srimahabharat - (Book 13) Anusasanika Parva - chapters 121 to 135

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 121

 

 1 [y]
      vidyā tapaś ca dānaṃ ca kim eteṣāṃ viśiṣyate
      pṛcchāmi tvā satāṃ śreṣṭha tan me brūhi pitāmaha
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      maitreyasya ca saṃvādaṃ kṛṣṇadvaipāyanasya ca
  3 kṛṣṇa dvaipāyano rājann ajñāca caritaṃ caran
      vārāṇasyām upātiṣṭhan maitreyaṃ svairiṇī kule
  4 tam upasthitam āsīnaṃ jñātvā sa munisattamam
      arcitvā bhojayām āsa maitreyo 'śanam uttamam
  5 tadannam uttamaṃ bhuktvā guṇavat sārvakāmikam
      pratiṣṭhamāno 'smayata prītaḥ kṛṣṇo mahāmanāḥ
  6 tam utsmayantaṃ saṃprekṣya maitreyaḥ kṛṣṇam abravīt
      kāraṇaṃ brūhi dharmātman yo 'smayiṣṭhāḥ kutaś ca te
      tapasvino dhṛtimataḥ pramodaḥ samupāgataḥ
  7 etat pṛcchāmi te vidvann abhivādya praṇamya ca
      ātmanaś ca tapo bhāgyaṃ mahābhāgyaṃ tathaiva ca
  8 pṛthag ācaratas tāta pṛthag ātmani cātmanoḥ
      alpāntaram ahaṃ manye viśiṭṣam api vā tvayā
  9 [v]
      aticchedātivādābhyāṃ smayo 'yaṃ samupāgataḥ
      asatyaṃ veda vacanaṃ kasmād vedo 'nṛtaṃ vadet
  10 trīṇy eva tu padāny āhuḥ puruṣasyottamaṃ vratam
     na druhyec caiva dadyāc ca satyaṃ caiva paraṃ vadet
     idānīṃ caiva naḥ kṛtyaṃ purastāc ca paraṃ smṛtam
 11 alpo 'pi tādṛśo dāyo bhavaty uta mahāphalaḥ
     tṛṣitāya ca yad dattaṃ hṛdayenānasūyatā
 12 tṛṣitas tṛṣitāya tvaṃ dattvaitad aśanaṃ mama
     ajaiṣīr mahato lokān mahāyajñair ivābhibho
     ato dānapavitreṇa prīto 'smi tapasaiva ca
 13 puṇyasyaiva hi te gandhaḥ puṇyasyaiva ca darśanam
     puṇyaś ca vāti gandhas te manye karmavidhānataḥ
 14 adhikaṃ mārjanāt tāta tathaivāpy anulepanāt
     śubhaṃ sarvapavitrebhyo dānam eva paraṃ bhavet
 15 yānīmāny uttamānīha vedoktāni praśaṃsasi
     teṣāṃ śreṣṭhatamaṃ dānam iti me nāsti saṃśayaḥ
 16 dānakṛdbhiḥ kṛtaḥ panthā yena yānti manīṣiṇaḥ
     te hi prāṇasya dātāras teṣu dharmaḥ pratiṣṭhitaḥ
 17 yathā vedāḥ svadhītāś ca yathā cendriyasaṃyamaḥ
     sarvatyāgo yathā ceha tathā dānam anuttamam
 18 tvaṃ hi tāta sukhād eva sukham eṣyasi śobhanam
     sukhāt sukhatara prāptim āpnute matimān naraḥ
 19 tan naḥ pratyakṣam evedam upalabdham asaṃśayam
     śrīmantam āpnuvanty arthā dānaṃ yajñas tathā sukham
 20 sukhād eva paraṃ duḥkhaṃ duḥkhād anyat paraṃ sukham
     dṛśyate hi mahāprājña niyataṃ vai svabhāvataḥ
 21 trividhānīha vṛttāni narasyāhur manīṣiṇaḥ
     puṇyam anyat pāpam anyan na puṇyaṃ na ca pāpakam
 22 na vṛttaṃ manyate 'nyasya manyate 'nyasya pāpakam
     tathā svakarma nirvṛttaṃ na puṇyaṃ na ca pāpakam
 23 ramasvaidhasva modasya dehi caiva yajasva ca
     na tvām abhibhaviṣyanti vaidyā na ca tapasvinaḥ

 

SECTION CXXI

"Bhishma said, 'Thus addressed by Vyasa, Maitreya, who was a worshipper of acts, who had been born in a race endued with great prosperity, who was wise and possessed of great learning said unto him these words'.
"Maitreya said, 'O thou of great wisdom, without doubt it is as thou hast said, O puissant one, with thy permission I desire to say something.'
"Vyasa said, 'Whatever thou wishest to say, O Maitreya, do thou say, O man of great wisdom, for I wish to hear thee.
"Maitreya said. 'Thy words on the subject of Gift are faultless and pure. Without doubt, thy soul has been cleansed by knowledge and penances. In consequence of thy soul being cleansed, even this is the great advantage I reap from it. With the aid of my understanding I see that thou art endued with high penances. As regards ourselves we succeed in acquiring prosperity through only a sight of personages like thee I think, that is due to thy grace and flows from the nature of my own acts. 1 Penances, knowledge of the Vedas, and birth in a pure race,--these are the causes of the status which one acquires of a Brahmana. When one has these three attributes, then does he come to be called a regenerate person. If the Brahmana be gratified, the Pitris and the deities are also gratified. There is nothing superior to a Brahmana possessed of Vedic lore. Without the Brahmana, all would be darkness. Nothing would be known. The four orders would not exist. The distinction between Righteousness and Unrighteousness. Truth and Falsehood, would cease. On a well-tilled field, an abundant harvest can be reaped. Even so, one may reap great merit by making gifts unto a Brahmana possessed of great learning. If there were no Brahmanas endued with Vedic lore and good conduct for accepting gifts, the wealth possessed by wealthy people would be
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useless. The ignorant Brahmana, by eating the food that is offered to him, destroys what he eats (for it produces no merit to him who gives it). The food that is eaten also destroys the eater (for the eater incurs sin by eating what is offered to him). That ought to be properly termed an eatable which is given away to a deserving man, in all other cases, he that takes it makes the donor's gift thrown away and the receiver is likewise ruined for his improperly accepting it. The Brahmana possessed of learning becomes the subjugator of the food that he eats. Having eaten it, he begets other food. The ignorant who eats the food offered to him loses his right to the children he begets, for the latter become his whose food has enabled the progenitor to beget them. Even this is the subtle fault that attaches to persons eating other people's food when they have not the puissance to win that food. The merit which the giver acquires by making the gift, is equal to what the taker acquires by accepting the food. Both the giver and the acceptor depend equally upon each other. Even this is what the Rishis have said. There where Brahmanas exist, possessed of Vedic lore and conduct, people are enabled to earn the sacred fruits of gifts and to enjoy them both here and hereafter. Those men who are of pure lineage, who are exceedingly devoted to penances, and who make gifts, and study the Vedas, are regarded as worthy of the most reverent worship. It is those good men that have chalked out the path by treading on which one does not become stupefied. It is those men that are the leaders of others to heaven. They are the men who bear on their shoulders the burden of sacrifices and live for eternity."

 

 

Book 13
Chapter 122

 

 

 

 1 [bh]
      evam uktaḥ pratyuvāca maitreyaḥ karma pūjakaḥ
      atyantaṃ śrīmati kule jātaḥ prājño bahuśrutaḥ
  2 asaṃśayaṃ maha prājña yathaivāttha tathaiva tat
      anujñātas tu bhavatā kiṃ cid brūyām ahaṃ vibho
  3 [v]
      yad yad icchasi maitreya yāvad yāvad yathātathā
      brūhi tāvan mahāprājña śuśrūṣe vacanaṃ tava
  4 [m]
      nirdoṣaṃ nirmalaṃ caiva vacanaṃ dānasaṃhitam
      vidyā tapobhyāṃ hi bhavān bhāvitātmā na saṃśayaḥ
  5 bhavato bhāvitātmatvād dāyo 'yaṃ sumahān mama
      bhūyo buddhyānupaśyāmi susamṛddhatapā iva
  6 api me darśanād eva bhavato 'bhyudayo mahān
      manye bhavatprasādo 'yaṃ tad dhi karma svabhāvataḥ
  7 tapaḥ śrutaṃ ca yoniś cāpy etad brāhmaṇya kāraṇam
      tribhir guṇaiḥ samuditas tato bhavati vai dvijaḥ
  8 tasmiṃs tṛpte ca tṛpyante pitaro daivatāni ca
      na hi śrutavatāṃ kiṃ cid adhikaṃ brāhmaṇād ṛte
  9 yathā hi sukṛte kṣetre phalaṃ vindati mānavaḥ
      evaṃ dattvā śrutavati phalaṃ dātā samaśnute
  10 brāhmaṇaś cen na vidyeta śrutavṛttopasaṃhitaḥ
     pratigrahītā dānasya moghaṃ syād dhanināṃ dhanam
 11 adan hy avidvān hanty annam adyamānaṃ ca hanti tam
     taṃ ca hanyati yasyānnaṃ sa hatvā hanyate 'budhaḥ
 12 prabhur hy annam adan vidvān punar janayatīśvaraḥ
     sa cānnāj jāyate tasmāt sūkṣma eva vyatikramaḥ
 13 yad eva dadataḥ puṇyaṃ tad eva pratigṛhṇataḥ
     na hy ekacakraṃ varteta ity evam ṛṣayo viduḥ
 14 yatra vai brāhmaṇāḥ santi śrutavṛttopasaṃhitāḥ
     tatra dānaphalaṃ puṇyam iha cāmutra cāśnute
 15 ye yoniśuddhāḥ satataṃ tapasy abhiratā bhṛśam
     dānādhyayanasaṃpannās te vai pūjyatamāḥ sadā
 16 tair hi sadbhiḥ kṛtaḥ panthāś cetayāno na muhyate
     te hi svargasya netāro yajñavāhāḥ sanātanāḥ

 

SECTION CXXII

"Bhishma said, 'Thus addressed, the holy one replied unto Maitreya, saying 'by good luck, thou art endued with knowledge. By good luck, thy understanding is of this kind! They that are good highly applaud all righteous attributes. That personal beauty and youth and prosperity do not succeed in overwhelming thee is due to good luck. This favour done to thee is due to the kindness of the deities. Listen to me as I discourse to thee upon what is even superior (in efficacy) to gift. Whatever scriptures and religious treatises there are, whatever (righteous) inclinations are observable in the world, they have flowed in their due order, agreeably with the lead of the Vedas, according to their due order. Following them I applaud gift. Thou praisest penances and Vedic lore. Penances are sacred. Penances are the means by which one may acquire the Vedas and heaven also. With the aid of penances and of knowledge, one attains to the highest fruits, we have heard. It is by penances that one destroys one's sins and all else that is evil. It has been heard by us that with whatever purpose in view one undergoes penances, one attains the fruition thereof in consequence of those penances. The same may be said of knowledge.
p. 253
[paragraph continues] Whatever is difficult to accomplish, whatever is difficult to conquer, what is difficult to attain, and whatever is difficult to cross, can all be achieved with the aid of penances. Of all things, penances are possessed of very superior might. The man who drinks alcohol, or he that takes by force what belongs to others, or he that is guilty of foeticide, or he that violates the bed of his preceptor, succeeds in crossing with the aid of penances. Indeed, one becomes cleansed of all these sins through penances. One possessed of all knowledge and, therefore, having true vision, and an ascetic of whatever kind, are equal. One should always bow unto these two 1. All men who have the Vedas for their wealth should be worshipped. Similarly, all men endued with penances deserve to be worshipped. Those who make gifts obtain happiness hereafter and much prosperity here. Righteous men of this world, by making gifts of food obtain both this world and that of Brahman himself with many other regions of superior felicity. Those men who are adored by all, themselves adore him who makes gifts. Those men that are honoured everywhere themselves honour him who make gifts. Wherever the giver goes, he bears himself praised, He who does acts and he who omits to do them gets each what is proportionate to his acts and omissions. Whether one dwells in the upper regions or in the nether, one always attains to those places to which one becomes entitled by one's acts. As regards thyself, thou wilt certainly obtain whatever food and drink thou mayst covet, Tot thou art endued with intelligence, good birth, Vedic lore, and compassion! Thou art possessed of youth, O Maitreya! Thou art observant of vows. Be thou devoted to Righteousness. Do thou take instructions from me regarding those duties which thou shouldst first follow,--the duties, viz., of householders. In that house in which the husband is gratified with his wedded wife, and the wife gratified with her husband, all auspicious results ensue. As filth is washed away from the body with water, as darkness is dispelled by the splendour of fire even so is sin washed off by gifts and penances. Bless thee, O Maitreya, let mansions be thine! I depart hence in peace. Do thou keep in mind what I have said. Thou shalt then be able to reap many advantages! Maitreya then walked round his illustrious guest and bowed his head unto him, and joining his hands in reverence said, 'Let blessing be to thee also, O holy one!"

 

Book 13
Chapter 123

 

 

 

1 [bh]
      evam uktaḥ sa bhagavān maitreyaṃ pratyabhāṣata
      diṣṭyaivaṃ tvaṃ vijānāsi diṣṭyā te buddhir īdṛśī
      loko hy ayaṃ guṇān eva bhūyiṣṭhaṃ sma praśaṃsati
  2 rūpamānavayo mānaśrī mānāś cāpy asaṃśayam
      diṣṭyā nābhibhavanti tvāṃ daivas te 'yam anugrahaḥ
      yat te bhṛśataraṃ dānād vartayiṣyāmi tac chṛṇu
  3 yānīhāgama śāstrāṇi yāś ca kāś cit pravṛttayaḥ
      tāni vedaṃ puraskṛtya pravṛttāni yathākramam
  4 ahaṃ dānaṃ praśaṃsāmi bhavān api tapaḥ śrute
      tapaḥ pavitraṃ vedasya tapaḥ svargasya sādhanam
  5 tapasā mahad āpnoti vidyayā ceti naḥ śrutam
      tapasaiva cāpanuded yac cānyad api duṣkṛtam
  6 yad yad dhi kiṃ cit saṃdhāya puruṣas tapyate tapaḥ
      sarvam etad avāpnoti brāhmaṇo vedapāragaḥ
  7 duranvayaṃ duṣpradhṛṣyaṃ durāpaṃ duratikramam
      sarvaṃ vai tapasābhyeti tapohi balavattaram
  8 surāpo 'saṃmatādāyī bhrūṇahā gurutalpagaḥ
      tapasā tarate sarvam enasaś ca pramucyate
  9 sarvavidyas tu cakṣuṣmān api yādṛśa tādṛśaḥ
      tapasvinau ca tāv āhus tābhyāṃ kāryaṃ sadā namaḥ
  10 sarve pūjyāḥ śrutadhanās tathaiva ca tapasvinaḥ
     dānapradāḥ sukhampretya prāpnuvantīha ca śriyam
 11 imaṃ ca brahmalokaṃ ca lokaṃ ca balavattaram
     annadānaiḥ sukṛtinaḥ pratipadyanti laukikāḥ
 12 pūjitāḥ pūjayanty etān mānitā mānayanti ca
     adātā yatra yatraiti sarvataḥ saṃpraṇudyate
 13 akartā caiva kartā ca labhate yasya yādṛśam
     yady evordhvaṃ yady avākca tvaṃ lokam abhiyāsyasi
 14 prāpsyase tvann apānāni yāni dāsyasi kāni cit
     medhāvy asi kule jātaḥ śrutavān anṛśaṃsavān
 15 kaumāra dāravratavān maitreya nirato bhava
     etad gṛhāṇa prathamaṃ praśastaṃ gṛhamedhinām
 16 yo bhartā vāsitātuṣṭo bhartus tuṣṭā ca vāsitā
     yasminn evaṃ kule sarvaṃ kalyāṇaṃ tatra vartate
 17 adbhir gātrān malam iva tamo 'gniprabhayā yathā
     dānena tapasā caiva sarvapāpam apohyate
 18 svasti prāpnuhi maitreya gṛhān sādhu vrajāmy aham
     etan manasi kartavyaṃ śreya evaṃ bhaviṣyati
 19 taṃ praṇamyātha maitreyaḥ kṛtvā cābhipradakṣiṇam
     svasti prāpnotu bhagavān ity uvāca kṛtāñjaliḥ

 

SECTION CXXIII

"Yudhishthira said, 'O thou that art conversant with all duties, I desire to hear, in detail, what the excellent behaviour is of good and chaste women. Do thou, O grandsire, discourse to me on this.'
p. 254
"Bhishma said, 'Once on a time, in the celestial regions, a lady named Sumana of Kekaya's race addressing Sandili possessed of great energy and conversant with the truth relating to everything and endued with omniscience, said, 'By what conduct, O auspicious lady, by what course of acts, hast thou succeeded in attaining to heaven, purged of every sin? Thou blazest forth with thy own energy like a flame of fire. Thou seemest to be a daughter of the Lord of stars, come to heaven in thy own effulgence. Thou wearest vestments of pure white, and art quite cheerful and at thy ease. Seated on that celestial chariot, thou shinest, O auspicious dame, with energy multiplied a thousandfold. Thou hast not, I ween, attained to this region of happiness by inconsiderable penances and gifts and vows. Do thou tell me the truth'. Thus questioned sweetly by Sumana, Sandili of sweet smiles, addressing her fair interrogatrix, thus answered her out of the hearing of others, I did not wear yellow robes; nor barks of trees. I did not shave my head; nor did I keep matted locks on my head. It is not in consequence of these acts that I have attained to the status of a celestial. I never, in heedlessness, addressed any disagreeable or evil speech to my husband. I was always devoted to the worship of the deities, the Pitris, and the Brahmanas. Always heedful I waited upon and served my mother-in-law and father-in-law. Even this was my resolution that I should never behave with deceit. I never used to stay at the door of our house nor did I speak long with anybody. I never did any evil act; I never laughed aloud; I never did any injury. I never disclosed any secret. Even thus did I bear myself always. When my husband, having left home upon any business, used to come back, I always served him by giving him a seat, and worshipped him with reverence. I never ate food of any kind which was unknown to my husband and at which my husband was not pleased. Rising at early dawn I did and caused to be done whatever was brought about and required to be accomplished for the sake of relatives and kinsmen. When my husband leaves home for going to a distant place on any business, I remain at home engaged in diverse kinds of auspicious acts for blessing his enterprise. Verily, during the absence of my husband I never use collyrium, or ornaments; I never wash myself properly or use garlands and unguents, or deck my feet with lac-dye, or person with ornaments. When my husband sleeps in peace I never awake him even if important business required his attention. I was happy to sit by him lying asleep. I never urged my husband to exert more energetically for earning wealth to support his family and relatives. I always kept secrets without disclosing them to others. I used to keep always our premises clean. That woman who with concentrated attention, adheres to this path of duty, becomes the recipient of considerable honours in heaven like a second Arundhati.'
''Bhishma continued, 'The illustrious and highly blessed Sandili, of righteous conduct, having said these words unto Sumana on the subject of woman's duties towards her husband, disappeared there and
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then. That man, O son of Pandu, who reads this narrative at every full moon and new moon, succeeds in attaining to heaven and enjoying great felicity in the woods of Nandana."

 

 

Book 13
Chapter 124

 

 

 

1 [y]
      sat strīṇāṃ samudācāraṃ sava dharmabhṛtāṃ vara
      śrotum icchāmy ahaṃ tvattas taṃ me brūhi pitāmaha
  2 [bh]
      sarvajñāṃ sarvadharmajñāṃ devaloke manasvinīm
      kaikeyī sumanā nāma śāṇḍilīṃ paryapṛcchata
  3 kena vṛttena kalyāṇi samācāreṇa kena vā
      vidhūya sarvapāpāni devalokaṃ tvam āgatā
  4 hutāśanaśikheva tvaṃ jvalamānā svatejasā
      sutā tārādhipasyeva prabhayā divam āgatā
  5 arajāṃsi ca vastrāṇi dhārayantī gataklamā
      vimānasthā śubhe bhāsi sahasraguṇam ojasā
  6 na tvam alpena tapasā dānena niyamena vā
      imaṃ lokam anuprāptā tasmāt tattvaṃ vadasva me
  7 iti pṛṣṭā sumanayā madhuraṃ cāruhāsinī
      śāṇḍilī nibhṛtaṃ vākyaṃ sumanām idam abravīt
  8 nāhaṃ kāṣāyavasanā nāpi valkaladhāriṇī
      na ca muṇḍā na jaṭilā bhūtvā devatvam āgatā
  9 ahitāni ca vākyāni sarvāṇi paruṣāṇi ca
      apramattā ca bhartāraṃ kadā cin nāham abruvam
  10 devatānāṃ pitṝṇāṃ ca brāhmaṇānāṃ ca pūjane
     apramattā sadā yuktā śvaśrū śvaśura vartinī
 11 paiśunye na pravartāmi na mamaitan manogatam
     advāre na ca tiṣṭhāmi ciraṃ na kathayāmi ca
 12 asad vā hasitaṃ kiṃ cid ahitaṃ vāpi karmaṇā
     rahasyam arahasyaṃ vā na pravartāmi sarvathā
 13 kāryārthe nirgataṃ cāpi bhartāraṃ gṛham āgatam
     āsanenopasaṃyojya pūjayāmi samāhitā
 14 yad yac ca nābhijānāti yad bhojyaṃ nābhinandati
     bhakṣyaṃ vāpy atha vā lehyaṃ tat sarvaṃ varjayām aham
 15 kuṭumbārthe samānītaṃ yat kiṃ cit kāryam eva tu
     prātar utthāya tat sarvaṃ kārayāmi karomi ca
 16 pravāsaṃ yadi me bhartā yāti kāryeṇa kena cit
     maṅgalair bahubhir yuktā bhavāmi niyatā sadā
 17 añjanaṃ rocanāṃ caiva snānaṃ mālyānulepanam
     prasādhanaṃ ca niṣkrānte nābhinandāmi bhartari
 18 notthāpayāmi bhartāraṃ sukhasuptam ahaṃ sadā
     ātureṣv api kāryeṣu tena tuṣyati me manaḥ
 19 nāyāsayāmi bhartāraṃ kuṭumbārthe ca sarvadā
     guptaguhyā sadā cāsmi susaṃmṛṣṭaniveśanā
 20 imaṃ dharmapathaṃ nārī pālayantī samāhitā
     arundhatīva nārīṇāṃ svargaloke mahīyate
 21 [bh]
     etad ākhyāya sā devī sumanāyai tapasvinī
     patidharmaṃ mahābhāgā jagāmādarśanaṃ tadā
 22 yaś cedaṃ pāṇḍavākhyānaṃ paṭhet parvaṇi parvaṇi
     sa devalokaṃ saṃprāpya nandane susukhaṃ vaset

SECTION CXXIV

"Yudhishthira said, 'Which is of superior efficacy, Conciliation or Gifts? Tell me, O chief of Bharata's race, which of these two is superior in point of efficacy.'
'Bhishma said, 'Some become gratified by conciliation, while others are gratified by gifts. Every man, according to his own nature, affects the one or the other. Listen to me, O king, as I explain to thee the merits of conciliation, O chief of Bharata's race, so that the most furious creatures may be appeased by it. In this connection is cited the ancient narrative of how a Brahmana, who had been seized in the forest by a Rakshasa, was freed (with the aid of conciliation). A certain Brahmana, endued with eloquence and intelligence, fell into distress, for he was seized in a lone forest by a Rakshasa who wished to feed on him. The Brahmana, possessed of understanding and learning, was not at all agitated.' Without suffering himself to be stupefied at the sight of that terrible cannibal, he resolved to apply conciliation and see its effect on the Rakshasa. The Rakshasa, respectfully saluting the Brahmana so far as words went, asked him this question, 'Thou shalt escape, but tell me for what reason I am pale of hue and so lean!' Reflecting for a brief space of time, the Brahmana accepted the question of the Rakshasa and replied in the following well-spoken words'.
"The Brahmana said, 'Dwelling in a place that is distant from thy abode, moving in a sphere that is not thy own, and deprived of the companionship of thy friends and kinsmen, thou art enjoying vast affluence. It is for this that thou art so pale and lean. Verily, O Rakshasa, thy friends, though well-treated by thee, are still not well-disposed towards thee in consequence of their own vicious nature. It is for this that thou art pale and lean. Thou art endued with merit and wisdom and a well-regulated soul. Yet it is thy lot to see others that are destitute of merit and wisdom honoured in preference to thyself. It is for this that thou art pale and lean. Persons possessed of wealth and affluence much greater than thine but inferior to thee in point of accomplishments are, verily, disregarding thee. It is for this that thou art pale and lean. Though distressed through want of the means of support, thou art led by the highness of thy soul to disregard such means as are open to thee for drawing thy sustenance. It is for this that thou art pale and lean. In consequence of thy righteousness thou hadst stinted thyself for doing good to another, This other, O righteous Rakshasa, thinks thee deceived
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and subjugated (by his superior intelligence). It is for this that thou art pale and lean. I think, thou art grieving for those persons who with souls overwhelmed by the lust and wrath are suffering misery in this world. It is for this that thou art pale and lean. Though graced with the possession of wisdom, thou art ridiculed by others who are entirely destitute of it. Verily, persons of wicked conduct are condemning thee. It is for this that thou art pale and lean. Verily, some enemy of thine, with a friendly tongue, coming to thee behaved at first like a righteous person and then has left thee, beguiling thee like a knave. It is for this that thou art pale and lean. Thou art well-conversant with the course of world's affairs. Thou art well-skilled in all mysteries. Thou art endued with capacity. Those who know thee to be such do not yet respect and praise thee. It is for this that thou art pale and lean. Staying in the midst of bad men engaged together in some enterprise, thou hadst discoursed to them, dispelling their doubts. For all that they did not admit thy superior merits. It is for this that thou art pale and lean. Verily, though destitute of wealth and intelligence and Vedic lore, thou desirest yet, with the aid of thy energy alone, to accomplish something great. It is for this that thou art pale and lean. It seems that although thou art resolved to undergo severe austerities by retiring into the forest, yet thy kinsmen art not favourably inclined towards this project of thine. It is this for that thou art pale and lean. Some neighbour of thine, possessed of great wealth and endued with youth and handsome features, verily, covets thy dear spouse. It is for this that thou art pale and lean. The words spoken by thee, even when excellent, in the midst of wealthy men, are not regarded by them as wise or well-timed. It is for this that thou art pale and lean. Some dear kinsman of thine, destitute of intelligence though repeatedly instructed in the scriptures, has become angry. Thou hast not succeeded in pacifying him. It is for this that thou art pale and lean. Verily, some-body, having first set thee to the accomplishment of some object desirable to thee is now seeking to snatch the fruit thereof from thy grasp. It is for this that thou art pale and lean. Verily, though possessed of excellent accomplishments and worshipped by all on that account, thou art yet regarded by thy kinsmen as worshipped for their sake and not for thy own. It is for this that thou art pale and lean. Verily, through shame thou art unable to give out some purpose in thy heart, moved also by the inevitable delay that will occur in its accomplishment. It is for this that thou art pale and lean. Verily, thou desirest, with the aid of thy intelligence, to bring under thy influence, diverse persons with diverse kinds of understandings and inclinations. It is for this that thou art pale and lean. 1 Destitute of learning, without courage, and without much wealth, thou seekest such fame as is won by knowledge and prowess and gifts. Verily, it is for this that thou hast been pale and lean. Thou hast not
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been able to acquire something upon which thou hast set thy heart for a long time. Or, that which thou seekest to do is sought to be undone by somebody else. It is for this that thou art pale and lean. Verily, without being able to see any fault on thy part, thou hast been cursed by somebody. It is for this that thou art pale and lean. 1 Destitute of both wealth and accomplishments thou seekest in vain to dispel the grief of thy friends and the sorrows of sorrowing men. It is for this that thou art pale and lean. Beholding righteous persons the domestic mode of life, unrighteous persons living according to the forest mode, and emancipated persons attached to domesticity and fixed abodes, thou hast become pale and lean. Verily, thy acts connected with Righteousness, with Wealth, and with Pleasure, as also the well-timed words spoken by thee, do not bear fruit. It is for this that thou art pale and lean. Though endued with wisdom, yet desirous of living, thou livest with wealth obtained by thee in gift from somebody of evil conduct. It is for this that thou art pale and lean. Beholding unrighteousness increasing on every side and righteousness languishing, thou art filled with grief. It is for this that thou art pale and lean. Urged by time thou seekest to please all thy friends even when they are disputing and ranged on sides opposite to one another. It is for this that thou art pale and lean. Beholding persons possessed of Vedic lore engaged in improper acts, and persons of learning unable to keep their senses under control, thou art filled with grief. It is for this that thou art pale and lean.' Thus praised, the Rakshasa worshipped that learned Brahmana in return, and making him his friend and bestowing sufficient wealth upon him in gift, let him off (without devouring him).'"

