The Sacred Scripture of
great Epic Sree Mahabharatam:
The Mahabharata
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Anusasaniki Parva
Book 13
Book
13
Chapter 76
1 [v]
tato yudhiṣṭhiro rājā bhūyaḥ śāṃtanavaṃ nṛpa
godhāne vistaraṃ dhīmān
papraccha vinayānvitaḥ
2 gopradāne guṇān samyak punaḥ prabrūhi bhārata
na hi tṛpyāmy ahaṃ vīra śṛṇvāno 'mṛtam īdṛśam
3 ity ukto dharmarājena tadā śāṃtanavo nṛpa
samyag āha ruṇāṃs tasmai gopradānasya kevalān
4 [bh]
vatsalāṃ guṇasaṃpannāṃ taruṇīṃ vastrasaṃvṛtām
dattvedṛśīṃ gāṃ viprāya sarvapāpaiḥ pramucyate
5 asuryā nāma te lokā gāṃ dattvā tatra gacchati
pītodakāṃ jagdha tṛṇāṃ naṣṭadugdhāṃ nir indriyām
6 jarogram upayoktārthāṃ jīrṇāṃ kūpam ivājalam
dattvā tamaḥ praviśati dvijaṃ kleśena yojayet
7 duṣṭā ruṣṭā vyādhitā durbalā vā; na dātavyā yāś ca mūlair adattaiḥ
klaiśair vipraṃ yo 'phalaiḥ saṃyunakti; tasyāvīryāś cāphalāś caiva lokāḥ
8 balānvitāḥ śīlavayopapannāḥ; sarvāḥ praśaṃsanti sugandhavatyaḥ
yathā hi gaṅgā saritāṃ variṣṭhā; tathārjunīnāṃ kapilā variṣṭhā
9 [y]
kasmāt samāne bahulā pradāne; sadbhiḥ praśastaṃ kapilā pradānam
viśeṣam icchāmi
mahānubhāva; śrotuṃ samartho hi bhavān pravaktum
10 [bh]
vṛddhānāṃ bruvatāṃ tāta śrutaṃ me yat prabhāṣase
vakṣyāmi tad aśeṣeṇa rohiṇyo nirmitā yathā
11 prajāḥ sṛjeti vyādiṣṭaḥ pūrvaṃ dakṣaḥ svayambhuvā
asṛjad vṛttim evāgre prajānāṃ hitakāmyayā
12 yathā hy amṛtam āśritya vartayanti divaukasaḥ
tathā vṛttiṃ samāśritya vartayanti prajā vibho
13 acarebhyaś ca bhūtebhyaś carāḥ śreṣṭhās tato narāḥ
brāhmaṇāś ca tataḥ śreṣṭhās teṣu yajñāḥ pratiṣṭhitāḥ
14 yajñair āpyāyate somaḥ sa ca goṣu pratiṣṭhitaḥ
sarve devāḥ pramodante pūrvavṛttās tataḥ prajāḥ
15 etāny eva tu bhūtāni prākrośan vṛtti kāṅkṣayā
vṛttidaṃ cānvapadyanta tṛṣitāḥ pitṛmātṛvat
16 itīdaṃ manasā gatvā
prajā sargārtham ātmanaḥ
prajāpatir balādhānam amṛtaṃ prāpibat tadā
17 sa gatas tasya tṛptiṃ tu gandhaṃ surabhim udgiran
dadarśodgāra saṃvṛttāṃ surabhiṃ mukhajāṃ sutām
18 sāsṛjat
saurabheyīs tu surabhir lokamātaraḥ
suvarṇavarṇāḥ kapilāḥ prajānāṃ vṛtti dhenavaḥ
19 tāsām amṛtavarṇānāṃ kṣarantīnāṃ samantataḥ
babhūvāmṛtajaḥ phenaḥ sravantīnām ivormijaḥ
20 sa vatsa mukhavibhraṣṭo bhavasya bhuvi tiṣṭhataḥ
śirasy avāpa tat kruddhaḥ sa tadodaikṣata prabhuḥ
lalāṭaprabhavenākṣṇā rohiṇīḥ pradahann iva
21 tat tejas tu tato raudraṃ kapilā gā viśāṃ pate
nānāvarṇatvam anayan meghān
iva divākaraḥ
22 yās tu tasmād apakramya somam
evābhisaṃśritāḥ
yathotpannāḥ svavarṇasthās tā nītā nānyavarṇatām
23 atha kruddhaṃ mahādevaṃ prajāpatir abhāṣata
amṛtenāvasiktas tvaṃ nocchiṣṭaṃ vidyate gavām
24 yathā hy amṛtam ādāya somo viṣyandate punaḥ
tathā kṣīraṃ kṣaranty etā rohiṇyo 'mṛtasaṃbhavāḥ
25 na duṣyaty anilo
nāgnir na suvarṇaṃ na codadhiḥ
nāmṛtenāmṛtaṃ pītaṃ vatsa pītā na vatsalā
26 imāṁl lokān bhariṣyanti haviṣā prasnavena ca
āsām aiśvaryam aśnīhi sarvāmṛta mayaṃ śubham
27 vṛṣabhaṃ ca dadau tasmai saha tābhiḥ prajāpatiḥ
prasādayām āsa manas tena rudrasya bhārata
28 prītaś cāpi mahādevaś cakāra vṛṣabhaṃ tadā
dhvajaṃ ca vāhanaṃ caiva tasmāt sa vṛṣabhadhvajaḥ
29 tato devair mahādevas tadā paśupatiḥ kṛtaḥ
īśvaraḥ sa gavāṃ madhye vṛṣāṅka iti cocyate
30 evam avyagravarṇānāṃ kapilānāṃ mahaujasām
pradāne prathamaḥ kalpaḥ sarvāsām eva kīrtitaḥ
31 lokajyeṣṭhā lokavṛtti pravṛttā; rudropetāḥ somaviṣyanda bhūtāḥ
saumyāḥ puṇyāḥ kāmadāḥ prāṇadāś ca; gā vai dattvā sarvakāmapradaḥ syāt
32 imaṃ gavāṃ prabhava vidhānam uttamaṃ; paṭhan sadā śucir ati maṅgalapriyaḥ
vimucyate kalikaluṣeṇa mānavaḥ; priyaṃ sutān paśudhanam
āpnuyāt tathā
33 havyaṃ kavyaṃ tarpaṇaṃ śānti karma; yānaṃ vāso vṛddhabālasya puṣṭim
etān sarvān gopradāne guṇān vai; dātā
rājann āpnuyād vai sadaiva
34 [v]
pitāmahasyātha niśamya vākyaṃ; rājā saha bhrātṛbhir ājamīḍhaḥ
sauvarṇakāṃsyopaduhās tato gāḥ; pārtho dadau brāhmaṇasattamebhyaḥ
35 tathaiva tebhyo 'bhidadau dvijebhyo;
gavāṃ sahasrāṇi śatāni caiva
yajñān samuddiśya ca dakṣiṇārthe; lokān vijetuṃ paramāṃ ca kīrtim
SECTION LXXVI
"Yudhishthira said, 'I desire, O king, to hear thee discourse in detail upon those high ordinances which regulate gifts of kine, for it is by making gifts (of kine) according to those ordinances that one attains to innumerable regions of eternal felicity.'"Bhishma said, 'There is no gift, O lord of Earth, that is higher in point of merit than the gift of kine. A cow, lawfully acquired, if given away, immediately rescues the whole race of the giver. That ritual which sprang for the benefit of the righteous, was subsequently declared for the sake of all creatures. That ritual has come down from primeval time. It existed even before it was declared. Verily, O king, listen to me as I recite to thee that ritual which affects the gift of kine. 1 In days of yore when a number of kine (intended to be given away) was brought (before him), king Mandhatri, filled with doubt in respect of the ritual he should observe (in actually giving them away), properly questioned Vrihaspati (the preceptor of the celestials) for an explanation of that doubt. Vrihaspati said, 'Duly observing restraints the while, the giver of kine should, on the previous day, properly honour the Brahmanas and appoint the (actual) time of gift. As regards the kine to be given away, they should be of the class called Rohini. The kine also should be addressed with the words--Samange and Vahule--Entering the fold where the kine are kept, the following Srutis should be uttered,--The cow is my mother. The bull is my sire. (Give me) heaven and earthly prosperity! The cow is my refuge!--Entering the fold
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and acting in this way, the giver should pass the night there.' He should again utter the formula when actually giving away the kine. 1 The giver, thus residing with the kine in the fold without doing anything to restrain their freedom, and lying down on the bare earth (without driving away the gnats and other insects that would annoy him as they annoy the kine), becomes immediately cleansed of all his sins in consequence of his reducing himself to a state of perfect similitude with the kine. When the sun rises in the morning, thou shouldst give away the cow, accompanied by her calf and a bull. As the reward of such an act, heaven will certainly become attainable to thee. The blessings also that are indicated by the Mantras will also be thine. The Mantras contain these references to kine: Kine are endued with the elements of strength and energetic exertion. Kine have in them the elements of wisdom. They are the source of that immortality which sacrifice achieves. They are the refuge of all energy. They are the steps by which earthly prosperity is won. They constitute the eternal course of the universe. They lead to the extension of one's race. Let the kine (I give away) destroy my sins. They have that in them which partakes in the nature of both Surya, and Soma. Let them be aids to my attainment of heaven. Let them betake themselves to me as a mother takes to her offspring. Let all other blessings also be mine that have not been named in the Mantras I have uttered! In the alleviation or cure of phthisis and other wasting diseases, and in the matter of achieving freedom from the body, if a person takes the help of the five products of the cow, kine become inclined to confer blessings upon the person like the river Saraswati--Ye kine, ye are always conveyers of all kinds of merit! Gratified with me, do ye appoint a desirable end for me! I have today become what ye are! By giving you away, I really give myself away. (After these words have been uttered by giver, the receiver should say),--Ye are no longer owned by him who gives you away! Ye have now become mine. Possessed of the nature of both Sutya and Soma, do ye cause both the giver and the receiver to blaze forth with all kinds of prosperity!--(As already indicated), the giver should duly utter the words occurring in the first part of the above verse. The regenerate recipient, conversant with the ritual that regulates the gift of kine, should, when receiving the kine in gift, utter (as already) said the words occurring in the latter half of the above verse. The man who, instead of a cow, gives away the usual value thereof or cloths or gold, comes to be regarded as the giver of a cow The giver, when giving away the usual value of a cow (as the substitute of a cow) should utter the words,--This cow with face upturned is being given away. Do thou accept her!--The man who gives away cloths (as the substitute of a cow) should utter the words,--Bhavitavya--(meaning that the
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gift should be regarded as representing a cow). The man who gives away gold (as the substitute of a cow) should utter the word,--Vaishnavi (meaning, this gold that I give away is of the form and nature of a cow).--Even these are the words that should be uttered in the order of the kind of gift mentioned above. The reward that is reaped by making such vicarious gifts of kine is residence in Heaven for six and thirty thousand years, eight thousand years, and twenty thousand years respectively. Even these are the merits, respectively, of gifts of things as substitute of kine. While as regards him who gives an actual cow all the merits that attach to vicarious gifts of kine become his at only the eight step (homewards) of the recipient. 1 He that gives an actual cow becomes endued with righteous behaviour in this world. He that gives the value of a cow becomes freed from every kind of fear. He that gives a cow (as a substitute in way for a real cow) never meet with sorrow. All the three, as also they that regularly go through their ablutions and other acts at early dawn, and he that is well-conversant with the Mahabharata, it is well-known, attain to the regions of Vishnu and Soma. Having given away a cow, the giver should, for three nights, adopt the vaccine vow, and pass one night with kine. Commencing again from that lunation, numbering the eight, which is known by the name of Kamya, he should pass three nights, supporting himself entirely on milk and urine and dung of the cow. 2 By giving away a bull, one attains to the merit that attaches to the divine vow (Brahmacharya). By giving away a couple of kine, one acquires the mastery of the Vedas. That man who performs a sacrifice and makes gifts of kine agreeably to the ritual laid down, attains to many regions of a superior character. These, however, are not attainable by the person who is unacquainted with that ritual (and who, therefore, gives away kine without observing the scriptural declarations). That man who gives away even a single cow that yields a copious measure of milk, acquires the merit of giving away all desirable things on Earth collected together. What need, therefore, be said of the gift of many such kine as yield Havya and Kavya in consequence of their full udders? The merit that attaches to the gift of superior oxen is greater than that which attaches to the gift of kine. One should not, by imparting a knowledge of this ritual, benefit a person that is not one's disciple or that is not observant of vows or that is bereft of faith or that is possessed of a crooked understanding. Verily, this religion is a mystery, unknown to most people. One that knows it should not speak of it at every
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place. There are, in the world, many men that are bereft of faith. There are among men many persons that are mean and that resemble Rakshasas. This religion, if imparted unto them, would lead to evil. It would be productive of equal evil if imparted to such sinful men as have taken shelter in atheism.--Listen to me, O king, as I recite to thee the names of those righteous monarchs that have attained to regions of great felicity as the reward of those gifts of kine which they made agreeable to the instructions of Vrihaspati, Usinara, Viswagaswa, Nriga, Bhagiratha, the celebrated Mandhatri the son of Yuvanaswa, king Muchukunda, Bhagiratha, Naishadha. Somaka, Pururavas, Bharata of imperial sway to whose race belongs all the Bharatas, the heroic Rama the son of Dasaratha, and many other celebrated kings of great achievement, and also king Dilipa of widely known deeds, all, in consequence of their gifts of kine agreeable to the ritual, attained to Heaven. King Mandhatri was always observant of sacrifices, gifts, penances, kingly duties, and gifts of kine. Therefore, O son of Pritha, do thou also bear in mind those instructions of Vrihaspati which I have recited unto thee (in respect of gifts of kine). Having obtained the kingdom of the Kurus, do thou, with a cheerful heart, make gifts of good kine unto foremost of Brahmanas!'
"Vaisampayana continued, 'Thus addressed by Bhishma on the subject of properly making gifts of kine, king Yudhishthira did all that Bhishma wished. Verily, king Yudhishthira bore in mind the whole of that religion which the preceptor of the deities imparted unto the royal Mandhatri. Yudhishthira from that time began to make always gifts of kine and to support himself on grains of barley and on cowdung as both his food and drink. The king also began to sleep from that day on the bare earth, and possessed of restrained soul and resembling a bull in conduct, he became the foremost of monarchs. 1 The Kuru king from that day became very attentive to kine and always worshipped them, hymning their praises. From that day, the king gave up the practice of yoking kine unto his vehicles. Wheresoever he had occasion to go, he proceeded on cars drawn by horses of good mettle.'"
Footnotes
106:1 The orthodox belief is that all rituals are literally eternal. As eternal, they existed before anybody declared them or set them down in holy writ. The ritual in respect of gifts of kine sprang in this way, i.e., in primeval time. It was only subsequently declared or set down in holy writ.107:1 In verse 5, if instead of the reading swah, swa be adopted, the meaning would be knowing that he would have to die. A Rohini is a red cow. The words Samanga and Vahula are Vedic terms applied to the cow. The Sandh; in vahuleti is arsha. The formula or Mantras that should be uttered in actually giving away the kine occur in the scriptures.
108:1 The Commentator explains that gavadinam in the first line refers to gopratindhinam. The second line is very terse. The sense is that at only the eight step in the homeward journey of the recipient, all the merits attaching to vicarious gift become his who gives an actual cow: what need, therefore, be said of that merit when the recipient reaches home and draws from the cow the means of worshipping his domestic fire, entertaining his guests, etc?
108:2 Ashtami is the eighth day of the lunar fortnight. There must be two Ashtamis in every lunar month. A particular Ashtami is known as the Kamya or the Goshtha. On that day, kine are worshipped with sandalpaste, vermilion, floral wreaths, etc.
Book
13
Chapter 77
1 [bh]
etasmin eva kāle tu vasiṣṭham ṛṣisattamam
ikṣvākuvaṃśajo rājā saudāso dadatāṃ varaḥ
2 sarvalokacaraṃ siddhaṃ brahmakośaṃ sanātanam
purohitam idaṃ praṣṭum abhivādyopacakrame
3 [sau]
trailokye bhagavan kiṃ svit pavitraṃ kathyate 'nagha
yat kīrtayan sadā martyaḥ prāpnuyāt puṇyam uttamam
4 [bh]
tasmai provāca vacanaṃ praṇatāya hitaṃ tadā
gavām upaniṣad vidvān namaskṛtya gavāṃ śuciḥ
5 gāvaḥ surabhigandhinyas tathā guggulu gandhikāḥ
gāvaḥ pratiṣṭhā bhūtānāṃ gāvaḥ svastyayanaṃ mahat
6 gāvo bhūtaṃ bhaviṣyac ca gāvaḥ puṣṭiḥ sanātanī
gāvo lakṣmyās tathā mūlaṃ goṣu dattaṃ na naśyati
annaṃ hi satataṃ gāvo devānāṃ paramaṃ haviḥ
7 svāhākāravaṣaṭkārau goṣu nityaṃ pratiṣṭhitau
gāvo yajñasya hi phalaṃ goṣu yajñāḥ pratiṣṭhitāḥ
8 sāyaṃ prataś ca satataṃ homakāle mahāmate
gāvo dadati vai homyam ṛṣibhyaḥ puruṣarṣabha
9 kāni cid yāni durgāṇi duṣkṛtāni kṛtāni ca
taranti caiva pāpmānaṃ dhenuṃ ye dadati prabho
10 ekāṃ ca daśagur dadyād daśa dadyāc ca gośatī
śataṃ sahasragur dadyāt sarve
tulyaphalā hi te
11 anāhitāgniḥ śatagur ayajvā ca sahasraguḥ
samṛddho yaś ca kīnāśo nārghyam
arhanti te trayaḥ
12 kapilāṃ ye
prayacchanti sa vatsāṃ kāṃsyadohanām
suvratāṃ vastrasaṃvītām ubhau lokau jayanti te
13 yuvānam indriyopetaṃ śatena saha yūthapam
gavendraṃ brāhmaṇendrāya bhūri śṛṅgam alaṃkṛtam
14 vṛṣabhaṃ ye prayacchanti śrotriyāya paraṃtapa
aiśvaryaṃ te 'bhijāyante
jāyamānāḥ punaḥ punaḥ
15 nākīrtayitvā gāḥ supyān nāsmṛtya punar utpatet
sāyaṃprātar namasyec ca gās tataḥ puṣṭim āpnuyāt
16 gavāṃ mūtra purīṣasya nodvijeta kadā cana
na cāsāṃ māṃsam aśnīyād gavāṃ vyuṣṭiṃ tathāśnute
17 gāś ca saṃkīrtayen nityaṃ nāvamanyeta gās tathā
aniṣṭaṃ svapnam ālakṣya gāṃ naraḥ saṃprakīrtayet
18 gomayena sadā snāyād gokarīṣe ca saṃviśet
śleṣma mūtra purīṣāṇi pratighātaṃ ca varjayet
19 sārdra carmaṇi bhuñjīta nirīkṣan vāruṇīṃ diśam
vāgyataḥ sarpiṣā bhūmau gavāṃ vyuṣṭiṃ tathāśnute
20 ghṛtena juhuyād agniṃ ghṛtena svasti vācayet
ghṛtaṃ dadyād ghṛtaṃ prāśed gavāṃ vyuṣṭiṃ tathāśnute
21 gomatyā vidyayā dhenuṃ tilānām abhimantrya yaḥ
rasaratnamayīṃ dadyān na sa śocet
kṛtākṛte
22 gāvo mām upatiṣṭhantu hemaśṛṅgāḥ payo mucaḥ
surabhyaḥ saurabheyāś ca saritaḥ sāgaraṃ yathā
23 gāvaḥ paśyantu māṃ nityaṃ gāvaḥ paśyāmy ahaṃ tadā
gāvo 'smākaṃ vayaṃ tāsāṃ yato gāvas tato vayam
24 evaṃ rātrau divā
caiva sameṣu viṣameṣu ca
mahābhayeṣu ca naraḥ kīrtayan mucyate bhayāt
SECTION LXXVII
"Vaisampayana said, 'King Yudhishthira endued with humility, once again questioned the royal son of Santanu on the subject of gifts of kine in detail.'"The king said, 'Do thou, O Bharata, once more discourse to me in
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detail on the merits of giving away kine. Verily, O hero, I have not been satiated with hearing thy nectar-like words!'
"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just, Santanu's son began to discourse to him once again, in detail on the merits attaching to the gift of kine.'
"Bhishma said, 'By giving unto a Brahmana a cow possessed of a calf, endued with docility and other virtues, young in years, and wrapped round with a piece of cloth, one becomes cleansed of all one's sins. There are many regions (in Hell) which are sunless. One who makes the gift of a cow has not to go thither. That man, however, who gives unto a Brahmana a cow that is incapable of drinking or eating, that has her milk dried up, that is endued with senses all of which have been weakened, and that is diseased and overcome with decrepitude, and that may, therefore, be likened to a tank whose water has been dried up,--indeed, the man who gives such a cow unto a Brahmana and thereby inflicts only pain and disappointment upon him, has certainly to enter into dark Hell. That cow which is wrathful and vicious, or diseased, or weak or which has been purchased without the price agreed upon having been paid,--or which would only afflict the regenerate recipient with distress and disappointment, should never be given. The regions such a man may acquire (as the rewards of other acts of righteousness performed by him) would fail to give him any happiness or impart to him any energy. Only such kine as are strong, endued with good behaviour, young in years, and possessed of fragrance, are applauded by all (in the matter of gift). Verily, as Ganga is the foremost of all rivers, even so is a Kapila cow the foremost of all kine.'
"Yudhishthira said, 'Why, O grandsire, do the righteous applaud the gift of a Kapila cow (as more meritorious) when all good kine that are given away should be regarded as equal? O thou of great puissance, I wish to hear what the distinction is that attaches to a Kapila cow. Thou art, verily, competent to discourse to me on this topic!' 1
"Bhishma said, 'I have, O son, heard old men recite this history respecting the circumstances under which the Kapila cow was created. I shall recite that old history to thee! In days of yore, the Self-born Brahman commanded the Rishi Daksha, saying,--Do thou create living creatures! From desire of doing good to creatures, Daksha, in the first instance, created food. Even as the deities exist, depending upon nectar, all living creatures, O puissant one, live depending upon the sustenance assigned by Daksha. Among all objects mobile and immobile, the mobile are superior. Among mobile creatures Brahmanas are superior. The sacrifices are all established upon them. It is by sacrifice that Soma (nectar) is got. Sacrifice has been established upon kine. 2 The gods become gratified through
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sacrifices. As regards the Creation then, the means of support came first, creatures came next. As soon as creatures were born, they began to cry aloud for food. All of them then approached their creator who was to give them food like children approaching their father or mother. Knowing the intention which moved all his creatures, the holy lord of all creatures, viz., Daksha, for the sake of the beings he had created, himself drank a quantity of nectar. He became gratified with the nectar he quaffed and thereupon an eructation came out, diffusing an excellent perfume all around. As the result of that eructation. Daksha saw that it gave birth to a cow which he named Surabhi. This Surabhi was thus a daughter of his, that had sprung from his mouth. The cow called Surabhi brought forth a number of daughters who came to be regarded as the mothers of the world. Their complexion was like that of gold, and they were all Kapilas. They were the means of sustenance for all creatures. As those kine, whose complexion resembled that of Amrita, began to pour milk, the froth of that milk arose and began to spread on every side, even as when the waves of a running stream dashing against one another, copious froth is produced that spreads on every side. Some of that froth fell, from the mouths of the calves that were sucking, upon the head of Mahadeva who was then sitting on the Earth. The puissant Mahadeva thereupon, filled with wrath, cast his eyes upon those kine. With that third eye of his which adorns his forehead, he seemed to burn those kine as he looked at them. Like the Sun tingeing masses of clouds with diverse colours the energy that issued from the third eye of Mahadeva produced, O monarch, diverse complexion in those kine. Those amongst them, however, which succeeded in escaping from the glance of Mahadeva by entering the region of Soma, remained of the same colour with which they were born, for no change was produced in their complexion. Seeing that Mahadeva had become exceedingly angry; Daksha, the lord of all creatures, addressed him, saying--Thou hast, O great deity, been drenched with nectar. The milk or the froth that escapes from the mouths of calves sucking their dams is never regarded as impure remnant. 1 Chandramas, after drinking the nectar, pours it once more. It is not, however, on that account, looked upon as impure. After the same manner, the milk that these kine yield, being born of nectar, should not be regarded as impure (even though the udders have been touched by the calves with their mouths). The wind can never become impure. Fire can never become impure. Gold can never become impure. The Ocean can never become impure. The Nectar, even when drunk by the deities, can never become impure. Similarly, the milk of a cow, even when her udders are sucked by her calf, can never become impure. These kine will support all these worlds with the milk they will yield and the ghee that will be manufactured therefrom. All creatures wish to enjoy
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the auspicious wealth, identifiable with nectar, that kine possess!--Having said these words, the lord of creatures, Daksha, made a present unto Mahadeva of a bull with certain kine. Daksha gratified the heart of Rudra, O Bharata, with that present, Mahadeva, thus gratified, made that bull his vehicle. And it was after the form of that bull that Mahadeva adopted the device on the standard floating on his battle-car. For this reason it is that Rudra came to be known as the bull-bannered deity. It was on that occasion also that the celestials, uniting together, made Mahadeva the lord of animals. Indeed, the great Rudra became the Master of kine and is named as the bull-signed deity. Hence, O king, in the matter of giving away kine, the gift is regarded as primarily desirable of Kapila kine which are endued with great energy and possessed of colour unchanged (from white). Thus are kine, the foremost of all creatures in the world. It is from them that the means have flowed of the sustenance of all the worlds. They have Rudra for their master. They yield Soma (nectar) in the form of milk. They are auspicious and sacred, and grantors of every wish and givers of life. A person by making a gift of a cow come to be regarded as making a gift of every article that is desired to be enjoyed by men. That man who, desiring to attain to prosperity, reads with a pure heart and body these verses on the origin of kine, becomes cleansed of all his sins and attains to prosperity and children and wealth and animals. He who makes a gift of a cow, O king, always succeeds in acquiring the merits that attach to gifts of Havya and Kavya, to the offer of oblations of water unto the Pitris, to other religious acts whose performance brings peace and happiness, to the gift of vehicles and cloths, and to the cherishing of children and the old.'
