srimahabharat - (Book 13) Anusasanika Parva - chapters 61 to 75

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

Anusasanika Parva
Book 13

 

Book 13
Chapter 61

 

 1 [y]
      idaṃ deyam idaṃ deyam itīyaṃ śruticodanā
      bahu deyāś ca rājānaḥ kiṃ svid deyam anuttamam
  2 [bh]
      ati dānāni sarvāṇi pṛthivī dānam ucyate
      acalā hy akṣayā bhūmir dogdhrī kāmān anuttamān
  3 dogdhrī vāsāṃsi ratnāni paśūn vrīhi yavāṃs tathā
      bhūmidaḥ sarvabhūteṣu śāśvatīr edhate samāḥ
  4 yāvad bhūmer āyur iha tāvad bhūmida edhate
      na bhūmidānād astīha paraṃ kiṃ cid yudhiṣṭhira
  5 apy alpaṃ pradaduḥ pūrve pṛthivyā iti naḥ śrutam
      bhūmim ete daduḥ sarve ye bhūmiṃ bhuñjate janāḥ
  6 svakarmaivopajīvanti narā iha paratra ca
      bhūmir bhūtir mahādevī dātāraṃ kurute priyam
  7 ya etāṃ dakṣiṇāṃ dadyād akṣayāṃ pṛthivīpatiḥ
      punar naratvaṃ saṃprāpya bhavet sa pṛthivīpatiḥ
  8 yathā dānaṃ tathā bhoga iti dharmeṣu niścayaḥ
      saṃgrāme vā tanuṃ jahyād dadyād vā pṛthivīm imām
  9 ity etāṃ kṣatrabandhūnāṃ vadanti param āśiṣam
      punāti dattā pṛthivī dātāram iti śuśruma
  10 api pāpasamācāraṃ brahmaghnam api vānṛtam
     saiva pāpaṃ pāvayati saiva pāpāt pramocayet
 11 api pāpakṛtāṃ rājñāṃ pratigṛhṇanti sādhavaḥ
     pṛthivīṃ nānyad icchanti pāvanaṃ jananī yathā
 12 nāmāsyāḥ priya datteti guhyaṃ devyāḥ sanātanam
     dānaṃ vāpy atha vā jñānaṃ nāmno 'syāḥ paramaṃ priyam
     taspāt prāpyaiva pṛthivīṃ dadyād viprāya pārthivaḥ
 13 nābhūmi patinā bhūmir adhiṣṭheyā kathaṃ cana
     na vā pātreṇa vā gūhed antardhānena vā caret
     ye cānye bhūmim iccheyuḥ kuryur evam asaṃśayam
 14 yaḥ sādhor bhūmim ādatte na bhūmiṃ vindate tu saḥ
     bhūmiṃ tu dattvā sādhubhyo vindate bhūmim eva hi
     pretyeha ca sa dharmātmā saṃprāpnoti mahad yaśaḥ
 15 yasya viprānuśāsanti sādhor bhūmiṃ sadaiva hi
     na tasya śatravo rājan praśāsanti vasuṃdharām
 16 yat kiṃ cit puruṣaḥ pāpaṃ kurute vṛtti karśitaḥ
     api gocarma mātreṇa bhūmidānena pūyate
 17 ye 'pi saṃkīrṇa karmāṇo rājāno raudrakarmiṇaḥ
     tebhyaḥ pavitram ākhyeyaṃ bhūmidānam anuttamam
 18 alpāntaram idaṃ śaśvat purāṇā menire janāḥ
     yo yajed aśvamedhena dadyād vā sādhave mahīm
 19 api cet sukṛtaṃ kṛtvā śaṅkerann api paṇḍitāḥ
     aśakyam ekam evaitad bhīmi dānam anuttamam
 20 suvarṇaṃ rajataṃ vastraṃ maṇimuktā vasūni ca
     sarvam etan mahāprājña dadāti vasudhāṃ dadat
 21 tapoyajñaḥ śrutaṃ śīlam alobhaḥ satyasaṃdhatā
     guru daivatapūjā ca nātivartanti bhūmidam
 22 bhartur niḥśreyase yuktās tyaktātmāno raṇe hatāḥ
     brahmalokagatāḥ siddhā nātikrāmanti bhūmidam
 23 yathā janitrī kṣīreṇa svaputraṃ bharate sadā
     anugṛhṇāti dātāraṃ tathā sarvarasair mahī
 24 mṛtyor vai kiṃkaro daṇḍas tāpo vahneḥ sudāruṇaḥ
     ghorāś ca vāruṇāḥ pāśā nopasarpanti bhūmidam
 25 pitṝṃś ca pitṛlokasthān devaloke ca devatāḥ
     saṃtarpayati śāntātmā yo dadāti vasuṃdharām
 26 kṛśāya miryamāṇāya vṛtti mlānāya sīdate
     bhūmiṃ vṛtti karīṃ dattvā satrī bhavati mānavaḥ
 27 yathā dhāvati gaur vatsaṃ kṣīram abhyutsṛjanty uta
     evam eva mahābhāga bhūmir bhavati bhūmidam
 28 halakṛṣṭāṃ mahīṃ dattvā sa bījāṃ saphalām api
     udīrṇaṃ vāpi śaraṇaṃ tathā bhavati kāmadaḥ
 29 brāhmaṇaṃ vṛttasaṃpannam āhitāgniṃ śucivratam
     naraḥ pratigrāhya mahīṃ na yāti yamasādanam
     yathā candramaso vṛddhir ahany ahani jāyate
 30 tathā bhūmikṛtaṃ dānaṃ sasye sasye vivardhate
 31 atra gāthā bhūmigītāḥ kīrtayanti purā vidaḥ
     yāḥ śrutvā jāmadagnyena dattā bhūḥ kāśyapāya vai
 32 mām evādatta māṃ dattamāṃ dattvā mām avāpsyatha
     asmiṁl loke pare caiva tataś cājanane punaḥ
 33 ya imāṃ vyāhṛtiṃ veda brāhmaṇo brahma saṃśritaḥ
     śrāddhasya hūyamānasya brahmabhūyaṃ sa gacchati
 34 kṛtyānām abhiśastānāṃ duriṣṭa śamanaṃ mahat
     prāyaścittam ahaṃ kṛtvā punāty ubhayato daśa
 35 punāti ya idaṃ veda veda cāhaṃ tathaiva ca
     prakṛtiḥ sarvabhūtānāṃ bhūmir vai śāśvatī matā
 36 abhiṣicyaiva nṛpatiṃ śrāvayed imam āgamam
     yathā śrutvā mahīṃ dadyān nādadyāt sādhutaś ca tām
 37 so 'yaṃ kṛtsno brāhmaṇārtho rājārthaś cāpy asaṃśayam
     rājā hi dharmakuśalaḥ prathamaṃ bhūtilakṣaṇam
 38 atha yeṣām adharmajño rājā bhavati nāstikaḥ
     na te sukhaṃ prabudhyante na sukhaṃ prasvapanti ca
 39 sadā bhavanti codvignās tasya duścaritair narāḥ
     yogakṣemā hi bahavo rāṣṭraṃ nāsyāviśanti tat
 40 atha yeṣāṃ punaḥ prājño rājā bhavati dhārmikaḥ
     sukhaṃ te pratibudhyante susukhaṃ prasvapanti ca
 41 tasya rājñaḥ śubhair āryaiḥ karmabhir nirvṛtāḥ prajāḥ
     yogakṣemeṇa vṛṣṭyā ca vivardhante svakarmabhiḥ
 42 sa kulīnaḥ sa puruṣaḥ sa bandhuḥ sa ca puṇyakṛt
     sa dātā sa ca vikrānto yo dadāti vasuṃdharām
 43 ādityā iva dīpyante tejasā bhuvi mānavāḥ
     dadanti vasudhāṃ sphītāṃ ye vedaviduṣi dvije
 44 yathā bījāni rohanti prakīrṇāni mahītale
     tathā kāmāḥ prarohanti bhūmidānasamārjitāḥ
 45 ādityo varuṇo viṣṇur brahmā somo hutāśanaḥ
     śūlapāṇiś ca bhagavān pratinandanti bhūmidam
 46 bhūmau jāyanti puruṣā bhūmau niṣṭhāṃ vrajanti ca
     caturvidho hi loko 'yaṃ yo 'yaṃ bhūmiguṇātmakaḥ
 47 eṣā mātā pitā caiva jagataḥ pṛthivīpate
     nānayā sadṛśaṃ bhūtaṃ kiṃ cid asti janādhipa
 48 atrāpy udāharantīmam itihāsaṃ purātanam
     bṛhaspateś ca saṃvādam indrasya ca yudhiṣṭhira
 49 iṣṭvā kratuśatenātha mahatā dakṣiṇāvatā
     maghavā vāg vidāṃ śreṣṭhaṃ papracchedaṃ bṛhaspatim
 50 bhagavan kena dānena svargataḥ sukham edhate
     yad akṣayaṃ mahārghaṃ ca tad brūhi vadatāṃ vara
 51 ity uktaḥ sa surendreṇa tato devapurohitaḥ
     bṛhaspatir mahātejāḥ pratyuvāca śatakratum
 52 suvarṇadānaṃ godānaṃ bhūmidānaṃ ca vṛtrahan
     dadad etān mahāprājñaḥ sarvapāpaiḥ pramucyate
 53 na bhūmidānād devendra paraṃ kiṃ cid iti prabho
     viśiṣṭam iti manyāmi yathā prāhur manīṣiṇaḥ
 54 ye śūrā nihatā yuddhe svaryātā dānagṛddhinaḥ
     sarve te vibudhaśreṣṭha nātikrāmanti bhūmidam
 55 bhartur niḥśreyase yuktās tyaktātmāno raṇe hatāḥ
     brahmalokagatāḥ śūrā nātikrāmanti bhūmidam
 56 pañca pūrvādi puruṣāḥ ṣaṭ ca ye vasudhāṃ gatāḥ
     ekādaśa dadad bhūmiṃ paritrātīha mānavaḥ
 57 ratnopakīrṇāṃ vasudhāṃ yo dadāti puraṃdara
     sa muktaḥ sarvakaluṣaiḥ svargaloke mahīyate
 58 mahīṃ sphītāṃ dadad rājā sarvakāmaguṇānvitām
     rājādhirājo bhavati tad dhi dānam anuttamam
 59 sarvakāmasamāyuktāṃ kāśyapīṃ yaḥ prayacchati
     sarvabhūtāni manyante māṃ dadātīti vāsava
 60 sarvakāmadughāṃ dhenuṃ sarvakāmapurogamām
     dadāti yaḥ sahasrākṣa sasvargaṃ yāti mānavaḥ
 61 madhu sarpiḥ pravāhinyaḥ payo dadhi vahās tathā
     saritas tarpayantīha surendra vasudhā pradam
 62 bhūmipradānān nṛpatir mucyate rājakilbiṣāt
     na hi bhūmipradānena dānam anyad viśiṣyate
 63 dadāti yaḥ samudrāntāṃ pṛthivīṃ śastranirjitām
     taṃ janāḥ kathayantīha yāvad dharati gaur iyam
 64 puṇyām ṛddharasāṃ bhūmiṃ yo dadāti puraṃdara
     na tasya lokāḥ kṣīyante bhūmidānaguṇārjitāḥ
 65 sarvathā pārthiveneha satataṃ bhūtim icchatā
     bhūr deyā vidhivac chakra pātre sukham abhīpsatā
 66 api kṛtvā naraḥ pāpaṃ bhūmiṃ dattvā dvijātaye
     samutsṛjati tat pāpaṃ jīrṇāṃ tvacam ivoragaḥ
 67 sāgarān saritaḥ śailān kānanāni ca sarvaśaḥ
     sarvam etan naraḥ śakra dadāti vasudhāṃ dadat
 68 taḍāgāny udapānāni srotāṃsica sarāṃsi ca
     snehān sarvarasāṃś caiva dadāti vasudhāṃ dadat
 69 oṣadhīḥ kṣīrasaṃpannā nagān puṣpaphalānvitān
     kānanopala śailāṃś ca dadāti vasudhāṃ dadat
 70 agniṣṭomaprabhṛtibhir iṣṭvā ca svāptadakṣiṇaiḥ
     na tat phalam avāpnoti bhūmidānād yad aśnute
 71 dātā daśānugṛhṇāti daśa hanti tathā kṣipan
     pūrvadattāṃ haran bhūmiṃ narakāyopagacchati
 72 na dadāti pratiśrutya dattvā vā harate tu yaḥ
     sa baddhovāruṇaiḥ pāśais tapyate mṛtyuśāsanāt
 73 āhitāgniṃ sadā yajñaṃ kṛśa bhṛtyaṃ priyātithim
     ye bharanti dvijaśreṣṭhaṃ nopasarpanti te yamam
 74 brāhmaṇeṣv ṛṇa bhūtaṃ syāt pārthivasya puraṃdara
     itareṣāṃ tu varṇānāṃ tārayet kṛśa durbalān
 75 nācchindyāt sarśitāṃ bhūmiṃ pareṇa tridaśādipa
     brāhmaṇāya suraśreṣṭha kṛśa bhṛtyāya kaś cana
 76 athāśru patitaṃ teṣāṃ dīnānām avasīdatām
     brāhmaṇānāṃ hṛte kṣetre hanyāt tripuruṣaṃ kulam
 77 bhūmipālaṃ cyutaṃ rāṣṭrād yas tu saṃsthāpayet punaḥ
     tasya vāsaḥ sahasrākṣa nākapṛṣṭhe mahīyate
 78 ikṣubhiḥ saṃtatāṃ bhūmiṃ yavagodhūmasaṃkulām
     go'śvavāhana saṃpūrṇāṃ bāhuvīryasamārjitām
 79 nidhigarbhāṃ dadad bhūmiṃ sarvaratnaparicchadām
     akṣayāṁl labhate lokān bhūmisatraṃ hi tasya tat
 80 vidhūya kaluṣaṃ sarvaṃ virajāḥ saṃmataḥ satām
     loke mahīyate sadbhir yo dadāti vasuṃdharām
 81 yathāpsu patitaḥ śakra tailabindur visarpati
     tathā bhūmikṛtaṃ dānaṃ sasye sasye visarpati
 82 ye raṇāgre mahīpālāḥ śūrāḥ samitiśobhanāḥ
     vadhyante 'bhimukhāḥ śakra brahmalokaṃ vrajanti te
 83 nṛtyagītaparā nāryo divyamālyavibhūṣitāḥ
     upatiṣṭhanti devendra sadā bhūmipradaṃ divi
 84 modate ca sukhaṃ svarge devagandharvapūjitaḥ
     yo dadāti mahīṃ samyag vidhineha dvijātaye
 85 śatam apsarasaś caiva divyamālyavibhūṣitāḥ
     upatiṣṭhanti devendra sadā bhūmipradaṃ naram
 86 śaṅkhaṃ bhadrāsanaṃ chatraṃ varāśvā varavāraṇāḥ
     bhūmipradānāt puṣpāṇi hiraṇyanicayās tathā
 87 ājñā sadā pratihatā jayaśabdo bhavaty atha
     bhūmidānasya puṣpāṇi phalaṃ svargaḥ puraṃdara
 88 hiraṇyapuṣpāś cauṣadhyaḥ kuśa kāñcanaśāḍvalāḥ
     amṛtaprasavāṃ bhūmiṃ prāpnoti puruṣo dadat
 89 nāsti bhūmisamaṃ dānaṃ nāsti mātṛsamo guruḥ
     nāsti satyasamo dharmo nāsti dānasamo nidhiḥ
 90 etad āṅgirasāc chrutvā vāsavo vasudhām imām
     vasu ratnasamākīrṇāṃ dadāv āṅgirase tadā
 91 ya imaṃ śrāvayec chrāddhe bhūmidānasya saṃstavam
     na tasya rakṣasāṃ bhāgo nāsurāṇāṃ bhavaty uta
 92 akṣayaṃ ca bhaved dattaṃ pitṛbhyas tan na saṃśayaḥ
     tasmāc chrāddheṣv idaṃ vipra bhuñjataḥ śrāvayed dvijān
 93 ity eta sarvadānānāṃ śreṣṭham uktaṃ tavānagha
     mayā bharataśārdūla kiṃ bhūyaḥ śrotum icchasi

 

SECTION LXI

"Yudhishthira said, 'I wish to know in detail, O Bharata, where one meets with the high rewards of gifts and sacrifices. Are those rewards earned here or are they to come hereafter? Which amongst these two (viz., Gift and Sacrifice) is said to be productive of superior merit? Unto whom should gifts be made? In what manner are gifts and sacrifices to be made? When also are they to be made? I ask thee all these. O learned sire! Do thou discourse to me on the duty of gifts! Do tell me, O grandsire, what leads to the highest reward, viz., gifts made from the sacrificial platform or those made out of that place? 1
'Bhishma said, 'O son, a Kshatriya is generally employed in deeds of fierceness. In his case, sacrifices and gifts are regarded as cleansing or sanctifying him. They, that are good and righteous, do not accept the gifts of persons of the royal order, who are given to sinful acts. For this reason, the king should perform sacrifices with abundant gifts in the form of Dakshina. 2 If the good and righteous would accept the gifts made unto them, the Kshatriya, O monarch, should incessantly make gifts with devotion and faith unto them. Gifts are productive of great merit, and are highly cleansing. Observant of vows, one should perform sacrifices and gratify with wealth such Brahmanas as are friends of all creatures, possessed
p. 66
of righteousness, conversant with the Vedas, and preeminent for acts, conduct, and penances. If such Brahmanas do not accept thy gifts, no merit becomes thine. Do thou perform sacrifices with copious Dakshina, and make gifts of good and agreeable food unto those that are righteous. By making an act of gift thou shouldst regard thyself as performing a sacrifice. Thou shouldst with gifts adore those Brahmanas who perform sacrifices. By doing this thou will acquire a share in the merits of those sacrifices of theirs. Thou shouldst support such Brahmanas as are possessed of children and as are capable of sending people to Heaven. By conducting thyself in this way thou art sure to get a large progeny--in fact as large a progeny as the Prajapati himself. They that are righteous support and advance the cause of all righteous acts. One should, by giving up one's all, support such men, as also those that do good unto all creatures. Thyself being in the enjoyment of affluence, do thou, O Yudhishthira, make unto Brahmanas gifts of kine and bullocks and food and umbrellas, and robes and sandals or shoes Do thou give unto sacrificing Brahmanas clarified butter, as also food and cars and vehicles with horses harnessed thereto, and dwelling houses and mansions and beds. Such gifts are fraught with prosperity and affluence to the giver, and are regarded as pure, O Bharata. Those Brahmanas that are not censurable for anything they do, and that have no means of support assigned to them, should be searched out. Covertly or publicly do thou cherish such Brahmanas by assigning them the means of support. Such conduct always confers higher benefit upon Kshatriyas than the Rajasuya and the Horse-sacrifices. Cleansing thyself of sin, thou art sure of attaining to Heaven. Filling thy treasury thou shouldst do good to thy kingdom. By such conduct thou art sure to win much wealth and become a Brahmana (in thy next life). Do thou, O Bharata, protect thy own means (of support and of doing acts of righteousness), as also the means of other people's subsistence. Do thou support thy servants as thy own children. Do thou, O Bharata, protect the Brahmanas in the enjoyment of what they have and make gifts unto them of such articles as they have not. Let thy life be devoted to the purpose of the Brahmanas. Let it never be said that thou dost not grant protection to the Brahmanas. Much wealth or affluence, when possessed by a Brahmana, becomes a source of evil to him. Constant association with affluence and prosperity is certain to fill him with pride and cause him to be stupefied (in respect of his true duties). If the Brahmanas become stupefied and steeped in folly, righteousness and duties are sure to suffer destruction. Without doubt, if righteousness and duty come to an end, it will lead to the destruction of all creatures. That king who having amassed wealth makes it over (for safe keep) to his treasury officers and guards, and then commences again to plunder his kingdom, saying unto his officers, 'Do ye bring me as much wealth as you can extort from the kingdom,' and who spends the wealth that is thus collected at his command under circumstances of fear and cruelty, in the performance of sacrifices, should know that those sacrifices of his are never applauded by the righteous. The king
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should perform sacrifices with such wealth as is willingly paid into his treasury by prosperous and unpersecuted subjects. Sacrifices should never be performed with wealth acquired by severity and extortion. The king should then perform great sacrifices with large presents in the shape of Dakshina, when in consequence of his being devoted to the good of his subjects, the latter bathe him with copious showers of wealth brought willingly by them for the purpose. The king should protect the wealth of those that are old, of those that are minors, of those that are blind, and of those that are otherwise disqualified. The king should never take any wealth from his people, if they, in a season of drought, succeed in growing any corn with the aid of water obtained from wells. Nor should he take any wealth from weeping women. 1 The wealth taken from the poor and the helpless is sure to destroy the kingdom and the prosperity of the king. The king should always make unto the righteous gifts of all enjoyable articles in abundance. He should certainly dispel the fear of famishing which those men may have. 2 There are no men more sinful than those upon whose food children look with wistfulness without being able to eat them duly. If within thy kingdom any learned Brahmana languishes with hunger like any of those children, thou shalt then incur the sin of foeticide for having allowed such an act. King Sivi himself had said this, viz., 'Fie on that king in whose kingdom a Brahmana or even any other man languishes from hunger.' That kingdom in which a Brahmana of the Snataka class languishes with hunger becomes overwhelmed with adversity. Such a kingdom with its king also incurs reproach. That king is more dead than alive in whose kingdom women are easily abducted from the midst of husbands and sons, uttering cries and groans of indignation and grief The subjects should arm themselves to slay that King who does not protect them, who simply plunders their wealth, who confounds all distinctions, who is ever incapable of taking their lead, who is without compassion, and who is regarded as the most sinful of kings. That king who tells his people that he is their protector but who does not or is unable to protect them, should be slain by his combined subjects, like a dog that is affected with the rabies and has become mad. A fourth part of whatever sins are committed by the subjects clings to that king who does not protect, O Bharata. Some authorities say that the whole of those sins is taken by such a king. Others are of opinion that a half thereof becomes his. Bearing in mind, however, the declaration of Manu, it is our opinion that a fourth part of such sins becomes the unprotecting king's. That king, O Bharata, who grants protection to his subjects obtains a fourth part of whatever merits his subjects acquire living under his protection. Do thou, O Yudhishthira, act in such a way that all thy subjects may seek thee as their refuge as long as thou art alive, even as all creatures seek the refuge of the deity of rain or even
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as the winged denizens of the air seek the refuge of a large tree. Let all thy kinsmen and all thy friends and well-wishers, O scorcher of foes, seek thee as their refuge even as the Rakshasas seek Kuvera or the deities seek Indra as theirs.'"