 

 

 

Book 13
Chapter 125

 

 

 

1 [y]
      sāmnā vāpi pradāne vā jyāyaḥ kiṃ bhavato matam
      prabrūhi bharataśreṣṭha yad atra vyatiricyate
  2 [bh]
      sāmnā prasādyate kaś cid dānena ca tathāparaḥ
      puruṣaḥ prakṛtiṃ jñātvā tayor ekataraṃ bhajet
  3 guṇāṃs tu śṛṇu me rājan sāntvasya bharatarṣabha
      dāruṇāny api bhūtāni sāntvenārādhayed yathā
  4 atrāpy udāharantīmam itihāsaṃ purātanam
      gṛhītvā rakṣasā mukto dvijātiḥ kānane yathā
  5 kaś cit tu buddhisaṃpanno brāhmaṇo vijane vane
      gṛhītaḥ kṛcchram āpanno rakṣasā bhakṣayiṣyatā
  6 sa buddhiśruta saṃpannas taṃ dṛṣṭvātīva bhīṣaṇam
      sāmaivāsmin prayuyuje na mumoha na vivyathe
  7 rakṣas tu vācā saṃpūjya praśnaṃ papraccha taṃ dvijam
      mokṣyase brūhi me praśnaṃ kenāsmi hariṇaḥ kṛśaḥ
  8 muhūrtam atha saṃcintya brāhmaṇas tasya rakṣasaḥ
      ābhir gāthābhir avyagraḥ praśnaṃ pratijagāda ha
  9 videśastho vilokastho vinā nūnaṃ suhṛjjanaiḥ
      viṣayān atulān bhuṅkṣe tenāsi hariṇaḥ kṛśaḥ
  10 nūnaṃ mitrāṇi te rakṣaḥ sādhūpacaritāny api
     svadoṣād aparajyante tenāsi hariṇaḥ kṛśaḥ
 11 dhanaiśvaryādhikāḥ stabdhās tvad guṇaiḥ paramāvarāḥ
     avajānanti nūnaṃ tvāṃ tenāsi hariṇaḥ kṛśaḥ
 12 guṇavān viguṇān anyān nūnaṃ paśyasi satkṛtān
     prājño 'prājñān vinītātmā tenāsi hariṇaḥ kṛśaḥ
 13 avṛttyā kliśyamāno 'pi vṛttyupāyān viharhayan
     māhātmyād vyathase nūnaṃ tenāsi hariṇaḥ kṛśaḥ
 14 saṃpīḍyātmānam āryatvāt tvayā kaś cid upaskṛtaḥ
     jitaṃ tvāṃ manyate sādho tenāsi hariṇaḥ kṛśaḥ
 15 kliśyamānān vimārgeṣu kāmakrodhāvṛtātmanaḥ
     manye nu dhyāyasi janāṃs tenāsi hariṇaḥ kṛśaḥ
 16 prājñaiḥ saṃbhāvito nūnaṃ na prājñair upasaṃhitaḥ
     hrīmān amarṣī durvṛttais tenāsi hariṇaḥ kṛśaḥ
 17 nūnaṃ mitra mukhaḥ śatruḥ kaś cid āryavad ācaran
     vañcayitvā gatas tvāṃ vai tenāsi hariṇaḥ kṛśaḥ
 18 prakāśārtha gatir nūnaṃ rahasyakuśalaḥ kṛtī
     tajjñair na pūjyase nūnaṃ tenāsi hariṇaḥ kṛśaḥ
 19 asatsv abhiniviṣṭeṣu bruvato muktasaṃśayam
     guṇās te na virājante tenāsi hariṇaḥ kṛśaḥ
 20 dhanabuddhiśrutair hīnaḥ kevalaṃ tenasānvitaḥ
     mahat prārthayase nūnaṃ tenāsi hariṇaḥ kṛśaḥ
 21 tapaḥ praṇihitātmānaṃ manye tvāraṇya kāṅkṣiṇam
     bandhuvargo na gṛhṇāti tenāsi hariṇaḥ kṛśaḥ
 22 nūnam arthavatāṃ madhye tava vākyam anuttamam
     na bhāti kāle 'bhihitaṃ tenāsi hariṇaḥ kṛśaḥ
 23 dṛḍhapūrvaśrutaṃ mūrkhaṃ kupitaṃ hṛdayapriyam
     anunetuṃ na śaknoṣi tenāsi hariṇaḥ kṛśaḥ
 24 nūnam āsaṃjayitvā te kṛtye kasmiṃś cid īpsite
     kaś cid arthayate 'tyarthaṃ tenāsi hariṇaḥ kṛśaḥ
 25 nūnaṃ tvā svaguṇāpekṣaṃ pūjayānaṃ suhṛd dhruvam
     mayārtha iti jānāti tenāsi hariṇaḥ kṛśaḥ
 26 antargatam abhiprāyaṃ na nūnaṃ lajjayecchasi
     vivaktuṃ prāpti śaithilyāt tenāsi hariṇaḥ kṛśaḥ
 27 nānā buddhirucīṁl loke manuṣyān nūnam icchasi
     grahītuṃ svaguṇaiḥ sarvāṃs tenāsi hariṇaḥ kṛśaḥ
 28 avidvān bhīrur alpārtho vidyā vikramadānajam
     yaśaḥ prārthayase nūnaṃ tenāsi hariṇaḥ kṛśaḥ
 29 cirābhilaṣitaṃ kiṃ cit phalam aprāptam eva te
     kṛtam anyair apahṛtaṃ tenāsi hariṇaḥ kṛśaḥ
 30 nūnam ātmakṛtaṃ doṣam apaśyan kiṃ cid ātmani
     akāraṇe 'bhiśasto 'si tenāsi hariṇaḥ kṛśaḥ
 31 suhṛdām apramattānām apramokṣyārtha hānijam
     duḥkham arthaguṇair hīnaṃ tenāsi hariṇaḥ kṛśaḥ
 32 sādhūn gṛhasthān dṛṣṭvā ca tathāsādhūn vanecarān
     muktāṃś cāvasathe saktāṃs tenāsi hariṇaḥ kṛśaḥ
 33 dharmyam arthaṃ ca kāle ca deśe cābhihitaṃ vacaḥ
     na pratiṣṭhati te nūnaṃ tenāsi hariṇaḥ kṛśaḥ
 34 dattān akuśalair arthān manīṣī saṃjijīviṣuḥ
     prāpya vartayase nūnaṃ tenāsi hariṇaḥ kṛśaḥ
 35 pāpān vivardhato deṣṭvā kalyāṇāṃś cāvasīdataḥ
     dhruvaṃ mṛgayase yogyaṃ tenāsi hariṇaḥ kṛśaḥ
 36 parasparaviruddhānāṃ priyaṃ nūnaṃ cikīrṣasi
     suhṛdām avirodhena tenāsi hariṇaḥ kṛśaḥ
 37 śrotriyāṃś ca vikarmasthān prājñāṃś cāpy ajitendriyān
     manye 'nudhyāyasi janāṃs tenāsi hariṇaḥ kṛśaḥ
 38 evaṃ saṃpūjitaṃ rakṣovipraṃ taṃ pratyapūjayat
     sakhāyam akaroc cainaṃ saṃyojyārthair mumoca ha

 

SECTION CXXV

"Yudhishthira said, 'Tell me, O grandsire, how a poor man, desirous of achieving his own good, should bear himself after having acquired the status of humanity and come into this region of acts that is so difficult to attain. Tell me also what is the best of all gifts, and what should be given under what circumstances. Tell me, O son of Ganga, who art truly deserving of honour and worship. It behoveth thee to discourse to us on these mysteries.'
"Vaisampayana continued, 'Thus questioned by that famous monarch, viz., the son of Pandu, Bhishma explained (in these words) unto that king these high mysteries appertaining to duty.'
"Bhishma said, 'Listen to me with concentrated attention, O king, as I explain to thee, O Bharata, these mysteries appertaining to duties, after the same manner in which the holy Vyasa had explained them to me in
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days of yore. This subject is a mystery to the very deities, O monarch. Yama of stainless deeds, with the aid of vows well-observed and Yoga meditation, had acquired the knowledge of these mysteries as the high fruits of his penances. 1 What pleases what deity, what pleases the Pitris, the Rishis, the Pramathas (associates of Mahadeva), the goddess Sri, Chitragupta (the recording assistant of Yama), and the mighty Elephants at the cardinal points of the compass, what constitutes the religion of the Rishis--the religion, which has many mysteries and which is productive of high fruits,--the merits of what are called great gifts, and the merits that attach to all the sacrifices, he who knows these, O sinless one, and knowing acts according to his knowledge, becomes freed from stains if he has stains and acquires the merits indicated. Equal to ten butchers is one oilman. Equal to ten oilmen is one drinker of alcohol. Equal to ten drinkers of alcohol is one courtezan. Equal to ten courtezans is a single (territorial) chief. 2 A great king is said to be equal to half of these all. Hence, one should not accept, gifts from these. On the other hand, one should attend to the science, that is sacred and that has righteousness for its indications, of the aggregate of three (viz., Religion, Wealth, and Pleasure). Amongst these, Wealth and Pleasure are naturally attractive. Hence, one should, with concentrated attention, listen to the sacred expositions of Religion (in particular), for the fruits are very great of listening to the mysteries of Religion. One should certainly hear every topic connected with Religion as ordained by the deities themselves. In it is contained the ritual in respect of the Sraddha in which have been declared the mysteries connected with the Pitris. The mysteries connected with all the deities have also been explained there. It comprehends the duties and practices, productive of great merit, of the Rishis also, together with the mysteries attaching to them. It contains an exposition of the merits o f great sacrifices and those that attach to all kinds of gifts. Those men who always read the scriptures bearing on these topics, those who bear them properly in their mind, and he who, having listened to them, follows them in practice, are all regarded to be as holy and sinless as the puissant Narayana himself. The merits that attach to the gift of kine, those that belong to the performance of ablutions in sacred waters, those that are won by the performance of sacrifices,--all these are acquired by that man who treats guests with reverence. They who listen to these scriptures, they
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who are endued with faith, and they who have a pure heart, it is well-known, conquer many regions of happiness. Those righteous men who are endued with faith, become cleansed of all stains and no sin can touch them. Such men always increase in righteousness and succeed in attaining to heaven. Once on a time, a celestial messenger, coming to the court of Indra of his own accord, but remaining invisible, addressed the chief of the deities in these words, 'At the command of those two deities who are the foremost of all physicians, and who are endued with every desirable attribute, I have come to this place where I behold human beings and Pitris and the deities assembled together. Why, indeed, is sexual congress interdicted for the man who performs a Sraddha and for him also who eats at a Sraddha (for the particular day)? Why are three rice-balls offered separately at a Sraddha? Unto whom should the first of those balls be offered? Unto whom should the second one be offered? And whose has it been said is the third or remaining one? I desire to know all this.' After the celestial messenger had said these words connected with righteousness and duty, the deities who were seated towards the east, the Pitris also, applauding that ranger of the sky, began as follows.'
"The Pitris said, 'Welcome art thou, and blessings upon thee! Do thou listen, O best of all rangers of the sky! The question thou hast asked is a high one and fraught with deep meaning. The Pitris of that man who indulges in sexual congress on the day he performs a Sraddha, or eats at a Sraddha have to lie for the period of a whole month on his vital seed. As regards the classification of the rice-balls offered at a Sraddha, we shall explain what should be done with them one after another. The first rice-ball should be conceived as thrown into the waters. The second ball should be given to one of the wives to eat. The third ball should be cast into the blazing fire. Even this is the ordinance that has been declared in respect of the Sraddha. Even this is the ordinance that is followed in practice according to the rites of religion. The Pitris of that man who act according to this ordinance become gratified with him and remain always cheerful. The progeny of such a man increases and inexhaustible wealth always remains at his command.'
"The celestial messenger said, 'Thou hast explained the division of the rice-balls and their consignment one after another to the three (viz., water, the spouse, and the blazing fire), together with the reasons thereof. 1 Whom does that rice-tall which is consigned to the waters reach? How does it, by being so consigned, gratify the deities and how does it rescue the Pitris? The second ball is eaten by the spouse. That has been laid down in ordinance. How do the Pitris of that man (whose spouse eats the ball) become the eaters thereof? The last ball goes into the blazing fire. How does that ball succeed in finding its way to thee, or who is he unto whom it goes? I desire to bear this,--that is, what are the ends attained by
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the rice-balls offered at Sraddhas when thus disposed of by being cast into the water, given to the spouse, and thrown into the blazing fire!
"The Pitris said, 'Great is this question which thou hast asked. It involves a mystery and is fraught with wonder. We have been exceedingly gratified with thee, O ranger of the sky! The very deities and the Munis applaud acts done in honour of the Pitris. Even they do not know what the certain conclusions are of the ordinances in respect of the acts done in honour of the Pitris. Excepting the high souled, immortal, and excellent Markandeya, that learned Brahmana of great fame, who is ever devoted to the Pitris, none amongst them is conversant with the mysteries of the ordinances in respect of the Pitris. Having heard from the holy Vyasa what the end is of the three rice-balls offered at the Sraddha, as explained by the Pitris themselves in reply to the question of the celestial messenger, I shall explain the same to thee. Do thou hear, O monarch, what the conclusions are with respect to the ordinances about the Sraddha. Listen with rapt attention, O Bharata, to me as I explain what the end is of the three rice-balls. That rice-ball which goes into water is regarded as gratifying the deity of the moon. That deity, thus gratified, O thou of great intelligence, gratifies in return the other deities and the Pitris also with them. It has been laid down that the second rice-ball should be eaten by the spouse (of the man that performs the Sraddha). The Pitris, who are ever desirous of progeny, confer children on the woman of the house. Listen now to me as I tell thee what becomes of the rice-ball that is cast into the blazing fire. With that ball the Pitris are gratified and as the result thereof they grant the fruition of all wishes unto the person offering it. I have thus told thee everything about the end of the three rice-balls offered at the Sraddha and consigned to the three (viz., water, the spouse, and the fire). That Brahmana who becomes the Ritwik at a Sraddha constitutes himself, by that act, the Pitri of the person performing the Sraddha. Hence, he should abstain that day from sexual intercourse with even his own spouse 1. O best of all rangers of the sky, the man who eats at Sraddha should bear himself with purity for that day. By acting otherwise, one surely incurs the faults I have indicated. It cannot be otherwise. Hence, the Brahmana who is invited to a Sraddha for eating the offerings should eat them after purifying himself by a bath and bear himself piously for that day by abstaining from every kind of injury or evil. The progeny of such a person multiply and he also who feeds him reaps the same reward.'
"Bhishma continued, 'After the Pitris said so, a Rishi of austere penances, named Vidyutprabha, whose form shone with splendour like
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that of the sun, spoke. Having heard those mysteries of religion as propounded by the Pitris, he addressed Sakra, saying, 'Stupefied by folly, men slay numerous creatures born in the intermediate orders, such as worms and ants and snakes and sheep and deer and birds. Heavy is the measure of sin they incur by these acts. What, however, is the remedy? When this question was asked, all the gods and Rishis endued with wealth of penances and the highly blessed Pitris, applauded that ascetic.'
"Sakra said, 'Thinking in one's mind of Kurukshetra and Gaya and Ganga and Prabhasa and the lakes of Pushkara, one should dip one's head in water. By so doing one becomes cleansed of all one's sins like Chandramas freed from Rahu. One should bathe in this way for three days in succession and then fast for every day. Besides this, one should touch (after bathing) the back of a cow and bow one's head to her tail. Vidyutprabha, after this, once more addressing Vasava, said, 'I shall declare a rite that is more subtle. Listen to me, O thou of a hundred sacrifices. Rubbed with the astringent powder of the hanging roots of the banian and anointed with the oil of Priyangu, one should eat the Shashtika paddy mixed with milk. By so doing one becomes cleansed of all one's sins 1. Listen now to another mystery unknown to many but which was discovered by the Rishis with the aid of meditation. I heard it from Vrihaspati while he recited it in the presence of Mahadeva. O chief of the deities, do thou hear it with Rudra in thy company, O lord of Sachi! If a person, ascending a mountain, stands there on one foot, with arms upraised and joined together, and abstaining from food looks at a blazing fire, he acquires the merits of severe penances and obtains the rewards that attach to fasts. Heated by the rays of the sun, he becomes cleansed of all his sins. One who acts in this way in both the summer and the winter seasons, becomes freed from every sin. Cleansed of every sin, one acquires a splendour of complexion for all time. Such a man blazes with energy like the Sun or shines in beauty like the Moon!' After this, the chief of the deities, viz., he of a hundred sacrifices, seated in the midst of the gods, then sweetly addressed Vrihaspati, saying these excellent words, 'O holy one, do thou duly discourse on what those mysteries of religion are that are fraught with happiness to human beings, and what the faults are which they commit, together with the mysteries that attach to them!'
"Vrihaspati said, 'They who pass urine, facing the sun, they who do not show reverence for the wind, they who do not pour libations on the blazing fire, they who milk a cow whose calf is very young, moved by the desire of obtaining from her as much milk as possible, commit sins. I shall declare what those faults are, O lord of Sachi! Do thou listen to me.
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[paragraph continues] The Sun, Wind, the bearer of sacrificial oblations, O Vasava, and kine who are the mothers of all creatures, were created by the Self born himself, for rescuing all the worlds, O Sakra! These are the deities of human beings. Listen all of ye to the conclusions of religion. Those wicked men and wicked women who pass urine facing the sun, live in great infamy for six and eighty years. That man, O Sakra, who cherishes no reverence for the wind, gets children that fall away prematurely from the womb of his spouse. Those men who do not pour libations on the blazing fire find that the fire, when they do ignite it for such rites as they wish to perform, refuses to eat their libations 1. Those men who drink the milk of kine whose calves are very young, never get children for perpetuating their races. 2 Such men see their children, die and their races shrink. Even these are the consequences of the acts referred to, as observed by regenerate persons venerable for age in their respective races. Hence, one should always avoid that which has been interdicted, and do only that which has been directed to be done, if one is desirous of achieving prosperity. This that I say unto thee is very true.' After the celestial preceptor had said this, the highly blessed deities, with the Maruts, and the highly blessed Rishis questioned the Pitris, saying, 'Ye Pitris, at what acts of human beings, who are generally endued with little understanding, do ye become gratified? What gifts, made in course of such rites as are gone through for improving the position of deceased persons in the other world, become inexhaustible in respect of their efficacy? 3 By performing what acts can men become freed from the debt they owe to the Pitris? We desire to hear this. Great is the curiosity we feel.'
"The Pitris said, 'Ye highly blessed ones, the doubt existing in your minds has been properly propounded. Listen as we declare what those acts are of righteous men that gratify us. Bulls endued with blue complexion should be set free. Gifts should be made to us, on the day of the new moon, of sesame seeds and water. In the season of rains, lamps should be lighted. By these acts of men, they can free themselves from the debt they owe to the Pitris. 4 Such gifts never become vain. On the other hand, they become inexhaustible and productive of high fruits. The gratification we derive from them is regarded to be inexhaustible. Those men who, endued with faith, beget offspring, rescue their deceased ancestors from miserable Hell'. Hearing these words of the Pitris, Vriddha-Gargya, possessed of wealth of penances and high energy, became filled with wonder so that the hair on his body stood erect. Addressing them he said, 'Ye that are all possessed of wealth of penances, tell us.
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what the merits are that attach to the setting free of bulls endued with blue complexion. What merits, again, attach to the gift of lamps in the season of rains and the gift of water with sesame seeds?'
"The Pitris said, 'If a bull of blue complexion, upon being set free, raises a (small) quantity of water with its tail, the Pitris (of the person that has set that bull free) become gratified with that water for full sixty thousand years. The mud such a bull raises with its horns from the banks (of a river or lake), succeeds, without doubt, in sending the Pitris (of the person that sets the animal free) to the region of Soma. By giving lamps in the season of rains, one shines with effulgence like Soma himself. The man who gives lamps is never subject to the attribute of Darkness. Those men who make gifts, on the day of the new moon, of sesame seeds and water, mixed with honey and using a vessel of copper, O thou that art possessed of wealth of penances, are regarded as duly performing a Sraddha with all its mysteries. These men get children of sound health and cheerful minds. The merit acquired by the giver of the Pinda (to the Pitris) takes the form of the growth of his race. Verily, he who performs these acts with faith, becomes freed from the debt he owes to the Pitris. Even thus has been laid down the proper time for the performance of the Sraddha, the ordinance in respect of the rites to be observed, the proper person that should be fed at the Sraddha, and the merits that attach to it. I have declared everything to thee in due order.'

---

Footnotes

258:1 Yamena praptam is the sense, as explained by the commentator.
258:2 The sense is this; one should not accept gifts made by a butcher or slayer of animals. Ten butchers are equal to a single oilman. By accepting a gift from an oilman, therefore, one incurs ten times as much sin as by accepting a gift from a butcher. In this way, the measure of sin goes on increasing according to the ratio given. A Nripa, as explained by the commentator, means here a small chief. A small king is equal to ten thousand butchers. A great king, however, is equal to half of that, i.e., five thousand butchers, In other words, by accepting a gift from a great king, a man incurs as much sin as is a full five thousand times of the sin which is incurred by accepting a gift from a butcher.
259:1 The reason is the declarations in the scriptures to that effect.
260:1 The sense, as explained by the commentator, is this: the Brahmana who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the person performing the Sraddha. Hence, when his identity has been changed, he should, on that day, abstain from sexual congress with even his own spouse. By indulging in such congress, he incurs the sin of adultery.
261:1 Batakashaya is explained by the commentator as substance that is named by pounding the hanging roots of the banian. The Priyangu here mentioned is not the Aglaia Roxburghiana but the seed called Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika paddy is that which ripens in sixty days.
262:1 The sense seems to be that the libations, few and far between, of men who do not daily worship their fire are not borne by the fire to the destined places.
262:2 Kshirapah means those that depend on the lacteal sustenance, hence, little children.
262:3 Aurddhsadehikam danam means gifts made in course of Sraddhas and other rites that are observed for improving the position of a deceased person.
262:4 What is meant by the gift of lamps is the lighting of lamps in the sky. These are placed on long poles which are fastened to the tallest trees.