"Vaisampayana continued, 'Hearing these words of his grandsire, Pritha's son, viz., the royal Yudhishthira of Ajamida's race, uniting with his brothers, began to make gifts of both bulls and kine of different colours unto foremost of Brahmanas. Verily, for the purpose of subduing regions of felicity in the next, and winning great fame, king Yudhishthira performed many sacrifices and, as sacrificial presents, gave away hundreds of thousands of kine unto such Brahmanas.'"
Book
13
Chapter 78
1 [vasisṭha]
śataṃ varṣasahasrāṇāṃ tapas taptaṃ suduścaram
gobhiḥ pūrvavisṛṣṭābhir gacchema śreṣṭhatām iti
2 loke 'smin dakṣiṇānāṃ ca sarvāsāṃ vayam uttamāḥ
bhavema na ca lipyema doṣeṇeti paraṃtapa
3 sa eva cetasā tena hato lipyeta
sarvadā
śakṛtā ca pavitrārthaṃ kurvīran deva mānuṣāḥ
4 tathā sarvāṇi bhūtāni sthāvarāṇi carāṇi ca
pradātāraś ca golokān gaccheyur iti mānada
5 tābhyo varaṃ dadau brahmā tapaso 'nte svayaṃprabhuḥ
evaṃ bhavatv iti vibhur
lokāṃs tārayateti ca
6 uttasthuḥ siddhikāmās tā bhūtabhavyasya mātaraḥ
tapaso 'nte mahārāja gāvo lokaparāyaṇāḥ
7 tasmād gāvo mahābhāgāḥ pavitraṃ param ucyate
tathaiva sarvabhūtānāṃ gāvas tiṣṭhanti mūrdhani
8 samānavatsāṃ kapilāṃ dhenuṃ dattvā payasvinīm
suvratāṃ vastrasaṃvītāṃ brahmaloke mahīyate
9 rohiṇīṃ tulyavatsāṃ tu dhenuṃ dattvā payasvinīm
suvratāṃ vastrasaṃvītāṃ sūryaloke mahīyate
10 samānavatsāṃ śabalāṃ dhenuṃ dattvā payasvinīm
suvratāṃ vastrasaṃvītāṃ somaloke mahīyate
11 samānavastāṃ śvetāṃ tu dhenuṃ dattvā payasvinīm
suvratāṃ vastrasaṃvītām indraloke mahīyate
12 samānavatsāṃ kṛṣṇāṃ tu dhenuṃ dattvā payasvinīm
suvratāṃ vastrasaṃvītām agniloke mahīyate
13 samānavatsāṃ dhūmrāṃ tu dhenuṃ dattvā payasvinīm
suvratāṃ vastrasaṃvītāṃ yāmya loke mahīyate
14 apāṃ phenasavarṇāṃ tu sa vatsāṃ kāṃsyadohanām
pradāya vastrasaṃvītāṃ vāruṇaṃ lokam aśnute
15 vātareṇu savarṇāṃ tu sa vatsāṃ kāṃsyadohanām
pradāya vastrasaṃvītāṃ vāyuloke mahīyate
16 hiraṇyavarṇāṃ piṅgākṣīṃ sa vatsāṃ kāṃsyadohanām
pradāya vastrasaṃvītāṃ kauberaṃ lokam aśnute
17 palāla dhūmravarṇāṃ tu sa vatsāṃ kāṃsyadohanām
pradāya vastrasaṃvītāṃ pitṛloke mahīyate
18 sa vatsāṃ pīvarīṃ dattvā śitikaṇṭhām alaṃkṛtām
vaiśvadevam asaṃbādhaṃ sthānaṃ śreṣṭhaṃ prapadyate
19 samānavatsāṃ gaurīṃ tu dhenuṃ dattvā payasvinīm
suvratāṃ vastrasaṃvītāṃ vasūnāṃ lokam aśnute
20 pāṇḍukambala varṇāṃ tu sa vatsāṃ kāṃsyadohanām
pradāya vastrasaṃvītāṃ sādhānāṃ lokam aśnute
21 vairāṭa pṛṣṭham ukṣāṇaṃ sarvaratnair
alaṃ kṛtam
pradāya marutāṃ lokān ajarān
pratipadyate
22 vatsopapannāṃ nīlāṅgāṃ sarvaratnasamanvitām
gandharvāpsarasāṃ lokān dattvā
prāpnoti mānavaḥ
23 śitikaṇṭham anaḍvāhaṃ sarvaratnair alaṃkṛtam
dattvā prajāpater lokān viśokaḥ pratipadyate
24 gopradāna rato yāti bhittvā jaladasaṃcayān
vimānenārka varṇena divi rājan
virājatā
25 taṃ cāruveṣāḥ suśroṇyaḥ sahasraṃ varayoṣitaḥ
ramayanti naraśreṣṭha gopradāna rataṃ naram
26 vīṇānāṃ vallakīnāṃ ca nūpurāṇāṃ ca śiñjitaiḥ
hāsaiś ca hariṇākṣīṇāṃ prasuptaḥ pratibodhyate
27 yāvanti lomāni bhavanti dhenvās;
tāvanti varṣāṇi mahīyate saḥ
svargāc cyutaś cāpi tato nṛloke; kule samutpatsyati gomināṃ saḥ
SECTION LXXVIII
"Bhishma said, 'In days of yore, king Saudasa born of Ikshvaku's race, that foremost of eloquent men, on one occasion approached his family priest, viz., Vasishtha, that foremost of Rishis, crowned with ascetic success, capable of wandering through every region, the receptacle of Brahma, and endued with eternal life and put him the following question.'"Saudasa said, 'O holy one, O sinless one, what is that in the three
p. 113
worlds which is sacred and by reciting which at all times a man may acquire high merit?'
"Bhishma said, 'Unto king Saudasa who stood before him with head bent in reverence, the learned Vasishtha having first bowed unto kine and purified himself (in body and mind), discoursed upon the mystery relating to kine, a topic that is fraught with result highly beneficial to all persons.'
"Vasishtha said, 'Kine are always fragrant. The perfume emanated by the exudation of the Amytis agallochum issues out of the bodies. Kine are the great refuge of all creatures. Kine constitute the great source of blessing unto all. 1 Kine are the Past and the Future. Kine are the source of eternal growth. Kine are the root of Prosperity. Anything given to kine is never lost. Kine constitute the highest food. They are the best Havi for the deities. The Mantras called Swaha and Vashat are forever established in kine. Kine constitute the fruit of sacrifices. Sacrifices are established in kine. Kine are the Future and the Past, and Sacrifice rest on them. Morning and evening kine yield unto the Rishis, O foremost of men, Havi for use in Homa, O thou of great effulgence. They who make gift of kine succeed in transcending all sins which they may have committed and all kinds of calamities into which they may fall, O thou of great puissance. The man possessing ten kine and making a gift of one cow, he possessing a hundred kine and making a gift of ten kine, and he possessing a thousand kine and making a gift of a hundred kine, all earn the same measure of merit. The man who, though possessed of hundred kine, does not establish a domestic fire for daily worship, that man who though possessed of a thousand kine does not perform sacrifices, and that man who though possessed of wealth acts as a miser (by not making gift and discharging the duties of hospitality), are all three regarded as not worthy of any respect. Those men who make gift of Kapila king with their calves and with vessel of white brass for milking them,--kine, that is, which are not vicious and which while given away, are wrapped round with cloths,--succeed in conquering both this and the other world. Such persons as succeed in making gift of a bull that is still in the prime of youth, that has all its senses strong, and that may be regarded as the foremost one among hundreds of herds, that has large horns adorned with ornaments (of gold or silver), unto a Brahmana possessed of Vedic learning, succeed, O scorcher of foes, its attaining to great prosperity and affluence each time they take birth in the world. One should never go to bed without reciting the names of kine. Nor should one rise from bed in the morning without a similar recitation of the names of kine. Morning and evening one should bend one's head in reverence to kine. As the consequence of such acts, one is sure to attain to great prosperity. One should never feel any repugnance for the urine and the dung of the cow. One should never eat the flesh of kine. As the consequence of this, one is sure to attain to
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great prosperity. One should always take the names of kine. One should never show any disregard for kine in any way. If evil dreams are seen, men should take the names of kine. One should always bathe, using cow-dung at the time. One should sit on dried cowdung. One should never cast one's urine and excreta and other secretions on cowdung. One should never obstruct kine in any way. One should eat, sitting on a cowhide purified by dipping it in water, and then cast one's eyes towards the west, Sitting with restrained speech, one should eat ghee, using the bare earth as one's dish. One reaps, in consequence of such acts, that prosperity of which kine are the source 1. One should pour libations on the fire, using ghee for the purpose. One should cause Brahmanas to utter blessings upon one, by presents of ghee. One should make gift of ghee. One should also eat ghee. As the reward of such acts one is sure to attain to that prosperity which kine confer. That man who inspires a vaccine form made of sesame seeds by uttering the Vedic Mantras called by the name of Gomati, and then adorns that form with every kind of gems and makes a gift of it, has never to suffer any grief on account of all his acts of omission and commission,--Let kine that yield copious measures of milk and that have horns adorned with gold,--kine viz., that are Surabhis or the daughters of Surabhis.--approach me even as rivers approach the ocean! I always look at kine. Let kine always look at me. Kine are ours. We are theirs. Ourselves are there where kine are!--Even thus, at night or day, in happiness or woe, verily, at times of even great fear,--should a man exclaim. By uttering such words he is certain to become freed from every fear.'"
Book
13
Chapter 79
1 [v]
ghṛtakṣīrapradā gāvo ghṛtayonyo ghṛtodbhavāḥ
ghṛtanadyo ghṛtāvartās tā me santu sadā gṛhe
2 ghṛtaṃ me hṛdaye nityaṃ ghṛtaṃ nābhyāṃ pratiṣṭhitam
ghṛtaṃ sarvṛṣu gātreṣu ghṛtaṃ me manasi sthitam
3 gāvo mamāgrato nityaṃ gāvaḥ pṛṣṭhata eva ca
gāvo me sarvataś caiva gavāṃ madhye vasāmy aham
4 ity ācamya japet sāyaṃprātaś ca puruṣaḥ sadā
yad ahnā kurute pāpaṃ tasmāt sa parimucyate
5 prāsādā yatra sauvarṇā vasor dhārā ca yatra sā
gandharvāpsaraso yatra tatra yānti sahasradāḥ
6 nava nīta paṅkāḥ kṣīrodā dadhi śaivalasaṃkulāḥ
vahanti yatra nadyo vai yatra yānti sahasradāḥ
7 gavāṃ śatasahasraṃ tu yaḥ prayacched yathāvidhi
parām ṛddhim avāpyātha sa
goloke mahīyate
8 daśa cobhayataḥ pretya mātāpitroḥ pitāmahān
dadhāti sukṛtāṁl lokān punāti ca kulaṃ naraḥ
9 dhenvāḥ pramāṇena samapramāṇāṃ; dhenuṃ tilānām api ca pradāya
pānīya dātā ca yamasya loke; na yātanāṃ kāṃ cid upaiti tatra
10 pavitram agryaṃ jagataḥ pratiṣṭhā; divaukasāṃ mātaro 'thāprameyāḥ
anvālabhed dakṣiṇato vrajec ca; dadyāc ca pātre prasamīkṣya kālam
11 dhenuṃ sa vatsāṃ kapilāṃ bhūri śṛṅgāṃ; kāṃsyopadohāṃ vasanottarīyām
pradāya tāṃ gāhati dur vigāhyāṃ; yāmyāṃ sabhāṃ vītabhayo manuṣyaḥ
12 surūpā bahurūpāś ca viśvarūpāś ca
mātaraḥ
gāvo mām upatiṣṭhantām iti nityaṃ prakīrtayet
13 nātaḥ puṇyataraṃ dānaṃ nātaḥ puṇyataraṃ phalam
nāto viśiṣṭaṃ lokeṣu bhūtaṃ bhavitum arhati
14 tvacā lomnātha śṛṅgaiś ca vālaiḥ kṣīreṇa medasā
yajñaṃ vahanti saṃbhūya kim asty abhyadhikaṃ tataḥ
15 yayā sarvam idaṃ vyāptaṃ jagat sthāvarajaṅgamam
tāṃ dhenuṃ śirasā vande bhūtabhavyasya mātaram
16 guṇavacana samuccayaika
deśo; nṛpava mayaiṣa gavāṃ prakīrtitas te
na hi param iha dānam asti gobhyo; bhavanti na cāpi
parāyaṇaṃ tathānyat
17 [bh]
param idam iti bhūmipo vicintya; pravaram ṛṣer vacanaṃ tato mahātmā
vyasṛjata niyatātmavān dvijebhyo;
subahu ca godhanam āptavāṃś ca lokān
SECTION LXXIX
"Vasishtha said, 'The kine that had been created in a former age practised the austerest penances for a hundred thousand years with the desire of attaining to a position of great pre-eminence. Verily, O scorcher of foes, they said unto themselves,--We shall, in this world, become the best of all kinds of Dakshina in sacrifices, and we shall not be liable to be stained with any fault! By bathing in water mixed with our dung people shall become sanctified. The deities and men shall use our dung for the purpose of purifying all creatures mobile and immobile. They also that will givep. 115
us away shall attain to those regions of happiness which will be ours. 1--The puissant Brahman, appearing unto them at the conclusion of their austerities, gave them the boons they sought, saying,--it shall be as ye wish! Do ye (thus) rescue all the worlds!--Crowned with fruition in respect of their wishes, they all rose up,--those mothers of both the Past and the Future. Every morning, people should bow with reverence unto kine. As the consequence of this, they are certain to win prosperity. At the conclusion of their penances O monarch, kine became the refuge of the world. It is for this that kine are said to be highly blessed, sacred, and the foremost of all things. It is for this kine are said to stay at the very head of all creatures. By giving away a Kapila cow with a calf resembling herself, yielding a copious measure of milk, free from every vicious habit, and covered with a piece of cloth, the giver attains to great honours in the region of Brahma. By giving away a cow of red complexion, with a calf that resembles herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Surya. By giving away a cow of variegated hue, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Soma. By giving away a cow of white complexion, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Indra. By giving away a cow of dark complexion, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Agni. By giving away a cow of the complexion of smoke, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Yama. By giving away a cow of the complexion of the foam of water, with a calf and a vessel of white brass for milking her, and covered with a piece of cloth, one attains to the region of Varuna. By giving away a cow whose complexion is like that of the dust blown by the wind, with a calf, and a vessel of white brass for milking her, and covered with a piece of cloth, one attains to great honours in the region of the Wind-god. By giving a cow of the complexion of gold, having eyes of a tawny hue with a calf and a vessel of white brass for milking her and covered with a piece of cloth, one enjoys the felicity of the region of Kuvera. By giving away a cow of the complexion of the smoke of straw, with a calf and a vessel of white brass for milking her, and covered with a piece of cloth, one attains to great honours in the region of the Pitris. By giving away a fat cow with the flesh of its throat hanging down and accompanied by her calf, one attains with ease to the high region of the Viswedevas. By giving away a Gouri
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cow, with calf similar to her, yielding milk, free from every vice, and covered with a piece of cloth, one attains to the region of the Vasus. By giving away a cow of the complexion of a white blanket, with a calf and a vessel of white brass, and covered with a piece of cloth, one attains to the region of the Sadhyas. By giving away a bull with a high hump and adorned with every jewel, the giver, O king, attains to the region of the Maruts. By giving away a bull of blue complexion, that is full-grown in respect of years and adorned with every ornament, the giver attains to the regions of the Gandharvas and the Apsaras. By giving away a cow with the flesh of her throat hanging down, and adorned with every ornament, the giver, freed from every grief, attains to those regions that belong to Prajapati himself. That man, O king, habitually makes gifts of kine, proceed, piercing through the clouds, on a car of solar effulgence to Heaven and shines there in splendour. That man who habitually makes gifts of kine comes to be regarded as the foremost of his species. When thus proceeding to Heaven, he is received by a thousand celestial damsels of beautiful hips and adorned with handsome robes and ornaments. These girls wait upon him there and minister to his delight. He sleeps there in peace and is awakened by the musical laughter of those gazelle-eyed damsels, the sweet notes of their Vinas, the soft strains of their Vallakis, and the melodious tinkle of their Nupuras. 1 The men who makes gifts of kine resides in Heaven and is honoured there for as many years as there are hairs on the bodies of the kine he gives away. Falling off from Heaven (upon the exhaustion of his merit), such a man takes birth in the order of humanity and, in fact, in a superior family among men.'"
Book
13
Chapter 80
1 [y]
pavitrāṇāṃ pavitraṃ yac chreṣṭhaṃ loke ca yad bhavet
pāvanaṃ paramaṃ caiva tan me brūhi pitāmaha
2 [bh]
gāvo mahārthāḥ puṇyāś ca tārayanti ca mānavān
dhārayanti prajāś cemāḥ payasā haviṣā tathā
3 na hi puṇyatamaṃ kiṃ cid gobhyo bharatasattama
etāḥ pavitrāḥ puṇyāś ca triṣu lokeṣv anuttamāḥ
4 devānām upariṣṭāc ca gāvaḥ prativasanti vai
dattvā caitā narapate yānti svargaṃ manīṣiṇaḥ
5 māndhātā yauvanāśvaś ca yayātir
nahuṣas tathā
gāvo dadantaḥ satataṃ sahasraśatasaṃmitāḥ
gatāḥ paramakaṃ sthānaṃ devair api sudurlabham
6 api cātra purāvṛttaṃ kathayiṣyāmi te 'nagha
7 ṛṣīṇām uttamaṃ dhīmān kṛṣṇadvaipāyanaṃ śukaḥ
abhivādyāhnikaṃ kṛtvā śuciḥ prayata mānasaḥ
pitaraṃ paripapraccha dṛṣṭalokaparāvaram
8 ko yajñaḥ sarvayajñānāṃ variṣṭha upalakṣyate
kiṃ ca kṛtvā paraṃ svargaṃ prāpnuvanti manīṣiṇaḥ
9 kena devāḥ pavitreṇa svargam aśnanti vā vibho
kiṃ ca yajñṭasya yajñatvaṃ kva ca yajñaḥ pratiṣṭhitaḥ
10 dānānām uttamaṃ kiṃ ca kiṃ ca satram ataḥ param
pavitrāṇāṃ pavitraṃca yat tad brūhi mamānagha
11 etac chrutvā tu vacanaṃ vyāsaḥ paramadharmavit
putrāyākathayat sarvaṃ tattvena
bharatarṣabha
12 [v]
gāvaḥ pratiṣṭhā bhūtānāṃ tathā gāvaḥ parāyaṇam
gāvaḥ puṇyāḥ pavitrāś ca pāvanaṃ dharma eva ca
13 pūrvam āsanna śṛṅgā vai gāva ity anuśuśrumaḥ
śṛṅgārthe samupāsanta tāḥ kila prabhum avyayam
14 tato brahmā tu gāḥ prāyam upaviṣṭāḥ samīkṣya ha
īpsitaṃ pradadau tābhyo gobhya
pratyekaśaḥ prabhuḥ
15 tāsaṃ śṛṅgāṇy ajāyanta yasyā yādṛṅ manogatam
nānāvarṇāḥ śṛṅgavantyas tā vyarocanta putraka
16 brahmaṇā varadattās
tā havyakavya pradāḥ śubhāḥ
puṇyāḥ pavitrāḥ subhagā divyasaṃsthāna lakṣaṇāḥ
gāvas tejo mahad divyaṃ gavāṃ dānaṃ praśasyate
17 ye caitāḥ saṃprayacchanti sādhavo vītamatsarāḥ
te vai sukṛtinaḥ proktāḥ sarvadānapradāś ca te
gavāṃ lokaṃ yathā puṇyam āpnuvanti ca te 'nagha
18 yatra vṛkṣā madhu phalā divyapuṣpaphalopagāḥ
puṣpāṇi ca
sugandhīni divyāni dvijasattama
19 sarvā maṇimayī bhūmiḥ sūkṣmakāñcanavālukā
sarvatra sukhasaṃsparśā niṣpaṅkā nīrajā śubhā
20 raktotpalavanaiś caiva maṇidaṇḍair hiraṇmayaiḥ
taruṇādityasaṃkāśair bhānti tatra jalāśayāḥ
21 mahārhāmaṇi patraiś ca kāñcanaprabha kesaraiḥ
nīlotpalavimiśraiś ca sarobhir bahu paṅkajaiḥ
22 karavīra vanaiḥ phullaiḥ sahasrāvarta saṃvṛtaiḥ
saṃtānakavanaiḥ phullair vṛkṣaiś ca samalaṃkṛtāḥ
23 nirmalābhiś ca muktābhir maṇibhiś ca mahādhanaiḥ
uddhūta pulinās tatra jātarūpaiś ca nimnagāḥ
24 sarvaratnamayairś citrair avagāḍhā nagottamaiḥ
jātarūpamayaiś cānyair hutāśanasamaprabhaiḥ
25 sauvarṇagirayas
tatra maṇiratnaśiloccayāḥ
sarvaratnamayair bhānti śṛṅgaiś cārubhir ucchritaiḥ
26 nityapuṣpaphalās
tatra nagāḥ patrarathākulāḥ
divyagandharasaiḥ puṣpaiḥ phalaiś ca bharatarṣabha
27 ramante puṇyakarmāṇas tatra nityaṃ yudhiṣṭhira
sarvakāmasamṛddhārthā niḥśokā gatamanyavaḥ
28 vimāneṣu vicitreṣu ramaṇīyeṣu bhārata
modante puṇyakarmāṇo viharanto yaśasvinaḥ
29 upakrīḍanti tān
rājañ śubhāś cāpsarasāṃ gaṇāḥ
elāṁl lokān avāpnoti gāṃ dattvā vai yudhiṣṭhira
30 yāsām adhipatiḥ pūṣā māruto balavān balī
aiśvarye varuṇo rājā tā māṃ pāntu yugaṃdharāḥ
31 surūpā bahurūpāś ca viśvarūpāś ca
mātaraḥ
prājāpatyā iti brahmañ japen nityaṃ yatavrataḥ
32 gās tu śuśrūṣate yaś ca samanveti ca sarvaśaḥ
tasmai tuṣṭāḥ prayacchanti varān api sudurlabhān
33 na druhyen manasā cāpi goṣu tā hi sukhapradāḥ
arcayeta sadā caiva namaḥ kāraiś ca
pūjayet
dāntaḥ prītamanā nityaṃ gavāṃ vyuṣṭiṃ tathāśnute
34 yena devāḥ pavitreṇa bhuñjate lokam uttamam
yat pavitraṃ pavitrāṇāṃ tad ghṛtaṃ śirasā vahet
35 ghṛtena juhuyād agniṃ ghṛtena svasti vācayet
ghṛtaṃ prāśed ghṛtaṃ dadyād gavāṃ vyuṣṭiṃ tathāśnute
36 tryaham uṣṇaṃ piben mūtraṃ tryaham uṣṇaṃ pibet payaḥ
gavām uṣṇaṃ payaḥ pītvā tyaham uṣṇaṃ ghṛtaṃ pibet
tryaham uṣṇaṃ ghṛtaṃ pītvā vāyubhakṣo bhavet tryaham
37 nirhṛtaiś ca
yavair gobhir māsaṃ prasṛta yāvakaḥ
brahmahatyā samaṃ pāpaṃ sarvam etena śudhyati
38 parābhavārthaṃ daityānāṃ devaiḥ śaucam idaṃ kṛtam
devatvam api ca prāptāḥ saṃsiddhāś ca mahābalāḥ
39 gāvaḥ pavitrāḥ puṇyāś ca pāvanaṃ paramaṃ mahat
tāś ca dattvā dvijātibhyo naraḥ svargam upāśnute
40 gavāṃ madhye śucir
bhūtvā gomatīṃ manasā japet
pūtābhir adbhir ācamya śucir bhavati nirmalaḥ
41 agnimadhye gavāṃ madhye brāhmaṇānāṃ ca saṃsadi
vidyā veda vratasnātā brāhmaṇāḥ puṇyakarmiṇaḥ
42 adhyāpayerañ śiṣyān vai gomatīṃ yajñasaṃmitām
trirātropoṣitaḥ śrutvā gomatīṃ labhate varam
43 putra kāmaś ca labhate putraṃ dhanam athāpi ca
patikāmā ca bhartāraṃ sarvakāmāṃś ca mānavaḥ
gāvas tuṣṭāḥ prayacchanti sevitā vai na saṃśayaḥ
44 evam etā mahābhāgā yajñiyāḥ sarvakāmadāḥ
rohiṇya iti jānīhi naitābhyo vidyate
param
45 ity uktaḥ sa mahātejāḥ śukaḥ pitrā mahātmanā
pūjayām āsa gā nityaṃ tasyāt tvam
api pūjaya
SECTION LXXX
"Vasishtha said, 'Kine are yielders of ghee and milk. They are the sources of ghee and they have sprung from ghee. They are rivers of ghee, and eddies of ghee. Let kine ever be in my house! Ghee is always my heart. Ghee is even established in my navel. Ghee is in every limb of mine. Ghee resides in my mind. Kine are always at my front. Kine are always at my rear. Kine are on every side of my person. I live in the midst of kine!--Having purified oneself by touching water, one should, morning and evening, recite these Mantras every day. By this, one is sure to be cleansed of all the sins one may commit in course of the day. They who make gifts of a thousand kine, departing from this world, proceed to the regions of the Gandharvas and the Apsaras where there are many palatial mansions made of gold and where the celestial Ganga, called the currentp. 117
of Vasu, runs. Givers of a thousand kine repair thither where run many rivers having milk for their water, cheese for their mire, and curds for their floating moss. That man who makes gifts of hundreds of thousands of kine agreeably to the ritual laid down in the scriptures, attains to high prosperity (here) and great honours in Heaven. Such a man causes both his paternal and maternal ancestors to the tenth degree to attain to regions of great felicity, and sanctifies his whole race. Kine are sacred. They are the foremost of all things in the world. They are verily the refuge of the universe. They are the mothers of the very deities. They are verily incomparable. They should be dedicated in sacrifices. When making journeys, one should proceed by their right (i.e., keeping them to one's left). Ascertaining the proper time, they should be given away unto eligible persons. By giving away a Kapila cow having large horns, accompanied by a calf and a vessel of white brass for milking her, and covered with a piece of cloth, one succeeds in entering, freed from fear, the palace of Yama that is so difficult to enter. One should always recite this sacred Mantra, viz.,--Kine are of beautiful form. Kine are of diverse forms. They are of universal form. They are the mothers of the universe. O, let kine approach me!--There is no gift more sacred than the gift of kine. There is no gift that produces more blessed merit. There has been nothing equal to the cow, nor will there be anything that will equal her. With her skin, her hair, her horns, the hair of her tail, her milk, and her fat,--with all these together,--the cow upholds sacrifice. What thing is there that is more useful than the cow? Bending my head unto her with reverence, I adore the cow who is the mother of both the Past and the Future, and by whom the entire universe of mobile and immobile creatures is covered. O best of men, I have thus recited to thee only a portion of the high merits of kine. There is no gift in this world that is superior to the gift of trine. There is also no refuge in this world that is higher than kine.'