 

 

Book 13
Chapter 62

 

 1 [y]
      kāni dānāni loke 'smin dātukāmo mahīpatiḥ
      guṇādhikebhyo viprebhyo dadyād bharatasattama
  2 kena tuṣyanti te sadyas tuṣṭāḥ kiṃ pradiśanty uta
      śaṃsa me tan mahābāho phalaṃ puṇyakṛtaṃ mahat
  3 dattaṃ kiṃ phalavad rājann iha loke paratra ca
      bhavataḥ śrotum icchāmi tan me vistarato vada
  4 [bh]
      imam arthaṃ purā pṛṣṭo nārado deva darśanaḥ
      yad uktavān asau tan me gadataḥ śṛṇu bhārata
  5 [n]
      annam eva praśaṃsanti devāḥ sarṣigaṇāḥ purā
      lokatantraṃ hi yajñāś ca sarvam anne pratiṣṭhitam
  6 annena sadṛśaṃ dānaṃ na bhūtaṃ na bhaviṣyati
      tasmād annaṃ viśeṣeṇa dātum icchanti mānavāḥ
  7 annam ūrjaḥ karaṃ loke prāṇāś cānne pratiṣṭhitāḥ
      annena dhāryate sarvaṃ viśvaṃ jagad idaṃ prabho
  8 annād gṛhasthā loke 'smin bhikṣavas tata eva ca
      annāt prabhavati prāṇaḥ pratyakṣaṃ nātra saṃśayaḥ
  9 kuṭumbaṃ pīḍayitvāpi brāhmaṇāya mahātmane
      dātavyaṃ bhikṣave cānnam ātmano bhūtim icchatā
  10 brāhmaṇāyābhirūpāya yo dadyād annam arthine
     nidadhāti nidhiṃ śreṣṭhaṃ pālalaukikam ātmanaḥ
 11 śrāntam adhvani vartantaṃ vṛddham arham upasthitam
     arcayed bhūtim anvicchan gṛhastho gṛham āgatam
 12 krodham utpatitaṃ hitvā suśīlo vītamatsaraḥ
     annadaḥ prāpnute rājan divi ceha ca yat sukham
 13 nāvamanyed abhigataṃ na praṇudyāt kathaṃ cana
     api śvapāke śuni vā na dānaṃ vipraṇaśyati
 14 yo dadyād aparikliṣṭam annam adhvani vartate
     śrāntāyādṛṣṭa pūrvāya sa mahad dharmam āpnuyāt
 15 pitṝn devān ṛṣīn viprān atithīṃś ca janādhipa
     yo naraḥ prīṇayaty annais tasya puṇyaphalaṃ mahat
 16 kṛtvāpi pāpakaṃ karma yo dadyād annam arthine
     brāhmaṇāya viśeṣeṇa na sa pāpena yujyate
 17 brāhmaṇeṣv akṣayaṃ dānam annaṃ śūdre mahāphalam
     annadānaṃ ca śūdre ca brāhmaṇe ca viśiṣyate
 18 na pṛcched gotra caraṇaṃ svādhyāyaṃ deśam eva vā
     bhikṣito brāhmaṇeneha janma vānnaṃ prayācitaḥ
 19 annadasyānna vṛkṣāś ca sarvakāmaphalānvitāḥ
     bhavantīhātha vāmutra nṛpate nātra saṃśayaḥ
 20 āśaṃsante hi pitaraḥ suvṛṣṭim iva karṣakāḥ
     asmākam api putro vā pautro vānnaṃ pradāsyati
 21 brāhmaṇo hi mahad bhūtaṃ svayaṃ dehīti yācate
     akāmo vā sa kāmo vā dattvā puṇyam avāpnuyāt
 22 brāhmaṇaḥ sarvabhūtānām atithiḥ prasṛtāgra bhuj
     viprā yam abhigacchanti bhikṣamāṇā gṛhaṃ sadā
 23 satkṛtāś ca nivartante tad atīva pravardhate
     mahābhoge kule janma pretya prāpnoti bhārata
 24 datvā tv annaṃ naro loke tathā sthānam anuttamam
     mṛṣṭamṛṣṭānna dāyī tu svarge vasati satkṛtaḥ
 25 annaṃ prāṇā narāṇāṃ hi sarvam anne pratiṣṭhitam
     annadaḥ paśumān putrī dhanavān bhogavān api
 26 prāṇavāṃś cāpi bhavati rūpavāṃś ca tathā nṛpa
     annadaḥ prāṇado loke sarvadaḥ procyate tu saḥ
 27 annaṃ hi dattvātithaye brāhmaṇāya yathāvidhi
     pradātā sukham āpnoti devaiś cāpy abhipūjyate
 28 brāhmaṇo hi mahad bhūtaṃ kṣetraṃ carati pādavat
     upyate tatra yad bījaṃ tad dhi puṇyaphalaṃ mahat
 29 pratyakṣaṃ prītijananaṃ bhoktṛdātror bhavaty uta
     sarvāṇy anyāni dānāni parokṣaphalavanty uta
 30 annād dhi prasavaṃ viddhi ratim annād dhi bhārata
     dharmārthāv annato viddhi roganāśaṃ tathānnataḥ
 31 annaṃ hy amṛtam ity āha purākalpe prajāpatiḥ
     annaṃ bhuvaṃ divaṃ khaṃ ca sarvam anne pratiṣṭhitam
 32 annapraṇāśe bhidyante śarīre pañca dhātavaḥ
     balaṃ balavato 'pīha praṇaśyaty annahānitaḥ
 33 āvāhāś ca vivāhāś ca yajñāś cānnam ṛte tathā
     na vartante naraśreṣṭha brahma cātra pralīyate
 34 annataḥ sarvam etad dhi yat kiṃ cit sthāṇujaṅgamam
     triṣu lokeṣu dharmārtham annaṃ deyam ato budhaiḥ
 35 annadasya manuṣyasya balam ojo yaśaḥ sukham
     kīrtiś ca vardhate vaśvat triṣu lokeṣu pārthiva
 36 megheṣv ambhaḥ saṃnidhatte prāṇānāṃ pavanaḥ śivaḥ
     tac ca meghagataṃ vāri śakro varṣati bhārata
 37 ādatte ca rasaṃ bhaumam ādityaḥ svagabhastibhiḥ
     vāyur ādityatas tāṃś ca rasān devaḥ prajāpatiḥ
 38 tad yadā meghato vāri patitaṃ bhavati kṣitau
     tadā vasumatī devī snigdhā bhavati bhārata
 39 tataḥ sasyāni rohanti yena vartayate jagat
     māṃsamedo 'sthi śukrāṇāṃ prādurbhāvas tataḥ punaḥ
 40 saṃbhavanti tataḥ śukrāt prāṇinaḥ pṛthivīpate
     agnīṣomau hi tac chukraṃ prajanaḥ puṣyataś ca ha
 41 evam annaṃ ca sūryaś ca pavanaḥ śukram eva ca
     eka eva smṛto rāśir yato bhūtāni jajñire
 42 prāṇān dadāti bhūtānāṃ tejaś ca bharatarṣabha
     gṛham abhyāgatāyāśu yo dadyād annam arthine
 43 [bh]
     nāradenaivam ukto 'ham adām annaṃ sadā nṛpa
     anasūyus tvam apy annaṃ tasmād dehi gatajvaraḥ
 44 dattvānnaṃ vidhivad rājan viprebhyas tvam api prabho
     yathāvad anurūpebhyas tataḥ svargam avāpsyasi
 45 annadānāṃ hi ye lokās tāṃs tvaṃ śṛṇu narādhipa
     bhavanāni prakāśante divi teṣāṃ mahātmanām
     nānā saṃsthāna rūpāṇi nānā stambhānvitāni ca
 46 candramaṇḍalaśubhrāṇi kiṅkiṇījālavanti ca
     taruṇādityavarṇāni sthāvarāṇi carāṇi ca
 47 anekaśatabhaumāni sāntarjala vanāni ca
     vaiḍūryārka prakāśāni raupya rukmamayāni ca
 48 sarvakāmaphalāś cāpi vṛkṣā bhavanasaṃsthitāḥ
     vāpyo vīthyaḥ sabhāḥ kūpā dīrghikāś caiva sarvaśaḥ
 49 ghoṣavanti ca yānāni yuktāny atha sahasraśaḥ
     bhakṣyabhojya mayāḥ śailā vāsāṃsy ābharaṇāni ca
 50 kṣīraṃ sravantyaḥ saritas tathā caivānna parvatāḥ
     prāsādāḥ pāṇḍurābhrābhāḥ śayyāś ca kanakojjvalāḥ
     tān annadāḥ prapadyante tasmād annaprado bhava
 51 ete lokāḥ puṇyakṛtām annadānāṃ mahātmanām
     tasmād annaṃ viśeṣeṇa dātavyaṃ mānavair bhuvi

SECTION LXII

"Yudhishthira said, 'People accept with affection the declarations of the Srutis which say, 'This is to be given.' 'This other thing is to be given!' As regards kings, again, they make gifts of various things unto various men. What, however, O grandsire, is the best or foremost of all gifts.'
"Bhishma said, 'Of all kinds of gifts, the gift of earth has been said to be the first (in point of merit). Earth is immovable and indestructible. It is capable of yielding unto him who owns it all the best things upon which his heart may be set. It yields robes and vestments, jewels and gems, animals, paddy and barley. Amongst all creatures, the giver of earth grows in prosperity for ever and ever. As long as the earth lasts, so long does the giver thereof grow in prosperity. There is no gift that is higher, O Yudhishthira, than the gift of earth. It hath been heard by us that all men have given a little quantity of earth. All men have made gifts of earth, hence all men enjoy a little of earth. Whether in this or in the next world all creatures live under conditions dependent upon their own acts. Earth is Prosperity's self. She is a mighty goddess. She makes him her lord (in next life) who makes gifts of her in this life to other people. That person, O best of kings, who gives away earth, which is indestructible, as Dakshina, becomes born in next life as a man and becomes also a lord of earth. The measure of one's enjoyment in this life is commensurate with the measure of one's gifts in a previous life. Even this is the conclusion to which the scriptures point. For a Kshatriya should either give away the earth in gift or cast off his life in battle. Even this constitutes the highest source of prosperity with regard to Kshatriyas. It has been heard by us that earth, when given away, cleanses and sanctifies the giver. The man that is of sinful behaviour, that is guilty of even the slaughter of a Brahamana and of falsehood, is cleansed by a gift of earth. Indeed, such a gift rescues even such a sinner from all his sins. The righteous accept gifts of earth only and no other thing from kings that are sinful. Like one's mother, earth, when given away, cleanses the giver and the taker. This is an eternal and secret name of earth, viz., Priyadatta. 1 Given away or accepted in gift, the name that is dear to her is Priyadatta. The gift of earth is
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desirable. That king who makes a gift of earth unto a learned Brahmana, obtains from that gift a kingdom. Upon re-birth in this world, such a man without doubt attains to a position that is equal to that of a king. Hence a king as soon as he gets earth, should make gifts of earth unto the Brahmanas. None but a lord of earth; is competent to make gifts of earth. Nor should one that is not a deserving person accept a gift of earth. They who desire earth should, without doubt, conduct themselves in this way (i.e., make gifts of earth). That person who takes away earth belonging to a righteous person never gets any earth. By making gifts of earth unto the righteous, one gets good earth. Of virtuous soul, such a giver acquires great fame both here and hereafter. That righteous king respecting whom the Brahmanas say, 'We live on earth given to us by him,' is such that his very enemies cannot utter the least reproach respecting his kingdom. 1 Whatever sins a man commits from want of the means of support, are all washed off by gift of only so much earth as is covered by a cow-hide. Those kings that are mean in their acts or are of fierce deeds, should be taught that gift of earth is exceedingly cleansing and is at the same time the highest gift (in respect of merit). The ancients thought that there was always very little difference between the man who performs a Horse-sacrifice and him that makes a gift of earth unto one that is righteous. The learned doubt the acquisition of merit by doing all other acts of righteousness. The only act with respect to which they do not entertain doubt is the gift of earth which, indeed, is the foremost of all gifts. The man of wisdom who makes gifts of earth, gives away all these, viz., gold, silver, cloth, gems and pearls and precious stones. Penances, sacrifice, Vedic lore, good behaviour, absence of cupidity, firmness in truth, worship of seniors, preceptors, and the deities--all these dwell in him who makes a gift of earth. They who ascend to the region of Brahman by leaving off their lives in battle, after having fought without any regard for themselves to secure the benefit to their masters--even they are unable to transcend the merit of those that make gilts of earth. As the mother always nourishes her own child with milk from her breast, even so doth the earth gratify with all the tastes the person that makes a gift of earth. Mrityu, Vaikinkara, Danda, Yama, Fire who is possessed of great fierceness, and all heinous and terrible sins are incapable of touching the person that makes a gift of earth. That man of tranquil soul who makes a gift of earth gratifies (by that act) the Pitris dwelling in their own region and the deities also hailing from the region that is theirs. The man who makes a gift of earth unto one that is emaciated and cheerless and destitute of the means of life and languishing with weakness, and who thereby supplies one with the means of subsistence, becomes entitled to the honour and merit of performing a sacrifice. Even as an affectionate cow runs towards her calf,
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with full udders dropping milk, the highly-blessed earth after the same manner, runs towards the person who makes a gift of earth. That man who makes unto a Brahmana a gift of earth which has been tilled, or sown with seeds or which contains standing crops, or a mansion well-equipped with every necessary, succeeds in becoming (in next life) the accomplisher of the wishes of everybody. The man who causes a Brahmana possessed of the means of life, owning a domestic fire and of pure vows and practices, to accept a gift of earth, never falls into any danger or distress. As the moon waxes day by day, even so the merit of a gift of earth becomes enhanced every time such earth produces crops. Those conversant with ancient history sing this verse in connection with the gift of earth. Hearing that verse Jamadagni's son (Rama) gave away the whole earth unto Kasyapa. The verse to which I refer is this, 'Receive me in gift. Give me away. By giving me away, thou (O giver) shall obtain me again!' That which is given away in this life is re-acquired in the next. 1 That Brahmana who recites this high declaration of the Vedas at the time of a Sraddha attains to the highest reward. A gift of earth is a high expiation for the sin of those puissant men who betake themselves to Atharvan rites for doing injuries to others. Indeed, by making a gift of earth one rescues ten generations of one's paternal and maternal race. That person who is even conversant with this Vedic declaration respecting the merits of a gift of earth, succeeds in rescuing ten generations of both his paternal and maternal families. The earth is the original source of all creatures (for it is from earth that all creatures derive their sustenance). It has been said that the deity of fire is the presiding genius of the earth. After the coronation ceremony has been performed of a king, this Vedic declaration should be re-cited to him, so that he may make gifts of earth and may never take away earth from a righteous person. Without doubt, the entire wealth owned by the king belongs to the Brahmanas. A king well-conversant with the science of duty and morality is the first requisite of the kingdom's prosperity. Those people whose king is unrighteous and atheistic in conduct and belief can never be happy. Such people can never sleep or wake in peace. In consequence of his acts of wickedness his subjects become always filled with anxiety. Protection of what the subjects already have and new acquisitions according to lawful means are incidents that are not noticeable in the kingdom of such a ruler. Those people, again, who have a wise and righteous king, sleep happily and wake up in happiness. Through the blessed and righteous acts of such a king, his subjects become freed from anxiety. The subjects, restrained from wicked acts, grow in prosperity through their own conduct. Capable of retaining what they have, they go on making new acquisitions. That king who makes gifts of earth is regarded as well-born. He is regarded as a man. He is a friend. He is righteous in his acts. He is a giver. He is regarded as possessing prowess. Those men who make gifts of ample and fertile earth unto Brahmanas conversant
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with the Vedas, always shine in the world, in consequence of their energy, like so many suns. As seeds scattered on the soil grow and return a goodly crop, even so all one's wishes become crowned with fruition in consequence of one's making gifts of earth. Aditya and Varuna and Vishnu and Brahman and Soma and Hutasana, and the illustrious and trident-bearing Mahadeva, all applaud the man that makes a gift of earth. Living creatures spring into life from the earth and it is into the earth that they become merged when they disappear. Living creatures which are distributed into four classes (i.e., viviparous, oviparous, filthborn, and vegetables) have earth for their constituent essence. The earth is both the mother and father of the universe of creatures, O monarch. There is no element, O ruler of men, that can compare with earth. In this connection is cited the old narrative of a discourse between the celestial preceptor Vrihaspati and Indra the ruler of Heaven, O Yudhishthira. Having adored Vishnu in a hundred sacrifices each of which was distinguished by plentiful gifts as Dakshina, Maghavat put this question to Vrihaspati, that foremost of all eloquent persons.'
"Maghavat said, 'O illustrious one, by what gift does one succeed in coming to Heaven and attaining to beatitude? O foremost of speakers, do thou tell me of that gift which is productive of high and inexhaustible merit.'
"Bhishma continued, 'Thus addressed by the chief of the celestials the preceptor of the deities, viz., Vrihaspati of great energy, said these words in reply unto him of a hundred sacrifices. Endued as he is with the merits that attach to the gift of earth, the region of felicity reserved for the person who makes gift of such earth as is auspicious and rich with every taste, never become exhausted. 1 That king, O Sakra, who desires to have prosperity and who wishes to win happiness for himself, should always make gifts of earth, with due rites, unto deserving persons. If after committing numerous sins a person makes gifts of earth unto members of the regenerate class, he casts off all those sins like a snake casting off its slough. The person that makes a gift of earth is said to make gifts of everything, that is, of seas and rivers and mountains and forests. By making a gift of earth, the person is said to give away lakes and tanks and wells and streams. In consequence of the moisture of earth, one is said to give away articles of diverse tastes by making a gift of earth. The man who makes a gift of earth is regarded as giving away herbs and plants possessed of high and efficacious virtues, trees adorned with flowers and fruit, delightful woods, and hillocks. The merit that a person acquires by making a gift of earth is incapable of being acquired by the performance of even such great sacrifices as the Agnishtoma and others with plentiful gifts in the shape of Dakshina.
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[paragraph continues] The giver of earth, it has been already said, rescues ten generations of both his paternal and maternal races. Similarly, by taking away earth that was given away, one hurls oneself into hell and casts ten generations of both one's paternal and maternal lines into the same place of misery. That man who having promised to make a gift of earth does not actually make it, or who having made a gift takes it back, has to pass a long time, in great misery in consequence of being tied with the noose of Varuna at the command of Death. Those men have never to go to Yama who honour and worship those foremost of Brahmanas that pour libations every day on their domestic fire, that are always engaged in the performance of sacrifices, that have scanty means of livelihood, and that receive with hospitality every guest seeking shelter in their abodes The king, O Purandara, should free himself from the debt he owes to the Brahmanas and protect the helpless and the weak belonging to the other orders. The king should never resume, O chief of the deities, earth that has been given away by another unto a Brahmana, O ruler of the celestials, that is destitute of the means of life. 1 The tears that would fall from the eyes of such cheerless and destitute Brahmanas in consequence of their lands being taken back are capable of destroying the ancestors and descendants to the third generation of the resumer. That man who succeeds by his endeavours in re-establishing a king driven away from his kingdom, obtains residence in heaven and is much honoured by the denizens thereof. That king who succeeds in making gifts of earth with such crops standing thereon as sugar-cane or barley or wheat, or with kine and horses and other draft cattle,--earth that has been won with the might of the giver's arms,--that has mineral wealth in its bowels and that is covered with every kind of wealth of the surface, wins inexhaustible regions of felicity in the next world, and such a king it is that is said to perform the earth-sacrifice. That king who makes a gift of earth becomes washed of every sin and is, therefore, pure and approved of the righteous. In this world he is highly honoured and applauded by all righteous men. The merit that attaches to a gift of earth increases every time the earth given away bears crops for the benefit of the owner, even as a drop of oil, falling upon water, is seen to extend on every side, and cover the watery surface. Those heroic kings and ornaments of assemblies who cast off their lives in battle with faces towards the foe, attain, O Sakra, to the region of Brahman. Beautiful damsels skilled in music and dancing and adorned with garlands of celestial flowers, approach, O chief of the deities, the giver of earth as he comes to heaven departing from the earth. That king who makes gifts of earth with due rites unto persons of the regenerate order, sports in bliss in the celestial regions, adorned all the while by the deities and Gandharvas. A century of Apsaras, adorned with celestial garlands, approach, O chief of the deities, the giver of earth as he ascends to the region of Brahman. Flowers of excellent perfumes, an excellent conch and excellent seat, an umbrella and excellent
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steeds with excellent vehicles, are always ready for the person how makes gifts of earth. By making gifts of earth a king can always command flowers of excellent perfumes and heaps of gold. Possessed of all kinds of wealth the commands of such a king can never be disobeyed anywhere, and cries of victory hail him wheresoever he may approach. The rewards that attach to gifts of earth consist of residence in heaven, O Purandara, and gold, and flowers, and plants and herbs of medicinal virtue, and Kusa and mineral wealth and verdant grass. A person by making a gift of earth acquires in his next life nectar yielding earth. There is no gift that is equal to a gift of earth. There is no senior worthy of greater respect than the mother. There is no duty higher than truth. There is no wealth more precious than that which is given away.'
"Bhishma continued, 'Hearing these words from the son of Angiras, Vasava made a gift unto him of the whole earth with all her jewels and gems and all her wealth of diverse kinds. If these verses declaring the merit attaching to gifts of earth be recited on the occasion of a Sraddha, neither Rakshasas nor Asuras can succeed in appropriating any share of the offerings made in it. Without doubt, the offerings one makes unto the Pitris at such a Sraddha become inexhaustible. Hence, on occasions of Sraddhas, the man of learning should recite these verses on the subject of the merits that attach to gifts of earth, in the presence and hearing of the invited Brahmanas when engaged in eating. I have thus, O chief of the Bharatas, discoursed unto thee of that gift which is the foremost of all gifts. What else dost thou wish to hear?'"

 

Book 13
Chapter 63

 

 

 

1 [y]
      śrutaṃ me bhavato vākyam annadānasya yo vidhiḥ
      nakṣatr ayogasyedānīṃ dānakalpaṃ bravīhi me
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      devakyāś caiva saṃvādaṃ devarṣer nāradasya ca
  3 dvārakām anusaṃprāptaṃ nāradaṃ deva darśanam
      papracchainaṃ tataḥ praśnaṃ devakī dharmadarśinī
  4 tasyāḥ saṃpṛcchamānāyā devarṣir nāradas tadā
      ācaṣṭa vidhivat sarvaṃ yat tac chṛṇu viśāṃ pate
  5 [n]
      kṛttikāsu mahābhāge pāyasena sa sarpiṣā
      saṃtarpya brāhmaṇān sādhūṁl lokān āpnoty anuttamān
  6 rohiṇyāṃ prathitair māṃsair māṣair annena sarpiṣā
      payo 'nupānaṃ dātavyam ānṛṇyārthaṃ dvijātaye
  7 dogdhrīṃ dattvā sa vatsāṃ tu nakṣatre somadaivate
      gacchanti mānuṣāl lokāt svargalokam anuttamam
  8 ārdrāyāṃ kṛsaraṃ dattvā tailamiṣram upoṣitaḥ
      naras tarati durgāṇi kṣura dhārāṃś ca parvatān
  9 apūpān punarvasau dattvā tathaivānnāni śobhane
      yaśasvī rūpasaṃpanno bahv anne jāyate kule
  10 puṣye tu kanakaṃ dattvā kṛtaṃ cākṛtam eva ca
     anālokeṣu lokeṣu somavat sa virājate
 11 āśleṣāyāṃ tu yo rūpyam ṛṣabhaṃ vā prayacchati
     sa sarvabhayanirmuktaḥ śāstravān adhitiṣṭhati
 12 maghāsu tilapūrṇāni vardhamānāni mānavaḥ
     pradāya putrapaśumān iha pretya ca modate
 13 phalgunī pūrvasamaye brāhmaṇānām upoṣitaḥ
     bhakṣān phāṇita saṃyuktān dattvā saubhāgyam ṛcchati
 14 ghṛtakṣīrasamāyuktaṃ vidhivat ṣaṣṭikaudanam
     uttarā viṣaye dattvā svargaloke mahīyate
 15 yad yat pradīyate dānam uttarā viṣaye naraiḥ
     mahāphalam anantaṃ ca bhavatīti viniścayaḥ
 16 haste hastirathaṃ dattvā caturyuktam upoṣitaḥ
     prāpnoti paramāṁl lokān puṇyakāmasamanvitān
 17 citrāyām ṛṣabhaṃ dattvā puṇyān gandhāṃś ca bhārata
     caraty apsarasāṃ loke ramate nandane tathā
 18 svātāv atha dhanaṃ dattvā yad iṣṭatamam ātmanaḥ
     prāpnoti lokān sa śubhān iha caiva mahad yaśaḥ
 19 viśākhāyām anaḍvāhaṃ dhenuṃ dattvā ca dugdhadām
     sa prāsaṅgaṃ ca śakaṭaṃ sa dhānyaṃ vastrasaṃyutam
 20 pitṝn devāṃś ca prīṇāti pretya cānantyam aśnute
     na ca durgāṇy avāpnoti svargalokaṃ ca gacchati
 21 dattvā yathoktaṃ viprebhyo vṛttim iṣṭāṃ sa vindati
     narakādīṃś ca saṃkleśān nāpnotīti viniścayaḥ
 22 anurādhāsu prāvāraṃ vastrāntaram upoṣitaḥ
     dattvā yugaśataṃ cāpi naraḥ svarge mahīyate
 23 kālaśākaṃ tu viprebhyo dattvā martyaḥ sa mūlakam
     jyeṣṭhāyām ṛddhim iṣṭāṃ vai gatim iṣṭāṃ ca vindati
 24 mūle mūlaphalaṃ dattvā brāhmaṇebhyaḥ samāhitaḥ
     pitṝn prīṇayate cāpi gatim iṣṭāṃ ca gacchati
 25 atha pūrvāsv aṣāḍhāsu dadhi pātrāṇy upoṣitaḥ
     kulavṛttopasaṃpanne brāhmaṇe vedapārage
     pradāya jāyate pretya kule subahu gokule
 26 udamanthaṃ sa sarpiṣkaṃ prabhūtamadhu phāṇitam
     dattvottarāsv āṣāḍhāsu sarvakāmān avāpnuyāt
 27 dugdhaṃ tv abhijite yoge dattvā madhu ghṛtāplutam
     dharmanityo manīṣibhyaḥ svargaloke mahīyate
 28 śravaṇe kambalaṃ dattvā vastrāntaritam eva ca
     śvetena yāti yānena sarvalokān asaṃvṛtān
 29 goprayuktaṃ dhaniṣṭhāsu yānaṃ dattvā samāhitaḥ
     vastraraśmi dharaṃ sadyaḥ pretya rājyaṃ prapadyate
 30 gandhāñ śatabhiṣag yoge dattvā sāguru candanān
     prāpnoty apsarasāṃ lokān pretya gandhāṃś ca śāśvatān
 31 pūrvabhādrapadā yoge rājamāṣān pradāya tu
     sarvabhakṣa phalopetaḥ sa vai pretya sukhī bhavet
 32 aurabhram uttarā yoge yas tu māṃsaṃ prayacchati
     sa pitṝn prīṇayati vai pretya cānantyam aśnute
 33 kāṃsyopadohanāṃ dhenuṃ revatyāṃ yaḥ prayacchati
     sā pretya kāmān ādāya dātāram upatiṣṭhati
 34 ratham aśvasamāyuktaṃ dattvāśvinyāṃ narottamaḥ
     hastyaśvarathasaṃpanne varcasvī jāyate kule
 35 bharaṇīṣu dvijātibhyas tiladhenuṃ pradāya vai
     gāḥ suprabhūtāḥ prāpnoti naraḥ pretya yaśas tathā
 36 [bh]
     ity eṣa lakṣaṇoddeśaḥ prokto nakṣatrayogataḥ
     devakyā nāradeneha sā snuṣābhyo 'bravīd idam