 

 

Book 13
Chapter 126

 

 

 

1 [y]
      pitāmaha mahāprājña sarvaśāstraviśārada
      āgamair bahubhiḥ sphīto bhavān naḥ prathitaḥ kule
  2 tvatto dharmārthasaṃyuktam āyatyāṃ ca sukhodayam
      āścaryabhūtaṃ lokasya śrotum icchāmy ariṃdama
  3 ayaṃ ca kālaḥ saṃprāpto durlabha jñātibāndhavaḥ
      śāstā ca na hi naḥ kaś cit tvām ṛte bharatarṣabha
  4 yadi te 'ham anugrāhyo bhrātṛbhiḥ sahito 'nagha
      vaktum arhasi naḥ praśnaṃ yat tvāṃ pṛcchāmi pārthiva
  5 ayaṃ nārāyaṇaḥ śrīmān sarvapārthivasaṃmataḥ
      bhavantaṃ bahumānena praśrayeṇa ca sevate
  6 asya caiva samakṣaṃ tvaṃ parthivānāṃ ca sarvaśaḥ
      bhrātṝṇāṃ ca priyārthaṃ me snehād bhāṣitum arhasi
  7 [v]
      tasya tad vacanaṃ śrutvā snehād āgatasaṃbhramaḥ
      bhīṣmo bhāgīrathī putra idaṃ vacanam abravīt
  8 hanta te kathayiṣyāmi kathām atimano ramām
      asya viṣṇoḥ purā rājan prabhāvo 'yaṃ mayā śrutaḥ
  9 yaś ca govṛṣabhāṅkasya prabhāvas taṃ ca me śṛṇu
      rudrāṇyāḥ saṃśayo yaś ca dampatyos taṃ ca me śṛṇu
  10 vrataṃ cacāra dharmātmā kṛṣṇo dvādaśa vārṣikam
     dīkṣitaṃ cāgatau draṣṭum ubhau nārada parvatau
 11 kṛṣṇadvaipāyanaś caiva dhaumyaś ca japatāṃ varaḥ
     devalaḥ kāśyapaś caiva hastikāśyapa eva ca
 12 apare ṛṣayaḥ santo dīkṣā damasamanvitāḥ
     śiṣyair anugatāḥ sarve devakalpais tapodhanaiḥ
 13 teṣām atithisatkāram arcanīyaṃ kulocitam
     devakī tanayaḥ prīto devakalpam akalpayat
 14 hariteṣu suvarṇeṣu barhiṣkeṣu naveṣu ca
     upopaviviśuḥ prītā viṣṭareṣu maharṣayaḥ
 15 kathāś cakrus tatas te tu madhurā dharmasaṃhitāḥ
     rājarṣīṇāṃ surāṇāṃ ca ye vasanti tapodhanāḥ
 16 tato nārāyaṇaṃ tejo vratacaryendhanotthitam
     vaktrān niḥsṛtya kṛṣṇasya vahnir adbhutakarmaṇaḥ
 17 so 'gnir dadāha taṃ śailaṃ sa drumaṃ sa latā kṣupam
     sa pakṣimṛgasaṃghātaṃ sa śvāpadasarīsṛpam
 18 mṛgaiś ca vividhākārair hāhābhūtam acetanam
     śikharaṃ tasya śailasya mathitaṃ dīptadarśanam
 19 sa tu vahnir mahājvālo dagdhvā sarvam aśeṣataḥ
     viṣṇoḥ samīpam āgamya pādau śiṣyavad aspṛśat
 20 tato viṣṇur vanaṃ deṣṭvā nirdagdham arikarśanaḥ
     saumyair dṛṣṭinipātais tat punaḥ prakṛtim ānayat
 21 tathaiva sa girir bhūyaḥ prapuṣpitalatā drumaḥ
     sa pakṣigaṇasaṃghuṣṭaḥ sa śvāpadasarīsṛpaḥ
 22 tad adbhutam acintyaṃ ca dṛṣṭvā munigaṇas tadā
     vismito hṛṣṭalomā ca babhūvāsrāvilekṣaṇaḥ
 23 tato nārāyaṇo dṛṣṭvā tān ṛṣīn vismayānvitān
     praśritaṃ madhuraṃ snigdhaṃ papraccha vadatāṃ varaḥ
 24 kim asya ṛṣipūgasya tyaktasaṅgasya nityaśaḥ
     nirmamasyāgamavato vismayaḥ samupāgataḥ
 25 etam eṃ saṃśayaṃ sarvaṃ yāthātathyam aninditāḥ
     ṛṣayo vaktum arhanti niścitārthaṃ tapodhanāḥ
 26 [rsayah]
     bhavān visṛjate lokān bhavān saṃharate punaḥ
     bhavāñ śītaṃ bhavān uṣṇaṃ bhavān eva pravarṣati
 27 pṛthivyāṃ yāni bhūtāni sthāvarāṇi carāṇi ca
     teṣāṃ pitā tvaṃ mātā ca prabhuḥ prabhava eva ca
 28 etan no vismayakaraṃ praśaṃsa madhusūdana
     tvam evārhasi kalyāṇa vaktuṃ vahner vinirgamam
 29 tato vigatasaṃtrāsā vayam apy arikarśana
     yac chrutaṃ yac ca dṛṣṭaṃ nas tat pravakṣyāmahe hare
 30 [vāsudeva]
     etat tad vaiṣṇavaṃ tejo mama vaktrād viniḥsṛtam
     kṛṣṇa vartmā yugāntābho yenāyaṃ mathito giriḥ
 31 ṛṣayaś cārtim āpannā jitakrodhā jitendriyāḥ
     bhavanto vyathitāś cāsan devakalpās tapodhanāḥ
 32 vratacaryā parītasya tapasvivratasevayā
     mama vahniḥ samudbhūto na vai vyathitum arhatha
 33 vrataṃ cartum ihāyātas tv ahaṃ girim imaṃ śubham
     putraṃ cātmasamaṃ vīrye tapasā sraṣṭum āgataḥ
 34 tato mamātmā yo dehe so 'gnir bhūtvā viniḥsṛtaḥ
     gataś ca varadaṃ draṣṭuṃ sarvalokapitāmaham
 35 tena cātmānuśiṣṭo me putratve munisattamāḥ
     tejaso 'rdhena putras te bhaviteti vṛṣadhvajaḥ
 36 so 'yam ahnir upāgamya pādamūle mamāntikam
     śiṣyavat paricaryātha śāntaḥ prakṛtim āgataḥ
 37 etad asya rahasyaṃ vaḥ padmanābhasya dhīmataḥ
     mayā premṇā samākhyātaṃ na bhīḥ kāryā tapodhanāḥ
 38 sarvatragatir avyagrā bhavatāṃ dīrghadarśanāḥ
     tapasvivratasaṃdīptā jñānavijñānaśobhitāḥ
 39 yac chrutaṃ yac ca vo dṛṣṭaṃ divi vā yadi vā bhuvi
     āścaryaṃ paramaṃ kiṃ cit tad bhavanto bruvantu me
 40 tasyāmṛta nikāśasya vān madhor asti me spṛhā
     bhavadbhi kathitasyeha tapovananivāsibhiḥ
 41 yady apy aham adṛṣṭaṃ vā divyam adbhutadarśanam
     divi vā bhuvi vā kiṃ cit paśyāmy amaladarśanāḥ
 42 prakṛtiḥ sā mama parā na kva cit pratihanyate
     na cātmagatam aiśvaryam āścaryaṃ pratibhāti me
 43 śraddheyaḥ kathito hy arthaḥ sajjana śravaṇaṃ gataḥ
     ciraṃ tiṣṭhati medinyāṃ śaile lekhyam ivārpitam
 44 tad ahaṃ sajjana mukhān niḥsṛtaṃ tatsamāgame
     kathayiṣyāmy ahar ahar buddhidīpa karaṃ nṛṇām
 45 tato munigaṇāḥ sarve praśritāḥ kṛṣṇa saṃnidhau
     netraiḥ padmadala prakhyair apaśyanta janārdanam
 46 vardhayantas tathaivānye pūjayantas tathāpare
     vāgbhir ṛg bhāṣitārthābhiḥ stuvanto madhusūdanam
 47 tato munigaṇāḥ sarve nāradaṃ deva darśanam
     tadā niyojayām āsur vacane vākyakovidam
 48 yad āścaryam acintyaṃ ca girau himavati prabho
     anubhūtaṃ munigaṇais tīrthayātrā parāyaṇaiḥ
 49 tad bhavān ṛṣisaṃghasya hitārthaṃ sarvacoditaḥ
     yathādṛṣṭaṃ hṛṣīkeśe sarvam ākhyātum arhati
 50 evam uktaḥ sa munibhir nārado bhagavān ṛṣiḥ
     kathayām āsa devarṣiḥ pūrvavṛttāṃ kathāṃ śubhām

 

SECTION CXXVI

"Bhishma said, 'The chief of the deities, Indra, after the Pitri has ceased to speak, addressed the puissant Hari, saying, 'O Lord, what are those acts by which thou becomest gratified? How, indeed, do men succeed in gratifying thee?'
"Vishnu said, "That which I greatly hate is the detraction of Brahmanas; without doubt, if the Brahmanas are worshipped, I regard myself worshipped. All superior Brahmanas should always be saluted with reverence, after feeding them with hospitality. One should reverence one's own feet also (in the evening). I am gratified with men who act in this way, as also with those who worship and make offerings to the whirl that is noticeable on cowdung (when it first drops from the cow) 1. They who behold a Brahmana that is a dwarf in stature, or a boar that has just risen from water and that bears on his head a quantity of mud taken up from the bank, have never to meet with any evil. They become freed from
p. 264
every sin. That man who worships every day the Aswattha (Ficus religiosa) and the substance called Gorochana and the cow, is regarded as worshipping the whole universe with the deities and Asuras and human beings. Verily, staying within these, I accept, in my own form, the worship that is offered to them. The worship that is offered to these is the worship offered to me. This has been so as long as the worlds have been created. Those men of little understanding that worship me in a different way worship me in vain, for the worship of that kind I never accept. Verily, the worship of other kinds is not at all gratifying to me.'
"Indra said, 'Why dost thou applaud the circular marks on cowdung, the feet, the boar, the Brahmana that is a dwarf in stature, and mud raised up from the soil? It is thou who createst and it is thou who destroyest them. Thou art the eternal nature of all mortal or transitory things:'
"Bhishma continued, 'Hearing these words of Indra. Vishnu smiled a little and then said, 'It was with my circular disc that the Daityas were slain. It was with my two feet that the world was covered. Assuming the form of a boar I slew Hiranyaksha. Assuming the form of a dwarf I conquered (the Asura) king Vali. Those high-souled men who worship these gratify me. Verily, they who worship me in these forms never meet with discomfiture. If one beholding a Brahmana leading the Brahmacharya mode of life arrived at one's house, offers unto him the first portion of one's food that belongs as of right to a Brahmana, and eats what remains thereafter, one is regarded as eating Amrita. If one, after adoring the morning twilight, stands with face directed towards the sun, one reaps the merit that attaches to the performance of ablutions in all tirthas and becomes cleansed of all sins. Ye Rishis possessed of wealth of penances, I have told you in details what constitutes a great mystery. On what else shall I discourse unto you? Tell me your doubts.'
"Baladeva said, 'Listen now to another great mystery that is fraught with happiness to men. Ignorant persons, unacquainted with it, meet with much distress at the hands of other creatures. That man who, rising at early dawn, touches a cow, ghee, and curds, as also mustard seeds and the larger variety thereof called Priyangu, becomes cleansed of all sins. As regards Rishis possessed of wealth of penances, they always avoid all creatures both before and behind, as also all that is impure while performing Sraddhas. 1
"The deities said, 'If a person, taking a vessel of copper, filling it with water, and facing the east, resolves upon a fast or the observance of a particular vow, the deities become gratified with him and all his wishes become crowned with success. By observing fasts, or vows in any other
p. 265
way, men of little understandings gain nothing. 1 In uttering the resolution about the observance of fasts and in making offerings to the deities, the use of a vessel of copper is preferable. In presenting the offerings to the deities, in (giving and accepting) alms, in presenting the ingredients of the Arghya and in offering oblations of water mixed with sesame seeds to the Pitris, a vessel of copper should be used. By doing these acts in any other way, one acquires little merit. Even these mysteries have been laid down relating to how the deities are gratified.'
"Dharma said, 'The offerings made in all rites in honour of the deities and in those in honour of the Pitris should never be given away to a Brahmana that has accepted service under the king, or that rings the bell or attends to subsidiary duties in acts of worship or at Sraddhas, or that keeps kine, or that is engaged in trade, or that follows some art as a profession, or that is an actor, or that quarrels with friends or that is destitute of Vedic studies, or that marries a Sudra woman 2. The performer of the Sraddha who gives away such offerings unto such a Brahmana falls away from prosperity and multiplies not his race. He fails, again, to gratify his Pitris by doing such an act. From the house of that person whence a guest returns unsatisfied, the Pitris, the deities, and the sacred fires, all return disappointed in consequence of such treatment of the guest. That man who does not discharge the duties of hospitality towards the guest arrived at his abode, comes to be regarded as equally sinful with those that are slayers of women or of kine, that are ungrateful towards benefactors, that are slayers of Brahmanas, or that are violators of the beds of their preceptors.'
"Agni said, 'Listen ye with concentrated attention. I shall recite the demerits of that man of wicked understanding who lifts up his feet for striking therewith a cow or a highly blessed Brahmana or a blazing fire. The infamy of such a man spreads throughout the world and touches the confines of heaven itself. His Pitris become filled with fear. The deities also become highly dissatisfied on his account. Endued with great energy, Fire refuses to accept the libations poured by him. For a hundred lives he has to rot in hell. He is never rescued at any time. One should, therefore, never touch a cow with one's feet, or a Brahmana of high energy, or a blazing fire, if one is endued with faith and desires one's own good. These are the demerits declared by me of one who lifts up one's feet towards these three.'
"Viswamitra said, 'Listen to a high mystery that is unknown to the generality of men and that is connected with religion. He who offers the Pitris rice boiled in sugared milk, sitting with face directed to the south at noontide in the shade caused by an elephant's body, in the month of Bhadrapada, under the constellation Magha, acquires great merits. Listen
p. 266
to what those merits are. The man who makes such an offering to the Pitris under such circumstances, is regarded as performing a great Sraddha each year for thirteen years in succession.' 1
"The kine said, 'That man becomes cleansed of all his sins who adores a cow with these Mantras, viz., 'O Vahula, O Samanga, O thou that art fearless everywhere, O thou that art forgiving and full of auspiciousness, O friend, O source of all plenty, in the region of Brahman, in days of yore, thou wert present with thy calf in the sacrifice of Indra, the wielder of the thunderbolt. Thou tookest thy station in the firmament and in the path of Agni. The deities with Narada among them adored thee on that occasion by calling thee Sarvamsaha. Such man attains to the region of Purandara. He acquires, besides, the merits that attach to kine, and the splendour of Chandramas also. Such a man becomes freed from every sin, every fear, every grief. At the end, he obtains residence in the happy region of the Thousand-eyed Indra!'
"Bhishma continued, 'After this, the highly blessed and celebrated seven Rishis, with Vasishtha at their head, rose and circumambulating the Lotus-born Brahman, stood around him with hands joined in reverence. Vasishtha, that foremost of all persons conversant with Brahma, became their spokesman and asked this question that is beneficial to every creature, but especially so to Brahmanas and Kshatriyas, 'By doing what acts may men of righteous conduct who are, however, destitute of the good of this world, succeed in acquiring merits attaching to sacrifices?' Hearing this question of theirs, the Grandsire Brahman began to say what follows.'
"Brahman said, 'Excellent is this question, ye highly blessed ones! It is at once auspicious and high and fraught with a mystery. This question that ye have put is subtil and is fraught with high benefit to mankind. Ye Rishis possessed of wealth of penances, I shall recite everything to you in detail. Do ye listen with attention to what I say as to how men acquire the merits attaching to sacrifices (even when they are unable to perform them through poverty.) In the lighted fortnight of the month of Pausha, when the constellation Rohini is in conjunction, if one, purifying oneself by a bath, lies under the cope of heaven, clad in a single piece of raiment, with faith and concentrated attention, and drinks the rays of the moon, one acquires the merits that attach to the performance of great sacrifices. Ye foremost of regenerate persons, this is a high mystery that I declare unto you in reply to your questions, ye that are possessed of insight into the subtil truths of all topics of enquiry.'"

---

Footnotes

263:1 The commentator explains that when evening comes, one should respectfully salute one's own feet. This custom has certainly died out in Bengal. A whirl is certainly observable on cowdung when it first drops from the cow; but the practice of making offering to it has also died out.
264:1 The second line seems to be unintelligible The reading I take is Sraddheshu and not Schidreshu.
265:1 p. 264 Vows and fasts, &c., should be observed after the Sankalpa or Resolution to that effect has been formally enunciated. Even a plunge in a piece of sacred water cannel be productive of merit unless the Sankalpa has been formally enunciated. The Sankalpa is the enunciation of the purpose for which the act is performed as also of the act that is intended to be performed.
265:2 Vrishalipati literally means the husband of a Sudra woman. By actually marrying a woman of the lowest order, by marrying before the elder brother, by marrying a girl that has attained to puberty, and by certain other acts, a Brahmana comes to be regarded as a Vrishalipati.
266:1 Kutapa is the hour about noontide. The shade of the elephant's body implies a particular instant of time that is regarded as very favourable for the Sraddha. The man that performs such a Sraddha is regarded as acquiring the merits attaching to Sraddhas regularly performed for thirteen years.

 

 

Book 13
Chapter 127

 

 

 

 

 1 [bh]
      tato nārāyaṇa suhṛn nārado bhagavān ṛṣiḥ
      śaṃkarasyomayā sārdhaṃ saṃvādaṃ pratyabhāṣata
  2 tapaś cacāra dharmātmā vṛṣabhāṅkaḥ sureśvaraḥ
      puṇye girau himavati siddhacāraṇasevite
  3 nānauṣadhi yute ramye nānāpuṣpasamākule
      apsarogaṇasaṃkīrṇe bhūtasaṃgha niṣevite
  4 tatra devo mudā yukto bhūtasaṃgha śatair vṛtaḥ
      nānārūpair virūpaiś ca divyair adbhutadarśanaiḥ
  5 siṃhavyāghra gajaprakhyaiḥ sarvajātisamanvitaiḥ
      kroṣṭuka dvīpivadanair ṛkṣarṣabha mukhais tathā
  6 ulūka vadanair bhīmaiḥ śyenabhāsamukhais tathā
      nānāvarṇamṛgaprakhyaiḥ sarvajātisamanvayaiḥ
      kiṃnarair devagandharvair yakṣabhūtagaṇais tathā
  7 divyapuṣpasamākīrṇaṃ divyamālā vibhūṣitam
      divyacandana saṃyuktaṃ divyadhūpena dhūpitam
      tat sado vṛṣabhāṅkasya divyavāditra nāditam
  8 mṛdaṅgapaṇavodghuṣṭaṃ śaṅkhabherī nināditam
      nṛtyadbhir bhūtasaṃghaiś ca barhiṇaiś ca samantataḥ
  9 pranṛttāpsarasaṃ divyaṃ divyastrī gaṇasevitam
      dṛṣṭikāntam anirdeśyaṃ divyam adbhutadarśanam
  10 sa giris tapasā tasya bhūteśasya vyarocata
 11 svādhyāyaparamair viprair brahmaghoṣair vināditaḥ
     ṣaṭ padair upagītaiś ca mādhavā pratimo giriḥ
 12 taṃ mahotsava saṃkāśaṃ bhīmarūpadharaṃ punaḥ
     dṛṣṭvā munigaṇasyāsīt parā prītir janārdana
 13 munayaś ca mahābhāgāḥ siddhāś caivordhva retasaḥ
     maruto vasavaḥ sādhyā viśve devāḥ sanātanāḥ
 14 yakṣā nāgāḥ piśācāś ca lokapālā hutāśanāḥ
     bhāvāś ca sarve nyag bhūtās tatraivāsan samāgatāḥ
 15 ṛtavaḥ sarvapuṣpaiś ca vyakiranta mahādbhutaiḥ
     oṣadhyo jvalamānāś ca dyotayanti sma tad vanam
 16 vihagāś ca mudā yuktāḥ prānṛtyan vyanadaṃś ca ha
     giripṛṣṭheṣu ramyeṣu vyāharanto janapriyāḥ
 17 tatra devo giritaṭe divyadhātuvibhūṣite
     paryaṅka iva vibhrājann upaviṣṭo mahāmanāḥ
 18 vyāghracarmāmbara dharaḥ siṃhacarmottarac chadaḥ
     vyālayajñopavītī ca lohitāṅgada bhūṣaṇaḥ
 19 hariśmaśrur jaṭī bhīmo bhayakartā suradviṣām
     abhayaḥ sarvabhūtānāṃ bhaktānāṃ vṛṣabhadhvajaḥ
 20 dṛṣṭvā tam ṛṣayaḥ sarve śirobhir avanīṃ gataḥ
     vimuktāḥ sarvapāpebhyaḥ kṣāntā vigatakalmaṣāḥ
 21 tasya bhūtapateḥ sthānaṃ bhīmarūpadharaṃ babhau
     apradhṛṣyataraṃ caiva mahoragasamākulam
 22 kṣaṇenaivābhavat sarvam adbhutaṃ madhusūdana
     tat sado vṛṣabhāṅkasya bhīmarūpadharaṃ babhau
 23 tam abhyayāc chailasutā bhūtastrī gaṇasaṃvṛtā
     hara tulyāmbara dharā samānavratacāriṇī
 24 bibhratī kalaśaṃ raukmaṃ sarvatīrthajalodbhavam
     girisravābhiḥ puṇyābhiḥ sarvato 'nugatā śubhā
 25 puṣpavṛṣṭyābhivarṣantī gandhair bahuvidhais tathā
     sevantī himavatpārśvaṃ hara pārśvam upāgamat
 26 tataḥ smayantī pāṇibhyāṃ narmārthaṃ cārudarśanā
     hara netre śubhe devī sahasā sā samāvṛṇot
 27 saṃvṛtābhyāṃ tu netrābhyāṃ tamo bhūtam acetanam
     nirhomaṃ nir vaṣaṭkāraṃ tat sadaḥ sahasābhavat
 28 janaś ca vimanāḥ sarvo bhayatrāsa samanvitaḥ
     nimīlite bhūtapatau naṣṭasūrya ivābhavat
 29 tato vitimiro lokaḥ kṣaṇena samapadyata
     jvālā ca mahatī dīptā lalāṭāt tasya niḥsṛtā
 30 tṛtīyaṃ cāsya saṃbhūtaṃ netram ādityasaṃnibham
     yugāntasadṛśaṃ dīptaṃ yenāsau mathito giriḥ
 31 tato girisutā dṛṣṭvā dīptāgnisadṛśekṣaṇam
     haraṃ praṇamya śirasā dadarśāyatalocanā
 32 dahyamāne vane tasmin sa śālasarala drume
     sa candanavane ramye divyauṣadhividīpite
 33 mṛgayūthair drutair bhītair hara pārśvam upāgataiḥ
     śaraṇaṃ cāpy avindadbhis tat sadaḥ saṃkulaṃ babhau
 34 tato nabhaḥspṛśa jvālo vidyul lokārcir ujjvalaḥ
     dvādaśāditya sadṛśo yugāntāgnir ivāparaḥ
 35 kṣaṇena tena dagdhaḥ sa himavān abhavan nagaḥ
     sa dhātuśikharābhogo dīnadagdhavanauṣadhiḥ
 36 taṃ dṛṣṭvā mathitaṃ śailaṃ śailarājasutā tataḥ
     bhagavantaṃ prapannā sā sāñjali pragrahā sthitā
 37 umāṃ śarvas tadā dṛṣṭvā strībhāvāgata mārdavām
     pitur dainyam anicchantīṃ prītyāpaśyat tato girim
 38 tato 'bhavat punaḥ sarvaḥ prakṛtisthaḥ sudarśanaḥ
     prahṛṣṭavihagaś caiva prapuṣpitavanadrumaḥ
 39 prakṛtisthaṃ giriṃ dṛṣṭvā prītā devī maheśvaram
     uvāca sarvabhūtānāṃ patiṃ patim aninditā
 40 bhagavan sarvabhūteśa śūlapāṇe mahāvrata
     saṃśayo me mahāñ jātas taṃ me vyākhyātum arhasi
 41 kimarthaṃ te lalāṭe vai tṛtīyaṃ netram utthitam
     kimarthaṃ ca girir dagdhaḥ sa pakṣigaṇakānanaḥ
 42 kimarthaṃ ca punar deva prakṛtisthaḥ kṣaṇāt kṛtaḥ
     tathaiva drumasaṃchannaḥ kṛto 'yaṃ te maheśvara
 43 [maheṣvara]
     netre me saṃvṛte devi tvayā bālyād anindite
     naṣṭālokas tato lokaḥ kṣaṇena samapadyata
 44 naṣṭāditye tathā loke tamo bhūte nagātmaje
     tṛtīyaṃ locanaṃ dīptaṃ sṛṣṭaṃ te rakṣatā prajā
 45 tasya cākṣṇo mahat tejo yenāyaṃ mathito giriḥ
     tvatpriyārthaṃ ca me devi prakṛtisthaḥ kṣaṇāt kṛtaḥ
 46 [umā]
     bhagavan kena te vaktraṃ candravat priyadarśanam
     pūrvaṃ tathaiva śrīkāntam uttaraṃ paścimaṃ tathā
 47 dakṣiṇaṃ ca mukhaṃ raudraṃ kenordhvaṃ kapilā jaṭāḥ
     kena kaṇṭhaś ca te nīlo barhi barha nibhaḥ kṛtaḥ
 48 haste caitat pinākaṃ te satataṃ kena tiṣṭhati
     jaṭilo brahma cārī ca kimartham asi nityadā
 49 etaṃ me saṃśayaṃ sarvaṃ vada bhūtapate 'nagha
     sa dharmacāriṇī cāhaṃ bhaktā ceti vṛṣadhvaja
 50 evam uktaḥ sa bhagavāñ śailaputryā pināka dhṛk
     tasyā vṛttyā ca buddhyā ca prītimān abhavat prabhuḥ
 51 tatas tām abravīd devaḥ subhage śrūyatām iti
     hetubhir yair mamaitāni rūpāṇi rucirānane