"Bhishma continued, 'That high-souled giver of land (viz., king Saudasa), thinking these words of the Rishi Vasishtha to be foremost in point of importance, then made gifts of a very large number of kine unto the Brahmanas, restraining his senses the while, and as the consequence of those gifts, the monarch succeeded in attaining to many regions of felicity in the next world.'" 1
Book
13
Chapter 81
1 [y]
mayā gavāṃ purīṣaṃ vai śriyā juṣṭam iti śrutam
etad icchāmy ahaṃ śrotuṃ saṃśayo 'tra hi me mahān
2 [bh]
atrāpy udāharantīmam itihāsaṃ purātanam
gobhir nṛpeha saṃvādaṃ śriyā bharatasattama
3 śrīḥ kṛtveha vapuḥ kāntaṃ gomadhyaṃ praviveśa ha
gāvo 'tha vismitās tasyā dṛṣṭvā rūpasya saṃpadam
4 [gāvah]
kāsi devi kuto vā tvaṃ rūpeṇāpratimā bhuvi
vismitāḥ sma mahābhāge tava
rūpasya saṃpadā
5 icchāmas tvāṃ vayaṃ jñātuṃ kā tvaṃ kva ca gamiṣyasi
tattvena ca suvarṇābhe sarvam
etad bravīhi naḥ
6 [ṣrī]
lokakāntāsmi bhadraṃ vaḥ śrīr nāmneha pariśrutā
mayā daityāḥ parityaktā vinaṣṭāḥ śāśvatīḥ samāḥ
7 indro vivasvān somaś ca viṣṇur āpo 'gnir eva ca
mayābhipannā ṛdhyante ṛṣayo devatās tathā
8 yāṃś ca dviṣāmy ahaṃ gāvas te vinaśyanti sarvaśaḥ
dharmārthakāmahīnāś ca te bhavanty asukhānvitāḥ
9 evaṃ prabhāvāṃ māṃ gāvo vijānīta sukhapradām
icchāmi cāpi yuṣmāsu vastuṃ sarvāsu nityadā
āgatā prārthayānāhaṃ śrījuṣṭā bhavatānaghāḥ
10 [gāvah]
adhruvāṃ cañcalāṃ ca tvāṃ sāmānyāṃ bahubhiḥ saha
na tvām icchāmi bhadraṃ te gamyatāṃ yatra rocate
11 vapuṣmantyo vayaṃ sarvāḥ kim asmākaṃ tvayādya vai
yatreṣṭaṃ gamyatāṃ tatra kṛtakāryā vayaṃ tvayā
12 [ṣrī]
kim etad vaḥ kṣamaṃ gāvo yan māṃ nehābhyanandatha
na māṃ saṃprati gṛhṇītha kasmād vai durlabhāṃ satīm
13 satyaś ca lokavādo 'yaṃ loke carati suvratāḥ
svayaṃ prāpte paribhavo bhavatīti
viniścayaḥ
14 mahad ugraṃ tapaḥ kṛtvā māṃ niṣevanti mānavāḥ
devadānavagandharvāḥ piśācoragarākṣasāḥ
15 kṣamam etad dhi vo
gāvaḥ pratigṛhṇīta mām iha
nāvamanyā hy ahaṃ saumyās triloke sa
carācare
16 [gāvah]
nāvamanyāmahe devi na tvāṃ paribhavāmahe
adhruvā calacittāsi tatas tvāṃ varjayāmahe
17 bahunātra kim uktena gamyatāṃ yatra vāñchasi
vapuṣmatyo vayaṃ sarvāḥ kim asmākaṃ tvayānagha
18 [ṣrī]
avajñātā bhaviṣyāmi sarvalokeṣu mānadāḥ
pratyākhyānena yuṣmābhiḥ prasādaḥ kriyatām iti
19 mahābhāgā bhavatyo vai śaraṇyāḥ śaraṇāgatām
paritrāyantu māṃ nityaṃ bhajamānām aninditām
mānanāṃ tv aham icchāmi bhavatyaḥ satataṃ śubhāḥ
20 apy ekāṅke tu vo
vastum icchāmi ca sukutsite
na vo 'sti kutsitaṃ kiṃ cid aṅgeṣv ālakṣyate 'naghāḥ
21 puṇyāḥ pavitrāḥ subhagā mamādeśaṃ prayacchata
vaseyaṃ yatra cāṅge 'haṃ tan me vyākhyātum arhatha
22 [bh]
evam uktās tu tā gāvaḥ śubhāḥ karuṇavatsalāḥ
saṃmantrya sahitāḥ sarvāḥ śriyam ūcur narādhipa
23 avaśyaṃ mānanā kāryā
tavāsmābhir yaśasvini
śakṛn mūtre nivasa naḥ puṇyam etad dhi naḥ śubhe
24 [ṣrī]
diṣṭyā prasādo yuṣmābhiḥ kṛto me 'nugrahātmakaḥ
evaṃ bhavatu bhadraṃ vaḥ pūjitāsmi sukhapradāḥ
25 [bh]
evaṃ kṛtvā tu samayaṃ śrīr gobhiḥ saha bhārata
paśyantīnāṃ tatas tāsāṃ tatraivāntaradhīyata
26 etad gośakṛtaḥ putra māhātmyaṃ te 'nuvarṇitam
mahātmyaṃ ca gavāṃ bhūyaḥ śrūyatāṃ gadato mama
SECTION LXXXI
"Yudhishthira said, 'Tell me, O grandsire, what is that which is the most sacred of all sacred things in the world, other than that which has been already mentioned, and which is the highest of all sanctifying objects.'"Bhishma said, 'Kine are the foremost of all objects. They are highly sacred and they rescue men (from all kinds of sin and distress). With their milk and with the Havi manufactured therefrom, kine uphold all creatures in the universe. O best of the Bharatas, there is nothing that is more sacred than kine. The foremost of all things in the three worlds, kine are themselves sacred and capable of cleansing others, Kine reside in a region that is even higher than the region of the deities. When given away, they rescue their givers. Men of wisdom succeed in attaining to Heaven by making gifts of kine. Yuvanaswa's son Mandhatri, Yayati, and (his sire) Nahusha, used always to give away kine in thousands. As the reward of those gifts, they have attained to such regions as are unattainable by the very deities. There is, in this connection, O sinless one, a discourse delivered of old. I shall recite it to thee. Once on a time, the intelligent Suka, having finished his morning rites, approached with a restrained mind his sire, that foremost of Rishis, viz., the Island-born Krishna, who is acquainted with the distinction between that which is superior and that which is inferior, and saluting him, said, 'What is that sacrifice which appears to thee as the foremost of all sacrifices? What is that act by doing which men of wisdom succeed in attaining to the highest region? What is that sacred act by which the deities enjoy the felicity of Heaven? What constitutes the character of sacrifice as sacrifice? What is that upon which sacrifice rests? What is that which is regarded as the best by the deities? What is that sacrifice which transcends the sacrifices of this world? Do thou also tell me, O sire, what is that which is the most sacred of all things. Having heard these words of his son, O chief of Bharata's race, Vyasa, the foremost of all persons conversant with duties, discoursed as follows unto him.'
"Vyasa said, 'Kine constitute the stay of all creatures. Kine are the refuge of all creatures. Kine are the embodiment of merit. Kine are sacred, and kine are sanctifiers of all. Formerly kine were hornless as it has been heard by us. For obtaining horns they adored the eternal and puissant Brahmana. The puissant, Brahmana, seeing the kine paying their adorations to him and sitting in praya, granted unto each of them what each desired. Thereafter their horns grew and each got what each desired. Of diverse colours, and endued with horns, they began to shine in beauty, O son! Favoured by Brahman himself with boons, kine are auspicious and yielders of Havya and Kavya. They are the embodiments of merit. They are sacred and blessed. They are possessed of excellent form and attributes. Kine constitute high and highly excellent energy. The gift of kine is very much applauded. Those good men who, freed from pride, make gifts of kine,
p. 119
are regarded as doers of righteous deeds and as givers of all articles. Such men, O sinless one, attain to the highly sacred region of kine. The trees there produce sweet fruits. Indeed, those trees are always adorned with excellent flowers and fruits. Those flowers, O best of regenerate persons, are endued with celestial fragrance. The entire soil of that region is made of gems. The sands there are all gold. The climate there is such that the excellencies of every season are felt. There is no more mire, no dust. It is, indeed, highly auspicious. The streams that run there shine in resplendence for the red lotuses blooming upon their bosoms, and for the jewels and gems and gold that occur in their banks and that display the effulgence of the morning Sun. There are many lakes also in that region on whose breasts are many lotuses, mixed here and there with Nymphoea stellata, and having their petals made of costly gems, and their filaments adorned with a complexion like that of gold. They are also adorned with flowering forests of the Nerium odorum with thousands of beautiful creepers twining round them, as also with forests of Santanakas bearing their flowery burdens. There are rivers whose banks are variegated with many bright pearls and resplendent gems and shining gold. Portions of those regions are covered with excellent trees that are decked with jewels and gems of every kind. Some of them are made of gold and some display the splendour of fire. There stand many mountains made of gold, and many hills and eminences made of jewels and gems. These shine in beauty in consequence of their tall summits which are composed of all kinds of gems. The trees that adorn those regions always put forth flowers and fruits, and are always covered with dense foliage. The flowers always emit a celestial fragrance and the fruits are exceedingly sweet, O chief of Bharata's race. Those persons that are of righteous deeds, O Yudhishthira, always sport there in joy. Freed from grief and wrath, they pass their time there, crowned with the fruition of every wish. Persons of righteous deeds, possessed of fame, sport there in happiness, moving from place to place, O Bharata, on delightful vehicles of great beauty. Auspicious deed, bands of Apsaras always amuse them there, with music and dance. Indeed O Yudhishthira, a person goes to such regions as the reward of his making gifts of kine. Those regions which have for their lords Pushan, and the Maruts of great puissance, are attained to by givers of kine. In affluence the royal Varuna is regarded as pre-eminent. The giver of kine attains to affluence like that of Varuna himself. One should, with the steadiness of a vow, daily recite these Mantras declared by Prajapati himself (in respect of kine). Viswarupa and viz.,--Yugandharah, Surupah, Vahurupah, and Matara. 1--He who serves kine with reverence and who follows them with
p. 120
humility, succeeds in obtaining many invaluable boons from kine who become gratified with him. One should never, in even one's heart, do an injury to kine. One should, indeed, always confer happiness on them. One should, always reverence kine and worship them, with bends of one's head. He who does this, restraining his senses the while and filled with cheerfulness, succeeds in attaining to that felicity which is enjoyed by kine (and which kine alone can confer). One should for three days drink the hot urine of the cow. For the next three days one should drink the hot milk of the cow. Having thus drunk for three days hot milk, one should next drink hot ghee for three days. Having in this way drunk hot ghee for three days, one should subsist for the next three days on air only. That sacred thing by whose aid the deities enjoy regions of felicity, that which is the most sacred of all sacred things, viz., ghee should then be borne on the head. 1 With the aid of ghee one should pour libations on the sacred fire. By making gifts of ghee, one should cause the Brahman to utter benedictions on oneself. One should eat ghee and make gifts of ghee. As the reward of this conduct, one may then attain to that prosperity which belongs to kine. That man who, for a month, subsists upon the gruel of barley picked up every day from cow dung becomes cleansed of sins as grave as the slaughter of a Brahman. After their defeat at the hands of the Daityas, the deities practised this expiation. It was in consequence of this expiation that they succeeded in regaining their position as deities. Verily, it was through this that they regained their strength and became crowned with success. Kine are sacred. They are embodiments of merit. They are high and most efficacious cleansers of all. By making gifts of kine unto the Brahmanas one attains to Heaven. Living in a pure state, in the midst of kine, one should mentally recite those sacred Mantras that are known by the name of Gomati, after touching pure water. By doing this, one becomes purified and cleansed (of all sins). Brahmanas of righteous deeds, who have been cleansed by knowledge, study of the Vedas, and observance of vows, should, only in the midst of sacred fires or kine or assemblies of Brahmanas, impart unto their disciples a knowledge of the Gomati Mantras which are every way like unto a sacrifice (for the merit they produce). One should observe a fast for three nights for receiving the boon constituted by a knowledge of the import of the Gomati Mantras. The man who is desirous of obtaining a son may obtain one by adoring these Mantras. He who desires the possession of wealth may have his desire gratified by adoring these Mantras. The girl desirous of having a good husband may have her wish fulfilled by the same means. In fact, one may acquire the fruition of every wish one may cherish, by adoring these sacred Mantras. When kine are gratified with the service one renders them, they are, without doubt, capable of granting the fruition
p. 121
of every wish. Even so, kine are highly blessed. They are the essential requisites of sacrifices. They are grantors of every wish. Know that there is nothing superior to kine.'
"Bhishma continued, 'Thus addressed by his high-souled sire, Suka, endued with great energy, began from that time to worship kine every day. Do thou also, O son, conduct thyself in the same way.'"
Book
13
Chapter 82
1 [bh]
ye ca gāḥ saṃprayacchanti hutaśiṣṭāśinaś ca ye
teṣāṃ satrāṇi yajñāś ca nityam eva yudhiṣṭhira
2 ṛte dadhighṛteneha na yajñaḥ saṃpravartate
tena yajñasya yajñatvam ato mūlaṃ ca lakṣyate
3 dānānām api sarveṣāṃ gavāṃ dānaṃ praśasyate
gāvaḥ śreṣṭhāḥ pavitrāś ca pāvanaṃ hy etad uttamam
4 puṣṭy artham etāḥ seveta śānty artham api caiva ha
payo dadhighṛtaṃ yāsāṃ sarvapāpapramocanam
5 gāvas tejaḥ paraṃ proktam iha loke paratra ca
na gobhyaḥ paramaṃ kiṃ cit pavitraṃ puruṣarṣabha
6 atrāpy udāharantīmam itihāsaṃ purātanam
pitāmahasya saṃvādam
indrasya ca yudhiṣṭhira
7 parā bhūteṣu daityeṣu śakre tribhuvaneśvare
prajāḥ samuditāḥ sarvāḥ satyadharmaparāyaṇāḥ
8 atharṣayaḥ sa gandharvāḥ kiṃnaroragarākṣasāḥ
devāsurasuparṇāś ca prajānāṃ patayas tathā
paryupāsanta kauravya kadā cid vai pitāmaham
9 nāradaḥ parvataś caiva viśvāvasuhahāhuhū
divyatāneṣu gāyantaḥ paryupāsanta taṃ prabhum
10 tatra divyāni puṣpāṇi prāvahat pavanas tathā
ājahrur ṛtavaś cāpi
sugandhīni pṛthak pṛthak
11 tasmin devasamāvāye
sarvabhūtasamāgame
divyavāditra saṃghuṣṭe divyastrī cāraṇāvṛte
indraḥ papraccha deveśam abhivādya praṇamya ca
12 devānāṃ bhagavan
kasmāl lokeśānāṃ pitāmaha
upariṣṭād gavāṃ loka etad icchāmi veditum
13 kiṃ tapo brahmacaryaṃ vā gobhiḥ kṛtam iheśvara
devānām upariṣṭād yad vasanty
arajasaḥ sukham
14 tatra provāca taṃ brahmā śakraṃ balanisūdanam
avajñātās tvayā nityaṃ gāvo
balanisūdana
15 tena tvam āsāṃ māhātmyaṃ na vettha śṛṇu tat prabho
gavāṃ prabhāvaṃ paramaṃ māhātmyaṃ ca surarṣabha
16 yajñāṅgaṃ kathitā gāvo yajña eva ca vāsava
etābhiś cāpy ṛte yajño na
pravartet kathaṃ cana
17 dhārayanti prajāś caiva payasā haviṣā tathā
etāsāṃ tanayāś cāpi kṛṣiyogam upāsate
18 janayanti ca dhānyāni bījāni
vividhāni ca
tato yajñāḥ pravartante havyaṃ kavyaṃ ca sarvaśaḥ
19 payo dadhighṛtaṃ caiva puṇyāś caitāḥ surādhipa
vahanti vividhān bhārān kṣut kṛṣṇā paripīḍitāḥ
20 munīṃś ca
dhārayantīha prajāś caivāpi karmaṇā
vāsavākūṭa vāhinyaḥ karmaṇā sukṛtena ca
upariṣṭāt tato 'smākaṃ vasanty etāḥ sadaiva hi
21 etat te kāraṇaṃ śakra nivāsakṛtam adya vai
gavāṃ devopariṣṭād dhi samākhyātaṃ śatakrato
22 etā hi varadattāś ca varadāś caiva
vāsava
saurabhyaḥ puṇyakarmiṇyaḥ pāvanāḥ śubhalakṣaṇāḥ
23 yadarthaṃ gā gatāś caiva saurabhyaḥ surasattama
tac ca me śṛṇu kārtsnyena vadato
balasūdana
24 purā devayuge tāta daityendreṣu mahātmasu
trīṁl lokān anuśāsatsu viṣṇau garbhatvam āgate
25 adityās tapyamānāyās tapo ghoraṃ suśuścaram
putrārtham amara śreṣṭha
pādenaikena nityadā
26 tāṃ tu dṛṣṭvā mahādevīṃ tapyamānāṃ mahat tapaḥ
dakṣasya duhitā devī surabhir nāma
nāmataḥ
27 atapyata tapo ghoraṃ hṛṣṭā dharmaparāyaṇā
kailāsaśikhare ramye devagandharvasevite
28 vyatiṣṭhad
ekapādena paramaṃ yogam āsthitā
daśavarṣasahasrāṇi daśavarṣaśatāni ca
29 saṃtaptās tapasā tasyā
devāḥ sarṣimahoragāḥ
tatra gatvā mayā sārdhaṃ paryupāsanta
tāṃ śubhām
30 athāham abruvaṃ tatra devīṃ tāṃ tapasānvitām
kimarthaṃ tapyate devi tapo
ghoram anindite
31 prītas te 'haṃ mahābhāge tapasānena śobhane
varayasva varaṃ devi dātāsmīti puraṃdara
32 [surabhī]
vareṇa bhagavan mahyaṃ kṛtaṃ lokapitāmaha
eṣa eva varo me 'dya yat prīto 'si
mamānagha
33 [br]
tām evaṃ bruvatīṃ devīṃ surabhīṃ tridaśeśvara
pratyavruvaṃ yad devaindra tan
nibodha śacīpate
34 alobha kāmyayā devi tapasā ca śubhena
te
prasanno 'haṃ varaṃ tasmād amaratvaṃ dadāni te
35 trayāṇām api
lokānām upariṣṭān nivatsyasi
matprasādāc ca vikhyāto golokaḥ sa bhaviṣyati
36 mānuṣeṣu ca kurvāṇāḥ prajāḥ karmasutās tava
nivatsyanti mahābhāge sarvā duhitaraś ca te
37 manasā cintitā bhogās tvayā vai
divyamānuṣāḥ
yac ca svargasukhaṃ devi tat te saṃpatsyate śubhe
38 tasyā lokāḥ sahasrākṣa sarvakāmasamanvitāḥ
na tatra kramate mṛtyur na jarā na ca
pāvakaḥ
na dainyaṃ nāśubhaṃ kiṃ cid vidyate tatra vāsava
39 tatra divyāny araṇyāni divyāni bhavanāni ca
vimānāni ca yuktāni kāmagāni ca vāsava
40 vrataiś ca vividhaiḥ puṇyais tathā tīrthānusevanāt
tapasā mahatā caiva sukṛtena ca karmaṇā
śakyaḥ samāsādayituṃ golokaḥ puṣkarekṣaṇa
41 etat te sarvam ākhyātaṃ mayā śakrānupṛcchate
na te paribhavaḥ kāryo gavām
arinisūdana
42 [bh]
etac chrutvā sahasrākṣaḥ pūjayām āsa nityadā
gāś cakre bahumānaṃ ca tāsu nityaṃ yudhiṣṭhira
43 etat te sarvam ākhyātaṃ pāvanaṃ ca mahādyute
pavitraṃ paramaṃ cāpi gavāṃ māhātmyam uttamam
kīrtitaṃ puruṣavyāghra sarvapāpavināśanam
44 ya idaṃ kathayen
nityaṃ brāhmaṇebhyaḥ samāhitaḥ
havyakavyeṣu yajñeṣu pitṛkāryeṣu caiva ha
sārvakāmikam akṣayyaṃ pitṝṃs tasyopatiṣṭhati
45 goṣu bhaktaś ca labhate
yad yad icchati mānavaḥ
striyo 'pi bhaktā yā goṣu tāś ca
kāmān avāpnuyuḥ
46 putrārthī labhate putraṃ kanyā patim avāpnuyāt
dhanārthī labhate vittaṃ dharmārthī
dharmam āpnuyāt
47 vidyārthī prāpnuyād vidyāṃ sukhārthī prāpnuyāt sukham
na kiṃ cid durlabhaṃ caiva gavāṃ bhaktasya bhārata
SECTION LXXXII
"Yudhishthira said, 'I have heard that the dung of the cow is endued with Sree. I desire to hear how this has been brought about. I have doubts, O grandsire, which thou shouldst dispel.' 1"Bhishma said, 'In this connection is cited the old story, O monarch, of the conversation between kine and Sree, O best of the Bharatas! Once on a time the goddess Sree, assuming a very beautiful form, entered a herd of kine. The kine, beholding her wealth of beauty, became filled with wonder.'