 

SECTION LXIII

"Yudhishthira said, 'When a king becomes desirous of making gifts in this world, what, indeed, are those gifts which he should make, O best of the Bharatas, unto such Brahmanas as are possessed of superior accomplishments? What gift is that by which the Brahmanas become immediately gratified? What fruits do they bestow in return? O thou of mighty arms, tell me what is the high reward attainable through the merit arising from gifts. What gifts, O king, are productive of rewards both here and hereafter? I desire to hear all this from thee. Do thou discourse to me on all this in detail.'
"Bhishma said, 'These very questions were on a former occasion put by me to Narada of celestial appearance. Hear me as I recite to thee what that celestial sage told me in reply.'
"Narada said, 'The deities and all the Rishis applaud food. The course of the world and the intellectual faculties have all been established on
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food. There has never been, nor will be any gift that is equal to the gifts of food. Hence, men always desire particularly to make gifts of food. In this world, food is the cause of energy and strength. The life-breaths are established on food. It is food that upholds the wide universe, O puissant one. All classes of men, householders and mendicants and ascetics, exist, depending upon food. The life-breaths depend upon food. There is no doubt in this. Afflicting (if need be) one's relatives, one is desirous of one's own prosperity, should make gifts of food unto a high-souled Brahmana or a person of the mendicant order. That man who makes a gift of food unto an accomplished Brahmana who solicits the same, secures for himself in the world to come wealth of great value. The householder who is desirous of his own prosperity should receive with reverence a deserving old man that is spent with toil while proceeding on his way far from home, when such a man honours the householder's abode with his presence. That man who, casting off wrath that overleaps every bound and becoming righteous in disposition and freed from malice, makes gifts of food, is sure to attain to happiness, O king, both here and hereafter. The householder should never disregard the man that comes to his abode, nor should he insult him by sending him away. A gift of food made unto even a Chandala or a dog is never lost. That man who makes a gift of clean food unto a person on the way who is toil-worn and unknown to the giver, is sure to acquire great merit. The man who gratifies with gifts of food the Pitris, the deities, the Rishis, the Brahmanas, and guests arrived at his abode, acquires merit whose measure is very large. That person who having committed even a heinous sin makes a gift of food unto one that solicits, or unto a Brahmana, is never stupefied by that heinous sin. A gift of food made unto a Brahmana becomes inexhaustible. One made to a Sudra becomes productive of great merit. Even this is the difference between the merits that attach to gifts of food made unto Brahmanas and Sudras. Solicited by it Brahmana, one should not enquire about his race or conduct or Vedic lore. Asked for food, one should give food to him that asks. There is no doubt in tits, O king, that he who makes gifts of food obtains both here and hereafter many trees yielding food and every other object of desire. Like tillers expecting auspicious showers of rain, the Pitris always expect that their sons and grandsons would make offerings unto them of food (in Sraddhas). The Brahmana is a great being. When he comes into one's anode and solicits, saying, 'Give me,' the owner of the abode, whether influenced or not by the desire of acquiring merit, is sure to win great merit by listening to that solicitation. The Brahmana is the guest of all creatures in the universe. He is entitled to the first portion of every food. That house Increases in prosperity to which the Brahmanas repair from desire of soliciting alms and from which they return honoured in consequence of their desires being fulfilled. The owner of such a house takes birth in his next life in a family, O Bharata, that can command all the comforts and luxuries of life. A man, by making gifts of food in this world, is sure to attain to an excellent place hereafter. He who makes gifts
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of sweetmeat and all food that is sweet, attains to a residence in heaven where he is honoured by all the deities and other denizens. Food constitutes the life-breath of men. Everything is established upon food. He who makes gifts of food obtains many animals (as his wealth), many children, considerable wealth (in other shape), and a command in abundance of all articles of comfort and luxurious enjoyment. The giver of food is said to be the giver of life. Indeed, he is said to be the giver of everything. Hence, O king, such a man acquires both strength and beauty of form in this world. If food be given duly unto a Brahmana arrived at the giver's house as a guest, the giver attains to great happiness, and is adored by the very deities. The Brahmana, O Yudhishthira, is a great being. He is also a fertile field. Whatever seed is sown on that field produces an abundant crop of merit. A gift of food is visibly and immediately productive of the happiness of both the giver and the receiver. All other gifts produce fruits that are unseen. Food is the origin of all creatures. From food, comes happiness and delight. O Bharata, know that religion and wealth both flow from food. The cure of disease or health also flows from food. In a former Kalpa, the Lord of all creatures said that food is Amrita or the source of immortality. Food is Earth, food is Heaven, food is the Firmament. Everything is established on food. In the absence of food, the five elements that constitute the physical organism cease to exist in a state of union. From absence of food the strength of even the strongest man is seen to fail. Invitations and marriages and sacrifices all cease in the absence of food. The very Vedas disappear when food there is none. Whatever mobile and immobile creatures exist in the universe are dependent on food. Religion and wealth, in the three worlds, are all dependent on food. Hence the wise should make gifts of food. The strength, energy, fame and achievements of the man who makes gifts of food, constantly increase in the three worlds, O king. The lord of the life-breaths, viz., the deity of wind, places above the clouds (the water sucked up by the Sun). The water thus borne to the clouds is caused by Sakra to be poured upon the earth, O Bharata. The Sun, by means of his rays, sucks up the moisture of the earth. The deity of wind causes the moisture to fall down from the Sun. 1 When the water falls down from the clouds upon the Earth, the goddess Earth becomes moist, O Bharata. Then do people sow diverse kinds of crops upon whose outturn the universe of creatures depends. It is in the food thus produced that the flesh, fat, bones and vital seed of all beings have their origin. From the vital seed thus originated, O king, spring diverse kinds of living creatures. Agni and Soma, the two agents living within the body, create and maintain the vital seed. Thus from food, the Sun and the deity of wind and the vital seed spring and act. All these are said to constitute one element or quantity, and it is from these that all creatures spring. That man who gives food into one who comes into his
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house and solicits it, is said, O chief of the Bharatas, to contribute both life and energy unto living creatures.'
'Bhishma continued, 'Thus addressed by Narada, O king, I have always made gifts of food. Do thou also, therefore, freed from malice and with a cheerful heart, make gifts of food. By making gifts of food, O king, unto deserving Brahmanas with due rites, thou mayst be sure, O puissant one, of attaining to Heaven. Hear me, O monarch, as I tell thee what the regions are that are reserved for those that make gifts of food. The mansions of those high-souled persons shine with resplendence in the regions of Heaven. Bright as the stars in the firmament, and supported upon many columns, white as the disc of the moon, and adorned with many tinkling bells, and rosy like the newly-risen sun, those palatial abodes are either fixed or movable. Those mansions are filled with hundreds upon hundreds of things and animals that live on land and as many things and animals living in water. Some of them are endued with the effulgence of lapis lazuli and some are possessed of the resplendence of the sun. Some of them are made of silver and some of gold. Within those mansions are many trees capable of crowning with fruition every desire of the inmates. Many tanks and roads and halls and well and lakes occur all around. Thousands of conveyances with horses and other animals harnessed thereto and with wheels whose clatter is always loud, may be seen there. Mountains of food and all enjoyable articles and heaps of cloths and ornaments are also to be seen there. Numerous rivers that run milk, and hills of rice and other edibles, may also be seen there. Indeed, many palatial residences looking like white clouds, with many beds of golden splendour, occur in those regions, All these are obtained by those men that make gifts of food in this world. Do thou, therefore, become a giver of food. Verily, these are the regions that are reserved for those high-souled and righteous persons that make gifts of food in this world. For these reasons, men should always make gifts of food in this world.'"

 

 

Book 13
Chapter 64

 

 

 

 1 [bh]
      sarvān kāmān prayacchanti ye prayacchanti kāñcanam
      ity evaṃ bhagavān atriḥ pitāmahasuto 'bravīt
  2 pavitraṃ śucy athāyuṣyaṃ pitṝṇām akṣayaṃ ca tat
      suvarṇaṃ manujendreṇa hariścandreṇa kīrtitam
  3 pānīya dānaṃ paramaṃ dānānāṃ manur abravīt
      tasmād vāpīś ca kūpāṃś ca taḍāgāni ca khānayet
  4 ardhaṃ pāpasya harati puruṣasyeha karmaṇaḥ
      kūpaḥ pravṛtta pānīyaḥ supravṛttaś ca nityaśaḥ
  5 sarvaṃ tārayate vaṃśaṃ yasya khāte jalāśaye
      gāvaḥ pibanti viprāś ca sādhavaś ca narāḥ sadā
  6 nidāghakāle pānīyaṃ yasya tiṣṭhaty avāritam
      sa durgaṃ viṣamaṃ kṛcchraṃ na kadā cid avāpnute
  7 bṛhaspater bhagavataḥ pūṣṇaś caiva bhagasya ca
      aśvinoś caiva vahneś ca prītir bhavati sarpiṣā
  8 paramaṃ bheṣajaṃ hy etad yajñānām etad uttamam
      rasānām uttamaṃ caitat phalānāṃ caitad uttamam
  9 phalakāmo yaśaḥ kāmaḥ puṣṭi kāmaś ca nityadā
      ghṛtaṃ dadyād dvijātibhyaḥ puruṣaḥ śucir ātmavān
  10 ghṛtaṃ māse āśvayuji viprebhyo yaḥ prayacchati
     tasmai prayacchato rūpaṃ prītau devāv ihāśvinau
 11 pāyasaṃ sarpiṣā miśraṃ dvijebhyo yaḥ prayacchati
     gṛhaṃ tasya na rakṣāṃsi dharṣayanti kadā cana
 12 pipāsayā na mriyate sopacchandaś ca dṛśyate
     na prāpnuyāc ca vyasanaṃ karakān yaḥ prayacchati
 13 prayato brāhmaṇāgrebhyaḥ śraddhayā parayā yutaḥ
     upasparśana ṣaḍbhāgaṃ labhate puruṣaḥ sadā
 14 yaḥ sādhanārthaṃ kāṣṭhāni brāhmaṇebhyaḥ prayacchati
     pratāpārthaṃ ca rājendra vṛttavadbhyaḥ sadā naraḥ
 15 sidhyanty arthāḥ sadā tasya kāryāṇi vividhāni ca
     upary upari śatrūṇāṃ vapuṣā dīpyate ca saḥ
 16 bhagavāṃś cāsya suprīto vahnir bhavati nityaśaḥ
     na taṃ tyajante paśavaḥ saṃgrāme ca jayaty api
 17 putrāñ śriyaṃ ca labhate yaś chatraṃ saṃprayacchati
     cakṣur vyādhiṃ na labhate yajñabhāgam athāśnute
 18 nidāghakāle varṣe vā yaś chatraṃ saṃprayacchati
     nāsya kaś cin mano dāhaḥ kadā cid api jāyate
     kṛcchrāt sa viṣamāc caiva vipra mokṣam avāpnute
 19 pradānaṃ sarvadānānāṃ śakaṭasya viśiṣyate
     evam āha mahābhāgaḥ śāṇḍilyo bhagavān ṛṣiḥ

 

SECTION LXIV

"Yudhishthira said, 'I have heard the discourse regarding the ordinance about the gift of food. Do thou discourse to me now about the conjunction of the planets and the stars in relation to the subject of making gifts. 1
"Bhishma said, 'In this connection is recited this ancient narrative of the discourse between Devaki and Narada, that foremost of Rishis. Once on a time when Narada of godlike feature and conversant with every duty
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arrived at Dwaraka, Devaki asked him this question. Unto her that had asked him, the celestial Rishi Narada duly answered in the following words. Do thou hear as I recite them.'
"Narada said, 'By gratifying, O blessed lady, deserving Brahmanas with Payasa mixed with ghee, under the constellation Krittika one attains to regions of great happiness. 1 Under the constellation Rohini, one should for freeing oneself from the debt one owes to the Brahmanas make gift unto them of many handfuls of venison along with rice and ghee and milk, and other kinds of edibles and drinks. One giving away a cow with a calf under the constellation called Somadaivata (or Mrigasiras), proceeds from this region of human beings to a region in heaven of great felicity. One undergoing a fast and giving away Krisara mixed with sesame, transcends all difficulties in the next world, including those mountains with rocks sharp as razors. By making gifts, O beautiful lady, of cakes and other food under the constellation Punarvasu one becomes possessed of personal beauty and great fame and takes birth in one's next life in a family in which there is abundance of food. Making a gift of wrought or unwrought gold, under the constellation Pushya, one shines in effulgence like Soma himself in regions of surrounding gloom. He who makes a gift, under the constellation Aslesha, of silver of a bull, becomes freed from every fear and attains to great affluence and prosperity. By making a gift, under the constellation Magha, of earthen dishes filled with sesame, one becomes possessed of children and animals in this world and attains to felicity in the next. 2 For making gifts unto Brahmanas, under the constellation called Purva-Phalguni of food mixed with Phanita the giver observing a fast the while, reward is great prosperity both here and hereafter. 3 By making a gift, under the constellation called Uttara-Phalguni, of ghee and milk with rice called Shashthika, one attains to great honours in heaven. Whatever gifts are made by men under the constellation of Uttara-Phalguni produce great merit, which, again, becomes inexhaustible. This is very certain. Observing a fast the while, the person that makes, under the constellation Hasta, a gift of a car with four elephants, attains to regions of great felicity that are capable of granting the fruition of every wish. By making a gift, under the constellation Chitra, of a bull and of good perfumes, one sports in bliss in regions of Apsaras like the deities sporting in the woods of Nandana. By making gifts of wealth under the constellation Swati, one attains to such excellent regions as one desires and wins besides great fame. By making gifts, under constellation Visakha, of a bull, and a cow that yields a copious measure of milk, a cart full of paddy, with a Prasanga for covering the same, and also cloths for wear, 4 a person gratifies the Pitris and the deities attains to inexhaustible merit in the other world. Such a person
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never meets with any calamity and gratifies the Pitris and the deities and attains to inexhaustible merit in the other world. Such a person never meets with any calamity and certainly reaches heaven. By making gifts unto the Brahmanas of whatever articles they solicit, one attains to such means of subsistence as one desires, and becomes rescued from hell and every calamity that visits a sinner after death. This is the certain conclusion of the scriptures. By making gifts, under the constellation Anuradha of embroidered cloth and other vestments and of food, observing a fast the while, one becomes honoured in heaven for a hundred Yugas. By making a gift under the constellation Jyeshtha, of the potherb called Kalasaka with the roots, one attains to great prosperity as also to such an end as is desirable. By making unto Brahmanas a gift under the constellation Mula, of fruits and roots, with a restrained soul, one gratifies the Pitris and attains to a desirable end. By making under the constellation Purvashadha, a gift, unto a Brahmana conversant with the Vedas and of good family and conduct, of cups filled with curds, while one is in the observance of a fast, one takes birth in one's next life in a family possessed of abundant kine. One obtains the fruition of every wish, by making gifts, under the constellation Uttarashadha, of jugs full of barley-water, with ghee and inspissated juice of sugarcane in abundance. By making a gift under the conjunction called Abhijit, of milk with honey and ghee unto men of wisdom, a righteous person attains to heaven and becomes an object of attention and honour there. By making under the conjunction Sravana, a gift of blankets or other cloth of thick texture, one roves freely through every region of felicity, riding on a white car of pure resplendence. By making with a restrained soul, under the constellation Dhanishtha, a gift of a vehicle with bulls yoked thereto, or heaps of cloths and wealth, one at once attains to heaven in one's next life. By making gifts, under the constellation Satabhisha, of perfumes with Aquilaria Agallocha and sandalwood, one attains in the next world to the companionship of Apsaras as also eternal perfumes of diverse kinds. By making gifts, under the constellation Purva-Bhadrapada, or Rajamasha, one attains to great happiness in the next life and becomes possessed of an abundant stock of every kind of edibles and fruits. 1 One who makes, under the constellation Uttara, a gift of mutton, gratifies the Paris by such an act attains to inexhaustible merit in the next world. Unto one who makes a gift, under the constellation Revati, of a cow with a vessel of white copper for milking her, the cow so given away approaches in the next world, ready to grant the fruition of every wish. By making a gift, under the constellation Aswini, of a car with steeds yoked thereto, one is born in one's next life in a family possessed of numerous elephants and steeds and cars, and becomes endued with great energy. By making, under the constellation Bharani, a gift unto the Brahmanas of kine and sesame, one acquires in one's next life great fame and an abundance of kine.'
p. 79
"Bhishma continued, 'Even thus did Narada discourse unto Devaki upon the subject of what gifts should be made under what constellations. Devaki herself, having listened to this discourse, recited it in her turn unto her daughters-in-law (viz., the spouses of Krishna).'"

 

 

Book 13
Chapter 65

 

 

 

  1 [y]
      dahyamānāya viprāya yaḥ prayacchaty upānahau
      yat phalaṃ tasya bhavati tan me brūhi pitāmaha
  2 [bh]
      upānahau prayacched yo brāhmaṇebhyo samāhitaḥ
      mardate kanakān sarvān viṣamān nistaraty api
      sa śatrūṇām upari ca saṃtiṣṭhati yudhiṣṭhira
  3 yānaṃ cāśvatarī yuktaṃ tasya śubhraṃ viśāṃ pate
      upatiṣṭhati kaunteya rūpyakāñcanabhūṣaṇam
      śakaṭaṃ damya saṃyuktaṃ dattaṃ bhavati caiva hi
  4 [y]
      yat phalaṃ tiladāne ca bhūmidāne ca kīrtitam
      gopradāne 'nnadāne ca bhūyas tad brūhi kaurava
  5 [bh]
      śṛṇuṣva mama kaunteya tiladānasya yat phalam
      niśamya ca yathānyāyaṃ prayaccha kurusattama
  6 pitṝṇāṃ prathamaṃ bhojyaṃ tilāḥ sṛṣṭāḥ svayambhuvā
      tiladānena vai tasmāt pitṛpakṣaḥ pramodate
  7 māghamāse tilān yas tu brāhmaṇebhyaḥ prayacchati
      sarvasattvasamākīrṇaṃ narakaṃ sa na paśyati
  8 sarvakāmaiḥ sa yajate yas tilair yajate pitṝn
      na cākāmena dātavyaṃ tilaśrāddhaṃ kathaṃ cana
  9 maharṣeḥ kaśyapasyaite gātrebhyaḥ prasṛtā tilāḥ
      tato divyaṃ gatā bhāvaṃ pradāneṣu tilāḥ prabho
  10 pauṣṭikā rūpadāś caiva tathā pāpavināśanāḥ
     tasmāt sarvapradānebhyas tiladānaṃ viśiṣyate
 11 āpastambaś ca medhāvī śaṅkhaś ca likhitas tathā
     maharṣir gautamaś cāpi tiladānair divaṃ gatāḥ
 12 tilahomaparā viprāḥ sarve saṃyata maithunāḥ
     samā gavyena haviṣā pravṛttiṣu ca saṃsthitāḥ
 13 sarveṣām eva dānānāṃ tiladānaṃ paraṃ smṛtam
     akṣayaṃ sarvadānānāṃ tiladānam ihocyate
 14 utpanne ca purā havye kuśikarṣiḥ paraṃtapa
     tilair agnitrayaṃ hutvā prāptavān gatim uttamām
 15 iti proktaṃ kuruśreṣṭha tiladānam anuttamam
     vidhānaṃ yena vidhinā tilānām iha śasyate
 16 ata ūrdhvaṃ nibodhedaṃ devānāṃ yaṣṭum icchatām
     samāgamaṃ mahārāja brahmaṇā vai svayambhuvā
 17 devāḥ sametya brahmāṇaṃ bhūmibhāgaṃ yiyakṣavaḥ
     śubhaṃ deśam ayācanta yajema iti pārthiva
 18 [devāh]
     bhagavaṃs tvaṃ prabhur bhūmeḥ sarvasya tridivasya ca
     yajemahi mahābhāga yajñaṃ bhavad anujñayā
     nānanujñāta bhūmir hi yajñasya phalam aśnute
 19 tvaṃ hi sarvasya jagataḥ sthāvarasya carasya ca
     prabhur bhavasi tasmāt tvaṃ samanujñātum arhasi
 20 [brahmā]
     dadāmi medinī bhāgaṃ bhavadbhyo 'haṃ surarṣabhāḥ
     yasmin deśe kariṣyadhvaṃ yajñaṃ kāśyapanandanāḥ
 21 [devāh]
     bhagavan kṛtakāmāḥ smo yakṣyāmas tv āptadakṣiṇaiḥ
     imaṃ tu deśaṃ munayaḥ paryupāsanta nityadā
 22 [bh]
     tato 'gasyaś ca kaṇvaś ca bhṛgur atrir vṛṣā kapiḥ
     asito devalaś caiva devayajñam upāgaman
 23 tato devā mahātmāna ījire yajñam acyuta
     tathā samāpayām āsur yathākālaṃ surarṣabhāḥ
 24 ta iṣṭayajñās tridaśā himavaty acalottame
     ṣaṣṭham aṃśaṃ kratos tasya bhūmidānaṃ pracakrire
 25 prādeśa mātraṃ bhūmes tu yo dadyād anupaskṛtam
     na sīdati sa kṛcchreṣu na ca durgāṇy avāpnute
 26 śītavātātapa sahāṃ gṛhabhūmiṃ susaṃskṛtām
     pradāya suralokasthaḥ puṇyānte 'pi na cālyate
 27 mudito vasate prājñaḥ śakreṇa saha pārthiva
     ratiśraya pradātā ca so 'pi svarge mahīyate
 28 adhyāpaka kule jātaḥ śrotriyo niyatendriyaḥ
     gṛhe yasya vaset tuṣṭaḥ pradhānaṃ lokam aśnute
 29 tathā gavārthe śaraṇaṃ śītavarṣasahaṃ mahat
     ā saptamaṃ tārayati kulaṃ bharatasattama
 30 kṣetrabhūmiṃ dadal loke putra śriyam avāpnuyāt
     ratnabhūmiṃ pradattvā tu kulavaṃśaṃ vivardhayet
 31 na coṣarāṃ na nirdagdhāṃ mahīṃ dadyāt kathaṃ cana
     na śmaśānaparītāṃ ca na ca pāpaniṣevitām
 32 pārakye bhūmideśe tu pitṝṇāṃ nirpavet tu yaḥ
     tad bhūmisvāmi pitṛbhiḥ śrādha karma vihanyate
 33 tasmāt krīvā mahīṃ dadyāt svalpām api vicakṣaṇaḥ
     piṃḍaḥ pitṛbhyo datto vai tasyāṃ bhavati śāśvataḥ
 34 aṭavī parvatāś caiva nadītīrthāni yāni ca
     sarāṇy asvāmikāny āhur na hi tatra parigrahaḥ
 35 ity etad bhūmidānasya phalam uktaṃ viśāṃ pate
     ataḥ paraṃ tu godānaṃ kīrtayiṣyāmi te 'nagha
 36 gāvo 'dhikās tapasvibhyo yasmāt sarvebhya eva ca
     tasmān maheśvaro devas tapas tābhiḥ samāsthitaḥ
 37 brahmaloke vasanty etāḥ somena saha bhārata
     āsāṃ brahmarṣayaḥ siddhāḥ prārthayanti parāṃ gatim
 38 payasā haviṣā dadhnā śakṛtāpy atha carmaṇā
     asthibhiś copakurvanti śṛṅgair vālaiś ca bhārata
 39 nāsāṃ śītātapau syātāṃ sadaitāḥ karma kurvate
     na varṣaṃ viṣamaṃ vāpi duḥkham āsāṃ bhavaty uta
 40 brāhmaṇaiḥ sahitā yānti tasmāt parataraṃ padam
     ekaṃ gobrāhmaṇaṃ tasmāt pravadanti manīṣiṇaḥ
 41 ranti devasya yajñe tāḥ paśutvenopakalpitāḥ
     tataś carmaṇvatī rājan gocarmabhyaḥ pravartitā
 42 paśutvāc ca vinirmuktāḥ pradānāyopakalpitāḥ
     tā imā vipramukhyebhyo yo dadāti mahīpate
     nistared āpadaṃ kṛcchrāṃ viṣamastho 'pi pārthiva
 43 gavāṃ sahasradaḥ pretya narakaṃ na prapaśyati
     sarvatra vijayaṃ cāpi labhate manujādhipa
 44 amṛtaṃ vai gavāṃ kṣīram ity āha tridaśādhipaḥ
     tasmād dadāti yo dhenum amṛtaṃ sa prayacchati
 45 agnīnām avyayaṃ hy etad dhaumyaṃ veda vido viduḥ
     tasmād dadāti yo dhenuṃ sa haumyaṃ saṃprayacchati
 46 svargo vai mūrtimān eṣa vṛṣabhaṃ yo gavāṃ patim
     vipre guṇayute dadyāt sa vai svarge mahīyate
 47 prāṇā vai prāṇinām ete procyante bharatarṣabha
     tasmād dadāti yo dhenuṃ prāṇān vai sa prayacchati
 48 gāvaḥ śaraṇyā bhūtānām iti veda vido viduḥ
     tasmād dadāti yo dhenuṃ śaraṇaṃ saṃprayacchati
 49 na vadhārthaṃ pradātavyā na kīnāśe na nāstike
     gojīvine na dātavyā tathā gauḥ puruṣarṣabha
 50 dadāti tādṛśānāṃ vai naro gāḥ pāpakarmaṇām
     akṣayaṃ narakaṃ yātīty evam āhur manīṣiṇaḥ
 51 na kṛśāṃ pāpavatsāṃ vā vandhyāṃ rogānvitāṃ tathā
     na vyaṅgāṃ na pariśrāntāṃ dadyād gāṃ brāhmaṇāya vai
 52 daśa gosahasradaḥ samyak śakreṇa saha modate
     akṣayāṁl labhate lokān naraḥ śatasahasradaḥ
 53 ity etad gopradānaṃ ca tiladānaṃ ca kīrtitam
     tathā bhūmipradānaṃ ca śṛṇuṣvānne ca bhārata
 54 annadānaṃ pradhānaṃ hi kaunteya paricakṣate
     annasya hi pradanena rantidevo divaṃ gataḥ //
     svāyambhuvaṃ mahābhāgaṃ sa paśyati narādhipa
 55 na hiraṇyair na vāsobhir nāśvadānena bhārata
     prāpnuvanti narāḥ śreyo yathehānna pradāḥ prabho
 56 annaṃ vai paramaṃ dravyam annaṃ śrīś ca parā matā
     annāt prāṇaḥ prabhavati tejo vīryaṃ balaṃ tathā
 57 sadbhyo dadāti yaś cānnaṃ sadaikāgra manā naraḥ
     na sa durgāṇy avāpnotīty evam āha parāśaraḥ
 58 arcayitvā yathānyāyaṃ devebhyo 'nnaṃ nivedayet
     yadanno hi naro rājaṃs tadannās tasya devatāḥ
 59 kaumudyāṃ śuklapakṣe tu yo 'nnadānaṃ karoty uta
 60 sa saṃtarati durgāṇi pretya cānantyam aśnute
 61 abhuktvātithaye cānnaṃ prayacched yaḥ samāhitaḥ
     sa vai brahma vidāṃ lokān prāpnuyād bharatarṣabha
 62 sukṛcchrām āpadaṃ prāptaś cānnadaḥ puruṣas taret
     pāpaṃ tarati caiveha duṣkṛtaṃ cāpakarṣati
 63 ity etad annadānasya tiladānasya caiva ha
     bhūmidānasya ca phalaṃ godānasya ca kīrtitam

