb or that has a limb in excess, or one that is destitute of learning, or one that is miserable, or one that is ugly or poor, or one that is destitute of strength. One should avoid atheism, calumniating the Vedas, censuring the deities, malice, pride, arrogance, and harshness. One should not, in wrath, take up the rod of chastisement for laying it upon another. Only the son or the pupil, it has been said, can be mildly chastised for purposes of instruction. One should not speak ill of Brahmanas; nor should he point at the stars with one's fingers. If asked, one should not say what the lunation is on a particular day. By telling it, one's life becomes shortened. Having answered calls of nature or having walked over a road, one should wash one's feet. One should also wash one's feet before sitting to recite the Vedas or to eat any food. These are the three things which are regarded as pure and sacred by the deities and as such fit for the Brahmana's use, viz., that whose impurity is unknown, that which has been washed in water, and that which has been well-spoken of. Samyava, Krisara, meat, Sashakuli and Payasa should never be cooked for one's own self. Whenever cooked, these should be offered to the deities. 2 One should attend every day to one's fire. One should every day give alms. One should, restraining speech the while, clean one's teeth with the tooth-stick. One should never be in bed when the sun is up. If one fails any day to be up with the sun, one should then perform an expiation. Rising from bed, one should first salute one's parents, and preceptors, or other seniors deserving of respect. By so doing one attains to long life. The tooth-stick should be cast off when done with, and a new one should be used every day. One should eat only such food as is not forbidden in the scriptures, abstaining from food of every kind on days of the new moon and the full moon. One should, with senses restrained, answer calls of nature, facing the north. One should not worship the deities without having first washed one's teeth,
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[paragraph continues] Without also worshipping the deities first, one should never repair to any person save one's preceptor or one that is old in years or one that is righteous or one that is possessed of wisdom. They that are wise should never see themselves in an unpolished or dirty mirror. One should never have sexual congress with a woman that is unknown or with one that is quick with child. One should never sleep with head turned towards the north or the west. One should not lie down upon a bed-stead that is broken or rickety. One should not sleep on a bed without having examined it first with the aid of a light. Nor should one sleep on a bed with another (such as wife) by one's side. One should never sleep in a transverse direction. One should never make a compact with atheists or do anything in conjunction with them. 1 One should never drag a seat with the foot and sit on it. One should never bathe in a state of nudity, nor at night. One possessed of intelligence should never suffer one's limbs to be rubbed or pressed after bathing. One should never smear unguents upon one's body without having first taken bath. Having bathed, one should never wave one's cloth in the air (for drying it). One should not always wear wet clothes. One should never take off one's body the garlands of flowers one may wear. Nor should one wear such garlands over one's outer garments. One should never even talk with a woman during the period of her functional change. One should not answer a call of nature on a field (where crops are grown) or at a place too near an inhabited village. One should never answer a call of nature on a water. One should first wash one's mouth thrice with water before eating any food. Having finished one's meals, one should wash one's mouth thrice with water and twice again. One should eat, with face turned eastwards, one's food, restraining speech the while and without censuring the food that is eaten. One should always leave a remnant of the food that is placed before one for eating. Having finished one's meals, one should mentally touch fire. If one eats with face turned eastwards, one becomes endued with longevity. By eating with face turned southwards, one acquires great fame. By eating with face turned westwards, one acquires great wealth. By eating with face turned northwards, one becomes truthful in speech. Having finished one's meals one should wash all the upper holes of one's body with water. 2 Similarly, all the limbs, the navel, and the palms of the hands should be washed with water. One should never seat oneself upon husk of corn, or upon hair, or upon ashes, or upon bones. One should, on no account, use the water that has been used by another for bathing. One should always perform the Homa for propitiating the deities, and recite the Savitri Mantra. One should always eat in a
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seated posture. One should never eat while walking. One should never answer a call of nature in a standing posture. One should never answer a call of nature on ashes or in a cow-pen. One should wash one's feet before sitting to one's meals. One should never sit or lie down for sleep with wet feet. One who sits to one's meals after having washed one's feet, lives for a hundred years. One should never touch these three things of great energy, while one is in an impure state, viz., fire, a cow, and a Brahmana. By observing this rule, one acquires longevity. One should not, while one is in an impure state, cast one's eyes on these three things of great energy, viz., the sun, the moon, and the stars. The life-breaths of a young man go upwards when an old and venerable person comes to his abode. He gets them back by standing up and properly saluting the guest. Old men should always be saluted. One should, upon seeing them, offer seats with one's own hand. After the old man has taken his seat, one should seat oneself and remain with hands joined in reverence. When an old man goes along the road, one should always follow him instead of walking ahead. One should never sit on a torn or broken seat. One should, without using it any longer, cast away a broken vessel of white brass. One should never eat without a piece of upper garment wrapping one's body. One should never bathe in a state of nudity. One should never sleep in a state of nudity. One should never even touch the remnants of other people's dishes and plates. One should never, while one is in an impure state, touch another's head, for it is said in the scriptures that the life-breaths are all concentrated in the head. One should never strike another on the head or seize another by the hair. One should not join one's hands together for scratching