"The kine said, 'Who art thou, O goddess? Whence hast thou become unrivalled on earth for beauty? O highly blessed goddess, we have been filled with wonder at thy wealth of beauty. We desire to know who thou art. Who, indeed, art thou? Whither wilt thou proceed? O thou of very superior splendour of complexion, do tell us in detail all we wish to know.'
"Sri said, 'Blessed be ye, I am dear unto all creatures. Indeed, I am known by the name of Sri. Forsaken by me, the Daityas have been lost for ever. The deities, viz., Indra, Vivaswat, Soma, Vishnu, Varuna, and Agni, having obtained me, are sporting in joy and will do so for ever. Verily, the Rishis and the deities, only when they are endued with me, have success. Ye kine, those beings meet with destruction into whom I do not enter. Religion, wealth, and pleasure, only when endued with me, become sources of happiness. Ye kine who are givers of happiness, know that I am possessed of even such energy! I wish to always reside in every one of you. Repairing to your presence, I solicit you. Be all of you endued with Sri.
"The kine said, 'Thou art fickle and restless. Thou sufferest thyself to be enjoyed by many persons. We do not desire to have thee. Blessed be thou, go wheresoever thou pleasest. As regards ourselves, all of us are possessed of good forms. What need have we with thee? Go wheresoever
p. 122
thou likest. Thou hast already (by answering our questions) gratified us exceedingly.'
"Sri said, 'Is it proper with you, ye kine that you do not welcome me? I am difficult of being attained. Why then do you not accept me? It seems, ye creatures of excellent vows, that the popular proverb is true, viz., that it is certain that when one come to another of one's own accord and without being sought, one meets with disregard. The Gods, the Danavas, the Gandharvas, the Pisachas, the Uragas, the Rakshasas and human beings succeed in obtaining me only after undergoing the severest austerities. You who have such energy, do ye take me. Ye amiable ones, I am never disregarded by any one in the three worlds of mobile and immobile creatures.'
"The kine said, 'We do not disregard thee, O goddess. We do not show thee a slight! Thou art fickle and of a very restless heart. It is for this only that we take leave of thee. What need of much talk? Do thou go wheresoever thou choosest. All of us are endued with excellent forms. What need have we with thee, O sinless one?'
"Sri said, 'Ye givers of honours, cast off by you in this way, I shall certainly be an object of disregard with all the world. Do ye show me grace. Ye are all highly blessed. Ye are ever ready to grant protection unto those that seek your protection. I have come to you soliciting your protection. I have no fault. Do you rescue me (from this situation). Know that I shall always be devoted to you. I am desirous of residing in any parts, however repulsive, of your bodies. Indeed, I wish to reside in even your rectum. Ye sinless ones, I do not see that ye have any part in your bodies that may be regarded as repulsive, for ye are sacred, and sanctifying, and highly blessed. Do ye, however, grant my prayer. Do ye tell me in which part, of your bodies I shall take up my residence.'
"Bhishma continued, 'Thus addressed by Sri, the kine, always auspicious and inclined to kindness unto all who are devoted to them, took counsel with one another, and then addressing Sri, and unto her, O king, these words.'
"The kine said, 'O thou of great fame, it is certainly desirable that we should honour thee. Do thou live in our urine and dung. Both these are sacred, O auspicious goddess!
"Sri said, 'By good luck, ye have shown me much grace implying your desire to favour me. Let it be even as ye say! Blessed be ye all, I have really been honoured by you, ye givers of happiness!
"Bhishma continued, 'Having, O Bharata, made this compact with the kine, Sri, there and then, in the very sight of those kine, rendered herself invisible. I have thus told thee, O son, the glory of the dung of kine, I shall once again discourse to thee on the glory of kine. Do thou listen to me."
Book
13
Chapter 83
1 [y]
uktaṃ pitāmahenedaṃ gavāṃ dānam anuttamam
viśeṣeṇa narendrāṇām iti dharmam avekṣatām
2 rājyaṃ hi satataṃ duḥkham āśramāś ca sudurvidāḥ
parivāreṇa vai duḥkhaṃ durdharaṃ cākṛtātmabhiḥ
bhūyiṣṭhaṃ ca narendrāṇāṃ vidyate na śubhā gatiḥ
3 pūyante te 'tra niyataṃ prayacchanto vasuṃdharām
pūrvaṃ ca kathitā dharmās
tvayā me kurunandana
4 evam eva gavām uktaṃ pradānaṃ te nṛgeṇṇa ha
ṛṣiṇā nāciketena
pūrvam eva nidarśitam
5 vedopaniṣade caiva sarvakarmasu dakṣiṇā
sarvakratuṣu coddiṣṭaṃ bhūmir gāvo 'tha kāñcanam
6 tatra śrutis tu paramā suvarṇaṃ dakṣiṇeti vai
etad icchāmy ahaṃ śrotuṃ pitāmaha yathātatham
7 kiṃ suvarṇaṃ kathaṃ jātaṃ kasmin kāle kim ātmakam
kiṃ dānaṃ kiṃ phalaṃ caiva kasmāc ca param ucyate
8 kasmād dānaṃ suvarṇasya pūjayanti manīṣiṇaḥ
kasmāc ca dakṣiṇārthaṃ tad yajñakarmasu śasyate
9 kasmāc ca pāvanaṃ śreṣṭhaṃ bhūmer gobhyaś ca kāñcanam
paramaṃ dakṣiṇārthe ca tad bravīhi pitāmaha
10 [bh]
śṛṇu rājann avahito bahu kāraṇavistaram
jātarūpasamutpattim anubhūtaṃ ca yan mayā
11 pitā mama mahātejāḥ śaṃtanur nidhanaṃ gataḥ
tasya ditsur ahaṃ śrāddhaṃ gaṅgā dvāram upāgamam
12 tatrāgamya pituḥ putra śrādha karma samārabham
mātā me jāhnavī caiva sāhāyyam akarot tadā
13 tato 'gratas tapaḥsiddhān upaveśya bahūn ṛṣīn
toyapradānāt prabhṛti kāryāṇy aham athārabham
14 tat samāpya yathoddiṣṭaṃ pūrvakarma samāhitaḥ
dātuṃ nirvapaṇaṃ samyag yathāvad aham ārabham
15 tatas taṃ darbhavinyāsaṃ bhittvā surucirāṅgadaḥ
pralambābharaṇo bāhur udatiṣṭhad viśāṃ pate
16 tam utthitam ahaṃ dṛṣṭvā paraṃ vismayam āgamam
pratigrahītā sākṣān me piteti
bharatarṣabha
17 tato me punar evāsīt saṃjñā saṃcintya śāstrataḥ
nāyaṃ vedeṣu vihito vidhir hasta iti prabho
piṇḍo deyo nareṇeha tato matir abhūn mama
18 sākṣān neha manuṣyasya pitaro 'ntarhitāḥ kva cit
gṛhṇanti vihitaṃ tv evaṃ piṇḍo deyaḥ kuśeṣv api
19 tato 'haṃ tad anādṛtya pitur hastanidarśanam
śāstrapramāṇāt sūkṣmaṃ tu vidhiṃ pārthiva saṃsmaran
20 tato darbheṣu tat sarvam adadaṃ bharatarṣabha
śāstramārgānusāreṇa tad viddhi manujarṣabha
21 tataḥ so 'ntarhito
bāhuḥ putur mama narādhipa
tato māṃ darśayām āsuḥ svapnānte pitaras tadā
22 prīyamāṇās tu mām ūcuḥ prītāḥ sma bharatarṣabha
vijñānena tavānena yan na muhyasi dharmataḥ
23 tvayā hi kurvatā śāstraṃ pramāṇam iha pārthiva
ātmā dharmaḥ śrutaṃ vedāḥ pitaraś ca maharṣibhiḥ
24 sākṣāt pitāmaho
brahmā guravo 'tha prajāpatiḥ
pramāṇam upanītā vai sthitiś ca na
vicālitā
25 tad idaṃ samyag
ārabdhaṃ tvayādya bharatarṣabha
kiṃ tu bhūmer gavāṃ cārthe suvarṇaṃ dīyatām iti
26 evaṃ vayaṃ ca dharmaś ca sarve cāsmat pitāmahāḥ
pāvitā vai bhaviṣyanti pāvanaṃ paramaṃ hi tat
27 daśa pūrvān daśa parāṃs tathā saṃtārayanti te
suvarṇaṃ ye
prayacchanti evaṃ me pitaro 'bruvan
28 tato 'haṃ vismito rājan pratibuddho viśāṃ pate
suvarṇadāne 'karavaṃ matiṃ bharatasattama
29 itihāsam imaṃ cāpi śṛṇu rājan purātanam
jāmadagnyaṃ prati vibho dhānyam
āyuṣyam eva ca
30 jāmadagnyena rāmeṇa tīvraroṣānvitena vai
triḥ saptakṛtvaḥ pṛthivī kṛtā niḥ kṣatriyā purā
31 tato jitvā mahīṃ kṛtsnāṃ rāmo rājīvalocanaḥ
ājahāra kratuṃ vīro brahmakṣatreṇa pūjitam
32 vājimedhaṃ mahārāja sarvakāmasamanvitam
pāvanaṃ sarvabhūtānāṃ tejo dyutivivardhanam
33 vipāpmāpi sa tejasvī tena
kratuphalena vai
naivātmano 'tha laghutāṃ jāmadagnyo
'bhyagacchata
34 sa tu kratuvareṇeṣṭvā mahātmā dakṣiṇāvatā
papracchāgama saṃpannān ṛṣīn devāṃś ca bhārgavaḥ
35 pāvanaṃ yat paraṃ nṝṇām ugre karmaṇi vartatām
tad ucyatāṃ mahābhāgā iti
jātaghṛṇo 'bravīt
ity uktā veda śāstrajñās te tam ūcur maharṣayaḥ
36 [vasisṭha]
devatās te prayacchanti suvarṇaṃ ye dadaty uta
agnir hi devatāḥ sarvāḥ suvarṇaṃ ca tad ātmakam
37 tasmāt suvarṇaṃ dadatā dattāḥ sarvāś ca devatāḥ
bhavanti puruṣavyāghra na hy ataḥ paramaṃ viduḥ
38 bhūya eva ca māhātmyaṃ suvarṇasya nibodha me
gadato mama viprarṣe sarvaśastrabhṛtāṃ vara
39 mayā śrutam idaṃ pūrvaṃ purāṇe bhṛgunandana
prajāpateḥ kathayato manoḥ svāyambhuvasya vai
40 śūlapāṇer bhagavato
rudrasya ca mahātmanaḥ
girau himavati śreṣṭhe tadā bhṛgukulodvaha
41 devyā vivāhe nirvṛtte rudrāṇyā bhṛgunandana
samāgame bhagavato devyā saha mahātmanaḥ
tataḥ sarve samudvignā bhagavantam
upāgaman
42 te mahādevam āsīnaṃ devīṃ ca varadām umām
prasādya śirasā sarve rudram ūcur bhṛgūdvaha
43 ayaṃ samāgamo
devadevyāḥ saha tavānagha
tapasvinas tapasvinyā tejasvinyāti tejasaḥ
amoghatejās tvaṃ devadevī ceyam umā
tathā
44 apatyaṃ yuvayor deva
balavad bhavitā prabho
tan nūnaṃ triṣu lokeṣu na kiṃ cic cheṣayiṣyati
45 tad ebhyaḥ praṇatebhyas tvaṃ devebhyaḥ pṛthulocana
varaṃ prayaccha lokeśa
trailokyahitakāmyayā
apatyārthaṃ nigṛhṇīṣva tejo jvalitam uttamam
46 iti teṣāṃ kathayatāṃ bhagavān govṛṣadhvajaḥ
evam astv iti devāṃs tān viprarṣe pratyabhāṣata
47 ity uktvā cordhvam anayat tad reto vṛṣavāhanaḥ
ūrdhvaretāḥ samabhavat tataḥ prabhṛti cāpi saḥ
48 rudrāṇī tu tataḥ kruddhā prajocchede tathā kṛte
devān athābravīt tatra strībhāvāt paruṣaṃ vacaḥ
49 yasmād apatyakāmo vai bhartā me
vinivartitaḥ
tasmāt sarve surā yūyam anapatyā bhaviṣyatha
50 prajocchedo mama kṛto yasmād yuṣmābhir adya vai
tasmāt prajā vaḥ khagamāḥ sarveṣāṃ na bhaviṣyati
51 pāvakas tu na tatrāsīc chāpakāle bhṛgūdvaha
devā devyās tathā śāpād anapatyās tadābhavan
52 rudras tu tejo 'pratimaṃ dhārayām āsa tat tadā
praskannaṃ tu tatas tasmāt kiṃ cit tatrāpatad bhuvi
53 tat papāta tadā cāgnau vavṛdhe cādbhutopamam
tejas tejasi saṃpṛktam ekayonitvam āgatam
54 etasminn eva kāle tu devāḥ śakrapurogamāḥ
asuras tārako nāma tena saṃtāpitā bhṛśam
55 ādityā vasavo rudrā maruto 'thāśvināv
api
sādhyāś ca sarve saṃtrastā daiteyasya
parākramāt
56 sthānāni devatānāṃ hi vimānani purāṇi ca
ṛṣīṇām āśramāś caiva babhūvur
asurair hṛtāḥ
57 te dīnamanasaḥ sarve devāś ca ṛṣayaś ca ha
prajagmuḥ śaraṇaṃ devaṃ brahmāṇam ajaraṃ prabhum
SECTION LXXXIII
"Bhishma said, 'They who make gifts of kine, and who subsist upon the remnants of things offered as libations on the sacred fire, are regarded, O Yudhishthira, as always performing sacrifices of every kind. No sacrifice can be performed without the aid of curds and ghee. The very character as sacrifice which sacrifices have, depends upon ghee. Hence ghee (or, the cow from which it is produced) is regarded as the very root of sacrifice. Of all kinds of gifts, the gift of kine is applauded as the highest. Kine are the foremost of all things. Themselves sacred, they are the best of cleansers and sanctifiers. People should cherish kine for obtaining prosperity and even peace. The milk, curds, and ghee that kine yield are capable of cleansing one from every kind of sin. Kine are said to represent the highest energy both in this world and the world that is above. There is nothing that is more sacred or sanctifying than kine, O chief of Bharata's race. In this connection is recited the ancient narrative, O Yudhishthira, of the discourse between the Grandsire and the chief of celestials. After the Daityas had been defeated and Sakra had become the lord of the three worlds all creatures grew in prosperity and became devoted to the true religion. Then, on one occasion, the Rishis, the Gandharvas, the Kinnaras, the Uragas, the Rakshasas, the Deities, the Asuras, the winged creatures and the Prajapatis, O thou of Kuru's race, all assembled together and adored the Grandsire. There were Narada and Parvata and Viswavasu and Haha-Huhu, who sang in celestial strains for adoring that puissant lord of all creatures. The deity of wind bore thither the fragrance of celestial flowers. The Seasons also, in their embodied forms, bore the perfumes of flowers peculiar to each, unto that conclave of celestials, that gathering of all creatures of the universe, where celestial maidens danced and sang in accompaniment with celestial music. In the midst of that assembly, Indra, saluting the Lord of all the deities and bowing his head unto him with reverence, asked him, saying, 'I desire, O Grandsire, to know why the region of kine is higher, O holy one, than the region of the deities themselves who are the lords of all the worlds. What austerities, what Brahmacharya, O lord, did kine perform in consequence of which they are able to reside happily in a region that is even above that of the deities?' Thus addressed by Indra, Brahman said unto the slayer of Vala, 'Thou hast always, O slayer of Vala, disregarded kine. Hence, thou art not acquainted with the glorious pre-eminence of kine. Listen now to me, O puissant one, as I explain to thee the high energy and glorious pre-eminence of kine, O chief of the celestials! Kine have been said to be the limbs of sacrifice. They represent sacrifice itself, O Vasava! Without them, there can be no sacrifice. With their milk and the Havi produced therefrom, they uphold all creatures. Their male calves are engaged in assisting at tillage and thereby produce diverse kinds of paddy and other seeds. From them flow sacrifices and Havya and Kavya, and milk and curds and ghee. Hence, O chief of thep. 124
deities, kine are sacred. Afflicted by hunger and thirst, they bear diverse burdens. Kine support the Munis. They uphold all creatures by diverse acts, O Vasava, kine are guileless in their behaviour. In consequence of such behaviour and of many well-performed acts, they are enabled to live always in regions that are even above ours. I have thus explained to thee today, O thou of a hundred sacrifices, the reason, O Sakra of kine residing in a place that is high above that of the deities. Kine obtained many excellent forms, O Vasava, and are themselves givers of boons (to others). They are called Surabhis. Of sacred deeds and endued with many auspicious indications, they are highly sanctifying Listen to me also, O slayer of Vala, as I tell thee in detail the reason why kine,--the offspring of Surabhi,--have descended on the earth, O best of the deities. In day of yore, O son, when in the Devayuga the high soused Danavas became lords of the three world, Aditi underwent the severest austerities and got Vishnu within her womb (as the reward thereof). Verify, O chief of the celestials, she had stood upon one leg for many long years, desirous of having a son. 1 Beholding the great goddess Aditi thus undergoing the severest austerities, the daughter of Daksha, viz., the illustrious Surabhi, herself devoted to righteousness, similarly underwent very severe austerities upon the breast of the delightful mountains of Kailasa that are resorted to by both the deities and the Gandharvas. Established on the highest Yoga she also stood upon one leg for eleven thousand years. The deities with the Rishis and the great Nagas all became scorched with the severity of her penances. Repairing thither with me, all of them began to adore that auspicious goddess. I then addressed that goddess endued with penances and said, 'O goddess, O thou of faultless conduct, for what purpose, dost thou undergo such severe austerities. O highly blessed one, I am gratified with thy penances, O beautiful one! Do thou, O goddess, solicit what boon thou desirest. I shall grant thee whatever thou mayst ask.' Even these were my words unto her, O Purandara. Thus addressed by me, Surabhi answered me, saying, 'I have no need, O Grandsire, of boons. Even this, O sinless one, is a great boon to me that thou hast been gratified with me.' Unto the illustrious Surabhi, O chief of the celestials who said so unto me, O lord of Sachi, I answered even in these words, O foremost of the deities, viz., 'O goddess, at this exhibition of thy freedom from cupidity and desire and at these penances of thine, O thou of beautiful face, I have been exceedingly gratified. I, therefore, grant thee the boon of immortality. Thou shalt dwell in a region that is higher than the three worlds, through my grace. That region shall be known to all by the name of Goloka. Thy offspring, ever engaged in doing good acts, will reside in the world of men. In fact, O highly blessed one, thy daughters will reside there. All kinds of enjoyment, celestial and human, that thou mayst think of, will immediately be thine. Whatever happiness exists in Heaven, will also be thine, O blessed one.' The regions, O thou of a
p. 125
hundred eyes, that are Surabhi's are endued with means for the gratification of every wish. Neither Death, nor Decrepitude, nor fire, can overcome its denizens. No ill luck, O Vasava, exists there. Many delightful woods, and delightful ornaments and objects of beauty may be seen there. There many beautiful cars, all excellently equipped, which move at the will of the rider, may be seen, O Vasava, O thou of eyes like lotus-petals, it is only by Brahmacharya, by penances, by Truth, by self-restraint, by gifts, by diverse kinds of righteous deeds, by sojourns to sacred waters, in fact, by severe austerities and righteous acts well-performed, that one can attain to Goloka. Thou hast asked me, O Sakra, and I have answered the in full, O slayer of Asuras, thou shouldst never disregard kine.'
"Bhishma continued, 'Having heard these words of the self-born Brahman, O Yudhishthira, Sakra of a thousand eyes began from that time to worship kine every day and to show them the greatest respect. I have thus told thee everything about the sanctifying character of kine, O thou of greet splendour. The sacred and high pre-eminence and glory of kine, that is capable of cleansing one from every sin, has, O chief of men, been thus explained to thee. That man who with senses withdrawn from every other object will recite this account unto Brahmanas, on occasions when Havya and Kavya are offered, or at sacrifices, or on occasions of adoring the Pitris, succeeds in conferring upon his ancestors an inexhaustible felicity fraught with the fruition of every wish. That man who is devoted to kine succeeds in obtaining the fruition of every wish of his. Indeed, even those women that are devoted to kine succeed in obtaining the accomplishment of every wish of theirs. He that desireth sons obtaineth them. He that desireth daughters obtaineth them. He that desireth wealth succeedeth in aquiring it and he that desireth religious merit succeedeth in winning it. He that desireth knowledge acquireth it and he that desireth felicity succeedeth in acquiring it. Indeed, O Bharata, there is nothing that is unattainable to one that is devoted to kine.'"