 

SECTION LXV

"Bhishma said, 'The illustrious Atri, the son of the Grandsire Brahman, said, 'They who make gifts of gold are said to make gifts of everything in the world.' King Harischandra said that the gift of gold is sin-cleansing, leads to long life, and becomes productive of inexhaustible merit unto the Pitris. Manu has said that a gift of drink is the best of all gifts: therefore should a man cause wells and tanks and lakes to be excavated. A well full of water and from which diverse creatures draw water, is said to take off half the sinful acts of the person who has excavated it. The whole race of a person is rescued from hell and sin in whose well or tank or lake kine and Brahmanas and righteous people constantly quench their thirst. That man transcends every kind of calamity from whose well or tank every one draws water without restraint during the summer season. Ghee is said to gratify the illustrious Vrihaspati, Pushan, Bhaga, the twin Aswins, and the deity of fire. Ghee is possessed of high medicinal virtues. It is a high requisite for sacrifice. It is the best of all liquids. The merit a gift of ghee produces is very superior. That man who is desirous of the reward of happiness in the next world, who wishes for fame and prosperity, should with a cleansed soul and having purified himself make gifts of ghee unto the Brahmanas. Upon that man who makes gifts of ghee unto the Brahmanas in the month of Aswin, the twin Aswins, gratified, confer personal beauty. Rakshasas never invade the abode of that man who makes gifts unto the Brahmanas of Payasa mixed with ghee. That man never dies of thirst who makes gifts unto the Brahmanas of jars filled with water. Such a person obtains every necessary of life in abundance, and has never to undergo any calamity or distress. That man, who with great devotion and restrained senses makes gifts unto the foremost of Brahmanas, is said to take a sixth part of the merits won by the Brahmanas by their penances. That man who makes presents unto Brahmanas having the means of life, of firewood for purposes of cooking as also of enabling them to drive cold, finds all his purposes and all his acts crowned with success. Such a one is seen to shine with great splendour over all his enemies. The illustrious deity of fire becomes pleased with such a man. As another reward, he never becomes divested of cattle, and he is sure to achieve victory in battles. The man who makes a gift of an umbrella obtains children and great prosperity. Such a person
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is never affected by any eye-disease. The merits also that spring from the performance of a sacrifice become his. That man who makes a gift of an umbrella in the season of summer or rains, has never to meet with any heart-burning on any account. Such a man quickly succeeds in freeing himself from every difficulty and impediment. The highly blessed and illustrious Rishi Sandilya has said that, of all gifts, the gift of a car, O king, is the best.'"

 

 

Book 13
Chapter 66

 

 

 

1 [y]
      śrutaṃ dānaphalaṃ tāta yat tvayā parikīrtitam
      annaṃ tu te viśeṣeṇa praśastam iha bhārata
  2 pānīya dānaṃ paramaṃ kathaṃ ceha mahāphalam
      ity etac chrotum icchāmi vistareṇa pitāmaha
  3 [bh]
      hanta te vartayiṣyāmi yathāvad bharatarṣabha
      gadatas tan mamādhyeha śṛṇu satyaparākrama
      pānīya dānāt prabhṛti sarvaṃ vakṣyāmi te 'nagha
  4 yadannaṃ yac ca pānīyaṃ saṃpradāyāśnute naraḥ
      na tasmāt paramaṃ dānaṃ kiṃ cid astīti me matiḥ
  5 annāt prāṇabhṛtas tāta pravartante hi sarvaśaḥ
      tasmād annaṃ paraṃ loke sarvadāneṣu kathyate
  6 annād balaṃ ca tejaś ca prāṇināṃ vardhate sadā
      annadānam atas tasmāc chreṣṭham āha prajāpatiḥ
  7 sāvitryā hy api kaunteya śrutaṃ te vacanaṃ śubham
      yataś caitad yathā caitad deva satre mahāmate
  8 anne datte nareṇeha prāṇā dattā bhavanty uta
      prāṇadānād dhi paramaṃ na dānam iha vidyate
  9 śrutaṃ hi te mahābāho lomaśasyāpi tad vacaḥ
      prāṇān dattvā kapotāya yat prāptaṃ śivinā purā
  10 tāṃ gatiṃ labhate dattvā dvijasyānnaṃ viśāṃ pate
     gatiṃ viśiṣṭāṃ gacchanti prāṇadā iti naḥ śrutam
 11 annaṃ cāpi prabhavati pānīyāt kurusattama
     nīra jātena hi vinā na kiṃ cit saṃpravartate
 12 nīra jātaś ca bhagavān somo grahagaṇeśvaraḥ
     amṛtaṃ ca sudhā caiva svāhā caiva vaṣaṭ tathā
 13 annauṣadhyo mahārāja vīrudhaś ca jalodbhavāḥ
     yataḥ prāṇabhṛtāṃ prāṇāḥ saṃbhavanti viśāṃ pate
 14 devānām amṛtaṃ cānnaṃ nāgānāṃ ca sudhā tathā
     pitṝṇāṃ ca svadhā proktā paśūnāṃ cāpi vīrudhaḥ
 15 annam eva manuṣyāṇāṃ prāṇān āhur manīṣiṇaḥ
     tac ca sarvaṃ naravyāghra pānīyāt saṃpravartate
 16 tasmāt pāṇīya dānād vai na paraṃ vidyate kva cit
     tacca dadyān naro nityaṃ ya icched bhūtim ātmanaḥ
 17 dhanyaṃ yaśasyam āyuṣyaṃ jaladānaṃ viśāṃ pate
     śatrūṃś cāpy adhi kaunteya sadā tiṣṭhati toyadaḥ
 18 sarvakāmān avāpnoti kīrtiṃ caiveha śāśvatīm
     pretya cānantyam āpnoti pāpebhyaś ca pramucyate
 19 toyado manujavyāghrasvargaṃ gatvā mahādyute
     akṣayān samavāpnoti lokān ity abravīn manuḥ

 

SECTION LXVI

"Yudhishthira said, 'I desire to hear, O grandsire, what the merits are of that person who makes the gift of a pair of sandals unto a Brahmana whose feet are burning or being scorched by hot sand, while he is walking.'
"Bhishma said, 'The man, that gives unto the Brahmanas sandals for the protection of their feet, succeeds in crushing all thorns and gets over every kind of difficulty. Such a man, O Yudhishthira, stays over the heads of all his foes. Vehicles of pure splendour, with mules harnessed thereto, and made of gold and silver, O monarch, approach him. He who makes a gift of sandals is said to earn the merit of making the gift of a vehicle with well-broken steeds yoked thereto.'
"Yudhishthira said, 'Do thou tell me in detail once more, O grandsire, of the merits that attach to gifts of sesame and land and kine and food.'
"Bhishma said, 'Do thou hear, O son of Kunti, what the merits are that attach to the gift of sesame. Hearing me, do thou, then, O best of the Kurus, make gifts of sesame according to the ordinance. Sesame seeds were created by the Self-born Brahman as the best food for the Pitris. Hence, gifts of sesame seeds always gladden the Pitris greatly. The man who makes gifts of sesame seeds, in the month of Magha, unto the Brahmanas, has never to visit hell which abounds with all frightful creatures. He who adores the Pitris with offerings of sesame seeds is regarded as worshipping the deities at all the sacrifices. One should never perform a Sraddha with offerings of sesame seeds without cherishing some purpose. 1 Sesame seeds sprang from the limbs of the great Rishi Kasyapa. Hence, in the matter of gifts, they have come to be regarded as possessed of high efficacy. Sesame seeds bestow both prosperity and personal beauty and cleans the giver of all his sins It is for this reason that the gift of sesame seeds is distinguished above the gift of every other article. Apastamva
p. 81
of great intelligence, and Kankha and Likhita, and the great Rishi Gautama have all ascended to heaven by having made gifts of sesame seeds. Those Brahmanas that make Homa with offerings of sesame, abstain from sexual intercourse, and are observant of the religion of Pravritti or acts, are regarded as equal (in purity and efficacy) to bovine Havi. The gift of sesame seeds is distinguished above all gifts. Amongst all gifts, the gifts of sesame is regarded as productive of inexhaustible merit. In ancient times when Havi (clarified butter) on one occasion had become unobtainable the Rishi Kusika, O scorcher of foes, made offerings of sesame seeds to his three sacrificial fires and succeeded in attaining to an excellent end. I have thus said unto thee, O chief of the Kurus, what the regulations are respecting the excellent gift of sesame seeds. It is in consequence of these regulations that the gift of sesame seeds has come to be regarded as endued with very superior merit. After this, listen to what I would say. Once on a time the deities, desirous of making a sacrifice, repaired, O monarch, to the presence of the Self-born Brahman. Having met Brahman, being desirous of performing a sacrifice on earth, they begged him for a piece of auspicious earth, saying, 'We want it for our sacrifice.'
'The deities said, 'O illustrious one, thou art the lord of all the earth as also of all the deities. With thy permission, O highly blessed one, we desire to perform a sacrifice. The person who has not obtained by lawful means the earth whereon to make the sacrificial altar, earns not the merit of the sacrifice he performs. Thou art the Lord of all the universe consisting of its mobile and immobile objects. Hence, it behoveth thee to grant us a piece of earth for the sacrifice we wish to make.'
"Brahman said, 'Ye foremost of deities, I shall give you a piece of earth whereon, ye sons of Kasyapa, you shall perform your intended sacrifice.'
"The deities said, 'Our wishes, O holy one, have been crowned with fruition. We shall perform our sacrifice even here with large Dakshina. Let, however, the Munis always adore the piece of earth. Then there came to that place Agastya and Kanwa and Bhrigu and Atri and Vrishakapi, and Asita and Devala. The high-souled deities then, O thou of unfading glory, performed their sacrifice. Those foremost of gods concluded it in due time. Having completed that sacrifice of theirs on the breast of that foremost of mountains. Himavat, the deities attached to the gift of earth a sixth part of the merit arising from their sacrifice. The man who makes a gift of even a span of earth (unto a Brahmana) with reverence and faith, has never to languish under any difficulty and has never to meet with any calamity. By making a gift of a house that keeps out cold, wind, and sun, and that stand upon a piece of clean land, the giver attains to the region of the deities and does not fall down even when his merit becomes exhausted. By making a gift of a residential house, the giver, possessed of wisdom, lives, O king, in happiness in the company of Sakra. Such a person receives great honours in heaven.
p. 82
[paragraph continues] That person in whose house a Brahmana of restrained sense, well-versed in the Vedas, and belonging by birth to a family of preceptors, resides in contentment, succeeds in attaining to and enjoying a region of high felicity. 1 After the same manner, O best of the Bharatas, by giving away a shed for the shelter of kine that can keep out cold and rain and that is substantial in structure, the giver rescues seven generations of his race (from hell). By giving away a piece of arable earth the giver attains to excellent prosperity. By giving a piece of earth containing mineral wealth, the giver aggrandises his family and race. One should never give away any earth that is barren or that is burnt (arid); nor should one give away any earth that is in close vicinity to a crematorium, or that has been owned and enjoyed by a sinful person before such gift. When a man performs a Sraddha in honour of the Pitris on earth belonging to another person, the Pitris render both the gift of that earth and the Sraddha itself futile. 2 Hence, one possessed of wisdom should buy even a small piece of earth and make a gift of it. The Pinda that is offered to one's ancestors on earth that has been duly purchased becomes inexhaustible. 3 Forests, and mountains, and rivers, and Tirthas are regarded as having no owners. No earth need be purchased here for performing Sraddhas. Even this has been said, O king, on the subject of the merits of making gifts of earth. After this, O sinless one, I shall discourse to thee on the subject of the gift of kine. Kine are regarded as superior to all the ascetics. And since it is so, the divine Mahadeva for that reason performed penance in their company. Kine, O Bharata, dwell in the region of Brahman, in the company of Soma. Constituting as it does the highest end, regenerate Rishis crowned with success strive to attain to that very region. Kine benefit human beings with milk, ghee, curds, dung, skin, bones, horns, and hair, O Bharata. Kine do not feel cold or heat. They always work. The season of rains also cannot afflict them at all. And since kine attain to the highest end (viz., residence in the region of Brahman), in the company of Brahmanas, therefore do the wise say that king and Brahmanas are equal. In days of yore, king Rantideva performed a grand sacrifice in which an immense number of kine were offered up and slaughtered. From the juice that was secreted by the skins of the slaughtered animals, a river was formed that came to be called by the name of Charmanwati. Kine no longer form animals fit for sacrifice. They now constitute animals that are fit for gift. That king who makes gifts of kine unto the foremost of Brahmanas, O monarch, is sure to get over
p. 83
every calamity even if he falls into it. The man who makes a gift of a thousand kine has not to go to hell. Such a person, O ruler of men, obtains victory everywhere. The very chief of the deities had said that the milk of kine is nectar. For this reason, one who makes a gift of a cow is regarded as making a gift of nectar. Persons conversant with the Vedas have declared that the Ghee manufactured from cows' milk is the very best of all libations poured into the sacrificial fire. For this reason, the man who makes a gift of a cow is regarded as making a gift of a libation for sacrifice. A bovine bull is the embodiment of heaven. He who makes the gift of a bovine bull unto an accomplished Brahmana, receives great honours in heaven. Kine, O chief of Bharata's race, are said to be the life-breath of living creatures. Hence, the man who makes the gift of a cow is said to make the gift of life-breath. Persons conversant with the Vedas have said that kine constitute the great refuge of living creatures. Hence, the man who makes the gift of a cow is regarded as making the gift of what is the high refuge for all creatures. The cow should never be given away for slaughter (i.e., unto one who will kill her); nor should the cow be given unto a tiller of the soil; nor should the cow be given unto an atheist. The cow should not also, O chief of the Bharatas, be given unto one whose occupation is the keeping of kine. 1 The wise have said that a person who gives away the cow unto any of such sinful persons has to sink into everlasting hell. One should never give unto a Brahmana a cow that is lean, or that produces calves that do not live, or that is barren, or that is diseased, or that is defective of limb, or that is worn out with toil. The man that gives away ten thousand kine attains to heaven and sports in bliss in the companionship of Indra. The man who makes gifts of kine by hundred thousand acquires many regions of inexhaustible felicity. Thus have I recited to thee the merits attaching to the gift of kine and of sesame, as also to the gift of earth. Listen now to me as I discourse to thee upon the gift of food, O Bharata. The gift of food, O son of Kunti, is regarded as a very superior gift. King Rantideva in days of yore ascended to heaven by having made gifts of food. That king, who make a gift of food unto one that is toil-worn and hungry, attains to that region of supreme felicity which is the Self-born's own. Men fail to attain by gifts of gold and robes and of other thing, to that felicity to which givers of food succeed in attaining, O thou of great puissance! Food is, indeed, the first article. Food is regarded as the highest prosperity. It is from food that life springs, as also energy and prowess and strength. He who always makes gifts of food, with attention, unto the righteous, never falls into any distress.. Even this has been said by Parasara. Having worshipped the deities duly, food should be first dedicated to them. It has been said, O king, that the kind of food that is taken by particular
p. 84
men is taken also by the deities those men worship. 1 That man who makes a gift of food in the bright fortnight of the month of Kartika, succeeds in crossing every difficulty here add attains to inexhaustible felicity hereafter. That man who makes a gift of food unto a hungry guest arrived at his abode, attains to all those regions, O chief of Bharata's race, that are reserved for persons acquainted with Brahma. The man who makes gifts of food is sure to cross every difficulty and distress. Such a person comes over every sin and cleanses himself of every evil act. I have thus discoursed to thee upon the merits of making gifts of food, of sesame, of earth, and of kine.'"

 

Book 13
Chapter 67

 

 

 

 1 [y]
      tilānāṃ kīdṛśaṃ dānam atha dīpasya caiva ha
      annānāṃ vāsasāṃ caiva bhūya eva bravīhi me
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      brāhmaṇasya ca saṃvādaṃ yamasya ca yudhiṣṭhira
  3 madhyadeśe mahān grāmo brāhmaṇānāṃ babhūva ha
      gaṅgāyamunayor madhye yāmunasya girer adhaḥ
  4 parṇaśāleti vikhyāto ramaṇīyo narādhipa
      vidvāṃsas tatra bhūyiṣṭhā brāhmaṇāś cāvasaṃs tadā
  5 atha prāha yamaḥ kaṃ cit puruṣaṃ kṛṣṇavāsasam
      raktākṣam ūrdhvaromāṇaṃ kākajaṅghākṣi nāsikam
  6 gaccha tvaṃ brāhmaṇa grāmaṃ tato gatvā tam ānaya
      agastyaṃ gotrataś cāpi nāmataś cāpi śarmiṇam
  7 śame niviṣṭaṃ vidvāṃsam adhyāpakam anādṛtam
      mā cānyam ānayethās tvaṃ sa gotraṃ tasya pārśvataḥ
  8 sa hi tādṛg guṇas tena tulyo 'dhyayana janmanā
      apatyeṣu tathā vṛtte samastenaiva dhīmatā
      tam ānaya yathoddiṣṭaṃ pūjā kāryā hi tasya me
  9 sa gatvā pratikūlaṃ tac cakāra yama śāsanam
      tam ākramyānayām āsa pratiṣiddho yamena yaḥ
  10 tasmai yamaḥ samutthāya pūjāṃ kṛtvā ca vīryavān
     provāca nīyatām eṣa so 'nya ānīyatām iti
 11 evam ukte tu vacane dharmarājena sa dvijaḥ
     uvāca dharmarājānaṃ nirviṇṇo 'dhyayanena vai
     yo me kālo bhavec cheṣas taṃ vaseyam ihācyuta
 12 [yama]
     nāhaṃ kālasya vihitaṃ prāpnomīha kathaṃ cana
     yo hi dharmaṃ carati vai taṃ tu jānāmi kevalam
 13 gaccha vipra tvam adyaiva ālayaṃ svaṃ mahādyute
     brūhi vā tvaṃ yathā svairaṃ karavāṇi kim ity uta
 14 [br]
     yat tatra kṛtvā sumahat puṇyaṃ syāt tad bravīhi me
     sarvasya hi pramāṇaṃ tvaṃ trailokyasyāpi sattama
 15 [y]
     śṛṇu tattvena viprarṣe pradānavidhim uttamam
     tilāḥ paramakaṃ dānaṃ puṇyaṃ caiveha śāśvatam
 16 tilāś ca saṃpradātavyā yathāśakti dvijarṣabha
     nityadānāt sarvakāmāṃs tilā nirvartayanty uta
 17 tilāñ śrāddhe praśaṃsanti dānam etad dhyanuttamam
     tān prayacchasva viprebhyo vidhidṛṣṭena karmaṇā
 18 tilā bhakṣayitavyāś ca sadā tv ālabhanaṃ ca taiḥ
     kāryaṃ satatam icchadbhiḥ śreyaḥ sarvātmanā gṛhe
 19 tathāpaḥ sarvadā deyāḥ peyāś caiva na saṃśayaḥ
     puṣkariṇyas taḍāgāni kūpāṃś caivātra khānayet
 20 etat sudurlabhataram iha loke dvijottama
     āpo nityaṃ pradeyās te puṇyaṃ hy etad anuttamam
 21 prapāś ca kāryāḥ pānārthaṃ nityaṃ te dvijasattama
     bhukte 'py atha pradeyaṃ te pānīyaṃ vai viśeṣataḥ
 22 ity ukte sa tadā tena yamadūtena vai gṛhān
     nītaś cakāra ca tathā sarvaṃ tad yama śāsanam
 23 nītvā taṃ yamadūto 'pi gṛhītvā śarmiṇaṃ tadā
     yayau sa dharmarājāya nyavedayata cāpi tam
 24 taṃ dharmarājo dharmajñaṃ pūjayitvā pratāpavān
     kṛtvā ca saṃvidaṃ tena visasarja yathāgatam
 25 tasyāpi ca yamaḥ sarvam upadeśaṃ cakāra ha
     pratyetya ca sa tat sarvaṃ cakāroktaṃ yamena tat
 26 tathā praśaṃsate dīpān yamaḥ pitṛhitepsayā
     tasmād dīpaprado nityaṃ saṃtārayati vai pitṝn
 27 dātavyāḥ satataṃ dīpās tasmād bharatasattama
     devānāṃ ca pitṝṇāṃ ca cakṣuṣy āste matāḥ prabho
 28 ratnadānaṃ ca sumahat puṇyam uktaṃ janādhipa
     tāni vikrīya yajate brāhmaṇo hy abhayaṃkaraḥ
 29 yad vai dadāti viprebhyo brāhmaṇaḥ pratigṛhya vai
     ubhayoḥ syāt tad akṣayyaṃ dātur ādātur eva ca
 30 yo dadāti sthitaḥ sthityāṃ tādṛśāya pratigraham
     ubhayor akṣayaṃ dharmaṃ taṃ manuḥ prāha dharmavit
 31 vāsasāṃ tu pradānena svadāranirato naraḥ
     suvastraś ca suveṣaś ca bhavatīty anuśuśruma
 32 gāvaḥ suvarṇaṃ ca tathā tilāś caivānuvarṇitāḥ
     bahuśaḥ puruṣavyāghra veda prāmāṇya darśanāt
 33 vivāhāṃś caiva kurvīta putrān utpādayeta ca
     putralābho hi kauravya sarvalābhād viśiṣyate

SECTION LXVII

"Yudhishthira said, 'I have heard, O sire, of the merits of the different kinds of gift upon which thou hast discoursed to me. I understand, O Bharata, that the gift of food is especially laudable and superior. What however, are the great merits of making gifts of drink. I desire to hear of this in detail, O grandsire!'
"Bhishma said, 'I shall, O chief of Bharata's race, discourse to thee upon this subject. Listen to me, O thou of unbaffled prowess, as I speak to thee. I shall, O sinless one, discourse unto thee of gifts beginning with that of drink. The merit that a man acquires by making gifts of food and drink is such that the like of it, I think, is incapable of being acquired through any other gift. There is no gift, therefore, that is superior to that of either food or drink. It is no food that all living creatures are able to exist. For this reason, food is regarded as a very superior object in all the worlds. From food the strength and energy of living creatures constantly increases. Hence, the lord of all creatures has himself said that the gift of food is a very superior gift. Thou hast heard, O son of Kunti, what the auspicious words are of Savitri herself (on the subject of the gift of food). Thou knowest for what reason those words were said, what those words were, and how they were said in course of the sacred Mantras, O thou of great intelligence. A man, by making a gift of food, really makes a gift of life itself. There is no gift in this world that is superior to the gift of life. Thou art not unacquainted with this saying of Lomasa, O thou of mighty arms! The end that was attained in former days by king Sivi in consequence of his having granted life to the pigeon is acquired by him,
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[paragraph continues] O monarch, who makes a gift of food unto a Brahmana. Hence, it has been heard by us that they that give life attain to very superior regions of felicity in after life. Food, O best of the Kurus, may or may not be superior to drink. Nothing can exist without the aid of what springs from water. The very lord of all the planets, viz., the illustrious Soma, has sprung from water. Amrita and Sudha and Swadha and milk as also every kind of food, the deciduous herbs, O monarch, and creepers (medicinal and of other virtues), spring from water. From these, O king, the life-breath of all living creatures flows. The deities have nectar for their food. The Nagas have Sudha. The Pitris have Swadha for theirs. The animals have herbs and plants for their food. The wise have said that rice, etc., constitute the food of human beings. All these, O chief of men, spring from water. Hence, there is nothing superior to the gift of water or drink. If a person wishes to secure prosperity for himself, he should always make gifts of drink. The gift of water is regarded as very praiseworthy. It leads to great fame and bestows long life on the giver. The giver of water, O son of Kunti, always stays over the heads of his enemies. Such a person obtains the fruition of all his wishes and earns everlasting fame. The giver, O chief of men, becomes cleansed of every sin and obtains unending felicity hereafter as he proceeds to heaven, O thou of great splendour. Mann himself has said that such a person earns regions of inexhaustible bliss in the other world.'"