 

SECTION CXXVII

"Vibhavasu (otherwise called Surya) said, 'There are two offerings. One of those consists of a palmful of water and the other called Akshata consists of rice-grains with ghee. One should, on the day of the full moon, stand facing that bright orb and make unto him the two offerings mentioned, viz., a palmful of water and the rice-grains with ghee called Akshata. The man who presents these offerings is said to adore his sacred fire. Verily, he is regarded as one that has poured libations on the three (principal) fires. That man of little understanding who cutteth down a large tree on the day of the new moon, becomes stained with the sin of Brahmanicide. By killing even a single leaf one incurs that sin. That foolish man who chews a tooth-brush on the day of the new moon is regarded as injuring the deity of the moon by such an act. The Pitris of such a person become annoyed with him. 1 The deities do not accept the libations poured by such a man on days of the full moon and the new moon. His Pitris become enraged with him, and his race and the family become extinct.'
"Sree said, 'That sinful house, in which eating and drinking vessels and seats and beds lie scattered, and in which women are beaten, the deities and Pitris leave in disgust. Verily, without accepting the offerings made unto them by the owners of such houses, the deities and the Pitris fly away from such a sinful habitation.'
"Angiras said, 'The offspring of that man increase who stands every night for a full year under a Karanjaka tree with a lamp for lighting it, and holds besides in his hand the roots of the Suvarchala plant.' 2
"Gargya said, 'One should always do the duties of hospitality to one's guests. One should give lamps in the hall or shed where sacrifices are performed. One should avoid sleep during the day, and abstain from all kinds of flesh or food. One should never injure kine and Brahmanas. One should always recite names of the Pushkara lakes and the other sacred waters. Such a course of duty, is the foremost. Even this constitutes a high religion with its mysteries. If observed in practice, it is sure to produce great consequences. If a person performs even a hundred sacrifices, he is doomed to see the exhaustion of the merits attaching to the libations poured therein. The duties, however, which I have mentioned are such that when observed by a person endued with faith, their merit becomes inexhaustible. Listen now to another high mystery concealed from the view of many. The deities do not accept the libations (poured upon the fire) on the occasion of Sraddhas and rites in their honour or on the
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occasion of those rites that are performable on ordinary lunar days or on the especially sacred days of the full moon and the new moon, if they behold a woman in her season of impurity or one that is the daughter of a mother afflicted with leprosy. The Pitris of the man who allows such a woman to come near the place where the Sraddha is being performed by him, do not become gratified with him for thirteen years. Robed in raiment of white, and becoming pure in body and mind, one should invite Brahmanas and cause them to utter their benedictions (when one performs the Sraddha). On such occasions one should also recite the Bharata. It is by observing all these that the offerings made at Sraddhas become inexhaustible.'
"Dhaumya said, 'Broken utensils, broken bedsteads, cocks and, dogs, as also such trees as have grown within the dwelling houses, are all inauspicious objects. In a broken utensil is Kali himself, while in a broken bedstead is loss of wealth. When a cock or a dog is in sight, the deities do not eat the offerings made to them. Under the roots of a tree scorpions and snakes undoubtedly find shelter. Hence, one should never plant a tree within one's abode.' 1
"Jamadagni said, 'That man whose heart is not pure is sure to go to Hell even if he adores the deities in a Horse-sacrifice or in a hundred Vajapeya sacrifices, or if he undergoes the severest austerities with head downmost. Purity of heart is regarded as equal to sacrifices and Truth. A very poor Brahmana, by giving only a Prastha of powdered barley with a pure heart unto a Brahmana, attained to the region of Brahman himself. This is a sufficient proof (of the importance of purity of heart).'"

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Book 13
Chapter 128

 

 

 

 1 [maheṣvara]
      tilottamā nāma purā brahmaṇā yoṣid uttamā
      tilaṃ tilaṃ samuddhṛtya ratnānāṃ nirmitā śubhā
  2 sābhyagacchata māṃ devi rūpeṇāpratimā bhuvi
      pradakṣiṇaṃ lobhayantī māṃ śubhe rucirānanā
  3 yato yataḥ sā sudatī mām upādhāvad antike
      tatas tato mukhaṃ cāru mama devi vinirgatam
  4 tāṃ dedṛkṣur ahaṃ yogāc caturmūrtitvam āgataḥ
      caturmukhaś ca saṃvṛtto darśayan yogam ātmanaḥ
  5 pūrveṇa vadanenāham indratvam anuśāsmi ha
      uttareṇa tvayā sārdhaṃ ramāmy aham anindite
  6 paścimaṃ me mukhaṃ saumyaṃ sarvaprāṇi sukhāvaham
      dakṣiṇaṃ bhīmasaṃkāśaṃ raudraṃ saṃharati prajāḥ
  7 jaṭilo brahma cārī ca lokānāṃ hitakāmyayā
      devakāryārtha siddhyarthaṃ pinākaṃ me kare sthitam
  8 indreṇa ca purā vajraṃ kṣiptaṃ śrīkāṅkṣiṇā mama
      dagdhvā kaṇṭhaṃ tu tad yātaṃ tena śrīkaṇṭhatā mama
  9 [umā]
      vāhaneṣu prabhūteṣu śrīmatsv anyeṣu satsu te
      kathaṃ govṛṣabho deva vāhanatvam upāgataḥ
  10 [maheṣvara]
     surabhīṃ sasṛje brahmāmṛta dhenuṃ payo mucam
     sā seṣṭā bahudhā jātā kṣaramāṇā payo 'mṛtam
 11 tasyā vatsa mukhotsṛṣṭaḥ pheno mad gātram āgataḥ
     tato dagdhā mayā gāvo nānāvarṇatvam āgataḥ
 12 tato 'haṃ lokaguruṇā śamaṃ nīto 'rthavedinā
     vṛṣaṃ cemaṃ dhvajārthaṃ me dadau vāhanam eva ca
 13 [umā]
     nivāsā bahurūpās te viśvarūpaguṇānvitāḥ
     tāṃś ca saṃtyajya bhagavañ śmaśāne ramase katham
 14 keśāsthi kalile bhīme kapālaghaṭa saṃkule
     gṛdhragomāyukalile citāgniśatasaṃkule
 15 aśucau māṃsakalile vasā śoṇitakardame
     vinikīrṇāmiṣa caye śivānāda vinādite
 16 [m]
     medhyānveṣī mahīṃ kṛtsnāṃ vicarāmi niśāsv aham
     na ca medhyataraṃ kiṃ cic chmaśānād iha vidyate
 17 tena me sarvavāsānāṃ śmaśāne ramate manaḥ
     nyagrodhaśākhā saṃchanne nirbhukta sragvi bhūṣite
 18 tatra caiva ramante me bhūtasaṃghāḥ śubhānane
     na ca bhūtagaṇair devi vināhaṃ vastum utsahe
 19 eṣa vāso hi me medhyaḥ svargīyaś ca mato hi me
     puṇyaḥ paramakaś caiva medhya kāmair upāsyate
 20 [umā]
     bhagavan sarvabhūteśa sarvadharmabhṛtāṃ vara
     pināka pāṇe varada saṃśayo me mahān ayam
 21 ayaṃ munigaṇaḥ sarvas tapas tapa iti prabho
     tapo 'nveṣa karo loke bhramate vividhākṛtiḥ
 22 asya caivarṣisaṃghasya mama ca priyakāmyayā
     etaṃ mameha saṃdehaṃ vaktum arhasy ariṃdama
 23 dharmaḥ kiṃ lakṣaṇaḥ proktaḥ kathaṃ vācarituṃ naraiḥ
     śakyo dharmam avindadbhir dharmajña vada me prabho
 24 [nārada]
     tato munigaṇaḥ sarvas tāṃ devīṃ pratyapūjayat
     vāgbhir ṛg bhūṣitārthābhiḥ stavaiś cārthavidāṃ vara
 25 [m]
     ahiṃsā satyavacanaṃ sarvabhūtānukampanam
     śamo dānaṃ yathāśakti gārhasthyo dharma uttamaḥ
 26 paradāreṣv asaṃkalpo nyāsastrī parirakṣaṇam
     adattādāna viramo madhu māṃsasya varjanam
 27 eṣa pañca vidho dharmo bahuśākhaḥ sukhodayaḥ
     dehibhir dharmaparamaiḥ kartavyo dharmasaṃcayaḥ
 28 [umā]
     bhagavan saṃśayaṃ pṛṣṭas taṃ me vyākhyātum arhasi
     cāturvarṇyasya yo dharmaḥ sve sve varṇe guṇāvahaḥ
 29 brāhmaṇe kīdṛśo dharmaḥ kṣatriye kīdṛśo bhavet
     vaiśye kiṃ lakṣaṇo dharmaḥ śūdre kiṃ lakṣaṇo bhavet
 30 [m]
     nyāyatas te mahābhāge saṃśayaḥ samudīritaḥ
     bhūmidevā mahābhāgāḥ sadā loke dvijātayaḥ
 31 upavāsaḥ sadā dharmo brāhmaṇasya na saṃśayaḥ
     sa hi dharmārtham utpanno brahmabhūyāya kalpate
 32 tasya dharmakriyā devi vratacaryā ca nyāyataḥ
     tathopanayanaṃ caiva dvijāyaivopapadyate
 33 guru daivatapūjārthaṃ svādhyāyābhyasanātmakaḥ
     dehibhir dharmaparamaiś cartavyo dharmasaṃbhavaḥ
 34 [umā]
     bhagavan saṃśayo me 'tra taṃ me vyākhyātum arhasi
     cāturvarṇyasya dharmaṃ hi naipuṇyena prakīrtaya
 35 [m]
     rahasyaśravaṇaṃ dharmo veda vrataniṣevaṇam
     vratacaryā paro dharmo guru pādaprasādanam
 36 bhaikṣa caryā paro dharmo dharmo nityopavāsitā
     nityasvādhyāyitā dharmo brahmacaryāśramas tathā
 37 guruṇā tv abhyanujñātaḥ samāvarteta vai dvijaḥ
     vindetānantaraṃ bhāryām anurūpāṃ yathāvidhi
 38 śūdrānna varjanaṃ dharmas tathā satpatha sevanam
     dharmo nityopavāsitvaṃ brahmacaryaṃ tathaiva ca
 39 āhitāgnir adhīyāno juhvānaḥ saṃyatendriyaḥ
     vighasāśī yatāhāro gṛhasthaḥ satyavāk śuciḥ
 40 atithivratatā dharmo dharmas tretāgnidhāraṇam
     iṣṭīś ca paśubandhāṃś ca vidhipūrvaṃ samācaret
 41 yajñaś ca paramo dharmas tathāhiṃsā ca dehiṣu
     apūrva bhojanaṃ dharmo vighasāśitvam eva ca
 42 bhukte parijane paścād bhojanaṃ dharma ucyate
     brāhmaṇasya gṛhasthasya śrotriyasya viśeṣataḥ
 43 dampatyoḥ samaśīlatvaṃ dharmaś ca gṛhamedhinām
     gṛhyāṇāṃ caiva devānāṃ nityaṃ puṣpabali kriyā
 44 nityopalepanaṃ dharmas tathā nityopavāsitā
     susaṃmṛṣṭopalipte ca sājya dhūmodgame gṛhe
 45 eṣa dvija jane dharmo gārhasthyo lokadhāraṇaḥ
     dvijātīnāṃ satāṃ nityaṃ sadaivaiṣa pravartate
 46 yas tu kṣatragato devi tvayā dharma udīritaḥ
     tam ahaṃ te pravakṣyāmi taṃ me śṛṇu samāhitā
 47 kṣatriyasya smṛto dharmaḥ prajāpālanam āditaḥ
     nirdiṣṭa phalabhoktā hi rājā dharmeṇa yujyate
 48 prajāḥ pālayate yo hi dharmeṇa manujādhipaḥ
     tasya dharmārjitā lokāḥ prajāpālanasaṃcitāḥ
 49 tatra rājñaḥ paro dharmo damaḥ svādhyāya eva ca
     agnihotraparispando dānādhyayanam eva ca
 50 bhṛtyānāṃ bharaṇaṃ dharmaḥ kṛte karmaṇya moghatā
 51 samyag daṇḍe sthitir dharmo dharmo veda kratukriyāḥ
     vyavahāra sthitir dharmaḥ satyavākyaratis tathā
 52 ārtahastaprado rājā pretya ceha mahīyate
     gobrāhmaṇārthe vikrāntaḥ saṃgrāme nidhanaṃ gataḥ
     aśvamedha jitāṁl lokān prāpnoti tridivālaye
 53 vaiśyasya satataṃ dharmaḥ pāśupālyaṃ kṛṣis tathā
     agnihotraparispando dānādhyayanam eva ca
 54 vāṇijyaṃ satpatha sthānam ātithyaṃ praśamo damaḥ
     viprāṇāṃ svāgataṃ tyāgo vaiśya dharmaḥ sanātanaḥ
 55 tilān gandhān rasāṃś caiva na vikrīṇīta vai kva cit
     vaṇik patham upāsīno vaiśyaḥ satpatham āśritaḥ
 56 sarvātithyaṃ trivargasya yathāśakti yathārhataḥ
     śūdra dharmaḥ paro nityaṃ śuśrūṣā ca dvijātiṣu
 57 sa śūdraḥ saṃśitatapāḥ satyasaṃdho jitendriyaḥ
     śuśrūṣann atithiṃ prāptaṃ tapaḥ saṃcinute mahat
 58 tyaktahiṃsaḥ śubhācāro devatā dvija pūjakaḥ
     śūdro dharmaphalair iṣṭaiḥ saṃprayujyeta buddhimān
 59 etat te sarvam ākhyātaṃ cāturvarṇyasya śobhane
     ekaikasyeha subhage kim anyac chrotum icchas

 

SECTION CXXVIII

"Vayu said, 'I shall recite some duties the observance of which is fraught with happiness to mankind. Do ye listen also with concentrated attention to certain transgressions with the secret causes upon which they depend. That man who offers for the four months of the rainy season sesame and water (unto the Pitris), and food, according to the best of his power, unto a Brahmana well-conversant with the duties, who duly pours libations on the sacred fire, and makes offerings of rice boiled in sugared milk, who gives lamps in honour of the Pitris, with sesame and water,--verily
p. 269
he who does all this with faith and concentrated attention acquires all the merits that attach to a hundred sacrifices in which animals are offered to the deities. Listen to this other high mystery that is unknown to all. That man who thinks it all right when a Sudra ignites the fire upon which he is to pour libations or who does not see any fault when women who are incompetent to assist at Sraddhas and other rites are allowed to assist at them, really becomes stained with sin 1. The three sacrificial fires become enraged with such a person. In his next life he has to take birth as a Sudra. His Pitris, together with the deities are never gratified with him. I shall now recite what the expiations are which one must go through for cleansing oneself from such sins. Listen to me with attention. By performing those expiatory acts, one becomes happy and free from fever. Fasting all the while, one should, for three days, with concentrated attention, pour libation, on the sacred fire, of the urine of the cow mixed with cowdung and milk and ghee. The deities accept the offerings of such a man on the expiration of a full year. His Pitris also, when the time comes for him for performing the Sraddha, become gratified with him. I have thus recited what is righteous and what is unrighteous, with all their unknown details, in respect of human beings desirous of attaining to heaven. Verily, men who abstain from these transgressions or who having committed them undergo the expiatory rites indicated, succeed, in attaining to heaven when they leave this world."

 

 

Book 13
Chapter 129

 

 

 

1 [umā]
      uktās tvayā pṛthag dharmāś cāturvarṇyahitāḥ śubhāḥ
      sarvavyāpī tu yo dharmo bhagavaṃs taṃ bravīhi me
  2 [m]
      brāhmaṇā lokasāreṇa sṛṣṭā dhātrā guṇārthinā
      lokāṃs tārayituṃ kṛtsnān martyeṣu kṣitidevatāḥ
  3 teṣām imaṃ pravakṣyāmi dharmakarmaphalodayam
      brāhmaṇeṣu hi yo dharmaḥ sa dharmaḥ paramo mataḥ
  4 ime tu lokadharmārthaṃ trayaḥ sṛṣṭāḥ svayambhuvā
      pṛthivyāḥ sarjane nityaṃ sṛṣṭās tān api me śṛṇu
  5 vedoktaḥ paramo dharmaḥ smṛtiśāstragato 'paraḥ
      śiṣṭācīrṇaḥ paraḥ proktas trayo dharmāḥ sanātanāḥ
  6 traividyo brāhmaṇo vidvān na cādhyayana jīvanaḥ
      trikarmā triparikrānto maitra eṣa smṛto dvijaḥ
  7 ṣaḍ imāni tu karmāṇi provāca bhuvaneśvaraḥ
      vṛttyarthaṃ brāhmaṇānāṃ vai śṛṇu tāni samāhitā
  8 yajanaṃ yājanaṃ caiva tathā dānapratigrahau
      adhyāpanam adhītaṃ ca ṣaṭ karmā dharmabhāg dvijaḥ
  9 nityasvādhyāyatā dharmo dharmo yajñaḥ sanātanaḥ
      dānaṃ praśasyate cāsya yathāśakti yathāvidhi
  10 ayaṃ tu paramo dharmaḥ pravṛttaḥ satsu nityaśaḥ
     gṛhasthatā viśuddhānāṃ dharmasya nicayo mahān
 11 pañca yajñaviśuddhātmā satyavāg anasūyakaḥ
     dātā brāhmaṇa satkartā susaṃmṛṣṭaniveśanaḥ
 12 amānī ca sadā jihmaḥ snigdhavāṇī pradas tathā
     atithyabhyāgata ratiḥ śeṣānna kṛtabhojanaḥ
 13 pādyam arghyaṃ yathānyāyam āsanaṃ śayanaṃ tathā
     dīpaṃ pratiśrayaṃ cāpi yo dadāti sa dhārmikaḥ
 14 prātar utthāya cācamya bhojanenopamantrya ca
     satkṛtyānuvrajed yaś ca tasya dharmaḥ sanātanaḥ
 15 sarvātithyaṃ trivargasya yathāśakti divāniśam
     śūdra dharmaḥ samākhyātas trivarṇaparicāraṇam
 16 pravṛtti lakṣaṇo dharmo gṛhastheṣu vidhīyate
     tam ahaṃ kīrtayiṣyāmi sarvabhūtahitaṃ śubham
 17 dātavyam asakṛc chakyā yaṣṭavyam asakṛt tathā
     puṣṭi karma vidhānaṃ ca kartavyaṃ bhūtim icchatā
 18 dharmeṇārthaḥ samāhāryo dharmalabdhaṃ tridhā dhanam
     kartavyaṃ dharmaparamaṃ mānavena prayatnataḥ
 19 ekenāṃśena dharmārthaś cartavyo bhūtim icchatā
     ekenāṃśena kāmārtha ekam aṃśaṃ vivardhayet
 20 nivṛtti lakṣaṇas tv anyo dharmo mokṣa iti smṛtaḥ
     tasya vṛttiṃ pravakṣyāmi śṛṇu me devi tattvataḥ
 21 sarvabhūtadayā dharmo na caikagrāmavāsitā
     āśāpāśavimokṣaś ca śasyate mokṣakāṅkṣiṇām
 22 na kuṇḍyāṃ nodake saṅgo na vāsasi na cāsane
     na tridaṇḍe na śayane nāgnau na śaraṇālaye
 23 adhyātmagatacitto yas tan manās tatparāyaṇaḥ
     yukto yogaṃ prati sadā pratisaṃkhyānam eva ca
 24 vṛkṣamūlaśayo nityaṃ śūnyāgāra niveśanaḥ
     nadīpulinaśāyī ca nadītīraratiś ca yaḥ
 25 vimuktaḥ sarvasaṅgeṣu snehabandhuṣu ca dvijaḥ
     ātmany evātmano bhāvaṃ samāsajyāṭati dvijaḥ
 26 sthāṇubhūto nirāhāro mokṣadṛṣṭena karmaṇā
     parivrajati yo yuktas tasya dharmaḥ sanātanaḥ
 27 na caikatra cirāsakto na caikagrāma gocaraḥ
     yukto hy aṭati nirmukto na caikapuline śayaḥ
 28 eṣa mokṣavidāṃ dharmo vedoktaḥ satpathaḥ satām
     yo mārgam anuyātīmaṃ padaṃ tasya na vidyate
 29 caturvidhā bhikṣavas te kuṭī cara kṛtodakaḥ
     haṃsaḥ paramahaṃsaś ca yo yaḥ paścāt sa uttamaḥ
 30 ataḥ parataraṃ nāsti nādharaṃ na tiro 'grataḥ
     aduḥkham asukhaṃ saumyam ajarā maram avyayam
 31 [umā]
     gārhasthyo mokṣadharmaś ca sajjanācaritas tvayā
     bhāṣito martyalokasya mārgaḥ śreyaḥ karo mahān
 32 ṛṣidharmaṃ tu dharmajña śrotum icchāmy anuttamam
     spṛhā bhavati me nityaṃ tapovananivāsiṣu
 33 ājyadhūmodbhabho gandho ruṇaddhīva tapovanam
     taṃ dṛṣṭvā me manaḥ prītaṃ maheśvara sadā bhavet
 34 etaṃ me saṃśayaṃ deva munidharmakṛtaṃ vibho
     sarvadharmārthatattvajña devadeva vadasva me
     nikhilena mayā pṛṣṭaṃ mahādeva yathātatham
 35 [m]
     hanta te 'haṃ pravakṣyāmi munidharmam anuttamam
     yaṃ kṛtvā munayo yānti siddhiṃ svatapasā śubhe
 36 phenapānām ṛṣīṇāṃ yo dharmo dharmavidāṃ sadā
     taṃ me śṛṇu mahābhāge dharmajñe dharmam āditaḥ
 37 uñchanti satataṃ tasmin brāhmaṃ phenotkaraṃ śubham
     amṛtaṃ brahmaṇā pītaṃ madhuraṃ prasṛtaṃ divi
 38 eṣa teṣāṃ viśuddhānāṃ phenapānāṃ tapodhane
     dharmacaryā kṛto mārgo vālakhilya gaṇe śṛṇu
 39 vālakhilyās tapaḥ siddā munayaḥ sūryamaṇḍale
     uñcham uñchanti dharmajñāḥ śākunīṃ vṛttim āsthitāḥ
 40 mṛganirmoka vasanāś cīravalkala vāsasaḥ
     nirdvaṃdvāḥ satpathaṃ prāptā vālakhilyās tapodhanāḥ
 41 aṅguṣṭha parva mātrās te sveṣv aṅgeṣu vyavasthitāḥ
     tapaścaraṇam īhante teṣāṃ dharmaphalaṃ mahat
 42 te suraiḥ samatāṃ yānti surakāryārtha siddhaye
     dyotayanto diśaḥ sarvās tapasā dagdhakilbiṣāḥ
 43 ye tv anye śuddhamanaso dayā dharmaparāyaṇāḥ
     santaś cakracarāḥ puṇyāḥ somalokacarāś ca ye
 44 pitṛlokasamīpasthās ta uñchanti yathāvidhi
     saṃprakṣālāśma kuṭṭāś cadantolūkhalinas tathā
 45 somapānāṃ ca devānām ūṣmapāṇāṃ tathaiva ca
     uñchanti ye samīpasthāḥ svabhāvaniyatendriyāḥ
 46 teṣām agnipariṣyandaḥ pitṛdevārcanaṃ tathā
     yajñānāṃ cāpi pañcānāṃ yajanaṃ dharma ucyate
 47 eṣa cakracarair devi devalokacarair dvijaiḥ
     ṛṣidharmaḥ sadā cīrṇo yo 'nyas tam api me śṛṇu
 48 sarveṣv evarṣidharmeṣu jeya ātmā jitendriyaḥ
     kāmakrodhau tataḥ paścāj jetavyāv iti me matiḥ
 49 agnihotraparispando dharmarātri samāsanam
     somayajñābhyanujñānaṃ pañcamī yajñadakṣiṇā
 50 nityaṃ yajñakriyā dharmaḥ pitṛdevārcane ratiḥ
     sarvātithyaṃ ca kartavyam annenoñchārjitena vai
 51 nivṛttir upabhogasya gorasānāṃ ca vai ratiḥ
     sthaṇḍile śayanaṃ yogaḥ śākaparṇaniṣevaṇam
 52 phalamūlāśanaṃ vāyur āpaḥ śaivalabhakṣaṇam
     ṛṣīṇāṃ niyamā hy ete yair jayanty ajitāṃ gatim
 53 vidhūme nyastamusale vyaṅgāre bhuktavaj jane
     atītapātra saṃcāre kāle vigatabhaikṣake
 54 atithiṃ kāṅkṣamāṇo vai śeṣānna kṛtabhojanaḥ
     satyadharmaratiḥ kṣānto munidharmeṇa yujyate
 55 na stambhī na ca mānī yo na pramatto na vismitaḥ
     mitrāmitra samo maitro yaḥ sa dharmavid uttamaḥ

 

 

SECTION CXXIX

"Lomasa said, 'The Pitris of those men who, without having wedded wives of their own, betake themselves to the wives of other people, become filled with disappointment when the time for the Sraddhas comes. He who betakes himself to the wives of other people, he who indulges in sexual union with a woman that is barren, and he who appropriates what belongs to a Brahmana, are equally sinful. Without doubt, the Pitris of such people cut them off without desiring to have any intercourse with them. The offerings they make fail to gratify the deities and the Pitris. Hence, one should always abstain from sexual congress with women that are the wedded wives of others, as also with women that are barren. The man who desires his own good should not appropriate what belongs to a Brahmana. Listen now to another mystery, unknown to all with regard to religion. One should, endued with faith, always do the bidding of one's preceptor and other seniors. On the twelfth lunar day, as also on the day of the full moon, every month, one should make gifts unto Brahmanas of ghee and the offerings that constitute Akshata. Listen to me as I say
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what the measure is of the merit that such a person acquires. By such an act one is said to increase Soma and the Ocean. Vasava, the chief of the celestials, confers upon him a fourth part of the merits that attach to a Horse-sacrifice. By making such gifts, a person becomes endued with great energy and prowess. The divine Soma, well-pleased with him, grants him the fruition of his wishes. Listen now to another duty, together with the foundation on which it rests, that is productive of great merit. In this age of Kali, that duty, if performed, brings about much happiness to men. That man who, rising at early dawn and purifying himself by a bath, attires himself in white robes and with the concentrated attention makes gifts unto Brahmanas of vessels full of sesame seeds, who makes offerings unto the Pitris of water with sesame seeds and honey, and who gives lamps as also the food called Krisara acquires substantial merits. Listen to me as I say what those merits are. The divine chastiser of Paka has ascribed these merits to the gift of vessels of copper and brass filled with sesame seeds. He who makes gifts of kine, he who makes gifts of land that are productive of eternal merit, he who performs the Agnishtoma sacrifice with copious presents in the form of Dakshina to the Brahmanas, are all regarded by the deities as acquiring, merits equal to those which one acquires by making gifts of vessels filled with sesame seeds. Gifts of water with sesame seeds are regarded by the Pitr is as productive of eternal gratification to them. The grandsires all become highly pleased with gifts of lamps and Krisara. I have thus recited the ancient ordinance, laid down by the Rishis, that is highly applauded by both the Pitris and the deities in their respective regions.'"