Book
13
Chapter 84
1 [devāh]
asuras tārako nāma tvayā dattavaraḥ prabho
surān ṛṣīṃś ca kliśnāti vadhas tasya vidhīyatām
2 tasmād bhayaṃ samutpannam asmākaṃ vai pitāmaha
paritrāyasva no deva na hy anyā gatir asti naḥ
3 [br]
samo 'haṃ sarvabhūtānām adharmaṃ neha rocaye
hanyatāṃ tārakaḥ kṣipraṃ surarṣigaṇabādhakaḥ
4 vedā dharmā ca notsādaṃ gaccheyuḥ surasattamāḥ
vihitaṃ pūrvam evātra mayā
vai vyetu vo jvaraḥ
5 [devāh]
varadānād bhagavato daiteyo balagarvitaḥ
devair na śakyate hantuṃ sa kathaṃ praśamaṃ vrajet
6 sa hi naiva sma devānāṃ nāsurāṇāṃ na rakṣasām
vadhyaḥ syām iti jagrāha
varaṃ tvattaḥ pitāmaha
7 devāś ca śaptā rudrāṇyā prajocchede purā kṛte
na bhaviṣyati vo 'patyam iti
sarvajagatpate
8 [br]
hutāśano na tatrāsīc chāpakāle surottamāḥ
sa utpādayitāpatyaṃ vadhārthaṃ tridaśadviṣām
9 tad vai sarvān atikramya
devadānavarākṣasān
mānuṣān atha gandharvān
nāgān atha ca pakṣiṇaḥ
10 astreṇāmogha pātena śaktyā taṃ ghātayiṣyati
yato vo bhayam utpannaṃ ye cānye
suraśatravaḥ
11 sanātano hi saṃkalpaḥ kāma ity abhidhīyate
rudrasya tejaḥ praskannam agnau
nipatitaṃ ca tat
12 tat tejo 'gnir mahad bhūtaṃ dvitīyam iva pāvakam
vadhārthaṃ devaśatrūṇāṃ gaṅgāyāṃ janayiṣyati
13 sa tu nāvāpa taṃ śāpaṃ naṣṭaḥ sa hutabhuk
tadā
tasmād vo bhayahṛd devāḥ samutpatsyati pāvakiḥ
14 anviṣyatāṃ vai jvalanas tathā cādya niyujyatām
tārakasya vadhopāyaḥ kathito vai
mayānaghāḥ
15 na hi tejasvināṃ śāpās tejaḥsu prabhavanti vai
balāny atibalaṃ prāpya na balāni
bhavanti vai
16 hanyād avadhyān varadān api caiva
tapasvinaḥ
saṃkalpābhiruciḥ kāmaḥ sanātana tamo 'nalaḥ
17 jagatpatir anirdeśyaḥ sarvagaḥ sarvabhāvanaḥ
hṛcchayaḥ sarvabhūtānāṃ jyeṣṭho rudrād api prabhuḥ
18 anviṣyatāṃ sa tu kṣipraṃ tejorāśir hutāśanaḥ
sa vo manogataṃ kāmaṃ devaḥ saṃpādayiṣyati
19 etad vākyam upaśrutya tato devā
mahātmanaḥ
jagmuḥ saṃsiddha saṃkalpāḥ paryeṣanto vibhāvasum
20 tatas trailokyam ṛṣayo vyacinvanta suraiḥ saha
kāṅkṣanto darśanaṃ vahneḥ sarve tadgatamānasāḥ
21 pareṇa tapasā
yuktāḥ śrīmanto lokaviśrutāḥ
lokān anvacaran siddhāḥ sarva eva bhṛgūdvaha
naṣṭam ātmani saṃlīnaṃ nādhijagmur hutāśanam
22 tataḥ saṃjātasaṃtrāsān agner darśanalālasān
jale caraḥ klāntamanās
tejasāgneḥ pradīpitaḥ
uvāca devān maṇḍūko
rasātalatalotthitaḥ
23 rasātalatale devā vasaty agnir iti
prabho
saṃtāpad iha saṃprāptaḥ pāvakaprabhavād aham
24 sa saṃsupto jale
devā bhagavān havyavāhanaḥ
apaḥ saṃsṛjya tejobhis tena saṃtāpitā vayam
25 tasya darśanam iṣṭaṃ vo yadi devā vibhāvasoḥ
tatrainam abhigacchadhvaṃ kāryaṃ vo yadi vahninā
26 gamyatāṃ sādhayiṣyāmo vayaṃ hy agnibhayāt surāḥ
etāvad uktvā maṇḍūkas tvarito jalam
āviśat
27 hutāśanas tu bubudhe maṇḍūkasyātha paiśunam
śaśāpa sa tam āsādya na rasān vetsyasīti vai
28 taṃ sa saṃyujya śāpena maṇḍūkaṃ pāvako yayau
anyatra vāsāya vibhur na ca devān adarśayat
29 devās tv anugrahaṃ cakrur maṇḍūkānāṃ bhṛgūdvaha
yat tac chṛṇu mahābāho gadato
mama sarvaśaḥ
30 [devāh]
agi śāpād ajihvāpi rasajñānabahiṣkṛtāḥ
sarasvatīṃ bahuvidhāṃ yūyam uccārayiṣyatha
31 bilavāsa gatāṃś caiva nirādānān acetasaḥ
gatāsūn api vaḥ śuṣkān bhūmiḥ saṃdhārayiṣyati
tamo gatāyām api ca niśāyāṃ vicariṣyatha
32 ity uktvā tāṃs tato devāḥ punar eva mahīm imām
parīyur jvalanasyārthe na cāvindan hutāśanam
33 atha tān dviradaḥ kaś cit surendra dviradopamaḥ
aśvatthastho 'gir ity evaṃ prāha devān bhṛgūdvaha
34 śaśāpa jvalanaḥ sarvān dviradān krodhamūrchitaḥ
pratīpā bhavatāṃ jihvā bhavitrīti bhṛgūdvaha
35 ity uktvā niḥsṛto 'śvatthād agnir vāraṇasūcitaḥ
praviveśa śamī garbham atha vahniḥ suṣupsayā
36 anugrahaṃ tu nāgānāṃ yaṃ cakruḥ śṛṇu taṃ prabho
devā bhṛgukulaśreṣṭha prītāḥ satyaparākramāḥ
37 [devāh]
pratīpayā jihvayāpi sarvāhārān kariṣyatha
vācaṃ coccārayiṣyadhvam uccair avyañjitākṣaram
ity uktvā punar evāgnim anusasrur divaukasaḥ
38 aśvatthān niḥsṛtaś cāgniḥ śamī garbhagatas
tadā
śukena khyāpito vipra taṃ devāḥ samupādravan
39 śaśāpa śukam agnis tu vāg vihīno
bhaviṣyasi
jihvāṃ cāvartayām āsa tasyāpi hutabhuk
tadā
40 dṛṣṭvā tu jvalanaṃ devāḥ śukam ūcur dayānvitāḥ
bhavitā na tvam atyantaṃ śakune naṣṭavāg iti
41 āvṛttajihvasya sato
vākyaṃ kāntaṃ bhaviṣyati
bālasyeva pravṛddhasya kalam
avyaktam adbhutam
42 ity uktvā taṃ śamī garbhe vahnim ālakṣya devatāḥ
tad evāyatanaṃ cakruḥ puṇyaṃ sarvakriyāsv api
43 tataḥ prabhṛti cāpy agniḥ śamī garbheṣu dṛśyate
utpādane tathopāyam anujagmuś ca mānavāḥ
44 āpo rasātale yās tu saṃsṛṣṭāś citrabhānunā
tāḥ parvata prasravaṇair ūṣmāṃ muñcanti bhārgava
pāvakenādhiśayatā saṃtaptās tasya
tejasā
45 tato 'gnir devatā dṛṣṭvā babhūva vyathitas tadā
kim āgamanam ity evaṃ tān apṛcchata pāvakaḥ
46 tam ūcur vibudhāḥ sarve te caiva paramarṣayaḥ
tvāṃ niyokṣyāmahe kārye tad bhavān kartum arhati
kṛte ca tasmin bhavitā tavāpi
sumahān guṇaḥ
47 [agni]
brūta yad bhavatāṃ kāryaṃ sarvaṃ kartāsmi tat surāḥ
bhavatāṃ hi niyojyo 'haṃ mā vo 'trāstu vicāraṇā
48 [devāh]
asuras tārako nāma brahmaṇo varadarpitaḥ
asmān prabādhate vīryād vadhas tasya vidhīyatām
49 imān devagaṇāṃs tāta prajāpatigaṇāṃs tathā
ṛṣīṃś cāpi mahābhāgān paritrāyasva
pāvaka
50 apatyaṃ tejasā yuktaṃ pravīraṃ janaya prabho
yad bhayaṃ no 'surāt tasmān
nāśayed dhavyavāhana
51 śaptānāṃ no mahādevyā
nānyad asti parāyaṇam
anyatra bhavato vīryaṃ tasmāt
trāyasva nas tataḥ
52 ity uktaḥ sa tathety uktvā bhagāvān havyakavya bhuk
jagāmātha durādharṣo gaṅgāṃ bhāgīrathīṃ prati
53 tayā cāpy abhavan miśro garbhaś
cāsyābhavat tadā
vavṛdhe sa tadā garbhaḥ kakṣe kṛṣṇa gatir yathā
54 tejasā tasya garbhasya gaṅgā vihvalacetanā
saṃtāpam agamat tīvraṃ sā soḍhuṃ na śaśāka ha
55 āhite jvalanenātha garbhe tejaḥsamanvite
gaṅgāyām asuraḥ kaś cid bhairavaṃ nādam utsṛjat
56 abuddhāpatitenātha nādena vipulena sā
vitrastodbhrānta nayanā gaṅgā viplutalocanā
visaṃjñā nāśakad garbhaṃ saṃdhārayitum ātmanā
57 sā tu tejaḥ parītāṅgī kampamānā ca jāhnavī
uvāca vacanaṃ vipra tadā garbhabaloddhatā
na te śaktāsmi bhagavaṃs tejaso 'sya
vidhāraṇe
58 vimūḍhāsmi kṛtānena tathāsvāsthyaṃ kṛtaṃ param
vihvalā cāsmi bhagavaṃs tejo naṣṭaṃ ca me 'nagha
59 dhāraṇe nāsya
śaktāhaṃ garbhasya tapatāṃ vara
utsrakṣye 'ham imaṃ duḥkhān na tu kāmāt kathaṃ cana
60 na cetaso 'sti saṃsparśo mama deva vibhāvaso
āpad arthe hi saṃbandhaḥ susūkṣmo 'pi mahādyute
61 yad atra guṇasaṃpannam itaraṃ vā hutāśana
tvayy eva tad ahaṃ manye dharmādharmau
ca kevalau
62 tāmuvāca tato vahnir dhāryatāṃ dhāryatām ayam
garbho mat tejasā yukto mahāguṇaphalodayaḥ
63 śaktā hy asi mahīṃ kṛtsnāṃ voḍhuṃ dhārayituṃ tathā
na hi te kiṃ cid aprāpyaṃ mad reto dhāraṇād ṛte
64 sā vahninā vāryamāṇā devaiś cāpi sarid varā
samutsasarja taṃ garbhaṃ merau girivare tadā
65 samarthā dhāraṇe cāpi rudra tejaḥ pradharṣitā
nāśakat taṃ tadā garbhaṃ saṃdhārayitum ojasā
66 sā samutsṛjya taṃ duḥkhād dīptavaiśvānara prabham
darśayām āsa cāgnis tāṃ tadā gaṅgāṃ bhṛgūdvaha
papraccha saritāṃ śreṣṭhāṃ kac cid garbhaḥ sukhodayaḥ
67 kīdṛg varṇo 'pi vā devi kīdṛg rūpaś ca dṛśyate
tejasā kena vā yuktaḥ sarvam etad
bravīhi me
68 [gangā]
jātarūpaḥ sa garbho vai
tejasā tvam ivānala
suvarṇo vimalo dīptaḥ parvataṃ cāvabhāsayat
69 padmotpalavimiśrāṇāṃ hradānām iva śītalaḥ
gandho 'sya sa kadambānāṃ tulyo vai
tapatāṃ vara
70 tejasā tasya garbhasya bhāskarasyeva
raśmibhiḥ
yad dravyaṃ parisaṃsṛṣṭaṃ pṛthivyāṃ parvateṣu vā
tat sarvaṃ kāñcanī bhūtaṃ samantāt pratyadṛśyata
71 paryadhāvata śailāṃś ca nadīḥ prasravaṇāni ca
vyadīpayat tejasā ca trailokyaṃ sa carācaram
72 evaṃrūpaḥ sa bhagavān putras te havyavāhana
sūryavaiśvānara samaḥ kāntyā soma
ivāparaḥ
evam uktvā tu sā devī tatraivāntaradhīyata
73 pāvakaś cāpi tejasvī kṛtvā kāryaṃ divaukasām
jagāmeṣṭaṃ tato deśaṃ tadā bhārgavanandana
74 etaiḥ karma guṇair loke nāmāgneḥ parigīyate
hiraṇyaretā iti vai ṛṣibhir vibudhais tathā
pṛthivī ca tadā devī khyātā
vasumatīti vai
75 sa tu garbho mahātejā gāṅgeyaḥ pāvakodbhavaḥ
divyaṃ śaravaṇaṃ prāpya vavṛdhe 'dbhutadarśanaḥ
76 dadṛśuḥ kṛttikās taṃ tu bālārkasadṛśadyutim
jātasnehāś ca taṃ bālaṃ pupuṣuḥ stanya visravaiḥ
77 tataḥ sa
kārttikeyatvam avāpa paramadyutiḥ
skannatvāt skandatāṃ cāpi guhāvāsād guho
'bhavat
78 evaṃ suvarṇam utpannam apatyaṃ jātavedasaḥ
tatra jāmbūnadaṃ śreṣṭhaṃ devānām api bhūṣaṇam
79 tataḥ prabhṛti cāpy etaj jātarūpam udāhṛtam
yat suvarṇaṃ sa bhagavān agnir īśaḥ prajāpatiḥ
80 pavitrāṇāṃ pavitraṃ hi kanakaṃ dvijasattama
agnī ṣomātmakaṃ caiva jātarūpam udāhṛtam
81 ratnānām uttamaṃ ratnaṃ bhūṣaṇānāṃ tathottamam
pavitraṃ ca pavitrāṇāṃ maṅgalānāṃ ca maṅgalam
SECTION LXXXIV
"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift of kine that is fraught with great merit. In the case of kings observant of their duties, that gift is most meritorious. Sovereignty is always painful. It is incapable of being borne by persons of uncleansed souls. In the generality of cases, kings fail to attain to auspicious ends. By always making, however, gifts of earth, they succeed in cleansing themselves (of all their sins). Thou hast, O prince of Kuru's race, discoursed to me on many duties. Thou hast discoursed to me on the gifts of kine made by king Nriga in days of old. The Rishi Nachiketa, in ancient times, hadp. 126
discoursed on the merits of this act. The Vedas and the Upanishads also have laid down that in all sacrifices,--in fact, in all kinds of religious acts,--the Dakshina should be earth or kine or gold. The Srutis, however, declare that in all Dakshinas, gold is superior and is, indeed, the best. I desire, O grandsire, to hear thee discourse truly on this topic. What is gold? How did it spring up? When did it come into existence? What is its essence? Who is its presiding deity? What are its fruits? Why is it regarded as the foremost of all things? For what reason do men of wisdom applaud the gift of gold? For what reason is gold regarded as the best Dakshinas in all sacrifices? Why also is gold regarded as a cleanser superior to earth itself and kine? Why, indeed, is it regarded so superior as a Dakshina? Do thou, O grandsire, discourse to me on all this!'
"Bhishma said, Listen, O king, with concentrated attention to me as I recite to thee in detail the circumstances connected with the origin of gold as understood by me. When my father Santanu of great energy departed from this world, I proceeded to Gangadwara for performing his Sraddha. Arrived there, I commenced the Sraddha of my father. My mother Jahnavi, coming there, rendered me great help. Inviting many ascetics crowned with success and causing them to take their seats before me, I commenced the preliminary rites consisting of gifts of water and of other things. Having with a concentrated mind performed all preliminary rites as laid down in the scriptures, I set myself to duly offer the obsequial cake. I then saw, O king, that a handsome arm, adorned with Angadas and other ornaments, rose up, piercing the ground, through the blades of Kusa grass which I had spread. Beholding that arm rise from the ground, I became filled with wonder. Indeed, O chief of Bharata's race, I thought that my father had come himself for accepting the cake I was about to offer. Reflecting then, by the light of the scriptures, the conviction soon came upon me that the ordinance does occur in the Vedas that the cake should not be presented into the hand of him whose Sraddha is performed. Even this was the conviction that took possession of my mind, viz., that the obsequial cake should never be presented in this world by a man into the visible hand of the man whose obsequial rites are performed. The Pitris do not come in their visible forms for taking the cake. On the other hand, the ordinance provides that it should be presented on the blades of Kusa grass spread on the earth for the purpose. I then, disregarding that hand which constituted an indication of my father's presence, and recollecting the true ordinance depending upon the authority of the scriptures respecting the mode of presenting the cake, offered the entire cake, O chief of the Bharatas, upon those blades of Kusa grass that were spread before me. Know, O prince of men, that what I did was perfectly consistent with the scriptural ordinance. After this, the arm of my sire, O monarch, vanished in our very sight. On that night as I slept, the Pitris appeared to me in a dream. Gratified with me they said, O chief of Bharata's race, even these words, 'We have been pleased with thee, for the indication thou hast afforded today of thy
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adherence to the ordinance. It has pleased us to see that thou hast not swerved from the injunctions of the scriptures. The scriptural ordinance, having been followed by thee, has become more authoritative, O king. By such conduct thou hast honoured and maintained the authority of thyself, the scriptures, the auditions of the Vedas, the Pitris and the Rishis, the Grandsire Brahman himself, and those seniors, viz., the Prajapatis. Adherence to the scriptures has been maintained. Thou hast today, O chief of the Bharatas, acted very properly. Thou hast made gifts of earth and kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O thou that art well-conversant with duties, know that by such acts of thine, both ourselves and our forefathers will all be cleansed of all our sins. Such gifts rescue both ancestors and descendants to the tenth degree of the person who makes them.' Even these were the words that my ancestors, appearing unto me in a dream, said unto me, I then awoke, O king, and became filled with wonder. Indeed, O chief of Bharata's race, I set my heart then upon making gifts of gold. Listen now, monarch, to this old history. It is highly praiseworthy and it extends the period of his life who listens to it. It was first recited to Rama, the son of Jamadagni In former days Jamadagni's son Rama, filled with great wrath, exterminated the Kshatriyas from off the face of the earth for thrice seven times. Having subjugated the entire earth the heroic Rama of eyes like lotus-petals began to make preparations for performing a Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas and that is capable of granting the fruition of every wish. That sacrifice cleanses all creatures and enhances the energy and splendour of those who succeed in performing it. Endued with great energy, Rama, by the performance of that sacrifice became purified. Having, however, performed that foremost of sacrifices, the high-souled Rama failed yet to attain to perfect lightness of heart. Repairing unto Rishis conversant with every branch of learning as also the deities, Rama of Bhrigu's race questioned them. Filled with repentance and compassion, he addressed them, saying, 'Ye highly blessed ones, do ye declare that which is more cleansing still for men engaged in fierce deeds.' Thus addressed by him, those great Rishis, fully acquainted with the Vedas and the scriptures, answered him, saying, 'O Rama, guided by the authority of the Vedas, do thou honour all learned Brahmanas. Following this conduct for some time do thou once more ask the regenerate Rishis as to what should be done by thee for cleansing thyself. Follow the advice which those persons of great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa, that delighter of the Bhrigus, endued with great energy, asked them that question, 'Ye foremost of Brahmanas, even this is the wish that has arisen in my heart. How, indeed, may I succeed in cleansing myself? By what acts and rites may this be brought about? Or, if by gifts, what is that article by giving away which this wish of mine may be accomplished? Ye foremost or righteous persons, if your minds be inclined to do me a favour, then do tell me, ye that are endued with wealth of asceticism,
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what is that by which I may succeed in cleansing myself.'
"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned becomes cleansed by making gifts of kine, of earth, and of wealth. Even this is what we have heard. There is another gift that is regarded as a great cleanser. Listen to us, O regenerate Rishi, as we discourse on it. That article is excellent and is endued with wonderful aspect and is, besides, the offspring of Fire. In days of yore, the god Agni burnt all the world. It has been heard by us that from his seed sprung gold of bright complexion. It came to be celebrated under the name of good complexioned. By making gifts of gold thou art sure to have thy wish crowned with fruition. Then the illustrious Vasishtha in especial, of rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the splendour of fire sprang into existence. That gold will confer merit on thee. In matters of gifts, gold is highly applauded. I shall also tell thee what is gold, whence it has come, and how it has come to be invested with superior attributes. Listen to me, O thou of mighty arms, as I discourse upon these topics. Know this as certain that gold is of the essence of Fire and Soma. The goat is Fire (for it given, it leads to the region of the deity of fire); the sheep is Varuna (for if leads to the region of Varuna the lord of waters); the horse is Surya (for if leads to the region of Surya); elephants are Nagas (for they lead to the world of Nagas); buffaloes are Asuras (for they lead to the region of Asuras); cocks and boars are Rakshasas (for they lead to the regions of the Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water, and Soma (for it leads to the merits of sacrifice, and to the region of kine, of the lord of waters and of Soma). Even these are the declarations of the Smritis. Churning the entire universe, a mass of energy was found. That energy is gold. Hence, O regenerate Rishi, compared to all these objects (which I have named above) gold is certainly superior. It is a precious thing, high and excellent.' 1 It is for this reason that the deities and Gandharvas and Uragas and Rakshasas and human beings and Pisachas hold it with care. All these beings, O son of Bhrigu's race, shine in splendour, with the aid of gold, after converting it into crowns and armlets and diverse kinds of ornaments. It is also for this reason that gold is regarded as the most cleansing of all cleansing things such as earth and kine and all other kinds of wealth, O prince of men. The gift of gold, O puissant king, is the highest gift. It is distinguished above the gifts of earth, of kine, and of all other things, O thou that art endued with the effulgence of an immortal, gold is an eternal cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it is the foremost of cleansing things. Of all kinds of Dakshina, gold is the best. They who make gifts of gold are said to be givers of all things. Indeed, they who make gifts of gold come to be regarded as givers of deities. Agni is all the deities in one, and gold has
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[paragraph continues] Agni for its essence. Hence it is that the person who makes gifts of gold gives away all the deities. Hence, O chief of men, there is no gift higher than the gift of gold.'
"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse upon it, the pre-eminence of gold, O foremost of all wielders of weapons. I heard this formerly in the Purana, O son of Bhrigu's race. I represent the speech of Prajapati himself. After the wedding was over of the illustrious and high-souled Rudra armed with the trident, O son of Bhrigu's race, with the goddess who became his spouse, on the breast of that foremost of mountains, viz., Himavat, the illustrious and high-souled deity wished to unite himself with the goddess. Thereupon all the deities, penetrated with anxiety, approached Rudra. Bending their heads with reverence and gratifying Mahadeva and his boon giving spouse Uma, both of whom were seated together, they addressed Rudra, O perpetuator of Bhrigu's race, saying, 'This union, O illustrious and sinless one, of thine with the goddess, is a union of one endued with penances with another of penances as severe! Verily, it is the union, O lord, of one possessed of very great energy with another whose energy is scarcely less! Thou, O illustrious one, art of energy that is irresistible. The goddess Uma, also is possessed of energy that is equally irresistible. The offspring that will result from a union like this, will, without doubt, O illustrious deity, be endued with very great might. Verily, O puissant lord, that offspring will consume all things in the three worlds without leaving a remnant. Do thou then, O lord of all the universe, O thou of large eyes, grant unto these deities prostrated before thee, a boon from desire of benefiting the three worlds! Do thou, O puissant one, restrain this high energy of thine which may become the seed of offspring. Verily, that energy is the essence of all forces in the three worlds. Ye two, by an act of congress, are sure to scorch the universe! The offspring that will be born of you two will certainly be able to afflict the deities! Neither the goddess Earth, nor the Firmament, nor Heaven, O puissant one, nor all of them together, will be able to bear thy energy, we firmly believe. The entire universe is certain to be burnt through the force of thy energy. It behoveth thee, O puissant one, to show us favour, O illustrious deity. That favour consists in thy not begetting a son, O foremost of the deities, upon the goddess Uma. Do thou, with patience, restrain thy fiery and puissant energy!' Unto the deities that said so the holy Mahadeva having the bull for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having said so, the deity that has the bull for his vehicle, drew up his vital seed. From that time he came to be called by the name, of Urdhvaretas (one that has drawn up the vital seed). The spouse of Rudra, however, at this endeavour of the deities to stop procreation, became highly incensed. In consequence of her being of the opposite sex (and, therefore, endued with little control upon her temper) she used harsh words, thus, 'Since ye have opposed my lord in the matter of procreating a child when he was desirous of procreating one upon me, as the consequence of this
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act, ye deities, ye all shall become sonless. Verily, since ye have opposed the birth of issue from me, therefore, ye shall have no offspring of your own.' At the time this curse was denounced, O perpetuator of Bhrigu's race, the deity of fire was not there. It is in consequence of this curse of the goddess that the deities have become childless. Rudra, solicited by them, held in himself his energy of incomparable puissance. A small quantity, however, that came out of his body fell down on the earth. That seed, falling on the earth, leaped into a blazing fire and there began to grow (in size and power) most wonderfully. The energy of Rudra, coming in contact with another energy of great puissance, became identified with it in respect of essence. Meanwhile, all the deities having Sakra at their head, were scorched a good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras, the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted in consequence of the prowess of that son of Diti. All the regions of the deities, their beautiful cars, and their palatial mansions, and the retreats of the Rishis, were snatched away by the Asuras. Then the deities and the Rishis, with cheerless hearts, sought the protection of the illustrious and puissant Brahman of unfading glory.'"