 

 

Book 13
Chapter 68

 

 

1 [y]
      bhūya eva kuruśreṣṭha dānānāṃ vidhim uttamam
      kathayasva mahāprājña bhūmidānaṃ viśeṣataḥ
  2 pṛthivīṃ kṣatriyo dadyād brāhmaṇas tāṃ svakarmaṇā
      vidhivat pratigṛhṇīyān na tv anyo dātum arhati
  3 sarvavarṇais tu yac chakyaṃ pradātuṃ phalakāṅkṣibhiḥ
      vede vā yat samāmnātaṃ tan me vyākhyātum arhasi
  4 [bh]
      tulyanāmāni deyāni trīṇi tulyaphalāni ca
      sarvakāmaphalānīha gāvaḥ pṛthvī sarasvatī
  5 yo brūyāc cāpi śiṣyāya dharmyāṃ brāhmīṃ sarasvatīm
      pṛthivī gopradānābhyāṃ sa tulyaṃ phalam aśnute
  6 tathaiva gāḥ praśaṃsanti na ca deyaṃ tataḥ param
      saṃnikṛṣṭaphalās tā hi laghv arthāś ca yudhiṣṭhira
      mātaraḥ sarvabhūtānāṃ gāvaḥ sarvasukhapradāḥ
  7 vṛddhim ākāṅkṣatā nityaṃ gāvaḥ kāryāḥ pradakṣiṇāḥ
      maṅgalāyatanaṃ devyas tasmāt pūjyāḥ sadaiva hi
  8 pracodanaṃ devakṛtaṃ gavāṃ karmasu vartatām
      pūrvam evākṣaraṃ nānyad abhidheyaṃ kathaṃ cana
  9 pracāre vā nipāne vā budho nodvejayeta gāḥ
      tṛṣitā hy abhivīkṣantyo naraṃ hanyuḥ sa bāndhavam
  10 pitṛsadmāni satataṃ devatāyatanāni ca
     pūyante śakṛtā yāsāṃ pūtaṃ kim adhikaṃ tataḥ
 11 grāsa muṣṭiṃ paragave dadyāt saṃvatsaraṃ tu yaḥ
     akṛtvā svayam āhāraṃ vrataṃ tat sārvakāmikam
 12 sa hi putrān yaśo'rthaṃ ca śriyaṃ cāpy adhigacchati
     nāśayaty aśubhaṃ caiva duḥsvapnaṃ ca vyapohati
 13 [y]
     deyāḥ kiṃ lakṣaṇā gāvaḥ kāś cāpi parivarjayet
     kīdeśāya pradātavyā na deyāḥ kīdṛśāya ca
 14 [bḥ]
     asadvṛttāya pāpāya lubdhāyānṛta vādine
     havyakavya vyapetāya na deyā gauḥ kathaṃ cana
 15 bhikṣave bahuputrāya śrotriyāyāhitāgnaye
     dattvā daśa gavāṃ dātā lokān āpnoty anuttamān
 16 yaṃ caiva dharmaṃ kurute tasya puṇyaphalaṃ ca yat
     sarvasyaivāṃśa bhāg dātā tannimittaṃ pravṛttayaḥ
 17 yaś cainam utpādayati yaś cainaṃ trāyate bhayāt
     yaś cāsya kurute vṛttiṃ sarve te pitaras trayaḥ
 18 kalmaṣaṃ guruśuśrūṣā hanti māno mahad yaśaḥ
     aputratāṃ trayaḥ putrā avṛttiṃ daśa dhenavaḥ
 19 vedāntaniṣṭhasya bahuśrutasya; prajñāna tṛptasya jitaindriyasya
     śiṣṭasya dāntasya yatasya caiva; bhūteṣu nityaṃ priyavādinaś ca
 20 yaḥ kṣudbhayād vai na vikarma kuryān; mṛdur dāntaś cātitheyaś ca nityam
     vṛttiṃ viprāyātisṛjeta tasmai; yas tulyaśīlaś ca saputradāraḥ
 21 śubhe pātre ye guṇā gopradāne; tāvān doṣo brāhmaṇa svāpahāre
     sarvāvasthaṃ brāhmaṇa svāpahāro; dārāś caiṣāṃ dūrato varjanīyāḥ

 

SECTION LXVIII

"Yudhishthira said, 'Do thou discourse to me once again, O grandsire, upon the merits attaching to gifts of sesame and of lamps for lighting darkness, as also of food and robes.'
"Bhishma said, 'In this connection, O Yudhishthira, is recited the narrative of the discourse that took place in ancient times between a Brahmana and Yama. In the country lying between the rivers Ganga and Yamuna, at the foot of the hills called Yamuna, there was a large town inhabited by Brahmanas. The town was celebrated under the name of Parnasala and was very delightful in appearance, O king. A large number of learned Brahmanas lived in it. One day, Yama, the ruler of the dead, commanded a messenger of his, who was clad in black, endued with blood-red eyes and hair standing erect, and possessed of feet, eyes, and nose all of which resembled those of a crow, saying, 'Go thou to the town inhabited by Brahmanas and bring hither the person known by the name of Sarmin and belonging by birth to the race of Agastya. He is intent on mental tranquillity and possessed of learning. He is a preceptor engaged in teaching the Vedas and his practices are well-known. Do not bring me
p. 86
another person belonging to the same race and living in the same neighbourhood. This other man is equal unto him I want, in virtues, study, and birth. With respect to children and conduct, this other resembles the intelligent Sarmin. Do thou bring the individual I have in view. He should be worshipped with respect (instead of being dragged hither with irreverence).' The messenger having come to the place, did the very reverse of what he had been bidden to do. Attacking that person, he brought him who had been forbidden by Yama to be brought. Possessed of great energy, Yama rose up at the sight of the Brahmana and worshipped him duly. The king of the dead then commanded his messenger, saying, 'Let this one be taken back, and let the other one be brought to me.' When the great judge of the dead said these words, that Brahmana addressed him and said, 'I have completed my study of the Vedas and am no longer attached to the world. Whatever period may yet remain of my mortal existence, I wish to pass, dwelling even here, O thou of unfading glory! 1
"Yama said, 'I cannot ascertain the exact period, ordained by Time, of one's life, and hence, unurged by Time, I cannot allow one to take up one's residence here. I take note of the acts of righteousness (or otherwise) that one does in the world. Do thou, O learned Brahmana of great splendour return immediately to thy abode. 'I ell me what also is in thy mind and what I can do for thee, O thou of unfading glory!'
"The Brahmana said, 'Do thou tell me what those acts are by accomplishing which one may earn great merit. O best of all beings, thou art the foremost of authorities (on the subject) even in the three worlds.'
"Yama said, 'Do thou hear, O regenerate Rishi, the excellent ordinances regarding gifts. The gift of sesame seeds is a very superior one. It produces everlasting merit. O foremost of regenerate ones, one should make gifts of as much sesame as one can. By making gifts of sesame every day, one is sure to attain the fruition of one's every wish. The gift of sesame at Sraddhas is applauded. Verily the gift of sesame is a very superior one. Do thou make gifts of sesame unto the Brahmanas according to the rites ordained in the scriptures. One should on the day of the full moon of the month of Vaisakha, make gilts of sesame unto the Brahmanas. They should also be made to eat and to touch sesame on every occasion that one can afford. They that are desirous of achieving what is beneficial to them should, with their whole souls, do this in their houses. 2 Without doubt, men should similarly make gifts of water and establish resting places for the distribution of drinking water. 3 One should cause
p. 87
tanks and lakes and wells to be excavated. Such acts are rare in the world, O best of regenerate persons! Do thou always make gifts of water. This act is fraught with great merit. O best of regenerate persons, thou shouldst establish resting places along the roads for the distribution of water. After one has eaten, the gift unto one should especially be made of water for drink.'
"Bhishma continued, 'After Yama had said these words unto him, the messenger who had borne him from his abode conveyed him back to it. The Brahmana, on his return, obeyed the instructions he had received. Having thus conveyed him back to his abode the messenger of Yama fetched Sarmin who had really been sought by Yama. Taking Sarmin unto him, he informed his master. Possessed of great energy, the judge of the dead worshipped that righteous Brahmana, and having conversed with him a while dismissed him for being taken back to his abode. Unto him also Yama gave the same instructions. Sarmin, too, coming back into the world of men, did all that Yama had said. Like the gift of water, Yama, from a desire of doing good to the Pitris, applauds the gift of lamps to light dark places. Hence, the giver of a lamp for lighting a dark place is regarded as benefiting the Pitris. Hence, O best of the Bharatas, one should always give lamps for lighting dark spots. The giving of lamps enhances the visual power of the deities, the Pitris, and one's own self. 1 It has been said, O king, that the gift of gems is a very superior gift. The Brahmana, who, having accepted a gift of gems, sells the same for performing a sacrifice, incurs no fault. The Brahmana, who, having accepted a gift of gems makes a gift of them unto Brahmanas. acquires inexhaustible merit himself and confers inexhaustible merit upon him from whom he had originally received them. Conversant with every duty Manu himself has said that he, who, observant of proper restraints, earns makes a gift of gems unto a Brahmana observant of proper restraints earns inexhaustible merit himself and confers inexhaustible merit upon the recipient. The man who is content with his own wedded wife and who makes a gift of robes, earns an excellent complexion and excellent vestments for himself. I have told thee, O foremost of men, what the merits are that attach to gifts of kine, of gold, and the sesame agreeably to deserve precepts of the Vedas and the scriptures One should marry and raise offspring upon one's wedded wives. Of all acquisitions, O son of Kuru's race, that of male issue is regarded as the foremost.'"

 

Book 13
Chapter 69

 

 

 

 1 [bh]
      atraiva kīrtyate sadbhir brāhmaṇa svābhimarśane
      nṛgeṇa sumahat kṛcchraṃ yad avāptaṃ kurūdvaha
  2 niviśantyāṃ purā pārtha dvāravatyām iti śrutiḥ
      adeśyata mahākūpas tṛṇavīrut samāvṛtaḥ
  3 prayatnaṃ tatra kurvāṇās tasmāt kūpāj jalārthinaḥ
      śrameṇa mahatā yuktās tasmiṃs toye susaṃvṛte
  4 dadṛśus te mahākāyaṃ kṛkalāsam avasthitam
      tasya coddharaṇe yatnam akurvaṃs te sahasraśaḥ
  5 pragrahaiś carma paṭṭaiś ca taṃ baddhvā parvatopamam
      nāśaknuvan samuddhartuṃ tato jagmur janārdanam
  6 kham āvṛtyoda pānasya kṛkalāsaḥ sthito mahān
      tasya nāsti samuddhartety atha kṛṣṇe nyavedayan
  7 sa vāsudevena samuddhṛtaś ca; pṛṣṭaś ca kāmān nijagāda rājā
      nṛgas tadātmānam atho nyavedayat; purātanaṃ yajñasahasrayājinam
  8 tathā bruvāṇaṃ tu tam āha māhavaḥ; śubhaṃ tvayā karmakṛtaṃ na pāpakam
      kathaṃ bhavān durgatim īdṛśaṃ gato; narendra tad brūhi kim etad īdṛśam
  9 śataṃ sahasrāṇi śataṃ gavāṃ punaḥ; punaḥ śatāny aṣṭa śatāyutāni
      tvayā purā dattam itīha śuśruma; nṛpa dvijebhyaḥ kva nu tadgataṃ tava
  10 nṛgas tato 'bravīt kṛṣṇaṃ brāhmaṇasyāgnihotriṇaḥ
     proṣitasya paribhraṣṭā gaur ekā mama godhane
 11 gavāṃ sahasre saṃkhyātā tadā sā paśupair mama
     sā brāhmaṇāya me dattā pretyārtham abhikāṅkṣatā
 12 apaśyat parimārgaṃś ca tāṃ yāṃ paragṛhe dvijaḥ
     mameyam iti covāca brāhmaṇo yasya sābhavat
 13 tāv ubhau samanuprāptau vivadantau bhṛśajvarau
     bhavān dātā bhavān hartety atha tau māṃ tadocatuḥ
 14 śatena śatasaṃkhyena gavāṃ vinimayena vai
     yāce pratigrahītāraṃ sa tu mām abravīd idam
 15 deśakālopasaṃpannā dogdhrī kṣāntāvivatsalā
     svādu kṣīrapradā dhanyā mama nityaṃ niveśane
 16 kṛśaṃ ca bharate yā gaur mama putram apastanam
     na sā śakyā mayā hātum ity uktvā sa jagāma ha
 17 tatas tam aparaṃ vipraṃ yāce vinimayena vai
     gavāṃ śatasahasraṃ vai tat kṛte gṛhyatām iti
 18 [br]
     na rājñāṃ pratigṛhṇāmi śakto 'haṃ svasya mārgaṇe
     saiva gaur dīyatāṃ śīghraṃ mameti madhusūdana
 19 rukmam aśvāṃś ca dadato rajataṃ syandanāṃs tathā
     na jagrāha yayau cāpi tadā sa brāhmaṇarṣabhaḥ
 20 etasminn eva kāle tu coditaḥ kāladharmaṇā
     pitṛlokam ahaṃ prāpya dharmarājam upāgamam
 21 yamas tu pūjayitvā māṃ tato vacanam abravīt
     nāntaḥ saṃkhyāyate rājaṃs tava puṇyasya karmaṇaḥ
 22 asti caiva kṛtaṃ pāpam ajñānāt tad api tvayā
     carasva pāpaṃ paścād vā pūrvaṃ vā tvaṃ yathecchasi
 23 rakṣitāsmīti coktaṃ te pratijñā cānṛtā tava
     brāhmaṇa svasya cādānaṃ trividhas te vyatikramaḥ
 24 pūrvaṃ kṛcchraṃ cariṣye 'haṃ paścāc chubham iti prabho
     dharmarājaṃ bruvann evaṃ patito 'smi mahītale
 25 aśrauṣaṃ pracyutaś cāhaṃ yamasyoccaiḥ prabhāṣataḥ
     vāsudevaḥ samuddhartā bhavitā te janārdanaḥ
 26 pūrṇe varṣasahasrānte kṣīṇe karmaṇi duṣkṛte
     prāpsyase śāśvatāṁl lokāñ jitān svenaiva karmaṇā
 27 kūpe ''tmānam adhaḥśīrṣam apaśyaṃ patitaṃ ca ha
     tiryagyonim anuprāptaṃ na tu mām ajahāt smṛtiḥ
 28 tvayā tu tārito 'smy adya kim anyatra tapobalāt
     anujānīhi māṃ kṛṣṇa gaccheyaṃ divam adya vai
 29 anujñātaḥ sa kṛṣṇena namaskṛtya janārdanam
     vimānaṃ divyam āsthāya yayau divam ariṃdama
 30 tatas tasmin divaṃ prāpte nṛge bharatasattama
     vāsudeva imaṃ ślokaṃ jagāda kurunandana
 31 brāhmaṇa svaṃ na hartavyaṃ puruṣeṇa vijānatā
     brāhmaṇa svaṃ hṛtaṃ hanti nṛgaṃ brāhmaṇa gaur iva
 32 satāṃ samāgamaḥ sadbhir nāphalaḥ pārtha vidyate
     vimuktaṃ narakāt paśya nṛgaṃ sādhu samāgamāt
 33 pradānaṃ phalavat tatra drohas tatra tathāphalaḥ
     apacāraṃ gavāṃ tasmād varjayeta yudhiṣṭhira

 

SECTION LXIX

"Yudhishthira said, 'Do thou, O foremost one of Kuru's race, discourse unto me once again of the excellent ordinance regarding gifts, with especial reference, O thou of great wisdom, to the gift of earth. A Kshatriya should make gifts of earth unto a Brahmana of righteous deeds. Such a Brahmana should accept the gift with due rites. None else, however, than a Kshatriya is competent to make gifts of earth. It behoves thee now to tell me what these objects are that persons of all classes are free to bestow if moved by the desire of earning merit. Thou shouldst also tell me what has been said in the Vedas on this subject.'
"Bhishma said, 'There are three gifts that go by the same name and that are productive of equal merits. Indeed, these three confer the fruition of every wish. The three objects whose gifts are of such a character are kine, earth, and knowledge. 1 That person who tells his disciple words of righteous import drawn from the Vedas acquires merit equal to that which is won by making gifts of earth and kine. Similarly are kine praised (as objects of gifts). There is no object of gift higher than they. Kine are supposed to confer merit immediately. They are also, O Yudhishthira, such that a gift of them cannot but lead to great merit. Kine are the mothers of all creatures. They bestow every kind of happiness. The person that desires his own prosperity should always make gifts of kine. No one should kick at kine or proceed through the midst of kine. Kine are goddesses and homes of auspiciousness. For this reason, they always deserve worship. Formerly, the deities, while tilling the earth whereon they performed a sacrifice, used the goad for striking the bullocks yoked to the plough. Hence, in tilling earth for such a purpose, one may, without incurring censure or sin, apply the goad to bullocks. In other acts, however, bullocks should never be struck with the goad or the whip When kine are grazing or lying down no one should annoy them in any way. When the cows are thirsty and they do not get water (in consequence of any one obstructing their access to the pool or tank or river), they, by merely looking at such a person, can destroy him with all his relatives and friends. What creatures can be more sacred than kine when with the very dung of kine altars whereon Sraddhas are performed in honour of the Pitris, or those whereon the deities are worshipped, are cleansed and sanctified? That man, who, before eating himself gives every day, for a year, only a handful of grass unto a cow belonging to another, is regarded as undergoing a vow or observance which bestows the fruition of every wish. Such a person ac-quires children and fame and wealth and prosperity, and dispels all evils and dreams.'
"Yudhishthira said, 'What should be the indications of those kine that deserve to be given away? What are those kine that should be passed over in the matter of gifts? What should be the character of those persons unto whom kine should be given? Who, again, are those unto whom kine should
p. 89
not be given?
"Bhishma said, 'A cow should never be given unto one that is not righteous in behaviour, or one that is sinful, or one that is covetous or one that is untruthful in speech, or one that does not make offerings unto the Pitris and deities. A person, by making a gift of ten kine unto a Brahmana learned in the Vedas, poor in earthly wealth, possessed of many children, and owning a domestic are, attains to numerous regions of great felicity. When a man performs any act that is fraught with merit assisted by what he has got in gift from another, a portion of the merit attaching to that act becomes always his with whose wealth the act has been accomplished. He that procreates a person, he that rescues a person, and he that assigns the means of sustenance to a person are regarded as the three sires. Services dutifully rendered to the preceptor destroys sin. Pride destroys even great fame. The possession of three children destroys the reproach of childlessness, and the possession of ten kine dispels the reproach of poverty. Unto one that is devoted to the Vedanta, that is endued with great learning, that has been filled with wisdom, that has a complete control over his senses, that is observant of the restraints laid down in the scriptures, that has withdrawn himself from all worldly attachments, unto him that says agreeable words unto all creatures, unto him that would never do an evil act even when impelled by hunger, unto one that is mild or possessed of a peaceful disposition, unto one that is hospitable to all guests,--verily unto such a Brahmana should a man, possessed of similar conduct and owning children and wives, assign the means of sustenance. The measure of merit that attaches to the gift of kine unto a deserving person is exactly the measure of the sin that attaches to the act of robbing a Brahmana of what belongs to him. Under all circumstances should the spoliation of what belongs to a Brahmana be avoided, and his spouses kept at a distance.'"

 

 

Book 13
Chapter 70

 

 

 