 

Book 13
Chapter 130

 

 

 

 

 1 [umā]
      deśeṣu ramaṇīyeṣu girīṇāṃ nirjhareṣu ca
      sravantīnāṃ ca kuñjeṣu parvatopavaneṣu ca
  2 deśeṣu ca vicitreṣu phalavatsu samāhitāḥ
      mūlavatsu ca deśeṣu vasanti niyatavratāḥ
  3 teṣām api vidhiṃ puṇyaṃ śrotum icchāmi śaṃkara
      vānaprastheṣu deveśa svaśarīropajīviṣu
  4 [maheṣvara]
      vānaprastheṣu yo dharmas taṃ me śṛṇu samāhitā
      śrutvā caikamanā devi dharmabuddhiparā bhava
  5 saṃsiddhair niyataiḥ sadbhir vanavāsam upāgataiḥ
      vānaprasthair idaṃ karma kartavyaṃ śṛṇu yādṛśam
  6 trikālam abhiṣekārthaḥ pitṛdevārcanaṃ kriyā
      agnihotraparispanda iṣṭi homavidhis tathā
  7 nīvāra grahaṇaṃ caiva phalamūlaniṣevaṇam
      iṅgudair aṇḍa tailānāṃ snehārthaṃ ca niṣevaṇam
  8 yogacaryā kṛtaiḥ siddhaiḥ kāmakrodhavivarjanam
      vīraśayyām upāsadbhir vīra sthānopasevibhiḥ
  9 yuktair yogavahaiḥ sadbhir grīṣme pañcatapais tathā
      maṇḍūkayoganiyatair yathānyāya niṣevibhiḥ
  10 vīrāsana gatair nityaṃ sthaṇḍile śayanais tathā
     śītayogo 'gniyogaś ca cartavyo dharmabuddhibhiḥ
 11 abbhakṣair vāyubhakṣaiś ca śaivālottara bhojanaiḥ
     aśmakuṭṭais tathā dāntaiḥ saṃprakṣālais tathāparaiḥ
 12 cīravalkala saṃvītair mṛgacarma nivāsibhiḥ
     kāryā yātrā yathākālaṃ yathā dharmaṃ yathāvidhi
 13 vananityair vanacarair vanapair vanagocaraiḥ
     vanaṃ gurum ivāsādya vastavyaṃ vanajīvibhiḥ
 14 teṣāṃ homakriyā dharmaḥ pañca yajñaniṣevaṇam
     nāgapañcamayajñasya vedoktasyānupālanam
 15 aṣṭamī yajñaparatā cāturmāsya niṣevaṇam
     paurṇamāsyāṃ tu yo yajño nityayajñas tathaiva ca
 16 vimuktā dārasaṃyogair vimuktāḥ sarvasaṃkaraiḥ
     vimuktāḥ sarvapāpaiś ca caranti munayo vane
 17 srugbhāṇḍa paramā nityaṃ tretāgniśaraṇāḥ sadā
     santaḥ satpatha nityā ye te yānti paramāṃ gatim
 18 brahmalokaṃ mahāpuṇyaṃ somalokaṃ ca śāśvatam
     gacchanti munayaḥ siddhā ṛṣidharmavyapāśrayāt
 19 eṣa dharmo mayā devi vāna prasthāśritāḥ śubhaḥ
     vistareṇārtha saṃpanno yathā sthūlam udāhṛtaḥ
 20 [u]
     bhagavan devadeveśa sarvabhūtanamaskṛta
     yo dharmo munisaṃghasya siddhivādeṣu taṃ vada
 21 siddhivādeṣu saṃsiddhās tathā vananivāsinaḥ
     svairiṇo dārasaṃyuktās teṣāṃ dharmaḥ kathaṃ smṛtaḥ
 22 [m]
     svairiṇas tāpasā devi sarve dāravihāriṇaḥ
     teṣāṃ mauṇḍyaṃ kaṣāyaś ca vāsarātriś ca kāraṇam
 23 trikālam abhiṣekaś ca hotraṃ tv ṛṣikṛtaṃ mahat
     samādhiḥ satpatha sthānaṃ yathodita niṣevaṇam
 24 ye ca te pūrvakathitā dharmā vananivāsinām
     yadi sevanti dharmās tān āpnuvanti tapaḥphalam
 25 ye ca dampati dharmāṇaḥ svadāraniyatendriyāḥ
     caranti vidhidṛṣṭaṃ tad ṛtukālābhigāminaḥ
 26 teṣām ṛṣikṛto dharmo dharmiṇām upapadyate
     na kāmakārāt kāmo 'nyaḥ saṃsevyo dharmadarśibhiḥ
 27 sarvabhūteṣu yaḥ samyag dadāty abhayadakṣiṇām
     hiṃsā roṣavimuktātmā sa vai dharmeṇa yujyate
 28 sarvabhūtānukampī yaḥ sarvabhūtārjava vrataḥ
     sarvabhūtātmabhūtaś ca sa vai dharmeṇa yujyate
 29 sarvavedeṣu vā snānaṃ sarvabhūteṣu cārjavam
     ubhe ete same syātām ārjavaṃ vā viśiṣyate
 30 ārjavaṃ dharma ity āhur adharmo jihma ucyate
     ārjaveneha saṃyukto naro dharmeṇa yujyate
 31 ārjavo bhuvane nityaṃ vasaty amara saṃnidhau
     tasmād ārjavanityaḥ syād ya icched dharmam ātmanaḥ
 32 kṣānto dānto jitakrodho dharmabhūto 'vihiṃsakaḥ
     dharme ratamanā nityaṃ naro dharmeṇa yujyate
 33 vyapetatandro dharmātmā śakyā satpatham āśritaḥ
     cāritraparamo buddho brahmabhūyāya kalpate
 34 [u]
     āśramābhiratā deva tāpasā ye tapodhanāḥ
     dīptimantaḥ kayā caiva caryayātha bhavanti te
 35 rājāno rājaputrāś ca nirdhanā vā mahādhanāḥ
     karmaṇā kena bhagavan prāpnuvanti mahāphalam
 36 nityaṃ sthānam upāgamya divyacandana rūṣitāḥ
     kena vā karmaṇā deva bhavanti vanagocarāḥ
 37 etaṃ me saṃśayaṃ deva tapaścaryā gataṃ śubham
     śaṃsa sarvam aśeṣeṇa tryakṣa tripuranāśana
 38 [m]
     upavāsavratair dāntā ahiṃsrāḥ satyavādinaḥ
     saṃsiddhāḥ pretya gandharvaiḥ saha modanty anāmayāḥ
 39 maṇḍūkayogaśayano yathāsthānaṃ yathāvidhi
     dīkṣāṃ carati dharmātmā sa nāgaiḥ saha modate
 40 śaṣpaṃ mṛgamukhotsṛṣṭaṃ yo mṛgaiḥ saha sevate
     dīkṣito vai mudā yuktaḥ sa gacchaty amarāvatīm
 41 śaivālaṃ śīrṇaparṇaṃ vā tad vrato yo niṣevate
     śītayogavaho nityaṃ sa gacchet paramāṃ gatim
 42 vāyubhakṣo 'mbubhakṣo vā phalamūlāśano 'pi vā
     yakṣeṣv aiśvaryam ādhāya modate 'psarasāṃ gaṇaiḥ
 43 agniyogavaho grīṣme vidhidṛṣṭena karmaṇā
     cīrtvā dvādaśa varṣāṇi rājā bhavati pārthivaḥ
 44 āhāraniyamaṃ kṛtvā munir dvādaśa vārṣikam
     maruṃ saṃsādhya yatnena rājā bhavati pārthivaḥ
 45 sthaṇḍile śuddham ākāśaṃ parigṛhya samantataḥ
     praviśya ca mudā yukto dīkṣāṃ dvādaśa vārṣikīm
 46 sthaṇḍilasya phalāny āhur yānāni śayanāni ca
     gṛhāṇi ca mahārhāṇi candra śubhrāṇi bhāmini
 47 ātmānam upajīvan yo niyato niyatāśanaḥ
     dehaṃ vānaśane tyaktvā sasvargaṃ samupāśnute
 48 ātmānam upajīvan yo dīkṣāṃ dvādaśa vārṣikīm
     tyaktvā mahārṇave dehaṃ vāruṇaṃ lokam aśnute
 49 ātmānam upajīvan yo dīkṣāṃ dvādaśa vārṣikīm
     aśmanā caraṇau bhittvā guhyakeṣu sa modate
 50 sādhayitvātmanātmānaṃ nirdvaṃdvo niṣparigrahaḥ
     cīrtvā dvādaśa varṣāṇi dīkṣām ekāṃ manogatām
     svaga lokam avāpnoti devaiś ca saha modate
 51 ātmānam upajīvan yo dīkṣāṃ dvādaśa vārṣikīm
     hutvāgnau deham utsṛjya vahni loke mahīyate
 52 yas tu devi yathānyāyaṃ dīkṣito niyato dvijaḥ
     ātmany ātmānam ādhāya nirdvaṃdvo niṣparigrahaḥ
 53 cīrtvā dvādaśa varṣāṇi dīkṣām ekāṃ manogatām
     araṇī sahitaṃ skandhe baddhvā gacchaty anāvṛtaḥ
 54 vīrādhvāna manā nityaṃ vīrāsana ratas tathā
     vīra sthāyī ca satataṃ sa vīra gatim āpnuyāt
 55 sa śakra lokago nityaṃ sarvakāmapuraskṛtaḥ
     divyapuṣpasamākīrṇo divyacandana bhūṣitaḥ
     sukhaṃ vasati dharmātmā divi devagaṇaiḥ saha
 56 vīralokagato vīro vīra yogavahaḥ sadā
     sattvasthaḥ sarvam utsṛjya dīkṣito niyataḥ śuciḥ
     vīrādhvānaṃ prapadyed yas tasya lokāḥ sanātanāḥ
 57 kāmagena vimānena sa vai carati cchandataḥ
     śakra lokagataḥ śrīmān modate ca nirāmayaḥ

 

 

SECTION CXXX

"Bhishma said, 'The Rishis there assembled, together with the Pitris and the deities, then, with concentrated attention, questioned Arundhati (the spouse of Vasishtha) who was endued with great ascetic merit. Possessed of abundant wealth of penances, Arundhati was equal to her husband, the high-souled Vasishtha in energy for in both vows and conduct she was her husband's equal. Addressing her they said, 'We desire to hear from thee the mysteries of duty and religion. It behoveth thee, O amiable lady, to tell us what thou regardest as a high mystery.'
"Arundhati said, 'The great progress I have been able to achieve in penances is due to your consideration for me in thus remembering my poor self. With your gracious permission I shall now discourse on duties that are eternal, on duties that are high mysteries. I shall discourse thereon with the causes on which they depend. Listen to me as I discourse to you elaborately. A knowledge of these should be imparted unto him only that is possessed of faith or that has a pure heart. These four,
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viz., he that is bereft of faith, he that is full of pride, he that is guilty of Brahmanicide, and he that violates the bed of his preceptor, should never be talked to. Religion and duty should never be communicated unto them. The merits acquired by a person who gives away a Kapila cow every day for a period of two and ten years, or by a person who adores the deities every month in a sacrifice, or by him who gives away hundreds of thousands of kine in the great Pushkara, do not come up to those that are his with whom a guest is gratified. Listen now to another duty whose observance is fraught with happiness to mankind. It should be observed with its secret ritual by a person endued with faith, Its merits are certainly high. Listen to what they are. If a person, rising at early dawn and taking with him a quantity of water and a few blades of Kusa grass, proceeds into a cow-pen and arriving there washes a cow's horns by sprinkling thereon that water with those blades of Kusa grass and then causes the water to drip down on his own head, he is regarded, in consequence of such a bath, as one that has performed his ablutions in all the sacred waters that the wise have heard to exist in the three worlds and that are honoured and resorted to by Siddhas and Charanas.' After Arundhati had said these words, all the deities and Pitris applauded her, saying, 'Excellent, Excellent,' Indeed, all the beings there were highly gratified and all of them worshipped Arundhati.'
"Brahman said, 'O highly blessed one, excellent is the duty that thou hast enunciated, together with its secret ritual. Praise be to thee! I grant thee this boon, viz., that thy penances will continually increase!'
"Yams said, 'I have heard from thee an excellent and agreeable discourse. Listen now to what Chitragupta has said and what is agreeable to me. Those words relate to duty with its secret ritual, and are worthy of being heard by the great Rishis, as also by men endued with faith and desirous of achieving their own good. Nothing is lost of either piety or sin that is committed by creatures. On days of the full moon and the new moon, those acts are conveyed to the sun where they rest. When a mortal goes into the region of the dead, the deity of the sun bears witness to all his acts. He that is righteous acquires the fruits of his righteousness there. I shall now tell you of some auspicious duties that are approved by Chitragupta. Water for drink, and lamps for lighting darkness, should always be given, as also sandals and umbrellas and Kapila kine with due rites. In Pushkara especially should one make the gift of a Kapila cow unto a Brahmana conversant with the Vedas. One should also always maintain one's Agnihotra with great care. Here is another duty which was proclaimed by Chitragupta. It behoveth them that are the best of creatures to listen to what the merits are of that duty separately. In course of time, every creature is destined to undergo dissolution. They that are of little understanding meet with great distress in the regions of the dead, for they become afflicted by hunger and thirst. Indeed, they have to rot there, burning in pain. There is no escape for them from such
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calamity. They have to enter into a thick darkness. I shall now tell you of those duties by performing which one may succeed in crossing such calamity. The performance of those duties costs very little but is fraught with great merit. Indeed, such performance is productive of great happiness in the other world. The merits that attach to the gift of water for drink are excellent. In the next world in especial, those merits are very high. For them that make gifts of water for drink there is ordained in the other world a large river full of excellent water. Indeed, the water contained in that river is inexhaustible and cool and sweet as nectar. He who makes gifts of water in this world drinks from that stream in the world hereafter when he goes thither. Listen now to the abundant merits that attach to the giving of lamps. The man who gives lamps in this world has never to even behold the thick darkness (of Hell). Soma and Surya and the deity of fire always give him their light when he repairs to the other world. The deities ordain that on every side of such a person there should be blazing light. Verily, when the giver of lights repairs to the world of the dead, he himself blazes forth in pure effulgence like a second Surya. Hence, one should give lights while here and water for drink in especial. Listen now to what the merits are of the person who makes the gift of a Kapila cow to a Brahmana conversant with the Vedas, especially if the gift be made in Pushkara. Such a man is regarded as having made a gift of a hundred kine with a bull, a gift that is productive of eternal merit. The gift of a single Kapila cow is capable of cleansing whatever sins the giver may be guilty of even if those sins be as grave. Brahmanicide, for the gift of a single Kapila cow is regarded as equal in point of merit to that of a hundred kine. Hence, one should give away a Kapila cow at that Pushkara which is regarded as the senior (of the two Tirthas known by that name) on the day of the full moon in the month of Karttika. Men that succeed in making such a gift have never to encounter distress of any kind, or sorrow, or thorns giving pain. That man who gives away a pair of sandals unto a superior Brahmana that is deserving of the gift, attains to similar merits. By giving away an umbrella a person obtains comfortable shade in the next world. (He will not have to be exposed to the sun). A gift made to a deserving person is never lost. It is certain to produce agreeable consequences to the giver.' Hearing these opinions of Chitragupta, Surya's hairs stood on their ends. Endued with great splendour, he addressed all the deities and the Pitris, saying 'Ye have heard the mysteries relating to duty, as propounded by the high-souled Chitragupta. Those human beings who, endued with faith, make these gifts unto high-souled Brahmanas, become freed from fear of every kind. These five kinds of men, stained with vicious deeds, have no escape. Verily, of sinful behaviour and regarded as the worst of men, they should never be talked to. Indeed they should always be avoided. Those five are he who is the slayer of a Brahmana, he who is the slayer of a cow, he who is addicted to sexual congress with other people's wives, he who is bereft of
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faith (in the Vedas), and he who derives his sustenance by selling the virtue of his wife. These men of sinful conduct, when they repair to the region of the dead, rot in hell like worms that live upon pus and blood. These five are avoided by the Pitris, the deities, the Snataka Brahmanas, and other regenerate persons that are devoted to the practice of penances.'"

 

Book 13
Chapter 131

 

 

 

 

1 [u]
      bhagavan bhaga netraghna pūṣṇo daśanapātana
      dakṣakratuhara tryakṣa saṃśayo me mahān ayam
  2 cāturvarṇyaṃ bhagavatā pūrvaṃ sṛṣṭaṃ svayambhuvā
      kena karma vipākena vaiśyo gacchati śūdratām
  3 vaiśyo vā kṣatriyaḥ kena dvijo vā kṣatriyo bhavet
      pratilomaḥ kathaṃ deva śakyo dharmo niṣevitum
  4 kena vā karmaṇā vipraḥ śūdrayonau prajāyate
      kṣatriyaḥ śūdra tām eti kena vā karmaṇā vibho
  5 etaṃ me saṃśayaṃ deva vada bhūtapate 'nagha
      trayo varṇāḥ prakṛtyeha kathaṃ brāhmaṇyam āpnuyuḥ
  6 [m]
      brāhmaṇyaṃ devi duṣprāpaṃ nisargād brāhmaṇaḥ śubhe
      kṣatriyo vaiśyaśūdrau vā nisargād iti me matiḥ
  7 karmaṇā duṣkṛteneha sthānād bhraśyati vai dvijaḥ
      jyeṣṭhaṃ varṇam anuprāpya tasmād rakṣeta vai dvijaḥ
  8 sthito brāhmaṇa dharmeṇa brāhmaṇyam upajīvati
      kṣatriyo vātha vaiśyo vā brahmabhūyāya gacchati
  9 yas tu vipratvam utsṛjya kṣātraṃ dharmaṃ niṣevate
      brāhmaṇyāt sa paribhraṣṭaḥ kṣatrayonau prajāyate
  10 vaiśyakarma ca yo vipro lobhamohavyapāśrayaḥ
     brāhmaṇyaṃ durlabhaṃ prāpya karoty alpamatiḥ sadā
 11 sa dvijo vaiśyatām eti vaiśyo vā śūdratām iyāt
     svadharmāt pracyuto vipras tataḥ śūdratvam āpnute
 12 tatrāsau nirayaṃ prāpto varṇabhraṣṭo bahiṣkṛtaḥ
     brahmalokaparibhraṣṭaḥ śūdraḥ samupajāyate
 13 kṣatriyo vā mahābhāge vaiśyo vā dharmacāriṇi
     svāni karmāṇy apāhāya śūdra karmāṇi sevate
 14 sthasthānāt sa paribhraṣṭo varṇasaṃkaratāṃ gataḥ
     brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdratvaṃ yāti tādṛśaḥ
 15 yas tu śuddhasvadharmeṇa jñānavijñānavāñ śuciḥ
     dharmajño dharmanirataḥ sa dharmaphalam aśnute
 16 idaṃ caivāparaṃ devi brahmaṇā samudīritam
     adhyātmaṃ naiṣṭhikaṃ sadbhir dharmakāmair niṣevyate
 17 ugrānnaṃ garhitaṃ devi gaṇānnaṃ śrāddhasūtakam
     ghuṣṭānnaṃ garhitaṃ devi devadevair mahātmabhiḥ
 18 śūdrānnaṃ garhitaṃ devi devadevair mahātmabhiḥ
     pitāmaha mukhotsṛṣṭaṃ pramāṇam iti me matiḥ
 19 śūdrānnenāvaśeṣeṇa jaṭhare yo mriyeta vai
     āhitāgnis tathā yajvā sa śūdra gatibhāg bhavet
 20 tena śūdrānna śeṣeṇa brahma sthānād apākṛtaḥ
     brāhmaṇaḥ śūdratām eti nāsti tatra vicāraṇā
 21 yasyānnenāvaśeṣeṇa jaṭhare yo mriyeta vai
     tāṃ tāṃ yoniṃ vrajed vipro yasyānnam upajīvati
 22 brāhmaṇatvaṃ śubhaṃ prāpya durlabhaṃ yo 'vamanyate
     abhojyānnāni cāśnāti sa dvijatvāt pateta vai
 23 surāpo brahmahā kṣudraś cauro bhagnavrato 'śuciḥ
     svākhyāya varjitaḥ pāpo lubho naikṛtikaḥ śaṭhaḥ
 24 avratī vṛṣalī bhartā kuṇḍāśī somavikrayī
     nihīna sevī vipro hi patati brahmayonitaḥ
 25 guru talpī guru dveṣī guru kutsā ratiś ca yaḥ
     brahma dviṭ cāpi patati brāhmaṇo brahmayonitaḥ
 26 ebhis tu karma bhir devi śubhair ācaritais tathā
     śūdro brāhmaṇatāṃ gacched vaiśyaḥ kṣatriyatāṃ vrajet
 27 śūdra karmāṇi sarvāṇi yathānyāyaṃ yathāvidhi
     śuśrūṣāṃ paricaryāṃ ca jyeṣṭhe varṇe prayatnataḥ
     kuryād avimanāḥ śūdraḥ satataṃ satpathe sthitaḥ
 28 daivatadvija satkartā sarvātithya kṛtavrataḥ
     ṛtukālābhigāmī ca niyato niyatāśanaḥ
 29 caukṣaś caukṣa janānveṣī śeṣānna kṛtabhojanaḥ
     vṛthā māṃsāny abhuñjānaḥ śūdro vaiśyatvam ṛcchati
 30 ṛtavāg anahaṃvādī nirdvaṃdvaḥ śama kovidaḥ
     yajate nityayajñaiś ca svādhyāyaparamaḥ śuciḥ
 31 dānto brāhmaṇa satkartā sarvavarṇabubhūṣakaḥ
     gṛhastha vratam ātiṣṭhan dvikālakṛtabhojanaḥ
 32 śeṣāśī vijitāhāro niṣkāmo nirahaṃ vadaḥ
     agnihotram upāsaṃś ca juhvānaś ca yathāvidhi
 33 sarvātithyam upātiṣṭhañ śeṣānna kṛtabhojanaḥ
     tretāgnimantravihito vaiśyo bahvati vai yadi
     sa vaiśyaḥ kṣatriyakule śucau mahati jāyate
 34 sa vaiśyaḥ kṣatriyo jāto janmaprabhṛti saṃskṛtaḥ
     upanīto vrataparo dvijo bhavati satkṛtaḥ
 35 dadāti yajate yajñaiḥ saṃskṛtair āptadakṣiṇaiḥ
     adhīte svargam anvicchaṃs tretāgniśaraṇaḥ sadā
 36 ārtahastaprado nityaṃ prajā dharmeṇa pālayan
     satyaḥ satyāni kurute nityaṃ yaḥ sukhadarśanaḥ
 37 dharmadaṇḍo na nirdaṇḍo dharmakāryānuśāsakaḥ
     yantritaḥ kāryakaraṇe ṣaḍbhāgakṛtalakṣaṇaḥ
 38 grāmyadharmān na sevena svacchandenārtha kovidaḥ
     ṛtukāle tu dharmātmā patnīṃ seveta nityadā
 39 sarvopavāsī niyataḥ svādhyāyaparamaḥ śuciḥ
     bahiṣkāntarite nityaṃ śayāno 'gnigṛhe sadā
 40 sarvātithyaṃ trivargasya kurvāṇaḥ sumanāḥ sadā
     śūdrāṇāṃ cānna kāmānāṃ nityaṃ siddham iti bruvan
 41 svārthād vā yadi vā kāmān na kiṃ cid upalakṣayet
     pitṛdevātithi kṛte sādhanaṃ kurute ca yaḥ
 42 svaveśmani yathānyāyam upāste bhaikṣam eva ca
     trikālam agnihotraṃ ca juhvāno vai yathāvidhi
 43 gobrāhmaṇa hitārthāya raṇe cābhimukho hataḥ
     tretāgnimantrapūtaṃ vā samāviśya dvijo bhavet
 44 jñānavijñānasaṃpannaḥ saṃskṛto vedapāragaḥ
     vipro bhavati dharmātmā kṣatriyaḥ svena karmaṇā
 45 etaiḥ karmaphalair devi nyūna jātikulodbhavaḥ
     śūdro 'py āgamasaṃpanno dvijo bhavati saṃskṛtaḥ
 46 brāhmaṇo vāpy asadvṛttaḥ sarvasaṃkarabhojanaḥ
     brāhmaṇyaṃ puṇyam utsṛjya śūdro bhavati tādṛśaḥ
 47 karma bhiḥ śucibhir devi śuddhātmā vijitendriyaḥ
     śūdro 'pi dvijavat sevya iti brahmābravīt svayam
 48 svabhāvakarma ca śubhaṃ yatra śūdre 'pi tiṣṭhati
     viśuddhaḥ sa dvijātir vai vijñeya iti me matiḥ
 49 na yonir nāpi saṃskāro na śrutaṃ na ca saṃnatiḥ
     kāraṇāni dvijatvasya vṛttam eva tu kāraṇam
 50 sarvo 'yaṃ brāhmaṇo loke vṛttena tu vidhīyate
     vṛtte sthitaś ca suśroṇibrāhmaṇatvaṃ nigacchati
 51 brāhmaḥ svabhāvaḥ kalyāṇi samaḥ sarvatra me matiḥ
     nirguṇaṃ nirmalaṃ brahma yatra tiṣṭhati sa dvijaḥ
 52 ete yoniphalā devi sthānabhāganidarśakāḥ
     svayaṃ ca varadenoktā brahmaṇā sṛjatā prajāḥ
 53 brāhmaṇo hi mahat kṣetraṃ loke carati pādavat
     yat tatra bījaṃ vapati sā kṛṣiḥ pāralaukikī
 54 mitāśinā sadā bhāvyaṃ satpathālambinā sadā
     brāhma māram atikramya vartitavyaṃ bubhūṣatā
 55 saṃhitādhyāyinā bhāvyaṃ gṛhe vai gṛhamedhinā
     nityaṃ svādhyāyayuktena dānādhyayanajīvinā
 56 evaṃ bhūto hi yo vipraḥ satataṃ satpathe sthitaḥ
     āhitāgnir adhīyāno brahmabhūyāya kalpate
 57 brāhmaṇyam eva saṃprāpya rakṣitavyaṃ yatātmabhiḥ
     yonipratigrahādānaiḥ karmabhiś ca śucismite
 58 etat te sarvam ākhyātaṃ yathā śūdro bhaved dvijaḥ
     brāhmaṇo vā cyuto dharmād yathā śūdratvam āpnute