Book
13
Chapter 85
1 [vasisṭha]
api cedaṃ purā rāma śrutaṃ me brahma darśanam
pitāmahasya yadvṛttaṃ brahmaṇaḥ paramātmanaḥ
2 devasya mahatas tāta vāruṇīṃ bibhratas tanum
aiśvarye vāruṇe rāma rudrasyeśasya
vai prabho
3 ājagmur munayaḥ sarve devāś cāgnipurogamāḥ
yajñāṅgāni ca sarvāṇi vaṣaṭkārāś ca mūrtimān
4 mūrtimanti ca sāmāni yajūṃṣi ca sahasraśaḥ
ṛgvedaś cāgamat tatra
padakramavibhūṣitaḥ
5 lakṣaṇāni svarāḥ stobhā niruktaṃ svarabhaktayaḥ
oṃkāraś cāvasan netre
nigrahapragrahau tathā
6 vedāś ca sopaniṣado vidyā sāvitry athāpi ca
bhūtaṃ bhavyaṃ bhaviṣyac ca dadhāra bhagavāñ śivaḥ
juhvac cātmany athātmānaṃ svayam eva tadā prabho
7 devapatnyaś ca kanyāś ca devānāṃ caiva mātaraḥ
ājagmuḥ sahitās tatra tadā
bhṛgukulodvaha
8 yajñaṃ paśupateḥ prītā varuṇasya mahātmanaḥ
svayambhuvas tu tā dṛṣṭvā retaḥ samapatad bhuvi
9 tasya śukrasya niṣpandāt pāṃsūn saṃgṛhya bhūmitaḥ
prāsyat pūṣā karābhyāṃ vai tasminn eva hutāśane
10 tatas tasmin saṃpravṛtte sattre jvalitapāvake
brahmaṇo juhvatas tatra prādurbhāvo
babhūva ha
11 skanna mātraṃ ca tac chukraṃ sruveṇa pratigṛhya saḥ
ājyavan mantravac cāpi so 'juhod bhṛgunandana
12 tataḥ saṃjanayām āsa bhūtagrāmaṃ sa vīryavān
tatas tu tejasas tasmāj jajñe lokeṣu taijasam
13 tamasas tāmasā bhāvā vyāpi sattvaṃ tathobhayam
sa guṇas tejaso nityaṃ tamasy ākāśam eva ca
14 sarvabhūteṣv atha tathā sattvaṃ tejas tathā tamaḥ
śukre hute 'gnau tasmiṃs tu
prādurāsaṃs trayaḥ prabho
15 puruṣā vapuṣā yuktā yuktāḥ prasavajair guṇaiḥ
bhṛg ity eva bhṛguḥ pūrvam aṅgārebhyo 'ṅgirābhavat
16 aṅgārasaṃśrayāc caiva kavir ity aparo 'bhavat
saha jvālābhir utpanno bhṛgus tasmād bhṛguḥ smṛtaḥ
17 marīcibhyo marīcis tu mārīcaḥ kaśyapo hy abhūt
aṅgārebhyo 'ṅgirās tāta vālakhilyāḥ śiloccayāt
atraivātreti ca vibho jātam atriṃ vadanty api
18 tathā bhasma vyapohebhyo brahmarṣigaṇasaṃmitāḥ
vaikhānasāḥ samutpannās tapaḥ śrutaguṇepsavaḥ
aśruto 'sya samutpannāv aśvinau rūpasaṃmatau
19 śeṣāḥ prajānāṃ patayaḥ srotobhyas tasya
jajñire
ṛṣayo lokakūpebhyaḥ svedāc chando
malātmakam
20 etasmāt kāraṇād āhur agniṃ sarvās tu devatāḥ
ṛṣayaḥ śrutasaṃmpannā veda prāmāṇya darśanāt
21 yāni dārūṇi te māsā niryāsāḥ pakṣasaṃjñitāḥ
ahorātrā muhūrtās tu pittaṃ jyotiś ca vāruṇam
22 raudraṃ lohitam ity
āhur lohitāt kanakaṃ smṛtam
tan maitram iti vijñeyaṃ dhūmāc ca
vasavaḥ smṛtāḥ
23 arciṣo yāś ca te
rudrās tathādityā mahāprabhāḥ
uddiṣṭās te tathāṅgārā ye dhiṣṇyeṣu divi sthitāḥ
24 ādi nāthaś ca lokasya tatparaṃ brahma tad dhruvam
sarvakāmadam ity āhus tatra havyam udāvahat
25 tato 'bravīn mahādevo varuṇaḥ paramātmakaḥ
mama satram idaṃ divyam ahaṃ gṛhapatis tv iha
26 trīṇi pūrvāṇy apatyāni mama tāni na saṃśayaḥ
iti jānīta khagamā mama yajñaphalaṃ hi tat
27 [agni]
mad aṅgebhyaḥ prasūtāni madāśraya kṛtāni ca
mamaiva tāny apatyāni varuṇo hy avaśātmakaḥ
28 athābravīl lokagurur brahmā
lokapitāmahaḥ
mamaiva tāny apatyāni mama śukraṃ hutaṃ hi tat
29 ahaṃ vaktā ca
mantrasya hotā śukrasya caiva ha
yasya bījaṃ phalaṃ tasya śukraṃ cet kāraṇaṃ matam
30 tato 'bruvan devagaṇāḥ pitāmaham upetya vai
kṛtāñjalipuṭāḥ sarve śirobhir abhivandya ca
31 vayaṃ ca bhagavan
sarve jagac ca sa carācaram
tavaiva prasavāḥ sarve tasmād agnir
vibhāvasuḥ
varuṇaś ceśvaro devo labhatāṃ kāmam īpṣitam
32 nisargād varuṇaś cāpi brahmaṇo yādasāṃ patiḥ
jagrāha vai bhṛguṃ pūrvam apatyaṃ sūryavarcasam
33 īśvaro 'ṅgirasaṃ cāgner apatyārthe 'bhyakalpayat
pitāmahas tv apatyaṃ vai kaviṃ jagrāha tattvavit
34 tadā sa vāruṇaḥ khyāto bhṛguḥ prasava karmakṛt
āgneyas tv aṅgirāḥ śrīmān kavir brāhmo mahāyaśāḥ
bhārgavāṅgirasau loke lokasaṃtāna lakṣaṇau
35 ete vipra varāḥ sarve prajānāṃ patayas trayaḥ
sarvaṃ saṃtānam eteṣām idam ity upadhāraya
36 bhṛgos tu putrās
tatrāsan sapta tulyā bhṛgor guṇaiḥ
cyavano vajraśīrṣaś ca śucir aurvas
tathaiva ca
37 śukro vareṇyaś ca vibhuḥ savanaś ceti sapta te
bhārgavā vāruṇāḥ sarve yeṣāṃ vaṃśe bhavān api
38 aṣṭau cāṅgirasaḥ putrā vāruṇās te 'py udāhṛtāḥ
bṛhaspatir utathyaś ca vayasyaḥ śāntir eva ca
39 ghoro virūpaḥ saṃvartaḥ sudhanvā cāṣṭamaḥ smṛtaḥ
etāṣṭāv agnijāḥ sarve jñānaniṣṭhā nirāmayāḥ
40 brāhmaṇasya kaveḥ putrā vāruṇās te 'py udāhṛtāḥ
aṣṭau prasavajair yuktā guṇair brahma vidaḥ śubhāḥ
41 kaviḥ kāvyaś ca viṣṇuś ca buddhimān uśanās tathā
bhṛguś ca virajāś caiva kāśī cograś
ca dharmavit
42 aṣṭau kavi sutā hy ete
sarvam ebhir jagat tatam
prajāpataya ete hi prajānāṃ yair imāḥ prajāḥ
43 evam aṅgirasaś caiva
kaveś ca prasavānvayaiḥ
bhṛgoś ca bhṛguśārdūla vaṃśajaiḥ satataṃ jagat
44 varuṇaś cādito
vipra jagrāha prabhur īśvaraḥ
kaviṃ tāta bhṛguṃ caiva tasmāt tau vāruṇau smṛtau
45 jagrāhāṅgirasaṃ devaḥ śikhī tasmād dhutāśanaḥ
tasmād aṅgiraso jñeyāḥ sarva eva tad anvayāḥ
46 brahmā pitāmahaḥ pūrvaṃ devatābhiḥ prasāditaḥ
ime naḥ saṃtariṣyanti prajābhir jagad īśvarāḥ
47 sarve prajānāṃ patayaḥ sarve cāti tapasvinaḥ
tvatprasādād imaṃ lokaṃ tārayiṣyanti śāśvatam
48 tathaiva vaṃśakartāras tava tejo vivardhanāḥ
bhaveyur vedaviduṣaḥ sarve vāk patayas tathā
49 deva pakṣadharāḥ saumyāḥ prājāpatyā maharṣayaḥ
āpnuvanti tapaś caiva brahmacaryaṃ paraṃ tathā
50 sarve hi vayam ete ca tavaiva prasavaḥ prabho
devānāṃ brāhmaṇānāṃ ca tvaṃ hi kartā pitāmaha
51 marīcim āditaḥ kṛtvā sarve caivātha bhārgavāḥ
apatyānīti saṃprekṣya kṣamayāma pitāmaha
52 te tv anenaiva rūpeṇa prajaniṣyanti vai prajāḥ
sthāpayiṣyanti cātmānaṃ yugādi nidhanaṃ tathā
53 evam etat purāvṛttaṃ tasya yajñe mahātmanaḥ
deva śreṣṭhasya lokādau vāruṇīṃ bibhratas tanum
54 agnir brahmā paśupatiḥ śarvo rudraḥ prajāpatiḥ
agner apatyam etad vai suvarṇam iti dhāraṇā
55 agnyabhāve ca kurvanti vahni sthāneṣu kāñcanam
jāmadagnya pramāṇajñā
vedaśrutinidarśanāt
56 kuśa stambe juhoty agniṃ suvarṇaṃ tata saṃsthitam
hute prītikarīm ṛddhiṃ bhagavāṃs tatra manyate
57 tasmād agniparāḥ sarvā devatā iti śuśruma
brahmaṇo hi prasūto 'gnir agner api ca
kāñcanam
58 tasmād ye vai prayacchanti suvarṇaṃ dharmadarśinaḥ
devatās te prayacchanti samastā iti naḥ śrutam
59 tasya cātamaso lokā gacchataḥ paramāṃ gatim
svarloke rājarājyena so 'bhiṣicyeta bhārgava
60 ādityodayane prāpte vidhimantrapuraskṛtam
dadāti kāñcanaṃ yo vai duḥsvapnaṃ pratihanti saḥ
61 dadāty uditamātre yas tasya pāpmā
vidhūyate
madhyāhne dadato rukmaṃ hanti pāpam
anāgatam
62 dadāti paścimāṃ saṃdhyāṃ yaḥ suvarṇaṃ ghṛtavrataḥ
brahma vāyvagnisomānāṃ sālokyam
upayāti saḥ
63 sendreṣu caiva lokeṣu pratiṣṭhāṃ prāpnute śubhām
iha loke yaśaḥ prāpya śāntapāpmā
pramodate
64 tataḥ saṃpadyate 'nyeṣu lokeṣv apratimaḥ sadā
anāvṛta gatiś caiva kāmacārī bhavaty
uta
65 na ca kṣarati tebhyaḥ sa śaśvac caivāpnute mahat
suvarṇam akṣayaṃ dattvā lokān āpnoti puṣkalān
66 yas tu saṃjanayitvāgnim ādityodayanaṃ prati
dadyād vai vratam uddiśya sarvān kāmān samaśnute
67 agnir ity eva tat prāhuḥ pradānaṃ vai sukhāvaham
yatheṣṭa guṇasaṃpannaṃ pravartakam iti smṛtam
68 [bh]
ity uktaḥ sa vasiṣṭhena jāmadagnyaḥ pratāpavān
dadau suvarṇaṃ viprebhyo vyamucyata ca kilbiṣāt
69 etat te sarvam ākhyātaṃ suvarṇasya mahīpate
pradānasya phalaṃ caiva janma cāgnyam
anuttamam
70 tasmāt tvam api viprebhyaḥ prayaccha kanakaṃ bahu
dadat suvarṇaṃ nṛpate kilbiṣād vipramokṣyasi
SECTION LXXXIV
"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift of kine that is fraught with great merit. In the case of kings observant of their duties, that gift is most meritorious. Sovereignty is always painful. It is incapable of being borne by persons of uncleansed souls. In the generality of cases, kings fail to attain to auspicious ends. By always making, however, gifts of earth, they succeed in cleansing themselves (of all their sins). Thou hast, O prince of Kuru's race, discoursed to me on many duties. Thou hast discoursed to me on the gifts of kine made by king Nriga in days of old. The Rishi Nachiketa, in ancient times, hadp. 126
discoursed on the merits of this act. The Vedas and the Upanishads also have laid down that in all sacrifices,--in fact, in all kinds of religious acts,--the Dakshina should be earth or kine or gold. The Srutis, however, declare that in all Dakshinas, gold is superior and is, indeed, the best. I desire, O grandsire, to hear thee discourse truly on this topic. What is gold? How did it spring up? When did it come into existence? What is its essence? Who is its presiding deity? What are its fruits? Why is it regarded as the foremost of all things? For what reason do men of wisdom applaud the gift of gold? For what reason is gold regarded as the best Dakshinas in all sacrifices? Why also is gold regarded as a cleanser superior to earth itself and kine? Why, indeed, is it regarded so superior as a Dakshina? Do thou, O grandsire, discourse to me on all this!'
"Bhishma said, Listen, O king, with concentrated attention to me as I recite to thee in detail the circumstances connected with the origin of gold as understood by me. When my father Santanu of great energy departed from this world, I proceeded to Gangadwara for performing his Sraddha. Arrived there, I commenced the Sraddha of my father. My mother Jahnavi, coming there, rendered me great help. Inviting many ascetics crowned with success and causing them to take their seats before me, I commenced the preliminary rites consisting of gifts of water and of other things. Having with a concentrated mind performed all preliminary rites as laid down in the scriptures, I set myself to duly offer the obsequial cake. I then saw, O king, that a handsome arm, adorned with Angadas and other ornaments, rose up, piercing the ground, through the blades of Kusa grass which I had spread. Beholding that arm rise from the ground, I became filled with wonder. Indeed, O chief of Bharata's race, I thought that my father had come himself for accepting the cake I was about to offer. Reflecting then, by the light of the scriptures, the conviction soon came upon me that the ordinance does occur in the Vedas that the cake should not be presented into the hand of him whose Sraddha is performed. Even this was the conviction that took possession of my mind, viz., that the obsequial cake should never be presented in this world by a man into the visible hand of the man whose obsequial rites are performed. The Pitris do not come in their visible forms for taking the cake. On the other hand, the ordinance provides that it should be presented on the blades of Kusa grass spread on the earth for the purpose. I then, disregarding that hand which constituted an indication of my father's presence, and recollecting the true ordinance depending upon the authority of the scriptures respecting the mode of presenting the cake, offered the entire cake, O chief of the Bharatas, upon those blades of Kusa grass that were spread before me. Know, O prince of men, that what I did was perfectly consistent with the scriptural ordinance. After this, the arm of my sire, O monarch, vanished in our very sight. On that night as I slept, the Pitris appeared to me in a dream. Gratified with me they said, O chief of Bharata's race, even these words, 'We have been pleased with thee, for the indication thou hast afforded today of thy
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adherence to the ordinance. It has pleased us to see that thou hast not swerved from the injunctions of the scriptures. The scriptural ordinance, having been followed by thee, has become more authoritative, O king. By such conduct thou hast honoured and maintained the authority of thyself, the scriptures, the auditions of the Vedas, the Pitris and the Rishis, the Grandsire Brahman himself, and those seniors, viz., the Prajapatis. Adherence to the scriptures has been maintained. Thou hast today, O chief of the Bharatas, acted very properly. Thou hast made gifts of earth and kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O thou that art well-conversant with duties, know that by such acts of thine, both ourselves and our forefathers will all be cleansed of all our sins. Such gifts rescue both ancestors and descendants to the tenth degree of the person who makes them.' Even these were the words that my ancestors, appearing unto me in a dream, said unto me, I then awoke, O king, and became filled with wonder. Indeed, O chief of Bharata's race, I set my heart then upon making gifts of gold. Listen now, monarch, to this old history. It is highly praiseworthy and it extends the period of his life who listens to it. It was first recited to Rama, the son of Jamadagni In former days Jamadagni's son Rama, filled with great wrath, exterminated the Kshatriyas from off the face of the earth for thrice seven times. Having subjugated the entire earth the heroic Rama of eyes like lotus-petals began to make preparations for performing a Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas and that is capable of granting the fruition of every wish. That sacrifice cleanses all creatures and enhances the energy and splendour of those who succeed in performing it. Endued with great energy, Rama, by the performance of that sacrifice became purified. Having, however, performed that foremost of sacrifices, the high-souled Rama failed yet to attain to perfect lightness of heart. Repairing unto Rishis conversant with every branch of learning as also the deities, Rama of Bhrigu's race questioned them. Filled with repentance and compassion, he addressed them, saying, 'Ye highly blessed ones, do ye declare that which is more cleansing still for men engaged in fierce deeds.' Thus addressed by him, those great Rishis, fully acquainted with the Vedas and the scriptures, answered him, saying, 'O Rama, guided by the authority of the Vedas, do thou honour all learned Brahmanas. Following this conduct for some time do thou once more ask the regenerate Rishis as to what should be done by thee for cleansing thyself. Follow the advice which those persons of great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa, that delighter of the Bhrigus, endued with great energy, asked them that question, 'Ye foremost of Brahmanas, even this is the wish that has arisen in my heart. How, indeed, may I succeed in cleansing myself? By what acts and rites may this be brought about? Or, if by gifts, what is that article by giving away which this wish of mine may be accomplished? Ye foremost or righteous persons, if your minds be inclined to do me a favour, then do tell me, ye that are endued with wealth of asceticism,
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what is that by which I may succeed in cleansing myself.'
"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned becomes cleansed by making gifts of kine, of earth, and of wealth. Even this is what we have heard. There is another gift that is regarded as a great cleanser. Listen to us, O regenerate Rishi, as we discourse on it. That article is excellent and is endued with wonderful aspect and is, besides, the offspring of Fire. In days of yore, the god Agni burnt all the world. It has been heard by us that from his seed sprung gold of bright complexion. It came to be celebrated under the name of good complexioned. By making gifts of gold thou art sure to have thy wish crowned with fruition. Then the illustrious Vasishtha in especial, of rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the splendour of fire sprang into existence. That gold will confer merit on thee. In matters of gifts, gold is highly applauded. I shall also tell thee what is gold, whence it has come, and how it has come to be invested with superior attributes. Listen to me, O thou of mighty arms, as I discourse upon these topics. Know this as certain that gold is of the essence of Fire and Soma. The goat is Fire (for it given, it leads to the region of the deity of fire); the sheep is Varuna (for if leads to the region of Varuna the lord of waters); the horse is Surya (for if leads to the region of Surya); elephants are Nagas (for they lead to the world of Nagas); buffaloes are Asuras (for they lead to the region of Asuras); cocks and boars are Rakshasas (for they lead to the regions of the Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water, and Soma (for it leads to the merits of sacrifice, and to the region of kine, of the lord of waters and of Soma). Even these are the declarations of the Smritis. Churning the entire universe, a mass of energy was found. That energy is gold. Hence, O regenerate Rishi, compared to all these objects (which I have named above) gold is certainly superior. It is a precious thing, high and excellent.' 1 It is for this reason that the deities and Gandharvas and Uragas and Rakshasas and human beings and Pisachas hold it with care. All these beings, O son of Bhrigu's race, shine in splendour, with the aid of gold, after converting it into crowns and armlets and diverse kinds of ornaments. It is also for this reason that gold is regarded as the most cleansing of all cleansing things such as earth and kine and all other kinds of wealth, O prince of men. The gift of gold, O puissant king, is the highest gift. It is distinguished above the gifts of earth, of kine, and of all other things, O thou that art endued with the effulgence of an immortal, gold is an eternal cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it is the foremost of cleansing things. Of all kinds of Dakshina, gold is the best. They who make gifts of gold are said to be givers of all things. Indeed, they who make gifts of gold come to be regarded as givers of deities. Agni is all the deities in one, and gold has
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[paragraph continues] Agni for its essence. Hence it is that the person who makes gifts of gold gives away all the deities. Hence, O chief of men, there is no gift higher than the gift of gold.'
"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse upon it, the pre-eminence of gold, O foremost of all wielders of weapons. I heard this formerly in the Purana, O son of Bhrigu's race. I represent the speech of Prajapati himself. After the wedding was over of the illustrious and high-souled Rudra armed with the trident, O son of Bhrigu's race, with the goddess who became his spouse, on the breast of that foremost of mountains, viz., Himavat, the illustrious and high-souled deity wished to unite himself with the goddess. Thereupon all the deities, penetrated with anxiety, approached Rudra. Bending their heads with reverence and gratifying Mahadeva and his boon giving spouse Uma, both of whom were seated together, they addressed Rudra, O perpetuator of Bhrigu's race, saying, 'This union, O illustrious and sinless one, of thine with the goddess, is a union of one endued with penances with another of penances as severe! Verily, it is the union, O lord, of one possessed of very great energy with another whose energy is scarcely less! Thou, O illustrious one, art of energy that is irresistible. The goddess Uma, also is possessed of energy that is equally irresistible. The offspring that will result from a union like this, will, without doubt, O illustrious deity, be endued with very great might. Verily, O puissant lord, that offspring will consume all things in the three worlds without leaving a remnant. Do thou then, O lord of all the universe, O thou of large eyes, grant unto these deities prostrated before thee, a boon from desire of benefiting the three worlds! Do thou, O puissant one, restrain this high energy of thine which may become the seed of offspring. Verily, that energy is the essence of all forces in the three worlds. Ye two, by an act of congress, are sure to scorch the universe! The offspring that will be born of you two will certainly be able to afflict the deities! Neither the goddess Earth, nor the Firmament, nor Heaven, O puissant one, nor all of them together, will be able to bear thy energy, we firmly believe. The entire universe is certain to be burnt through the force of thy energy. It behoveth thee, O puissant one, to show us favour, O illustrious deity. That favour consists in thy not begetting a son, O foremost of the deities, upon the goddess Uma. Do thou, with patience, restrain thy fiery and puissant energy!' Unto the deities that said so the holy Mahadeva having the bull for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having said so, the deity that has the bull for his vehicle, drew up his vital seed. From that time he came to be called by the name, of Urdhvaretas (one that has drawn up the vital seed). The spouse of Rudra, however, at this endeavour of the deities to stop procreation, became highly incensed. In consequence of her being of the opposite sex (and, therefore, endued with little control upon her temper) she used harsh words, thus, 'Since ye have opposed my lord in the matter of procreating a child when he was desirous of procreating one upon me, as the consequence of this
p. 130
act, ye deities, ye all shall become sonless. Verily, since ye have opposed the birth of issue from me, therefore, ye shall have no offspring of your own.' At the time this curse was denounced, O perpetuator of Bhrigu's race, the deity of fire was not there. It is in consequence of this curse of the goddess that the deities have become childless. Rudra, solicited by them, held in himself his energy of incomparable puissance. A small quantity, however, that came out of his body fell down on the earth. That seed, falling on the earth, leaped into a blazing fire and there began to grow (in size and power) most wonderfully. The energy of Rudra, coming in contact with another energy of great puissance, became identified with it in respect of essence. Meanwhile, all the deities having Sakra at their head, were scorched a good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras, the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted in consequence of the prowess of that son of Diti. All the regions of the deities, their beautiful cars, and their palatial mansions, and the retreats of the Rishis, were snatched away by the Asuras. Then the deities and the Rishis, with cheerless hearts, sought the protection of the illustrious and puissant Brahman of unfading glory.'"