one's head. One should not, while bathing, repeatedly dip one's head in water. By so doing one shortens one's life. One who has bathed by dipping the head in water should not, afterwards, apply oil to any part of one's body. One should never take a meal without eating some sesame. One should never teach (the Vedas or any scriptures) at a time when one is impure. Nor should one study while one is impure. When a storm rises or a bad odour permeates in the atmosphere, one should never think of the Vedas. Persons conversant with ancient history recite a Gatha sung by Yama in days of old. He that runs while impure or studies the Vedas under similar circumstances, indeed, that regenerate Brahman who studies the Vedas at forbidden times, loses his Vedas and shortens his life. Hence, one should never study the Vedas with concentrated attention at forbidden times. They who answer a call of nature, with face towards the sun, or towards a blazing fire, or towards a cow, or towards a regenerate person, or on the road, become shortlived. At daytime both calls of nature should be answered with face turned towards the north. At night, those calls should be answered facing the south. By so doing one does not shorten one's life. One that wishes to live long should never disregard or insult any of these three, however weak or emaciated they may appear to be, viz., the Brahmana, the Kshatriya, and
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the snake. All three are endued with virulent poison. The snake, if angry, burns the victim with only a glance of its eyes. The Kshatriya also, if angry, burns the objects of his wrath, as soon as he sees him, with his energy. The Brahmana, stronger than any of these two, destroys not only the objects of his wrath but his whole race as well, not by vision alone but by thought also. 1 The man of wisdom should, therefore, tend these three with care. One should, never engage in any disputation with one's preceptor. O Yudhishthira, if the preceptor becomes angry, he should always be pacified by due honours being paid to him. Even if the preceptor happens to be entirely wrong, one should still follow and honour him. Without doubt, calumnious sayings against the preceptor always consume the lives of those that utter them. One should always answer a call of nature at a spot far removed from one's habitation. One should wash one's feet at a distance from one's habitation. One should always throw the remnants of one's dishes and plates at a spot far removed from one's habitation. Verily, he who desires his own good should do all these. One should not wear garlands of red flowers. Indeed, they who are possessed of wisdom should wear garlands of flowers that are white in hue. Rejecting the lotus and the lily, O thou of great might, one may bear on one's head, however, a flower that is red, even if it be an aquatic one. 2 A garland of gold can under no circumstances become impure. After one has bathed, O king, one should use perfumes mixed with water. 3 One should never wear one's upper garment for covering the lower limbs or the lower garments for covering the upper ones. Nor should one wear clothes worn by another. One should not, again, wear a piece of cloth that has not its lateral fringes. 4 When one goes to bed, O king, one should wear a different piece of cloth. When making a journey also on a road, one should wear a different piece of cloth. So also, when worshipping the deities, one should wear a different piece of cloth. 5 The man of intelligence should smear his limbs with unguents made of Priyangu, sandalwood, Vilwa, Tagara, and Kesara. 6 In observing a fast, one should purify oneself
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by a bath, and adorn one's person with ornaments and unguents. One should always abstain from sexual congress on days of the full moon and the new moon. One should never, O monarch, eat off the same plate with another even if that other happens to be of one's own or equal rank. Nor should one ever eat any food that has been prepared by a woman in her functional period. One should never eat any food or drink, any liquid whose essence has been taken off. Nor should one eat anything without giving a portion thereof to persons that wishfully gaze at the food that one happens to take. The man of intelligence should never sit close to one that is impure. Nor should one sit close to persons that are foremost in piety. 1 All food that is forbidden in ritual acts should never be taken even on other occasions. The fruits of the Ficus religiosa and the Ficus Bengalensis as also the leaves of the Crotolaria Juncea, and the fruits of the Ficus glomerata, should never be eaten by one who is desirous of his own good. The flesh of goats, of kine, and the peacock, should never be eaten. One should also abstain from dried flesh and all flesh that is stale. The man of intelligence should never eat any salt, taking it up with his hand. Nor should he eat curds and flour of fried barley at night. One should abstain also from flesh of animals not slain in sacrifices. One should, with concentrated attention, eat once on the morning and once in the evening, abstaining entirely from all food, during the interval. One should never eat any food in which one may detect a hair. Nor should one eat at the Sraddha of an enemy. One should eat silently; one should never eat without covering one's person with an upper garment, and without sitting down. 2 One should never eat any food placing it on the bare ground. One should never eat except in a sitting posture. One should never make any noise while eating. 3 The man of intelligence should first offer water and then food to one that has become his guest, and after having served the guest thus, should then sit to his meals himself. He who sits down to dinner in a line with friends and himself eats any food without giving thereof to his friends, is said to eat virulent poison. As regards water and Payasa and flour of fried barley and curds and ghee and honey, one should never, after drinking or eating these, offer the remnants thereof to others. One should never, O chief of men, eat any food doubtingly. 4 One desirous of food should never drink curds at the conclusion of a meal. After the meal is finished, one should wash one's mouth and face with the (right) hand only, and taking a little water should then dip the toe of the right foot in it. After washing, one should touch the crown of one's head with the (right) hand. With