SECTION CXXX

"Bhishma said, 'The Rishis there assembled, together with the Pitris and the deities, then, with concentrated attention, questioned Arundhati (the spouse of Vasishtha) who was endued with great ascetic merit. Possessed of abundant wealth of penances, Arundhati was equal to her husband, the high-souled Vasishtha in energy for in both vows and conduct she was her husband's equal. Addressing her they said, 'We desire to hear from thee the mysteries of duty and religion. It behoveth thee, O amiable lady, to tell us what thou regardest as a high mystery.'
"Arundhati said, 'The great progress I have been able to achieve in penances is due to your consideration for me in thus remembering my poor self. With your gracious permission I shall now discourse on duties that are eternal, on duties that are high mysteries. I shall discourse thereon with the causes on which they depend. Listen to me as I discourse to you elaborately. A knowledge of these should be imparted unto him only that is possessed of faith or that has a pure heart. These four,
p. 271
viz., he that is bereft of faith, he that is full of pride, he that is guilty of Brahmanicide, and he that violates the bed of his preceptor, should never be talked to. Religion and duty should never be communicated unto them. The merits acquired by a person who gives away a Kapila cow every day for a period of two and ten years, or by a person who adores the deities every month in a sacrifice, or by him who gives away hundreds of thousands of kine in the great Pushkara, do not come up to those that are his with whom a guest is gratified. Listen now to another duty whose observance is fraught with happiness to mankind. It should be observed with its secret ritual by a person endued with faith, Its merits are certainly high. Listen to what they are. If a person, rising at early dawn and taking with him a quantity of water and a few blades of Kusa grass, proceeds into a cow-pen and arriving there washes a cow's horns by sprinkling thereon that water with those blades of Kusa grass and then causes the water to drip down on his own head, he is regarded, in consequence of such a bath, as one that has performed his ablutions in all the sacred waters that the wise have heard to exist in the three worlds and that are honoured and resorted to by Siddhas and Charanas.' After Arundhati had said these words, all the deities and Pitris applauded her, saying, 'Excellent, Excellent,' Indeed, all the beings there were highly gratified and all of them worshipped Arundhati.'
"Brahman said, 'O highly blessed one, excellent is the duty that thou hast enunciated, together with its secret ritual. Praise be to thee! I grant thee this boon, viz., that thy penances will continually increase!'
"Yams said, 'I have heard from thee an excellent and agreeable discourse. Listen now to what Chitragupta has said and what is agreeable to me. Those words relate to duty with its secret ritual, and are worthy of being heard by the great Rishis, as also by men endued with faith and desirous of achieving their own good. Nothing is lost of either piety or sin that is committed by creatures. On days of the full moon and the new moon, those acts are conveyed to the sun where they rest. When a mortal goes into the region of the dead, the deity of the sun bears witness to all his acts. He that is righteous acquires the fruits of his righteousness there. I shall now tell you of some auspicious duties that are approved by Chitragupta. Water for drink, and lamps for lighting darkness, should always be given, as also sandals and umbrellas and Kapila kine with due rites. In Pushkara especially should one make the gift of a Kapila cow unto a Brahmana conversant with the Vedas. One should also always maintain one's Agnihotra with great care. Here is another duty which was proclaimed by Chitragupta. It behoveth them that are the best of creatures to listen to what the merits are of that duty separately. In course of time, every creature is destined to undergo dissolution. They that are of little understanding meet with great distress in the regions of the dead, for they become afflicted by hunger and thirst. Indeed, they have to rot there, burning in pain. There is no escape for them from such
p. 272
calamity. They have to enter into a thick darkness. I shall now tell you of those duties by performing which one may succeed in crossing such calamity. The performance of those duties costs very little but is fraught with great merit. Indeed, such performance is productive of great happiness in the other world. The merits that attach to the gift of water for drink are excellent. In the next world in especial, those merits are very high. For them that make gifts of water for drink there is ordained in the other world a large river full of excellent water. Indeed, the water contained in that river is inexhaustible and cool and sweet as nectar. He who makes gifts of water in this world drinks from that stream in the world hereafter when he goes thither. Listen now to the abundant merits that attach to the giving of lamps. The man who gives lamps in this world has never to even behold the thick darkness (of Hell). Soma and Surya and the deity of fire always give him their light when he repairs to the other world. The deities ordain that on every side of such a person there should be blazing light. Verily, when the giver of lights repairs to the world of the dead, he himself blazes forth in pure effulgence like a second Surya. Hence, one should give lights while here and water for drink in especial. Listen now to what the merits are of the person who makes the gift of a Kapila cow to a Brahmana conversant with the Vedas, especially if the gift be made in Pushkara. Such a man is regarded as having made a gift of a hundred kine with a bull, a gift that is productive of eternal merit. The gift of a single Kapila cow is capable of cleansing whatever sins the giver may be guilty of even if those sins be as grave. Brahmanicide, for the gift of a single Kapila cow is regarded as equal in point of merit to that of a hundred kine. Hence, one should give away a Kapila cow at that Pushkara which is regarded as the senior (of the two Tirthas known by that name) on the day of the full moon in the month of Karttika. Men that succeed in making such a gift have never to encounter distress of any kind, or sorrow, or thorns giving pain. That man who gives away a pair of sandals unto a superior Brahmana that is deserving of the gift, attains to similar merits. By giving away an umbrella a person obtains comfortable shade in the next world. (He will not have to be exposed to the sun). A gift made to a deserving person is never lost. It is certain to produce agreeable consequences to the giver.' Hearing these opinions of Chitragupta, Surya's hairs stood on their ends. Endued with great splendour, he addressed all the deities and the Pitris, saying 'Ye have heard the mysteries relating to duty, as propounded by the high-souled Chitragupta. Those human beings who, endued with faith, make these gifts unto high-souled Brahmanas, become freed from fear of every kind. These five kinds of men, stained with vicious deeds, have no escape. Verily, of sinful behaviour and regarded as the worst of men, they should never be talked to. Indeed they should always be avoided. Those five are he who is the slayer of a Brahmana, he who is the slayer of a cow, he who is addicted to sexual congress with other people's wives, he who is bereft of
p. 273
faith (in the Vedas), and he who derives his sustenance by selling the virtue of his wife. These men of sinful conduct, when they repair to the region of the dead, rot in hell like worms that live upon pus and blood. These five are avoided by the Pitris, the deities, the Snataka Brahmanas, and other regenerate persons that are devoted to the practice of penances.'"

 

 

 

Book 13
Chapter 132

 

 

 

1 [u]
      bhagavan sarvabhūteśa surāsuranasaṃ kṛta
      dharmādharme nṛṇāṃ deva brūhi me saṃśayaṃ vibho
  2 karmaṇā manasā vācā trividhaṃ hi naraḥ sadā
      badhyate bandhanaiḥ pāśair mucyate 'py atha vā punaḥ
  3 kena śīlena vā devakarmaṇā kīdṛśena vā
      samācārair guṇair vākyaiḥ svargaṃ yāntīha mānavāḥ
  4 [m]
      devi dharmārthatattvajñe satyanitye dame rate
      sarvaprāṇi hitaḥ śraśnaḥ śrūyatāṃ buddhivardhanaḥ
  5 satyadharmaratāḥ santaḥ sarvalipsā vivarjitāḥ
      nādharmeṇa na dharmeṇa badhyante chinnasaṃśayāḥ
  6 pralayotpattitattvajñāḥ sarvajñāḥ samadarśinaḥ
      vītarāgā vimucyante puruṣāḥ sarvabandhanaiḥ
  7 karmaṇā manasā vācā ye na hiṃsanti kiṃ cana
      ye na sajjanti kasmiṃś cid badhyante te na karmabhiḥ
  8 prāṇātipātād viratāḥ śīlavanto dayānvitāḥ
      tulyadveṣyapriyā dāntā mucyante karmabandhanaiḥ
  9 sarvabhūtadayāvanto viśvāsyāḥ sarvajantuṣu
      tyaktahiṃsā samācārās te narāḥ svargagāminaḥ
  10 parasve nirmamā nityaṃ paradāravivarjakāḥ
     dharmalabdhārtha bhoktāras te narāḥ svargagāminaḥ
 11 mātṛvat svasṛvac caiva nityaṃ duhitṛvac ca ye
     paradāreṣu vartante te narāḥ svargagāminaḥ
 12 stainyān nivṛttāḥ satataṃ saṃtuṣṭāḥ svadhanena ca
     svabhāgyāny upajīvanti te narāḥ svargagāminaḥ
 13 svadāraniratā ye ca ṛtukālābhigāminaḥ
     agrāmyasukhabhogāś ca te narāḥ svargagāminaḥ
 14 paradāreṣu ye nityaṃ cāritrāvṛta locanāḥ
     yatendriyāḥ śīlaparās te narāḥ svargagāminaḥ
 15 eṣa devakṛto mārgaḥ sevitavyaḥ sadā naraiḥ
     akaṣāya kṛtaś caiva mārgaḥ sevyaḥ sadā budhaiḥ
 16 dānadharmatapo yuktaḥ śīlaśaucadayātmakaḥ
     vṛttyarthaṃ dharmahetor vā sevitavyaḥ sadā naraiḥ
     svargavāsam abhīpsadbhir na sevyas tv ata uttaraḥ
 17 [u]
     vācātha badhyate yena mucyate 'py atha vā punaḥ
     tāni karmāṇi me deva vada bhūtapate 'nagha
 18 [m]
     ātmahetoḥ parārthe vā narma hāsyāśrayāt tathā
     ye mṛṣā na vadantīha te narāḥ svargagāminaḥ
 19 vṛttyarthaṃ dharmahetor vā kāmakārāt tathaiva ca
     anṛtaṃ ye na bhāṣante te narāḥ svargagāminaḥ
 20 ślakṣṇāṃ vāṇīṃ nirābādhāṃ madhurāṃ pāpavarjitām
     svāgatenābhibhāṣante te narāḥ svargagāminaḥ
 21 kaṭukāṃ ye na bhāṣante paruṣāṃ niṣṭhurāṃ giram
     apaiśunya ratāḥ santas te narāḥ svargagāminaḥ
 22 piśunāṃ ye na bhāṣante mitra bhedakarīṃ giram
     ṛtāṃ maitrīṃ prabhāṣante te narāḥ svargagāminaḥ
 23 varjayanti sadā sūcyaḥ paradrohaṃ ca mānavāḥ
     sarvabhūtasamā dāntās te narāḥ svargagāminaḥ
 24 śaṭhapralāpād viratā viruddha parivarjakāḥ
     saumya pralāpino nityaṃ te narāḥ svargagāminaḥ
 25 na kopād vyāharante ye vācaṃ hṛdayadāraṇīm
     sāntvaṃ vadanti kruddhāpi te narāḥ svargagāminaḥ
 26 eṣa vāṇī kṛto devi dharmaḥ sevyaḥ sadā naraiḥ
     śubhaḥ satyaguṇo nityaṃ varjanīyā mṛṣā budhaiḥ
 27 [u]
     manasā badhyate yena karmaṇā puruṣaḥ sadā
     tan me brūhi mahābhāga devadeva pināka dhṛk
 28 [m]
     mānaseneha dharmeṇa saṃyuktāḥ puruṣāḥ sadā
     svargaṃ gacchanti kalyāṇi tan me kīrtayataḥ śṛṇu
 29 duṣpraṇītena manasā duṣpraṇītatarākṛtiḥ
     badhyate mānavo yena śṛṇu cānyac chubhānane
 30 araṇye vijane nyastaṃ parasvaṃ vīkṣya ye narāḥ
     manasāpi na hiṃsanti te narāḥ svargagāminaḥ
 31 grāme gṛhe vā yad dravyaṃ pārakyaṃ vijane sthitam
     nābhinandanti vai nityaṃ te narāḥ svargagāminaḥ
 32 tathaiva paradārān ye kāmavṛttān rahogatān
     manasāpi na hiṃsanti te narāḥ svargagāminaḥ
 33 śatruṃ mitraṃ ca ye nityaṃ tulyena manasā narāḥ
     bhajanti maitrāḥ saṃgamya te narāḥ svargagāminaḥ
 34 śrutavanto dayāvantaḥ śucayaḥ satyasaṃgarāḥ
     svair arthaiḥ parisaṃtuṣṭās te narāḥ svargagāminaḥ
 35 avairā ye tv anāyāsā maitra cittaparāḥ sadā
     sarvabhūtadayāvantas te narāḥ svargagāminaḥ
 36 śraddhāvanto dayāvantaś cokṣāś cokṣa janapriyāḥ
     dharmādharmavido nityaṃ te narāḥ svargagāminaḥ
 37 śubhānām aśubhānāṃ ca karmaṇāṃ phalasaṃcaye
     vipākajñāś ca ye devi te narāḥ svargagāminaḥ
 38 nyāyopetā guṇopetā devadvija parāḥ sadā
     samatāṃ samanuprāptās te narāḥ svargagāminaḥ
 39 śubhaiḥ karmaphalair devi mayaite parikīrtitāḥ
     svargamārgopagā bhūyaḥ kim anyac chrotum icchasi
 40 [u]
     mahān me saṃśayaḥ kaś cin martyān prati maheśvara
     tasmāt taṃ naipuṇenādya mamākhyātuṃ tvam arhasi
 41 kenāyur labhate dīrghaṃ karmaṇā puruṣaḥ prabho
     tapasā vāpi deveśa kenāyur labhate mahat
 42 kṣīṇāyuḥ kena bhavati karmaṇā bhuvi mānavaḥ
     vipākaṃ karmaṇāṃ deva vaktum arhasy anindita
 43 apare ca mahābhogā mana bhogās tathāpare
     akulīnās tathā cānye kulīnāś ca tathāpare
 44 durdarśāḥ ke cid ābhānti narāḥ kāṣṭhamayā iva
     priya darśās tathā cānye darśanād eva mānavāḥ
 45 duṣprajñāḥ ke cid ābhānti ke cid ābhānti paṇḍitāḥ
     mahāprajñās tathaivānye jñānavijñānadarśinaḥ
 46 alpābādhās tathā ke cin mahābādhās tathāpare
     dṛśyante puruṣā deva tan me śaṃsitum arhasi
 47 [m]
     hanta te 'haṃ pravakṣyāmi devi karmaphalodayam
     martyaloke narāḥ sarve yena svaṃ bhuñjate phalam
 48 prāṇātipātī yo raudro daṇḍahastodyatas tathā
     nityam udyatadaṇḍaś ca hanti bhūtagaṇān naraḥ
 49 nirdayaḥ sarvabhūtānāṃ nityam udvega kārakaḥ
     api kīṭa pipīlānām aśaraṇyaḥ sunirghṛṇaḥ
 50 evaṃ bhūto naro devi nirayaṃ pratipadyate
     viparītas tu dharmātmā rūpavān abhijāyate
 51 nirayaṃ yāti hiṃsātmā yāti svargam ahiṃsakaḥ
     yātanāṃ niraye raudrāṃ sa kṛcchrāṃ labhate naraḥ
 52 atha cen nirayāt tasmāt samuttarati karhi cit
     mānuṣyaṃ labhate cāpi hīnāyus tatra jāyate
 53 pāpena karmaṇā devi baddhohiṃsā ratir naraḥ
     apriyaḥ sarvabhūtānāṃ hīnāyur upajāyate
 54 yas tu śuklābhijātīyaḥ prāṇighāta vivarjakaḥ
     nikṣiptadaṇḍo nirdaṇḍo na hinasti kadā cana
 55 na ghātayati no hanti ghnantaṃ naivānumodate
     sarvabhūteṣu sa sneho yathātmani tathāpare
 56 īdṛśaḥ puruṣotkarṣo devi devatam aśnute
     upapannān sukhān bhogān upāśnāti mudā yutaḥ
 57 atha cen mānuṣe loke kadā cid upapadyate
     tatra dīrghāyur utpannaḥ sa naraḥ sukham edhate
 58 evaṃ dīrghāyuṣāṃ mārgaḥ suvṛttānāṃ sukarmaṇām
     prāṇihiṃsā vimokṣeṇa brahmaṇā samudīritaḥ

 

SECTION CXXXII

"Bhishma said, 'After this, the Grandsire Brahman, sprang from the primeval lotus and resembling the lotus (in agreeableness and fragrance), addressed the deities with Vasava, the lord of Sachi, at their head,--Yonder sits the mighty Naga who is a resident of the nether regions. Endued with great strength and energy, and with great prowess also, his name is Renuka. He is certainly a great being. Those mighty elephants endued with great energy and power, who hold the entire earth with her hills, waters, and lakes should be interviewed by this Renuka at your request. Let Renuka go to them and ask them about the mysteries of religion or duty.--Hearing these words of the Grandsire, the deities, with well-pleased minds commissioned (the elephant) Renuka to where those upholders of the world are.'"
"Renuka, proceeding to where those elephants are, addressed them, saying, 'Ye mighty creatures, I have been commanded by the deities and the Pitris to question you about the mysteries of religion and duty. I desire to bear you discourse on that subject in detail. Ye highly blessed ones, do ye discourse on the subject as your wisdom may dictate.'
"The (eight) elephants standing in the eight quarters said, 'On the auspicious eighth day of the dark fortnight in the month of Karttika when the constellation Aslesha is in the ascendant, one should make gifts of treacle and rice. Casting aside wrath, and living on regulated diet, one should make these offerings at a Sraddha, uttering these mantras the while--Let Valadeva and other Nagas possessed of great strength, let other mighty snakes of huge bodies that are indestructible and eternal, and let all the other great snakes that have taken their birth in their race, make Vali offerings to me for the enhancement of my strength and energy. Verily, let my strength be as great as that of the blessed Narayana when he raised the submerged Earth!--Uttering these mantras, one should make Vali offerings upon an ant-hill. When the maker of day retires to his chambers in the west, upon the ant-hill selected should offerings be made of raw sugar and rice. The ant-hill should previously be scattered with Gajendra flowers, Offerings should also be made of blue cloths and
p. 275
fragrant unguents. If offerings are made in this way, those beings that live in the nether regions, bearing the weight of the upper regions upon their heads or shoulders, become well-pleased and gratified. As regards ourselves, we also do not feel the labour of upholding the Earth, in consequence of such offerings being made to us. Afflicted with the burden we bear, even this is what we think (beneficial for men), without the slightest regard for selfish concerns. Brahmanas and Kshatriyas and Vaisyas and Sudras, by observing this rule for a full year, fasting on each occasion, acquire great merits from such gifts. We think that the making of such Vali offerings on the ant-hill is really fraught with very superior merits. By making such offerings, one is regarded as doing the duties of hospitality for a hundred years to all the mighty elephants that exist in the three worlds.' Hearing these words of the mighty elephants, the deities and the Pitris and the highly blessed Rishis, all applauded Renuka."