Book
13
Chapter 86
1 [y]
uktāḥ pitāmaheneha suvarṇasya vidhānataḥ
vistareṇa pradānasya ye guṇāḥ śrutilakṣaṇāḥ
2 yat tu kāraṇam utpatteḥ suvarṇasyeha kīrtitam
sa kathaṃ tārakaḥ prāpto nidhanaṃ tad bravīhi me
3 uktaḥ sa devatānāṃ hi avadhya iti pārthiva
na ca tasyeha te mṛtyur vistareṇa prakīrtitaḥ
4 etad icchāmy ahaṃ śrotuṃ tvattaḥ kurukulodvaha
kārtsnyena tāraka vadhaṃ paraṃ pautūhalaṃ hi me
5 [bh]
vipannakṛtyā rājendra devatā ṛṣayas tathā
kṛttikāś cocayām āsur
apatyabharaṇāya vai
6 na devatānāṃ kācid dhi samarthā jātavedasaḥ
ekāpi śaktā taṃ garbhaṃ saṃdhārayitum ojasā
7 ṣaṇṇāṃ tāsāṃ tataḥ prītaḥ pāvako garbhadhāraṇāt
svena tejo visargeṇa vīryeṇa parameṇa ca
8 tās tu ṣaṭ kṛttikā garbhaṃ pupuṣur jātavedasaḥ
ṣaṭsu vartmasu
tejo 'gneḥ sakalaṃ nihitaṃ prabho
9 tatas tā vardhamānasya kumārasya
mahātmanaḥ
tejasābhiparītāṅgyo na kva
cic charma lebhire
10 tatas tejaḥ parītāṅgyaḥ sarvāḥ kāla upasthite
samaṃ garbhaṃ suṣuvire kṛttikās tā nararṣabha
11 tatas taṃ ṣaḍ adhiṣṭhānaṃ garbham ekatvam āgatam
pṛthivī pratijagrāha kāntī
purasamīpataḥ
12 sa garbho divyasaṃsthāno dīptimān pāvakaprabhaḥ
divyaṃ śaravaṇaṃ prāpya vavṛdhe priyadarśanaḥ
13 dadṛśuḥ kṛttikās taṃ tu bālaṃ vahni samadyutim
jātasnehāś ca sauhārdāt pupuṣuḥ stanya visravaiḥ
14 abhavat kārttikeyaḥ sa trailokye sa carācare
skannatvāt skandatāṃ cāpaguhāvāsād guho
'bhavat
15 tato devās trayastriṃśad diśaś ca sa dig īśvarāḥ
rudro dhātā ca viṣṇuś ca yajñaḥ pūṣāryamā bhagaḥ
16 aṃśo mitraś ca sādhyāś
ca vasavo vāsavo 'śvinau
āpo vāyur nabhaś candro nakṣatrāṇi grahā raviḥ
17 pṛthag bhūtāni cānyāni
yāni devārpaṇāni vai
ājagmus tatra taṃ draṣṭuṃ kumāraṃ jvalanātmajam
ṛṣayas tuṣṭuvuś caiva
gandharvāś ca jagus tathā
18 ṣaḍānanaṃ kumāraṃ taṃ dviṣaḍ akṣaṃ dvija priyam
pīnāṃsaṃ dvādaśa
bhujaṃ pāvakādityavarcasam
19 śayānaṃ
śaragulmasthaṃ dṛṣṭvā devāḥ saharṣibhiḥ
lebhire paramaṃ harṣaṃ menire cāsuraṃ hatam
20 tato devāḥ priyāṇy asya sarva eva samācaran
krīḍataḥ krīḍanīyāni daduḥ pakṣigaṇāṃś ca ha
21 suparṇo 'sya dadau
patraṃ mayūraṃ citrabarhiṇam
rākṣasāś ca dadus tasmai varāhamahiṣāv ubhau
22 kukkuṭaṃ cāgnisaṃkāśaṃ pradadau varuṇaḥ svayam
candramāḥ pradadau meṣam ādityo rucirāṃ prabhām
23 gavāṃ mātā ca gā
devī dadau śatasahasraśaḥ
chāgam agnir guṇopetam ilā puṣpaphalaṃ bahu
24 sudhanvā śakaṭaṃ caiva rathaṃ cāmitakūbaram
varuṇo vāruṇān divyān bhujaṃgān pradadau śubhān
siṃhān surendro vyāghrāṃś ca dvīpino 'nyāṃś ca daṃṣṭriṇaḥ
25 śvāpadāṃś ca bahūn
ghorāṃś chatrāṇi vividhāni ca
rākṣasāsurasaṃghāś ca ye 'nujagmus tam īśvaram
26 vardhamānaṃ tu taṃ dṛṣṭvā prārthayām āsa tārakaḥ
upāyair bahubhir hantuṃ nāśakac cāpi
taṃ vibhum
27 senāpatyena taṃ devāḥ pūjayitvā guhālayam
śaśaṃsur viprakāraṃ taṃtasmai tāraka kāritam
28 sa vivṛddho
mahāvīryo deva senāpatiḥ prabhuḥ
jaghānāmoghayā śaktyā dānavaṃ tārakaṃ guhaḥ
29 tena tasmin kumāreṇa krīḍatā nihate 'sure
surendraḥ sthāpito rājye
devānāṃ punar īśvaraḥ
30 sa senāpatir evātha babhau skandaḥ pratāpavān
īśo goptā ca devānāṃ priya kṛc chaṃkarasya ca
31 hiraṇyamūrtir
bhagavān eṣa eva ca pāvakiḥ
sadā kumāro devānāṃ senāpatyam
avāptavān
32 tasmāt suvarṇaṃ maṅgalyaṃ ratnam akṣayyam uttamam
sahajaṃ kārttikeyasya vahnes tejaḥ paraṃ matam
33 evaṃ rāmāya
kauravya vasiṣṭho 'kathayat purā
tasmāt suvarṇadānāya prayatasva
narādhipa
34 rāmaḥ suvarṇaṃ dattvā hi vimuktaḥ sarvakilbiṣaiḥ
triviṣṭape mahat sthānam avāpāsulabhaṃ naraiḥ
SECTION LXXXVI
"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me, in detail on the merits that attach to the gift of gold agreeably with the ordinances laid down in the scriptures as indicated in the auditions of the Veda. Thou hast also narrated what the origin is of gold. Do thou tell me now how Taraka met with destruction. Thou hast said, O king, that Asura had become unslayable by the gods. Do thou tell me in detail how his destruction was brought about. O perpetuator of Kuru's race, I desire to hear this from thee. I mean the details of Taraka's slaughter. Great is my curiosity to hear the narrative.'"Bhishma said, 'The gods and the Rishis, O monarch, reduced to great distress (by Taraka's prowess and the conduct of Ganga in casting off Agni's seed), urged the six Krittikas to rear that child. Amongst the celestial ladies there were none, save these, that could, by their energy, bear the seed of Agni in their wombs. The god of fire became exceedingly gratified with those goddesses for their readiness to sustain the conception caused by the cast off seed of Agni which was endued with his own high energy. When the energy of Agni, O king, was divided into six portions and placed within the channels (leading to the womb), the six Krittikas began to nourish the portion that each held in her womb. As the high-souled Kumara, however, began to grow within their wombs, their bodies being afflicted by his energy, they failed to obtain peace anywhere (in heaven or on earth). Filled with energy as their bodies were, the time at last came for delivery. All of them, it so happened, O prince of men, delivered at the same time. Though held in six different wombs, yet all the portions, as they came out, united into one. The goddess Earth held the child, taking it up from a heap of gold. Verily, the child, endued with excellent form, blazed with splendour even like the god of Fire. Of beautiful features, he began to grow in a delightful forest of reeds. The six Krittikas beheld that child of theirs looking like the morning sun in splendour. Filled with affection for him,--indeed, loving him very much,--they began to rear him with the sustenance of their breasts. In consequence of his having been born of the Krittikas and reared by them, he came to be known throughout the three worlds as Kartikeya. Having sprung from the seed which had fallen off from Rudra he was named Skanda, and because of his birth in the solitude of a forest of reeds he came to be called by the name of Guha (the secret-born). The gods numbering three and thirty, the points of the compass (in their embodied forms) together with the deities presiding over them, and Rudra and Dhatri and Vishnu and Yama and Pushan and Aryaman and Bhaga, and Angas and Mitra and the Sadhyas and Vasava and the Vasus and the Aswins and the Waters and the Wind and the Firmament and Chandramas and all the Constellations and the Planets and Surya, and all the Ricks and Samans and Yajuses in their embodied forms, came there to behold that wonderful child who was the son of the deity of
p. 142
blazing flames. The Rishis uttered hymns of praise and the Gandharvas sang in honour of that child called Kumara of six heads, twice six eyes, and exceedingly devoted to the Brahmanas. His shoulders were broad, and he had a dozen arms, and the splendour of his person resembled that of fire and Aditya. As he lay stretched on a clump of heath, the gods with the Rishis, beholding him, became filled with great delight and regarded the great Asura as already slain. The deities then began to bring him diverse kinds of toys and articles that could amuse him. As he played like a child, diverse kinds of toys and birds were given unto him. Garuda of excellent feathers gave unto him a child of his, viz., a peacock endued with plumes of variegated hue. The Rakshasas gave unto him a boar and a buffalo. Aruna himself gave him a cock of fiery splendour. Chandramas gave him a sheep, and Aditya gave him some dazzling rays of his. The mother of all kine, viz., Surabhi, gave him kine by hundreds and thousands. Agni gave him a goat possessed of many good qualities. Ila gave him an abundant quantity of flowers and fruit. Sudhanwan gave him a riding chariot and a car of Kuvara. Varuna gave him many auspicious and excellent, products of the Ocean, with some elephants. The chief of the celestials gave him lions and tigers and pards and diverse kinds of feathery denizens of the air, and many terrible beasts of prey and many umbrellas also of diverse kinds. Rakshasas and Asuras, in large bands, began to walk in the train of that puissant child. Beholding the son of Agni grow up, Taraka sought, by various means, to effect his destruction, but he failed to do anything unto that puissant deity. The god in time invested Agni's son born in the solitude (of a forest of reeds) with the command of their forces. And they also informed him of the oppressions committed upon them by the Asura Taraka. The generalissimo of the celestial forces grew up and became possessed of great energy and puissance. In time Guha slew Taraka, with his irresistible dart. Verily, Kumara slew the Asura as easily as if in sport. Having accomplished the destruction of Taraka he re-established the chief of the deities in his sovereignty of the three worlds. Endued with mighty prowess, the celestial generalissimo blazed with beauty and splendour. The puissant Skanda became the protector of the deities and did what was agreeable to Sankara. The illustrious son of Pavaka was endued with a golden form. Verily, Kumara is always the leader of the celestial forces. Gold is the puissant energy of the god of fire and was born with Kartikeya (from the same seed). Hence is Gold highly auspicious and, as a valuable, is excellent and endued with inexhaustible merit. Even thus, O son of Kuru's race, did Vasishtha recite this discourse unto Rama of Bhrigu's race in days of old. Do thou, therefore, O king of men, try to make gifts of Gold. By making gifts of Gold, Rama became cleansed of all his sins, and finally attained to a high place in heaven that is unattainable by other men.'"
Book
13
Chapter 87
1 [y]
cāturvarṇyasya dharmātman
dharmaḥ proktas tvayānagha
tathaiva me śrāddhavidhiṃ kṛtsnaṃ prabrūhi pārthiva
2 [v]
yudhiṣṭhireṇaivam ukto bhīṣmaḥ śāṃtanavas tadā
imaṃ śrāddhavidhiṃ kṛtsnaṃ pravaktum upacakrame
3 [bh]
śṛṇuṣvāvahito rājañ śrāddhakalpam imaṃ śubham
dhanyaṃ yaśasyaṃ putrīyaṃ pitṛyajñaṃ paraṃtapa
4 devāsuramanuṣyāṇāṃ gandharvoragarakṣasām
piśācakiṃnarāṇāṃ ca pūjyā vai pitaraḥ sadā
5 pitṝn pūjyāditaḥ paścād devān saṃtarpayanti vai
tasmāt sarvaprayatnena puruṣaḥ pūjayet sadā
6 anvāhāryaṃ mahārāja pitṝṇāṃ śrāddham ucyate
tac cāmiṣeṇa vidhinā vidhiḥ prathamakalpitaḥ
7 sarveṣv ahaḥsu prīyante kṛtaiḥ śrāddhaiḥ pitāmahāḥ
pravakṣyāmi tu te sarvāṃs tithyāṃ tithyāṃ guṇāguṇān
8 yeṣv ahaḥsu kṛtaiḥ śrāddhair yat phalaṃ prāpyate 'nagha
tat sarvaṃ kīrtayiṣyāmi yathāvat tan nibodha me
9 pitṝn arcya pratipadi prāpnuyāt svagṛhe striyaḥ
abhirūpa prajāyinyo darśanīyā bahu prajāḥ
10 striyo dvitīyāṃ jāyante tṛtīyāyāṃ tu vandinaḥ
caturthyāṃ kṣudrapaśavo bhavanti bahavo gṛhe
11 pañcamyāṃ bahavaḥ putrā jāyante kurvatāṃ nṛpa
kurvāṇās tu narāḥ ṣaṣṭhyāṃ bhavanti dyutibhāginaḥ
12 kṛṣibhāgī bhavec
chrāddhaṃ kurvāṇaḥ saptamīṃ nṛpa
aṣṭamyāṃ tu prakurvāṇo vāṇijye lābham āpnuyāt
13 navamyāṃ kurvataḥ śrāddhaṃ bhavaty ekaśaphaṃ bahu
vivardhante tu daśamīṃ gāvaḥ śrāddhāni kurvataḥ
14 kupya bhāgī bhaven martyaḥ kurvann ekādaśīṃ nṛpa
brahma varcasvinaḥ putrā jāyante tasya
veśmani
15 dvādaśyām īhamānasya nityam eva pradṛśyate
rajataṃ bahu citraṃ ca suvarṇaṃ ca manoramam
16 jñātīnāṃ tu bhavec
chreṣṭhaḥ kurvañ śrāddhaṃ trayodaśīm
avaśyaṃ tu yuvāno 'sya pramīyante narā
gṛhe
17 yuddhabhāgī bhaven martyaḥ śrāddhaṃ kurvaṃś caturdaśīm
amāvāsyāṃ tu nivapan sarvān
kāmān avāpnuyāt
18 kṛṣṇapakṣe daśamy ādau varjayitvā caturdaśīm
śrāddhakarmaṇi tithyaḥ syuḥ praśastā na tathetarāḥ
19 yathā caivāparaḥ pakṣaḥ pūrvapakṣād viśiṣyate
tathā śrāddhasya pūrvāhṇād aparāhṇo viśiṣyate
SECTION LXXXVII
"Yudhishthira said, 'Thou hast discoursed to me, O thou of righteous soul, on the duties of the four orders. Do thou, after the same manner, Q king, discourse to me now on all the ordinances respecting the Sraddha (of deceased ancestors).'"Vaisampayana continued, 'Thus addressed by Yudhishthira, the son of Santanu set himself to declare unto him the following ritual, consistent with the ordinance of the Sraddha.'
"Bhishma said, 'Listen, O king, with close attention, to me as I discourse to you on the ritual of the Sraddha. That ritual is auspicious, worthy of praise, productive of fame and progeny, and is regarded as a sacrifice, O scorcher of foes, in honour of the Pitris. Gods or Asuras or human beings, Gandharvas or Uragas or Rakshasas, Pisachas or Kinnaras,--every one should always worship the Pitris. It is seen that people worship the Pitris first, and gratify the deities next by offering them their adorations. Hence, one should always worship the Pitris with every care. 1 It is said, O king, that the Sraddha performed in honour of the Pitris is performable afterwards. But this general rule is restrained by a special one (which directs that the Sraddha in honour of the Pitris should be performed on the afternoon of the day of the New moon). 2 The (deceased) grandsires become gratified with the Sraddha that may be performed on any day. I shall, however, tell thee now what the merits and demerits are of the respective lunar days (in view of their adaptability to the performance of the Sraddha). I shall discourse to thee, O sinless one, what fruits are attained on what days by performing the Sraddha. Do thou listen to me with close attention. By adoring the Pitris on the first day of the lighted fortnight, one obtains in one's abode beautiful spouses capable of producing many children all possessed of desirable accomplishments. By performing the Sraddha on the second day of the lighted fortnight one gets many daughters. By performing it on the third day, one acquires many steeds. By performing it on the fourth day, one gets a large herd of smaller animals (such as goats and sheep) in one's house. They, O king, who perform the Sraddha on the fifth day, get many sons. Those men who perform the Sraddha on the sixth day acquire great splendour. By performing it on the seventh day, O monarch, one acquires great fame. By performing it on the eighth day one makes great profits
p. 144
in trade. By performing it on the ninth day one acquires many animals of uncloven hoofs. By performing it on the tenth day one acquires much wealth in kine. By performing it on the eleventh day one becomes the possessor of much wealth in clothes and utensils (of brass and other metals). Such a man also obtains many sons all of whom become endued with Brahma splendour. By performing the Sraddha on the twelfth day one always beholds, if one desires, diverse kinds of beautiful articles made of silver and gold. By performing the Sraddha on the thirteenth day one attains to eminence over one's kinsmen. Without doubt, all the young men in the family of him who performs the Sraddha on the fourteenth day meet with death. Such a man becomes entangled in war, By performing the Sraddha on the day of the new moon, one obtains the fruition of every wish. In the dark fortnight, all the days commencing with the tenth (and ending with that of the new moon), leaving only the fourteenth day out, are laudable days for the performance of the Sraddha. Other days of that fortnight are not so. Then, again, as the dark fortnight is better than the lighted one, so the afternoon of the day is better than the forenoon in the matter of the Sraddha.'"
Book
13
Chapter 88
1 [y]
kiṃ svid dattaṃ pitṛbhyo vai bhavaty akṣayam īśvara
kiṃ haviś cirarātrāya
kim ānantyāya kalpate
2 [bh]
havīṃṣi śrāddhakalpe tu
yāni śrāddhavido viduḥ
tāni me śṛṇu kāmyāni phalaṃ caiva yudhiṣṭhira
3 tilair vrīhi yavair māṣair adbhir mūlaphalais tathā
dattena māsaṃ prīyante śrāddhena
pitaro nṛpa
4 vardhamānatilaṃ śrāddham akṣayaṃ manur abravīt
sarveṣv eva tu bhojyeṣu tilāḥ prādhānyataḥ smṛtāḥ
5 dvau māsau tu bhavet tṛptir matsyaiḥ pitṛgaṇasya ha
trīn māsān āvikenāhuś cāturmāsyaṃ śaśena tu
6 ājena māsān prīyante pañcaiva
pitaro nṛpa
vārāheṇa tu ṣaṇ māsān sapta vai śākunena tu
7 māsān aṣṭau pārṣatena rauraveṇa navaiva tu
gavayasya tu māṃsena tṛptiḥ syād daśa māsikī
8 māsān ekādaśa prītiḥ pitṝṇāṃ māhiṣeṇa tu
gavyena datte śrāddhe tu saṃvatsaram ihocyate
9 yathā gavyaṃ tathāyuktaṃ pāyasaṃ sarpiṣā saha
vādhrīṇasasya māṃsena tṛptir dvādaśa vārṣikī
10 ānantyāya bhaved dattaṃ khaḍgamāṃsaṃ pitṛkṣaye
kālaśākaṃ ca lauhaṃ cāpy ānantyaṃ chāga ucyate
11 gāthāś cāpy atra gāyanti pitṛgītā yudhiṣṭhira
sanatsumāro bhagavān purā mayy abhyabhāṣata
12 api naḥ sa kule
jāyād yo no dadyāt trayodaśīm
maghāsu sarpiṣā yuktaṃ pāyasaṃ dakṣiṇāyane
13 ājena vāpi lauhena maghāsv eva
yatavrataḥ
hastic chāyāsu vidhivat karṇa vyajanavījitam
14 eṣṭavyā bahavaḥ putrā yady eko 'pi gayāṃ vrajet
yatrāsau prathito lokeṣv akṣayya karaṇo vaṭaḥ
15 āpo mūlaṃ phalaṃ māṃsam annaṃ vāpi pitṛkṣaye
yat kiṃ cin madhu saṃmiśraṃ tad ānantyāya kalpate
SECTION LXXXVIII
"Yudhishthira said, 'O thou of great puissance, tell me what that object is which, if dedicated to the Pitris, becomes inexhaustible! What Havi, again, (if offered) lasts for all time? What, indeed, is that which (if presented) becomes eternal?'""Bhishma said, 'Listen to me, O Yudhishthira, what those Havis are which persons conversant with the ritual of the Sraddha regard as suitable in view of the Sraddha and what the fruits are that attach to each. With sesame seeds and rice and barley and Masha and water and roots and fruits, if given at Sraddhas, the Pitris, O king, remain gratified for the period of a month. 1 Manu has said that if a Sraddha is performed with a copious measure of sesame, such Sraddha becomes inexhaustible. Of all kinds of food, sesame seeds are regarded as the best. With fishes offered at Sraddhas, the Pitris remain gratified for a period of two months. With mutton they remain gratified for three months and with the flesh of the hare for four. With the flesh of the goat, O king, they remain gratified for five months, with bacon for six months, and with the flesh of birds for seven. With venison obtained from those deer that are called Prishata, they remain gratified for eight months, and with that obtained from the Ruru for nine months, and with the meat of the Gavaya for ten months.
p. 145
[paragraph continues] With the meat of the buffalo their gratification lasts for eleven months. With beef presented at the Sraddha, their gratification, it is said, lasts for a full year. Payasa mixed with ghee is as much acceptable to the Pitris as beef. With the meat of the Vadhrinasa the gratification of the Pitris lasts for twelve years. 1 The flesh of the rhinoceros, offered to the Pitris on the anniversaries of the lunar days on which they died, becomes inexhaustible. The potherb called Kalasaka, the petals of the Kanchana flower, and meat of the goat also, thus offered, prove inexhaustible. 2 In this connection, O Yudhishthira, there are some verses, originally sung by the Pitris, that are sung (in the world). They were communicated to me in former days by Sanatkumara.--He that has taken birth in our race should give us Payasa mixed with ghee on the thirteenth day (of the dark fortnight), under the constellation Magha, during the Sun's southward course. One born in our race should, under the constellation Magha, as if in the observance of a vow, offer the meat of goat or the petals of the Kanchana flower. One should also offer us, with due rites, Payasa mixed with ghee, dedicating it on a spot covered by the shadow of an elephant.--Many sons should be coveted so that even one may go to Gaya (for performing the Sraddha of his ancestors), where stands the banian that is celebrated over all the worlds and that makes all offerings made under its branches inexhaustible. 3 Even a little of water, roots, fruits, meat, and rice, mixed with honey, if offered on the anniversary of the day of death becomes inexhaustible.'"