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concentrated attention, one should next touch fire. The man who knows how to observe all these ordinances with care, succeeds in attaining to the foremost place among his kinsmen. One should, after finishing one's meals, with one's nose and eyes and ears and navel and both hands wash with water. One should not, however, keep one's hands wet. Between the tip and the root of the thumb is situate the sacred Tirtha known by the name of Brahma. On the back of the little finger, it is said, is situate the Deva-tirtha. The intervening space between the thumb and the forefinger, O Bharata, should be used for discharging the Pitri rites, after touching water according to the ordinance. 1 One should never indulge in other people's calumny. Nor should one ever utter anything that is disagreeable. The man that desires his own good should never seek to provoke against himself the wrath of others. One should never seek to converse with a person that has fallen away from his order. The very sight of such a person should be avoided. One should never come in contact with a fallen person. By avoiding such contact one succeeds in attaining to a long life. One should never indulge in sexual congress at day-time. Nor should one have congress with a maiden, nor with a harlot nor with a barren woman. One should never have congress with a woman that has not bathed after the expiry of her functional period. By avoiding such acts one succeeds in attaining to a long life. After washing the several limbs directed, in view of religious acts, one should wash one's lips thrice, and once more twice. By doing this, one becomes purified and fit for religious acts. The several organs of sense should each be washed once, and water should also be sprinkled over the whole body. Having done this, one should go through the worship of the Pitris and the deities, agreeably with the ordinances of the Vedas. Listen to me, O thou of Kuru's race, as I tell thee what purification is cleansing and beneficial for a Brahmana. Before beginning to eat and after finishing the meal, and in all acts requiring purification, the Brahmana should perform the achamana with water placed on the limb called the Brahmatirtha. 2 After ejecting any matter from the throat or spitting, one should wash one's mouth before one can become pure. A kinsman who happens to be old, or a friend who happens to be poor, should be established in one's house and his comforts looked after as if he were a member of the family. By doing this, one succeeds in acquiring both fame and long life. The establishment of pigeons in one's house is fraught with blessedness, as also of parrots both male and female. If female these taken to one's abode, they succeed in dispelling calamity. The same is the case with cockroaches,
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[paragraph continues] If fireflies and vultures and wood-pigeons and bees enter a house or seek residence in it, acts of propitiating the deities should be performed. These are creatures of evil omen, as also ospreys. One should never divulge the secrets of high-souled men; one should never have sexual congress with a forbidden woman. Nor should one ever have such congress with the spouse of a king or with women that are the friends of queens. One should never cultivate intimacy with physicians, or with children, or with persons that are old, or with one's servants, O Yudhishthira. One should always provide for friends, for Brahmanas, and for such as seek one's protection. By doing this, O king, one acquires a long life. The man of wisdom should reside in such a house as has been constructed with the aid of a Brahmana and an engineer skilled in his profession, if indeed, O king, he desires his own good. 1 One should not, O king, sleep at the evening twilight. Nor should one study at such an hour for acquiring any branch of knowledge. The man of intelligence should never eat also at such an hour. By acting in this way one acquires a long life. One should never perform any act in honour of the Pitris at night time. One should not deck one's person after finishing one's meals. One should bathe at night, if one desires one's own advancement. One should also, O Bharata, always abstain from the flour of fried barley at night. The remnants of food and drink, as also the flowers with which one has worshipped the deities, should never be used. Inviting a guest at night, one should never, with excessive courtesy, force him to eat to the point of gratification. Nor should one eat oneself to the point of gratification, at night. One should not slay a bird (for eating it), especially after having fed it. 2 One possessed of wisdom should wed a maiden born in a high family, endued with auspicious indications, and of full age. Begetting children upon her and thus perpetuating one's race by that means, one should make over one's sons to a good preceptor for acquiring general knowledge, O Bharata, as also a knowledge of the especial customs of the family, O monarch. The daughters that one may beget should be bestowed upon youths of respectable families, that are again possessed of intelligence. Sons should also be established and a portion of the family inheritance, given to them, O Bharata, as their provision. One should bathe by dipping one's head in water before one sits down to perform any act in honour of the Pitris of the deities. One should never perform a Sraddha under
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the constellation of one's nativity. No Sraddha should be performed under any of the Bhadrapadas (prior or later), nor under the constellation Krittika, O Bharata. The Sraddha should never be performed under any of those constellations that are regarded as fierce (such as Aslesha, etc ) and any of those that, upon calculation, seem to be hostile. Indeed, in this respect, all these constellations should be avoided which are forbidden in treatises on astrology. One should sit facing either the east or the north while undergoing a shave at the hands of the barber. By so doing, O great king, one succeeds in acquiring a long life. One should never indulge in other people's calumny or self-reproach, for, O chief of the Bharatas, it is said that calumny is sinful, whether of others or of oneself. In wedding, one should avoid a woman that is deficient of any limb. A maiden too, if such, should also be avoided. A woman of the same Pravaras should also be avoided; as also one that has any malformation; as also one that has been born in the race to which one's mother belongs. 1 One possessed of wisdom should never have sexual congress with a woman that is old, or one that has abandoned the domestic mode of life for entering the forest mode, or one that is true to her lord, or one whose organs of generation are not healthy or well-formed. 