 

 

Book 13
Chapter 133

 

 

 

1 [u]
      kiṃ śīlāḥ kiṃ samācārāḥ puruṣāḥ kaiś ca karmabhiḥ
      svargaṃ samabhipadyante saṃpradānena kena vā
  2 [m]
      dātā brāhmaṇa satkartā dīnāndha kṛpaṇādiṣu
      bhakṣyabhojyānna pānānāṃ vāsasāṃ ca pradāyakaḥ
  3 pratiśrayān sabhāḥ kūpān prapāḥ puṣkariṇīs tathā
      naityakāni ca sarvāṇi kim icchakam atīva ca
  4 āsanaṃ śayanaṃ yānaṃ dhanaṃ ratnaṃ gṛhāṃs tathā
      sasyajātāni sarvāṇi gāḥ kṣetrāṇy atha yoṣitaḥ
  5 supratītamanā nityaṃ yaḥ prayacchati mānavaḥ
      evaṃ bhūto mṛto devi devaloke 'bhijāyate
  6 tatroṣya suciraṃ kālaṃ bhuktvā bhogān anuttamān
      sahāpsarobhir mudito ramitvā nandanādiṣu
  7 tasmāt svargāc cyuto lokān mānuṣeṣūpajāyate
      mahābhoge kule devi dhanadhānya samācite
  8 tatra kāmaguṇaiḥ sarvaiḥ samupeto mudā yutaḥ
      mahābhogo mahākośo dhanī bhavati mānavaḥ
  9 ete devi mahābhogāḥ prāṇino dānaśīlinaḥ
      brahmaṇā vai purā proktāḥ sarvasya priyadarśanāḥ
  10 apare mānavā devi pradānakṛpaṇā dvijaiḥ
     yācitā na prayacchanti vidyamāne 'py abuddhayaḥ
 11 dīnāndha kṛpaṇān dṛṣṭvā bhikṣukān atithīn api
     yācyamānā nivartante jihvā lobhasamanvitāḥ
 12 na dhanāni na vāsāṃsi na bhogān na ca kāñcanam
     na gāvo nānna vikṛtiṃ prayacchanti kadā cana
 13 apravṛttās tu ye lubdhā nāstikā dānavarjitāḥ
     evaṃ bhūtā narā devi nirayaṃ yānty abuddhayaḥ
 14 te cen manuṣyatāṃ yānti yadā kālasya paryayāt
     dhanarikte kule janma labhante svalpa buddhayaḥ
 15 kṣutpipāsāparītāś ca sarvabhoga bahiṣkṛtāḥ
     nirāśāḥ sarvabhogebhyo jīvanty adhama jīvikām
 16 alpabhoga kule jātā alpabhoga ratā narāḥ
     anena karmaṇā devi bhavanty adhanino narāḥ
 17 apare stambhito nityaṃ māninaḥ pāpato ratāḥ
     āsanārhasya ye pīṭhaṃ na prayacchanty acetasaḥ
 18 mārhārhasya ca ye mārgaṃ na yacchanty alpabuddhayaḥ
     pādyārhasya ca ye pādyaṃ na dadaty alpabuddhayaḥ
 19 arghārhān na ca satkārair arcayanti yathāvidhi
     arghyam ācamanīyaṃ vā na yacchanty alpabuddhayaḥ
 20 guruṃ cābhigataṃ premṇā guruvan na bubhūṣate
     abhimāna pravṛttena lobhena samavasthitāḥ
 21 saṃmānyāṃś cāvamanyante vṛddhān paribhavanti ca
     evaṃvidhā narā devi sarve nirayagāminaḥ
 22 te vai yadi narās tasmān nirayād uttaranti vai
     varṣapūgais tato janma labhante kutsite kule
 23 śvapākapulkasādīnāṃ kutsitānām acetasām
     kuleṣu teṣu jāyante guru vṛddhāpacāyinaḥ
 24 na stambhī naca mānī yo devatā dvija pūjakaḥ
     lokapūjyo namaskartā praśrito madhuraṃ vadan
 25 sarvavarṇapriya karaḥ sarvabhūtahitaḥ sadā
     adveṣī sumukhaḥ ślakṣṇaḥ snigdhavāṇī pradaḥ sadā
 26 svāgatenaiva sarveṣāṃ bhūtānām avihiṃsakaḥ
     yathārha satkriyā pūrvam arcayann upatiṣṭhati
 27 mārgārhāya dadan mārgaṃ guruṃ guruvad arcayan
     atithipragraha ratas tathābhyāgata pūjakaḥ
 28 evaṃ bhūto naro devi svargatiṃ pratipadyate
     tato mānuṣatāṃ prāpya viśiṣṭa kulajo bhavet
 29 tatrāsau vipulair bhogaiḥ sarvaratnasamāyutaḥ
     yathārha dātā cārheṣu dharmacaryā paro bhavet
 30 saṃmataḥ sarvabhūtānāṃ sarvalokanamaskṛtaḥ
     svakarmaphalam āpnoti svayam eva naraḥ sadā
 31 udātta kulajātīya udāttābhijanaḥ sadā
     eṣa dharmo mayā prokto vidhātrā svayam īritaḥ
 32 yas tu raudrasamācāraḥ sarvasattvabhayaṃkaraḥ
     hastābhyāṃ yadi vā padbhyāṃ rajjvā daṇḍena vā punaḥ
 33 loṣṭaiḥ stambhair upāyair vā jantūn bādhati śobhane
     hiṃsārthaṃ nikṛtiprajñaḥ prodvejayati caiva ha
 34 upakrāmati jantūṃś ca udvega jananaḥ sadā
     evaṃ śīlasamācāro nirayaṃ pratipadyate
 35 sa cen mānuṣatāṃ gacched yadi kālasya paryayāt
     bahv ābādha parikliṣṭe so 'dhame jāyate kule
 36 lokadveṣyo 'dhamaḥ puṃsāṃ svayaṃ karmakṛtaiḥ phalaiḥ
     eṣa devi manuṣyeṣu boddhavyo jñātibandhuṣu
 37 aparaḥ sarvabhūtāni dayāvān anupaśyati
     maitra dṛṣṭiḥ pitṛsamo nirvairo niyatendriyaḥ
 38 nodvejayati bhūtāni na vihiṃsayate tathā
     hastapādaiḥ suniyatair viśvāsyaḥ sarvajantuṣu
 39 na rajjvā na ca daṇḍena na loṣṭair nāyudhena ca
     udvejayati bhūtāni ślakṣṇakarmā dayāparaḥ
 40 evaṃ śīlasamācāraḥ svarge samupajāyate
     tatrāsau bhavane divye mudā vasati devavat
 41 sa cet karma kṣayān martyo manuṣyeṣūpajāyate
     alpābādho nirītīkaḥ sa jātaḥ sukham edhate
 42 sukhabhāgī nirāyāso nirudvegaḥ sadā naraḥ
     eṣa devi satāṃ mārgo bādhā yatra na vidyate
 43 ime manuṣyā dṛśyante ūhāpoha viśāradāḥ
     jñānavijñānasaṃpannāḥ prajñāvanto 'rthakovidāḥ
     duṣprajñāś cāpare deva jñānavijñānavarjitāḥ
 44 kena karma vipākena prajñāvān puruṣo bhavet
     alpaprajño virūpākṣakathaṃ bhavati mānavaḥ
     etaṃ me saṃśayaṃ chinddhi sarvadharmavidāṃ vara
 45 jātyandhāś cāpare deva rogārtāś cāpare tathā
     narāḥ klībāś ca dṛśyante kāraṇaṃ brūhi tatra vai
 46 [m]
     brāhmaṇān vedaviduṣaḥ siddhān dharmavidas tathā
     paripṛcchanty ahar ahaḥ kuśalākuśalaṃ tathā
 47 varjayanty aśubhaṃ karma sevamānāḥ śubhaṃ tathā
     labhante svargatiṃ nityam iha loke sukhaṃ tathā
 48 sa cen mānuṣatāṃ yāti medhāvī tatra jāyate
     śrutaṃ prajñānugaṃ cāsya kalyāṇam upajāyate
 49 paradāreṣu ye mūḍhāś cakṣur duṣṭaṃ prayuñjate
     tena duṣṭasvabhāvena jātyandhās te bhavanti ha
 50 manasā tu praduṣṭena nagnāṃ paśyanti ye striyam
     rogārtās te bhavantīha narā duṣkṛtakarmiṇaḥ
 51 ye tu mūḍhā durācārā viyonau maithune ratāḥ
     puruṣeṣu suduṣprajñāḥ klībatvam upayānti te
 52 paśūṃś ca ye bandhayanti ye caiva gurutalpagāḥ
     prakīrṇamaithunā ye ca klībā jāyanti te narāḥ
 53 [u]
     sāvadyaṃ kiṃ nu vai karma niravadya tathaiva ca
     śreyaḥ kurvann avāpnoti mānavo deva sattama
 54 [m]
     śreyāṃsaṃ mārgam ātiṣṭhan sadā yaḥ pṛcchate dvijān
     dharmānveṣī guṇākāṅkṣī sasvargaṃ samupāśnute
 55 yadi mānuṣatāṃ devi kadā cit sa nigacchati
     medhāvī dhāraṇā yuktaḥ prājñas tatrābhijāyate
 56 eṣa devi satāṃ dharmo mantavyo bhūtikārakaḥ
     nṛṇāṃ hitārthāya tava mayā vai samudāhṛtaḥ
 57 [u]
     apare svalpavijñānā dharmavidveṣiṇo narāḥ
     brāhmaṇān vedaviduṣo necchanti parisarpitum
 58 vratavanto narāḥ ke cic chraddhā damaparāyaṇāḥ
     avratā bhraṣṭaniyamās tathānye rākṣasopamāḥ
 59 yajvānaś ca tathaivānye nirhomāś ca tathāpare
     kena karma vipākena bhavantīha vadasva me
 60 [m]
     āgamāl lokadharmāṇāṃ maryādāḥ pūrvanirmitāḥ
     prāmāṇyenānuvartante dṛśyante hi dṛḍhavratāḥ
 61 adharmaṃ dharmam ity āhur ye ca mohavaśaṃ gatāḥ
     avratā naṣṭamaryādās te proktā brahmarākṣasāḥ
 62 te cet kālakṛtodyogāt saṃbhavantīha mānuṣāḥ
     nirhomā nirvaṣaṭkārās te bhavanti narādhamāḥ
 63 eṣa devi mayā sarvaḥ saṃśayac chedanāya te
     kuśalākuśalo nṝṇāṃ vyākhyāto dharmasāgaraḥ

 

SECTION CXXXIII

"Maheswara said, 'Searching your memories, excellent are the duties ye all have recited. Listen all of you now to me as I declare some mysteries relating to religion and duty. Only those persons whose understanding has been set on religion and who are possessed of faith, should be instructed in respect of those mysteries of duty and religion that are fraught with high merits. Hear what the merits are that become his who, with heart free from anxiety, gives food everyday, for a month, to kine and contents himself with one meal a day throughout such period. The kine are highly blessed. They are regarded as the most sacred of all sacred things. Verily, it is they that are upholding the three worlds with the deities, the Asuras, and human beings. Respectful services rendered to them are fraught with high merit and grave consequences. That man who every day gives food to kine advances every day in religious merit. Formerly, in the Krita age I had expressed my approval of these creatures. Afterwards Brahman, born of the primeval lotus, solicited me (to show kindness towards kine). 1 It is for this reason that a bull to this day stands as the device on my standard overhead. I always sport with kine. Hence should kine be worshipped by all. Kine are possessed of great power. They are givers of boons. If worshipped, they would grant boons. That person who gives food to kine even for a single day receives from those beneficent creatures for that act a fourth part of the merits he may win by all his good acts in life.'"

 

 

Book 13
Chapter 134

 

 

 

1 [m]
      parāvarajñe dharmajñe tapovananivāsini
      sādhvi subhru sukeśānte himavatparvatātmaje
  2 dakṣe śama damopete nirmame dharmacāriṇi
      pṛcchāmi tvāṃ varārohe pṛṣṭā vada mamepṣitam
  3 sāvitrī brahmaṇaḥ sādhvī kauśikasya śacī satī
      mārtaṇḍajasya dhūmorṇā ṛddhir vaiśravaṇasya ca
  4 varuṇasya tato gaurī sūryasya ca suvarcalā
      rohiṇī śaśinaḥ sādhvī svāhā caiva vibhāvasoḥ
  5 aditiḥ kaśyapasyātha sarvās tāḥ patidevatāḥ
      pṛṣṭāś copāsitāś caiva tās tvayā devi nityaśaḥ
  6 tena tvāṃ paripṛcchāmi dharmajñe dharmavādini
      strī dharmaṃ śrotum icchāmi tvayodāhṛtam āditaḥ
  7 sahadharmacarī me tvaṃ samaśīlā samavratā
      samānasāra vīryā ca tapas tīvraṃ kṛtaṃ ca te
      tvayā hy ukto viśeṣeṇa praṇāṇatvam upaiṣyati
  8 striyaś caiva viśeṣeṇa strījanasya gatiḥ sadā
      gaur gāṃ gacchati suśroṇilokeṣ eṣā sthitiḥ sadā
  9 mama cārdhaṃ śarīrasya mama cārdhād viniḥ sṛtā
      surakāryakarī ca tvaṃ lokasaṃtāna kāriṇī
  10 tava sarvaḥ suviditaḥ strī dharmaḥ śāśvataḥ śubhe
     tasmād aśeṣato brūhi strī dharmaṃ vistareṇa me
 11 [u]
     bhagavan sarvabhūteśa bhūtabhavya bhavodbhava
     tvat prabhāvād iyaṃ deva vāk caiva pratibhāti me
 12 imās tu nadyo deveśa sarvatīrthodakair yutāḥ
     upasparśana hetos tvā samīpasthā upāsate
 13 etābhiḥ saha saṃmantrya pravakṣyāmy anupūrvaśaḥ
     prabhavan yo 'nahaṃvādī sa vai puruṣa ucyate
 14 strī ca bhūteśa satataṃ striyam evānudhāvati
     mayā saṃmānitāś caiva bhaviṣyanti sarid varāḥ
 15 eṣā sarasvatī puṇyā nadīnām uttamā nadī
     prathamā sarvasaritāṃ nadī sāgaragāminī
 16 vipāśā ca vitastā ca candra bhāgā irāvatī
     śatadrur devikā sindhuḥ kauśikī gomatī tathā
 17 tathā deva nadī ceyaṃ sarvatīrthābhisaṃvṛtā
     gaganād gāṃ gatā devī gaṅgā sarvasaridvarā
 18 ity uktvā devadevasya patnī dharmabhṛtāṃ varā
     smitapūrvam ivābhāṣya sarvās tāḥ saritas tadā
 19 apṛcchad devamahiṣī strī dharmaṃ dharmavatsalā
     strī dharmakuśalās tā vai gaṅgādyāḥ saritāṃ varāḥ
 20 ayaṃ bhagavatā dattaḥ praśnaḥ strī dharmasaṃśritaḥ
     taṃ tu saṃmantrya yuṣmābhir vaktum icchāmi śaṃkare
 21 na caikasādhyaṃ paśyāmi vijñānaṃ bhuvi kasya cit
     divi vā sāgaragamās tena vo mānayāmy aham
 22 [bh]
     evaṃ sarvāḥ saricchreṣṭhāḥ pṛṣṭāḥ puṇyatamāḥ śivāḥ
     tato deva nadī gaṅgā niyuktā pratipūjya tām
 23 bahvībhir buddhibhiḥ sphītā strī dharmajñā śucismitā
     śailarājasutāṃ devīṃ puṇyā pāpāpahāṃ śivām
 24 buddhyā vinayasaṃpannā sarvajñānaviśāradā
     sa smitaṃ bahu buddhyāḍhyā gaṅgā vacanam abravīt
 25 dhanyāḥ smo 'nugṛhītāḥ smo devi dharmaparāyaṇā
     yā tvaṃ sarvajagan mānyā nadīr mānayase 'naghe
 26 prabhavan pṛcchate yo hi saṃmānayati vā punaḥ
     nūnaṃ janam aduṣṭātmā paṇḍitākhyāṃ sa gacchati
 27 jñānavijñānasaṃpannān ūhāpoha viśāradān
     pravaktṝn pṛcchate yo 'nyān sa vai nā padam arcchati
 28 anyathā bahu buddhyāḍhyo vākyaṃ vadati saṃsadi
     anyathaiva hy ahaṃ mānī durbalaṃ vadate vacaḥ
 29 divyajñāne divi śreṣṭhe divyapuṇye sadotthite
     tvam evārhasi no devi strī dharmam anuśāsitum
 30 [bh]
     tataḥ sārādhitā devī gaṅgayā bahubhir guṇaiḥ
     prāha sarvam aśeṣeṇa strī dharmaṃ surasundarī
 31 strī dharmo māṃ prati yathā pratibhāti yathāvidhi
     tam ahaṃ kīrtayiṣyāmi tathaiva prathito bhavet
 32 strī dharmaḥ pūrva evāyaṃ vivāhe bandhubhiḥ kṛtaḥ
     sahadharmacarī bhartur bhavaty agnisamīpataḥ
 33 susvabhāvā suvacanā suvṛttā sukhadarśanā
     ananyacittasu mukhī bhartuḥ sā dharmacāriṇī
 34 sā bhaved dharmaparamā sā bhaved dharmabhāgiṇī
     deva vatsa tataṃ sādhvī yā bhartāraṃ prapaśyati
 35 śuśrūṣāṃ paricāraṃ ca devavad yā karoti ca
     nānyabhāvā hy avimanāḥ suvratā sukhadarśanā
 36 putra vaktram ivābhīkṣṇaṃ bhartur vadanam īkṣate
     yā sādhvī niyatācārā sā bhaved dharmacāriṇī
 37 śrutvā dampati dharmaṃ vai sahadharmakṛtaṃ śubham
     ananyacittā sumukhī bhartuḥ sā dharmacāriṇī
 38 paruṣāṇy api coktā yā dṛṣṭā vā krūra cakṣuṣā
     suprasannamukhī bhartur yā nārī sā pativratā
 39 na candrasūryau na taruṃ puṃnāmno yā nirīkṣate
     bhartṛvarjaṃ varārohā sā bhaved dharmacāriṇī
 40 daridraṃ vyādhitaṃ dīnam adhvanā parikarśitam
     patiṃ putram ivopāste sā nārī dharmabhāginī
 41 yā nārī prayatā dakṣā yā nārī putriṇī bhavet
     patipriyā patiprāṇā sā nārī dharmabhāginī
 42 śuśrūṣāṃ paricaryāṃ ca karoty avimanāḥ sadā
     supratītā vinītā ca sā nārī dharmabhāginī
 43 na kāmeṣu na bhogeṣu naiśvarye na sukhe tathā
     spṛhā yasyā yathā patyau sā nārī dharmabhāginī
 44 kalyotthāna ratā nityaṃ guruśuśrūṣaṇe ratā
     susaṃmṛṣṭakṣayā caiva gośakṛt kṛtalepanā
 45 agnikāryaparā nityaṃ sadā puṣpabali pradā
     devatātithibhṛtyānāṃ nirupya patinā saha
 46 śeṣānnam upabhuñjānā yathānyāyaṃ yathāvidhi
     tuṣṭapuṣṭajanā nityaṃ nārī dharmeṇa yujyate
 47 śvaśrū śvaśurayoḥ pādau toṣayantī guṇānvitā
     mātā pitṛparā nityaṃ yā nārī sā tapodhanā
 48 brāhmaṇān durbalānāthān dīnāndha kṛpaṇāṃs tathā
     bibharty annena yā nārī sā pativratabhāginī
 49 vrataṃ carati yā nityaṃ duścaraṃ labhu sattvayā
     paticittā patihitā sā pativratabhāginī
 50 puṇyam etat tapaś caiva svargaś caiṣa sanātanaḥ
     yā nārī bhartṛparamā bhaved bhartṛvratā śivā
 51 patir hi devo nārīṇāṃ patir bandhuḥ patir gatiḥ
     patyā samā gatir nāsti daivataṃ vā yathā patiḥ
 52 patiprasādaḥ svargo vā tulyo nāryā na vā bhavet
     ahaṃ svargaṃ na hīccheyaṃ tvayy aprīte maheśvare
 53 yady akāryam adharmaṃ vā yadi vā prāṇanāśanam
     patir brūyād daridro vā vyādhito vā kathaṃ cana
 54 āpanno ripusaṃstho vā brahmaśāpārdito 'pi vā
     āpad dharmān anuprekṣya tat kāryam aviśaṅkayā
 55 eṣa deva mayā proktaḥ strī dharmo vacanāt tava
     yā tv evaṃ bhāvinī nārī sā bhaved dharmabhāginī
 56 [bh]
     ity uktaḥ sa tu deveśaḥ pratipūjya gireḥ sutām
     lokān visarjayām āsa sarvair anucaraiḥ saha
 57 tato yayur bhūtagaṇāḥ saritaś ca yathāgatam
     gandharvāpsarasaś caiva praṇamya śirasā bhavam

 

SECTION CXXXIV

"Skanda said, 'I shall now declare a duty that is approved of by me. Do ye listen to it with concentrated attention. That person who takes a little earth from the horns of a bull of blue complexion, smears his body therewith for three days, and then performs his ablutions, acquires great merits. Hear what those merits are. By such an act he would wash away every stain and evil, and attain to sovereign sway hereafter. As many times he takes his birth in this world, so many times does he become celebrated for his heroism. Listen now to another mystery unknown to all. Taking a vessel of copper and placing therein some cooked food after having mixed it with honey, one should offer it as Vali unto the rising moon on the evening of the day when that luminary is at full. Do ye learn, with faith, what the merits are of the person that acts in this way. The Sadhyas, the Rudras, the Adityas, the Viswedevas, the twin Aswins, the Maruts, and the Vasus, all accept that offering. By such an offering Soma increases as also the ocean, that vast receptacle of waters. This duty that is declared by me and that is unknown to all, if performed, is certainly fraught with great happiness.'
"Vishnu said, 'That person who, endued with faith and freed from malice, listens every day with concentrated attention to the mysteries in respect of religion and duty that are preserved by the high-souled deities and those mysteries also of the same kind that are preserved by the Rishis, has never to succumb to any evil. Such a person becomes also freed from every fear. That man who, with his senses under thorough control, reads these sections which treat of these auspicious and meritorious duties, together with their mysteries,--duties that have been declared (by the previous speakers), acquires all the merits that attach to their actual performance. Sin can never overmaster him. Verily, such a man can never be stained with faults of any kind. Indeed, one wins abundant merits by reading these mysteries (as declared), or by reciting them to others, or by hearing them recited. The deities and the Pitris eat, for ever the Havya and the Kavya offered by such a creature. Both these, in consequence of the virtues of the offerer become inexhaustible. Even such is the merit that attaches to the person who, with concentrated attention, recites these mysteries to foremost of Brahmanas on days of the full moon or the new moon. Such a person, in consequence of such an act, becomes steady in the observance of all duties. Beauty of form and prosperity also become his. He succeeds, besides this, in becoming the favourite, for all time, of the Rishis and the deities and the Pitris. If a person becomes guilty of all sins save those which are classed as grave or heinous, he becomes cleansed of them all by only listening to the recitation of these mysteries about religion and duty.'
"Bhishma continued, 'Even these, O king of men, are the mysteries in respect of religion and duty dwelling in the breasts of the deities. Held
p. 277
in high respect by all the gods and promulgated by Vyasa, they have now been declared by me for thy benefit. One who is conversant with religion and duty thinks that this excellent knowledge is superior (in value) to even the whole earth full of riches and wealth. This knowledge should not be imparted to one that is bereft of faith, or to one that is an atheist, or to one that has fallen away from the duties of his order, or to one that is destitute of compassion, or to one that is devoted to the science of empty disputations, or to one that is hostile to one's preceptors, or to one that thinks all creatures to be different from oneself.'"