1 dattānāṃ phalasaṃprāptiṃ gavāṃ prabrūhi me 'nagha
      vistareṇa mahābāho na hi tṛpyāmi kathyatām
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      ṛṣer uddālaker vākyaṃ nāciketasya cobhayoḥ
  3 ṛṣir uddālakir dīkṣām upagamya tataḥ sutam
      tvaṃ mām upacarasveti nāciketam abhāṣata
      samāpte niyame tasmin maharṣiḥ putram abravīt
  4 upasparśana saktasya svākhyāya niratasya ca
      idhmā darbhāḥ sumanasaḥ kalaśaś cābhito jalam
      vismṛtaṃ me tad ādāya nadītīrād ihāvraja
  5 gatvānavāpya tat sarvaṃ nadīvegasamāplutam
      na paśyāmi tad ity evaṃ pitaraṃ so 'bravīn muniḥ
  6 kṣutpipāsā śramāviṣṭo munir uddālakis tadā
      yamaṃ paśyeti taṃ putram aśapat sa mahātapāḥ
  7 tathā sa pitrābhihato vāgvajreṇa kṛtāñjaliḥ
      prasīdeti bruvann eva gatasattvo 'patad bhuvi
  8 nāciketaṃ pitā dṛṣṭvā patitaṃ duḥkhamūrchitaḥ
      kiṃ mayā kṛtam ity uktvā nipapāta mahītale
  9 tasya duḥkhaparītasya svaṃ putram upagūhata
      vyatītaṃ tad ahaḥ śeṣaṃ sā cogrā tatra śarvarī
  10 pitryeṇāśru prapātena nāciketaḥ kurūdvaha
     prāspandac chayane kauśye vṛṣṭyā sasyam ivāplutam
 11 sa paryapṛcchat taṃ putraṃ ślāghyaṃ pratyāgataṃ punaḥ
     divyair gandhaiḥ samādigdhaṃ kṣīṇasvapnam ivotthitam
 12 api putra jitā lokāḥ śubhās te svena karmaṇā
     diṣṭyā cāsi punaḥ prāpto na hi te mānuṣaṃ vapuḥ
 13 pratyakṣadarśī sarvasya pitrā pṛṣṭo mahātmanā
     anvarthaṃ taṃ pitur madhye maharṣīṇāṃ nyavedayat
 14 kurvan bhavac chāsanam āśu yāto; hy ahaṃ viśālāṃ ruciraprabhāvām
     vaivasvatīṃ prāpya sabām apaśyaṃ; sahasraśo yojanahaima bhaumām
 15 dṛṣṭvaiva mām abhimukham āpatantaṃ; gṛhaṃ nivedyāsanam ādideśa
     vaivasvato 'rghyādibhir arhaṇaiś ca; bhavat kṛte pūjayām āsa māṃ saḥ
 16 tatas tv ahaṃ taṃ śanakair avocaṃ; vṛtaṃ sadasyair abhipūjyamānam
     prāpto 'smi te viṣayaṃ dharmarāja; lokān arhe yān sma tān me vidhatsva
 17 yamo 'bravīn māṃ na mṛto 'si saumya; yamaṃ paśyety āha tu tvāṃ tapasvī
     pitā pradīptāgnisamānatejā; na tac chakyam anṛtaṃ vipra kartum
 18 deṣṭas te 'haṃ pratigacchasva tāta; śocaty asau tava dehasya kartā
     dadāmi kiṃ cāpi manaḥ praṇītaṃ; priyātithe tava kāmān vṛṇīṣva
 19 tenaivam uktas tam ahaṃ pratyavocaṃ; prāpto 'smi te viṣayaṃ durnivartyam
     icchāmy ahaṃ puṇyakṛtāṃ samṛddhāṁl; lokān draṣṭuṃ yadi te 'haṃ varārhaḥ
 20 yānaṃ samāropya tu māṃ sa devo; vāhair yuktaṃ suprabhaṃ bhānumantam
     saṃdarśayām āsa tadā sma lokān; sarvāṃs tadā puṇyakṛtāṃ dvijendra
 21 apaśyaṃ tatra veśmāni taijasāni kṛtātmanām
     nānā saṃsthāna rūpāṇi sarvaratnamayāni ca
 22 candramaṇḍalaśubhrāṇi kiṅkiṇījālavanti ca
     anekaśatabhaumāni sāntar jalavanāni ca
 23 vaiḍūryārka prakāśāni rūpyarukmamayāni ca
     taruṇādityavarṇāni sthāvarāṇi carāṇi ca
 24 bhakṣyabhojyamayāñ śailān vāsāṃsi śayanāni ca
     sarvakāmaphalāṃś caiva vṛkṣān bhavanasaṃsthitān
 25 nadyo vīthyaḥ sabhā vāpī dīrghikāś caiva sarvaśaḥ
     ghoṣavanti ca yānāni yuktāny eva sahasraśaḥ
 26 kṣīrasravā vai sarito girīṃś ca; sarpis tathā vimalaṃ cāpi toyam
     vaivasvatasyānumatāṃś ca deśān; adṛṣṭapūrvān subahūn apaśyam
 27 sarvaṃ dṛṣṭvā tad ahaṃ dharmarājam; avocaṃ vai prabhaviṣṇuṃ purāṇam
     kṣīrasyaitāḥ sarpiṣaś caiva nadyaḥ; śaśvat srotāḥ kasya bhojyāḥ pradiṣṭāḥ
 28 yamo 'bravīd viddhi bhojyās tvam etā; ye dātāraḥ sādhavo gorasānām
     anye lokāḥ śāśvatā vītaśokāḥ; samākīrṇā gopradāne ratānām
 29 na tv evāsāṃ dānamātraṃ praśastaṃ; pātraṃ kālo goviśeṣo vidhiś ca
     jñātvā deyā vipra gavāntaraṃ hi; duḥkhaṃ jñātuṃ pāvakādityabhūtam
 30 svādhyāyāḍhyo yo 'timātraṃ tapasvī; vaitānastho brāhmaṇaḥ pātram āsām
     kṛcchrotsṛṣṭāḥ poṣaṇābhyāgatāś ca; dvārair etair goviśeṣāḥ praśastāḥ
 31 tisro rātrīr adbhir upoṣya bhūmau; tṛptā gāvas tarpitebhyaḥ pradeyāḥ
     vatsaiḥ prītāḥ suprajāḥ sopacārās; tryahaṃ dattvā gorasair vartitavyam
 32 dattvā dhenuṃ suvratāṃ kāṃsyadohāṃ; kalyāṇa vatsām apalāyinīṃ ca
     yāvanti lomāni bhavanti tasyās; tāvad varṣāṇy aśnute svargalokam
 33 tathānaḍvāhaṃ brāhmaṇāya pradāya; dāntaṃ dhuryaṃ balavantaṃ yuvānam
     kulānujīvaṃ vīryavantaṃ bṛhantaṃ; bhuṅkte lokān saṃmitān dhenudasya
 34 goṣu kṣāntaṃ gośaraṇyaṃ kṛtajñaṃ; vṛtti glānaṃ tādṛśaṃ pātram āhuḥ
     vṛtti glāne saṃbhrame vā mahārthe; kṛṣyarthe vā homahetoḥ prasūtyām
 35 gurvarthe vā bāla puṣṭyābhiṣaṅgād; gāvo dātuṃ deśakālo 'viśiṣṭaḥ
     antarjātāḥ sukraya jñānalabdhāḥ; prāṇakrītā nirjitāś caudakāś ca
 36 [naciketas]
     śrutvā vaivasvatavacas tam ahaṃ punar abruvam
     agomī gopradātṝṇāṃ kathaṃ lokān nigacchati
 37 tato yamo 'bravīd dhīmān gopradāne parāṃ gatim
     gopradānānukalpaṃ tu gām ṛte santi gopradāḥ
 38 alābhe yo gavāṃ dadyād ghṛtadhenuṃ yatavrataḥ
     tasyaitā ghṛtavāhinyaḥ kṣarante vatsalā iva
 39 ghṛtālābhe ca yo dadyāt tiladhenuṃ yatavrataḥ
     sa durgāt tārito dhenvā kṣīranadyāṃ pramodate
 40 tilālābhe ca yo dadyāj jaladhenuṃ yatavrataḥ
     sa kāmapravahāṃ śītāṃ nadīm etām upāśnute
 41 evamādīni me tatra dharmarājo nyadarśayat
     dṛṣṭvā ca paramaṃ harṣam avāpam aham acyuta
 42 nivedaye cāpi priyaṃ bhavatsu; kratur mahān alpadhanapracāraḥ
     prāpto mayā tāta sa matprasūtaḥ; prapatsyate veda vidhipravṛttaḥ
 43 śāpo hy ayaṃ bhavato 'nugrahāya; prāpto mayā yatra dṛṣṭo yamo me
     dānavyuṣṭiṃ tatra dṛṣṭvā mahārthāṃ; niḥsaṃdigdhaṃ dānadharmāṃś cariṣye
 44 idaṃ ca mām abravīd dharmarājaḥ; punaḥ punaḥ saṃprahṛṣṭo dvijarṣe
     dānena tāta prayato 'bhūḥ sadaiva; viśeṣato gopradānaṃ ca kuryāḥ
 45 śuddho hy artho nāvamanyaḥ svadharmāt; pātre deyaṃ deśakālopapanne
     tasmād gāvas te nityam eva pradeyā; mā bhūc ca te saṃśayaḥ kaś cid atra
 46 etāḥ purā adadan nityam eva; śāntātmāno dānapathe niviṣṭāḥ
     tapāṃsy ugrāṇy apratiśaṅkamānās; te vai dānaṃ pradaduś cāpi śaktyā
 47 kāle śaktyā matsaraṃ varjayitvā; śuddhātmānaḥ śraddhinaḥ puṇyaśīlāḥ
     dattvā taptvā lokam amuṃ prapannā; dedīpyante puṇyaśīlāś ca nāke
 48 etad dānaṃ nyāyalabdhaṃ dvijebhyaḥ; pātre dattaṃ prāpaṇīyaṃ parīkṣya
     kāmyāṣṭamyāṃ vartitāvyaṃ daśāhaṃ; rasair gavāṃ śakṛtā prasnavair vā
 49 veda vratī syād vṛṣabha pradātā; vedāvāptir goyugasya pradāne
     tīrthāvāptir goprayukta pradāne; pāpotsargaḥ kapilāyāḥ pradāne
 50 gām apy ekāṃ kapilāṃ saṃpradāya; nyāyopetāṃ kalmaṣād vipramucyet
     gavāṃ rasāt paramaṃ nāsti kiṃ cid; gavāṃ dānaṃ sumahat tad vadanti
 51 gāvo lokān dhārayanti kṣarantyo; gāvaś cānnaṃ saṃjanayanti loke
     yas taj jānan na gavāṃ hārdam eti; sa vai gantā nirayaṃ pāpacetāḥ
 52 yat te dātuṃ gosahasraṃ śataṃ vā; śatārdhaṃ vā daśavā sādhu vatsāḥ
     apy ekāṃ vā sādhave brāhmaṇāya; sāsyāmuṣmin puṇyatīrthā nadī vai
 53 prāptyā puṣṭyā lokasaṃrakṣaṇena; gāvas tulyāḥ sūryapādaiḥ pṛthivyām
     śabdaś caikaḥ saṃtatiś copabhogas; tasmād godaḥ sūrya ivābhibhāti
 54 guruṃ śiṣyo varayed gopradāne; sa vai vaktā niyataṃ svargadātā
     vidhijñānāṃ sumahān eṣa dharmo; vidhiṃ hy ādyaṃ vidhayaḥ saṃśrayanti
 55 etad dānaṃ nyāyalabdhaṃ dvijebhyaḥ; pātre dattvā prāpayethāḥ parīkṣya
     tvayy āśaṃsanty amarā mānavāś ca; vayaṃ cāpi prasṛte puṇyaśīlāḥ
 56 ity ukto 'haṃ dharmarājñā maharṣe; dharmātmānaṃ śirasābhipraṇamya
     anujñātas tena vaivasvatena; pratyāgamaṃ bhagavat pādamūlam

SECTION LXX

"Bhishma said, 'In this connection, O perpetuator of Kuru's race, is recited by the righteous the narrative of the great calamity that overtook king Nriga in consequence of his spoliation of what had belonged to a Brahmans. Some time before, certain young men of Yadu's race, while searching for water, had come upon a large well covered with grass and creepers. Desirous of drawing water from it, they laboured very much for removing the creepers that covered its mouth. After the mouth had been cleaned, they beheld within the well a very large lizard residing within it. The young men made strong and repeated efforts for rescuing the lizard from that situation. Resembling a very hill in size, the lizard was sought
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to be freed by means of cords and leathern tongs. Not succeeding in their intention the young men then went to Janardana. Addressing him they said, 'Covering the entire space of a well, there is a very large lizard to be seen. Notwithstanding our best efforts we have not succeeded in rescuing it from that situation.' Even this was what they represented unto Krishna. Vasudeva then proceeded to the spot and took out the lizard and questioned it as to who it was. The lizard said that it was identical with the soul of king Nriga who had flourished in days of old and who had performed many sacrifices. Unto the lizard that said those words, Madhava spoke, 'Thou didst perform many righteous acts. No sin didst thou commit. Why, then, O king, hast thou come to such a distressful end? Do thou explain what this is and why it has been brought about. We have heard that thou didst repeatedly make gifts unto the Brahmanas of hundreds upon hundreds of thousands and once again eight times hundreds upon hundreds of ten thousands of kine. 1 Why, therefore, has this end overtaken thee?' Nriga then replied unto Krishna, saying, 'On one occasion a cow belonging to a Brahmana who regularly worshipped his domestic fire, escaping from the owner's abode while he was absent from home entered my flock. The keepers of my cattle included that cow in their tale of a thousand. In time that cow was given away by me unto a Brahmana, acting as I did from desire of happiness in heaven. The true owner, returning home, sought for his lost cow and at last saw it in the house of another.' Finding her, the owner said, 'This cow is mine!' The other person contested his claim, till both, disputing and excited with wrath, came to me. Addressing me one of them said, 'Thou hast been the giver of this cow!' The other one said, 'Thou hast robbed me of this cow--she is mine! I then solicited the Brahmana unto whom I had given that cow, to return the gift in exchange for hundreds upon hundreds of other kine. Without acceding to my earnest solicitations, he addressed me, saying. 'The cow I have got is well-suited to time and place. She yields a copious measure of milk, besides being very quiet and very fond of us. The mills she yields is very sweet. She is regarded as worthy of every praise in my house. She is nourishing, besides, a weak child of mine that has just been weaned. She is incapable of being given up by me.' Having said these words, the Brahmana went away. I then solicited the other Brahmana offering him an exchange, and saying, 'Do thou take a hundred thousand kine for this one cow.' The Brahmana, however, replied unto me, saying, 'I do not accept gifts from persons of the kingly order. I am able to get on without help. Do thou then, without loss of time, give me that very cow which was mine.' Even thus, O slayer of Madhu, did that Brahmana speak unto me. I offered to make gifts unto him of gold and silver and horses and cars. That foremost of Brahmanas refused to accept any of these as gift and went away. Meanwhile, urged by time's irresistible influence, I had to depart from this world. Wending to the region of the Pitris I was taken
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to the presence of the king of the dead. Worshipping me duly Yama addressed me, saying, 'The end cannot be ascertained, O king, of thy deed. There is, however, a little sin which was unconsciously perpetrated by thee. Do thou suffer the punishment for that sin now or afterwards as it pleases thee. Thou hadst (upon thy accession to the throne) sworn that thou wouldst protect (all persons in the enjoyment of their own). That oath of thine was not rigidly kept by thee. Thou tookest also what belonged to a Brahmana. Even this has been the two-fold sin thou hast committed.' I answered, saying, 'I shall first undergo the distress of punishment, and when that is over, I shall enjoy the happiness that is in store for me, O lord!' After I had said those words unto the king of the dead, I fell down on the Earth. Though fallen down I still could hear the words that Yama said unto me very loudly. Those words were, Janardana the son of Vasudeva, will rescue thee! Upon the completion of a full thousand years, when the demerit will be exhausted of thy sinful act, thou shalt then attain to many regions of inexhaustible felicity that have been acquired by thee through thy own acts of righteousness. Falling down I found myself, with head downwards, within this well, transformed into a creature of the intermediate order. Memory, however, did not leave me. By thee I have been rescued today. What else can it testify to than the puissance of thy penances? Let me have thy permission. O Krishna! I desire to ascend to heaven! permitted then by Krishna, king Nriga bowed his head unto him and then mounted a celestial car and proceeded to heaven. After Nriga had thus proceeded to heaven, O best of the Bharatas, Vasudeva recited this verse, O delighter of the Kurus. No one should consciously appropriate anything belonging to a Brahmana. The property of a Brahmana, if taken, destroys the taker even as the Brahmana's cow destroyed king Nriga! I tell thee, again, O Partha, that a meeting with the good never proves fruitless. Behold, king Nriga was rescued from hell through meeting with one that is good. As a gift is productive of merit even so an act of spoliation leads to demerit. Hence also, O Yudhishthira, one should avoid doing any injury to kine.'" 1

 

 

Book 13
Chapter 71

 

 

 

1 [y]
      uktaṃ vai gopradānaṃ te nāciketam ṛṣiṃ prati
      māhātmyam api caivoktam uddeśena gavāṃ prabho
  2 nṛgeṇa ca yathā duḥkham anubhūtaṃ mahātmanā
      ekāparādhād ajñānāt pitāmaha mahāmate
  3 dvāravatyāṃ yathā cāsau niviśantyāṃ samuddhṛtaḥ
      mokṣahetur abhūt kṛṣṇas tad apy avadhṛtaṃ mayā
  4 kiṃ tv asti mama saṃdeho gavāṃ lokaṃ prati prabho
      tattvataḥ śrotum icchāmi godā yatra viśanty uta
  5 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      yathāpṛcchat padmayonim etad eva śatakratuḥ
  6 [ṣakra]
      svarlokavāsināṃ lakṣmīm abhibhūya svayā tviṣā
      golokavāsinaḥ paśye vrajataḥ saṃśayo 'tra me
  7 kīdṛśā bhagavaṁl lokā gavāṃ tad brūhi me 'nagha
      yān āvasanti dātāra etad icchāmi veditum
  8 kīdṛśāḥ kiṃ phalāḥ kaḥ svit paramas tatra vai guṇaḥ
      kathaṃ ca puruṣās tatra gacchanti vigatajvarāḥ
  9 kiyat kālaṃ pradānasya dātā ca phalam aśnute
      kathaṃ bahuvidhaṃ dānaṃ syād alpam api vā katham
  10 bahvīnāṃ kīdṛśaṃ dānam alpānāṃ vāpi kīdṛśam
     adattvā gopradāḥ santi kena vā tac ca śaṃsa me
 11 kathaṃ ca bahu dātā syād alpadātrā samaḥ prabho
     alpapradātā bahudaḥ kathaṃ ca syād iheśvara
 12 kīdṛśī dakṣiṇā caiva gopradāne viśiṣyate
     etat tathyena bhagavan mama śaṃsitum arhasi

 

SECTION LXXI

''Yudhishthira said, V sinless one, do thou discourse to me more in detail upon the merits that are attainable by making gifts of kine. O thou of mighty arms, I am never satiated with thy words!'
"Bhishma said, 'In this connection is recited the old history of the discourse
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between the Rishi Uddalaki and his son called Nachiketa. Once on a time the Rishi Uddalaki endued with great intelligence, approaching his son Nachiketa, said unto him, 'Do thou wait upon and serve me.' Upon the completion of the vow he had observed the great Rishi once more said unto his son, 'Engaged in performing my ablutions and deeply taken up with my Vedic study, I have forgotten to bring with me the firewood, the Kusa blades, the flowers, the water jar, and the potherbs I had gathered. Do thou bring me those things from the riverside.' The son proceeded to the spot indicated, but saw that all the articles had been washed away by the current. Coming back to his father, he said, 'I do not see the things!' Afflicted as he then was with hunger, thirst, and fatigue, the Rishi Uddalaki of high ascetic merit, in a sudden wrath, cursed his son, saying, 'Do thou meet with Yama today!' Thus struck by his sire with the thunder of his speech, the son, with joined palms, said, 'Be appeased with me!' Soon, however, he fell down on the earth, deprived of life. Beholding Nachiketa prostrated upon the earth, his sire became deprived of his senses through grief. He, too, exclaiming, 'Alas, what have I done,' fell down on the earth. Filled with grief, as he indulged in lamentations for his son, the rest or that day passed away and night came. Then Nachiketa, O son of Kuru's race, drenched by the tears of his father, gave signs of returning life as he lay on a mat of Kusa grass. His restoration to life under the tears of his sire resembled the sprouting forth of seeds when drenched with auspicious showers. The son just restored to consciousness was still weak. His body was smeared with fragrant unguents and he looked like one just awaking from a deep slumber. The Rishi asked him, saying, 'Hast thou, O son, acquired auspicious regions by thy own acts? By good luck, thou hast been restored to me! Thy body does not seem to be human!' Thus asked by high-souled father, Nachiketa who had seen every thing with his own eyes, made the following answer unto him in the midst of the Rishis, 'In obedience to thy command I proceeded to the extensive region of Yama which is possessed of a delightful effulgence. There I beheld a palatial mansion which extended for thousands of Yojanas and emitted a golden splendour from every part. As soon as Yama beheld me approaching with face towards him, he commanded his attendants saying, 'Give him a good seat, verily, the king of the dead, for thy sake worshipped we with the Arghya and the other ingredients.' Thus worshipped by Yama and seated in the midst of his counsellors, I then said mildly, 'I have come to thy abode, O judge of the dead! Do thou assign me those regions which I deserve for my acts!' Yama then answered me, saying, 'Thou art not dead, O amiable one!' Endued with penances, thy father said unto thee, 'Do thou meet with Yama! The energy of thy sire is like that of a blazing fire. I could not possibly falsify that speech of his. Thou hast seen me. Do thou go hence, O child! The author of thy body is indulging in lamentations for thee. Thou art my dear guest. What wish of thine cherished by thee in thy heart shall I grant thee? Solicit the fruition of whatever desire thou mayst cherish.' Thus
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addressed by him, I replied unto the king of the dead, saying, 'I have arrived within thy dominions from which no traveller ever returns. If I really be an object deserving of thy attentions, I desire, O king of the dead, to have a sight of those regions of high prosperity and happiness that have been reserved for doers of righteous deeds.' Thus addressed by me, Yama caused me to be mounted upon a vehicle of splendour as effulgent as that of the sun and unto which were harnessed many excellent steeds. Bearing me on that vehicle, he showed me, O foremost of regenerate persons, all those delightful regions that are reserved for the righteous. I beheld in those regions many mansions of great resplendence intended for high-souled persons. Those mansions are of diverse forms and are adorned with every kind of gem. Bright as the disc of the moon, they are ornamented with rows of tinkling bells. Hundreds among them are of many storeys. Within them are pleasant groves and woods and transparent bodies of water. Possessed of the effulgence of lapis lazuli and the sun, and made of silver and gold, their complexion resembles the colour of the morning sun. Some of them are immovable and some movable. Within them are many hills of viands and enjoyable articles and robes and beds in abundance. Within them are many trees capable of granting the fruition of every wish. There are also many rivers and roads and spacious halls and lakes and large tanks. Thousands of cars with rattling wheels may be seen there, having excellent steeds harnessed unto them. Many rivers that run milk, many hills of ghee, and large bodies of transparent water occur there. Verily, I beheld many such regions, never seen by me before of happiness and joy, approved by the king of the dead. Beholding all those objects, I addressed the ancient and puissant judge of the dead, saying, 'For whose use and enjoyment have these rivers with eternal currents of milk and ghee been ordained?' Yama answered me saying, 'These streams of milk and ghee, know thou, are for the enjoyment of those righteous persons, that make gifts in the world of men. Other eternal worlds there are which are filled with such mansions free from sorrow of every kind. These are reserved for those persons that are engaged in making gifts of kine. 1 The mere gift of kine is not worthy of praise. There are considerations of propriety or otherwise about the person unto whom kine should be given, the time for making those gifts, the kind of kine that should form the object of gifts, and the rites that should be observed in making the gifts. Gifts of kine should be made after ascertaining the distinctive qualifications of both Brahmanas (who are to receive them) and the kine themselves (which are to be given away). Kine should not be given unto one in whose abode they are likely to suffer from fire or the sun. That Brahmana who is possessed of Vedic lore, who is of austere penances, and who performs sacrifices, is regarded as worthy of receiving kine in gift. Those kine that have been rescued from distress situation, or that have
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been given by poor householders from want of sufficient means to feed and cherish them, are, for these reasons, reckoned as of high value. 1 Abstaining from all food and living upon water alone for three nights and sleeping the while on the bare earth, one should, having properly fed the kine one intends to give away, give them unto Brahmanas after having gratified them also (with other gifts). The kine given away should be accompanied by their calves. They should, again, be such as to bring forth good calves, at the proper seasons. They should be accompanied with other articles so given away. Having completed the gift, the giver should live for three days on only milk and forbearing from food of every other kind. He, who gives a cow that is not vicious, that brings forth good calves at proper intervals, and that does not fly away from the owners' house, and accompanies such gift with a vessel of white brass for milking her, enjoys the felicity of heaven for as many years as are measured by the number of hairs on the animal's body. He, who gives unto a Brahmana a bull well-broken and capable of bearing burdens, possessed of strength and young in years, disinclined to do any mischief, large-sized and endued with energy, enjoys those regions, that are reserved for givers of kine. He is regarded as a proper person for receiving a cow in gift who is known to be mild towards kine, who takes kine for his refuge, who is grateful, and who has no means of subsistence assigned unto him. When an old man becomes ill, or when a Brahmana intends to perform a sacrifice, or when one wishes to till for agriculture, or when one gets a son through the efficacy of a Homa performed for the purpose, or for the use of one's preceptor, or for the sustenance of a child (born in the usual way), one should give away a beloved cow. Even these are the considerations that are applauded (in the matter of making gifts of kine) in respect of place and time. The kine that deserve to be given away are those that yield copious measures of milk, or those that are well-known (for their docility and other virtues). or those that have been purchased for a price, or those that have been acquired as honoraria for learning, or those that have been obtained in exchange by offering other living creatures (such as sheep and goats, etc.), or those that have been won by prowess of arms, or those that have been gained as marriage-dower (from fathers-in-law and other relations of the wife).'
"Nachiketa continued, 'Hearing these words of Vaivaswata, I once more addressed him, saying, 'What are those objects by giving which, when kine are not procurable, givers may yet go to regions reserved for men making gifts of kine?' Questioned by me, the wise Yama answered, explaining further what the end is that is attainable by making gifts of kine. He said, 'In the absence of kine, a person by making gifts of what has been regarded as the substitute of kine, wins the merit of making gifts of kine. If, in the absence of kine, one makes a gift of a cow made of ghee, observant of a vow the while, one gets for one's use these rivers of ghee
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all of which approach one like an affectionate mother approaching her beloved child. If, in the absence of even a cow made of ghee, one makes a gift of a cow made of sesame seeds, observing a cow the while, one succeeds with the assistance of that cow to get over all calamities in this world and to enjoy great happiness hereafter from these rivers of milk that thou beholdest! If in the absence of a cow made of sesame seeds, one makes a gift of a cow made of water one succeeds in coming to these happy regions and enjoying this river of cool and transparent water, that is, besides capable of granting the fruition of every wish.' The king of the dead explained to me all this while I was his guest, and, O thou of unfading glory, great was the joy that I felt at sight of all the wonders he showed me. I shall now tell thee what would certainly be agreeable to thee. I have now got a great sacrifice whose performance does not require much wealth. That sacrifice (constituted by gifts of kine) may be said to flow from me, O sire! Others will obtain it also. It is not inconsistent with the ordinances of the Vedas. The curse that thou hadst pronounced upon me was no curse but was in reality a blessing, since it enabled me to have a sight of the great king of the dead. There I have beheld what the rewards are that attach to gifts. I shall, henceforth, O thou of great soul, practise the duty of gift without any doubt lurking in my mind respecting its rewards. And, O great Rishi, the righteous Yama, filled with joy, repeatedly told me, 'One, who, by making frequent gifts, has succeeded in acquiring purity of mind should then make gifts of kine specially. This topic (about gifts) is fraught with sanctity. Do thou never disregard the duties in respect of gifts. Gifts, again, should be made unto deserving persons, when time and place are suitable. Do thou, therefore, always make gifts of kine. Never entertain any doubts in this respect. Devoted to the path of gifts, many high-souled persons in days of yore used to make gifts of kine. Fearing to practise austere penances, they made gifts according to the extent of their power. In time they cast off all sentiments of pride and vanity, and purified their souls. Engaged in performing Sraddhas in honour of the Pitris and in all acts of righteousness, they used to make, according to the extent of their power, gifts of kine, and as the reward of those acts they have attained to heaven and are shining in effulgence for such righteousness. One should, on the eighth day of the moon that is known by the name of Kamyashtami, make gifts of kine, properly won, unto the Brahmanas after ascertaining the eligibility of the recipients (by the ordinances already laid down). After making the gift, one should then subsist for ten days together upon only the milk of kine, their dung and their urine (abstaining from all other food the while). The merit that one acquires by making a gift of a bull is equal to that which attaches to the divine vow. By making a gift of a couple of kine one acquires, as the reward thereof, a mastery of the Vedas. By making a gift of cars and vehicles with kine yoked thereto, one acquires the merit of baths in sacred waters. By making a gift of a cow of the Kapila species, one becomes cleansed of all one's sins.
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[paragraph continues] Verily, by giving away even a single cow of the Kapila species that has been acquired by legitimate means, one becomes cleansed of all the sins one may have committed. There is nothing higher (in point of tastes) than the milk which is yielded by kine. The gift of a cow is truly regarded as a very superior gift. Kine by yielding milk, rescue all the worlds from calamity. It is kine, again, that produce the food upon which creatures subsist. One, who, knowing the extent of the service that kine do, does not entertain in one's heart affection for kine, is a sinner that is certain to sink in hell. 1 If one gives a thousand or a hundred or ten or five kine, verily, if one gives unto a righteous Brahmana even a single cow which brings forth good calves at proper intervals, one is sure to see that cow approach one in heaven in the form of a river of sacred water capable of granting the fruition of every wish. In respect of the prosperity and the growth that kine confer, in the matter also of the protection that kine grant unto all creatures of the earth, kine are equal to the very rays of the sun that fall on the earth. 2 The word that signifies the cow stands also for the rays of the sun. The giver of a cow becomes the progenitor of a very large race that extends over a large part of the earth. Hence, he that gives a cow shines like a second sun in resplendence. The disciple should, in the matter of making gifts of kine, select his preceptor. Such a disciple is sure to go to heaven. The selection of a preceptor (in the matter of the performance of pious deeds) is regarded as a high duty by persons conversant with the ordinances. This is, indeed, the initial ordinance. All other ordinances (respecting the gift of kine) depend upon it. 3 Selecting, after examination, an eligible person among the Brahmanas, one should make unto him the gift of a cow that has been acquired by legitimate means, and having made the gift cause him to accept it. The deities and men and ourselves also, in wishing good to other, say, 'Let the merits attaching to gifts be thine in consequence of thy righteousness!' Even thus did the judge of the dead speak unto me, O regenerate Rishi. I then bowed my head unto the righteous Yama. Obtaining his permission I left his dominions and have now come to the sole of thy feet.'"