2 It behoveth thee not to wed a woman that is of a yellow complexion, or one that is afflicted with leprosy, or one born in a family in which there has been epilepsy, or one that is low in birth and habits, or one that is born in a family in which the disease called Switra (leprosy) has appeared, or one belonging by birth to a race in which there are early deaths. Only that maiden who is endued with auspicious indications, and who is accomplished for qualifications of diverse kinds, who is agreeable and handsome, should be wedded. One should wed, O Yudhishthira, in a family that is higher or at least equal to one's own. One who is desirous of one's own prosperity, should never wed a woman that is of an inferior order or that has fallen away from the order of her birth. Carefully igniting the fire, one should accomplish all those acts which have been ordained and declared in the Vedas or by the Brahmanas. 3 One should never seek to injure women. Spouses should always be protected. Malice always shortens life. Hence, one should always abstain from cherishing malice. Sleep at day-time shortens life. To sleep after the sun has risen shortens life. They who sleep at any of the twilights, or at nightfall or who go to sleep in a state of impurity, have their lives shortened. Adultery always shortens life. One should not remain in a state of impurity after shaving. 4 One should, O Bharata, carefully abstain from studying or
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reciting the Vedas, and eating, and bathing, at eventide. When the evening twilight comes, one should collect one's senses for meditation, without doing any act. One should, O king, bathe and then worship the Brahmanas. Indeed, one should bathe before worshipping the deities and reverentially saluting the preceptor. One should never go to a sacrifice unless invited. Indeed, one may go there without an invitation if one wishes only to see how the sacrifice is conducted. If one goes to a sacrifice (for any other purpose) without an invitation and if one does not, on that account, receive proper worship from the sacrificer, one's life becomes shortened. One should never go alone on a journey to foreign parts. Nor should one ever proceed alone to any place at night. Before evening comes, one should come back to one's house and remain within it. One should always obey the commands of one's mother and father and preceptor, without at all judging whether those commands are beneficial or otherwise. One should, O king, attend with great care to the Vedas and the science of arms. Do then, O king, carefully attend to the practice of riding an elephant, a steed, and a war-chariot. The man who attends to these with care succeeds in attaining to happiness. Such a king succeeds in becoming unconquerable by foes, and sway his servants and kinsmen without any of them being able to get the better of him. The king that attains to such a position and that carefully attends to the duty of protecting his subjects, has never to incur any loss. Thou shouldst acquire, O king, the science of reasoning, as also the science of words, the science of the Gandharvas, and the four and sixty branches of knowledge known by the name of Kala. One should every day hear the Puranas and the Itihasas and all the other narratives that exist, as also the life-stories of all high-souled personages. When one's spouse passes through functional period, one should never have congress with her, nor even summon her for conversation. The man endued with wisdom may accept her companionship on the fourth day after the bath of purification. If one indulges in congress on the fifth day from the first appearance of the functional operation, one gets a daughter. By indulging in congress on the sixth day, one happens to have a son. The man of wisdom should in the matter of congress, attend to this rule (about odd and even days). Kinsmen and relatives by marriage and friends should all be treated with respect. One should, according to the best of one's power, adore the deities in sacrifices, giving away diverse kinds of articles as sacrificial Dakshina. After the period ordained for the domestic mode of life has been passed, one should, O king, enter the life of a forest recluse. I have thus told thee all the indications, in brief, of persons who succeed in living long. 1 What remains untold by me should be heard by thee from the mouths of persons well-versed in the three Vedas, O Yudhishthira. Thou shouldst know that conduct is the root of prosperity. Conduct is the enhancer of fame. It is conduct that prolongs life. It is conduct that destroys all calamities and evils. Conduct has been said to be superior to all the branches of knowledge. It
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is conduct that begets righteousness, and it is righteousness that prolongs life. Conduct is productive of fame, of long life, and of heaven. Conduct is the most efficacious rite of propitiating the deities (for bringing about auspiciousness of every kind). The Self-born Brahman himself has said that one should show compassion unto all orders of men.'" 1

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Footnotes

196:1 i.e. if a sinful man mends his conduct, he succeeds in warding off the misery and evils to which he would otherwise be subject in consequence of his sins.
196:2 What is said here is this; certain persons have the ugly habit of picking up little clods of earth and pound them into dust, while sitting on the ground and engaged in talking. The habit also of tearing the grass while sitting on the ground may be marked. It should be remembered that the people of India in ancient times used often to sit on the bare ground. As to cutting off the nails with the teeth, it is an ugly habit with many young men.
197:1 The Brahma Muhurta is that when the sun is just below the horizon.
197:2 The prayers said in the morning and the evening are also spoken of as adoring the two twilights.
197:3 'One should always observe the vow of Brahmacharya' means that one should abstain from sexual congress except with one's wedded wives and in the proper season.
198:1 The Bombay text reads the second line differently. What is meant, is that the wounds inflicted by wordy shafts rankle and fester and lead to death.
198:2 Samyava is a thin cake of unleavened bread, fried with ghee, pounded and again made up into an oblong form with fresh bread, sugar and spices, and again fried with ghee. Krisara is a kind of liquid food made of milk, sesame, rice, sugar, and spices. Sashkuli is a kind of pie. Payasa is rice boiled in sugar and milk.
199:1 Antarddhane implies 'in darkness'; hence one should always examine the bed with a light before one lies down on it.
199:2 Pranan, the commentator explains, implies the upper holes of the body, such as the nostrils, the ear-holes and, the eyes.
201:1 The Brahmana is more powerful than the other two, for while the other two cannot injure except when they have, their foe within sight, the Brahmana can do so even by not seeing his enemy.