 

 

Book 13
Chapter 135

 

 

 

1 [v]
      śrutvā dharmān aśeṣeṇa pāvanāni ca sarvaśaḥ
      yudhiṣṭhiraḥ śāṃtanavaṃ punar evābhyabhāṣata
  2 kim ekaṃ daivataṃ loke kiṃ vāpy ekaṃ parāyaṇam
      stuvantaḥ kaṃ kam arcantaḥ prāpnuyur mānavāḥ śubham
  3 ko dharmaḥ sarvadharmāṇāṃ bhavataḥ paramo mataḥ
      kiṃ japan mucyate jantu janma saṃsārabandhanāt
  4 [bh]
      jagat prabhuṃ devadevam anantaṃ puruṣottamam
      stuvan nāma sahasreṇa puruṣaḥ satatotthitaḥ
  5 tam eva cārcayan nityaṃ bhaktyā puruṣam avyayam
      dhyāyan stuvan namasyaṃś ca yajamānas tam eva ca
  6 anādi nidhanaṃ viṣṇuṃ sarvalokamaheśvaram
      lokādhyakṣaṃ stuvan nityaṃ sarvaduḥkhātigo bhavet
  7 brahmaṇyaṃ sarvadharmajñaṃ lokānāṃ kīrtivardhanam
      lokanāthaṃ mahad bhūtaṃ sarvabhūtabhavodbhavam
  8 eṣa me sarvadharmāṇāṃ dharmo 'dhikatamo mataḥ
      yad bhaktyā puṇḍarīkākṣaṃ stavair arcen naraḥ sadā
  9 paramaṃ yo mahat tejaḥ paramaṃ yo mahat tapaḥ
      paramaṃ yo mahad brahma paramaṃ yaḥ parāyaṇam
  10 pavitrāṇāṃ pavitraṃ yo maṅgalānāṃ ca maṅgalam
     daivataṃ devatānāṃ ca bhūtānāṃ yo 'vyayaḥ pitā
 11 yataḥ sarvāṇi bhūtāni bhavanty ādi yugāgame
     yasmiṃś ca pralayaṃ yānti punar eva yugakṣaye
 12 tasya lokapradhānasya jagan nāthasya bhūpate
     viṣṇor nāma sahasraṃ me śṛṇu pāpabhayāpaham
 13 yāni nāmāni gauṇāni vikhyātāni mahātmanaḥ
     ṛṣibhiḥ parigītāni tāni vakṣyāmi bhūtaye
 14 viśvaṃ viṣṇur vaṣaṭkāro bhūtabhavya bhavat prabhuḥ
     bhūtakṛd bhūtabhṛd bhāvo bhūtātmā bhūtabhāvanaḥ
 15 pūtātmā paramātmā ca muktānāṃ paramā gatiḥ
     avyayaḥ puruṣaḥ sākṣī kṣetrajño 'kṣara eva ca
 16 yogo yogavidāṃ netā pradhānapuruṣeśvaraḥ
     nārasiṃha vapuḥ śrīmān keśavaḥ puruṣottamaḥ
 17 sarvaḥ śarvaḥ śivaḥ sthāṇur bhūtādir nidhir avyayaḥ
     saṃbhavo bhāvano bhartā prabhavaḥ prabhur īśvaraḥ
 18 svayambhūḥ saṃbhur ādityaḥ puṣkarākṣo mahāsvanaḥ
     anādi nidhano dhātā vidhātā dhātur uttamaḥ
 19 aprameyo hṛṣīkeśaḥ padmanābho 'maraprabhuḥ
     viśvakarmā manus tvaṣṭā sthaviṣṭhaḥ sthaviro dhruvaḥ
 20 agrāhyaḥ śāśvataḥ kṛṣṇo lohitākṣaḥ pratardanaḥ
     prabhūtas trikakub dhāma pavitraṃ maṅgalaṃ param
 21 īśānaḥ prāṇadaḥ prāṇo jyeṣṭhaḥ śreṣṭhaḥ prajāpatiḥ
     hiraṇyagarbho bhūgarbho mādhavo madhusūdanaḥ
 22 īśvaro vikramī dhanvī medhāvī vikramaḥ kramaḥ
     anuttamo durādharṣaḥ kṛtajñaḥ kṛtir ātmavān
 23 sureśaḥ śaraṇaṃ śarma viśvaretāḥ prajā bhavaḥ
     ahaḥ saṃvatsaro vyālaḥ pratyayaḥ sarvadarśanaḥ
 24 ajaḥ sarveśvaraḥ siddhaḥ siddhiḥ sarvādir acyutaḥ
     vṛṣā kapir ameyātmā sarvayogaviniḥsṛtaḥ
 25 varur vasu manāḥ satyaḥ samātmā saṃmitaḥ samaḥ
     amoghaḥ puṇḍarīkākṣo vṛṣakarmā vṛṣākṛtiḥ
 26 rudro bahu śirā babhrur viśvayoniḥ śuci śravāḥ
     amṛtaḥ śāśvataḥ sthāṇur varāroho mahātapāḥ
 27 sarvagaḥ sarvavid bhānur viṣvakseno janārdanaḥ
     vedo vedavid avyaṅgo vedāṅgo vedavit kaviḥ
 28 lokādhyakṣaḥ surādhyakṣo dharmādhyakṣaḥ kṛtākṛtaḥ
     caturātmā caturvyūhaś caturdaṃṣṭraś caturbhujaḥ
 29 bhrājiṣṇur bhojanaṃ bhoktā sahiṣṇur jagad ādijaḥ
     anagho vijayo jetā viśvayoniḥ punar vasuḥ
 30 upendro vāmanaḥ praṃśur amoghaḥ śucir ūrjitaḥ
     atīndraḥ saṃgrahaḥ sargo dhṛtātmā niyamo yamaḥ
 31 vedyo vaidyaḥ sadā yogī vīrahā mādhavo madhuḥ
     atīndriyo mahāmāyo mahotsāho mahābalaḥ
 32 mahābuddhir mahāvīryo mahāśaktir mahādyutiḥ
     anirdeśya vapu śrīmān ameyātmā mahādridhṛk
 33 maheṣvāso mahī bhartā śrīnivāsaḥ satāṃ gatiḥ
     aniruddhaḥ surānando govindo govidāṃ patiḥ
 34 marīcir damano haṃsaḥ suparṇo bhujagottamaḥ
     hiraṇyanābhaḥ sutapāḥ padmanābha prajāpatiḥ
 35 amṛtyuḥ sarvadṛk siṃhaḥ saṃdhātā saṃdhimān sthiraḥ
     ajo durmarṣaṇaḥ śāstā viśrutātmā surārihā
 36 gurur gurutamo dhāma satyaḥ satyaparākramaḥ
     nimiṣo 'nimiṣaḥ sragvī vācaspatir udāradhīḥ
 37 agraṇīr grāmaṇīḥ śrīmān nyāyo netā samīraṇaḥ
     sahasramūrdha viśvātmā sahasrākṣaḥ sahasrapāt
 38 āvartano nivṛttātmā saṃvṛtaḥ saṃpramardanaḥ
     ahaḥ saṃvartako vahnir anilo dharaṇīdharaḥ
 39 suprasādaḥ prasannātmā viśvadhṛg viśvabhug vibhuḥ
     satkartā satkṛtaḥ sādhur jahnur nārāyaṇo naraḥ
 40 asaṃkhyeyo 'prameyātmā viśiṣṭaḥ śiṣṭakṛc chuciḥ
     siddhārthaḥ siddhasaṃkalpaḥ siddhidaḥ siddhisādhanaḥ
 41 vṛṣāhī vṛṣabho viṣṇur vṛṣaparvā vṛṣodaraḥ
     vardhano vardhamānaś ca viviktaḥ śrutisāgaraḥ
 42 subhujo durdharo vāgmī mahendro vasudo vasuḥ
     naikarūpo bṛhad rūpaḥ śipiviṣṭaḥ prakāśanaḥ
 43 ojas tejo dyutidharaḥ prakāśātmā pratāpanaḥ
     ṛddhaḥ spaṣṭākṣaro mantraś candrāṃśur bhāskaradyutiḥ
 44 amṛtāśmūdbhavo bhānuḥ śaśabinduḥ sureśvaraḥ
     auṣadhaṃ jagataḥ setuḥ satyadharmaparākramaḥ
 45 bhūtabhavya bhavan nāthaḥ pavanaḥ pāvano 'nilaḥ
     kāmahā kāmakṛt kāntaḥ kāmaḥ kāmapradaḥ prabhuḥ
 46 yugādi kṛd yugāvarto naikamāyo mahāśanaḥ
     adṛśyo vyaktarūpaś ca sahasrajid anantajit
 47 iṣṭo viśiṣṭaḥ śiṣṭeṣṭaḥ śikhaṇḍī nahuṣo vṛṣaḥ
     krodhahā krodhakṛt kartā viśvabāhur mahīdharaḥ
 48 acyutaḥ prathitaḥ prāṇaḥ prāṇado vāsavānujaḥ
     apāṃ nidhir adhiṣṭhānam apramattaḥ pratiṣṭhitaḥ
 49 skandaḥ skanda dharo dhuryo varado vāyuvāhanaḥ
     vāsudevo bṛhad bhānur ādidevaḥ puraṃdaraḥ
 50 aśokas tāraṇas tāraḥ śūraḥ śaurir janeśvaraḥ
     anukūlaḥ śatāvartaḥ padmī padmanibhekṣaṇaḥ
 51 padmanābho 'ravindākṣaḥ padmagarbhaḥ śarīrabhṛt
     maharddhir ṛddho vṛddhātmā mahākṣo garuḍadhvajaḥ
 52 atulaḥ śarabho bhīmaḥ samayajño havir hariḥ
     sarvalakṣaṇalakṣaṇyo lakṣmīvān samitiṃjayaḥ
 53 vikṣaro rohito mārgo hetur dāmodaraḥ sahaḥ
     mahīdharo mahābhāgo vegavān amitāśanaḥ
 54 udbhavaḥ kṣobhaṇo devaḥ śrīgarbhaḥ parameśvaraḥ
     karaṇaṃ kāraṇaṃ kartā vikartā gahane guhaḥ
 55 vyavasāyo vyavasthānaḥ saṃsthānaḥ sthānado dhruvaḥ
     pararddhiḥ paramaḥ spaṣṭas tuṣṭaḥ puṣṭaḥ śubhekṣaṇaḥ
 56 rāmo virāmo virato mārgo neyo nayo 'nayaḥ
     vīraḥ śaktimatāṃ śreṣṭho dharmo dharmavid uttamaḥ
 57 vaikuṇṭhaḥ puruṣaḥ prāṇaḥ prāṇadaḥ praṇavaḥ pṛthuḥ
     hiraṇyagarbhaḥ śatrughno vyāpto vāyur adhokṣajaḥ
 58 ṛtuḥ sudarśanaḥ kālaḥ parameṣṭhī parigrahaḥ
     ugraḥ saṃvatsaro dakṣo viśrāmo viśvadakṣiṇaḥ
 59 vistāraḥ sthāvaraḥ sthāṇuḥ pramāṇaṃ bījam avyayam
     artho 'nartho mahākośo mahābhogo mahādhanaḥ
 60 anirviṇṇaḥ sthaviṣṭho bhūr dharmayūpo mahāmakhaḥ
     nakṣatranemir nakṣatrī kṣamaḥ kṣāmaḥ samīhanaḥ
 61 yajña ijyo mahejyaś ca kratuḥ satraṃ satāṃ gatiḥ
     sarvadarśī vimuktātmā sarvajño jñānam uttamam
 62 suvrataḥ sumukhaḥ sūkṣmaḥ sughoṣaḥ sukhadaḥ suhṛt
     manoharo jitakrodho vīrabāhur vidāraṇaḥ
 63 svāpanaḥ svavaśo vyāpī naikātmā naikakarmakṛt
     vatsaro vatsalo vatsī ratnagarbho dhaneśvaraḥ
 64 dharmagub dharmakṛd dharmī sad asat kṣaram akṣaram
     avijñātā sahasrāṃśur vidhātā kṛtalakṣaṇaḥ
 65 gabhastinemiḥ sattvasthaḥ siṃho bhūtamaheśvaraḥ
     ādidevo mahādevo deveśo devabhṛd guruḥ
 66 uttaro gopatir goptā jñānagamyaḥ purātanaḥ
     śarīrabhūtabhṛd bhoktā kapīndro bhūridakṣiṇaḥ
 67 somapo 'mṛtapaḥ somaḥ purujit puru sattamaḥ
     vinayo jayaḥ satyasaṃdho dāśārhaḥ sātvatāṃ patiḥ
 68 jīvo vinayitā sākṣī mukundo 'mitavikramaḥ
     ambhonidhir anantātmā mahodadhi śayo 'ntakaḥ
 69 ajo mahārhaḥ svābhāvyo jitāmitraḥ pramodanaḥ
     ānando nandano nandaḥ satyadharmā trivikramaḥ
 70 maharṣiḥ kapilācāryaḥ kṛtajño medinī patiḥ
     tripadas tridaśādhyakṣo mahāśṛṅgaḥ kṛtāntakṛt
 71 mahāvarāho govindaḥ suṣeṇaḥ kanakāṅgadī
     guhyo gabhīro gahano guptaś cakragadādharaḥ
 72 vedhāḥ svāṅgo 'jitaḥ kṛṣṇo dṛḍhaḥ saṃkarṣaṇo 'cyutaḥ
     varuṇo vāruṇo vṛkṣaḥ puṣkarākṣo mahāmanāḥ
 73 bhagavān bhagahā nandī vanamālī halāyudhaḥ
     ādityo jyotir ādityaḥ sahiṣṇur gatisattamaḥ
 74 sudhanvā khaṇḍa paraśur dāruṇo draviṇa pradaḥ
     divaḥ spṛk sarvadṛg vyāso vācaspatir ayonijaḥ
 75 trisāmā sāmagaḥ sāma nirvāṇaṃ bheṣajaṃ bhiṣak
     saṃnyāsakṛc chamaḥ śānto niṣṭhā śāntiḥ parāyaṇam
 76 śubhāṅgaḥ śāntidaḥ sraṣṭā kumudaḥ kuvale śayaḥ
     gohito gopatir goptā vṛṣabhākṣo vṛṣapriyaḥ
 77 anivartī nivṛttātmā saṃkṣeptā kṣemakṛc chivaḥ
     śrīvatsa vakṣāḥ śrīvāsaḥ śrīpatiḥ śrīmatāṃ varaḥ
 78 śrīdaḥ śrīśaḥ śrīnivāsaḥ śrīnidhiḥ śrīvibhāvanaḥ
     śrīdharaḥ śrīkaraḥ śreyaḥ śrīmāṁl lokatrayāśrayaḥ
 79 svakṣaḥ svaṅgaḥ śatānando nandir jyotir gaṇeśvaraḥ
     vijitātmā vidheyātmā satkīrtiś chinnasaṃśayaḥ
 80 udīrṇaḥ sarvataś cakṣur anīśaḥ śāśvataḥ sthiraḥ
     bhūśayo bhūṣaṇo bhūtir viśokaḥ śokanāśanaḥ
 81 arciṣmān arcitaḥ kumbho viśuddhātmā viśodhanaḥ
     aniruddho 'pratirathaḥ pradyumno 'mitavikramaḥ
 82 kālanemi nihā vīraḥ śūraḥ śaurir janeśvaraḥ
     trilokātmā trilokeśaḥ keśavaḥ keśihā hariḥ
 83 kāmadevaḥ kāmapālaḥ kāmī kāntaḥ kṛtāgamaḥ
     anirdeśya vapur viṣṇur vīro 'nanto dhanaṃjayaḥ
 84 brahmaṇyo brahmakṛd brahmā brahma brahma vivardhanaḥ
     brahmavid brāhmaṇo brāhmī brahmajño brāhmaṇa priyaḥ
 85 mahākramo mahākarmā mahātejā mahoragaḥ
     mahākratur mahāyajñvā mahāyajño mahāhaviḥ
 86 stavyaḥ stavapriyaḥ stotraṃ stutiḥ stotā raṇapriyaḥ
     pūrṇaḥ pūrayitā puṇyaḥ puṇyakīrtir anāmayaḥ
 87 manojavas tīrthakaro vasu retā vasu pradaḥ
     vasu prado vāsudevo vasur vasu manā haviḥ
 88 sadgatiḥ satkṛtiḥ sattā sadbhūtiḥ sat parāyaṇaḥ
     śūraseno yaduśreṣṭhaḥ sannivāsaḥ suyāmunaḥ
 89 bhūtāvāso vāsudevo sarvāsu nilayo 'nalaḥ
     darpahā darpado dṛpto durdharo 'thāparājitaḥ
 90 viśvamūrtir mahāmūrtir dīptamūrtir amūrtimān
     anekamūrtir avyaktaḥ śatamūrtiḥ śatānanaḥ
 91 eko naikaḥ savaḥ kaḥ kiṃ yat tat padam anuttamam
     lokabandhur lokanātho mādhavo bhakta vatsalaḥ
 92 suvarṇavarṇo hemāṅgo varāṅgaś candanāṅgadī
     vīrahā viṣamaḥ śūṇyo ghṛtāśīr acalaś calaḥ
 93 amānī mānado mānyo lokasvāmī trilokadhṛk
     sumedhā medhajo dhanyaḥ satyamedhā dharādharaḥ
 94 tejo vṛṣo dyutidharaḥ sarvaśastrabhṛtāṃ varaḥ
     pragraho nigraho 'vyagro naikaśṛṅgo gadāgrajaḥ
 95 caturmūrtiś caturbāhuś caturvyūhaś caturgatiḥ
     caturātmā caturbhāvaś caturvedavid ekapāt
 96 samāvarto nivṛttātmā durjayo duratikramaḥ
     durlabho durgamo durgo durāvāso durārihā
 97 śubhāṅgo lokasāraṅgaḥ sutantus tantuvardhanaḥ
     indrakarmā mahākarmā kṛtakarmā kṛtāgamaḥ
 98 udbhavaḥ sundaraḥ sundo ratnanābhaḥ sulocanaḥ
     arko vājasanaḥ śṛṅgī jayantaḥ sarvavij jayī
 99 suvarṇabindur akṣobhyaḥ sarvavāg īśvareśvaraḥ
     mahāhrado mahāgarto mahābhūto mahānidhiḥ
 100 kumudaḥ kuṃdaraḥ kundaḥ parjanyaḥ pavano 'nilaḥ
    amṛtāṃśo 'mṛtavapuḥ sarvajñaḥ sarvato mukhaḥ
101 sulabhaḥ suvrataḥ siddhaḥ śatrujīc chatrutāpanaḥ
    nyagrodhodumbaro 'śvatthaś cāṇūrāndhra niṣūdanaḥ
102 sahasrārciḥ sapta jihvaḥ saptaidhāḥ sapta vāhanaḥ
    amūrtir anagho 'cintyo bhayakṛd bhayanāśanaḥ
103 aṇur bṛhat kṛśaḥ sthūlo guṇabhṛn nirguṇo mahān
    adhṛtaḥ svadhṛtaḥ svāsyaḥ prāgvaṃśo vaṃśavardhanaḥ
104 bhārabhṛt kathito yogī yogīśaḥ sarvakāmadaḥ
    āśramaḥ śramaṇaḥ kṣāmaḥ suparṇo vāyuvāhanaḥ
105 dhanurdharo dhanurvedo daṇḍo damayitā damaḥ
    aparājitaḥ sarvasaho niyantā niyamo yamaḥ
106 sattvavān sāttvikaḥ satyaḥ satyadharmaparāyaṇaḥ
    abhiprāyaḥ priyārho 'rhaḥ priyakṛt prītivardhanaḥ
107 vihāyasa gatir jyotiḥ surucir hutabhug vibhuḥ
    ravir virocanaḥ sūryaḥ savitā ravilocanaḥ
108 ananto hutabhug bhoktā sukhado naikado 'grajaḥ
    anirviṇṇaḥ sadāmarṣī lokādhiṣṭhānam adbhutam
109 sanāt sanātana tamaḥ kapilaḥ kapir avyayaḥ
    svastidaḥ svastikṛt svasti svastibhuk svasti dakṣiṇaḥ
110 araudraḥ kuṇḍalī cakrī vikramy ūrjitaśāsanaḥ
    śabdātigaḥ śabdasahaḥ śiśiraḥ śarvarī karaḥ
111 akrūraḥ peśalo dakṣo dakṣiṇaḥ kṣamiṇāṃ varaḥ
    vidvattamo vītabhayaḥ puṇyaśravaṇa kīrtanaḥ
112 uttāraṇo duṣkṛtihā puṇyo duḥsvapnanāśanaḥ
    vīrahā rakṣaṇaḥ santo jīvanaḥ paryavasthitaḥ
113 anantarūpo 'nanta śrīr jitamanyur bhayāpahaḥ
    caturasro gabhīrātmā vidiśo vyādiśo diśaḥ
114 anādir bhūr bhuvo lakṣmīḥ suvīro rucirāṅgadaḥ
    janano janajanmādir bhīmo bhīmaparākramaḥ
115 ādhāra nilayo dhātā puṣpahāsaḥ prajāgaraḥ
    ūrdhvagaḥ satpathācāraḥ prāṇadaḥ praṇavaḥ paṇaḥ
116 pramāṇaṃ prāṇanilayaḥ prāṇakṛt prāṇajīvanaḥ
    tattvaṃ tattvavid ekātmā janmamṛtyujarātigaḥ
117 bhūr bhuvaḥ svastarus tāraḥ savitā prapitāmahaḥ
    yajño yajñapatir yajvā yajñāṅgo yajñavāhanaḥ
118 yajñabhṛd yajñakṛd yajñī yajñabhug yajñasādhanaḥ
    yajñānta kṛd yajñaguhyam annam annāda eva ca
119 ātmayoniḥ svayaṃ jāto vaikhānaḥ sāma gāyanaḥ
    devakīnandanaḥ sraṣṭā kṣitīśaḥ pāpanāśanaḥ
120 śaṅkhabhṛn nandakī cakrī śārṅgadhanvā gadādharaḥ
    rathāṅgapāṇir akṣobhyaḥ sarvapraharaṇāyudhaḥ
121 itīdaṃ kīrtanīyasya keśavasya mahātmanaḥ
    nāmnāṃ sahasraṃ divyānām aśeṣeṇa prakīrtitam
122 ya idaṃ śṛṇuyān nityaṃ yaś cāpi parikīrtayet
    nāśubhaṃ prāpnuyāt kiṃ cit so 'mutreha ca mānavaḥ
123 vedāntago brāhmaṇaḥ syāt kṣatriyo vijayī bhavet
    vaiśyo dhanasamṛddhaḥ syāc chūdraḥ sukham avāpnuyāt
124 dharmārthī prāpnuyād dharmam arthārthī cārtham āpnuyāt
    kāmān avāpnuyāt kāmī prajārthī cāpnuyāt prajāḥ
125 bhaktimān yaḥ sadotthāya śucis tadgatamānasaḥ
    sahasraṃ vāsudevasya nāmnām etat prakīrtayet
126 yaśaḥ prāpnoti vipulaṃ jñātiprādhānyam eva ca
    acalāṃ śriyam āpnoti śreyaś cāpnoty anuttamam
127 na bhayaṃ kva cid āpnoti vīryaṃ tejaś ca vindati
    bhavaty arogo dyutimān balarūpaguṇānvitaḥ
128 rogārto mucyate rogād baddhomucyeta bandhanāt
    bhayan mucyeta bhītaś ca mucyetāpanna āpadaḥ
129 durgāṇy atitaraty āśu puruṣaḥ puruṣottamam
    stuvan nāma sahasreṇa nityaṃ bhaktisamanvitaḥ
130 vāsudevāśrayo martyo vāsudeva parāyaṇaḥ
    sarvapāpaviśuddhātmā yāti brahma sanātanam
131 na vāsudeva bhaktānām aśubhaṃ vidyate kva cit
    janmamṛtyujarāvyādhibhayaṃ vāpy upajāyate
132 imaṃ stavam adhīyānaḥ śraddhā bhaktisamanvitaḥ
    yujyetātma sukhakṣānti śrīdhṛtismṛtikīrtibhiḥ
133 na krodho na ca mātsaryaṃ na lobho nāśubhā matiḥ
    bhavanti kṛtapuṇyānāṃ bhaktānāṃ puruṣottame
134 dyauḥ sa candrārkanakṣatrā khaṃ diśo bhūr mahodadhiḥ
    vāsudevasya vīryeṇa vidhṛtāni mahātmanaḥ
135 sa surāsuragandharvaṃ sa yakṣoraga rākṣasam
    jagad vaśe vartatedaṃ kṛṣṇasya sa carācaram
136 indriyāṇi mano buddhiḥ sattvaṃ tejobalaṃ dhṛtiḥ
    vāsudevātmakāny āhuḥ kṣetraṃ kṣetrajña eva ca
137 sarvāgamānām ācāraḥ prathamaṃ parikalpyate
    ācāra prabhavo dharmo dharmasya prabhur acyutaḥ
138 ṛṣayaḥ pitaro devamahābhūtāni dhātavaḥ
    jaṅgamājaṅgamaṃ cedaṃ jagan nārāyaṇodbhavam
139 yogo jñānaṃ tathā saṃkhyaṃ vidyāḥ śilpāni karma ca
    vedāḥ śāstrāṇi vijñānam etat sarvaṃ janārdanāt
140 eko viṣṇur mahad bhūtaṃ pṛthag bhūtāny anekaśaḥ
    trīṁl lokān vyāpya bhūtātmā bhuṅkte viśvabhug avyayaḥ
141 imaṃ stavaṃ bhagavato viṣṇor vyāsena kīrtitam
    paṭhed ya icchet puruṣaḥ śreyaḥ prāptuṃ sukhāni ca
142 viśveśvaram ajaṃ devaṃ jagataḥ prabhavāpyayam
    bhajanti ye puṣkarākṣaṃ na te yānti parābhavam

 

SECTION CXXXV

"Yudhishthira said, 'Who are those persons, O Bharata, from whom a Brahmana in this world may accept his food? From whom may a Kshatriya, a Vaisya, and a Sudra take their food respectively?'
"Bhishma said, 'A Brahmana may take his food from another Brahmana or from a Kshatriya or a Vaisya, but he must never accept food from a Sudra. A Kshatriya may take his food from a Brahmana, a Kshatriya or a Vaisya. He must, however, eschew food given by Sudras who are addicted to evil ways and who partake of all manner of food without any scruple. Brahmanas and Kshatriyas can partake of food given by such Vaisyas as tend the sacred fire every day, as are faultless in character, and as perform the vow of Chaturmasya. But the man who takes food from a Sudra, swallows the very abomination of the earth, and drinks the excretions of the human body, and partakes of the filth of all the world. He partakes of the very filth of the earth who takes his food thus from a Sudra. Verily, those Brahmanas that take their food from Sudras, take the dirt of the earth. If one engages in the service of a Sudra, one is doomed to perdition though one may duly perform all the rites of one's order. A Brahmana, a Kshatriya, or a Vaisya, so engaging, is doomed, although devoted to the due performance of religious rites. It is said that a Brahmana's duty consists in studying the Vedas and seeking the welfare of the human race; that a Kshatriya's duty consists in protecting men, and that a Vaisya's in promoting their material prosperity. A Vaisya lives by distributing the fruits of his own acts and agriculture. The breeding of kine and trade are the legitimate work in which a Vaisya may engage without fear of censure. The man who abandons his own proper occupation and betakes himself to that of a Sudra, should be considered as a Sudra and on no account should any food be accepted from him. Professors of the healing art, mercenary soldiers, the priest who acts as warder of the house, and persons who
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devote a whole year to study without any profit, are all to be considered as Sudras. And those who impudently partake of food offered at ceremonials in a Sudra's house are afflicted with a terrible calamity. In consequence of partaking such forbidden food they lose their family, strength, and energy, and attain to the status of animals, descending to the position of dogs, fallen in virtue and devoid of all religious observances. He who takes food from a physician takes that which is no better than excrement; the food of a harlot is like urine; that of a skilled mechanic is like blood. If a Brahmana approved by the good, takes the food of one who lives by his learning, he is regarded as taking the food of a Sudra. All good men should forego such food. The food of a person who is censured by all is said to be like a draught from a pool of blood. The acceptance of food from a wicked person is considered as reprehensible as the slaying of a Brahmana. One should not accept food if one is slighted and not received with due honours by the giver. A Brahmana, who does so, is soon overtaken by disease, and his race soon becomes extinct. By accepting food from the warder of a city, one descends to the status of the lowest outcaste. If a Brahmana accepts food from one who is guilty of killing either a cow or a Brahmana or from one who has committed adultery with his preceptor's wife or from a drunkard, he helps to promote the race of Rakshasas. By accepting food from a eunuch, or from an ungrateful person, or from one who has misappropriated wealth entrusted to his charge, one is born in the country of the Savaras situated beyond the precincts of the middle country. I have thus duly recited to thee the persons from whom food may be accepted and from whom it may not. Now tell me, O son of Kunti, what else thou wishest to hear from me today.'"

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