 

Book 13
Chapter 72

1 [br]
      yo 'yaṃ praśnas tvayā pṛṣṭo gopradānādhikāravān
      nāsya praṣṭāsti loke 'smiṃs tvatto 'nyo hi śatakrato
  2 santi nānāvidhā lokā yāṃs tvaṃ śakra na paśyasi
      paśyāmi yān ahaṃ lokān ekapatnyaś ca yāḥ striyaḥ
  3 karmabhiś cāpi suśubhaiḥ suvratā ṛṣayas tathā
      sa śarīrā hi tān yānti brāhmaṇāḥ śubhavṛttayaḥ
  4 śarīranyāsa mokṣeṇa manasā nirmalena ca
      svapnabhūtāṃś ca tāṁl lokān paśyantīhāpi suvrataḥ
  5 te tu lokāḥ sahasrākṣa śṛṇu yādṛg guṇānvitāḥ
      na tatra kramate kālo na jarā na ca pāpakam
      tathānyan nāśubhaṃ kiṃ cin na vyādhis tatra na klamaḥ
  6 yad yac ca gāvo manasā tasmin vāñchanti vāsava
      tat sarvaṃ prāpayanti sma mama pratyakṣadarśanāt
      kāmagāḥ kāmacāriṇyaḥ kāmāt kāmāṃś ca bhuñjate
  7 vāpyaḥ sarāṃsi sarito vividhāni vanāni ca
      gṛhāṇi parvatāś caiva yāvad dravyaṃ ca kiṃ cana
  8 manojñaṃ sarvabhūtebhyaḥ sarvaṃ tatra pradṛśyate
      īdṛśān viddhi tāṁl lokān nāsti lokas tato 'dhikaḥ
  9 tatra sarvasahāḥ kṣāntā vatsalā guruvartinaḥ
      ahaṃkārair virahitā yānti śakra narottamāḥ
  10 yaḥ sarvamāṃsāni na bhakṣayīta; pumān sadā yāvad anyāya yuktaḥ
     mātāpitror arcitā satyayuktaḥ; śuśrūṣitā brāhmaṇānām anindyaḥ
 11 akrodhano goṣu tathā dvijeṣu; dharme rato guruśuśrūṣakaś ca
     yāvaj jīvaṃ satyavṛtte rataś ca; dāne rato yaḥ kṣamī cāparādhe
 12 mṛdur dānto devaparāyaṇaś ca; sarvātithiś cāpi tathā dayāvān
     īdṛg guṇo mānavaḥ saṃprayāti; lokaṃ gavāṃ śāśvataṃ cāvyayaṃ ca
 13 na pāradārī paśyati lokam enaṃ; na vai gurughno na mṛṣā pralāpī
     sadāpavādī brāhmaṇaḥ śāntavedo; doṣair anyair yaś ca yukto durātmā
 14 na mitra dhrun naikṛtikaḥ kṛtaghnaḥ; śaṭho 'nṛjur dharmavidveṣakaś ca
     na brahmahā manasāpi prapaśyed; gavāṃ lokaṃ puṇyakṛtāṃ nivāsam
 15 etat te sarvam ākhyātaṃ naipuṇena sureśvara
     gopradāna ratānāṃ tu phalaṃ śṛṇu śatakrato
 16 dāyādya labdhair arthair yo gāḥ krītvā saṃprayacchati
     dharmārjita dhanakrītān sa lokān aśnute 'kṣayān
 17 yo vai dyūte dhanaṃ jitvā gāḥ krītvā saṃprayacchati
     sa divyam ayutaṃ śakra varṣāṇāṃ phalam aśnute
 18 dāyādyā yasya vai gāvo nyāyapūrvair upārjitāḥ
     pradatās tāḥ pradātṝṇāṃ saṃbhavanty akṣayā dhruvāḥ
 19 pratigṛhya ca yo dadyād gāḥ suśuddhena cetasā
     tasyāpīhākṣayāṁl lokān dhruvān viddhi śacīpate
 20 janmaprabhṛti satyaṃ ca yo brūyān niyatendriyaḥ
     rugu dvija sahaḥ kṣāntas tasya gobhiḥ samā gatiḥ
 21 na jātu brāhmaṇo vācyo yad avācyaṃ śacīpate
     manasā goṣu na druhyed govṛttir go'nukampakaḥ
 22 satye dharme ca niratas tasya śakra phalaṃ śṛṇu
     gosahasreṇa samitā tasya dhenur bhavaty uta
 23 kṣatriyasya guṇair ebhir anvitasya phalaṃ śṛṇu
     tasyāpi śatatulyā gaur bhavatīti viniścayaḥ
 24 vaiśyasyaite yadi guṇās tasya pañcāśataṃ bhavet
     śūdrasyāpi vinītasya caturbhāgaphalaṃ smṛtam
 25 etac caivaṃ yo 'nutiṣṭheta yuktaḥ; satyena yukto guruśuśrūṣayā ca
     dāntaḥ kṣānto devatārcī praśāntaḥ; śucir buddho dharmaśīlo 'nahaṃvāk
 26 mahat phalaṃ prāpnute sa dvijāya; dattvā dogdhrīṃ vidhinānena dhenum
     nityaṃ dadyād ekabhaktaḥ sadā ca; satye sthiro guruśuśrūṣitā ca
 27 veda dhyāyī goṣu yo bhaktimāṃś ca; nityaṃ dṛṣṭvā yo 'bhinandeta gāś ca
     ā jātito yaś ca gavāṃ nameta; idaṃ phalaṃ śakra nibodha tasya
 28 yat syād iṣṭvā rājasūye phalaṃ tu; yat syād iṣṭvā bahunā kāñcanena
     etat tulyaṃ phalam asyāhur agryaṃ; sarve santas tv ṛṣayo ye ca siddhāḥ
 29 yo 'graṃ bhaktān kiṃ cid aprāśya dadyād; gobhyo nityaṃ govratī satyavādī
     śānto buddho gosahasrasya puṇyaṃ; saṃvatsareṇāpnuyāt puṇyaśīlaḥ
 30 ya ekaṃ bhaktam aśnīyād dadyād ekaṃ gavāṃ ca yat
     daśavarṣāṇy anantāni govratī go'nukampakaḥ
 31 ekenaiva ca bhaktena yaḥ krītvā gāṃ prayacchati
     yāvanti tasya proktāni divasāni śatakrato
     tāvac chatānāṃ sa gavāṃ phalam āpnoti śāśvatam
 32 brāhmaṇasya phalaṃ hīdaṃ kṣatriye 'bhihitaṃ śṛṇu
     pañca vārṣikam etat tu kṣatriyasya phalaṃ smṛtam
     tato 'rdhena tu vaiśyasya śūdro vaiśyārdhataḥ smṛtaḥ
 33 yaś cātmavikrayaṃ kṛtvā gāḥ krītvā saṃprayacchati
     yāvatīḥ sparśayed gā vai tāvat tu phalam aśnute
     lomni lomni mahābhāga lokāś cāsyākṣayāḥ smṛtāḥ
 34 saṃgrāmeṣv arjayitvā tu yo vai gāḥ saṃprayacchati
     ātmavikraya tulyās tāḥ śāśvatā viddhi kauśika
 35 alābhe yo gavāṃ dadyāt tiladhenuṃ yatavrataḥ
     durgāt sa tārito dhenvā kṣīranadyāṃ pramodate
 36 na tv evāsāṃ dānamātraṃ praśastaṃ; pātraṃ kālo goviśeṣo vidhiś ca
     kālajñānaṃ vipra gavāntaraṃ hi; duḥkhaṃ jñātuṃ pāvakādityabhūtam
 37 svādhyāyāḍhyaṃ śuddhayoniṃ praśāntaṃ; vaitānasthaṃ pāpabhīruṃ kṛtajñam
     goṣu kṣāntaṃ nātitīkṣṇaṃ śaraṇyaṃ vṛtti; glānaṃ tādṛśaṃ pātram āhuḥ
 38 vṛtti glāne sīdati cāti mātraṃ; kṛṣyarthaṃ vā homahetoḥ prasūtyām
     gurvarthaṃ vā bāla saṃvṛddhaye vā; dhenuṃ dadyād deśakāle viśiṣṭe
 39 antarjātāḥ sukraya jñānalabdhāḥ; prāṇakrītā nirjitāś caukajāś ca
     kṛcchrotsṛṣṭāḥ poṣaṇābhyāgatāś ca; dvārair etair goviśeṣāḥ praśastāḥ
 40 balānvitāḥ śīlavayopapannāḥ; sarvāḥ praśaṃsanti sugandhavatyaḥ
     yathā hi gaṅgā saritāṃ variṣṭhā; tathārjunīnāṃ kapilā variṣṭhā
 41 tisro rātrīs tv adbhir upoṣya bhūmau; tṛptā gāvas tarpitebhyaḥ pradeyāḥ
     vatsaiḥ puṣṭaiḥ kṣīrapaiḥ supracārās; tyahaṃ dattvā gorasair vartitavyam
 42 dattvā dhenuṃ suvratāṃ sādhu vatsāṃ; kalyāṇa vṛttām apalāyinīṃ ca
     yāvanti lomāni bhavanti tasyās; tāvanti varṣāṇi vasaty amutra
 43 tathānaḍvāhaṃ brāhmaṇāyātha dhuryaṃ; dattvā yuvānaṃ balinaṃ vinītam
     halasya boḍhāram anantavīryaṃ; prāpnoti lokān daśa dhenudasya
 44 kāntāre brāhmaṇān gāś ca yaḥ paritrāti kauśika
     kṣemeṇa ca vimucyeta tasya puṇyaphalaṃ śṛṇu
     aśvamedha kratos tulyaṃ phalaṃ bhavati śāśvatam
 45 mṛtyukāle sahasrākṣa yāṃ vṛttim anukāṅkṣate
     lokān bahuvidhān divyān yad vāsya hṛdi vartate
 46 tat sarvaṃ samavāpnoti karmaṇā tena mānavaḥ
     gobhiś ca samanujñātaḥ sarvatra sa mahīyate
 47 yas tv etenaiva vidhinā gāṃ vaneṣv anugacchati
     tṛṇagomaya parṇāśī niḥspṛho niyataḥ śuciḥ
 48 akāmaṃ tena vastavyaṃ muditena śatakrato
     mama loke suraiḥ sārdhaṃ loke yatrāpi cecchati

 

SECTION LXXII

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me the topic of gifts of kine in speaking of the Rishi Nachiketa Thou hast also impliedly discoursed, O puissant one, on the efficacy and pre-eminence of that act. Thou hast also told me, O grandsire of great intelligence, of the exceedingly afflicting character of the calamity that overtook the high-souled king Nriga in consequence of a single fault of his. He had to dwell for a tong time at Dwaravati (in the form of a mighty lizard) and how Krishna became the cause of his rescue from that miserable plight. I have, however, one doubt. It is on the subject of the regions of kine. I desire to hear, in detail, about those regions which are reserved for the residence of persons that make gifts of kine.'
"Bhishma said, 'In this connection is recited the old narrative of the discourse between Him who sprang from the primeval lotus and him who performed a hundred sacrifices.'
"Sakra said, 'I see, O Grandsire, that those who are residents of the region of kine transcend by their resplendence the prosperity of the denizens of heaven and pass them by (as beings of an inferior station). This has raised a doubt in my mind. Of what kind, O holy one, are the regions of kine? Tell me all about them, O sinless one! Verily, what is the nature of those regions that are inhabited by givers of kine? I wish to know this of what kind are those regions? What fruits do they bring? What is the highest object there which the denizens thereof succeeds in winning? What are its virtues? How also do men, freed from every kind of anxiety, succeed in going to those regions? For what period does the giver of a cow enjoy the fruits that are borne by his gift? How may persons make gifts of many kine and how may they make gifts of a few kine? What are the merits attaching to gifts of many kine and what those that attach to gifts of a few only? How also do persons become givers of kine without giving any kine in reality? Do thou tell me all this. How does one making gifts of even many kine, O puissant lord, become the equal of one that has made gift of only a few kine? How also does one who make gifts of only a few kine succeed in becoming the equal of one who has made gifts of many kine? What kind or Dakshina is regarded as distinguished for pre-eminence in the matter of gifts of kine? It behoveth thee, O holy one, to discourse unto me on all this agreeably to truth.'"

 

 

Book 13
Chapter 73

 

 

 

 1 [indra]
      jānan yo gām apahared vikrīyād vārtha kāraṇāt
      etad vijñātum icchāmi kā nu tasya gatir bhavet
  2 [br]
      bhakṣārthaṃ vikrayārthaṃ vā ye 'pahāraṃ hi kurvate
      dānārthaṃ vā brāhmaṇāya tatredaṃ śrūyatāṃ phalam
  3 vikrayārthaṃ hi yo hiṃsyād bhakṣayed vā nir aṅkuśaḥ
      ghātayānaṃ hi puruṣaṃ ye 'numanyeyur arthinaḥ
  4 ghātakaḥ khādako vāpi tathā yaś cānumanyate
      yāvanti tasyā lomāni tāvad varṣāṇi majjati
  5 ye doṣā yādṛśāś caiva dvija yajñopaghātake
      vikraye cāpahāre ca te doṣā vai smṛtāḥ prabho
  6 apahṛtya tu yo gāṃ vai brāhmaṇāya prayacchati
      yāvad dāne phalaṃ tasyās tāvan nirayam ṛcchati
  7 suvarṇaṃ dakṣiṇām āhur gopradāne mahādyute
      suvarṇaṃ paramaṃ hy uktaṃ dakṣiṇārtham asaṃśayam
  8 gopradānaṃ tārayate sapta pūrvāṃs tathā parān
      suvarṇaṃ dakṣiṇāṃ dattvā tāvad dviguṇam ucyate
  9 suvarṇaṃ paramaṃ dānaṃ suvarṇaṃ dakṣiṇā parā
      suvarṇaṃ pāvanaṃ śakra pāvanānāṃ paraṃ smṛtam
  10 kulānāṃ pāvanaṃ prāhur jātarūpaṃ śatakrato
     eṣā me dakṣiṇā proktā samāsena mahādyute
 11 [bh]
     etat pitāmahenoktam indrāya bharatarṣabha
     indro daśarathāyāha rāmāyāha pitā tathā
 12 rāghavo 'pi priya bhrātre lakṣmaṇāya yaśasvine
     ṛṣibhyo lakṣmaṇenoktam araṇye vasatā vibho
 13 pāramparyāgataṃ cedam ṛṣayaḥ saṃśitavratāḥ
     durdharaṃ dhārayām āsū rājānaś caiva dhārmikāḥ
     upādhyāyena gaditaṃ mama cedaṃ yudhiṣṭhira
 14 ya idaṃ brāhmaṇo nityaṃ vaded brāhmaṇa saṃsadi
     yajñeṣu gopradāneṣu dvayor api samāgame
 15 tasya lokāḥ kilākṣayyā daivataiḥ saha nityadā
     iti brahmā sa bhagavān uvāca parameśvaraḥ

 

SECTION LXXIII

"The Grandsire said, 'The questions thou hast asked me in respect of kine, beginning with their gift, are such that there is none else in the three
p. 98
worlds, O thou of a hundred sacrifices, who could put them! There are many kinds of regions, O Sakra, which are invisible to even thee. Those regions are seen by me, O Indra, as also by those women that are chaste and that have been attached to only one husband. Rishis observant of excellent vows, by means of their deeds of righteousness and piety, and Brahmanas of righteous souls, succeed in repairing to them in even their fleshy forms. Men that are observant of excellent vows behold those regions which resemble the bright creations of dreams, aided by their cleansed minds and by that (temporary) emancipation which succeeds the loss of one's consciousness of body. 1 Listen, O thou of a thousand eyes, to me as I tell thee what the attributes are with which those regions are endued. There the very course of Time is suspended. Decrepitude is not there, nor Fire which is omnipresent in the universe. There the slightest evil does not occur, nor disease, nor weakness of any kind. The kine that live there, O Vasava, obtain the fruition of every desire which they cherish in their hearts. I have direct experience of what I say unto thee. Capable of going everywhere at will and actually repairing from place to place with ease, they enjoy the fruition of wish after wish as it arises in their minds. Lakes and tanks and rivers and forests of diverse kinds, and mansions and hills and all kinds of delightful objects,--delightful, that is, to all creatures,--are to be seen there. There is no region of felicity that is superior to any of these of which I speak. All those foremost of men, O Sakra, who are forgiving unto all creatures, who endure everything, who are full of affection for all things, who render dutiful obedience unto their preceptors, and who are free from pride and vanity, repair to those regions of supreme felicity. He, who abstains from every kind of flesh, who is possessed of a cleansed heart, who is endued with righteousness, who worships his parents with reverence, who is endued with truthfulness of speech and conduct, who attends with obedience upon the Brahmanas, who is faultless in conduct, who never behaves with anger towards kine and towards the Brahmanas, who is devoted to the accomplishment of every duty, who serves his preceptors with reverence, who is devoted for his whole life to truth and to gifts, and who is always forgiving towards all transgression against himself, who is mild and self-restrained, who is full of reverence for the deities, who is hospitable to all guests, who is endued with compassion,--verily, he, who is adorned with these attributes,--succeeds in attaining to the eternal and immutable region of kine. He, who is stained with adultery, sees not such a region; nor he, who is a slayer of his preceptor; nor he, who speaks falsely or indulges in idle boasts; nor he, who always disputes with others; nor he who behaves with hostility towards the Brahmanas. Indeed, that wicked wight, who is stained with such faults
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fails to attain even a sight of these regions of felicity; also he that injures his friends; also he that is full of guile; also he that is ungrateful; also he that is a cheat; also he that is crooked in conduct; also he that is a disregarder of religion; also he that is a slayer of Brahmanas. Such men are incapable of beholding in even imagination the region of kine that is the abode of only those who are righteous of deeds. I have told thee everything about the region of kine in minute detail, O chief of the deities! Hear now, O thou of a hundred sacrifices, the merit that is theirs who are engaged in making gifts of kine. He, who make gifts of kine, after purchasing them with wealth obtained by inheritance or acquired lawfully by him, attains, as the fruit of such an act to many regions of inexhaustible felicity. He, who makes a gift of a cow, having acquired it with wealth won at dice, enjoys felicity, O Sakra, for ten thousand years of celestial measure, He, who acquires a cow as his share of ancestral wealth is said to acquire her legitimately. Such a cow may be given away. They that make gifts of kine so acquired obtain many eternal regions of felicity that is inexhaustible. That person, who, having acquired a cow in gift makes a gift of her with a pure heart, succeeds without doubt, O lord of Sachi, in obtaining eternal regions of beatitude. That person, who, with restrained senses speaks the truth from his birth (to the time of his death) and who endures everything at the hands of his preceptor and of the Brahmanas, and who practises forgiveness, succeeds in attaining to an end that is equal to that of kine. That speech which is improper, O lord of Sachi, should, never be addressed to a Brahmana. One, again, should not, in even one's mind, do an injury to a cow. One should, in one's conduct, imitate the cow, and show compassion towards the cow. 1 Hear, O Sakra, what the fruits are that become his, who is devoted to the duty of truth. If such a person gives away a single cow, that one cow becomes equal to a thousand kine. If a Kshatriya, possessed of such qualifications, makes a gift of a single cow, his merit becomes equal to that of a Brahmana's. That single cow, listen, O Sakra which such a Kshatriya gives away becomes the source of as much merit as the single cow that a Brahmana gives away under similar circumstances. Even this is the certain conclusion of the scriptures. If a Vaisya, possessed of similar accomplishments, were to make a gift of a single cow, that cow would be equal to five hundred kine (in respect of the merit she would produce) If a Sudra endued with humility were to make a gift of a cow, such a cow would be equal to a hundred and twenty-five kine (in respect of the merit it would produce) Devoted to penances and truth, proficient (in the scriptures and all acts) through dutiful services rendered to his preceptor, endued with forgiveness of disposition, engaged in the worship of the deities, possessed of a tranquil soul, pure (in body and mind), enlightened, observant of all duties, and freed from every kind of egotism, that man who makes a gift of a cow unto a Brahmana,
p. 100
certainly attains to great merit through that act of his, viz., the gift, according to proper rites, of a cow yielding copious milk. Hence, one, with singleness of devotion, observant of truth and engaged in humbly serving one's preceptor, should always make gifts of kine. 1 Hear, O Sakra, what the merit is of that person, who, duly studying the Vedas, shows reverence for kine, who always becomes glad at sight of kine, and who, since his birth has always bowed his head unto kine. The merit that becomes one's by performing the Rajasuya sacrifice, the merit that becomes one's by making gifts of heaps of gold, that high merit is acquired by a person who shows such reverence for kine. Righteous Rishis and high-souled persons crowned with success have said so. Devoted to truth, possessed of a tranquil soul, free from cupidity, always truthful in speech, and behaving with reverence towards kine with the steadiness of a vow, the man, who, for a whole year before himself taking any food, regularly presents some food to kine, wins the merit, by such an act, of the gift of a thousand kine. That man, who takes only one meal a day and who gives away the entire quantity of his other meal unto kine.--verily, that man, who thus reverences kine with the steadiness of a vow and shows such compassion towards them,--enjoys for ten years' unlimited felicity. That man, who confines himself to only one meal a day and 'with the other meal saved for some time purchases a cow and makes a gift of it (unto a Brahmana), earns, through that gift, O thou of a hundred sacrifices, the eternal merit that attaches to the gift of as many kine as there are hairs on the body of that single cow so given away. These are declarations in respect of the merit that Brahmanas acquire by making gifts of kine. Listen now to the merits that Kshatriyas may win. It has been said that a Kshatriya, by purchasing a cow in this manner and making a gift of it unto a Brahmana, acquires great felicity for five years. A Vaisya, by such conduct, acquires only half the merit of a Kshatriya, and a Sudra, by such conduct, earns half the merit that a Vaisya does. That man, who sells himself and with the proceeds thereof purchases kine and gives them away unto Brahmanas, enjoy felicity in heaven for as long a period as kine are seen on earth. It has been said, O highly blessed one, that in every hair of such kite as are purchased with the proceeds obtained by selling oneself, there is a region of inexhaustible felicity. That man, who having acquired kine by battle makes gifts of them (unto Brahmanas), acquires as much merit as he, who makes gifts of kine after having purchased the same with the proceeds of selling oneself. That man, who, in the absence of kine, makes a gift of a cow made of sesame seeds, restraining his senses the while, is rescued by such a cow from every kind of calamity or distress. Such a man sports in great felicity. The mere gift of kine is not fraught with merit. The considerations of deserving recipients, of time, of the kind of kine, and of the ritual to be observed, should be attended to.
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[paragraph continues] One should ascertain the proper time for making a gift of kine. One should also ascertain the distinctive qualifications of both Brahmanas (who are to receive them) and of kine themselves (which are to be given away). Kine should not be given unto one in whose abode they are likely to suffer from fire or the sun. One, who is rich in Vedic lore, who is of pure lineage, who is endued with a tranquil soul, who is devoted to the performance of sacrifices, who fears the commission of sin, who is possessed of varied knowledge, who is compassionate towards kine, who is mild in behaviour, who accords protection unto all that seek it of him, and who has no means of sustenance assigned unto him, is regarded as a proper person for receiving a gift of kine. Unto a Brahmana who has no means of sustenance, unto him while he is exceedingly afflicted for want of food (in a time, of famine, for example) for purposes of agriculture, for a child born in consequence of Homa, for the purposes of his preceptor, for the sustenance of a child born (in the ordinary course), should a cow be given. Verily, the gift should be made at a proper time and in a proper place 1. Those kine, O Sakra, whose dispositions are well-known, which have been acquired as honoraria for knowledge, or which have been purchased in exchange for other animals (such as goats, sheep, etc.), or which have been who by prowess of arms, or obtained as marriage-dower; or which have been acquired by being rescued from situations of danger, or which incapable of being maintained by their 'poor owner have been made over for careful keep, to another's house are, for such reasons, regarded as proper objects of gift. Those kine which are strong of body, which have good dispositions, and which emit an agreeable fragrance, are applauded in the matter of gifts. As Ganga is the foremost of all streams, even so is a Kapila cow the foremost of all animals of the bovine breed. Abstaining from all food and living only upon water for three nights, and sleeping for the same period upon the bare earth, one should make gifts of kine unto Brahmanas after having gratified them with other presents. Such kine, freed from every vice should, at the same time, be accompanied by healthy calves that have not been weaned. Having made the gift, the giver should live for the next three days in succession on food consisting only of the products of the cow. 2 By giving away a cow that is of good disposition, that quietly suffers herself to be milked that always brings forth living and hale calves, and that does not fly away from the owner's abode, the giver enjoys felicity in the next world for as many years as there are hairs on her body. Similarly, by giving unto a Brahmana a bull
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that is capable of bearing heavy burden, that is young and strong and docile, that quietly bears the yoke of the plough, and that is possessed of such energy as is sufficient to undergo even great labour one attains to such regions as are his who gives away ten kine. That person, who rescues kine and Brahmanas (from danger) in the wilderness, O Kausika, becomes himself rescued from every kind of calamity. Hear what his merit is. 1 The merit such a man acquires is equal to the eternal merit of a Horse-sacrifice. Such a person attains to whatever end he desires at the hour of death. Many a region of felicity,--in fact, whatever happiness he covets in his heart,--becomes attainable to him in consequence of such an act of his. Verily, such man, permitted by kine, lives honoured in every region of felicity. That man, who follows kine every day in the woods himself subsisting the while on grass and cowdung and leaves of trees, his heart freed from desire of fruit, his senses restrained from every improper object and his mind purified of all dross,--that man,--O thou of a hundred sacrifices, lives in joy and freed from the dominion of desire in my region or in any other region of happiness that he wishes, in the company of the deities!"

 

Book 13
Chapter 74

 

 

 

 

1 [y]
      visrambhito 'haṃ bhavatā dharmān pravadatā vibho
      pravakṣyāmi tu saṃdehaṃ tan me brūhi pitāmaha
  2 vratānāṃ kiṃ phalaṃ proktaṃ kīdṛśaṃ vā mahādyute
      niyamānāṃ phalaṃ kiṃ ca svadhītasya ca kiṃ phalam
  3 damasyeha phalaṃ kiṃ ca vedānāṃ dhāraṇe ca kim
      adhyāpane phalaṃ kiṃ ca sarvam icchāmi veditum
  4 apratigrāhake kiṃ ca phalaṃ loke pitāmaha
      tasya kiṃ ca phalaṃ dṛṣṭaṃ śrutaṃ yaḥ saṃprayacchati
  5 svakarmaniratānāṃ ca śūrāṇāṃ cāpi kiṃ phalam
      satye ca kiṃ phalaṃ proktaṃ brahmacarye ca kiṃ phalam
  6 pitṛśuśrūṣaṇe kiṃ ca mātṛśuśrūṣaṇe tathā
      ācārya guruśuśrūṣāsv anukrośānukampane
  7 etat sarvam aśeṣeṇa pitāmaha yathātatham
      vettum icchāmi dharmajña paraṃ kautūhalaṃ hi me
  8 [bh]
      yo vrataṃ vai yathoddiṣṭaṃ tathā saṃpratipadyate
      akhaṇḍaṃ samyag ārabdhaṃ tasya lokāḥ sanātanāḥ
  9 niyamānāṃ phalaṃ rājan pratyakṣam iha dṛśyate
      niyamānāṃ kratūnāṃ ca tvayāvāptam idaṃ phalam
  10 svadhītasyāpi ca phalaṃ dṛśyate 'mutra ceha ca
     iha loke 'rthavān nityaṃ brahmaloke ca modate
 11 damasya tu phalaṃ rājañ śṛṇu tvaṃ vistareṇa me
     dāntāḥ sarvatra sukhino dāntāḥ sarvatra nirvṛtāḥ
 12 yatrecchā gāmino dāntāḥ sarvaśatruniṣūdanāḥ
     prārthayanti ca yad dāntā labhante tan na saṃśayaḥ
 13 yujyante sarvakāmair hi dāntāḥ sarvatra pāṇḍava
     svarge tathā pramodante tapasā vikrameṇa ca
 14 dānair yajñaiś ca vividhair yathā dāntāḥ kṣamānvitāḥ
     dātā kupyati no dāntas tasmād dānāt paro damaḥ
 15 yas tu dadyād akupyan hi tasya lokāḥ sanātanāḥ
     krodho hanti hi yad dānaṃ tasmād dānāt paro damaḥ
 16 adṛśyāni mahārāja sthānāny ayutaśo divi
     ṛṣīṇāṃ sarvalokeṣu yānīto yānti devatāḥ
 17 damena yāni nṛpate gacchanti paramarṣayaḥ
     kāmayānā mahat sthānaṃ tasmād dānāt paro damaḥ
 18 adhyāpakaṃ parikleśād akṣayaṃ phalam aśnute
     vidhivat pāvakaṃ hutvā brahmaloke narādhipa
 19 adhītyāpi hi yo vedān nyāyavidbhyaḥ prayacchati
     guru karma praśaṃsī ca so 'pi svarge mahīyate
 20 kṣatriyo 'dhyayane yukto yajane dānakarmaṇi
     yuddhe yaś ca paritrātā so 'pi svarge mahīyate
 21 vaiśyaḥ svakarmanirataḥ pradānāl labhate mahat
     śūdraḥ svakarmanirataḥ svargaṃ śuśrūṣayarcchati
 22 śūrā bahuvidhāḥ proktās teṣām arthāś ca me śṛṇu
     śūrānvayānāṃ nirdiṣṭaṃ phalaṃ śūrasya caiva ha
 23 yajñaśūrā dame śūrāḥ satyaśūrās tathāpare
     yuddhaśūrās tathaivoktā dānaśūrāś ca mānavāḥ
 24 buddhiśūrās tathaivānye kṣamā śūrās tathāpare
     ārjave ca tathā śūrāḥ śame vartanti mānavāḥ
 25 tais tais tu niyamaiḥ śūrā bahavaḥ santi cāpare
     vedādhyayanaśūrāś ca śūrāś cādhyāpane ratāḥ
 26 guruśuśrūṣayā śūrāḥ pitṛśuśrūṣayāpare
     mātṛśuśrūṣayā śūrā bhaikṣya śūrās tathāpare
 27 sāṃkhyaśūrāś ca bahavo yogaśūrās tathāpare
     araṇye gṛhavāse ca śūrāś cātithi pūjane
     sarve yānti parāṁl lokān svakarmaphalanirjitān
 28 dhāraṇaṃ sarvavedānāṃ sarvatīrthāvagāhanam
     satyaṃ ca bruvato nityaṃ samaṃ vā syān na vā samam
 29 aśvamedha sahasraṃ ca satyaṃ ca tulayā dhṛtam
     aśvamedha sahasrād dhi satyam eva viśiṣyate
 30 satyena sūryas tapati satyenāgniḥ pradīpyate
     satyena māruto vāti sarvaṃ satye pratiṣṭhitam
 31 satyena devān prīṇāti pitṝn vai brāhmaṇāṃs tathā
     satyam āhuḥ paraṃ dharmaṃ tasmāt satyaṃ na laṅghayet
 32 munayaḥ satyaniratā munayaḥ satyavikramāḥ
     munayaḥ satyaśapathās tasmāt satyaṃ viśiṣyate
     satyavantaḥ svargaloke modante bharatarṣabha
 33 damaḥ satyaphalāvāptir uktā sarvātmanā mayā
     asaṃśayaṃ vinītātmā sarvaḥ svarge mahīyate
 34 brahmacaryasya tu guṇāñ śṛṇu me vasudhādhipa
     ā janma maraṇād yas tu brahma cārī bhaved iha
     na tasya kiṃ cid aprāpyam iti viddhi janādhipa
 35 bahvyaḥ koṭyas tv ṛṣīṇāṃ tu brahmaloke vasanty uta
     satye ratānāṃ satataṃ dāntānām ūrdhvaretasām
 36 brahmacaryaṃ dahed rājan sarvapāpāny upāsitam
     brāhmaṇena viśeṣeṇa brāhmaṇo hy agir ucyate
 37 pratyakṣaṃ ca tavāpy etad brāhmaṇeṣu tapasviṣu
     bibheti hi yathā śakro brahma cāri pradharṣitaḥ
     tad brahmacaryasya phalam ṛṣīṇām iha dṛśyate
 38 mātāpitroḥ pūjane yo dharmas tam api me śṛṇu
     śuśrūṣate yaḥ pitaraṃ na cāsūyet kathaṃ cana
     mātaraṃ vānahaṃ vādī gurum ācāryam eva ca
 39 tasya rājan phalaṃ viddhi svarloke sthānam uttamam
     na ca paśyeta narakaṃ guruśuśrūṣur ātmavān
 1 [y]
      vidhiṃ gavāṃ param ahaṃ śrotum icchāmi tattvataḥ

 

SECTION LXXIV

"Indra said, 'I wish to know, O Grandsire, what the end is that is attained by him who consciously steals a cow or who sells one from motives of cupidity."
"The Grandsire said, 'Hear what the consequences are that overtake those persons that steal a cow for killing her for food or selling her for wealth, or making a gift of her unto a Brahmana. He, who, without being checked by the restraints of the scriptures, sells a cow, or kills one, or eats the flesh of a cow, or they, who, for the sake of wealth, suffer a person to kill kine,--all these, viz., he that kills, he that eats, and he that permits the slaughter,--rot in hell for as many years as there are hairs on the body of the cow so slain. 2 O thou of great puissance, those faults and those kinds of faults that have been said to attach to one that obstructs a Brahmana's sacrifice, are said to attach to the sale and the theft of kine. That man, who, having stolen a cow makes a gift of her unto a Brahmana,
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enjoys felicity in heaven as the reward of the gift but suffers misery in hell for the sin of theft for as long a period. Gold has been said to constitute the Dakshina, O thou of great splendour, in gifts of kine. Indeed, gold has been said to be the best Dakshina in all sacrifices. By making a gift of kine one is said to rescue one's ancestors to the seventh degree as also one's descendants to the seventh degree. By giving away kine with Dakshina of gold one rescues one's ancestors and descendants of double the number. The gift of gold is the best of gifts. Gold is, again, the best Dakshina. Gold is a great cleanser, O Sakra, and is, indeed, the best of all cleansing objects. O thou of a hundred sacrifices, gold has been said to be the sanctifier of the entire race of him who gives it away. I have thus, O thou of great splendour, told thee in brief of Dakshina.'
"Bhishma said, 'Even this was said by the Grandsire unto Indra, O chief of Bharata's race! Indra imparted it unto Dasaratha, and Dasaratha in his turn unto his son Rama, Rama of Raghu's race imparted it unto his dear brother Lakshmana of great fame. While dwelling in the woods, Lakshmana imparted it unto the Rishis. It has then come down from generation to generation, for the Rishis of rigid vows held it amongst themselves as also the righteous kings of the earth. My preceptor, O Yudhishthira, communicated it to me. That Brahmana, who recites it every day in the assemblies of Brahmanas, in sacrifices or at gifts of kine, or when two persons meet together, obtains hereafter many regions of inexhaustible felicity where he always resides with the deities as his companions. The holy Brahman, the Supreme Lord, had said so (unto Indra on the subject of kine).'"

 

 

Book 13
Chapter 75

 

 

 

 

 1 yena tāñ śāśvatāṁl lokān akhilān aśnuvīmahi
  2 [bh]
      na godānāt paraṃ kiṃ cid vidyate vasudhādhipa
      gaur hi nyāyāgatā dattā sadyas tārayate kulam
  3 satām arthe samyag utpādito yaḥ; sa vai kḷptaḥ samyag iṣṭaḥ prajābhyaḥ
      tasmāt pūrvaṃ hy ādi kāle pravṛttaṃ; gavāṃ dāne śṛṇu rājan vidhiṃ me
  4 purā goṣūpanītāsu goṣu saṃdigdhadarśinā
      māndhātrā prakṛtaṃ praśnaṃ bṛhaspatir abhāṣata
  5 dvijātim abhisatkṛtya śvaḥkālam abhivedya ca
      pradānārthe niyuñjīta rohiṇīṃ niyatavrataḥ
  6 āhvānaṃ ca prayuñjīta samaṅge bahuleti ca
      praviśya ca gavāṃ madhyam imāṃ śrutim udāharet
  7 gaur me mātā govṛṣabhaḥ pitā me; divaṃ śarma jagatī me pratiṣṭhā
      prapadyaivaṃ śarvarīm uṣya goṣu; munir vāṇīm utsṛjed gopradāne
  8 sa tām ekāṃ niśāṃ gobhiḥ samasaṃkhyaḥ samavrataḥ
      aikātmya gamanāt sadyaḥ kalmaṣād vipramucyate
  9 utsṛṣṭa vṛṣavatsā hi pradeyā sūryadarśane
      trividhaṃ pratipattavyam arthavādāśiṣaḥ stavāḥ
  10 ūrjasviny ūrja medhāś ca yajño; garbho 'mṛtasya jagataś ca pratiṣṭhā
     kṣitau rādhaḥ prabhavaḥ śaśvad eva; prājāpatyāḥ sarvam ity arthavādaḥ
 11 gāvo mamainaḥ praṇudantu sauryās; tathā saumyāḥ svargayānāya santu
     āmnātā me dadatīr āśrayaṃ tu; tathānuktāḥ santu sarvāśiṣo me
 12 śeṣotsarge karmabhir dehamokṣe; sarasvatyaḥ śreyasi saṃpravṛttāḥ
     yūyaṃ nityaṃ puṇyakarmopavāhyā; diśadhvaṃ me gatim iṣṭāṃ prapannāḥ
 13 yā vai yūyaṃ so 'ham adyaika bhāvo; yuṣmān dattvā cāham ātmapradātā
     manaś cyutā mana evopapannāḥ; saṃdhukṣadhvaṃ saumya rūpogra rūpāḥ
 14 evaṃ tasyāgre pūrvam ardhaṃ vadeta; gavāṃ dātā vidhivat pūrvadṛṣṭam
     pratibrūyāc cheṣam ardhaṃ dvijātiḥ; pratigṛhṇan vai gopradāne vidhijñaḥ
 15 gāṃ dadānīti vaktavyam arghya vastravasu pradaḥ
     ūdhasyā bharitavyā ca vaiṣṇavīti ca codayet
 16 nāma saṃkīrtayet tasyā yathā saṃkhyottaraṃ sa vai
     phalaṃ ṣaḍviṃśad aṣṭau ca sahasrāṇi ca viṃśatiḥ
 17 evam etān guṇān vṛddhān gavādīnāṃ yathākramam
     gopradātā samāpnoti samastān aṣṭame krame
 18 godaḥ śīlī nirbhayaś cārgha dātā; na syād duḥkhī vasu dātā ca kāmī
     ūdhasyoḍhā bhārata yaś ca vidvān; vyākhyātās te vaiṣṇavāś ca ndra lokāḥ
 19 gā vai dattvā govratī syāt trirātraṃ; niśāṃ caikāṃ saṃvaseteha tābhiḥ
     kāmyāṣṭamyāṃ vartitavyaṃ trirātraṃ; rasair vā goḥ śakṛtā prasnavair vā
 20 veda vratī syād vṛṣabha pradātā; vedāvāptir goyugasya pradāne
     tathā gavaṃ vidhim āsādya yajvā; lokān agryān vindate nāvidhijñaḥ
 21 kāmān sarvān pārthivān ekasaṃsthān; yo vai dadyāt kāmadughāṃ ca dhenum
     samyak tāḥ syur havyakavyaughavatyas; tāsām ukṣṇāṃ jyāyasāṃ saṃpradānam
 22 na cāśiṣyāyāvratāyopakuryān; nāśraddadhānāya na vakrabuddhaye
     guhyo hy ayaṃ sarvalokasya dharmo; nemaṃ dharmaṃ yatra tatra prajalpet
 23 santi loke śraddadhānā manuṣyāḥ; santi kṣudrā rākṣasā mānuṣeṣu
     yeṣāṃ dānaṃ dīyamānaṃ hy aniṣṭaṃ; nāstikyaṃ cāpy āśrayante hy apuṇyāḥ
 24 bārhaspatyaṃ vākyam etan niśamya; ye rājāno gopradānāni kṛtvā
     lokān prāptāḥ puṇyaśīlāḥ suvṛttās; tān me rājan kīrtyamānān nibodha
 25 uśīnaro viṣvag aśvo nṛgaś ca; bhagīratho viśruto yauvanāśvaḥ
     māndhātā vai mucukundaś ca rājā; bhūri dyumno naiṣadhaḥ somakaś ca
 26 purūravā bharataś cakravartī; yasyānvaye bhāratāḥ sarva eva
     tathā vīro dāśarathiś ca rāmo; ye cāpy anye viśrutāḥ kīrtimantaḥ
 27 tathā rājā pṛthu karmā dilīpo; divaṃ prāpto gopradāne vidhijñḍaḥ
     yajñair dānais tapasā rājadharmair; māndhātābhūd gopradānaiś ca yuktaḥ
 28 tasmāt pārtha tvam apīmāṃ mayoktāṃ; bārhaspatīṃ bhāratīṃ dhārayasva
     dvijāgryebhyaḥ saṃprayaccha pratīto; gāḥ puṇyā vai prāpya rājyaṃ kurūṇām
 29 [v]
     tathā sarvaṃ kṛtavān dharmarājo; bhīṣmeṇokto vidhivad gopradāne
     sa māndhātur devadevopadiṣṭaṃ; samyag dharmaṃ dhārayām āsa rājā
 30 iti nṛpa satataṃ gavāṃ pradāne; yavaśakalān saha gomayaiḥ pibānaḥ
     kṣititalaśayanaḥ śikhī yatātmā; vṛṣa iva rājavṛṣas tadā babhūva
 31 sa nṛpatir abhavat sadaiva tābhyaḥ; prayata manā hy abhisaṃstuvaṃś ca gā vai
     nṛpa dhuri ca na gām ayuṅkta bhūyas; turagavarair agamac ca yatra tatra

 

SECTION LXXV

"Yudhishthira said, 'I have been greatly assured, O thou of puissance, by thee thus discoursing unto me of duties. I shall, however, give expression to the doubts I have. Do thou explain them to me, O grandsire! What are the fruits, declared in the scriptures, of the vows that men observe. Of what nature are the fruits, O thou of great splendour, of observances of other kinds? What, again, are the fruits, of one's studying the Vedas properly? 1 What are the fruits of gifts, and what those of holding the Vedas in memory? What are the fruits that attach to the teaching of the Vedas? I desire to know all this. What, O grandsire, are the merits attaching to the non-acceptance of gifts in this world? What fruits are
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seen to attach to him who mazes gifts of knowledge? What are the merits acquired by persons that are observant of the duties of their order, as also by heroes that do not flee from battle? What are the fruits that have been declared to attach to the observance of purity and to the practice of Brahmacharya? What are the merits that attach to the service of the father and of the mother? What also are the merits of serving preceptors and teachers, and what are the merits of compassion and kindness? I desire to know all these, O grandsire, truly and in detail, O thou that art conversant with all the scriptures! Great is the curiosity I feel.'
"Bhishma said, 'Eternal regions of felicity become his, who, having properly commenced a Vrata (vow) completes its observance according to the scriptures, without a break. The fruits of Niyamas, O king, are visible even in this world. These rewards that thou hast won are those of Niyamas and sacrifices. The fruits that attach to the study of the Vedas are seen both here and hereafter. The person, who is devoted to the study of the Vedas is seen to sport in felicity both in this world and in the region of Brahma. Listen now to me, O king, as I tell thee in detail what the fruits are of self-restraint. They that are self-restrained are happy everywhere. They that are self-restrained are always in the enjoyment of that felicity which attaches to the absence or subjugation of desire. They that are self-restrained are competent to go everywhere at will. They that are self-restrained are capable of destroying every foe. Without doubt, they that are self-restrained succeed in obtaining everything they seek. They that are self-restrained, O son of Pandu, obtain the fruition of every wish. The happiness that men enjoy in heaven through penances and prowess (in arms) through gift, and through diverse sacrifices, becomes theirs that are self-restrained and forgiving. Self-restraint is more meritorious than gift. A giver, after making a gift unto the Brahmanas, may yield to the Influence of wrath. A self-restrained man, however, never yields to wrath. Hence, self-restraint is superior (in point of merit) to gift. That man, who makes gifts without yielding to wrath, succeeds in attaining to eternal regions of felicity. Wrath destroys the merit of a gift. Hence, self-restraint is superior to gift. There are various invisible places, O monarch, numbering by ten thousands, in heaven. Existing in all the regions of heaven, these places belong to the Rishis. Persons, leaving this world, attain to them and become transformed into deities. O king, the great Rishis repair thither, aided only by their self-restraint, and as the end of their efforts to attain to a region of superior happiness. Hence, self-restraint is superior (in efficacy) to gift. The person, who becomes a preceptor (for teaching the Vedas), and who duly worships the fire, taking leave of all his afflictions in this world, enjoys inexhaustible felicity, O king, in the region of Brahma. That man, who, having himself studied the Vedas, imparts a knowledge thereof unto righteous disciples, and who praises the acts of his own preceptor, attain to great honours in heaven. That Kshatriya, who takes to the study of the Vedas, to the performance of sacrifices, to the making of gifts, and who rescues the lives of others in battle, similarly
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attains to great, honours in heaven. The Vaisya, who, observant of the duties of his order, makes gifts, reaps as the fruit of those gifts, a crowning reward. The Sudra, who duly observes the duties of his order (which consist of services rendered to the three other orders) wins heaven as the reward of such services. Diverse kinds of heroes have been spoken of (in the scriptures). Listen to me as I expound to thee what the rewards are that they attain to. The rewards are fixed of a hero belonging to a heroic race. There are heroes of sacrifice, heroes of self-restraint, heroes of truth, and others equally entitled to the name of hero. There are heroes of battle, and heroes of gift of liberality among men. There are many persons, who may be called the heroes of the Sankhya faith as, indeed, there are many others that are called heroes of Yoga. There are others that are regarded as heroes in the matter of forest-life, of householding or domesticity, and of renunciation (or Sannyasa). Similarly, there are others that are called heroes of the intellect, and also heroes of forgiveness. There are other men, who live in tranquillity and who are regarded as heroes of righteousness. There are diverse other kinds of heroes that practise diverse other kinds of vows and observances. There are heroes devoted to the study of the Vedas and heroes devoted to the teaching of the same. There are, again, men that come to be regarded as heroes for the devotion with which they wait upon and serve their preceptors, as indeed, heroes in respect of the reverence they show to their sires. There are heroes in respect of obedience to mothers, and heroes in the matter of the life of mendicancy they lead. There are heroes in the matter of hospitality to guests, whether living as householders. All these heroes attain to very superior, regions of felicity which are, of course, acquired by them as the rewards of their own acts. Holding all the Vedas in memory, or ablutions performed in all the sacred waters, may or may not be equal to telling the Truth every day in one's life. A thousand horse sacrifices and Truth were once weighed in the balance. It was seen that Truth weighed heavier than a thousand horse-sacrifices. It is by Truth that the sun is imparting heat, it is by Truth that fire blazes up, it is by Truth that the winds blow; verily, everything rests upon Truth. It is Truth that gratifies the deities, the Pitris and the Brahmanas. Truth has been said to be the highest duty. Therefore, no one should ever transgress Truth. The Munis are all devoted to Truth. Their prowess depends upon Truth. They also swear by Truth. Hence, Truth is pre-eminent. All truthful men, O chief of Bharata's race, succeed by their truthfulness in attaining to heaven and sporting there in felicity. Self-restraint is the attainment of the reward that attaches to Truth. I have discoursed on it with my whole heart. The man of humble heart who is possessed of self-restraint, without doubt, attains to great honours in heaven. Listen now to me, O lord of Earth, as I expound to thee the merits of Brahmacharya. That man, who practises the vow of Brahmacharya from his birth to the time of his death, know, O king, has nothing unattainable! Many millions of Rishis are residing in the region of Brahma. All of them, while here, were devoted to Truth, and self-restrained and
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had their vital seed drawn up. The vow of Brahmacharya, O king, duly observed by a Brahmana, is sure to burn all his sins. The Brahmana is said to be a blazing fire. In those Brahmanas that are devoted to penances, the deity of fire becomes visible. If a Brahmacharin yields to wrath in consequence of any slight the chief of the deities himself trembles in fear. Even this is the visible fruit of the vow of Brahmacharya that is observed by the Rishis. Listen to me, O Yudhishthira, what the merit is that attaches to the worship of the father and the mother. He, who dutifully serves his father without ever crossing him in anything, or similarly serves his mother or (elder) brother or other senior or preceptor, it should be known, O king, earns a residence in heaven. The man of cleansed soul, in consequence of such service rendered to his seniors, has never even to behold hell.'"

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