201:2 The custom in India, with especially all orthodox Brahmanas, is to wear a single flower on the head, inserted into the coronal lock. This flower may be a red one, it is said, after the prohibition in the previous verse about the wearing of garlands made of red flowers.
201:3 What is stated here is that dry perfumes should not be used, but those which are pounded with water and made into a paste.
201:4 The cloth worn by a Hindu has two lateral fringes which contain a lesser number of threads than the body of the cloth.
201:5 It has been said that Hinduism is a vast system of personal hygiene. These directions about change of attire are scrupulously observed by every rigid Hindu to this day. No change seems to have taken place in the daily habits of the people.
201:6 Priyangu is the Aglaia Roxburghiana. Vilwa is the Egle marmelos. Tagara is the Taberuaemontana coronaria, Linn. Kesara is probably the Eclipta alba, Hassk.
202:1 Na is the nom, sing. of Nri, implying man.
202:2 One of the Vernacular translations takes valena as signifying child and para-sraddha as meaning the first or adya sraddha.
202:3 This noise refers to that of chewing or sucking or licking, etc. It is an ugly habit with some people.
202:4 Doubting, for example, as to whether he would be able to digest it or not, or whether what he is taking is clean or not, or whether it would be too much for him.
203:1 In offering certain articles at the Sraddha, the articles are first placed on this part of the right hand and then offered with due Mantras to the Pitris.
203:2 The achamana is not exactly washing, when one is directed to perform the achamana after having eaten, there it, of course, implies an act of washing. At the commencement, however, of religious acts, the rite of achamana consists in merely touching the lips and some other parts with water.
204:1 The Brahmana's aid is necessary in selecting the ground, and settling the longitudinal and other directions of the house, as also in fixing the day of commencing the work of building.
204:2 I adopt the meaning which Nilakantha points out. According to him, this verse forbids the killing of birds at night time and their killing after having fed and adopted them. Indeed, one may buy such birds killed by others for food. The word Dwija, however, may mean both hair and nails. The first part of the line, therefore, may be taken as a prohibition against the cutting of hair and nails after eating. The words na samarcha reta, in that case, would be difficult to interpret. Probably, it is this that has led the commentator to take Dwija here for a bird. Some texts read panam for na cha.
205:1 Pravaras indicate the race in which one is born. They are named from the names of the Vedic Rishis.
205:2 The commentator explains that ayonim implies of unknown birth and viyonim of mean birth.
205:3 Brahmanih here refers to the rituals in the Vedas and not persons of the first order.
205:4 The fact is, one is directed to bathe after a shave. One is considered impure after a shave until one bathes.
206:1 Uddesa means, as the commentator explains, in brief.
207:1 The word rendered conduct in the concluding verse of this lesson is acharah. It implies not only one's behaviour to one's own self and others, i.e., to beings inferior, equal, and superior. The word acharah, therefore, includes the entire body of acts that one does in this life, including the very sentiments that one cherishes.

 

 

Book 13
Chapter 105

 

 

 

1 [y]
      eko lokaḥ sukṛtināṃ sarve tv āho pitāmaha
      uta tatrāpi nānātvaṃ tan me brūhi pitāmaha
  2 [bh]
      karmabhiḥ pārtha nānātvaṃ lokānāṃ yānti mānavāḥ
      puṇyān puṇyakṛto yānti pāpān pāpakṛto janāḥ
  3 atrāpy udāharantīmam itihāsaṃ purātanam
      gautamasya munes tāta saṃvādaṃ vāsavasya ca
  4 brāhmaṇo gautamaḥ kaś cin mṛdur dānto jitendriyaḥ
      mahāvane hastiśiśuṃ paridyūnam amātṛkam
  5 taṃ dṛṣṭvā jīvayām āsa sānukrośo dhṛtavrataḥ
      sa tu dīrgheṇa kālena babhūvātibalo mahān
  6 taṃ prabhinnaṃ mahānāgaṃ prasrutaṃ sarvato madam