Book
13
Chapter 89
1 [bh]
yamas tu yāni śrāddhāni provāca śaśabindave
tāni me śṛṇu kāmyāni nakṣatreṣu pṛthak pṛthak
2 śrāddhaṃ yaḥ kṛttikā yoge kurvīta satataṃ naraḥ
agnīn ādhāya sāpatyo yajeta vigatajvaraḥ
3 apatyakāmo rohiṇyām ojaḥ kāmo mṛgottame
krūrakarmā dadac chrāddham ārdrāyāṃ mānavo bhavet
4 kṛṣibhāgī
bhaven martyaḥ kurvañ śrāddhaṃ punar vasau
puṣṭi kāmo 'tha puṣyeṇa śrāddham īheta mānavaḥ
5 āśleṣāyāṃ dadac chrāddhaṃ vīrān putrān
prajāyate
jñātīnāṃ tu bhavec chreṣṭho maghāsu śrāddham āvapan
6 phalgunīṣu dadac chrāddhaṃ subhagaḥ śrāddhado bhavet
apatyabhāg uttarāsu hastena phalabhāg bhavet
7 citrāyāṃ tu datac chrāddhaṃ labhed rūpavataḥ sutān
svāti yoge pitṝn arcya vāṇijyam upajīvati
8 bahuputro viśākhāsu pitryam īhan
bhaven naraḥ
anurādhāsu kurvāṇo rājacakraṃ pravartayet
9 ādipatyaṃ vrajen martyo jyeṣṭhāyām apavarjayan
naraḥ kuru kulaśreṣṭha śrāddhā damapuraḥ saraḥ
10 mūle tv ārogyam arccheta yaśo 'ṣāḍhāsv anuttamam
uttarāsu tv aṣāḍhāsu vītaśokaś caren mahīm
11 śrāddhaṃ tv abhijitā
kurvan vidyāṃ śreṣṭām avāpnuyāt
śravaṇe tu dadac chrāddhaṃ pretya gacchet parāṃ gatim
12 rājyabhāgī dhaniṣṭhāyāṃ prāpnuyān nāpadaṃ naraḥ
nakṣatre vāruṇe kurvan bhiṣak siddhim avāpnuyāt
13 pūrvaproṣṭha padāḥ kurvan bahu vinded ajāvikam
uttarāsv atha kurvāṇo vindate gāḥ sahasraśaḥ
14 bahurūpya kṛtaṃ vittaṃ vindate revatīṃ śritaḥ
aśvāṃś cāśvayuje vetti bharaṇīṣv āyur uttamam
15 imaṃ śrāddhavidhiṃ śrutvā śaśabindus tathākarot
akleśenājayac cāpi mahīṃ so 'nuśaśāsa
ha
SECTION LXXXIX
"Bhishma continued, 'Listen to me, O Yudhishthira, as I tell thee what those optional Sraddhas are that should be performed under the different constellations and that were first spoken of by Yama unto king Sasavindu. 4 That man who always performs the Sraddha under the constellation Krittika is regarded as performing a sacrifice after establishing thep. 146
sacred fire. Such a person, freed from fear, ascends to heaven with his children. He that is desirous of children should perform the Sraddha under the constellation Rohini, while he that is desirous of energy should do it under the constellation Mrigasiras. By performing the Sraddha under the constellation Ardra, a man becomes the doer of fierce deeds. A mortal, by performing the Sraddha under Punarvasu, makes such again by agriculture. The man that is desirous of growth and advancement should perform the Sraddha under Pushya. By doing it under the constellation Aslesha one begets heroic children. By doing it under the Maghas one attains to pre-eminence among kinsmen. By doing it under the prior Phalgunis, the doer of it becomes endued with good fortune. By doing the Sraddha under the later Phalgunis one attains to many children; while by performing it under Hasta, one attains to the fruition of one's wishes. By performing it under the constellation Chitra one obtains children endued with great beauty. By doing it under the constellation Swati, one makes much profit by trade. The man that desires children acquires the fruition of his wish by performing the Sraddha under the constellation Visakha. By doing it under Anuradha one becomes a king of kings. 1 By making offerings in honour of the Pitris under the constellation Jyeshtha with devotion and humility, one attains to sovereignty, O foremost one of Kuru's race. By doing the Sraddha under Mula one attains to health, and by doing it under the prior Ashadha, one acquires excellent fame. By performing it under the later Ashadha one succeeds in roving over the whole world, freed from every sorrow. By doing it under the constellation Abhijit one attains to high knowledge. By doing it under Sravana one, departing from this world, attains to a very high end. The man that performs the Sraddha under the constellation Dhanishtha becomes the ruler of a kingdom. By doing it under the constellation presided over by Varuna (viz., Satabhisha), one attains to success as a physician. By performing the Sraddha under the constellation of the prior Bhadrapada one acquires large property in goats and sheep; while by doing it under the later Bhadrapada one acquires thousands of kine. By performing the Sraddha under the constellation Revati one acquires much wealth in utensils of white brass and copper. By doing it under Aswini one acquires many steeds, while under Bharani one attains to longevity. Listening to these ordinances about the Sraddha, king Sasavindu acted accordingly, and succeeded in easily subjugating and ruling the whole earth.'"
Book
13
Chapter 90
1 [y]
kīdṛśebhyaḥ pradātavyaṃ bhavec chrāddhaṃ pitāmaha
dvijebhyaḥ kuruśārdūla tan me
vyākhyātum arhasi
2 [bh]
brāhmaṇān na parīkṣeta kṣatriyo dānadharmavit
daive karmaṇi pitrye tu nyāyyam
āhuḥ parīkṣaṇam
3 devatāḥ pūjayantīha daivenaiveha tejasā
upetya tasmād devebhyaḥ sarvebhyo dāpayen naraḥ
4 śrāddhe tv atha mahārāja parīkṣed brāhmaṇān budhaḥ
kulaśīlavayo rūpair vidyayābhijanena ca
5 eṣām anye paṅktidūṣās tathānye paṅktipāvanāḥ
apāṅkteyās tu ye rājan
kīrtayiṣyāmi tāñ śṛṇu
6 kitavo bhrūṇahā yakṣmī paśupālo nirākṛtiḥ
prāma preṣyo vārdhuṣiko gāyanaḥ sarvavikrayī
7 agāra dāhī garadaḥ kuṇḍāśī somavikrayī
sāmudriko rājabhṛtyas tailikaḥ kūṭakārakaḥ
8 pitrā vivadamānaś ca yasya
copapatir gṛhe
abhiśastas tathā stenaḥ śilpaṃ yaś copajīvati
9 parva kāraś ca sūcī ca mitra
dhruk pāradārikaḥ
avratānām upādhyāyaḥ kāṇḍapṛṣṭhas tathaiva ca
10 śvabhir yaś ca parikrāmed yaḥ śunā daṣṭa eva ca
parivittiś ca yaś ca syād duścarmā gurutalpagaḥ
kuśīlavo devalako nakṣatrair yaś ca
jīvati
11 etān iha vijānīyād apāṅkteyān dvijādhamān
śūdrāṇām upadeśaṃ ca ye kurvanty alpacetasaḥ
12 ṣaṣṭiṃ kāṇaḥ śataṃ ṣaṇḍhaḥ śvitrī yāvat prapaśyati
paṅktyāṃ samupaviṣṭāyāṃ tāvad dūṣayate nṛpa
13 yad viṣṭita śirā bhuṅkte yad bhuṅkte dakṣiṇāmukhaḥ
sopānatkaś ca yad bhuṅkte sarvaṃ vidyāt tad āsuram
14 asūyatā ca yad dattaṃ yac ca śraddhā vivarjitam
sarvaṃ tad asurendrāya brahmā bhāgam
akalpayat
15 śvānaś ca paṅktidūṣāś ca nāvekṣeran kathaṃ cana
tasmāt parivṛte dadyāt tilāṃś cānvavakīrayet
16 tilādāne ca kravyādā ye ca krodhavaśā
gaṇāḥ
yātudhānāḥ piśācāś ca
vipralumpanti tad dhaviḥ
17 yāvad dhyapaṅktyaḥpaṅktyāṃ vai bhuñjānān anupaśyati
tāvat phalād bhraṃśayati dātāraṃ tasya bāliśam
18 ime tu bharataśreṣṭha vijñeyāḥ paṅktipāvanāḥ
ye tv atas tān pravakṣyāmi parīkṣasveha tān dvijān
19 veda vidyāvratasnātā brāhmaṇāḥ sarva eva hi
pāṅkteyān yāṃs tu vakṣyāmi jñeyās te paṅktipāvanāḥ
20 triṇāciketaḥ pañcāgnis trisuparṇaḥ ṣaḍaṅgavit
brahma deyānusaṃtānaś chandogo jyeṣṭhasāmagaḥ
21 mātāpitryor yaś ca vaśyaḥ śrotriyo daśa pūruṣaḥ
ṛtukālābhigāmī ca dharmapatnīṣu yaḥ sadā
veda vidyāvratasnāto vipraḥ paṅktiṃ punāty uta
22 atharvaśiraso 'dhyetā brahma cārī
yatavrataḥ
satyavādī dharmaśīlaḥ
svakarmanirataś ca yaḥ
23 ye ca puṇyeṣu tīrtheṣu abhiṣekakṛtaśramāḥ
makheṣu ca sa mantreṣu bhavanty avabhṛthāplutāḥ
24 akrodhanā acapalāḥ kṣāntā dāntā jitendriyāḥ
sarvabhūtahitā ye ca śrāddheṣv etān nimantrayet
eteṣu dattam akṣayyam ete vai paṅktipāvanāḥ
25 ime pare mahārāja vijñeyāḥ paṅktipāvanāḥ
yatayo mokṣadharmajñā yogāḥ sucaritavratāḥ
26 ye cetihāsaṃ prayatāḥ śrāvayanti dvijottamān
ye ca bhāṣya vidaḥ ke cid ye ca vyākaraṇe ratāḥ
27 adhīyate purāṇaṃ ye dharmaśāstrāṇy athāpi ca
adhītya ca yathānyāyaṃ vidhivat
tasya kāriṇaḥ
28 upapanno guru kule satyavādī
sahasradaḥ
agryaḥ sarveṣu vedeṣu sarvapravacaneṣu ca
29 yāvad ete prapaśyanti paṅktyās tāvat punanty uta
tato hi pāvanāt paṅktyāḥ paṅktipāvana ucyate
30 krośād ardhatṛtīyāt tu pāvayed eka eva hi
brahma deyānusaṃtāna iti brahma vido
viduḥ
31 anṛtvig anupādhyāyaḥ sa ced agrāsanaṃ vrajet
ṛtvigbhir ananujñātaḥ paṅktyā harati duṣkṛtam
32 atha ced vedavit sarvaiḥ paṅktidoṣair vivarjitaḥ
na ca syāt patito rājan paṅktipāvana eva saḥ
33 tasmāt sarvaprayatnena parīkṣyāmantrayed dvijān
svakarmaniratān dāntān kule jātān bahuśrutān
34 yasya mitra pradhānāni śrāddhāni ca
havīṃṣi ca
na prīṇāti pitṝn devān svargaṃ ca na sa gacchati
35 yaś ca śrāddhe kurute saṃgatāni; na deva yānena pathā sa yāti
sa vai muktaḥ pippalaṃ bandhanād vā; svargāl lokāc cyavate śrāddhamitraḥ
36 tasmān mitraṃ śrāddhakṛn nādriyeta; dadyān mitrebhyaḥ saṃgrahārthaṃ dhanāni
yaṃ manyate naiva śatruṃ na mitraṃ; taṃ madhyasthaṃ bhojayed dhavyakavye
37 yathoṣare bījam
uptaṃ na rohen; na cāsyoptā prāpnuyād bījabhāgam
evaṃ ś rāddhaṃ bhuktam anarhamāṇair; na ceha nāmutra phalaṃ dadāti
38 brāhmaṇo hy
anadhīyānas tṛṇāgnir iva śāmyati
tasmai śrāddhaṃ na dātavyaṃ na hi bhasmani hūyate
39 saṃbhojanī nāma
piśācadakṣiṇā; sā naiva devān na pitṝn upaiti
ihaiva sā bhrāmyati kṣīṇapuṇyā; śālāntare gaur iva naṣṭavatsā
40 yathāgnau śānte ghṛtam ājuhoti; tan naiva devān na pitṝn upaiti
tathā dattaṃ nartane gāyane ca;
yāṃ cānṛce dakṣiṇām āvṛṇoti
41 ubhau hinasti na bhunakti caiṣā; yā cānṛce dakṣiṇā dīyate vai
āghātanī garhitaiṣā patantī; teṣāṃ pretān pātayed deva yānāt
42 ṛṣīṇāṃ samayaṃ nityaṃ ye caranti yudhiṣṭhira
niścitāḥ sarvadharmajñās tān
devā brāhmaṇān viduḥ
43 svādhyāyaniṣṭhā ṛṣayo jñana niṣṭhās tathaiva ca
tapo niṣṭhāś ca boddhavyāḥ karma niṣṭhāś ca bhārata
44 kavyāni jñānaniṣṭhebhyaḥ pratiṣṭhāpyāni bhārata
tatra ye brāhmaṇāḥ ke cin na nindati hi te varāḥ
45 ye tu nindanti jalpeṣu na tāñ śrāddheṣu bhojayet
brāhmaṇā ninditā rājan hanyus tripuruṣaṃ kulam
46 vaikhānasānāṃ vacanam ṛṣīṇāṃ śrūyate nṛpa
dūrād eva parīkṣeta brāhmaṇān vedapāragān
priyān vā yadi vā dveṣyāṃs teṣu tac chrāddham āvapet
47 yaḥ sahasraṃ sahasrāṇāṃ bhojayed anṛcāṃ naraḥ
ekas tān mantravit prītaḥ sarvān
arhati bhārata
SECTION XC
"Yudhishthira said, 'It behoves thee, O foremost one of Kuru's race, to tell me unto what kind of Brahmanas, O grandsire, should the offers made at Sraddhas be given away.'"Bhishma said, The Kshatriya who is conversant with the ordinances about gift should never examine Brahmanas (when making gifts unto them). In all acts, however, that relate to the worship of the deities and the Pitris, an examination has been said to be proper. The deities are worshipped on earth by men only when they are filled with devotion that comes from the deities themselves. Hence, one should, approaching them, make gifts unto all Brahmanas (without any examination of their merits), regarding such gifts as are made to the deities themselves. In Sraddhas, however, O monarch, the man of intelligence should examine the Brahmanas (to be employed for assisting the doers of the Sraddha in getting through the ritual and making gifts unto them of the offerings made to the Pitris). Such examination should concern itself with their birth and conduct and age and appearance and learning and nobility (or otherwise) of parentage. Amongst the Brahmanas there are some that pollute the line and some that sanctify it. Listen to me, O king, as I tell thee who those Brahmanas are that should be excluded from the line. 1 He that is full of guile, or he that is guilty of foeticide, or he that is ill of consumption, or he that keeps animals, of is destitute of Vedic study, or is a common servant of a village, or lives upon the interest of loans, or he that is a singer, or he that sells all articles, or he that is guilty of arson, or he that is a poisoner or he that is a pimp by profession, or he that sells Soma, or he that is a professor of palmistry, or he that is in the employ of the king, or he that is seller of oil, or he that is a cheat and false swearer, or he that has a quarrel with his father, or he that tolerates a paramour of his wife in his house, or he that has been cursed, or he that is a thief, or he that lives by some mechanical art, or he that puts on disguises, or he that is deceitful in his behaviour, or he that is hostile to those he calls his friends, or he that is an adulterer, or he that is a preceptor of Sudras, or he that has betaken himself to the profession of arms, or he that wanders with dogs (for hunting), or he that has been bit by a dog, or he that has wedded before his elder brothers, or he that seems to have undergone circumcision, 2 he that violates the bed of his preceptor, he that is an actor or mime, he that lives by setting up a deity and he that lives by calculating the conjunctions of stars and planets and asterisms 3, are regarded as fit to be excluded from the line. Persons conversant with the Vedas say that the offerings made at Sraddhas, if eaten by such Brahmanas, go to
p. 148
fill the stomachs of Rakshasas (instead of filling those of the Pitris), O, Yudhishthira. That person who having eaten at a Sraddha does not abstain that day from study of the Vedas or who has sexual congress that day with a Sudra woman, must know that his Pitris, in consequence of such acts of his, have to lie for a month on his dung. The offerings made at Sraddhas if presented to a Brahmana who sells Soma, become converted into human ordure; if presented to a Brahmana who is engaged in the practice of Medicine, they become converted into pus and blood; if presented to one who lives by setting up a deity, they fail to produce any fruit; if presented to one who lives upon the interest of loans they lead to infamy; if presented to one who is engaged in trade, they become productive of no fruits either here or hereafter. If presented to a Brahmana who is born of a widowed mother (by a second husband), they become as fruitless as libations poured on ashes 1. They who present the Havya and Kavya (offered at Sraddhas) unto such Brahmanas as are divested of the duties ordained for them and of those rules of good conduct that persons of their order should observe, find such presents productive of no merits hereafter. That man of little intelligence who makes gifts of such articles unto such men knowing their dispositions, obliges, by such conduct, his Pitris to eat human ordure in the next world. Thou shouldst know that these wretches among Brahmanas deserve to be excluded from the line. Those Brahmanas also of little energy who are engaged in instructing Sudras are of the same class. A Brahmana that is blind stains sixty individual of the line; one that is destitute of virile power a hundred; while one that is afflicted with white leprosy stains as many as he looks upon, O king. Whatever offerings made at Sraddhas are eaten by one with his head wrapped round with a cloth, whatever is eaten by one with face southwards, and whatever is eaten with shoes or sandals on all goes to gratify the Asuras. Whatever, again, is given with malice, and whatever is given without reverence, have been ordained by Brahmana himself as the portion of the prince of Asuras (viz., Vali). Dogs, and such Brahmanas as are polluters of lines, should not be allowed to cast their eyes upon the offerings made at Sraddhas. For this reason, Sraddhas should be performed in a spot that is properly hedged around or concealed from the view. That spot should also be strewn with sesame seeds. That Sraddha which is performed without sesame seeds, or that which is done by a person in anger, has its Havi robbed by Rakshasas and Pisachas. Commensurate with the number of Brahmanas seen by one that deserves to be excluded from the line, is the loss of merit he causes of the foolish performer of the Sraddha who invites him to the feast.
'I shall now, O chief of Bharata's race, tell thee who are sanctifiers of the line. Do thou find them out by examination. All those Brahmanas
p. 149
that are cleansed by knowledge, Vedic study, and vows and observances, and they that are of good and righteous behaviour, should be known as sanctifiers of everything. I shall now tell thee who deserve to sit in the line. Thou shouldst know them to be such whom I shall indicate presently. He that is conversant with the three Nachiketas, he that has set up the five sacrificial fires, he that knows the five Suparnas, he that is conversant with the six branches (called Angas) of the Veda, he that is a descendant of sires who were engaged in teaching the Vedas and is himself engaged in teaching, he that is well-conversant with the Chhandas, he that is acquainted with the Jeshtha Saman, he that is obedient to the sway of his parents, he that is conversant with the Vedas and whose ancestors have been so for ten generations, he that has congress with only his wedded wives and this at their seasons, and he who has been cleansed by knowledge, by the Veda, and by vows and observances,--even such a Brahmana,--sanctifies the line. He who reads the Atharva-siras, who is devoted to the observance of Brahmacharya practices, and who is steady in observance of righteous vows, who is truthful and of righteous conduct, and who is duly observant of the duties laid down for his order, they also that have undergone fatigue and labour for bathing in the waters of tirthas, that have undergone the final bath after performing sacrifices with proper Mantras that are freed from the sway of wrath, that are not restless, that are endued with forgiving dispositions, that are self-restrained masters of their senses, and they are devoted to the good of all creatures,--these should be invited to Sraddhas. Anything given to these becomes inexhaustible. These indeed, are sanctifiers of lines. There are others also, highly blessed, that should be regarded as sanctifiers of the line. They are Yatis and those that are conversant with the religion of Moksha, and they that are devoted to Yoga, and they that properly observe excellent vows and they that, with collected mind recite (sacred) histories unto foremost of Brahmanas. They that are conversant with Bhashyas, they also that are devoted to grammatical studies, they that study the Puranas and they that study the Dharmasastras and having studied them (i.e., the Puranas and Dharmasastras) act up to the standard laid down in them, he that has lived (for the stated period) in the abode of his preceptor, he that is truthful in speech, he that is a giver of thousands, they that are foremost in (their knowledge of) all the Vedas and the scriptural and philosophical aphorisms,--these sanctify the line as far they look at it. And because they sanctify all who sit in the line, therefore are they called sanctifiers of lines. Utterers of Brahma say that even a single person that happens to be the descendant of sires who were teachers of the Veda and that is himself a Vedic teacher, sanctifies full seven miles around him. If he that is not a Ritwik and that is not a Vedic teacher takes the foremost seat in a Sraddha, with even the permission of the other Ritwiks there present, he is said to take (by that act of his) the sins of all who may be sitting in the line. If, on the other hand, he happens to be conversant with the Vedas and freed from all those faults that are regarded as capable of polluting
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the line, he shall not, O king, be regarded as fallen (by taking the foremost seat in a Sraddha). Such a man would then be really a sanctifier of the line. For these reasons, O king, thou shouldst properly examine the Brahmanas before inviting them to Sraddhas. Thou shouldst invite only such among them as are devoted to the duties laid down for their order, and as are born in good families, and as are possessed of great learning. He who performs Sraddhas for feeding only his friends and whose Havi does not gratify the deities and the Pitris, fails to ascend to Heaven. He who collects his friends and relatives only on the occasion of the Sraddha he performs (without keeping an eye on properly honouring deserving persons by inviting and feeding them), fails to proceed (after death) by the path of the deities (which is a lighted one and free from all afflictions and impediments). The man who makes the Sraddha he performs an occasion for only gathering his friends, never succeeds in ascending to heaven. Verily, the man who converts the Sraddha into an occasion for treating his friends, becomes dissociated from heaven even like a bird dissociated from the perch when the chain tying it breaks. 1 Therefore, he that performs a Sraddha should not honour (on such occasions) his friends. He may make gifts of wealth unto them on other occasions by collecting them together. The Havi and the Kavi offered at Sraddhas should be served unto them that are neither friends nor foes but are only indifferent or neutral. As seed sown on a sterile soil does not sprout forth, or as one that has not sown does not get a share of the produce, even so that Sraddha the offerings in which are eaten by an unworthy person, yields no fruit either here or hereafter. 2 That Brahmana who is destitute of Vedic study is like a fire made by burning grass or straw; and becomes soon extinguished even like such a fire. The offerings made at Sraddhas should not be given to him even as libations should not be poured on the ashes of the sacrificial fire. When the offerings made at Sraddhas are exchanged by the performers with one another (instead of being given away unto worthy persons), they come to be regarded as Pisacha presents. Such offerings gratify neither the gods nor the Pitris. Instead of reaching the other world, they wander about even here like a cow that has lost her calf wandering about within the fold. As those libations of ghee that are
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poured upon the extinguished ashes of a sacrificial fire never reach either the gods or the Pitris, after the same manner a gift that is made to a dancer or a singer or a Dakshina presented to a lying or deceitful person, produces no merit. The Dakshina that is presented to a lying or deceitful person destroys both the giver and the receiver without benefiting them in any respect. Such a Dakshina is destructive and highly censurable. The Pitris of the person making it have to fall down from the path of the deities. The gods know them to be Brahmanas who always tread, O Yudhishthira, within the bounds set up by the Rishis who are conversant with all duties, and who have a firm faith in their efficacy. Those Brahmanas that are devoted to Vedic study, to knowledge, to penances, and to acts, O Bharata, should be known as Rishis. The offerings made at Sraddhas should be given unto those that are devoted to knowledge. Verily, they are to be regarded as men who never speak ill of the Brahmanas. Those men should never be fed on occasions of Sraddhas who speak ill of Brahmanas in course of conversation in the midst of assemblies. If Brahmanas, O king, be calumniated, they would destroy three generations of the calumniator. 1 This is the declaration, O king, of the Vaikhanasa Rishis. Brahmanas conversant with the Vedas should be examined from a distance. Whether one likes them or feels a dislike for them, one should give unto such Brahmanas the offerings made at Sraddhas. That man who feeds thousands upon thousands of false Brahmanas acquires merit that is attainable by feeding even one Brahmana if the latter happens to be possessed of a knowledge of the Vedas, O Bharata!"
Footnotes
147:1 When Brahmanas are fed, they are made to sit in long lines. They that are stained with vices are excluded from the line. Such exclusion from the line is regarded as equal to complete outlawry.147:2 i.e., who have undergone a natural circumcision
147:3 Implying soothsayers.
148:1 This is a common form of expression to imply the fruitlessness of an act. Libations should be poured on the blazing fire. If poured on the ashes, they lead to no merit, for only Agni in his blazing form can bear them to the intended places.
150:1 The idea is that heaven is the result of one's deeds. It is attached to the fruits of one's acts. The man falling off from heaven is identical with heaven being dissociated from the fruits of his acts. Hence such a falling off at the man or the dissociation of heaven is likened to a bird's dissociation from its perch when the chain tying it to the perch is broken. The simile seems to be far-fetched.
150:2 It is painful to see how very careless the Vernacular versions of the Anusasana have been. From want of space the numerous errors that have been committed have not been pointed out, At times, however, the errors appear to be so grave that one cannot pass them by in silence. In the second half of the first line, whether the reading be avapta as in the Bengal texts or chavapta as in the Bombay texts, the meaning is that the Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not get a share of the produce. The Burdwan translators make a mess of it, while K. P. Singha skips over it.
151:1 The sense is that the calumniator, his sire, and son meet with destruction in consequence of such an act.
(My humble salutations to the lotus feet of
Sreeman Brahmasri K M Ganguliji for the collection)
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