      dhṛtarāṣṭrasya rūpeṇa śakro jagrāha hastinam
  7 hriyamāṇaṃ tu taṃ dṛṣṭvā gautamaḥ saṃśitavrataḥ
      abhyabhāṣata rājānaṃ dhṛtarāṣṭraṃ mahātapāḥ
  8 mā me hārṣīr hastinaṃ putram enaṃ; duḥkhāt puṣṭaṃ dhṛtarāṣṭrākṛtajña
      mitraṃ satāṃ sapta padaṃ vadanti; mitradroho naiva rājan spṛśet tvām
  9 idhmodaka pradātāraṃ śūnyapālakam āśrame
      vinītam ācārya kule suyuktaṃ guru karmaṇi
  10 śiṣṭaṃ dāntaṃ kṛtajñaṃ ca priyaṃ ca satataṃ mama
     na me vikrośato rājan hartum arhasi kuñjaram
 11 [dhṛ]
     gavāṃ sahasraṃ bhavate dadāmi; dāsī śataṃ niṣkaśatāni pañca
     anyac ca vittaṃ vividhaṃ maharṣe; kiṃ brāhmaṇasyeha gajena kṛtyam
 12 [g]
     tvām eva gāvo 'bhi bhavantu rājan; dāsyaḥ sa niṣkā vividhaṃ ca ratnam
     anyac ca vittaṃ vividhaṃ narendra; kiṃ brāhmaṇasyeha dhanena kṛtyam
 13 [dhṛ]
     brāhmaṇānāṃ hastibhir nāsti kṛtyaṃ; rājanyānāṃ nāgakulāni vipra
     svaṃ vāhanaṃ nayato nāsty adharmo; nāgaśreṣṭhād gautamāsmān nivarta
 14 [g]
     yatra preto nandati puṇyakarmā; yatra pretaḥ śocati pāpakarmā
     vaivasvatasya sadane mahātmanas; tatra tvāhaṃ hastinaṃ yātayiṣye
 15 [dhṛ]
     ye niṣkriyā nāstikāḥ śraddadhānāḥ; pāpātmāna indriyārthe niviṣṭāḥ
     yamasya te yātanāṃ prāpnuvanti; paraṃ gantā dhṛtarāṣṭro na tatra
 16 [g]
     vaivasvatī saṃyamanī janānāṃ; yatrānṛtaṃ nocyate yatra satyam
     yatrābalā balinaṃ yātayanti; tatra tvāhaṃ hastinaṃ yātayiṣye
 17 [dhṛ]
     jyeṣṭhāṃ svasāraṃ pitaraṃ mātaraṃ ca; guruṃ yathā mānayantaś caranti
     tathāvidhānām eṣa loko maharṣe; paraṃ gantā dhṛtarāṣṭro na tatra
 18 [g]
     mandākinī vaiśravaṇasya rājño; mahābhogā bhogi janapraveśyā
     gandharvayakṣair apsarobhiś ca juṣṭā; tatra tvāhaṃ hastinaṃ yātayiṣye
 19 [dhṛ]
     atithivratāḥ suvratā ye janā vai; pratiśrayaṃ dadati brāhmaṇebhyaḥ
     śiṣṭāśinaḥ saṃvibhajyāśritāṃś ca; mandākinīṃ te 'pi vibhūṣayanti
 20 [g]
     meror ugre yad vanaṃ bhāti ramyaṃ; supuṣpitaṃ kiṃnaragītajuṣṭam
     sudarśanā yatra jambūr viśālā; tatra tvāhaṃ hastinaṃ yātayiṣye
 21 [dhṛ]
     ye brāhmaṇā mṛdavaḥ satyaśīlā; bahuśrutāḥ sarvabhūtābhirāmāḥ
     ye 'dhīyante setihāsaṃ purāṇaṃ; madhv āhutyā juhvati ca dvijebhyaḥ
 22 tathāvidhānām eṣa loko maharṣe; paraṃ gantā dhṛtarāṣṭro na tatra
     yad vidyate viditaṃ sthānam asti; tad brūhi tvaṃ tvarito hy eṣa yāmi
 23 [g]
     supuṣpitaṃ kiṃnararājajuṣṭaṃ; priyaṃ vanaṃ nandanaṃ nāradasya
     gandharvāṇām apsarasāṃ ca sadma; tatra tvāhaṃ hastinaṃ yātayiṣye
 24 [dhṛ]
     ye nṛttagītakuśalā janāḥ sadā; hy ayācamānāḥ sahitāś caranti
     tathāvidhānām eṣa loko maharṣe; paraṃ gantā dhṛtarāṣṭro na tatra
 25 [g]
     yatrottarāḥ kuravo bhānti ramyā; devaiḥ sārdhaṃ modamānā narendra
     yatrāgniyaunāś ca vasanti viprā; hy ayonayaḥ parvata yonayaś ca
 26 yatra śakro varṣati sarvakāmān; yatra striyaḥ kāmacārāś cacaranti
     yatra cerṣyā nāsti nārī narāṇāṃ; tatra tvāhaṃ hastinaṃ yātayiṣye
 27 [dhṛ]
     ye sarvabhūteṣu nivṛttakāmā; amāṃsādā nyastadaṇḍāś caranti
     na hiṃṣanti sthāvaraṃ jaṅgamaṃ ca; bhūtānāṃ ye sarvabhūtātmabhūtāḥ
 28 nirāśiṣo nirmamo vītarāgā; lābhālābhe tulyanindā praśaṃsāḥ
     tathāvidhānām eṣa loko maharṣe; paraṃ gantā dhṛtarāṣṭro na tatra
 29 [g]
     tataḥ paraṃ bhānti lokāḥ sanātanāḥ; supuṇyagandhā nirmalā vītaśokāḥ
     somasya rājñaḥ sadane mahātmanas; tatra tvāhaṃ hastinaṃ yātayiṣye
 30 [dhṛ]
     ye dānaśīlā na pratigṛhṇate sadā; na cāpy arthān ādadate parebhyaḥ
     yeṣām adeyam arhate nāsti kiṃ cit; sarvātithyāḥ suprasādā janāś ca
 31 ye kṣantāro nābhijalpanti cānyāñ; śaktā bhūtvā satataṃ puṇyaśīlāḥ
     tathāvidhānām eṣa loko maharṣe; paraṃ gantā dhṛtarāṣṭro na tatra
 32 [g]
     tataḥ paraṃ bhānti lokāḥ sanātanā; virajaso vitamaskā viśokāḥ
     ādityasya sumahāntaḥ suvṛttās; tatra tvāhaṃ hastinaṃ yātayiṣye
 33 [dhṛ]
     svādhyāyaśīlā guruśuśrūṣaṇe ratās; tapasvinaḥ suvratāḥ satyasaṃdhāḥ
     ācāryāṇām apratikūla bhāṣiṇo; nityotthitā guru karma svacodyāḥ
 34 tathāvidhānām eṣa loko maharṣe; viśuddhānāṃ bhāvitavānmatīnām
     satye sthitānāṃ veda vidāṃ mahātmanāṃ; paraṃ gantā dhṛtarāṣṭro na tatra
 35 [g]
     tataḥ pare bhānti lokāḥ sanātanāḥ; supuṇyagandhā virajā viśokāḥ
     varuṇasya rājñaḥ sadane mahātmanas; tatra tvāhaṃ hastinaṃ yātayiṣye
 36 [dhṛ]
     cāturmāsyair ye yajante janāḥ sadā; tatheṣṭīnāṃ daśaśataṃ prāpnuvanti
     ye cāgnihotraṃ juhvati śraddadhānā; yathānyāyaṃ trīṇi varṣāṇi viprāḥ
 37 svadāriṇāṃ dharmadhure mahātmanāṃ; yathocite vartmani susthitānām
     dharmātmanām udvahatāṃ gatiṃ tāṃ; paraṃ gantā dhṛtarāṣṭro na tatra
 38 [g]
     indrasya lokā virajā viśokā; duranvayāḥ kāṅkṣitā mānavānām
     tasyāhaṃ te bhavane bhūri tejaso; rājann imaṃ hastinaṃ yātayiṣye
 39 śatavarṣa jīvī yaś ca śūro manuṣyo; veda dhyāyī yaś ca yajvāpramattaḥ
     ete sarve śakra lokaṃ vrajanti; paraṃ gantā dhṛtarāṣṭro na tatra
 40 [g]
     prājāpatyāḥ santi lokā mahānto; nākasya pṛṣṭhe puṣlakā vītaśokāḥ
     manīṣitāḥ sarvalokodbhavānāṃ; tatra tvāhaṃ hastinaṃ yātayiṣye
 41 [dhṛ]
     ye rājāno rājasūyābhiṣiktā; dharmātmāno rakṣitāraḥ prajānām
     ye cāśvamedhāvabhṛthāplutāṅgās; teṣāṃ lokā dhṛtarāṣṭro na tatra
 42 [g]
     tataḥ paraṃ bhānti lokāḥ sanātanāḥ; supuṇyagandhā virajā vītaśokāḥ
     tasminn ahaṃ durlabhe tvāpradhṛṣye; gavāṃ loke hastinaṃ yātayiṣye
 43 [dhṛ]
     yo gosahasrī śatadaḥ samāṃ samāṃ; yo gośatī daśa dadyāc ca śaktyāḥ
     tathā daśabhyo yaś ca dadyād ihaikāṃ; pañcabhyo vā dānaśīlas tathaikam
 44 ye jīryante brahmacaryeṇa viprā; brāhmīṃ vācaṃ parirakṣanti caiva
     manasvinas tīrthayātrā parāyaṇās; te tatra modanti gavāṃ vimāne
 45 prabhāsaṃ mānasaṃ puṇyaṃ puṣkarāṇi mahat saraḥ
     puṇyaṃ ca naimiṣaṃ tīrthaṃ bāhudāṃ karatoyinīm
 46 gavāṃ gaya śiraś caiva vipāśāṃ sthūlavālukām
     tūṣṇīṃ gaṅgāṃ daśa gaṅgāṃ mahāhradam athāpi ca
 47 gautamīṃ kauśikīṃ pākāṃ mahātmāno dhṛtavratāḥ
     sarasvatī dṛṣadvatyau yamunāṃ ye prayānti ca
 48 tatra te divyasaṃsthānā divyamālyadharāḥ śivāḥ
     prayānti puṇyagandhāḍhyā dhṛtarāṣṭro na tatra vai
 49 [g]
     yatra śītabhayaṃ nāsti na coṣṇa bhayam aṇv api
     na kṣutpipāse na glānir na duḥkhaṃ na sukhaṃ tathā
 50 na dveṣyo na priyaḥ kaś cin na bandhur na ripus tathā
     na jarāmaraṇe vāpi na puṇyaṃ na ca pātakam
 51 tasmin virajasi sphīte prajñā sattvavyavasthite
     svayambhubhavane puṇye hastinaṃ me yatiṣyati
 52 [dhṛ]
     nirmuktāḥ sarvasaṅgebhyo kṛtātmāno yatavratāḥ
     adhyātmayogasaṃsthāne yuktāḥ svargagatiṃ gatāḥ
 53 te brahmabhavanaṃ puṇyaṃ prāpnuvantīha sāttvikāḥ
     na tatra dhṛtarāṣṭras te śakyo draṣṭuṃ mahāmune
 54 [g]
     rathantaraṃ yatra bṛhac ca gīyate; yatra vedī puṇḍarīkaiḥ stṛṇoti
     yatropayāti haribhiḥ somapīthī; tatra tvāhaṃ hastinaṃ yātayiṣye
 55 budhyāmi tvāṃ vṛtrahaṇaṃ śatakratuṃ; vyatikramantaṃ bhuvanāni viśvā
     kac cin na vācā vṛjinaṃ kadā cid; akārṣaṃ te manaso 'bhiṣaṅgāt
 56 [ṣakra]
     yasmād imaṃ lokapathaṃ prajānām; anvāgamaṃ padavāde gajasya
     tasmād bhavān praṇataṃ mānuśāstu; bravīṣi yat tat karavāṇi sarvam
 57 [g]
     śvetaṃ kareṇuṃ mama putra nāgaṃ; yaṃ me 'hārṣīr daśavarṣāṇi bālam
     yo me vane vasato 'bhūd dvitīyas; tam eva me dehi surendra nāgam
 58 [ṣakra]
     ayaṃ sutas te dvijamukhyanāgaś; cāghrāyate tvām abhivīkṣamāṇaḥ
     pādau ca te nāsikayopajighrate; śreyo mama dhyāhi namaś ca te 'stu
 59 [g]
     śivaṃ sadaiveha surendra tubhyaṃ; dhyāyāmi pūjāṃ ca sadā prayuñje
     mamāpi tvaṃ śakra śivaṃ dadasva; tvayā dattaṃ pratigṛhṇāmi nāgam
 60 [ṣakra]
     yeṣāṃ vedā nihitā vai guhāyāṃ; manīṣiṇāṃ sattvavatāṃ mahātmanām
     teṣāṃ tvayaikena mahātmanāsmi; buddhas tasmāt prītimāṃs te 'ham adya
 61 hantaihi brāhmaṇa kṣipraṃ saha putreṇa hastinā
     prāpnuhi tvaṃ śubhāṁl lokān ahnāya ca cirāya ca
 62 [bh]
     sa gautamaṃ puraskṛtya saha putreṇa hastinā
     divam ācakrame vajrī sadbhiḥ saha durāsadam

 

SECTION CV

"Yudhishthira said, 'Tell me, O chief of Bharata's race, how the eldest brother should behave towards his younger brothers and how the younger brothers should behave towards their eldest brother.'
"Bhishma said, 'Do thou, O son, always behave towards thy younger brothers as their eldest brother should. Thou art always the eldest of all these thy brothers. That high conduct which the preceptor should always adopt towards his disciples should be adopted by thee towards thy younger brothers. If the preceptor happens to be unendued with wisdom, the disciple cannot possibly behave towards him in a respectful or proper way. If the preceptor happens to be possessed of purity and highness of conduct, the disciple also succeeds in attaining to conduct of the same kind, O Bharata. The eldest brother should at times be blind to the acts of his younger brothers, and though possessed of wisdom should at times act as if he does not understand their acts. If the younger brothers be guilty of any transgression, the eldest brother should correct them by indirect ways and means. If there be good understanding among brothers and if the eldest brother seek to correct his younger brothers by direct or ostensible means, persons that are enemies, O son of Kunti, that are afflicted with sorrow at the sight of such good understanding and who, therefore, always seek to bring about a disunion, set themselves to disunite the brothers and cause dissension among them. It is the eldest brother that enhances the prosperity of the family or destroys it entirely. If the eldest brother happens to be unendued with sense and wicked in behaviour, he brings about the destruction of the whole family. The eldest brother who injures his younger brothers ceases to be regarded as the eldest and forfeits his share in the family property and deserves to be checked by the king. That man who acts deceitfully, has, without doubt, to go to regions of grief and every kind of evil. The birth of such a person serves no useful purpose even as the flowers of the cane. 2 That family in which a sinful person
p. 208
takes birth becomes subject to every evil. Such a person brings about infamy, and all the good acts of the family disappear. Such among the brothers as are wedded to evil acts forfeit their shares of the family property. In such a case; the eldest brother may appropriate the whole Yautuka property without giving any portion thereof to his younger brothers. If the eldest brother makes any acquisition, without using the paternal property and by going to a distant place he may appropriate for his own use, such acquisitions, without giving any share thereof to his younger brothers. If unseparated brothers desire (during the lifetime of their father) to portion the family property, the father should give equal shares unto all his sons. If the eldest brother happens to be of sinful acts and undistinguished by accomplishments of any kind he may be disregarded by his younger brothers. If the wife or the younger brother happens to be sinful, her or his good must still be looked after. Persons conversant with the efficacy of righteousness say that righteousness is the highest good. The Upadhyaya is superior to even ten Acharyas. The sire is equal to ten Upadhyayas. The mother is equal to ten sires or even the whole earth. There is no senior equal to the mother Verily, she transcends all in respect of the reverence due to her. 1 It is for this reason that people regard the mother to deserve so much reverence. After the father has ceased to breathe, O Bharata, the eldest brother should be regarded as the father. It is the eldest brother who should assign unto them their means of support and protect and cherish them. All the younger brothers should bow to him and obey his authority. Indeed, they should live in dependence upon him even as they did upon their father while he was alive. So far as the body is concerned, O Bharata, it is the father and the mother that create it. That birth, however, which the Acharya ordains, is regarded as the true birth, that is, besides, really unfading and immortal. The eldest sister, O chief of Bharata's race, is like unto the mother The wife of the eldest brother also is like unto the mother, for the younger brother, in infancy, receives, suck from her.'" 2

 

 (My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection )