26. Book 13 · Anuśāsana Parva — The Book of Instructions (part 2 of 3)

13.56.1

च्यवन उवाच
अवश्यं कथनीयं मे तवैतन्नरपुंगव
यदर्थं त्वाहमुच्छेत्तुं संप्राप्तो मनुजाधिप

13.56.2

भृगूणां क्षत्रिया याज्या नित्यमेव जनाधिप
ते च भेदं गमिष्यन्ति दैवयुक्तेन हेतुना

13.56.3

क्षत्रियाश्च भृगून्सर्वान्वधिष्यन्ति नराधिप
आ गर्भादनुकृन्तन्तो दैवदण्डनिपीडिताः

13.56.4

तत उत्पत्स्यतेऽस्माकं कुले गोत्रविवर्धनः
और्वो नाम महातेजा ज्वलनार्कसमद्युतिः

13.56.5

स त्रैलोक्यविनाशाय कोपाग्निं जनयिष्यति
महीं सपर्वतवनां यः करिष्यति भस्मसात्

13.56.6

कंचित्कालं तु तं वह्निं स एव शमयिष्यति
समुद्रे वडवावक्त्रे प्रक्षिप्य मुनिसत्तमः

13.56.7

पुत्रं तस्य महाभागमृचीकं भृगुनन्दनम्
साक्षात्कृत्स्नो धनुर्वेदः समुपस्थास्यतेऽनघ

13.56.8

क्षत्रियाणामभावाय दैवयुक्तेन हेतुना
स तु तं प्रतिगृह्यैव पुत्रे संक्रामयिष्यति

13.56.9

जमदग्नौ महाभागे तपसा भावितात्मनि
स चापि भृगुशार्दूलस्तं वेदं धारयिष्यति

13.56.10

कुलात्तु तव धर्मात्मन्कन्यां सोऽधिगमिष्यति
उद्भावनार्थं भवतो वंशस्य नृपसत्तम

13.56.11

गाधेर्दुहितरं प्राप्य पौत्रीं तव महातपाः
ब्राह्मणं क्षत्रधर्माणं राममुत्पादयिष्यति

13.56.12

क्षत्रियं विप्रकर्माणं बृहस्पतिमिवौजसा
विश्वामित्रं तव कुले गाधेः पुत्रं सुधार्मिकम्
तपसा महता युक्तं प्रदास्यति महाद्युते

13.56.13

स्त्रियौ तु कारणं तत्र परिवर्ते भविष्यतः
पितामहनियोगाद्वै नान्यथैतद्भविष्यति

13.56.14

तृतीये पुरुषे तुभ्यं ब्राह्मणत्वमुपैष्यति
भविता त्वं च संबन्धी भृगूणां भावितात्मनाम्

13.56.15

भीष्म उवाच
कुशिकस्तु मुनेर्वाक्यं च्यवनस्य महात्मनः
श्रुत्वा हृष्टोऽभवद्राजा वाक्यं चेदमुवाच ह
एवमस्त्विति धर्मात्मा तदा भरतसत्तम

13.56.16

च्यवनस्तु महातेजाः पुनरेव नराधिपम्
वरार्थं चोदयामास तमुवाच स पार्थिवः

13.56.17

बाढमेवं ग्रहीष्यामि कामं त्वत्तो महामुने
ब्रह्मभूतं कुलं मेऽस्तु धर्मे चास्य मनो भवेत्

13.56.18

एवमुक्तस्तथेत्येवं प्रत्युक्त्वा च्यवनो मुनिः
अभ्यनुज्ञाय नृपतिं तीर्थयात्रां ययौ तदा

13.56.19

एतत्ते कथितं सर्वमशेषेण मया नृप
भृगूणां कुशिकानां च प्रति संबन्धकारणम्

13.56.20

यथोक्तं मुनिना चापि तथा तदभवन्नृप
जन्म रामस्य च मुनेर्विश्वामित्रस्य चैव ह

Translation — Kisari Mohan Ganguli

"Chyavana said, 'I should certainly, O chief of men, tell you everything about the circumstance for which, O monarch, I came hither for exterminating thy race. This is well-known, O king, that the Kshatriyas should always have the assistance of the sons of Bhrigu in the matter of sacrifices. Through an irresistible decree of Destiny, the Kshatriyas and the Bhargavas will fall out. The Kshatriyas, O king, will slay the descendants of Bhrigu. Afflicted by an ordinance of fate, they will exterminate the race of Bhrigu, not sparing even infants in their mothers' wombs. There will then spring in Bhrigu's race a Rishi of the name of Urva. Endued with great energy, he will in splendour certainly resemble fire or the sun. He will cherish such wrath (upon hearing of the extermination of his race) as will be sufficient to consume the three worlds. He will be competent to reduce the whole earth with all her mountains and forests into ashes. For a little while he will quell the flames of that fiery rage, throwing it into the Mare's mouth that wanders through the ocean. He will have a son of the name of Richika. The whole science of arms, O sinless one, in its embodied form will come to him, for the extermination of the entire Kshatriya race, through a decree of Destiny. Receiving that science by inward light, he will, by Yoga-puissance, communicate it to his son, the highly-blessed Jamadagni of cleansed soul. That tiger of Bhrigu's race will bear that science in his mind. O thou of righteous soul, Jamadagni will wed a girl, taking her from thy race, for spreading its glory, O chief of the Bharatas. Having obtained for wife the daughter of Gadhi and thy grand-daughter, O king that great ascetic will beget a regenerate son endued with Kshatriya accomplishments. In thy race will be born a son, a Kshatriya endued with the virtues of a Brahmana. Possessed of great righteousness, he will be the son of Gadhi. Known by the name of Viswamitra, he will in energy come to be regarded as the equal of Vrihaspati himself, the preceptor of the celestials. The illustrious Richika will grant this son to thy race, this Kshatriya

that will be endued with high penances. In the matter of this exchange of sons, (viz., a Kshatriya son in the race of Bhrigu and a Brahamana son in thy race) the cause will be two women. All this will happen at the command of the grandsire. It will never be otherwise. Unto one that is third in descent from thee, the status of Brahmanahood will attach. Thou shalt become a relative (by marriage) of the Bhargavas.'

"Bhishma continued, 'Hearing these words of the high-souled ascetic Chyavana, king Kusika became filled with joy, and made answer in the following words, 'Indeed, O best of the Bharatas', he said, 'So be it!' Endued with high energy, Chyavana once more addressed the king, and urged him to accept a boon from himself. The king replied, 'Very well.' From thee, O great ascetic, I shall obtain the fruition of my wish. Let my race become invested with the status of Brahmanahood, and let it always set its heart upon righteousness.' The ascetic Chyavana, thus solicited, granted the king's prayer, and bidding farewell to the monarch, set out on his intended tour to the sacred waters. I have now told thee everything, O Bharata, relating to thy questions, viz., how the Bhrigus and the Kusikas became connected with each other by marriage. Indeed, O king, everything fell out as the Rishi Chyavana had said. The birth of Rama (of Bhrigu's race) and of Viswamitra (of Kusika's race) happened in the way that Chyavana had indicated.'"

13.57.1

युधिष्ठिर उवाच
मुह्यामीव निशम्याद्य चिन्तयानः पुनः पुनः
हीनां पार्थिवसंघातैः श्रीमद्भिः पृथिवीमिमाम्

13.57.2

प्राप्य राज्यानि शतशो महीं जित्वापि भारत
कोटिशः पुरुषान्हत्वा परितप्ये पितामह

13.57.3

का नु तासां वरस्त्रीणामवस्थाद्य भविष्यति
या हीनाः पतिभिः पुत्रैर्मातुलैर्भ्रातृभिस्तथा

13.57.4

वयं हि तान्गुरून्हत्वा ज्ञातींश्च सुहृदोऽपि च
अवाक्शीर्षाः पतिष्यामो नरके नात्र संशयः

13.57.5

शरीरं योक्तुमिच्छामि तपसोग्रेण भारत
उपदिष्टमिहेच्छामि तत्त्वतोऽहं विशां पते

13.57.6

वैशंपायन उवाच
युधिष्ठिरस्य तद्वाक्यं श्रुत्वा भीष्मो महामनाः
परीक्ष्य निपुणं बुद्ध्या युधिष्ठिरमभाषत

13.57.7

रहस्यमद्भुतं चैव शृणु वक्ष्यामि यत्त्वयि
या गतिः प्राप्यते येन प्रेत्यभावेषु भारत

13.57.8

तपसा प्राप्यते स्वर्गस्तपसा प्राप्यते यशः
आयुःप्रकर्षो भोगाश्च लभ्यन्ते तपसा विभो

13.57.9

ज्ञानं विज्ञानमारोग्यं रूपं संपत्तथैव च
सौभाग्यं चैव तपसा प्राप्यते भरतर्षभ

13.57.10

धनं प्राप्नोति तपसा मौनं ज्ञानं प्रयच्छति
उपभोगांस्तु दानेन ब्रह्मचर्येण जीवितम्

13.57.11

अहिंसायाः फलं रूपं दीक्षाया जन्म वै कुले
फलमूलाशिनां राज्यं स्वर्गः पर्णाशिनां भवेत्

13.57.12

पयोभक्षो दिवं याति स्नानेन द्रविणाधिकः
गुरुशुश्रूषया विद्या नित्यश्राद्धेन संततिः

13.57.13

गवाढ्यः शाकदीक्षाभिः स्वर्गमाहुस्तृणाशनात्
स्त्रियस्त्रिषवणस्नानाद्वायुं पीत्वा क्रतुं लभेत्

13.57.14

नित्यस्नायी भवेद्दक्षः संध्ये तु द्वे जपन्द्विजः
मरुं साधयतो राज्यं नाकपृष्ठमनाशके

13.57.15

स्थण्डिले शयमानानां गृहाणि शयनानि च
चीरवल्कलवासोभिर्वासांस्याभरणानि च

13.57.16

शय्यासनानि यानानि योगयुक्ते तपोधने
अग्निप्रवेशे नियतं ब्रह्मलोको विधीयते

13.57.17

रसानां प्रतिसंहारात्सौभाग्यमिह विन्दति
आमिषप्रतिसंहारात्प्रजास्यायुष्मती भवेत्

13.57.18

उदवासं वसेद्यस्तु स नराधिपतिर्भवेत्
सत्यवादी नरश्रेष्ठ दैवतैः सह मोदते

13.57.19

कीर्तिर्भवति दानेन तथारोग्यमहिंसया
द्विजशुश्रूषया राज्यं द्विजत्वं वापि पुष्कलम्

13.57.20

पानीयस्य प्रदानेन कीर्तिर्भवति शाश्वती
अन्नपानप्रदानेन तृप्यते कामभोगतः

13.57.21

सान्त्वदः सर्वभूतानां सर्वशोकैर्विमुच्यते
देवशुश्रूषया राज्यं दिव्यं रूपं नियच्छति

13.57.22

दीपालोकप्रदानेन चक्षुष्मान्भवते नरः
प्रेक्षणीयप्रदानेन स्मृतिं मेधां च विन्दति

13.57.23

गन्धमाल्यनिवृत्त्या तु कीर्तिर्भवति पुष्कला
केशश्मश्रून्धारयतामग्र्या भवति संततिः

13.57.24

उपवासं च दीक्षां च अभिषेकं च पार्थिव
कृत्वा द्वादश वर्षाणि वीरस्थानाद्विशिष्यते

13.57.25

दासीदासमलंकारान्क्षेत्राणि च गृहाणि च
ब्रह्मदेयां सुतां दत्त्वा प्राप्नोति मनुजर्षभ

13.57.26

क्रतुभिश्चोपवासैश्च त्रिदिवं याति भारत
लभते च चिरं स्थानं बलिपुष्पप्रदो नरः

13.57.27

सुवर्णशृङ्गैस्तु विभूषितानां; गवां सहस्रस्य नरः प्रदाता
प्राप्नोति पुण्यं दिवि देवलोक;मित्येवमाहुर्मुनिदेवसंघाः

13.57.28

प्रयच्छते यः कपिलां सचैलां; कांस्योपदोहां कनकाग्रशृङ्गीम्
तैस्तैर्गुणैः कामदुघास्य भूत्वा; नरं प्रदातारमुपैति सा गौः

13.57.29

यावन्ति लोमानि भवन्ति धेन्वा;स्तावत्फलं प्राप्नुते गोप्रदाता
पुत्रांश्च पौत्रांश्च कुलं च सर्व;मासप्तमं तारयते परत्र

13.57.30

सदक्षिणां काञ्चनचारुशृङ्गीं; कांस्योपदोहां द्रविणोत्तरीयाम्
धेनुं तिलानां ददतो द्विजाय; लोका वसूनां सुलभा भवन्ति

13.57.31

स्वकर्मभिर्मानवं संनिबद्धं; तीव्रान्धकारे नरके पतन्तम्
महार्णवे नौरिव वायुयुक्ता; दानं गवां तारयते परत्र

13.57.32

यो ब्रह्मदेयां तु ददाति कन्यां; भूमिप्रदानं च करोति विप्रे
ददाति चान्नं विधिवच्च यश्च; स लोकमाप्नोति पुरंदरस्य

13.57.33

नैवेशिकं सर्वगुणोपपन्नं; ददाति वै यस्तु नरो द्विजाय
स्वाध्यायचारित्रगुणान्विताय; तस्यापि लोकाः कुरुषूत्तरेषु

13.57.34

धुर्यप्रदानेन गवां तथाश्वै;र्लोकानवाप्नोति नरो वसूनाम्
स्वर्गाय चाहुर्हि हिरण्यदानं; ततो विशिष्टं कनकप्रदानम्

13.57.35

छत्रप्रदानेन गृहं वरिष्ठं; यानं तथोपानहसंप्रदाने
वस्त्रप्रदानेन फलं सुरूपं; गन्धप्रदाने सुरभिर्नरः स्यात्

13.57.36

पुष्पोपगं वाथ फलोपगं वा; यः पादपं स्पर्शयते द्विजाय
स स्त्रीसमृद्धं बहुरत्नपूर्णं; लभत्ययत्नोपगतं गृहं वै

13.57.37

भक्षान्नपानीयरसप्रदाता; सर्वानवाप्नोति रसान्प्रकामम्
प्रतिश्रयाच्छादनसंप्रदाता; प्राप्नोति तानेव न संशयोऽत्र

13.57.38

स्रग्धूपगन्धान्यनुलेपनानि; स्नानानि माल्यानि च मानवो यः
दद्याद्द्विजेभ्यः स भवेदरोग;स्तथाभिरूपश्च नरेन्द्रलोके

13.57.39

बीजैरशून्यं शयनैरुपेतं; दद्याद्गृहं यः पुरुषो द्विजाय
पुण्याभिरामं बहुरत्नपूर्णं; लभत्यधिष्ठानवरं स राजन्

13.57.40

सुगन्धचित्रास्तरणोपपन्नं; दद्यान्नरो यः शयनं द्विजाय
रूपान्वितां पक्षवतीं मनोज्ञां; भार्यामयत्नोपगतां लभेत्सः

13.57.41

पितामहस्यानुचरो वीरशायी भवेन्नरः
नाधिकं विद्यते तस्मादित्याहुः परमर्षयः

13.57.42

वैशंपायन उवाच
तस्य तद्वचनं श्रुत्वा प्रीतात्मा कुरुनन्दनः
नाश्रमेऽरोचयद्वासं वीरमार्गाभिकाङ्क्षया

13.57.43

ततो युधिष्ठिरः प्राह पाण्डवान्भरतर्षभ
पितामहस्य यद्वाक्यं तद्वो रोचत्विति प्रभुः

13.57.44

ततस्तु पाण्डवाः सर्वे द्रौपदी च यशस्विनी
युधिष्ठिरस्य तद्वाक्यं बाढमित्यभ्यपूजयन्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Hearing thy words I become stupefied, O grandsire! Reflecting that the earth is now destitute of a very large number of kings all of whom were possessed of great prosperity, my heart becomes filled with grief. Having conquered the earth and acquired kingdoms numbered by hundreds, O Bharata, I turn with grief, O Grandsire, at the thought of the millions of men I have slaughtered. Alas, what will be the plight of those foremost ladies who have been deprived by us of husbands and sons and maternal uncles and brothers? Having slain those Kurus--our kinsmen, that is, our friends and well-wishers,--we shall have to sink in hell, beads (hanging) downwards. There is no doubt of this. I desire, O Bharata, to address my body to severe penances. With that end in view, O king, I wish to receive instructions from thee.'

"Vaisampayana continued, 'The high-souled Bhishma, hearing these words of Yudhishthira, reflected upon them acutely with the aid of his understanding, and addressed Yudhishthira in reply.'

"Bhishma said, 'Hear what I say unto thee. It is exceedingly wonderful, and constitutes a great mystery. The topic is the object that creatures

obtain after death as the rewards of particular acts or courses of conduct they follow. One attains to Heaven by penances. By penances one attains to fame. By penances, O puissant king, one attains to length of life and all articles of enjoyment. By penances one attains to knowledge, to science, to health and freedom from disease, beauty of person, prosperity, and blessedness, O chief of Bharata's race. By penances one attains to wealth. By observing the vow of taciturnity one succeeds in bringing the whole world under one's sway. By making gifts one acquires all kinds of enjoyable articles. By observing the right of Diksha one acquires birth in a good and high family. Those that spend their lives subsisting only upon fruits and roots (and avoiding cooked food) succeed in obtaining kingdom and sovereignty. Those that live upon the leaves of plants and trees as their food succeed in attaining to heaven. One that subsists upon water only attains to heaven. By making gifts one simply increases one's wealth. By serving with reverence one's preceptor one acquires learning. By performing Sraddhas every day in honour of one's Pitris (manes), one acquires a large number of children. By observing Diksha upon potherbs and vegetables, one acquires a large number of kine. Those that subsist upon grass and straw succeed in attaining to heaven. By bathing thrice every day with the necessary rites one acquires a large number of spouses. By drinking water alone one acquires residence in the regions of Prajapati. The Brahmana, who bathes every day and recites sacred Mantras in the twilights, becomes possessed of the status of Daksha himself. By worshipping the deities in a wilderness or desert, one acquires a kingdom or sovereignty, and by observing the vow of casting off the body by a long fast, one ascends to Heaven. One possessed of the wealth of penances and always passing his days in Yoga obtains good beds and seats and vehicles. Casting off the body by entering a blazing fire, one becomes an object of reverence in the region of Brahman. Those that lie on the hard and bare ground acquire houses and beds. Those that clothe themselves in rags and barks obtain good robes and ornaments. By avoiding the several agreeable tastes one succeeds in acquiring great prosperity. By abstaining from meat and fish, one gets long-lived children. One who passes some time in that mode of life which is called Udavasa, becomes the very lord of Heaven. The man who speaks the truth, O best of men, succeeds in sporting happily with the deities themselves. By making gifts one acquires great fame in consequence of one's high achievements. By abstention from cruelty one acquires health and freedom from disease. By serving Brahmanas with reverence one attains to kingdom and sovereignty, and the high status of a Brahmana. By making gifts of water and other drinks, one acquires eternal fame in consequence of high achievements. By making gifts of food one acquires diverse articles of enjoyment. One who gives peace unto all creatures (by refraining from doing them any injury), becomes freed from every region. By serving the deities one obtains a kingdom and celestial beauty. By presenting lights at places which are dark and frequented by men, one acquires a good vision. By giving away

good and beautiful objects one acquires a good memory and understanding. By giving away scents and garlands, one acquires fame that spreads over a large area. Those who abstain from shaving off their hair and beards succeed in obtaining excellent children.. By observing fasts and Diksha and baths, O Bharata, for twelve years (according to the ordinance), one acquires a region that is superior to that attainable by unreturning heroes. By bestowing one's daughter on an eligible bridegroom according to the Brahma form, one obtains, O best of men, male and female slaves and ornaments and fields and houses. By performing sacrifices and observing fasts, one ascends to Heaven, O Bharata. The man who gives away fruits and flowers succeeds in acquiring auspicious knowledge. The man who gives a thousand kine with horns adorned with gold, succeeds in acquiring heaven. Even this has been said by the very deities in a conclave in heaven. One who gives away a Kapila cow with her calf, with a brazen pot of milking with horns adorned with gold, and possessed of diverse other accomplishments, obtains the fruition of all his wishes from that cow. Such a person, in consequence of that act of gift, resides in heaven for as many years as there are hairs on the body of the cow and rescues in the next world (from the misery of hell) his sons and grandsons and all his race to the seventh degree. 1 The regions of the Vasus become attainable to that man who gives away a cow with horns beautifully decorated with gold, accompanied with a brazen jar for milking, along with a piece of cloth embroidered with gold, a measure of sesame and a sum of money as Dakshina. A gift of kine rescues the giver in the next world then he finds himself falling into the deep darkness of hell and restrained by his own acts in this world, like a boat with sails that have caught the air rescuing a person from being drowned in the sea. He who bestows a daughter according to the Brahma form upon an eligible person, or who makes a gift of land unto a Brahmana, or who gives food (to a Brahmana) according to due rites, succeeds in attaining to the region of Purandara. That man who makes a gift of a house, equipped with every kind of furniture, unto a Brahmana given to Vedic studies and possessed of every accomplishment and good behaviour, acquires residence in the country of the Uttara-Kurus. By making gifts of draft bullocks, a person acquires the region of the Vasus. Gifts of gold lead to heaven. Gifts of pure gold lead to greater merit still. By making a gift of an umbrella one acquires a palatial mansion. By making a gift of a pair of sandals or shoes one acquires good vehicles. The reward attached to a gift of cloths is personal beauty, and by making gifts of scents one becomes a fragrant person in one's next life. One who gives flowers and fruits and plants and trees unto a Brahmana, acquires, without any labour, palatial mansion equipped with beautiful women and full of plenty of wealth. The giver of food and drink of different tastes and of other articles of enjoyment succeeds in acquiring a copious supply of such articles. The giver, again, of houses and cloths

gets articles of a similar kind. There is no doubt about it. That person who makes gifts of garlands and incense and scents and unguents and the articles needed by men after a bath, and floral wreaths, unto Brahmanas, becomes freed from every disease and possessed of personal beauty, sports in joy in the region reserved for great kings. The man, O king, who makes unto a Brahmana the gift of a house that is stored with grain, furnished with beds full of much wealth, auspicious, and delightful, acquires a palatial residence. He who gives unto a Brahmana a good bed perfumed with fragrant scents, overlaid with an excellent sheet, and equipped with pillows, wins without any effort on his part a beautiful wife, belonging to a high family and of agreeable manners. The man who takes to a hero's bed on the field of battle becomes the equal of the Grandsire Brahman himself. There is no end higher than this. Even this is what the great Rishis have declared.'

"Vaisampayana continued, 'Hearing these words of his grandfather, Yudhishthira, the delighter of the Kurus, became desirous of the end that is reserved for heroes and no longer expressed any disgust at leading a householder's mode of life. Then, O foremost of men, Yudhishthira, addressing all the other sons of Pandu, said unto them, 'Let the words which our grandfather has said command your faith.' At this, all the Pandavas with the famous Draupadi amongst them, applauded the words of Yudhishthira and said, 'Yes'.'"

57:1 By ancestors to the seventh degree also descendants to the same degree are meant.

13.58.1

युधिष्ठिर उवाच
यानीमानि बहिर्वेद्यां दानानि परिचक्षते
तेभ्यो विशिष्टं किं दानं मतं ते कुरुपुंगव

13.58.2

कौतूहलं हि परमं तत्र मे वर्तते प्रभो
दातारं दत्तमन्वेति यद्दानं तत्प्रचक्ष्व मे

13.58.3

भीष्म उवाच
अभयं सर्वभूतेभ्यो व्यसने चाप्यनुग्रहम्
यच्चाभिलषितं दद्यात्तृषितायाभियाचते

13.58.4

दत्तं मन्येत यद्दत्त्वा तद्दानं श्रेष्ठमुच्यते
दत्तं दातारमन्वेति यद्दानं भरतर्षभ

13.58.5

हिरण्यदानं गोदानं पृथिवीदानमेव च
एतानि वै पवित्राणि तारयन्त्यपि दुष्कृतम्

13.58.6

एतानि पुरुषव्याघ्र साधुभ्यो देहि नित्यदा
दानानि हि नरं पापान्मोक्षयन्ति न संशयः

13.58.7

यद्यदिष्टतमं लोके यच्चास्य दयितं गृहे
तत्तद्गुणवते देयं तदेवाक्षयमिच्छता

13.58.8

प्रियाणि लभते लोके प्रियदः प्रियकृत्तथा
प्रियो भवति भूतानामिह चैव परत्र च

13.58.9

याचमानमभीमानादाशावन्तमकिंचनम्
यो नार्चति यथाशक्ति स नृशंसो युधिष्ठिर

13.58.10

अमित्रमपि चेद्दीनं शरणैषिणमागतम्
व्यसने योऽनुगृह्णाति स वै पुरुषसत्तमः

13.58.11

कृशाय ह्रीमते तात वृत्तिक्षीणाय सीदते
अपहन्यात्क्षुधं यस्तु न तेन पुरुषः समः

13.58.12

ह्रिया तु नियतान्साधून्पुत्रदारैश्च कर्शितान्
अयाचमानान्कौन्तेय सर्वोपायैर्निमन्त्रय

13.58.13

आशिषं ये न देवेषु न मर्त्येषु च कुर्वते
अर्हन्तो नित्यसत्त्वस्था यथालब्धोपजीविनः

13.58.14

आशीविषसमेभ्यश्च तेभ्यो रक्षस्व भारत
तान्युक्तैरुपजिज्ञास्य तथा द्विजवरोत्तमान्

13.58.15

कृतैरावसथैर्नित्यं सप्रेष्यैः सपरिच्छदैः
निमन्त्रयेथाः कौरव्य सर्वकामसुखावहैः

13.58.16

यदि ते प्रतिगृह्णीयुः श्रद्धापूतं युधिष्ठिर
कार्यमित्येव मन्वाना धार्मिकाः पुण्यकर्मिणः

13.58.17

विद्यास्नाता व्रतस्नाता ये व्यपाश्रित्यजीविनः
गूढस्वाध्यायतपसो ब्राह्मणाः संशितव्रताः

13.58.18

तेषु शुद्धेषु दान्तेषु स्वदारनिरतेषु च
यत्करिष्यसि कल्याणं तत्त्वा लोकेषु धास्यति

13.58.19

यथाग्निहोत्रं सुहुतं सायं प्रातर्द्विजातिना
तथा भवति दत्तं वै द्विजेभ्योऽथ कृतात्मना

13.58.20

एष ते विततो यज्ञः श्रद्धापूतः सदक्षिणः
विशिष्टः सर्वयज्ञेभ्यो ददतस्तात वर्तताम्

13.58.21

निवापो दानसदृशस्तादृशेषु युधिष्ठिर
निवपन्पूजयंश्चैव तेष्वानृण्यं निगच्छति

13.58.22

य एव नो न कुप्यन्ति न लुभ्यन्ति तृणेष्वपि
त एव नः पूज्यतमा ये चान्ये प्रियवादिनः

13.58.23

ये नो न बहु मन्यन्ते न प्रवर्तन्ति चापरे
पुत्रवत्परिपाल्यास्ते नमस्तेभ्यस्तथाभयम्

13.58.24

ऋत्विक्पुरोहिताचार्या मृदुब्रह्मधरा हि ते
क्षत्रेणापि हि संसृष्टं तेजः शाम्यति वै द्विजे

13.58.25

अस्ति मे बलवानस्मि राजास्मीति युधिष्ठिर
ब्राह्मणान्मा स्म पर्यश्नीर्वासोभिरशनेन च

13.58.26

यच्छोभार्थं बलार्थं वा वित्तमस्ति तवानघ
तेन ते ब्राह्मणाः पूज्याः स्वधर्ममनुतिष्ठता

13.58.27

नमस्कार्यास्त्वया विप्रा वर्तमाना यथातथम्
यथासुखं यथोत्साहं ललन्तु त्वयि पुत्रवत्

13.58.28

को ह्यन्यः सुप्रसादानां सुहृदामल्पतोषिणाम्
वृत्तिमर्हत्युपक्षेप्तुं त्वदन्यः कुरुसत्तम

13.58.29

यथा पत्याश्रयो धर्मः स्त्रीणां लोके सनातनः
स देवः सा गतिर्नान्या तथास्माकं द्विजातयः

13.58.30

यदि नो ब्राह्मणास्तात संत्यजेयुरपूजिताः
पश्यन्तो दारुणं कर्म सततं क्षत्रिये स्थितम्

13.58.31

अवेदानामकीर्तीनामलोकानामयज्वनाम्
कोऽस्माकं जीवितेनार्थस्तद्धि नो ब्राह्मणाश्रयम्

13.58.32

अत्र ते वर्तयिष्यामि यथा धर्मः सनातनः
राजन्यो ब्राह्मणं राजन्पुरा परिचचार ह
वैश्यो राजन्यमित्येव शूद्रो वैश्यमिति श्रुतिः

13.58.33

दूराच्छूद्रेणोपचर्यो ब्राह्मणोऽग्निरिव ज्वलन्
संस्पर्शपरिचर्यस्तु वैश्येन क्षत्रियेण च

13.58.34

मृदुभावान्सत्यशीलान्सत्यधर्मानुपालकान्
आशीविषानिव क्रुद्धांस्तानुपाचरत द्विजान्

13.58.35

अपरेषां परेषां च परेभ्यश्चैव ये परे
क्षत्रियाणां प्रतपतां तेजसा च बलेन च
ब्राह्मणेष्वेव शाम्यन्ति तेजांसि च तपांसि च

13.58.36

न मे पिता प्रियतरो न त्वं तात तथा प्रियः
न मे पितुः पिता राजन्न चात्मा न च जीवितम्

13.58.37

त्वत्तश्च मे प्रियतरः पृथिव्यां नास्ति कश्चन
त्वत्तोऽपि मे प्रियतरा ब्राह्मणा भरतर्षभ

13.58.38

ब्रवीमि सत्यमेतच्च यथाहं पाण्डुनन्दन
तेन सत्येन गच्छेयं लोकान्यत्र स शंतनुः

13.58.39

पश्येयं च सतां लोकाञ्छुचीन्ब्रह्मपुरस्कृतान्
तत्र मे तात गन्तव्यमह्नाय च चिराय च

13.58.40

सोऽहमेतादृशाँल्लोकान्दृष्ट्वा भरतसत्तम
यन्मे कृतं ब्राह्मणेषु न तप्ये तेन पार्थिव

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Amongst all those gifts that are mentioned in the treatises other than the Vedas, which gift, O chief of Kuru's race, is the most distinguished in thy opinion? O puissant one, great is the curiosity I feel with respect to this matter. Do thou discourse to me also of that gift which follows the giver into the next world.' 1

"Bhishma said, 'An assurance unto all creatures of love and affection and abstention from every kind of injury, acts of kindness and favour done to a person in distress, gifts of articles made unto one that solicits with thirst and agreeable to the solicitor's wishes, and whatever gifts are made without the giver's ever thinking of them as gifts made by him, constitute, O chief of Bharata's race, the highest and best of gifts. Gift of gold, gift of kine, and gift of earth,--these are regarded as sin-cleansing. They rescue the giver from his evil acts. O chief of men, do thou always

make such gifts unto those that are righteous. Without doubt, gifts rescue the giver from all his sins. That person who wishes to make his gifts eternal should always give unto persons possessed of the requisite qualifications whatever articles are desired by all and whatever things are the best in his house. The man who makes gifts of agreeable things and who does to others what is agreeable to others, always succeeds in obtaining things that are agreeable to himself. Such a person certainly becomes agreeable unto all, both here and hereafter. That man, O Yudhishthira, is a cruel wretch, who, through vanity, does not, to the extent of his means, attend to the wishes of one who is poor and helpless, and who solicits assistance. 1 He is verily the foremost of men who shows favour unto even an helpless enemy fallen into distress when such enemy presents himself and prays for help. No man is equal to him (in merit) who satisfies the hunger of a person that is emaciated, possessed of learning, destitute of the means of support, and weakened by misery. One should always, O son of Kunti, dispel by every means in one's power, the distress of righteous persons observant of vows and acts, who, though destitute of sons and spouses and plunged into misery, do not yet solicit others for any kind of assistance. Those persons who do not utter blessings upon the deities and men (in expectation of gifts), who are deserving of reverence and always contented, and who subsist upon such alms as they get without solicitation of any kind, are regarded as veritable snakes of virulent poison. Do thou, O Bharata, always protect thyself from them by making gifts unto them. They are competent to make the foremost of Ritwikas. Thou art to find them out by means of thy spies and agents. 2 Thou shouldst honour those men by gifts of good houses equipped with every necessary article, with slaves and serving men, with good robes and vestments, O son of Kuru, and with all articles competent to contribute to one's pleasure and happiness. Righteous men of righteous deeds should make such gifts, impelled by the motive that it is their duty to act in that way and not from desire of reaping any rewards therefrom. Verily good men should act in this way so that the virtuous men described above might not, O Yudhishthira, feel any disinclination to accept those gifts sanctified by devotion and faith. There are persons bathed in learning and bathed in vows. Without depending upon anybody they obtain their means of subsistence. These Brahmanas of rigid vows are devoted to Vedic study and penances without proclaiming their practices to any one. Whatever gifts thus mayst make unto those persons of pure behaviour, of thorough mastery over their senses, and always contented with their own wedded spouses in the matter of desire, are sure to win for thee a merit that will accompany thee into all the worlds into which thou mayst go. One reaps the same merit by making gifts unto regenerate persons of

restrained souls which one wins by properly pouring libations unto the sacred fire morning and evening. Even this is the sacrifice spread out for thee,--a sacrifice that is sanctified by devotion and faith and that is endued with Dakshina. It is distinguished above all other sacrifices. Let that sacrifice ceaselessly flow from thee as thou givest away. 1 Performed in view of such men, O Yudhishthira, a sacrifice in which the water that is sprinkled for dedicating gifts constitutes the oblations in honour of the Pitris, and devotion and worship rendered unto such superior men, serves to free one of the debts one owes to the deities. 2 Those persons that do not yield to wrath and that never desire to take even a blade of grass belonging to others, as also they that are of agreeable speech, deserve to receive from us the most reverent worship. Such persons and others (because free from desire) never pay their regards to the giver. Nor do they strive for obtaining gifts. They should, however, be cherished by givers as they cherish their own sons. I bend my head unto them. From them also both Heaven and Hell may become one's. 3 Ritwiks and Purohitas and preceptors, when conversant with the Vedas and when behaving mildly towards disciples, become such. Without doubt, Kshatriya energy loses its force upon a Brahmana when it encounters him. Thinking that thou art a king, that thou art possessed of great power, and that thou hast affluence, do not, O Yudhishthira, enjoy thy affluence without giving anything unto the Brahmanas. Observing the duties of thy own order, do thou worship the Brahmanas with whatever wealth thou hast, O sinless one, for purposes of adornment or sustaining thy power. Let the Brahmanas live in whatever way they like. Thou shouldst always bend thy head unto them with reverence. Let them always rejoice in thee as thy children, living happily and according to their wishes. Who else than thou, O best of the Kurus, is competent to provide the means of subsistence for such Brahmanas as are endued with eternal contentment as are thy well-wishers, and as are gratified by only a little? As women have one eternal duty, in this world, viz., dependence upon and obedient service to their husbands, and as such duty constitutes their only end, even so is the service to Brahmanas Our eternal duty and end. If, at sight of cruelties and other sinful acts in Kshatriyas, the Brahmanas, O son, unhonoured by us, forsake us all, I say, of what use would life be to us, in the absence of all

contact with the Brahmanas, especially as we shall then have to drag on our existence without being able to study the Vedas to perform sacrifices, to hope for worlds of bliss hereafter, and to achieve great feats? I shall, in this connection, tell thee what the eternal usage is. In days of yore, O king, the Kshatriyas used to serve the Brahmanas. The Vaisya in a similar manner used in those days to worship the royal order, and the Sudra to worship the Vaisya. Even this is what is heard. The Brahmana was like a blazing fire. Without being able to touch him or approach his presence, the Sudra used to serve the Brahmana from a distance. It was only the Kshatriya and the Vaisya who could serve the Brahmana by touching his person or approaching his presence. The Brahmanas are endued with a mild disposition. They are truthful in behaviour. They are followers of the true religion. When angry, they are like snakes of virulent poison. Such being their nature, do thou, O Yudhishthira, serve and attend upon them with obedience and reverence. The Brahmanas are superior to even those that are higher than the high and the low. The energy and penances of even those Kshatriyas who blaze forth with energy and might, become powerless and neutralised when they come in contact with the Brahmanas. My sire himself is not dearer to me than the Brahmanas. My mother is not dearer to me than they. My grandsire, O king, is not dearer, my own self is not dearer, my life itself is not dearer, O king, to me than the Brahmanas! On earth there is nothing, O Yudhishthira, that is dearer to me than thou. But, O chief of Bharata's race, the Brahmanas are dearer to me than even thou. I tell thee truly, O son of Pandu! I swear by this truth, by which I hope to acquire all those regions of bliss that have been Santanu's. I behold those sacred regions with Brahma shining conspicuously before them. I shall repair thither, O son, and reside in them for unending days. Beholding these regions, O best of the Bharatas (with my spiritual eyes), I am filled with delight at the thought of all these acts which I have done in aid and honour of the Brahmanas, O monarch!'"

60:1 The commentator explains that the drift of Yudhishthira's query is this: the giver and the receiver do not meet in the next world. How then can an object given away return or find its way back to the giver in the next world or next life?

61:1 Abhimanat is differently understood by the commentator.

61:2 Yuktaih is the better reading, although muktaih may not be erroneous. Yuktain is charaih; while muktath is 'men charged with a commission to do a thing'.

62:1 This sacrifice is the sacrifices of gifts. 'Spreading out a sacrifice' means 'spreading out the articles and placing them in proper order in view of the sacrifice.' 'Dadatah vartotam' means datustaya saryanastu.

62:2 The sense is this: gifts made to such superior Brahmanas serve to free a person from the debts which he owes to the deities. The 'water of gifts' means the water that the giver sprinkles, with a blade of Kusa grass, over the article given away, saying, 'I give this away'. In the sacrifice constituted by gifts, such water is like the dedication of offerings to the Pitris. A knowledge of the ritual of sacrifice is needed to understand and appreciate the figures employed in such verses.

62:3 Some texts read tathabham, meaning abhayam or fearlessness is from them--Tathobhayam (which I adopt) is that both, Heaven and Hell become one's through them if gratified, they bestow Heaven; if angry, they hurl into Hell.

13.59.1

युधिष्ठिर उवाच
यौ तु स्यातां चरणेनोपपन्नौ; यौ विद्यया सदृशौ जन्मना च
ताभ्यां दानं कतरस्मै विशिष्ट;मयाचमानाय च याचते च

13.59.2

भीष्म उवाच
श्रेयो वै याचतः पार्थ दत्तमाहुरयाचते
अर्हत्तमो वै धृतिमान्कृपणादधृतात्मनः

13.59.3

क्षत्रियो रक्षणधृतिर्ब्राह्मणोऽनर्थनाधृतिः
ब्राह्मणो धृतिमान्विद्वान्देवान्प्रीणाति तुष्टिमान्

13.59.4

याच्ञामाहुरनीशस्य अभिहारं च भारत
उद्वेजयति याचन्हि सदा भूतानि दस्युवत्

13.59.5

म्रियते याचमानो वै तमनु म्रियते ददत्
ददत्संजीवयत्येनमात्मानं च युधिष्ठिर

13.59.6

आनृशंस्यं परो धर्मो याचते यत्प्रदीयते
अयाचतः सीदमानान्सर्वोपायैर्निमन्त्रय

13.59.7

यदि वै तादृशा राष्ट्रे वसेयुस्ते द्विजोत्तमाः
भस्मच्छन्नानिवाग्नींस्तान्बुध्येथास्त्वं प्रयत्नतः

13.59.8

तपसा दीप्यमानास्ते दहेयुः पृथिवीमपि
पूज्या हि ज्ञानविज्ञानतपोयोगसमन्विताः

13.59.9

तेभ्यः पूजां प्रयुञ्जीथा ब्राह्मणेभ्यः परंतप
ददद्बहुविधान्दायानुपच्छन्दानयाचताम्

13.59.10

यदग्निहोत्रे सुहुते सायंप्रातर्भवेत्फलम्
विद्यावेदव्रतवति तद्दानफलमुच्यते

13.59.11

विद्यावेदव्रतस्नातानव्यपाश्रयजीविनः
गूढस्वाध्यायतपसो ब्राह्मणान्संशितव्रतान्

13.59.12

कृतैरावसथैर्हृद्यैः सप्रेष्यैः सपरिच्छदैः
निमन्त्रयेथाः कौन्तेय कामैश्चान्यैर्द्विजोत्तमान्

13.59.13

अपि ते प्रतिगृह्णीयुः श्रद्धापूतं युधिष्ठिर
कार्यमित्येव मन्वाना धर्मज्ञाः सूक्ष्मदर्शिनः

13.59.14

अपि ते ब्राह्मणा भुक्त्वा गताः सोद्धरणान्गृहान्
येषां दाराः प्रतीक्षन्ते पर्जन्यमिव कर्षकाः

13.59.15

अन्नानि प्रातःसवने नियता ब्रह्मचारिणः
ब्राह्मणास्तात भुञ्जानास्त्रेताग्नीन्प्रीणयन्तु ते

13.59.16

माध्यंदिनं ते सवनं ददतस्तात वर्तताम्
गा हिरण्यानि वासांसि तेनेन्द्रः प्रीयतां तव

13.59.17

तृतीयं सवनं तत्ते वैश्वदेवं युधिष्ठिर
यद्देवेभ्यः पितृभ्यश्च विप्रेभ्यश्च प्रयच्छसि

13.59.18

अहिंसा सर्वभूतेभ्यः संविभागश्च सर्वशः
दमस्त्यागो धृतिः सत्यं भवत्ववभृथाय ते

13.59.19

एष ते विततो यज्ञः श्रद्धापूतः सदक्षिणः
विशिष्टः सर्वयज्ञेभ्यो नित्यं तात प्रवर्तताम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Unto which of two Brahmanas, when both happen to be equally pure in behaviour, equally possessed of learning and purity, of birth and blood, but differing from each other in only this, viz., the one solicits and the other does not,--I ask, O grandsire, unto which of these two would a gift be more meritorious?"

"Bhishma said, 'It has been said. O son of Pritha, that a gift made unto an unsoliciting person is productive of greater merit than one made to a person who solicits. One possessed of contentment is certainly more deserving

than that person who is destitute of that virtue and is, therefore, helpless amidst the storms and buffets of the world. The firmness of a Kshatriya consists in the protection he gives to others. The firmness of a Brahmana consists in his refusal to solicit. The Brahmana possessed of steadiness and learning and contentment gladdens the deities. The wise have said that an act of solicitation on the part of a poor man is a great reproach. Those persons that solicit others are said to annoy the world like thieves and robbers. 1 The person who solicits is said to meet with death. The giver, however, is said not to meet with death. The giver is said to grant life unto him who solicits. By an act of gift, O Yudhishthira, the giver is said to rescue his own self also. Compassion is a very high virtue. Let people make gift from compassion unto those that solicit. Those, however, that do not beg, but are plunged into poverty and distress should be respectfully invited to receive assistance. If such Brahmanas, who must be regarded as the foremost of their order, live in thy kingdom, thou shouldst regard them as fire covered with ashes. Blazing with penances, they are capable of consuming the whole earth. Such persons, O son of Kuru's race, though not generally worshipped, should still be regarded as deserving of worship in every way. Endued with knowledge and spiritual vision and penances and Yoga, such persons always deserve our worship. O scorcher of foes, do thou always offer worship unto such Brahmanas. One should repair of one's own accord unto those foremost of Brahmanas that do not solicit anybody and make unto them gifts of diverse kinds of wealth in abundance. The merit that flows from properly pouring libations into the sacred fire every morning and evening is won by the person who makes gifts unto a Brahmana endued with learning, with the Vedas and with high and excellent vows. Thou shouldst, O son of Kunti, invite those foremost of Brahmanas who are cleansed by learning and the Vedas and vows, who live in independence, whose Vedic studies and penances are hidden without being proclaimed from the house-top, and who are observant of excellent vows, and honour them with gifts of well-constructed and delightful houses equipped with servitors and robes and furniture, and with all other articles of pleasure and enjoyment. Conversant with all duties and possessed of minute vision, those foremost of Brahmanas, O Yudhishthira, may accept the gifts offered to them with devotion and respect, thinking that they should not refuse and disappoint the giver. Thou shouldst invite those Brahmanas whose wives wait for their return like tillers in expectation of rain. Having fed them well thou shouldst make gifts of additional food unto them so that upon their return home their expectant wives might be able to distribute that food among their children that had clamoured for food but that had been pacified with

promises Brahmacharins of restrained senses, O son, by eating at one's house in the forenoon, cause the three sacrificial fires to be gratified with the householder at whose house they eat. Let the sacrifice of gift proceed in thy house at midday, O son, and do thou also give away kine and gold and robes (unto thy guests after feeding them well). By conducting thyself, in this way, thou art sure to gratify the chief of the celestials himself. That would constitute thy third sacrifice, O Yudhishthira, in which offerings are made unto the deities, the Pitris, and the Brahmanas. By such sacrifice thou art sure to gratify the Viswedevas. Let compassion unto all creatures, giving unto all creatures what is due unto them, restraining the senses, renunciation, steadiness, and truth, constitute the final bath of that sacrifice which is constituted by gift. Even this is the sacrifice that is spread out for thee,--a sacrifice that is sanctified by devotion and faith, and that has a large Dakshina attached to it. This sacrifice which is constituted by gift is distinguished above all other sacrifices, O son, let this sacrifice be always performed by thee.'"

64:1 Yachyam is yachanarupamkarma, Anisasya is daridrasya. Abhiharam is tirashkaram. Yachanti bhutani means those who beg or solicit. In the Santi Parva, Bhishma in one place directs beggars to be driven away from towns and cities as annoyers of respectable people. This, however, applies to professional beggars, and not persons in real distress.

13.60.1

युधिष्ठिर उवाच
दानं यज्ञक्रिया चेह किं स्वित्प्रेत्य महाफलम्
कस्य ज्यायः फलं प्रोक्तं कीदृशेभ्यः कथं कदा

13.60.2

एतदिच्छामि विज्ञातुं याथातथ्येन भारत
विद्वञ्जिज्ञासमानाय दानधर्मान्प्रचक्ष्व मे

13.60.3

अन्तर्वेद्यां च यद्दत्तं श्रद्धया चानृशंस्यतः
किं स्विन्निःश्रेयसं तात तन्मे ब्रूहि पितामह

13.60.4

भीष्म उवाच
रौद्रं कर्म क्षत्रियस्य सततं तात वर्तते
तस्य वैतानिकं कर्म दानं चैवेह पावनम्

13.60.5

न तु पापकृतां राज्ञां प्रतिगृह्णन्ति साधवः
एतस्मात्कारणाद्यज्ञैर्यजेद्राजाप्तदक्षिणैः

13.60.6

अथ चेत्प्रतिगृह्णीयुर्दद्यादहरहर्नृपः
श्रद्धामास्थाय परमां पावनं ह्येतदुत्तमम्

13.60.7

ब्राह्मणांस्तर्पयेद्द्रव्यैस्ततो यज्ञे यतव्रतः
मैत्रान्साधून्वेदविदः शीलवृत्ततपोन्वितान्

13.60.8

यत्ते तेन करिष्यन्ति कृतं तेन भविष्यति
यज्ञान्साधय साधुभ्यः स्वाद्वन्नान्दक्षिणावतः

13.60.9

इष्टं दत्तं च मन्येथा आत्मानं दानकर्मणा
पूजयेथा यायजूकांस्तवाप्यंशो भवेद्यथा

13.60.10

प्रजावतो भरेथाश्च ब्राह्मणान्बहुभारिणः
प्रजावांस्तेन भवति यथा जनयिता तथा

13.60.11

यावतो वै साधुधर्मान्सन्तः संवर्तयन्त्युत
सर्वे ते चापि भर्तव्या नरा ये बहुभारिणः

13.60.12

समृद्धः संप्रयच्छस्व ब्राह्मणेभ्यो युधिष्ठिर
धेनूरनडुहोऽन्नानि च्छत्रं वासांस्युपानहौ

13.60.13

आज्यानि यजमानेभ्यस्तथान्नाद्यानि भारत
अश्ववन्ति च यानानि वेश्मानि शयनानि च

13.60.14

एते देया व्युष्टिमन्तो लघूपायाश्च भारत
अजुगुप्सांश्च विज्ञाय ब्राह्मणान्वृत्तिकर्शितान्

13.60.15

उपच्छन्नं प्रकाशं वा वृत्त्या तान्प्रतिपादय
राजसूयाश्वमेधाभ्यां श्रेयस्तत्क्षत्रियान्प्रति

13.60.16

एवं पापैर्विमुक्तस्त्वं पूतः स्वर्गमवाप्स्यसि
स्रंसयित्वा पुनः कोशं यद्राष्ट्रं पालयिष्यसि

13.60.17

ततश्च ब्रह्मभूयस्त्वमवाप्स्यसि धनानि च
आत्मनश्च परेषां च वृत्तिं संरक्ष भारत

13.60.18

पुत्रवच्चापि भृत्यान्स्वान्प्रजाश्च परिपालय
योगक्षेमश्च ते नित्यं ब्राह्मणेष्वस्तु भारत

13.60.19

अरक्षितारं हर्तारं विलोप्तारमदायकम्
तं स्म राजकलिं हन्युः प्रजाः संभूय निर्घृणम्

13.60.20

अहं वो रक्षितेत्युक्त्वा यो न रक्षति भूमिपः
स संहत्य निहन्तव्यः श्वेव सोन्माद आतुरः

13.60.21

पापं कुर्वन्ति यत्किंचित्प्रजा राज्ञा ह्यरक्षिताः
चतुर्थं तस्य पापस्य राजा भारत विन्दति

13.60.22

अप्याहुः सर्वमेवेति भूयोऽर्धमिति निश्चयः
चतुर्थं मतमस्माकं मनोः श्रुत्वानुशासनम्

13.60.23

शुभं वा यत्प्रकुर्वन्ति प्रजा राज्ञा सुरक्षिताः
चतुर्थं तस्य पुण्यस्य राजा चाप्नोति भारत

13.60.24

जीवन्तं त्वानुजीवन्तु प्रजाः सर्वा युधिष्ठिर
पर्जन्यमिव भूतानि महाद्रुममिव द्विजाः

13.60.25

कुबेरमिव रक्षांसि शतक्रतुमिवामराः
ज्ञातयस्त्वानुजीवन्तु सुहृदश्च परंतप

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I wish to know in detail, O Bharata, where one meets with the high rewards of gifts and sacrifices. Are those rewards earned here or are they to come hereafter? Which amongst these two (viz., Gift and Sacrifice) is said to be productive of superior merit? Unto whom should gifts be made? In what manner are gifts and sacrifices to be made? When also are they to be made? I ask thee all these. O learned sire! Do thou discourse to me on the duty of gifts! Do tell me, O grandsire, what leads to the highest reward, viz., gifts made from the sacrificial platform or those made out of that place? 1

'Bhishma said, 'O son, a Kshatriya is generally employed in deeds of fierceness. In his case, sacrifices and gifts are regarded as cleansing or sanctifying him. They, that are good and righteous, do not accept the gifts of persons of the royal order, who are given to sinful acts. For this reason, the king should perform sacrifices with abundant gifts in the form of Dakshina. 2 If the good and righteous would accept the gifts made unto them, the Kshatriya, O monarch, should incessantly make gifts with devotion and faith unto them. Gifts are productive of great merit, and are highly cleansing. Observant of vows, one should perform sacrifices and gratify with wealth such Brahmanas as are friends of all creatures, possessed

of righteousness, conversant with the Vedas, and preeminent for acts, conduct, and penances. If such Brahmanas do not accept thy gifts, no merit becomes thine. Do thou perform sacrifices with copious Dakshina, and make gifts of good and agreeable food unto those that are righteous. By making an act of gift thou shouldst regard thyself as performing a sacrifice. Thou shouldst with gifts adore those Brahmanas who perform sacrifices. By doing this thou will acquire a share in the merits of those sacrifices of theirs. Thou shouldst support such Brahmanas as are possessed of children and as are capable of sending people to Heaven. By conducting thyself in this way thou art sure to get a large progeny--in fact as large a progeny as the Prajapati himself. They that are righteous support and advance the cause of all righteous acts. One should, by giving up one's all, support such men, as also those that do good unto all creatures. Thyself being in the enjoyment of affluence, do thou, O Yudhishthira, make unto Brahmanas gifts of kine and bullocks and food and umbrellas, and robes and sandals or shoes Do thou give unto sacrificing Brahmanas clarified butter, as also food and cars and vehicles with horses harnessed thereto, and dwelling houses and mansions and beds. Such gifts are fraught with prosperity and affluence to the giver, and are regarded as pure, O Bharata. Those Brahmanas that are not censurable for anything they do, and that have no means of support assigned to them, should be searched out. Covertly or publicly do thou cherish such Brahmanas by assigning them the means of support. Such conduct always confers higher benefit upon Kshatriyas than the Rajasuya and the Horse-sacrifices. Cleansing thyself of sin, thou art sure of attaining to Heaven. Filling thy treasury thou shouldst do good to thy kingdom. By such conduct thou art sure to win much wealth and become a Brahmana (in thy next life). Do thou, O Bharata, protect thy own means (of support and of doing acts of righteousness), as also the means of other people's subsistence. Do thou support thy servants as thy own children. Do thou, O Bharata, protect the Brahmanas in the enjoyment of what they have and make gifts unto them of such articles as they have not. Let thy life be devoted to the purpose of the Brahmanas. Let it never be said that thou dost not grant protection to the Brahmanas. Much wealth or affluence, when possessed by a Brahmana, becomes a source of evil to him. Constant association with affluence and prosperity is certain to fill him with pride and cause him to be stupefied (in respect of his true duties). If the Brahmanas become stupefied and steeped in folly, righteousness and duties are sure to suffer destruction. Without doubt, if righteousness and duty come to an end, it will lead to the destruction of all creatures. That king who having amassed wealth makes it over (for safe keep) to his treasury officers and guards, and then commences again to plunder his kingdom, saying unto his officers, 'Do ye bring me as much wealth as you can extort from the kingdom,' and who spends the wealth that is thus collected at his command under circumstances of fear and cruelty, in the performance of sacrifices, should know that those sacrifices of his are never applauded by the righteous. The king

should perform sacrifices with such wealth as is willingly paid into his treasury by prosperous and unpersecuted subjects. Sacrifices should never be performed with wealth acquired by severity and extortion. The king should then perform great sacrifices with large presents in the shape of Dakshina, when in consequence of his being devoted to the good of his subjects, the latter bathe him with copious showers of wealth brought willingly by them for the purpose. The king should protect the wealth of those that are old, of those that are minors, of those that are blind, and of those that are otherwise disqualified. The king should never take any wealth from his people, if they, in a season of drought, succeed in growing any corn with the aid of water obtained from wells. Nor should he take any wealth from weeping women. 1 The wealth taken from the poor and the helpless is sure to destroy the kingdom and the prosperity of the king. The king should always make unto the righteous gifts of all enjoyable articles in abundance. He should certainly dispel the fear of famishing which those men may have. 2 There are no men more sinful than those upon whose food children look with wistfulness without being able to eat them duly. If within thy kingdom any learned Brahmana languishes with hunger like any of those children, thou shalt then incur the sin of foeticide for having allowed such an act. King Sivi himself had said this, viz., 'Fie on that king in whose kingdom a Brahmana or even any other man languishes from hunger.' That kingdom in which a Brahmana of the Snataka class languishes with hunger becomes overwhelmed with adversity. Such a kingdom with its king also incurs reproach. That king is more dead than alive in whose kingdom women are easily abducted from the midst of husbands and sons, uttering cries and groans of indignation and grief The subjects should arm themselves to slay that King who does not protect them, who simply plunders their wealth, who confounds all distinctions, who is ever incapable of taking their lead, who is without compassion, and who is regarded as the most sinful of kings. That king who tells his people that he is their protector but who does not or is unable to protect them, should be slain by his combined subjects, like a dog that is affected with the rabies and has become mad. A fourth part of whatever sins are committed by the subjects clings to that king who does not protect, O Bharata. Some authorities say that the whole of those sins is taken by such a king. Others are of opinion that a half thereof becomes his. Bearing in mind, however, the declaration of Manu, it is our opinion that a fourth part of such sins becomes the unprotecting king's. That king, O Bharata, who grants protection to his subjects obtains a fourth part of whatever merits his subjects acquire living under his protection. Do thou, O Yudhishthira, act in such a way that all thy subjects may seek thee as their refuge as long as thou art alive, even as all creatures seek the refuge of the deity of rain or even

as the winged denizens of the air seek the refuge of a large tree. Let all thy kinsmen and all thy friends and well-wishers, O scorcher of foes, seek thee as their refuge even as the Rakshasas seek Kuvera or the deities seek Indra as theirs.'"

65:1 Antarvedyan is within the platform; and Anrisamsyatah is vahirvedyan or outside the platform.

65:2 Sacrifices are a means of giving away unto the Brahmanas.

67:1 Weeping women means women of destitute condition and, therefore, unable to pay.

67:2 The first word in the first line is not kshatam but kritam.

13.61.1

युधिष्ठिर उवाच
इदं देयमिदं देयमितीयं श्रुतिचोदना
बहुदेयाश्च राजानः किं स्विद्देयमनुत्तमम्

13.61.2

भीष्म उवाच
अति दानानि सर्वाणि पृथिवीदानमुच्यते
अचला ह्यक्षया भूमिर्दोग्ध्री कामाननुत्तमान्

13.61.3

दोग्ध्री वासांसि रत्नानि पशून्व्रीहियवांस्तथा
भूमिदः सर्वभूतेषु शाश्वतीरेधते समाः

13.61.4

यावद्भूमेरायुरिह तावद्भूमिद एधते
न भूमिदानादस्तीह परं किंचिद्युधिष्ठिर

13.61.5

अप्यल्पं प्रददुः पूर्वे पृथिव्या इति नः श्रुतम्
भूमिमेते ददुः सर्वे ये भूमिं भुञ्जते जनाः

13.61.6

स्वकर्मैवोपजीवन्ति नरा इह परत्र च
भूमिर्भूतिर्महादेवी दातारं कुरुते प्रियम्

13.61.7

य एतां दक्षिणां दद्यादक्षयां पृथिवीपतिः
पुनर्नरत्वं संप्राप्य भवेत्स पृथिवीपतिः

13.61.8

यथा दानं तथा भोग इति धर्मेषु निश्चयः
संग्रामे वा तनुं जह्याद्दद्याद्वा पृथिवीमिमाम्

13.61.9

इत्येतां क्षत्रबन्धूनां वदन्ति परमाशिषम्
पुनाति दत्ता पृथिवी दातारमिति शुश्रुम

13.61.10

अपि पापसमाचारं ब्रह्मघ्नमपि वानृतम्
सैव पापं पावयति सैव पापात्प्रमोचयेत्

13.61.11

अपि पापकृतां राज्ञां प्रतिगृह्णन्ति साधवः
पृथिवीं नान्यदिच्छन्ति पावनं जननी यथा

13.61.12

नामास्याः प्रियदत्तेति गुह्यं देव्याः सनातनम्
दानं वाप्यथ वा ज्ञानं नाम्नोऽस्याः परमं प्रियम्
तस्मात्प्राप्यैव पृथिवीं दद्याद्विप्राय पार्थिवः

13.61.13

नाभूमिपतिना भूमिरधिष्ठेया कथंचन
न वा पात्रेण वा गूहेदन्तर्धानेन वा चरेत्
ये चान्ये भूमिमिच्छेयुः कुर्युरेवमसंशयम्

13.61.14

यः साधोर्भूमिमादत्ते न भूमिं विन्दते तु सः
भूमिं तु दत्त्वा साधुभ्यो विन्दते भूमिमेव हि
प्रेत्येह च स धर्मात्मा संप्राप्नोति महद्यशः

13.61.15

यस्य विप्रानुशासन्ति साधोर्भूमिं सदैव हि
न तस्य शत्रवो राजन्प्रशासन्ति वसुंधराम्

13.61.16

यत्किंचित्पुरुषः पापं कुरुते वृत्तिकर्शितः
अपि गोचर्ममात्रेण भूमिदानेन पूयते

13.61.17

येऽपि संकीर्णकर्माणो राजानो रौद्रकर्मिणः
तेभ्यः पवित्रमाख्येयं भूमिदानमनुत्तमम्

13.61.18

अल्पान्तरमिदं शश्वत्पुराणा मेनिरे जनाः
यो यजेदश्वमेधेन दद्याद्वा साधवे महीम्

13.61.19

अपि चेत्सुकृतं कृत्वा शङ्केरन्नपि पण्डिताः
अशक्यमेकमेवैतद्भूमिदानमनुत्तमम्

13.61.20

सुवर्णं रजतं वस्त्रं मणिमुक्तावसूनि च
सर्वमेतन्महाप्राज्ञ ददाति वसुधां ददत्

13.61.21

तपो यज्ञः श्रुतं शीलमलोभः सत्यसंधता
गुरुदैवतपूजा च नातिवर्तन्ति भूमिदम्

13.61.22

भर्तुर्निःश्रेयसे युक्तास्त्यक्तात्मानो रणे हताः
ब्रह्मलोकगताः सिद्धा नातिक्रामन्ति भूमिदम्

13.61.23

यथा जनित्री क्षीरेण स्वपुत्रं भरते सदा
अनुगृह्णाति दातारं तथा सर्वरसैर्मही

13.61.24

मृत्योर्वै किंकरो दण्डस्तापो वह्नेः सुदारुणः
घोराश्च वारुणाः पाशा नोपसर्पन्ति भूमिदम्

13.61.25

पितॄंश्च पितृलोकस्थान्देवलोके च देवताः
संतर्पयति शान्तात्मा यो ददाति वसुंधराम्

13.61.26

कृशाय म्रियमाणाय वृत्तिम्लानाय सीदते
भूमिं वृत्तिकरीं दत्त्वा सत्री भवति मानवः

13.61.27

यथा धावति गौर्वत्सं क्षीरमभ्युत्सृजन्त्युत
एवमेव महाभाग भूमिर्भवति भूमिदम्

13.61.28

हलकृष्टां महीं दत्त्वा सबीजां सफलामपि
उदीर्णं वापि शरणं तथा भवति कामदः

13.61.29

ब्राह्मणं वृत्तसंपन्नमाहिताग्निं शुचिव्रतम्
नरः प्रतिग्राह्य महीं न याति यमसादनम्

13.61.30

यथा चन्द्रमसो वृद्धिरहन्यहनि जायते
तथा भूमिकृतं दानं सस्ये सस्ये विवर्धते

13.61.31

अत्र गाथा भूमिगीताः कीर्तयन्ति पुराविदः
याः श्रुत्वा जामदग्न्येन दत्ता भूः काश्यपाय वै

13.61.32

मामेवादत्त मां दत्त मां दत्त्वा मामवाप्स्यथ
अस्मिँल्लोके परे चैव ततश्चाजनने पुनः

13.61.33

य इमां व्याहृतिं वेद ब्राह्मणो ब्रह्मसंश्रितः
श्राद्धस्य हूयमानस्य ब्रह्मभूयं स गच्छति

13.61.34

कृत्यानामभिशस्तानां दुरिष्टशमनं महत्
प्रायश्चित्तमहं कृत्वा पुनात्युभयतो दश

13.61.35

पुनाति य इदं वेद वेद चाहं तथैव च
प्रकृतिः सर्वभूतानां भूमिर्वै शाश्वती मता

13.61.36

अभिषिच्यैव नृपतिं श्रावयेदिममागमम्
यथा श्रुत्वा महीं दद्यान्नादद्यात्साधुतश्च ताम्

13.61.37

सोऽयं कृत्स्नो ब्राह्मणार्थो राजार्थश्चाप्यसंशयम्
राजा हि धर्मकुशलः प्रथमं भूतिलक्षणम्

13.61.38

अथ येषामधर्मज्ञो राजा भवति नास्तिकः
न ते सुखं प्रबुध्यन्ते न सुखं प्रस्वपन्ति च

13.61.39

सदा भवन्ति चोद्विग्नास्तस्य दुश्चरितैर्नराः
योगक्षेमा हि बहवो राष्ट्रं नास्याविशन्ति तत्

13.61.40

अथ येषां पुनः प्राज्ञो राजा भवति धार्मिकः
सुखं ते प्रतिबुध्यन्ते सुसुखं प्रस्वपन्ति च

13.61.41

तस्य राज्ञः शुभैरार्यैः कर्मभिर्निर्वृताः प्रजाः
योगक्षेमेण वृष्ट्या च विवर्धन्ते स्वकर्मभिः

13.61.42

स कुलीनः स पुरुषः स बन्धुः स च पुण्यकृत्
स दाता स च विक्रान्तो यो ददाति वसुंधराम्

13.61.43

आदित्या इव दीप्यन्ते तेजसा भुवि मानवाः
ददन्ति वसुधां स्फीतां ये वेदविदुषि द्विजे

13.61.44

यथा बीजानि रोहन्ति प्रकीर्णानि महीतले
तथा कामाः प्ररोहन्ति भूमिदानसमार्जिताः

13.61.45

आदित्यो वरुणो विष्णुर्ब्रह्मा सोमो हुताशनः
शूलपाणिश्च भगवान्प्रतिनन्दन्ति भूमिदम्

13.61.46

भूमौ जायन्ति पुरुषा भूमौ निष्ठां व्रजन्ति च
चतुर्विधो हि लोकोऽयं योऽयं भूमिगुणात्मकः

13.61.47

एषा माता पिता चैव जगतः पृथिवीपते
नानया सदृशं भूतं किंचिदस्ति जनाधिप

13.61.48

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
बृहस्पतेश्च संवादमिन्द्रस्य च युधिष्ठिर

13.61.49

इष्ट्वा क्रतुशतेनाथ महता दक्षिणावता
मघवा वाग्विदां श्रेष्ठं पप्रच्छेदं बृहस्पतिम्

13.61.50

भगवन्केन दानेन स्वर्गतः सुखमेधते
यदक्षयं महार्घं च तद्ब्रूहि वदतां वर

13.61.51

इत्युक्तः स सुरेन्द्रेण ततो देवपुरोहितः
बृहस्पतिर्महातेजाः प्रत्युवाच शतक्रतुम्

13.61.52

सुवर्णदानं गोदानं भूमिदानं च वृत्रहन्
दददेतान्महाप्राज्ञः सर्वपापैः प्रमुच्यते

13.61.53

न भूमिदानाद्देवेन्द्र परं किंचिदिति प्रभो
विशिष्टमिति मन्यामि यथा प्राहुर्मनीषिणः

13.61.54

ये शूरा निहता युद्धे स्वर्याता दानगृद्धिनः
सर्वे ते विबुधश्रेष्ठ नातिक्रामन्ति भूमिदम्

13.61.55

भर्तुर्निःश्रेयसे युक्तास्त्यक्तात्मानो रणे हताः
ब्रह्मलोकगताः शूरा नातिक्रामन्ति भूमिदम्

13.61.56

पञ्च पूर्वादिपुरुषाः षट्च ये वसुधां गताः
एकादश ददद्भूमिं परित्रातीह मानवः

13.61.57

रत्नोपकीर्णां वसुधां यो ददाति पुरंदर
स मुक्तः सर्वकलुषैः स्वर्गलोके महीयते

13.61.58

महीं स्फीतां ददद्राजा सर्वकामगुणान्विताम्
राजाधिराजो भवति तद्धि दानमनुत्तमम्

13.61.59

सर्वकामसमायुक्तां काश्यपीं यः प्रयच्छति
सर्वभूतानि मन्यन्ते मां ददातीति वासव

13.61.60

सर्वकामदुघां धेनुं सर्वकामपुरोगमाम्
ददाति यः सहस्राक्ष स स्वर्गं याति मानवः

13.61.61

मधुसर्पिःप्रवाहिन्यः पयोदधिवहास्तथा
सरितस्तर्पयन्तीह सुरेन्द्र वसुधाप्रदम्

13.61.62

भूमिप्रदानान्नृपतिर्मुच्यते राजकिल्बिषात्
न हि भूमिप्रदानेन दानमन्यद्विशिष्यते

13.61.63

ददाति यः समुद्रान्तां पृथिवीं शस्त्रनिर्जिताम्
तं जनाः कथयन्तीह यावद्धरति गौरियम्

13.61.64

पुण्यामृद्धरसां भूमिं यो ददाति पुरंदर
न तस्य लोकाः क्षीयन्ते भूमिदानगुणार्जिताः

13.61.65

सर्वथा पार्थिवेनेह सततं भूतिमिच्छता
भूर्देया विधिवच्छक्र पात्रे सुखमभीप्सता

13.61.66

अपि कृत्वा नरः पापं भूमिं दत्त्वा द्विजातये
समुत्सृजति तत्पापं जीर्णां त्वचमिवोरगः

13.61.67

सागरान्सरितः शैलान्काननानि च सर्वशः
सर्वमेतन्नरः शक्र ददाति वसुधां ददत्

13.61.68

तडागान्युदपानानि स्रोतांसि च सरांसि च
स्नेहान्सर्वरसांश्चैव ददाति वसुधां ददत्

13.61.69

ओषधीः क्षीरसंपन्ना नगान्पुष्पफलान्वितान्
काननोपलशैलांश्च ददाति वसुधां ददत्

13.61.70

अग्निष्टोमप्रभृतिभिरिष्ट्वा च स्वाप्तदक्षिणैः
न तत्फलमवाप्नोति भूमिदानाद्यदश्नुते

13.61.71

दाता दशानुगृह्णाति दश हन्ति तथा क्षिपन्
पूर्वदत्तां हरन्भूमिं नरकायोपगच्छति

13.61.72

न ददाति प्रतिश्रुत्य दत्त्वा वा हरते तु यः
स बद्धो वारुणैः पाशैस्तप्यते मृत्युशासनात्

13.61.73

आहिताग्निं सदायज्ञं कृशभृत्यं प्रियातिथिम्
ये भरन्ति द्विजश्रेष्ठं नोपसर्पन्ति ते यमम्

13.61.74

ब्राह्मणेष्वृणभूतं स्यात्पार्थिवस्य पुरंदर
इतरेषां तु वर्णानां तारयेत्कृशदुर्बलान्

13.61.75

नाच्छिन्द्यात्स्पर्शितां भूमिं परेण त्रिदशाधिप
ब्राह्मणाय सुरश्रेष्ठ कृशभृत्याय कश्चन

13.61.76

अथाश्रु पतितं तेषां दीनानामवसीदताम्
ब्राह्मणानां हृते क्षेत्रे हन्यात्त्रिपुरुषं कुलम्

13.61.77

भूमिपालं च्युतं राष्ट्राद्यस्तु संस्थापयेत्पुनः
तस्य वासः सहस्राक्ष नाकपृष्ठे महीयते

13.61.78

इक्षुभिः संततां भूमिं यवगोधूमसंकुलाम्
गोश्ववाहनसंपूर्णां बाहुवीर्यसमार्जिताम्

13.61.79

निधिगर्भां ददद्भूमिं सर्वरत्नपरिच्छदाम्
अक्षयाँल्लभते लोकान्भूमिसत्रं हि तस्य तत्

13.61.80

विधूय कलुषं सर्वं विरजाः संमतः सताम्
लोके महीयते सद्भिर्यो ददाति वसुंधराम्

13.61.81

यथाप्सु पतितः शक्र तैलबिन्दुर्विसर्पति
तथा भूमिकृतं दानं सस्ये सस्ये विसर्पति

13.61.82

ये रणाग्रे महीपालाः शूराः समितिशोभनाः
वध्यन्तेऽभिमुखाः शक्र ब्रह्मलोकं व्रजन्ति ते

13.61.83

नृत्यगीतपरा नार्यो दिव्यमाल्यविभूषिताः
उपतिष्ठन्ति देवेन्द्र सदा भूमिप्रदं दिवि

13.61.84

मोदते च सुखं स्वर्गे देवगन्धर्वपूजितः
यो ददाति महीं सम्यग्विधिनेह द्विजातये

13.61.85

शतमप्सरसश्चैव दिव्यमाल्यविभूषिताः
उपतिष्ठन्ति देवेन्द्र सदा भूमिप्रदं नरम्

13.61.86

शङ्खं भद्रासनं छत्रं वराश्वा वरवारणाः
भूमिप्रदानात्पुष्पाणि हिरण्यनिचयास्तथा

13.61.87

आज्ञा सदाप्रतिहता जयशब्दो भवत्यथ
भूमिदानस्य पुष्पाणि फलं स्वर्गः पुरंदर

13.61.88

हिरण्यपुष्पाश्चौषध्यः कुशकाञ्चनशाड्वलाः
अमृतप्रसवां भूमिं प्राप्नोति पुरुषो ददत्

13.61.89

नास्ति भूमिसमं दानं नास्ति मातृसमो गुरुः
नास्ति सत्यसमो धर्मो नास्ति दानसमो निधिः

13.61.90

एतदाङ्गिरसाच्छ्रुत्वा वासवो वसुधामिमाम्
वसुरत्नसमाकीर्णां ददावाङ्गिरसे तदा

13.61.91

य इमं श्रावयेच्छ्राद्धे भूमिदानस्य संस्तवम्
न तस्य रक्षसां भागो नासुराणां भवत्युत

13.61.92

अक्षयं च भवेद्दत्तं पितृभ्यस्तन्न संशयः
तस्माच्छ्राद्धेष्विदं विप्रो भुञ्जतः श्रावयेद्द्विजान्

13.61.93

इत्येतत्सर्वदानानां श्रेष्ठमुक्तं तवानघ
मया भरतशार्दूल किं भूयः श्रोतुमिच्छसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'People accept with affection the declarations of the Srutis which say, 'This is to be given.' 'This other thing is to be given!' As regards kings, again, they make gifts of various things unto various men. What, however, O grandsire, is the best or foremost of all gifts.'

"Bhishma said, 'Of all kinds of gifts, the gift of earth has been said to be the first (in point of merit). Earth is immovable and indestructible. It is capable of yielding unto him who owns it all the best things upon which his heart may be set. It yields robes and vestments, jewels and gems, animals, paddy and barley. Amongst all creatures, the giver of earth grows in prosperity for ever and ever. As long as the earth lasts, so long does the giver thereof grow in prosperity. There is no gift that is higher, O Yudhishthira, than the gift of earth. It hath been heard by us that all men have given a little quantity of earth. All men have made gifts of earth, hence all men enjoy a little of earth. Whether in this or in the next world all creatures live under conditions dependent upon their own acts. Earth is Prosperity's self. She is a mighty goddess. She makes him her lord (in next life) who makes gifts of her in this life to other people. That person, O best of kings, who gives away earth, which is indestructible, as Dakshina, becomes born in next life as a man and becomes also a lord of earth. The measure of one's enjoyment in this life is commensurate with the measure of one's gifts in a previous life. Even this is the conclusion to which the scriptures point. For a Kshatriya should either give away the earth in gift or cast off his life in battle. Even this constitutes the highest source of prosperity with regard to Kshatriyas. It has been heard by us that earth, when given away, cleanses and sanctifies the giver. The man that is of sinful behaviour, that is guilty of even the slaughter of a Brahamana and of falsehood, is cleansed by a gift of earth. Indeed, such a gift rescues even such a sinner from all his sins. The righteous accept gifts of earth only and no other thing from kings that are sinful. Like one's mother, earth, when given away, cleanses the giver and the taker. This is an eternal and secret name of earth, viz., Priyadatta. 1 Given away or accepted in gift, the name that is dear to her is Priyadatta. The gift of earth is

desirable. That king who makes a gift of earth unto a learned Brahmana, obtains from that gift a kingdom. Upon re-birth in this world, such a man without doubt attains to a position that is equal to that of a king. Hence a king as soon as he gets earth, should make gifts of earth unto the Brahmanas. None but a lord of earth; is competent to make gifts of earth. Nor should one that is not a deserving person accept a gift of earth. They who desire earth should, without doubt, conduct themselves in this way (i.e., make gifts of earth). That person who takes away earth belonging to a righteous person never gets any earth. By making gifts of earth unto the righteous, one gets good earth. Of virtuous soul, such a giver acquires great fame both here and hereafter. That righteous king respecting whom the Brahmanas say, 'We live on earth given to us by him,' is such that his very enemies cannot utter the least reproach respecting his kingdom. 1 Whatever sins a man commits from want of the means of support, are all washed off by gift of only so much earth as is covered by a cow-hide. Those kings that are mean in their acts or are of fierce deeds, should be taught that gift of earth is exceedingly cleansing and is at the same time the highest gift (in respect of merit). The ancients thought that there was always very little difference between the man who performs a Horse-sacrifice and him that makes a gift of earth unto one that is righteous. The learned doubt the acquisition of merit by doing all other acts of righteousness. The only act with respect to which they do not entertain doubt is the gift of earth which, indeed, is the foremost of all gifts. The man of wisdom who makes gifts of earth, gives away all these, viz., gold, silver, cloth, gems and pearls and precious stones. Penances, sacrifice, Vedic lore, good behaviour, absence of cupidity, firmness in truth, worship of seniors, preceptors, and the deities--all these dwell in him who makes a gift of earth. They who ascend to the region of Brahman by leaving off their lives in battle, after having fought without any regard for themselves to secure the benefit to their masters--even they are unable to transcend the merit of those that make gilts of earth. As the mother always nourishes her own child with milk from her breast, even so doth the earth gratify with all the tastes the person that makes a gift of earth. Mrityu, Vaikinkara, Danda, Yama, Fire who is possessed of great fierceness, and all heinous and terrible sins are incapable of touching the person that makes a gift of earth. That man of tranquil soul who makes a gift of earth gratifies (by that act) the Pitris dwelling in their own region and the deities also hailing from the region that is theirs. The man who makes a gift of earth unto one that is emaciated and cheerless and destitute of the means of life and languishing with weakness, and who thereby supplies one with the means of subsistence, becomes entitled to the honour and merit of performing a sacrifice. Even as an affectionate cow runs towards her calf,

with full udders dropping milk, the highly-blessed earth after the same manner, runs towards the person who makes a gift of earth. That man who makes unto a Brahmana a gift of earth which has been tilled, or sown with seeds or which contains standing crops, or a mansion well-equipped with every necessary, succeeds in becoming (in next life) the accomplisher of the wishes of everybody. The man who causes a Brahmana possessed of the means of life, owning a domestic fire and of pure vows and practices, to accept a gift of earth, never falls into any danger or distress. As the moon waxes day by day, even so the merit of a gift of earth becomes enhanced every time such earth produces crops. Those conversant with ancient history sing this verse in connection with the gift of earth. Hearing that verse Jamadagni's son (Rama) gave away the whole earth unto Kasyapa. The verse to which I refer is this, 'Receive me in gift. Give me away. By giving me away, thou (O giver) shall obtain me again!' That which is given away in this life is re-acquired in the next. 1 That Brahmana who recites this high declaration of the Vedas at the time of a Sraddha attains to the highest reward. A gift of earth is a high expiation for the sin of those puissant men who betake themselves to Atharvan rites for doing injuries to others. Indeed, by making a gift of earth one rescues ten generations of one's paternal and maternal race. That person who is even conversant with this Vedic declaration respecting the merits of a gift of earth, succeeds in rescuing ten generations of both his paternal and maternal families. The earth is the original source of all creatures (for it is from earth that all creatures derive their sustenance). It has been said that the deity of fire is the presiding genius of the earth. After the coronation ceremony has been performed of a king, this Vedic declaration should be re-cited to him, so that he may make gifts of earth and may never take away earth from a righteous person. Without doubt, the entire wealth owned by the king belongs to the Brahmanas. A king well-conversant with the science of duty and morality is the first requisite of the kingdom's prosperity. Those people whose king is unrighteous and atheistic in conduct and belief can never be happy. Such people can never sleep or wake in peace. In consequence of his acts of wickedness his subjects become always filled with anxiety. Protection of what the subjects already have and new acquisitions according to lawful means are incidents that are not noticeable in the kingdom of such a ruler. Those people, again, who have a wise and righteous king, sleep happily and wake up in happiness. Through the blessed and righteous acts of such a king, his subjects become freed from anxiety. The subjects, restrained from wicked acts, grow in prosperity through their own conduct. Capable of retaining what they have, they go on making new acquisitions. That king who makes gifts of earth is regarded as well-born. He is regarded as a man. He is a friend. He is righteous in his acts. He is a giver. He is regarded as possessing prowess. Those men who make gifts of ample and fertile earth unto Brahmanas conversant

with the Vedas, always shine in the world, in consequence of their energy, like so many suns. As seeds scattered on the soil grow and return a goodly crop, even so all one's wishes become crowned with fruition in consequence of one's making gifts of earth. Aditya and Varuna and Vishnu and Brahman and Soma and Hutasana, and the illustrious and trident-bearing Mahadeva, all applaud the man that makes a gift of earth. Living creatures spring into life from the earth and it is into the earth that they become merged when they disappear. Living creatures which are distributed into four classes (i.e., viviparous, oviparous, filthborn, and vegetables) have earth for their constituent essence. The earth is both the mother and father of the universe of creatures, O monarch. There is no element, O ruler of men, that can compare with earth. In this connection is cited the old narrative of a discourse between the celestial preceptor Vrihaspati and Indra the ruler of Heaven, O Yudhishthira. Having adored Vishnu in a hundred sacrifices each of which was distinguished by plentiful gifts as Dakshina, Maghavat put this question to Vrihaspati, that foremost of all eloquent persons.'

"Maghavat said, 'O illustrious one, by what gift does one succeed in coming to Heaven and attaining to beatitude? O foremost of speakers, do thou tell me of that gift which is productive of high and inexhaustible merit.'

"Bhishma continued, 'Thus addressed by the chief of the celestials the preceptor of the deities, viz., Vrihaspati of great energy, said these words in reply unto him of a hundred sacrifices. Endued as he is with the merits that attach to the gift of earth, the region of felicity reserved for the person who makes gift of such earth as is auspicious and rich with every taste, never become exhausted. 1 That king, O Sakra, who desires to have prosperity and who wishes to win happiness for himself, should always make gifts of earth, with due rites, unto deserving persons. If after committing numerous sins a person makes gifts of earth unto members of the regenerate class, he casts off all those sins like a snake casting off its slough. The person that makes a gift of earth is said to make gifts of everything, that is, of seas and rivers and mountains and forests. By making a gift of earth, the person is said to give away lakes and tanks and wells and streams. In consequence of the moisture of earth, one is said to give away articles of diverse tastes by making a gift of earth. The man who makes a gift of earth is regarded as giving away herbs and plants possessed of high and efficacious virtues, trees adorned with flowers and fruit, delightful woods, and hillocks. The merit that a person acquires by making a gift of earth is incapable of being acquired by the performance of even such great sacrifices as the Agnishtoma and others with plentiful gifts in the shape of Dakshina.

[paragraph continues] The giver of earth, it has been already said, rescues ten generations of both his paternal and maternal races. Similarly, by taking away earth that was given away, one hurls oneself into hell and casts ten generations of both one's paternal and maternal lines into the same place of misery. That man who having promised to make a gift of earth does not actually make it, or who having made a gift takes it back, has to pass a long time, in great misery in consequence of being tied with the noose of Varuna at the command of Death. Those men have never to go to Yama who honour and worship those foremost of Brahmanas that pour libations every day on their domestic fire, that are always engaged in the performance of sacrifices, that have scanty means of livelihood, and that receive with hospitality every guest seeking shelter in their abodes The king, O Purandara, should free himself from the debt he owes to the Brahmanas and protect the helpless and the weak belonging to the other orders. The king should never resume, O chief of the deities, earth that has been given away by another unto a Brahmana, O ruler of the celestials, that is destitute of the means of life. 1 The tears that would fall from the eyes of such cheerless and destitute Brahmanas in consequence of their lands being taken back are capable of destroying the ancestors and descendants to the third generation of the resumer. That man who succeeds by his endeavours in re-establishing a king driven away from his kingdom, obtains residence in heaven and is much honoured by the denizens thereof. That king who succeeds in making gifts of earth with such crops standing thereon as sugar-cane or barley or wheat, or with kine and horses and other draft cattle,--earth that has been won with the might of the giver's arms,--that has mineral wealth in its bowels and that is covered with every kind of wealth of the surface, wins inexhaustible regions of felicity in the next world, and such a king it is that is said to perform the earth-sacrifice. That king who makes a gift of earth becomes washed of every sin and is, therefore, pure and approved of the righteous. In this world he is highly honoured and applauded by all righteous men. The merit that attaches to a gift of earth increases every time the earth given away bears crops for the benefit of the owner, even as a drop of oil, falling upon water, is seen to extend on every side, and cover the watery surface. Those heroic kings and ornaments of assemblies who cast off their lives in battle with faces towards the foe, attain, O Sakra, to the region of Brahman. Beautiful damsels skilled in music and dancing and adorned with garlands of celestial flowers, approach, O chief of the deities, the giver of earth as he comes to heaven departing from the earth. That king who makes gifts of earth with due rites unto persons of the regenerate order, sports in bliss in the celestial regions, adorned all the while by the deities and Gandharvas. A century of Apsaras, adorned with celestial garlands, approach, O chief of the deities, the giver of earth as he ascends to the region of Brahman. Flowers of excellent perfumes, an excellent conch and excellent seat, an umbrella and excellent

steeds with excellent vehicles, are always ready for the person how makes gifts of earth. By making gifts of earth a king can always command flowers of excellent perfumes and heaps of gold. Possessed of all kinds of wealth the commands of such a king can never be disobeyed anywhere, and cries of victory hail him wheresoever he may approach. The rewards that attach to gifts of earth consist of residence in heaven, O Purandara, and gold, and flowers, and plants and herbs of medicinal virtue, and Kusa and mineral wealth and verdant grass. A person by making a gift of earth acquires in his next life nectar yielding earth. There is no gift that is equal to a gift of earth. There is no senior worthy of greater respect than the mother. There is no duty higher than truth. There is no wealth more precious than that which is given away.'

"Bhishma continued, 'Hearing these words from the son of Angiras, Vasava made a gift unto him of the whole earth with all her jewels and gems and all her wealth of diverse kinds. If these verses declaring the merit attaching to gifts of earth be recited on the occasion of a Sraddha, neither Rakshasas nor Asuras can succeed in appropriating any share of the offerings made in it. Without doubt, the offerings one makes unto the Pitris at such a Sraddha become inexhaustible. Hence, on occasions of Sraddhas, the man of learning should recite these verses on the subject of the merits that attach to gifts of earth, in the presence and hearing of the invited Brahmanas when engaged in eating. I have thus, O chief of the Bharatas, discoursed unto thee of that gift which is the foremost of all gifts. What else dost thou wish to hear?'"

68:1 The Commentator explains that because giver by one that is dear or given to one that is dear, therefore is she called Priyadatta.

69:1 This is evidently a crux. Prasamsanti means generally praise. Here it means reproach or censure. The second line may also mean, his enemies dare not attack his kingdom.

70:1 This is the utterance or declaration of the earth herself.

71:1 Rich with every taste' the idea is that things have six tastes, viz., sweet, sour, etc. The quality of taste is drawn by things from the soil or earth. The tastes inhere in earth, for it is the same earth that produces the sugarcane and the tamarind.

72:1 Sparsitam is dattam.

13.62.1

युधिष्ठिर उवाच
कानि दानानि लोकेऽस्मिन्दातुकामो महीपतिः
गुणाधिकेभ्यो विप्रेभ्यो दद्याद्भरतसत्तम

13.62.2

केन तुष्यन्ति ते सद्यस्तुष्टाः किं प्रदिशन्त्युत
शंस मे तन्महाबाहो फलं पुण्यकृतं महत्

13.62.3

दत्तं किं फलवद्राजन्निह लोके परत्र च
भवतः श्रोतुमिच्छामि तन्मे विस्तरतो वद

13.62.4

भीष्म उवाच
इममर्थं पुरा पृष्टो नारदो देवदर्शनः
यदुक्तवानसौ तन्मे गदतः शृणु भारत

13.62.5

नारद उवाच
अन्नमेव प्रशंसन्ति देवाः सर्षिगणाः पुरा
लोकतन्त्रं हि यज्ञाश्च सर्वमन्ने प्रतिष्ठितम्

13.62.6

अन्नेन सदृशं दानं न भूतं न भविष्यति
तस्मादन्नं विशेषेण दातुमिच्छन्ति मानवाः

13.62.7

अन्नमूर्जस्करं लोके प्राणाश्चान्ने प्रतिष्ठिताः
अन्नेन धार्यते सर्वं विश्वं जगदिदं प्रभो

13.62.8

अन्नाद्गृहस्था लोकेऽस्मिन्भिक्षवस्तत एव च
अन्नात्प्रभवति प्राणः प्रत्यक्षं नात्र संशयः

13.62.9

कुटुम्बं पीडयित्वापि ब्राह्मणाय महात्मने
दातव्यं भिक्षवे चान्नमात्मनो भूतिमिच्छता

13.62.10

ब्राह्मणायाभिरूपाय यो दद्यादन्नमर्थिने
निदधाति निधिं श्रेष्ठं पारलौकिकमात्मनः

13.62.11

श्रान्तमध्वनि वर्तन्तं वृद्धमर्हमुपस्थितम्
अर्चयेद्भूतिमन्विच्छन्गृहस्थो गृहमागतम्

13.62.12

क्रोधमुत्पतितं हित्वा सुशीलो वीतमत्सरः
अन्नदः प्राप्नुते राजन्दिवि चेह च यत्सुखम्

13.62.13

नावमन्येदभिगतं न प्रणुद्यात्कथंचन
अपि श्वपाके शुनि वा न दानं विप्रणश्यति

13.62.14

यो दद्यादपरिक्लिष्टमन्नमध्वनि वर्तते
श्रान्तायादृष्टपूर्वाय स महद्धर्ममाप्नुयात्

13.62.15

पितॄन्देवानृषीन्विप्रानतिथींश्च जनाधिप
यो नरः प्रीणयत्यन्नैस्तस्य पुण्यफलं महत्

13.62.16

कृत्वापि पापकं कर्म यो दद्यादन्नमर्थिने
ब्राह्मणाय विशेषेण न स पापेन युज्यते

13.62.17

ब्राह्मणेष्वक्षयं दानमन्नं शूद्रे महाफलम्
अन्नदानं च शूद्रे च ब्राह्मणे च विशिष्यते

13.62.18

न पृच्छेद्गोत्रचरणं स्वाध्यायं देशमेव वा
भिक्षितो ब्राह्मणेनेह जन्म वान्नं प्रयाचितः

13.62.19

अन्नदस्यान्नवृक्षाश्च सर्वकामफलान्विताः
भवन्तीहाथ वामुत्र नृपते नात्र संशयः

13.62.20

आशंसन्ते हि पितरः सुवृष्टिमिव कर्षकाः
अस्माकमपि पुत्रो वा पौत्रो वान्नं प्रदास्यति

13.62.21

ब्राह्मणो हि महद्भूतं स्वयं देहीति याचते
अकामो वा सकामो वा दत्त्वा पुण्यमवाप्नुयात्

13.62.22

ब्राह्मणः सर्वभूतानामतिथिः प्रसृताग्रभुक्
विप्रा यमभिगच्छन्ति भिक्षमाणा गृहं सदा

13.62.23

सत्कृताश्च निवर्तन्ते तदतीव प्रवर्धते
महाभोगे कुले जन्म प्रेत्य प्राप्नोति भारत

13.62.24

दत्त्वा त्वन्नं नरो लोके तथा स्थानमनुत्तमम्
मृष्टमृष्टान्नदायी तु स्वर्गे वसति सत्कृतः

13.62.25

अन्नं प्राणा नराणां हि सर्वमन्ने प्रतिष्ठितम्
अन्नदः पशुमान्पुत्री धनवान्भोगवानपि

13.62.26

प्राणवांश्चापि भवति रूपवांश्च तथा नृप
अन्नदः प्राणदो लोके सर्वदः प्रोच्यते तु सः

13.62.27

अन्नं हि दत्त्वातिथये ब्राह्मणाय यथाविधि
प्रदाता सुखमाप्नोति देवैश्चाप्यभिपूज्यते

13.62.28

ब्राह्मणो हि महद्भूतं क्षेत्रं चरति पादवत्
उप्यते तत्र यद्बीजं तद्धि पुण्यफलं महत्

13.62.29

प्रत्यक्षं प्रीतिजननं भोक्तृदात्रोर्भवत्युत
सर्वाण्यन्यानि दानानि परोक्षफलवन्त्युत

13.62.30

अन्नाद्धि प्रसवं विद्धि रतिमन्नाद्धि भारत
धर्मार्थावन्नतो विद्धि रोगनाशं तथान्नतः

13.62.31

अन्नं ह्यमृतमित्याह पुराकल्पे प्रजापतिः
अन्नं भुवं दिवं खं च सर्वमन्ने प्रतिष्ठितम्

13.62.32

अन्नप्रणाशे भिद्यन्ते शरीरे पञ्च धातवः
बलं बलवतोऽपीह प्रणश्यत्यन्नहानितः

13.62.33

आवाहाश्च विवाहाश्च यज्ञाश्चान्नमृते तथा
न वर्तन्ते नरश्रेष्ठ ब्रह्म चात्र प्रलीयते

13.62.34

अन्नतः सर्वमेतद्धि यत्किंचित्स्थाणु जङ्गमम्
त्रिषु लोकेषु धर्मार्थमन्नं देयमतो बुधैः

13.62.35

अन्नदस्य मनुष्यस्य बलमोजो यशः सुखम्
कीर्तिश्च वर्धते शश्वत्त्रिषु लोकेषु पार्थिव

13.62.36

मेघेष्वम्भः संनिधत्ते प्राणानां पवनः शिवः
तच्च मेघगतं वारि शक्रो वर्षति भारत

13.62.37

आदत्ते च रसं भौममादित्यः स्वगभस्तिभिः
वायुरादित्यतस्तांश्च रसान्देवः प्रजापतिः

13.62.38

तद्यदा मेघतो वारि पतितं भवति क्षितौ
तदा वसुमती देवी स्निग्धा भवति भारत

13.62.39

ततः सस्यानि रोहन्ति येन वर्तयते जगत्
मांसमेदोस्थिशुक्राणां प्रादुर्भावस्ततः पुनः

13.62.40

संभवन्ति ततः शुक्रात्प्राणिनः पृथिवीपते
अग्नीषोमौ हि तच्छुक्रं प्रजनः पुष्यतश्च ह

13.62.41

एवमन्नं च सूर्यश्च पवनः शुक्रमेव च
एक एव स्मृतो राशिर्यतो भूतानि जज्ञिरे

13.62.42

प्राणान्ददाति भूतानां तेजश्च भरतर्षभ
गृहमभ्यागतायाशु यो दद्यादन्नमर्थिने

13.62.43

भीष्म उवाच
नारदेनैवमुक्तोऽहमदामन्नं सदा नृप
अनसूयुस्त्वमप्यन्नं तस्माद्देहि गतज्वरः

13.62.44

दत्त्वान्नं विधिवद्राजन्विप्रेभ्यस्त्वमपि प्रभो
यथावदनुरूपेभ्यस्ततः स्वर्गमवाप्स्यसि

13.62.45

अन्नदानां हि ये लोकास्तांस्त्वं शृणु नराधिप
भवनानि प्रकाशन्ते दिवि तेषां महात्मनाम्
नानासंस्थानरूपाणि नानास्तम्भान्वितानि च

13.62.46

चन्द्रमण्डलशुभ्राणि किङ्किणीजालवन्ति च
तरुणादित्यवर्णानि स्थावराणि चराणि च

13.62.47

अनेकशतभौमानि सान्तर्जलवनानि च
वैडूर्यार्कप्रकाशानि रौप्यरुक्ममयानि च

13.62.48

सर्वकामफलाश्चापि वृक्षा भवनसंस्थिताः
वाप्यो वीथ्यः सभाः कूपा दीर्घिकाश्चैव सर्वशः

13.62.49

घोषवन्ति च यानानि युक्तान्यथ सहस्रशः
भक्ष्यभोज्यमयाः शैला वासांस्याभरणानि च

13.62.50

क्षीरं स्रवन्त्यः सरितस्तथा चैवान्नपर्वताः
प्रासादाः पाण्डुराभ्राभाः शय्याश्च कनकोज्ज्वलाः
तानन्नदाः प्रपद्यन्ते तस्मादन्नप्रदो भव

13.62.51

एते लोकाः पुण्यकृतामन्नदानां महात्मनाम्
तस्मादन्नं विशेषेण दातव्यं मानवैर्भुवि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'When a king becomes desirous of making gifts in this world, what, indeed, are those gifts which he should make, O best of the Bharatas, unto such Brahmanas as are possessed of superior accomplishments? What gift is that by which the Brahmanas become immediately gratified? What fruits do they bestow in return? O thou of mighty arms, tell me what is the high reward attainable through the merit arising from gifts. What gifts, O king, are productive of rewards both here and hereafter? I desire to hear all this from thee. Do thou discourse to me on all this in detail.'

"Bhishma said, 'These very questions were on a former occasion put by me to Narada of celestial appearance. Hear me as I recite to thee what that celestial sage told me in reply.'

"Narada said, 'The deities and all the Rishis applaud food. The course of the world and the intellectual faculties have all been established on

food. There has never been, nor will be any gift that is equal to the gifts of food. Hence, men always desire particularly to make gifts of food. In this world, food is the cause of energy and strength. The life-breaths are established on food. It is food that upholds the wide universe, O puissant one. All classes of men, householders and mendicants and ascetics, exist, depending upon food. The life-breaths depend upon food. There is no doubt in this. Afflicting (if need be) one's relatives, one is desirous of one's own prosperity, should make gifts of food unto a high-souled Brahmana or a person of the mendicant order. That man who makes a gift of food unto an accomplished Brahmana who solicits the same, secures for himself in the world to come wealth of great value. The householder who is desirous of his own prosperity should receive with reverence a deserving old man that is spent with toil while proceeding on his way far from home, when such a man honours the householder's abode with his presence. That man who, casting off wrath that overleaps every bound and becoming righteous in disposition and freed from malice, makes gifts of food, is sure to attain to happiness, O king, both here and hereafter. The householder should never disregard the man that comes to his abode, nor should he insult him by sending him away. A gift of food made unto even a Chandala or a dog is never lost. That man who makes a gift of clean food unto a person on the way who is toil-worn and unknown to the giver, is sure to acquire great merit. The man who gratifies with gifts of food the Pitris, the deities, the Rishis, the Brahmanas, and guests arrived at his abode, acquires merit whose measure is very large. That person who having committed even a heinous sin makes a gift of food unto one that solicits, or unto a Brahmana, is never stupefied by that heinous sin. A gift of food made unto a Brahmana becomes inexhaustible. One made to a Sudra becomes productive of great merit. Even this is the difference between the merits that attach to gifts of food made unto Brahmanas and Sudras. Solicited by it Brahmana, one should not enquire about his race or conduct or Vedic lore. Asked for food, one should give food to him that asks. There is no doubt in tits, O king, that he who makes gifts of food obtains both here and hereafter many trees yielding food and every other object of desire. Like tillers expecting auspicious showers of rain, the Pitris always expect that their sons and grandsons would make offerings unto them of food (in Sraddhas). The Brahmana is a great being. When he comes into one's anode and solicits, saying, 'Give me,' the owner of the abode, whether influenced or not by the desire of acquiring merit, is sure to win great merit by listening to that solicitation. The Brahmana is the guest of all creatures in the universe. He is entitled to the first portion of every food. That house Increases in prosperity to which the Brahmanas repair from desire of soliciting alms and from which they return honoured in consequence of their desires being fulfilled. The owner of such a house takes birth in his next life in a family, O Bharata, that can command all the comforts and luxuries of life. A man, by making gifts of food in this world, is sure to attain to an excellent place hereafter. He who makes gifts

of sweetmeat and all food that is sweet, attains to a residence in heaven where he is honoured by all the deities and other denizens. Food constitutes the life-breath of men. Everything is established upon food. He who makes gifts of food obtains many animals (as his wealth), many children, considerable wealth (in other shape), and a command in abundance of all articles of comfort and luxurious enjoyment. The giver of food is said to be the giver of life. Indeed, he is said to be the giver of everything. Hence, O king, such a man acquires both strength and beauty of form in this world. If food be given duly unto a Brahmana arrived at the giver's house as a guest, the giver attains to great happiness, and is adored by the very deities. The Brahmana, O Yudhishthira, is a great being. He is also a fertile field. Whatever seed is sown on that field produces an abundant crop of merit. A gift of food is visibly and immediately productive of the happiness of both the giver and the receiver. All other gifts produce fruits that are unseen. Food is the origin of all creatures. From food, comes happiness and delight. O Bharata, know that religion and wealth both flow from food. The cure of disease or health also flows from food. In a former Kalpa, the Lord of all creatures said that food is Amrita or the source of immortality. Food is Earth, food is Heaven, food is the Firmament. Everything is established on food. In the absence of food, the five elements that constitute the physical organism cease to exist in a state of union. From absence of food the strength of even the strongest man is seen to fail. Invitations and marriages and sacrifices all cease in the absence of food. The very Vedas disappear when food there is none. Whatever mobile and immobile creatures exist in the universe are dependent on food. Religion and wealth, in the three worlds, are all dependent on food. Hence the wise should make gifts of food. The strength, energy, fame and achievements of the man who makes gifts of food, constantly increase in the three worlds, O king. The lord of the life-breaths, viz., the deity of wind, places above the clouds (the water sucked up by the Sun). The water thus borne to the clouds is caused by Sakra to be poured upon the earth, O Bharata. The Sun, by means of his rays, sucks up the moisture of the earth. The deity of wind causes the moisture to fall down from the Sun. 1 When the water falls down from the clouds upon the Earth, the goddess Earth becomes moist, O Bharata. Then do people sow diverse kinds of crops upon whose outturn the universe of creatures depends. It is in the food thus produced that the flesh, fat, bones and vital seed of all beings have their origin. From the vital seed thus originated, O king, spring diverse kinds of living creatures. Agni and Soma, the two agents living within the body, create and maintain the vital seed. Thus from food, the Sun and the deity of wind and the vital seed spring and act. All these are said to constitute one element or quantity, and it is from these that all creatures spring. That man who gives food into one who comes into his

house and solicits it, is said, O chief of the Bharatas, to contribute both life and energy unto living creatures.'

'Bhishma continued, 'Thus addressed by Narada, O king, I have always made gifts of food. Do thou also, therefore, freed from malice and with a cheerful heart, make gifts of food. By making gifts of food, O king, unto deserving Brahmanas with due rites, thou mayst be sure, O puissant one, of attaining to Heaven. Hear me, O monarch, as I tell thee what the regions are that are reserved for those that make gifts of food. The mansions of those high-souled persons shine with resplendence in the regions of Heaven. Bright as the stars in the firmament, and supported upon many columns, white as the disc of the moon, and adorned with many tinkling bells, and rosy like the newly-risen sun, those palatial abodes are either fixed or movable. Those mansions are filled with hundreds upon hundreds of things and animals that live on land and as many things and animals living in water. Some of them are endued with the effulgence of lapis lazuli and some are possessed of the resplendence of the sun. Some of them are made of silver and some of gold. Within those mansions are many trees capable of crowning with fruition every desire of the inmates. Many tanks and roads and halls and well and lakes occur all around. Thousands of conveyances with horses and other animals harnessed thereto and with wheels whose clatter is always loud, may be seen there. Mountains of food and all enjoyable articles and heaps of cloths and ornaments are also to be seen there. Numerous rivers that run milk, and hills of rice and other edibles, may also be seen there. Indeed, many palatial residences looking like white clouds, with many beds of golden splendour, occur in those regions, All these are obtained by those men that make gifts of food in this world. Do thou, therefore, become a giver of food. Verily, these are the regions that are reserved for those high-souled and righteous persons that make gifts of food in this world. For these reasons, men should always make gifts of food in this world.'"

75:1 The Bombay reading adityatastansha is better than the Bengal reading adityataptansha.

13.63.1

युधिष्ठिर उवाच
श्रुतं मे भवतो वाक्यमन्नदानस्य यो विधिः
नक्षत्रयोगस्येदानीं दानकल्पं ब्रवीहि मे

13.63.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
देवक्याश्चैव संवादं देवर्षेर्नारदस्य च

13.63.3

द्वारकामनुसंप्राप्तं नारदं देवदर्शनम्
पप्रच्छैनं ततः प्रश्नं देवकी धर्मदर्शिनी

13.63.4

तस्याः संपृच्छमानाया देवर्षिर्नारदस्तदा
आचष्ट विधिवत्सर्वं यत्तच्छृणु विशां पते

13.63.5

नारद उवाच
कृत्तिकासु महाभागे पायसेन ससर्पिषा
संतर्प्य ब्राह्मणान्साधूँल्लोकानाप्नोत्यनुत्तमान्

13.63.6

रोहिण्यां प्रथितैर्मांसैर्माषैरन्नेन सर्पिषा
पयोऽनुपानं दातव्यमानृण्यार्थं द्विजातये

13.63.7

दोग्ध्रीं दत्त्वा सवत्सां तु नक्षत्रे सोमदैवते
गच्छन्ति मानुषाल्लोकात्स्वर्गलोकमनुत्तमम्

13.63.8

आर्द्रायां कृसरं दत्त्वा तैलमिश्रमुपोषितः
नरस्तरति दुर्गाणि क्षुरधारांश्च पर्वतान्

13.63.9

अपूपान्पुनर्वसौ दत्त्वा तथैवान्नानि शोभने
यशस्वी रूपसंपन्नो बह्वन्ने जायते कुले

13.63.10

पुष्ये तु कनकं दत्त्वा कृतं चाकृतमेव च
अनालोकेषु लोकेषु सोमवत्स विराजते

13.63.11

आश्लेषायां तु यो रूप्यमृषभं वा प्रयच्छति
स सर्वभयनिर्मुक्तः शात्रवानधितिष्ठति

13.63.12

मघासु तिलपूर्णानि वर्धमानानि मानवः
प्रदाय पुत्रपशुमानिह प्रेत्य च मोदते

13.63.13

फल्गुनीपूर्वसमये ब्राह्मणानामुपोषितः
भक्षान्फाणितसंयुक्तान्दत्त्वा सौभाग्यमृच्छति

13.63.14

घृतक्षीरसमायुक्तं विधिवत्षष्टिकौदनम्
उत्तराविषये दत्त्वा स्वर्गलोके महीयते

13.63.15

यद्यत्प्रदीयते दानमुत्तराविषये नरैः
महाफलमनन्तं च भवतीति विनिश्चयः

13.63.16

हस्ते हस्तिरथं दत्त्वा चतुर्युक्तमुपोषितः
प्राप्नोति परमाँल्लोकान्पुण्यकामसमन्वितान्

13.63.17

चित्रायामृषभं दत्त्वा पुण्यान्गन्धांश्च भारत
चरत्यप्सरसां लोके रमते नन्दने तथा

13.63.18

स्वातावथ धनं दत्त्वा यदिष्टतममात्मनः
प्राप्नोति लोकान्स शुभानिह चैव महद्यशः

13.63.19

विशाखायामनड्वाहं धेनुं दत्त्वा च दुग्धदाम्
सप्रासङ्गं च शकटं सधान्यं वस्त्रसंयुतम्

13.63.20

पितॄन्देवांश्च प्रीणाति प्रेत्य चानन्त्यमश्नुते
न च दुर्गाण्यवाप्नोति स्वर्गलोकं च गच्छति

13.63.21

दत्त्वा यथोक्तं विप्रेभ्यो वृत्तिमिष्टां स विन्दति
नरकादींश्च संक्लेशान्नाप्नोतीति विनिश्चयः

13.63.22

अनुराधासु प्रावारं वस्त्रान्तरमुपोषितः
दत्त्वा युगशतं चापि नरः स्वर्गे महीयते

13.63.23

कालशाकं तु विप्रेभ्यो दत्त्वा मर्त्यः समूलकम्
ज्येष्ठायामृद्धिमिष्टां वै गतिमिष्टां च विन्दति

13.63.24

मूले मूलफलं दत्त्वा ब्राह्मणेभ्यः समाहितः
पितॄन्प्रीणयते चापि गतिमिष्टां च गच्छति

13.63.25

अथ पूर्वास्वषाढासु दधिपात्राण्युपोषितः
कुलवृत्तोपसंपन्ने ब्राह्मणे वेदपारगे
प्रदाय जायते प्रेत्य कुले सुबहुगोकुले

13.63.26

उदमन्थं ससर्पिष्कं प्रभूतमधुफाणितम्
दत्त्वोत्तरास्वषाढासु सर्वकामानवाप्नुयात्

13.63.27

दुग्धं त्वभिजिते योगे दत्त्वा मधुघृताप्लुतम्
धर्मनित्यो मनीषिभ्यः स्वर्गलोके महीयते

13.63.28

श्रवणे कम्बलं दत्त्वा वस्त्रान्तरितमेव च
श्वेतेन याति यानेन सर्वलोकानसंवृतान्

13.63.29

गोप्रयुक्तं धनिष्ठासु यानं दत्त्वा समाहितः
वस्त्ररश्मिधरं सद्यः प्रेत्य राज्यं प्रपद्यते

13.63.30

गन्धाञ्शतभिषग्योगे दत्त्वा सागुरुचन्दनान्
प्राप्नोत्यप्सरसां लोकान्प्रेत्य गन्धांश्च शाश्वतान्

13.63.31

पूर्वभाद्रपदायोगे राजमाषान्प्रदाय तु
सर्वभक्षफलोपेतः स वै प्रेत्य सुखी भवेत्

13.63.32

औरभ्रमुत्तरायोगे यस्तु मांसं प्रयच्छति
स पितॄन्प्रीणयति वै प्रेत्य चानन्त्यमश्नुते

13.63.33

कांस्योपदोहनां धेनुं रेवत्यां यः प्रयच्छति
सा प्रेत्य कामानादाय दातारमुपतिष्ठति

13.63.34

रथमश्वसमायुक्तं दत्त्वाश्विन्यां नरोत्तमः
हस्त्यश्वरथसंपन्ने वर्चस्वी जायते कुले

13.63.35

भरणीषु द्विजातिभ्यस्तिलधेनुं प्रदाय वै
गाः सुप्रभूताः प्राप्नोति नरः प्रेत्य यशस्तथा

13.63.36

भीष्म उवाच
इत्येष लक्षणोद्देशः प्रोक्तो नक्षत्रयोगतः
देवक्या नारदेनेह सा स्नुषाभ्योऽब्रवीदिदम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I have heard the discourse regarding the ordinance about the gift of food. Do thou discourse to me now about the conjunction of the planets and the stars in relation to the subject of making gifts. 1

"Bhishma said, 'In this connection is recited this ancient narrative of the discourse between Devaki and Narada, that foremost of Rishis. Once on a time when Narada of godlike feature and conversant with every duty

arrived at Dwaraka, Devaki asked him this question. Unto her that had asked him, the celestial Rishi Narada duly answered in the following words. Do thou hear as I recite them.'

"Narada said, 'By gratifying, O blessed lady, deserving Brahmanas with Payasa mixed with ghee, under the constellation Krittika one attains to regions of great happiness. 1 Under the constellation Rohini, one should for freeing oneself from the debt one owes to the Brahmanas make gift unto them of many handfuls of venison along with rice and ghee and milk, and other kinds of edibles and drinks. One giving away a cow with a calf under the constellation called Somadaivata (or Mrigasiras), proceeds from this region of human beings to a region in heaven of great felicity. One undergoing a fast and giving away Krisara mixed with sesame, transcends all difficulties in the next world, including those mountains with rocks sharp as razors. By making gifts, O beautiful lady, of cakes and other food under the constellation Punarvasu one becomes possessed of personal beauty and great fame and takes birth in one's next life in a family in which there is abundance of food. Making a gift of wrought or unwrought gold, under the constellation Pushya, one shines in effulgence like Soma himself in regions of surrounding gloom. He who makes a gift, under the constellation Aslesha, of silver of a bull, becomes freed from every fear and attains to great affluence and prosperity. By making a gift, under the constellation Magha, of earthen dishes filled with sesame, one becomes possessed of children and animals in this world and attains to felicity in the next. 2 For making gifts unto Brahmanas, under the constellation called Purva-Phalguni of food mixed with Phanita the giver observing a fast the while, reward is great prosperity both here and hereafter. 3 By making a gift, under the constellation called Uttara-Phalguni, of ghee and milk with rice called Shashthika, one attains to great honours in heaven. Whatever gifts are made by men under the constellation of Uttara-Phalguni produce great merit, which, again, becomes inexhaustible. This is very certain. Observing a fast the while, the person that makes, under the constellation Hasta, a gift of a car with four elephants, attains to regions of great felicity that are capable of granting the fruition of every wish. By making a gift, under the constellation Chitra, of a bull and of good perfumes, one sports in bliss in regions of Apsaras like the deities sporting in the woods of Nandana. By making gifts of wealth under the constellation Swati, one attains to such excellent regions as one desires and wins besides great fame. By making gifts, under constellation Visakha, of a bull, and a cow that yields a copious measure of milk, a cart full of paddy, with a Prasanga for covering the same, and also cloths for wear, 4 a person gratifies the Pitris and the deities attains to inexhaustible merit in the other world. Such a person

never meets with any calamity and gratifies the Pitris and the deities and attains to inexhaustible merit in the other world. Such a person never meets with any calamity and certainly reaches heaven. By making gifts unto the Brahmanas of whatever articles they solicit, one attains to such means of subsistence as one desires, and becomes rescued from hell and every calamity that visits a sinner after death. This is the certain conclusion of the scriptures. By making gifts, under the constellation Anuradha of embroidered cloth and other vestments and of food, observing a fast the while, one becomes honoured in heaven for a hundred Yugas. By making a gift under the constellation Jyeshtha, of the potherb called Kalasaka with the roots, one attains to great prosperity as also to such an end as is desirable. By making unto Brahmanas a gift under the constellation Mula, of fruits and roots, with a restrained soul, one gratifies the Pitris and attains to a desirable end. By making under the constellation Purvashadha, a gift, unto a Brahmana conversant with the Vedas and of good family and conduct, of cups filled with curds, while one is in the observance of a fast, one takes birth in one's next life in a family possessed of abundant kine. One obtains the fruition of every wish, by making gifts, under the constellation Uttarashadha, of jugs full of barley-water, with ghee and inspissated juice of sugarcane in abundance. By making a gift under the conjunction called Abhijit, of milk with honey and ghee unto men of wisdom, a righteous person attains to heaven and becomes an object of attention and honour there. By making under the conjunction Sravana, a gift of blankets or other cloth of thick texture, one roves freely through every region of felicity, riding on a white car of pure resplendence. By making with a restrained soul, under the constellation Dhanishtha, a gift of a vehicle with bulls yoked thereto, or heaps of cloths and wealth, one at once attains to heaven in one's next life. By making gifts, under the constellation Satabhisha, of perfumes with Aquilaria Agallocha and sandalwood, one attains in the next world to the companionship of Apsaras as also eternal perfumes of diverse kinds. By making gifts, under the constellation Purva-Bhadrapada, or Rajamasha, one attains to great happiness in the next life and becomes possessed of an abundant stock of every kind of edibles and fruits. 1 One who makes, under the constellation Uttara, a gift of mutton, gratifies the Paris by such an act attains to inexhaustible merit in the next world. Unto one who makes a gift, under the constellation Revati, of a cow with a vessel of white copper for milking her, the cow so given away approaches in the next world, ready to grant the fruition of every wish. By making a gift, under the constellation Aswini, of a car with steeds yoked thereto, one is born in one's next life in a family possessed of numerous elephants and steeds and cars, and becomes endued with great energy. By making, under the constellation Bharani, a gift unto the Brahmanas of kine and sesame, one acquires in one's next life great fame and an abundance of kine.'

"Bhishma continued, 'Even thus did Narada discourse unto Devaki upon the subject of what gifts should be made under what constellations. Devaki herself, having listened to this discourse, recited it in her turn unto her daughters-in-law (viz., the spouses of Krishna).'"

76:1 What Yudhishthira wishes to know is what conjunctions should be utilized for making what particular gifts.

77:1 Payasa is rice boiled in sugared milk. It is a sort of liquid food that is regarded as very agreeable.

77:2 Vardhamana, Sarava or Saravika. It is a flat certain cup or dish.

77:3 Phanita is the inspissated juice of the sugarcane.

77:4 A prasanga is a basket of bamboo or other material for covering paddy.

78:1 Rajamasha is a kind of bean. It is the Vinga sinensis, syn. Dilicheos sinensis Linn.

13.64.1

भीष्म उवाच
सर्वान्कामान्प्रयच्छन्ति ये प्रयच्छन्ति काञ्चनम्
इत्येवं भगवानत्रिः पितामहसुतोऽब्रवीत्

13.64.2

पवित्रं शुच्यथायुष्यं पितॄणामक्षयं च तत्
सुवर्णं मनुजेन्द्रेण हरिश्चन्द्रेण कीर्तितम्

13.64.3

पानीयदानं परमं दानानां मनुरब्रवीत्
तस्माद्वापीश्च कूपांश्च तडागानि च खानयेत्

13.64.4

अर्धं पापस्य हरति पुरुषस्येह कर्मणः
कूपः प्रवृत्तपानीयः सुप्रवृत्तश्च नित्यशः

13.64.5

सर्वं तारयते वंशं यस्य खाते जलाशये
गावः पिबन्ति विप्राश्च साधवश्च नराः सदा

13.64.6

निदाघकाले पानीयं यस्य तिष्ठत्यवारितम्
स दुर्गं विषमं कृच्छ्रं न कदाचिदवाप्नुते

13.64.7

बृहस्पतेर्भगवतः पूष्णश्चैव भगस्य च
अश्विनोश्चैव वह्नेश्च प्रीतिर्भवति सर्पिषा

13.64.8

परमं भेषजं ह्येतद्यज्ञानामेतदुत्तमम्
रसानामुत्तमं चैतत्फलानां चैतदुत्तमम्

13.64.9

फलकामो यशस्कामः पुष्टिकामश्च नित्यदा
घृतं दद्याद्द्विजातिभ्यः पुरुषः शुचिरात्मवान्

13.64.10

घृतं मासे आश्वयुजि विप्रेभ्यो यः प्रयच्छति
तस्मै प्रयच्छतो रूपं प्रीतौ देवाविहाश्विनौ

13.64.11

पायसं सर्पिषा मिश्रं द्विजेभ्यो यः प्रयच्छति
गृहं तस्य न रक्षांसि धर्षयन्ति कदाचन

13.64.12

पिपासया न म्रियते सोपच्छन्दश्च दृश्यते
न प्राप्नुयाच्च व्यसनं करकान्यः प्रयच्छति

13.64.13

प्रयतो ब्राह्मणाग्रेभ्यः श्रद्धया परया युतः
उपस्पर्शनषड्भागं लभते पुरुषः सदा

13.64.14

यः साधनार्थं काष्ठानि ब्राह्मणेभ्यः प्रयच्छति
प्रतापार्थं च राजेन्द्र वृत्तवद्भ्यः सदा नरः

13.64.15

सिध्यन्त्यर्थाः सदा तस्य कार्याणि विविधानि च
उपर्युपरि शत्रूणां वपुषा दीप्यते च सः

13.64.16

भगवांश्चास्य सुप्रीतो वह्निर्भवति नित्यशः
न तं त्यजन्ते पशवः संग्रामे च जयत्यपि

13.64.17

पुत्राञ्छ्रियं च लभते यश्छत्रं संप्रयच्छति
चक्षुर्व्याधिं न लभते यज्ञभागमथाश्नुते

13.64.18

निदाघकाले वर्षे वा यश्छत्रं संप्रयच्छति
नास्य कश्चिन्मनोदाहः कदाचिदपि जायते
कृच्छ्रात्स विषमाच्चैव विप्र मोक्षमवाप्नुते

13.64.19

प्रदानं सर्वदानानां शकटस्य विशिष्यते
एवमाह महाभागः शाण्डिल्यो भगवानृषिः

Translation — Kisari Mohan Ganguli

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

is never affected by any eye-disease. The merits also that spring from the performance of a sacrifice become his. That man who makes a gift of an umbrella in the season of summer or rains, has never to meet with any heart-burning on any account. Such a man quickly succeeds in freeing himself from every difficulty and impediment. The highly blessed and illustrious Rishi Sandilya has said that, of all gifts, the gift of a car, O king, is the best.'"

13.65.1

युधिष्ठिर उवाच
दह्यमानाय विप्राय यः प्रयच्छत्युपानहौ
यत्फलं तस्य भवति तन्मे ब्रूहि पितामह

13.65.2

भीष्म उवाच
उपानहौ प्रयच्छेद्यो ब्राह्मणेभ्यः समाहितः
मर्दते कण्टकान्सर्वान्विषमान्निस्तरत्यपि
स शत्रूणामुपरि च संतिष्ठति युधिष्ठिर

13.65.3

यानं चाश्वतरीयुक्तं तस्य शुभ्रं विशां पते
उपतिष्ठति कौन्तेय रूप्यकाञ्चनभूषणम्
शकटं दम्यसंयुक्तं दत्तं भवति चैव हि

13.65.4

युधिष्ठिर उवाच
यत्फलं तिलदाने च भूमिदाने च कीर्तितम्
गोप्रदानेऽन्नदाने च भूयस्तद्ब्रूहि कौरव

13.65.5

भीष्म उवाच
शृणुष्व मम कौन्तेय तिलदानस्य यत्फलम्
निशम्य च यथान्यायं प्रयच्छ कुरुसत्तम

13.65.6

पितॄणां प्रथमं भोज्यं तिलाः सृष्टाः स्वयंभुवा
तिलदानेन वै तस्मात्पितृपक्षः प्रमोदते

13.65.7

माघमासे तिलान्यस्तु ब्राह्मणेभ्यः प्रयच्छति
सर्वसत्त्वसमाकीर्णं नरकं स न पश्यति

13.65.8

सर्वकामैः स यजते यस्तिलैर्यजते पितॄन्
न चाकामेन दातव्यं तिलश्राद्धं कथंचन

13.65.9

महर्षेः कश्यपस्यैते गात्रेभ्यः प्रसृतास्तिलाः
ततो दिव्यं गता भावं प्रदानेषु तिलाः प्रभो

13.65.10

पौष्टिका रूपदाश्चैव तथा पापविनाशनाः
तस्मात्सर्वप्रदानेभ्यस्तिलदानं विशिष्यते

13.65.11

आपस्तम्बश्च मेधावी शङ्खश्च लिखितस्तथा
महर्षिर्गौतमश्चापि तिलदानैर्दिवं गताः

13.65.12

तिलहोमपरा विप्राः सर्वे संयतमैथुनाः
समा गव्येन हविषा प्रवृत्तिषु च संस्थिताः

13.65.13

सर्वेषामेव दानानां तिलदानं परं स्मृतम्
अक्षयं सर्वदानानां तिलदानमिहोच्यते

13.65.14

उत्पन्ने च पुरा हव्ये कुशिकर्षिः परंतप
तिलैरग्नित्रयं हुत्वा प्राप्तवान्गतिमुत्तमाम्

13.65.15

इति प्रोक्तं कुरुश्रेष्ठ तिलदानमनुत्तमम्
विधानं येन विधिना तिलानामिह शस्यते

13.65.16

अत ऊर्ध्वं निबोधेदं देवानां यष्टुमिच्छताम्
समागमं महाराज ब्रह्मणा वै स्वयंभुवा

13.65.17

देवाः समेत्य ब्रह्माणं भूमिभागं यियक्षवः
शुभं देशमयाचन्त यजेम इति पार्थिव

13.65.18

देवा ऊचुः
भगवंस्त्वं प्रभुर्भूमेः सर्वस्य त्रिदिवस्य च
यजेमहि महाभाग यज्ञं भवदनुज्ञया
नाननुज्ञातभूमिर्हि यज्ञस्य फलमश्नुते

13.65.19

त्वं हि सर्वस्य जगतः स्थावरस्य चरस्य च
प्रभुर्भवसि तस्मात्त्वं समनुज्ञातुमर्हसि

13.65.20

ब्रह्मोवाच
ददामि मेदिनीभागं भवद्भ्योऽहं सुरर्षभाः
यस्मिन्देशे करिष्यध्वं यज्ञं काश्यपनन्दनाः

13.65.21

देवा ऊचुः
भगवन्कृतकामाः स्मो यक्ष्यामस्त्वाप्तदक्षिणैः
इमं तु देशं मुनयः पर्युपासन्त नित्यदा

13.65.22

भीष्म उवाच
ततोऽगस्त्यश्च कण्वश्च भृगुरत्रिर्वृषाकपिः
असितो देवलश्चैव देवयज्ञमुपागमन्

13.65.23

ततो देवा महात्मान ईजिरे यज्ञमच्युत
तथा समापयामासुर्यथाकालं सुरर्षभाः

13.65.24

त इष्टयज्ञास्त्रिदशा हिमवत्यचलोत्तमे
षष्ठमंशं क्रतोस्तस्य भूमिदानं प्रचक्रिरे

13.65.25

प्रादेशमात्रं भूमेस्तु यो दद्यादनुपस्कृतम्
न सीदति स कृच्छ्रेषु न च दुर्गाण्यवाप्नुते

13.65.26

शीतवातातपसहां गृहभूमिं सुसंस्कृताम्
प्रदाय सुरलोकस्थः पुण्यान्तेऽपि न चाल्यते

13.65.27

मुदितो वसते प्राज्ञः शक्रेण सह पार्थिव
प्रतिश्रयप्रदाता च सोऽपि स्वर्गे महीयते

13.65.28

अध्यापककुले जातः श्रोत्रियो नियतेन्द्रियः
गृहे यस्य वसेत्तुष्टः प्रधानं लोकमश्नुते

13.65.29

तथा गवार्थे शरणं शीतवर्षसहं महत्
आसप्तमं तारयति कुलं भरतसत्तम

13.65.30

क्षेत्रभूमिं ददल्लोके पुत्र श्रियमवाप्नुयात्
रत्नभूमिं प्रदत्त्वा तु कुलवंशं विवर्धयेत्

13.65.31

न चोषरां न निर्दग्धां महीं दद्यात्कथंचन
न श्मशानपरीतां च न च पापनिषेविताम्

13.65.32

पारक्ये भूमिदेशे तु पितॄणां निर्वपेत्तु यः
तद्भूमिस्वामिपितृभिः श्राद्धकर्म विहन्यते

13.65.33

तस्मात्क्रीत्वा महीं दद्यात्स्वल्पामपि विचक्षणः
पिण्डः पितृभ्यो दत्तो वै तस्यां भवति शाश्वतः

13.65.34

अटवीपर्वताश्चैव नदीतीर्थानि यानि च
सर्वाण्यस्वामिकान्याहुर्न हि तत्र परिग्रहः

13.65.35

इत्येतद्भूमिदानस्य फलमुक्तं विशां पते
अतः परं तु गोदानं कीर्तयिष्यामि तेऽनघ

13.65.36

गावोऽधिकास्तपस्विभ्यो यस्मात्सर्वेभ्य एव च
तस्मान्महेश्वरो देवस्तपस्ताभिः समास्थितः

13.65.37

ब्रह्मलोके वसन्त्येताः सोमेन सह भारत
आसां ब्रह्मर्षयः सिद्धाः प्रार्थयन्ति परां गतिम्

13.65.38

पयसा हविषा दध्ना शकृताप्यथ चर्मणा
अस्थिभिश्चोपकुर्वन्ति शृङ्गैर्वालैश्च भारत

13.65.39

नासां शीतातपौ स्यातां सदैताः कर्म कुर्वते
न वर्षं विषमं वापि दुःखमासां भवत्युत

13.65.40

ब्राह्मणैः सहिता यान्ति तस्मात्परतरं पदम्
एकं गोब्राह्मणं तस्मात्प्रवदन्ति मनीषिणः

13.65.41

रन्तिदेवस्य यज्ञे ताः पशुत्वेनोपकल्पिताः
ततश्चर्मण्वती राजन्गोचर्मभ्यः प्रवर्तिता

13.65.42

पशुत्वाच्च विनिर्मुक्ताः प्रदानायोपकल्पिताः
ता इमा विप्रमुख्येभ्यो यो ददाति महीपते
निस्तरेदापदं कृच्छ्रां विषमस्थोऽपि पार्थिव

13.65.43

गवां सहस्रदः प्रेत्य नरकं न प्रपश्यति
सर्वत्र विजयं चापि लभते मनुजाधिप

13.65.44

अमृतं वै गवां क्षीरमित्याह त्रिदशाधिपः
तस्माद्ददाति यो धेनुममृतं स प्रयच्छति

13.65.45

अग्नीनामव्ययं ह्येतद्धौम्यं वेदविदो विदुः
तस्माद्ददाति यो धेनुं स हौम्यं संप्रयच्छति

13.65.46

स्वर्गो वै मूर्तिमानेष वृषभं यो गवां पतिम्
विप्रे गुणयुते दद्यात्स वै स्वर्गे महीयते

13.65.47

प्राणा वै प्राणिनामेते प्रोच्यन्ते भरतर्षभ
तस्माद्ददाति यो धेनुं प्राणान्वै स प्रयच्छति

13.65.48

गावः शरण्या भूतानामिति वेदविदो विदुः
तस्माद्ददाति यो धेनुं शरणं संप्रयच्छति

13.65.49

न वधार्थं प्रदातव्या न कीनाशे न नास्तिके
गोजीविने न दातव्या तथा गौः पुरुषर्षभ

13.65.50

ददाति तादृशानां वै नरो गाः पापकर्मणाम्
अक्षयं नरकं यातीत्येवमाहुर्मनीषिणः

13.65.51

न कृशां पापवत्सां वा वन्ध्यां रोगान्वितां तथा
न व्यङ्गां न परिश्रान्तां दद्याद्गां ब्राह्मणाय वै

13.65.52

दशगोसहस्रदः सम्यक्शक्रेण सह मोदते
अक्षयाँल्लभते लोकान्नरः शतसहस्रदः

13.65.53

इत्येतद्गोप्रदानं च तिलदानं च कीर्तितम्
तथा भूमिप्रदानं च शृणुष्वान्ने च भारत

13.65.54

अन्नदानं प्रधानं हि कौन्तेय परिचक्षते
अन्नस्य हि प्रदानेन रन्तिदेवो दिवं गतः

13.65.55

श्रान्ताय क्षुधितायान्नं यः प्रयच्छति भूमिप
स्वायंभुवं महाभागं स पश्यति नराधिप

13.65.56

न हिरण्यैर्न वासोभिर्नाश्वदानेन भारत
प्राप्नुवन्ति नराः श्रेयो यथेहान्नप्रदाः प्रभो

13.65.57

अन्नं वै परमं द्रव्यमन्नं श्रीश्च परा मता
अन्नात्प्राणः प्रभवति तेजो वीर्यं बलं तथा

13.65.58

सद्भ्यो ददाति यश्चान्नं सदैकाग्रमना नरः
न स दुर्गाण्यवाप्नोतीत्येवमाह पराशरः

13.65.59

अर्चयित्वा यथान्यायं देवेभ्योऽन्नं निवेदयेत्
यदन्नो हि नरो राजंस्तदन्नास्तस्य देवताः

13.65.60

कौमुद्यां शुक्लपक्षे तु योऽन्नदानं करोत्युत
स संतरति दुर्गाणि प्रेत्य चानन्त्यमश्नुते

13.65.61

अभुक्त्वातिथये चान्नं प्रयच्छेद्यः समाहितः
स वै ब्रह्मविदां लोकान्प्राप्नुयाद्भरतर्षभ

13.65.62

सुकृच्छ्रामापदं प्राप्तश्चान्नदः पुरुषस्तरेत्
पापं तरति चैवेह दुष्कृतं चापकर्षति

13.65.63

इत्येतदन्नदानस्य तिलदानस्य चैव ह
भूमिदानस्य च फलं गोदानस्य च कीर्तितम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I desire to hear, O grandsire, what the merits are of that person who makes the gift of a pair of sandals unto a Brahmana whose feet are burning or being scorched by hot sand, while he is walking.'

"Bhishma said, 'The man, that gives unto the Brahmanas sandals for the protection of their feet, succeeds in crushing all thorns and gets over every kind of difficulty. Such a man, O Yudhishthira, stays over the heads of all his foes. Vehicles of pure splendour, with mules harnessed thereto, and made of gold and silver, O monarch, approach him. He who makes a gift of sandals is said to earn the merit of making the gift of a vehicle with well-broken steeds yoked thereto.'

"Yudhishthira said, 'Do thou tell me in detail once more, O grandsire, of the merits that attach to gifts of sesame and land and kine and food.'

"Bhishma said, 'Do thou hear, O son of Kunti, what the merits are that attach to the gift of sesame. Hearing me, do thou, then, O best of the Kurus, make gifts of sesame according to the ordinance. Sesame seeds were created by the Self-born Brahman as the best food for the Pitris. Hence, gifts of sesame seeds always gladden the Pitris greatly. The man who makes gifts of sesame seeds, in the month of Magha, unto the Brahmanas, has never to visit hell which abounds with all frightful creatures. He who adores the Pitris with offerings of sesame seeds is regarded as worshipping the deities at all the sacrifices. One should never perform a Sraddha with offerings of sesame seeds without cherishing some purpose. 1 Sesame seeds sprang from the limbs of the great Rishi Kasyapa. Hence, in the matter of gifts, they have come to be regarded as possessed of high efficacy. Sesame seeds bestow both prosperity and personal beauty and cleans the giver of all his sins It is for this reason that the gift of sesame seeds is distinguished above the gift of every other article. Apastamva

of great intelligence, and Kankha and Likhita, and the great Rishi Gautama have all ascended to heaven by having made gifts of sesame seeds. Those Brahmanas that make Homa with offerings of sesame, abstain from sexual intercourse, and are observant of the religion of Pravritti or acts, are regarded as equal (in purity and efficacy) to bovine Havi. The gift of sesame seeds is distinguished above all gifts. Amongst all gifts, the gifts of sesame is regarded as productive of inexhaustible merit. In ancient times when Havi (clarified butter) on one occasion had become unobtainable the Rishi Kusika, O scorcher of foes, made offerings of sesame seeds to his three sacrificial fires and succeeded in attaining to an excellent end. I have thus said unto thee, O chief of the Kurus, what the regulations are respecting the excellent gift of sesame seeds. It is in consequence of these regulations that the gift of sesame seeds has come to be regarded as endued with very superior merit. After this, listen to what I would say. Once on a time the deities, desirous of making a sacrifice, repaired, O monarch, to the presence of the Self-born Brahman. Having met Brahman, being desirous of performing a sacrifice on earth, they begged him for a piece of auspicious earth, saying, 'We want it for our sacrifice.'

'The deities said, 'O illustrious one, thou art the lord of all the earth as also of all the deities. With thy permission, O highly blessed one, we desire to perform a sacrifice. The person who has not obtained by lawful means the earth whereon to make the sacrificial altar, earns not the merit of the sacrifice he performs. Thou art the Lord of all the universe consisting of its mobile and immobile objects. Hence, it behoveth thee to grant us a piece of earth for the sacrifice we wish to make.'

"Brahman said, 'Ye foremost of deities, I shall give you a piece of earth whereon, ye sons of Kasyapa, you shall perform your intended sacrifice.'

"The deities said, 'Our wishes, O holy one, have been crowned with fruition. We shall perform our sacrifice even here with large Dakshina. Let, however, the Munis always adore the piece of earth. Then there came to that place Agastya and Kanwa and Bhrigu and Atri and Vrishakapi, and Asita and Devala. The high-souled deities then, O thou of unfading glory, performed their sacrifice. Those foremost of gods concluded it in due time. Having completed that sacrifice of theirs on the breast of that foremost of mountains. Himavat, the deities attached to the gift of earth a sixth part of the merit arising from their sacrifice. The man who makes a gift of even a span of earth (unto a Brahmana) with reverence and faith, has never to languish under any difficulty and has never to meet with any calamity. By making a gift of a house that keeps out cold, wind, and sun, and that stand upon a piece of clean land, the giver attains to the region of the deities and does not fall down even when his merit becomes exhausted. By making a gift of a residential house, the giver, possessed of wisdom, lives, O king, in happiness in the company of Sakra. Such a person receives great honours in heaven.

[paragraph continues] That person in whose house a Brahmana of restrained sense, well-versed in the Vedas, and belonging by birth to a family of preceptors, resides in contentment, succeeds in attaining to and enjoying a region of high felicity. 1 After the same manner, O best of the Bharatas, by giving away a shed for the shelter of kine that can keep out cold and rain and that is substantial in structure, the giver rescues seven generations of his race (from hell). By giving away a piece of arable earth the giver attains to excellent prosperity. By giving a piece of earth containing mineral wealth, the giver aggrandises his family and race. One should never give away any earth that is barren or that is burnt (arid); nor should one give away any earth that is in close vicinity to a crematorium, or that has been owned and enjoyed by a sinful person before such gift. When a man performs a Sraddha in honour of the Pitris on earth belonging to another person, the Pitris render both the gift of that earth and the Sraddha itself futile. 2 Hence, one possessed of wisdom should buy even a small piece of earth and make a gift of it. The Pinda that is offered to one's ancestors on earth that has been duly purchased becomes inexhaustible. 3 Forests, and mountains, and rivers, and Tirthas are regarded as having no owners. No earth need be purchased here for performing Sraddhas. Even this has been said, O king, on the subject of the merits of making gifts of earth. After this, O sinless one, I shall discourse to thee on the subject of the gift of kine. Kine are regarded as superior to all the ascetics. And since it is so, the divine Mahadeva for that reason performed penance in their company. Kine, O Bharata, dwell in the region of Brahman, in the company of Soma. Constituting as it does the highest end, regenerate Rishis crowned with success strive to attain to that very region. Kine benefit human beings with milk, ghee, curds, dung, skin, bones, horns, and hair, O Bharata. Kine do not feel cold or heat. They always work. The season of rains also cannot afflict them at all. And since kine attain to the highest end (viz., residence in the region of Brahman), in the company of Brahmanas, therefore do the wise say that king and Brahmanas are equal. In days of yore, king Rantideva performed a grand sacrifice in which an immense number of kine were offered up and slaughtered. From the juice that was secreted by the skins of the slaughtered animals, a river was formed that came to be called by the name of Charmanwati. Kine no longer form animals fit for sacrifice. They now constitute animals that are fit for gift. That king who makes gifts of kine unto the foremost of Brahmanas, O monarch, is sure to get over

every calamity even if he falls into it. The man who makes a gift of a thousand kine has not to go to hell. Such a person, O ruler of men, obtains victory everywhere. The very chief of the deities had said that the milk of kine is nectar. For this reason, one who makes a gift of a cow is regarded as making a gift of nectar. Persons conversant with the Vedas have declared that the Ghee manufactured from cows' milk is the very best of all libations poured into the sacrificial fire. For this reason, the man who makes a gift of a cow is regarded as making a gift of a libation for sacrifice. A bovine bull is the embodiment of heaven. He who makes the gift of a bovine bull unto an accomplished Brahmana, receives great honours in heaven. Kine, O chief of Bharata's race, are said to be the life-breath of living creatures. Hence, the man who makes the gift of a cow is said to make the gift of life-breath. Persons conversant with the Vedas have said that kine constitute the great refuge of living creatures. Hence, the man who makes the gift of a cow is regarded as making the gift of what is the high refuge for all creatures. The cow should never be given away for slaughter (i.e., unto one who will kill her); nor should the cow be given unto a tiller of the soil; nor should the cow be given unto an atheist. The cow should not also, O chief of the Bharatas, be given unto one whose occupation is the keeping of kine. 1 The wise have said that a person who gives away the cow unto any of such sinful persons has to sink into everlasting hell. One should never give unto a Brahmana a cow that is lean, or that produces calves that do not live, or that is barren, or that is diseased, or that is defective of limb, or that is worn out with toil. The man that gives away ten thousand kine attains to heaven and sports in bliss in the companionship of Indra. The man who makes gifts of kine by hundred thousand acquires many regions of inexhaustible felicity. Thus have I recited to thee the merits attaching to the gift of kine and of sesame, as also to the gift of earth. Listen now to me as I discourse to thee upon the gift of food, O Bharata. The gift of food, O son of Kunti, is regarded as a very superior gift. King Rantideva in days of yore ascended to heaven by having made gifts of food. That king, who make a gift of food unto one that is toil-worn and hungry, attains to that region of supreme felicity which is the Self-born's own. Men fail to attain by gifts of gold and robes and of other thing, to that felicity to which givers of food succeed in attaining, O thou of great puissance! Food is, indeed, the first article. Food is regarded as the highest prosperity. It is from food that life springs, as also energy and prowess and strength. He who always makes gifts of food, with attention, unto the righteous, never falls into any distress.. Even this has been said by Parasara. Having worshipped the deities duly, food should be first dedicated to them. It has been said, O king, that the kind of food that is taken by particular

men is taken also by the deities those men worship. 1 That man who makes a gift of food in the bright fortnight of the month of Kartika, succeeds in crossing every difficulty here add attains to inexhaustible felicity hereafter. That man who makes a gift of food unto a hungry guest arrived at his abode, attains to all those regions, O chief of Bharata's race, that are reserved for persons acquainted with Brahma. The man who makes gifts of food is sure to cross every difficulty and distress. Such a person comes over every sin and cleanses himself of every evil act. I have thus discoursed to thee upon the merits of making gifts of food, of sesame, of earth, and of kine.'"

80:1 There may be akama and sakama acts, i.e., acts without desires of fruit and acts with desires of fruit. A Sraddha with Tila or sesame should never be done without desire for fruit.

82:1 When a residential house is given away unto such a Brahmana and the receiver resides in it, the giver reaps the reward indicated. It does not refer to the hospitable shelter to such a Brahmana given by one in one's own house.

82:2 To this day, in Bengal at least, a tenant never performs the first Sraddha or a Puja (worship of the deities) without obtaining in the first instance the permission of the landlord. There is in Sraddhas a Rajavarana or royal fee payable to the owner of the earth on which the Sraddha is performed.

82:3 Tasyam is explained by the commentator as kritayam.

83:1 Kinasa is either one who tills the soil with the aid of bulls or one who slays cattle. Having first mentioned vadhartham, kinasa should here be taken for a tiller. Kasai, meaning butcher, seems to be a corruption of the word kinasa.

84:1 One need not dedicate unto one's deities any other food than what one takes oneself. In the Ramayana it has been said that Rama offered unto the Pitris astringent fruits while he was in exile. The Pisachas dedicate carrion unto their deities for they themselves subsist upon carrion.

13.66.1

युधिष्ठिर उवाच
श्रुतं दानफलं तात यत्त्वया परिकीर्तितम्
अन्नं तु ते विशेषेण प्रशस्तमिह भारत

13.66.2

पानीयदानं परमं कथं चेह महाफलम्
इत्येतच्छ्रोतुमिच्छामि विस्तरेण पितामह

13.66.3

भीष्म उवाच
हन्त ते वर्तयिष्यामि यथावद्भरतर्षभ
गदतस्तन्ममाद्येह शृणु सत्यपराक्रम
पानीयदानात्प्रभृति सर्वं वक्ष्यामि तेऽनघ

13.66.4

यदन्नं यच्च पानीयं संप्रदायाश्नुते नरः
न तस्मात्परमं दानं किंचिदस्तीति मे मतिः

13.66.5

अन्नात्प्राणभृतस्तात प्रवर्तन्ते हि सर्वशः
तस्मादन्नं परं लोके सर्वदानेषु कथ्यते

13.66.6

अन्नाद्बलं च तेजश्च प्राणिनां वर्धते सदा
अन्नदानमतस्तस्माच्छ्रेष्ठमाह प्रजापतिः

13.66.7

सावित्र्या ह्यपि कौन्तेय श्रुतं ते वचनं शुभम्
यतश्चैतद्यथा चैतद्देवसत्रे महामते

13.66.8

अन्ने दत्ते नरेणेह प्राणा दत्ता भवन्त्युत
प्राणदानाद्धि परमं न दानमिह विद्यते

13.66.9

श्रुतं हि ते महाबाहो लोमशस्यापि तद्वचः
प्राणान्दत्त्वा कपोताय यत्प्राप्तं शिबिना पुरा

13.66.10

तां गतिं लभते दत्त्वा द्विजस्यान्नं विशां पते
गतिं विशिष्टां गच्छन्ति प्राणदा इति नः श्रुतम्

13.66.11

अन्नं चापि प्रभवति पानीयात्कुरुसत्तम
नीरजातेन हि विना न किंचित्संप्रवर्तते

13.66.12

नीरजातश्च भगवान्सोमो ग्रहगणेश्वरः
अमृतं च सुधा चैव स्वाहा चैव वषट्तथा

13.66.13

अन्नौषध्यो महाराज वीरुधश्च जलोद्भवाः
यतः प्राणभृतां प्राणाः संभवन्ति विशां पते

13.66.14

देवानाममृतं चान्नं नागानां च सुधा तथा
पितॄणां च स्वधा प्रोक्ता पशूनां चापि वीरुधः

13.66.15

अन्नमेव मनुष्याणां प्राणानाहुर्मनीषिणः
तच्च सर्वं नरव्याघ्र पानीयात्संप्रवर्तते

13.66.16

तस्मात्पानीयदानाद्वै न परं विद्यते क्वचित्
तच्च दद्यान्नरो नित्यं य इच्छेद्भूतिमात्मनः

13.66.17

धन्यं यशस्यमायुष्यं जलदानं विशां पते
शत्रूंश्चाप्यधि कौन्तेय सदा तिष्ठति तोयदः

13.66.18

सर्वकामानवाप्नोति कीर्तिं चैवेह शाश्वतीम्
प्रेत्य चानन्त्यमाप्नोति पापेभ्यश्च प्रमुच्यते

13.66.19

तोयदो मनुजव्याघ्र स्वर्गं गत्वा महाद्युते
अक्षयान्समवाप्नोति लोकानित्यब्रवीन्मनुः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I have heard, O sire, of the merits of the different kinds of gift upon which thou hast discoursed to me. I understand, O Bharata, that the gift of food is especially laudable and superior. What however, are the great merits of making gifts of drink. I desire to hear of this in detail, O grandsire!'

"Bhishma said, 'I shall, O chief of Bharata's race, discourse to thee upon this subject. Listen to me, O thou of unbaffled prowess, as I speak to thee. I shall, O sinless one, discourse unto thee of gifts beginning with that of drink. The merit that a man acquires by making gifts of food and drink is such that the like of it, I think, is incapable of being acquired through any other gift. There is no gift, therefore, that is superior to that of either food or drink. It is no food that all living creatures are able to exist. For this reason, food is regarded as a very superior object in all the worlds. From food the strength and energy of living creatures constantly increases. Hence, the lord of all creatures has himself said that the gift of food is a very superior gift. Thou hast heard, O son of Kunti, what the auspicious words are of Savitri herself (on the subject of the gift of food). Thou knowest for what reason those words were said, what those words were, and how they were said in course of the sacred Mantras, O thou of great intelligence. A man, by making a gift of food, really makes a gift of life itself. There is no gift in this world that is superior to the gift of life. Thou art not unacquainted with this saying of Lomasa, O thou of mighty arms! The end that was attained in former days by king Sivi in consequence of his having granted life to the pigeon is acquired by him,

[paragraph continues] O monarch, who makes a gift of food unto a Brahmana. Hence, it has been heard by us that they that give life attain to very superior regions of felicity in after life. Food, O best of the Kurus, may or may not be superior to drink. Nothing can exist without the aid of what springs from water. The very lord of all the planets, viz., the illustrious Soma, has sprung from water. Amrita and Sudha and Swadha and milk as also every kind of food, the deciduous herbs, O monarch, and creepers (medicinal and of other virtues), spring from water. From these, O king, the life-breath of all living creatures flows. The deities have nectar for their food. The Nagas have Sudha. The Pitris have Swadha for theirs. The animals have herbs and plants for their food. The wise have said that rice, etc., constitute the food of human beings. All these, O chief of men, spring from water. Hence, there is nothing superior to the gift of water or drink. If a person wishes to secure prosperity for himself, he should always make gifts of drink. The gift of water is regarded as very praiseworthy. It leads to great fame and bestows long life on the giver. The giver of water, O son of Kunti, always stays over the heads of his enemies. Such a person obtains the fruition of all his wishes and earns everlasting fame. The giver, O chief of men, becomes cleansed of every sin and obtains unending felicity hereafter as he proceeds to heaven, O thou of great splendour. Mann himself has said that such a person earns regions of inexhaustible bliss in the other world.'"

13.67.1

युधिष्ठिर उवाच
तिलानां कीदृशं दानमथ दीपस्य चैव ह
अन्नानां वाससां चैव भूय एव ब्रवीहि मे

13.67.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
ब्राह्मणस्य च संवादं यमस्य च युधिष्ठिर

13.67.3

मध्यदेशे महान्ग्रामो ब्राह्मणानां बभूव ह
गङ्गायमुनयोर्मध्ये यामुनस्य गिरेरधः

13.67.4

पर्णशालेति विख्यातो रमणीयो नराधिप
विद्वांसस्तत्र भूयिष्ठा ब्राह्मणाश्चावसंस्तदा

13.67.5

अथ प्राह यमः कंचित्पुरुषं कृष्णवाससम्
रक्ताक्षमूर्ध्वरोमाणं काकजङ्घाक्षिनासिकम्

13.67.6

गच्छ त्वं ब्राह्मणग्रामं ततो गत्वा तमानय
अगस्त्यं गोत्रतश्चापि नामतश्चापि शर्मिणम्

13.67.7

शमे निविष्टं विद्वांसमध्यापकमनादृतम्
मा चान्यमानयेथास्त्वं सगोत्रं तस्य पार्श्वतः

13.67.8

स हि तादृग्गुणस्तेन तुल्योऽध्ययनजन्मना
अपत्येषु तथा वृत्ते समस्तेनैव धीमता
तमानय यथोद्दिष्टं पूजा कार्या हि तस्य मे

13.67.9

स गत्वा प्रतिकूलं तच्चकार यमशासनम्
तमाक्रम्यानयामास प्रतिषिद्धो यमेन यः

13.67.10

तस्मै यमः समुत्थाय पूजां कृत्वा च वीर्यवान्
प्रोवाच नीयतामेष सोऽन्य आनीयतामिति

13.67.11

एवमुक्ते तु वचने धर्मराजेन स द्विजः
उवाच धर्मराजानं निर्विण्णोऽध्ययनेन वै
यो मे कालो भवेच्छेषस्तं वसेयमिहाच्युत

13.67.12

यम उवाच
नाहं कालस्य विहितं प्राप्नोमीह कथंचन
यो हि धर्मं चरति वै तं तु जानामि केवलम्

13.67.13

गच्छ विप्र त्वमद्यैव आलयं स्वं महाद्युते
ब्रूहि वा त्वं यथा स्वैरं करवाणि किमित्युत

13.67.14

ब्राह्मण उवाच
यत्तत्र कृत्वा सुमहत्पुण्यं स्यात्तद्ब्रवीहि मे
सर्वस्य हि प्रमाणं त्वं त्रैलोक्यस्यापि सत्तम

13.67.15

यम उवाच
शृणु तत्त्वेन विप्रर्षे प्रदानविधिमुत्तमम्
तिलाः परमकं दानं पुण्यं चैवेह शाश्वतम्

13.67.16

तिलाश्च संप्रदातव्या यथाशक्ति द्विजर्षभ
नित्यदानात्सर्वकामांस्तिला निर्वर्तयन्त्युत

13.67.17

तिलाञ्श्राद्धे प्रशंसन्ति दानमेतद्ध्यनुत्तमम्
तान्प्रयच्छस्व विप्रेभ्यो विधिदृष्टेन कर्मणा

13.67.18

तिला भक्षयितव्याश्च सदा त्वालभनं च तैः
कार्यं सततमिच्छद्भिः श्रेयः सर्वात्मना गृहे

13.67.19

तथापः सर्वदा देयाः पेयाश्चैव न संशयः
पुष्करिण्यस्तडागानि कूपांश्चैवात्र खानयेत्

13.67.20

एतत्सुदुर्लभतरमिह लोके द्विजोत्तम
आपो नित्यं प्रदेयास्ते पुण्यं ह्येतदनुत्तमम्

13.67.21

प्रपाश्च कार्याः पानार्थं नित्यं ते द्विजसत्तम
भुक्तेऽप्यथ प्रदेयं ते पानीयं वै विशेषतः

13.67.22

इत्युक्ते स तदा तेन यमदूतेन वै गृहान्
नीतश्चकार च तथा सर्वं तद्यमशासनम्

13.67.23

नीत्वा तं यमदूतोऽपि गृहीत्वा शर्मिणं तदा
ययौ स धर्मराजाय न्यवेदयत चापि तम्

13.67.24

तं धर्मराजो धर्मज्ञं पूजयित्वा प्रतापवान्
कृत्वा च संविदं तेन विससर्ज यथागतम्

13.67.25

तस्यापि च यमः सर्वमुपदेशं चकार ह
प्रत्येत्य च स तत्सर्वं चकारोक्तं यमेन तत्

13.67.26

तथा प्रशंसते दीपान्यमः पितृहितेप्सया
तस्माद्दीपप्रदो नित्यं संतारयति वै पितॄन्

13.67.27

दातव्याः सततं दीपास्तस्माद्भरतसत्तम
देवानां च पितॄणां च चक्षुष्यास्ते मताः प्रभो

13.67.28

रत्नदानं च सुमहत्पुण्यमुक्तं जनाधिप
तानि विक्रीय यजते ब्राह्मणो ह्यभयंकरः

13.67.29

यद्वै ददाति विप्रेभ्यो ब्राह्मणः प्रतिगृह्य वै
उभयोः स्यात्तदक्षय्यं दातुरादातुरेव च

13.67.30

यो ददाति स्थितः स्थित्यां तादृशाय प्रतिग्रहम्
उभयोरक्षयं धर्मं तं मनुः प्राह धर्मवित्

13.67.31

वाससां तु प्रदानेन स्वदारनिरतो नरः
सुवस्त्रश्च सुवेषश्च भवतीत्यनुशुश्रुम

13.67.32

गावः सुवर्णं च तथा तिलाश्चैवानुवर्णिताः
बहुशः पुरुषव्याघ्र वेदप्रामाण्यदर्शनात्

13.67.33

विवाहांश्चैव कुर्वीत पुत्रानुत्पादयेत च
पुत्रलाभो हि कौरव्य सर्वलाभाद्विशिष्यते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Do thou discourse to me once again, O grandsire, upon the merits attaching to gifts of sesame and of lamps for lighting darkness, as also of food and robes.'

"Bhishma said, 'In this connection, O Yudhishthira, is recited the narrative of the discourse that took place in ancient times between a Brahmana and Yama. In the country lying between the rivers Ganga and Yamuna, at the foot of the hills called Yamuna, there was a large town inhabited by Brahmanas. The town was celebrated under the name of Parnasala and was very delightful in appearance, O king. A large number of learned Brahmanas lived in it. One day, Yama, the ruler of the dead, commanded a messenger of his, who was clad in black, endued with blood-red eyes and hair standing erect, and possessed of feet, eyes, and nose all of which resembled those of a crow, saying, 'Go thou to the town inhabited by Brahmanas and bring hither the person known by the name of Sarmin and belonging by birth to the race of Agastya. He is intent on mental tranquillity and possessed of learning. He is a preceptor engaged in teaching the Vedas and his practices are well-known. Do not bring me

another person belonging to the same race and living in the same neighbourhood. This other man is equal unto him I want, in virtues, study, and birth. With respect to children and conduct, this other resembles the intelligent Sarmin. Do thou bring the individual I have in view. He should be worshipped with respect (instead of being dragged hither with irreverence).' The messenger having come to the place, did the very reverse of what he had been bidden to do. Attacking that person, he brought him who had been forbidden by Yama to be brought. Possessed of great energy, Yama rose up at the sight of the Brahmana and worshipped him duly. The king of the dead then commanded his messenger, saying, 'Let this one be taken back, and let the other one be brought to me.' When the great judge of the dead said these words, that Brahmana addressed him and said, 'I have completed my study of the Vedas and am no longer attached to the world. Whatever period may yet remain of my mortal existence, I wish to pass, dwelling even here, O thou of unfading glory! 1

"Yama said, 'I cannot ascertain the exact period, ordained by Time, of one's life, and hence, unurged by Time, I cannot allow one to take up one's residence here. I take note of the acts of righteousness (or otherwise) that one does in the world. Do thou, O learned Brahmana of great splendour return immediately to thy abode. 'I ell me what also is in thy mind and what I can do for thee, O thou of unfading glory!'

"The Brahmana said, 'Do thou tell me what those acts are by accomplishing which one may earn great merit. O best of all beings, thou art the foremost of authorities (on the subject) even in the three worlds.'

"Yama said, 'Do thou hear, O regenerate Rishi, the excellent ordinances regarding gifts. The gift of sesame seeds is a very superior one. It produces everlasting merit. O foremost of regenerate ones, one should make gifts of as much sesame as one can. By making gifts of sesame every day, one is sure to attain the fruition of one's every wish. The gift of sesame at Sraddhas is applauded. Verily the gift of sesame is a very superior one. Do thou make gifts of sesame unto the Brahmanas according to the rites ordained in the scriptures. One should on the day of the full moon of the month of Vaisakha, make gilts of sesame unto the Brahmanas. They should also be made to eat and to touch sesame on every occasion that one can afford. They that are desirous of achieving what is beneficial to them should, with their whole souls, do this in their houses. 2 Without doubt, men should similarly make gifts of water and establish resting places for the distribution of drinking water. 3 One should cause

tanks and lakes and wells to be excavated. Such acts are rare in the world, O best of regenerate persons! Do thou always make gifts of water. This act is fraught with great merit. O best of regenerate persons, thou shouldst establish resting places along the roads for the distribution of water. After one has eaten, the gift unto one should especially be made of water for drink.'

"Bhishma continued, 'After Yama had said these words unto him, the messenger who had borne him from his abode conveyed him back to it. The Brahmana, on his return, obeyed the instructions he had received. Having thus conveyed him back to his abode the messenger of Yama fetched Sarmin who had really been sought by Yama. Taking Sarmin unto him, he informed his master. Possessed of great energy, the judge of the dead worshipped that righteous Brahmana, and having conversed with him a while dismissed him for being taken back to his abode. Unto him also Yama gave the same instructions. Sarmin, too, coming back into the world of men, did all that Yama had said. Like the gift of water, Yama, from a desire of doing good to the Pitris, applauds the gift of lamps to light dark places. Hence, the giver of a lamp for lighting a dark place is regarded as benefiting the Pitris. Hence, O best of the Bharatas, one should always give lamps for lighting dark spots. The giving of lamps enhances the visual power of the deities, the Pitris, and one's own self. 1 It has been said, O king, that the gift of gems is a very superior gift. The Brahmana, who, having accepted a gift of gems, sells the same for performing a sacrifice, incurs no fault. The Brahmana, who, having accepted a gift of gems makes a gift of them unto Brahmanas. acquires inexhaustible merit himself and confers inexhaustible merit upon him from whom he had originally received them. Conversant with every duty Manu himself has said that he, who, observant of proper restraints, earns makes a gift of gems unto a Brahmana observant of proper restraints earns inexhaustible merit himself and confers inexhaustible merit upon the recipient. The man who is content with his own wedded wife and who makes a gift of robes, earns an excellent complexion and excellent vestments for himself. I have told thee, O foremost of men, what the merits are that attach to gifts of kine, of gold, and the sesame agreeably to deserve precepts of the Vedas and the scriptures One should marry and raise offspring upon one's wedded wives. Of all acquisitions, O son of Kuru's race, that of male issue is regarded as the foremost.'"

86:1 The first line of 13 and the last line of 14 are very terse: Kalasya vihitam, as explained by the Commentator, is ayuh pramanam, na prapnami is na janami. The sense is that 'unurged by rime, I cannot allow these to take up my residence here.'

86:2 i.e., invite Brahmanas to feasts in which sesame should predominate.

86:3 In Bengal, to this day, those who can afford, particularly pious ladies, establish shady resting places in the month of Vaisakha (the hottest month of the year), by the side of the public roads, for travellers, where good cool drinking water, a handfull of well-drenched oats, and a little of raw sugar, are freely distributed. Such institutions, on the old Benares Road and the Grand Trunk Road, considerably refresh travellers. There are miles upon miles along these roads where good water is not at all procurable.

87:1 What is meant by the giving of lamps is the placing of lighted lamps in dark places which are the resorts of men, such as roads and ghats, etc.

13.68.1

युधिष्ठिर उवाच
भूय एव कुरुश्रेष्ठ दानानां विधिमुत्तमम्
कथयस्व महाप्राज्ञ भूमिदानं विशेषतः

13.68.2

पृथिवीं क्षत्रियो दद्याद्ब्राह्मणस्तां स्वकर्मणा
विधिवत्प्रतिगृह्णीयान्न त्वन्यो दातुमर्हति

13.68.3

सर्ववर्णैस्तु यच्छक्यं प्रदातुं फलकाङ्क्षिभिः
वेदे वा यत्समाम्नातं तन्मे व्याख्यातुमर्हसि

13.68.4

भीष्म उवाच
तुल्यनामानि देयानि त्रीणि तुल्यफलानि च
सर्वकामफलानीह गावः पृथ्वी सरस्वती

13.68.5

यो ब्रूयाच्चापि शिष्याय धर्म्यां ब्राह्मीं सरस्वतीम्
पृथिवीगोप्रदानाभ्यां स तुल्यं फलमश्नुते

13.68.6

तथैव गाः प्रशंसन्ति न च देयं ततः परम्
संनिकृष्टफलास्ता हि लघ्वर्थाश्च युधिष्ठिर
मातरः सर्वभूतानां गावः सर्वसुखप्रदाः

13.68.7

वृद्धिमाकाङ्क्षता नित्यं गावः कार्याः प्रदक्षिणाः
मङ्गलायतनं देव्यस्तस्मात्पूज्याः सदैव हि

13.68.8

प्रचोदनं देवकृतं गवां कर्मसु वर्तताम्
पूर्वमेवाक्षरं नान्यदभिधेयं कथंचन

13.68.9

प्रचारे वा निपाने वा बुधो नोद्वेजयेत गाः
तृषिता ह्यभिवीक्षन्त्यो नरं हन्युः सबान्धवम्

13.68.10

पितृसद्मानि सततं देवतायतनानि च
पूयन्ते शकृता यासां पूतं किमधिकं ततः

13.68.11

ग्रासमुष्टिं परगवे दद्यात्संवत्सरं तु यः
अकृत्वा स्वयमाहारं व्रतं तत्सार्वकामिकम्

13.68.12

स हि पुत्रान्यशोर्थं च श्रियं चाप्यधिगच्छति
नाशयत्यशुभं चैव दुःस्वप्नं च व्यपोहति

13.68.13

युधिष्ठिर उवाच
देयाः किंलक्षणा गावः काश्चापि परिवर्जयेत्
कीदृशाय प्रदातव्या न देयाः कीदृशाय च

13.68.14

भीष्म उवाच
असद्वृत्ताय पापाय लुब्धायानृतवादिने
हव्यकव्यव्यपेताय न देया गौः कथंचन

13.68.15

भिक्षवे बहुपुत्राय श्रोत्रियायाहिताग्नये
दत्त्वा दशगवां दाता लोकानाप्नोत्यनुत्तमान्

13.68.16

यं चैव धर्मं कुरुते तस्य पुण्यफलं च यत्
सर्वस्यैवांशभाग्दाता तन्निमित्तं प्रवृत्तयः

13.68.17

यश्चैनमुत्पादयति यश्चैनं त्रायते भयात्
यश्चास्य कुरुते वृत्तिं सर्वे ते पितरस्त्रयः

13.68.18

कल्मषं गुरुशुश्रूषा हन्ति मानो महद्यशः
अपुत्रतां त्रयः पुत्रा अवृत्तिं दश धेनवः

13.68.19

वेदान्तनिष्ठस्य बहुश्रुतस्य; प्रज्ञानतृप्तस्य जितेन्द्रियस्य
शिष्टस्य दान्तस्य यतस्य चैव; भूतेषु नित्यं प्रियवादिनश्च

13.68.20

यः क्षुद्भयाद्वै न विकर्म कुर्या;न्मृदुर्दान्तश्चातिथेयश्च नित्यम्
वृत्तिं विप्रायातिसृजेत तस्मै; यस्तुल्यशीलश्च सपुत्रदारः

13.68.21

शुभे पात्रे ये गुणा गोप्रदाने; तावान्दोषो ब्राह्मणस्वापहारे
सर्वावस्थं ब्राह्मणस्वापहारो; दाराश्चैषां दूरतो वर्जनीयाः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Do thou, O foremost one of Kuru's race, discourse unto me once again of the excellent ordinance regarding gifts, with especial reference, O thou of great wisdom, to the gift of earth. A Kshatriya should make gifts of earth unto a Brahmana of righteous deeds. Such a Brahmana should accept the gift with due rites. None else, however, than a Kshatriya is competent to make gifts of earth. It behoves thee now to tell me what these objects are that persons of all classes are free to bestow if moved by the desire of earning merit. Thou shouldst also tell me what has been said in the Vedas on this subject.'

"Bhishma said, 'There are three gifts that go by the same name and that are productive of equal merits. Indeed, these three confer the fruition of every wish. The three objects whose gifts are of such a character are kine, earth, and knowledge. 1 That person who tells his disciple words of righteous import drawn from the Vedas acquires merit equal to that which is won by making gifts of earth and kine. Similarly are kine praised (as objects of gifts). There is no object of gift higher than they. Kine are supposed to confer merit immediately. They are also, O Yudhishthira, such that a gift of them cannot but lead to great merit. Kine are the mothers of all creatures. They bestow every kind of happiness. The person that desires his own prosperity should always make gifts of kine. No one should kick at kine or proceed through the midst of kine. Kine are goddesses and homes of auspiciousness. For this reason, they always deserve worship. Formerly, the deities, while tilling the earth whereon they performed a sacrifice, used the goad for striking the bullocks yoked to the plough. Hence, in tilling earth for such a purpose, one may, without incurring censure or sin, apply the goad to bullocks. In other acts, however, bullocks should never be struck with the goad or the whip When kine are grazing or lying down no one should annoy them in any way. When the cows are thirsty and they do not get water (in consequence of any one obstructing their access to the pool or tank or river), they, by merely looking at such a person, can destroy him with all his relatives and friends. What creatures can be more sacred than kine when with the very dung of kine altars whereon Sraddhas are performed in honour of the Pitris, or those whereon the deities are worshipped, are cleansed and sanctified? That man, who, before eating himself gives every day, for a year, only a handful of grass unto a cow belonging to another, is regarded as undergoing a vow or observance which bestows the fruition of every wish. Such a person ac-quires children and fame and wealth and prosperity, and dispels all evils and dreams.'

"Yudhishthira said, 'What should be the indications of those kine that deserve to be given away? What are those kine that should be passed over in the matter of gifts? What should be the character of those persons unto whom kine should be given? Who, again, are those unto whom kine should

not be given?

"Bhishma said, 'A cow should never be given unto one that is not righteous in behaviour, or one that is sinful, or one that is covetous or one that is untruthful in speech, or one that does not make offerings unto the Pitris and deities. A person, by making a gift of ten kine unto a Brahmana learned in the Vedas, poor in earthly wealth, possessed of many children, and owning a domestic are, attains to numerous regions of great felicity. When a man performs any act that is fraught with merit assisted by what he has got in gift from another, a portion of the merit attaching to that act becomes always his with whose wealth the act has been accomplished. He that procreates a person, he that rescues a person, and he that assigns the means of sustenance to a person are regarded as the three sires. Services dutifully rendered to the preceptor destroys sin. Pride destroys even great fame. The possession of three children destroys the reproach of childlessness, and the possession of ten kine dispels the reproach of poverty. Unto one that is devoted to the Vedanta, that is endued with great learning, that has been filled with wisdom, that has a complete control over his senses, that is observant of the restraints laid down in the scriptures, that has withdrawn himself from all worldly attachments, unto him that says agreeable words unto all creatures, unto him that would never do an evil act even when impelled by hunger, unto one that is mild or possessed of a peaceful disposition, unto one that is hospitable to all guests,--verily unto such a Brahmana should a man, possessed of similar conduct and owning children and wives, assign the means of sustenance. The measure of merit that attaches to the gift of kine unto a deserving person is exactly the measure of the sin that attaches to the act of robbing a Brahmana of what belongs to him. Under all circumstances should the spoliation of what belongs to a Brahmana be avoided, and his spouses kept at a distance.'"

88:1 Of equal name, because the word go means cow, earth, and speech.

13.69.1

भीष्म उवाच
अत्रैव कीर्त्यते सद्भिर्ब्राह्मणस्वाभिमर्शने
नृगेण सुमहत्कृच्छ्रं यदवाप्तं कुरूद्वह

13.69.2

निविशन्त्यां पुरा पार्थ द्वारवत्यामिति श्रुतिः
अदृश्यत महाकूपस्तृणवीरुत्समावृतः

13.69.3

प्रयत्नं तत्र कुर्वाणास्तस्मात्कूपाज्जलार्थिनः
श्रमेण महता युक्तास्तस्मिंस्तोये सुसंवृते

13.69.4

ददृशुस्ते महाकायं कृकलासमवस्थितम्
तस्य चोद्धरणे यत्नमकुर्वंस्ते सहस्रशः

13.69.5

प्रग्रहैश्चर्मपट्टैश्च तं बद्ध्वा पर्वतोपमम्
नाशक्नुवन्समुद्धर्तुं ततो जग्मुर्जनार्दनम्

13.69.6

खमावृत्योदपानस्य कृकलासः स्थितो महान्
तस्य नास्ति समुद्धर्तेत्यथ कृष्णे न्यवेदयन्

13.69.7

स वासुदेवेन समुद्धृतश्च; पृष्टश्च कामान्निजगाद राजा
नृगस्तदात्मानमथो न्यवेदय;त्पुरातनं यज्ञसहस्रयाजिनम्

13.69.8

तथा ब्रुवाणं तु तमाह माधवः; शुभं त्वया कर्म कृतं न पापकम्
कथं भवान्दुर्गतिमीदृशीं गतो; नरेन्द्र तद्ब्रूहि किमेतदीदृशम्

13.69.9

शतं सहस्राणि शतं गवां पुनः; पुनः शतान्यष्ट शतायुतानि
त्वया पुरा दत्तमितीह शुश्रुम; नृप द्विजेभ्यः क्व नु तद्गतं तव

13.69.10

नृगस्ततोऽब्रवीत्कृष्णं ब्राह्मणस्याग्निहोत्रिणः
प्रोषितस्य परिभ्रष्टा गौरेका मम गोधने

13.69.11

गवां सहस्रे संख्याता तदा सा पशुपैर्मम
सा ब्राह्मणाय मे दत्ता प्रेत्यार्थमभिकाङ्क्षता

13.69.12

अपश्यत्परिमार्गंश्च तां यां परगृहे द्विजः
ममेयमिति चोवाच ब्राह्मणो यस्य साभवत्

13.69.13

तावुभौ समनुप्राप्तौ विवदन्तौ भृशज्वरौ
भवान्दाता भवान्हर्तेत्यथ तौ मां तदोचतुः

13.69.14

शतेन शतसंख्येन गवां विनिमयेन वै
याचे प्रतिग्रहीतारं स तु मामब्रवीदिदम्

13.69.15

देशकालोपसंपन्ना दोग्ध्री क्षान्तातिवत्सला
स्वादुक्षीरप्रदा धन्या मम नित्यं निवेशने

13.69.16

कृशं च भरते या गौर्मम पुत्रमपस्तनम्
न सा शक्या मया हातुमित्युक्त्वा स जगाम ह

13.69.17

ततस्तमपरं विप्रं याचे विनिमयेन वै
गवां शतसहस्रं वै तत्कृते गृह्यतामिति

13.69.18

ब्राह्मण उवाच
न राज्ञां प्रतिगृह्णामि शक्तोऽहं स्वस्य मार्गणे
सैव गौर्दीयतां शीघ्रं ममेति मधुसूदन

13.69.19

रुक्ममश्वांश्च ददतो रजतं स्यन्दनांस्तथा
न जग्राह ययौ चापि तदा स ब्राह्मणर्षभः

13.69.20

एतस्मिन्नेव काले तु चोदितः कालधर्मणा
पितृलोकमहं प्राप्य धर्मराजमुपागमम्

13.69.21

यमस्तु पूजयित्वा मां ततो वचनमब्रवीत्
नान्तः संख्यायते राजंस्तव पुण्यस्य कर्मणः

13.69.22

अस्ति चैव कृतं पापमज्ञानात्तदपि त्वया
चरस्व पापं पश्चाद्वा पूर्वं वा त्वं यथेच्छसि

13.69.23

रक्षितास्मीति चोक्तं ते प्रतिज्ञा चानृता तव
ब्राह्मणस्वस्य चादानं त्रिविधस्ते व्यतिक्रमः

13.69.24

पूर्वं कृच्छ्रं चरिष्येऽहं पश्चाच्छुभमिति प्रभो
धर्मराजं ब्रुवन्नेवं पतितोऽस्मि महीतले

13.69.25

अश्रौषं प्रच्युतश्चाहं यमस्योच्चैः प्रभाषतः
वासुदेवः समुद्धर्ता भविता ते जनार्दनः

13.69.26

पूर्णे वर्षसहस्रान्ते क्षीणे कर्मणि दुष्कृते
प्राप्स्यसे शाश्वताँल्लोकाञ्जितान्स्वेनैव कर्मणा

13.69.27

कूपेऽऽत्मानमधःशीर्षमपश्यं पतितं च ह
तिर्यग्योनिमनुप्राप्तं न तु मामजहात्स्मृतिः

13.69.28

त्वया तु तारितोऽस्म्यद्य किमन्यत्र तपोबलात्
अनुजानीहि मां कृष्ण गच्छेयं दिवमद्य वै

13.69.29

अनुज्ञातः स कृष्णेन नमस्कृत्य जनार्दनम्
विमानं दिव्यमास्थाय ययौ दिवमरिंदम

13.69.30

ततस्तस्मिन्दिवं प्राप्ते नृगे भरतसत्तम
वासुदेव इमं श्लोकं जगाद कुरुनन्दन

13.69.31

ब्राह्मणस्वं न हर्तव्यं पुरुषेण विजानता
ब्राह्मणस्वं हृतं हन्ति नृगं ब्राह्मणगौरिव

13.69.32

सतां समागमः सद्भिर्नाफलः पार्थ विद्यते
विमुक्तं नरकात्पश्य नृगं साधुसमागमात्

13.69.33

प्रदानं फलवत्तत्र द्रोहस्तत्र तथाफलः
अपचारं गवां तस्माद्वर्जयेत युधिष्ठिर

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection, O perpetuator of Kuru's race, is recited by the righteous the narrative of the great calamity that overtook king Nriga in consequence of his spoliation of what had belonged to a Brahmans. Some time before, certain young men of Yadu's race, while searching for water, had come upon a large well covered with grass and creepers. Desirous of drawing water from it, they laboured very much for removing the creepers that covered its mouth. After the mouth had been cleaned, they beheld within the well a very large lizard residing within it. The young men made strong and repeated efforts for rescuing the lizard from that situation. Resembling a very hill in size, the lizard was sought

to be freed by means of cords and leathern tongs. Not succeeding in their intention the young men then went to Janardana. Addressing him they said, 'Covering the entire space of a well, there is a very large lizard to be seen. Notwithstanding our best efforts we have not succeeded in rescuing it from that situation.' Even this was what they represented unto Krishna. Vasudeva then proceeded to the spot and took out the lizard and questioned it as to who it was. The lizard said that it was identical with the soul of king Nriga who had flourished in days of old and who had performed many sacrifices. Unto the lizard that said those words, Madhava spoke, 'Thou didst perform many righteous acts. No sin didst thou commit. Why, then, O king, hast thou come to such a distressful end? Do thou explain what this is and why it has been brought about. We have heard that thou didst repeatedly make gifts unto the Brahmanas of hundreds upon hundreds of thousands and once again eight times hundreds upon hundreds of ten thousands of kine. 1 Why, therefore, has this end overtaken thee?' Nriga then replied unto Krishna, saying, 'On one occasion a cow belonging to a Brahmana who regularly worshipped his domestic fire, escaping from the owner's abode while he was absent from home entered my flock. The keepers of my cattle included that cow in their tale of a thousand. In time that cow was given away by me unto a Brahmana, acting as I did from desire of happiness in heaven. The true owner, returning home, sought for his lost cow and at last saw it in the house of another.' Finding her, the owner said, 'This cow is mine!' The other person contested his claim, till both, disputing and excited with wrath, came to me. Addressing me one of them said, 'Thou hast been the giver of this cow!' The other one said, 'Thou hast robbed me of this cow--she is mine! I then solicited the Brahmana unto whom I had given that cow, to return the gift in exchange for hundreds upon hundreds of other kine. Without acceding to my earnest solicitations, he addressed me, saying. 'The cow I have got is well-suited to time and place. She yields a copious measure of milk, besides being very quiet and very fond of us. The mills she yields is very sweet. She is regarded as worthy of every praise in my house. She is nourishing, besides, a weak child of mine that has just been weaned. She is incapable of being given up by me.' Having said these words, the Brahmana went away. I then solicited the other Brahmana offering him an exchange, and saying, 'Do thou take a hundred thousand kine for this one cow.' The Brahmana, however, replied unto me, saying, 'I do not accept gifts from persons of the kingly order. I am able to get on without help. Do thou then, without loss of time, give me that very cow which was mine.' Even thus, O slayer of Madhu, did that Brahmana speak unto me. I offered to make gifts unto him of gold and silver and horses and cars. That foremost of Brahmanas refused to accept any of these as gift and went away. Meanwhile, urged by time's irresistible influence, I had to depart from this world. Wending to the region of the Pitris I was taken

to the presence of the king of the dead. Worshipping me duly Yama addressed me, saying, 'The end cannot be ascertained, O king, of thy deed. There is, however, a little sin which was unconsciously perpetrated by thee. Do thou suffer the punishment for that sin now or afterwards as it pleases thee. Thou hadst (upon thy accession to the throne) sworn that thou wouldst protect (all persons in the enjoyment of their own). That oath of thine was not rigidly kept by thee. Thou tookest also what belonged to a Brahmana. Even this has been the two-fold sin thou hast committed.' I answered, saying, 'I shall first undergo the distress of punishment, and when that is over, I shall enjoy the happiness that is in store for me, O lord!' After I had said those words unto the king of the dead, I fell down on the Earth. Though fallen down I still could hear the words that Yama said unto me very loudly. Those words were, Janardana the son of Vasudeva, will rescue thee! Upon the completion of a full thousand years, when the demerit will be exhausted of thy sinful act, thou shalt then attain to many regions of inexhaustible felicity that have been acquired by thee through thy own acts of righteousness. Falling down I found myself, with head downwards, within this well, transformed into a creature of the intermediate order. Memory, however, did not leave me. By thee I have been rescued today. What else can it testify to than the puissance of thy penances? Let me have thy permission. O Krishna! I desire to ascend to heaven! permitted then by Krishna, king Nriga bowed his head unto him and then mounted a celestial car and proceeded to heaven. After Nriga had thus proceeded to heaven, O best of the Bharatas, Vasudeva recited this verse, O delighter of the Kurus. No one should consciously appropriate anything belonging to a Brahmana. The property of a Brahmana, if taken, destroys the taker even as the Brahmana's cow destroyed king Nriga! I tell thee, again, O Partha, that a meeting with the good never proves fruitless. Behold, king Nriga was rescued from hell through meeting with one that is good. As a gift is productive of merit even so an act of spoliation leads to demerit. Hence also, O Yudhishthira, one should avoid doing any injury to kine.'" 1

90:1 No particular number is intended. What is meant is--innumerable.

91:1 The 'hence' in the last line has reference to what has been said before on the subject of kine, and not to the first line of the verse.

13.70.1

युधिष्ठिर उवाच
दत्तानां फलसंप्राप्तिं गवां प्रब्रूहि मेऽनघ
विस्तरेण महाबाहो न हि तृप्यामि कथ्यताम्

13.70.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
ऋषेरुद्दालकेर्वाक्यं नाचिकेतस्य चोभयोः

13.70.3

ऋषिरुद्दालकिर्दीक्षामुपगम्य ततः सुतम्
त्वं मामुपचरस्वेति नाचिकेतमभाषत
समाप्ते नियमे तस्मिन्महर्षिः पुत्रमब्रवीत्

13.70.4

उपस्पर्शनसक्तस्य स्वाध्यायनिरतस्य च
इध्मा दर्भाः सुमनसः कलशश्चाभितो जलम्
विस्मृतं मे तदादाय नदीतीरादिहाव्रज

13.70.5

गत्वानवाप्य तत्सर्वं नदीवेगसमाप्लुतम्
न पश्यामि तदित्येवं पितरं सोऽब्रवीन्मुनिः

13.70.6

क्षुत्पिपासाश्रमाविष्टो मुनिरुद्दालकिस्तदा
यमं पश्येति तं पुत्रमशपत्स महातपाः

13.70.7

तथा स पित्राभिहतो वाग्वज्रेण कृताञ्जलिः
प्रसीदेति ब्रुवन्नेव गतसत्त्वोऽपतद्भुवि

13.70.8

नाचिकेतं पिता दृष्ट्वा पतितं दुःखमूर्छितः
किं मया कृतमित्युक्त्वा निपपात महीतले

13.70.9

तस्य दुःखपरीतस्य स्वं पुत्रमुपगूहतः
व्यतीतं तदहःशेषं सा चोग्रा तत्र शर्वरी

13.70.10

पित्र्येणाश्रुप्रपातेन नाचिकेतः कुरूद्वह
प्रास्पन्दच्छयने कौश्ये वृष्ट्या सस्यमिवाप्लुतम्

13.70.11

स पर्यपृच्छत्तं पुत्रं श्लाघ्यं प्रत्यागतं पुनः
दिव्यैर्गन्धैः समादिग्धं क्षीणस्वप्नमिवोत्थितम्

13.70.12

अपि पुत्र जिता लोकाः शुभास्ते स्वेन कर्मणा
दिष्ट्या चासि पुनः प्राप्तो न हि ते मानुषं वपुः

13.70.13

प्रत्यक्षदर्शी सर्वस्य पित्रा पृष्टो महात्मना
अन्वर्थं तं पितुर्मध्ये महर्षीणां न्यवेदयत्

13.70.14

कुर्वन्भवच्छासनमाशु यातो; ह्यहं विशालां रुचिरप्रभावाम्
वैवस्वतीं प्राप्य सभामपश्यं; सहस्रशो योजनहैमभौमाम्

13.70.15

दृष्ट्वैव मामभिमुखमापतन्तं; गृहं निवेद्यासनमादिदेश
वैवस्वतोऽर्घ्यादिभिरर्हणैश्च; भवत्कृते पूजयामास मां सः

13.70.16

ततस्त्वहं तं शनकैरवोचं; वृतं सदस्यैरभिपूज्यमानम्
प्राप्तोऽस्मि ते विषयं धर्मराज; लोकानर्हे यान्स्म तान्मे विधत्स्व

13.70.17

यमोऽब्रवीन्मां न मृतोऽसि सौम्य; यमं पश्येत्याह तु त्वां तपस्वी
पिता प्रदीप्ताग्निसमानतेजा; न तच्छक्यमनृतं विप्र कर्तुम्

13.70.18

दृष्टस्तेऽहं प्रतिगच्छस्व तात; शोचत्यसौ तव देहस्य कर्ता
ददामि किं चापि मनःप्रणीतं; प्रियातिथे तव कामान्वृणीष्व

13.70.19

तेनैवमुक्तस्तमहं प्रत्यवोचं; प्राप्तोऽस्मि ते विषयं दुर्निवर्त्यम्
इच्छाम्यहं पुण्यकृतां समृद्धाँ;ल्लोकान्द्रष्टुं यदि तेऽहं वरार्हः

13.70.20

यानं समारोप्य तु मां स देवो; वाहैर्युक्तं सुप्रभं भानुमन्तम्
संदर्शयामास तदा स्म लोका;न्सर्वांस्तदा पुण्यकृतां द्विजेन्द्र

13.70.21

अपश्यं तत्र वेश्मानि तैजसानि कृतात्मनाम्
नानासंस्थानरूपाणि सर्वरत्नमयानि च

13.70.22

चन्द्रमण्डलशुभ्राणि किङ्किणीजालवन्ति च
अनेकशतभौमानि सान्तर्जलवनानि च

13.70.23

वैडूर्यार्कप्रकाशानि रूप्यरुक्ममयानि च
तरुणादित्यवर्णानि स्थावराणि चराणि च

13.70.24

भक्ष्यभोज्यमयाञ्शैलान्वासांसि शयनानि च
सर्वकामफलांश्चैव वृक्षान्भवनसंस्थितान्

13.70.25

नद्यो वीथ्यः सभा वापी दीर्घिकाश्चैव सर्वशः
घोषवन्ति च यानानि युक्तान्येव सहस्रशः

13.70.26

क्षीरस्रवा वै सरितो गिरींश्च; सर्पिस्तथा विमलं चापि तोयम्
वैवस्वतस्यानुमतांश्च देशा;नदृष्टपूर्वान्सुबहूनपश्यम्

13.70.27

सर्वं दृष्ट्वा तदहं धर्मराज;मवोचं वै प्रभविष्णुं पुराणम्
क्षीरस्यैताः सर्पिषश्चैव नद्यः; शश्वत्स्रोताः कस्य भोज्याः प्रदिष्टाः

13.70.28

यमोऽब्रवीद्विद्धि भोज्यास्त्वमेता; ये दातारः साधवो गोरसानाम्
अन्ये लोकाः शाश्वता वीतशोकाः; समाकीर्णा गोप्रदाने रतानाम्

13.70.29

न त्वेवासां दानमात्रं प्रशस्तं; पात्रं कालो गोविशेषो विधिश्च
ज्ञात्वा देया विप्र गवान्तरं हि; दुःखं ज्ञातुं पावकादित्यभूतम्

13.70.30

स्वाध्यायाढ्यो योऽतिमात्रं तपस्वी; वैतानस्थो ब्राह्मणः पात्रमासाम्
कृच्छ्रोत्सृष्टाः पोषणाभ्यागताश्च; द्वारैरेतैर्गोविशेषाः प्रशस्ताः

13.70.31

तिस्रो रात्रीरद्भिरुपोष्य भूमौ; तृप्ता गावस्तर्पितेभ्यः प्रदेयाः
वत्सैः प्रीताः सुप्रजाः सोपचारा;स्त्र्यहं दत्त्वा गोरसैर्वर्तितव्यम्

13.70.32

दत्त्वा धेनुं सुव्रतां कांस्यदोहां; कल्याणवत्सामपलायिनीं च
यावन्ति लोमानि भवन्ति तस्या;स्तावद्वर्षाण्यश्नुते स्वर्गलोकम्

13.70.33

तथानड्वाहं ब्राह्मणाय प्रदाय; दान्तं धुर्यं बलवन्तं युवानम्
कुलानुजीवं वीर्यवन्तं बृहन्तं; भुङ्क्ते लोकान्संमितान्धेनुदस्य

13.70.34

गोषु क्षान्तं गोशरण्यं कृतज्ञं; वृत्तिग्लानं तादृशं पात्रमाहुः
वृत्तिग्लाने संभ्रमे वा महार्थे; कृष्यर्थे वा होमहेतोः प्रसूत्याम्

13.70.35

गुर्वर्थे वा बालपुष्ट्याभिषङ्गा;द्गावो दातुं देशकालोऽविशिष्टः
अन्तर्जाताः सुक्रयज्ञानलब्धाः; प्राणक्रीता निर्जिताश्चौदकाश्च

13.70.36

नाचिकेत उवाच
श्रुत्वा वैवस्वतवचस्तमहं पुनरब्रुवम्
अगोमी गोप्रदातॄणां कथं लोकान्निगच्छति

13.70.37

ततो यमोऽब्रवीद्धीमान्गोप्रदाने परां गतिम्
गोप्रदानानुकल्पं तु गामृते सन्ति गोप्रदाः

13.70.38

अलाभे यो गवां दद्याद्घृतधेनुं यतव्रतः
तस्यैता घृतवाहिन्यः क्षरन्ते वत्सला इव

13.70.39

घृतालाभे च यो दद्यात्तिलधेनुं यतव्रतः
स दुर्गात्तारितो धेन्वा क्षीरनद्यां प्रमोदते

13.70.40

तिलालाभे च यो दद्याज्जलधेनुं यतव्रतः
स कामप्रवहां शीतां नदीमेतामुपाश्नुते

13.70.41

एवमादीनि मे तत्र धर्मराजो न्यदर्शयत्
दृष्ट्वा च परमं हर्षमवापमहमच्युत

13.70.42

निवेदये चापि प्रियं भवत्सु; क्रतुर्महानल्पधनप्रचारः
प्राप्तो मया तात स मत्प्रसूतः; प्रपत्स्यते वेदविधिप्रवृत्तः

13.70.43

शापो ह्ययं भवतोऽनुग्रहाय; प्राप्तो मया यत्र दृष्टो यमो मे
दानव्युष्टिं तत्र दृष्ट्वा महार्थां; निःसंदिग्धं दानधर्मांश्चरिष्ये

13.70.44

इदं च मामब्रवीद्धर्मराजः; पुनः पुनः संप्रहृष्टो द्विजर्षे
दानेन तात प्रयतोऽभूः सदैव; विशेषतो गोप्रदानं च कुर्याः

13.70.45

शुद्धो ह्यर्थो नावमन्यः स्वधर्मा;त्पात्रे देयं देशकालोपपन्ने
तस्माद्गावस्ते नित्यमेव प्रदेया; मा भूच्च ते संशयः कश्चिदत्र

13.70.46

एताः पुरा अददन्नित्यमेव; शान्तात्मानो दानपथे निविष्टाः
तपांस्युग्राण्यप्रतिशङ्कमाना;स्ते वै दानं प्रददुश्चापि शक्त्या

13.70.47

काले शक्त्या मत्सरं वर्जयित्वा; शुद्धात्मानः श्रद्धिनः पुण्यशीलाः
दत्त्वा तप्त्वा लोकममुं प्रपन्ना; देदीप्यन्ते पुण्यशीलाश्च नाके

13.70.48

एतद्दानं न्यायलब्धं द्विजेभ्यः; पात्रे दत्तं प्रापणीयं परीक्ष्य
काम्याष्टम्यां वर्तितव्यं दशाहं; रसैर्गवां शकृता प्रस्नवैर्वा

13.70.49

वेदव्रती स्याद्वृषभप्रदाता; वेदावाप्तिर्गोयुगस्य प्रदाने
तीर्थावाप्तिर्गोप्रयुक्तप्रदाने; पापोत्सर्गः कपिलायाः प्रदाने

13.70.50

गामप्येकां कपिलां संप्रदाय; न्यायोपेतां कल्मषाद्विप्रमुच्येत्
गवां रसात्परमं नास्ति किंचि;द्गवां दानं सुमहत्तद्वदन्ति

13.70.51

गावो लोकान्धारयन्ति क्षरन्त्यो; गावश्चान्नं संजनयन्ति लोके
यस्तज्जानन्न गवां हार्दमेति; स वै गन्ता निरयं पापचेताः

13.70.52

यत्ते दातुं गोसहस्रं शतं वा; शतार्धं वा दश वा साधुवत्साः
अप्येकां वा साधवे ब्राह्मणाय; सास्यामुष्मिन्पुण्यतीर्था नदी वै

13.70.53

प्राप्त्या पुष्ट्या लोकसंरक्षणेन; गावस्तुल्याः सूर्यपादैः पृथिव्याम्
शब्दश्चैकः संततिश्चोपभोग;स्तस्माद्गोदः सूर्य इवाभिभाति

13.70.54

गुरुं शिष्यो वरयेद्गोप्रदाने; स वै वक्ता नियतं स्वर्गदाता
विधिज्ञानां सुमहानेष धर्मो; विधिं ह्याद्यं विधयः संश्रयन्ति

13.70.55

एतद्दानं न्यायलब्धं द्विजेभ्यः; पात्रे दत्त्वा प्रापयेथाः परीक्ष्य
त्वय्याशंसन्त्यमरा मानवाश्च; वयं चापि प्रसृते पुण्यशीलाः

13.70.56

इत्युक्तोऽहं धर्मराज्ञा महर्षे; धर्मात्मानं शिरसाभिप्रणम्य
अनुज्ञातस्तेन वैवस्वतेन; प्रत्यागमं भगवत्पादमूलम्

Translation — Kisari Mohan Ganguli

''Yudhishthira said, V sinless one, do thou discourse to me more in detail upon the merits that are attainable by making gifts of kine. O thou of mighty arms, I am never satiated with thy words!'

"Bhishma said, 'In this connection is recited the old history of the discourse

between the Rishi Uddalaki and his son called Nachiketa. Once on a time the Rishi Uddalaki endued with great intelligence, approaching his son Nachiketa, said unto him, 'Do thou wait upon and serve me.' Upon the completion of the vow he had observed the great Rishi once more said unto his son, 'Engaged in performing my ablutions and deeply taken up with my Vedic study, I have forgotten to bring with me the firewood, the Kusa blades, the flowers, the water jar, and the potherbs I had gathered. Do thou bring me those things from the riverside.' The son proceeded to the spot indicated, but saw that all the articles had been washed away by the current. Coming back to his father, he said, 'I do not see the things!' Afflicted as he then was with hunger, thirst, and fatigue, the Rishi Uddalaki of high ascetic merit, in a sudden wrath, cursed his son, saying, 'Do thou meet with Yama today!' Thus struck by his sire with the thunder of his speech, the son, with joined palms, said, 'Be appeased with me!' Soon, however, he fell down on the earth, deprived of life. Beholding Nachiketa prostrated upon the earth, his sire became deprived of his senses through grief. He, too, exclaiming, 'Alas, what have I done,' fell down on the earth. Filled with grief, as he indulged in lamentations for his son, the rest or that day passed away and night came. Then Nachiketa, O son of Kuru's race, drenched by the tears of his father, gave signs of returning life as he lay on a mat of Kusa grass. His restoration to life under the tears of his sire resembled the sprouting forth of seeds when drenched with auspicious showers. The son just restored to consciousness was still weak. His body was smeared with fragrant unguents and he looked like one just awaking from a deep slumber. The Rishi asked him, saying, 'Hast thou, O son, acquired auspicious regions by thy own acts? By good luck, thou hast been restored to me! Thy body does not seem to be human!' Thus asked by high-souled father, Nachiketa who had seen every thing with his own eyes, made the following answer unto him in the midst of the Rishis, 'In obedience to thy command I proceeded to the extensive region of Yama which is possessed of a delightful effulgence. There I beheld a palatial mansion which extended for thousands of Yojanas and emitted a golden splendour from every part. As soon as Yama beheld me approaching with face towards him, he commanded his attendants saying, 'Give him a good seat, verily, the king of the dead, for thy sake worshipped we with the Arghya and the other ingredients.' Thus worshipped by Yama and seated in the midst of his counsellors, I then said mildly, 'I have come to thy abode, O judge of the dead! Do thou assign me those regions which I deserve for my acts!' Yama then answered me, saying, 'Thou art not dead, O amiable one!' Endued with penances, thy father said unto thee, 'Do thou meet with Yama! The energy of thy sire is like that of a blazing fire. I could not possibly falsify that speech of his. Thou hast seen me. Do thou go hence, O child! The author of thy body is indulging in lamentations for thee. Thou art my dear guest. What wish of thine cherished by thee in thy heart shall I grant thee? Solicit the fruition of whatever desire thou mayst cherish.' Thus

addressed by him, I replied unto the king of the dead, saying, 'I have arrived within thy dominions from which no traveller ever returns. If I really be an object deserving of thy attentions, I desire, O king of the dead, to have a sight of those regions of high prosperity and happiness that have been reserved for doers of righteous deeds.' Thus addressed by me, Yama caused me to be mounted upon a vehicle of splendour as effulgent as that of the sun and unto which were harnessed many excellent steeds. Bearing me on that vehicle, he showed me, O foremost of regenerate persons, all those delightful regions that are reserved for the righteous. I beheld in those regions many mansions of great resplendence intended for high-souled persons. Those mansions are of diverse forms and are adorned with every kind of gem. Bright as the disc of the moon, they are ornamented with rows of tinkling bells. Hundreds among them are of many storeys. Within them are pleasant groves and woods and transparent bodies of water. Possessed of the effulgence of lapis lazuli and the sun, and made of silver and gold, their complexion resembles the colour of the morning sun. Some of them are immovable and some movable. Within them are many hills of viands and enjoyable articles and robes and beds in abundance. Within them are many trees capable of granting the fruition of every wish. There are also many rivers and roads and spacious halls and lakes and large tanks. Thousands of cars with rattling wheels may be seen there, having excellent steeds harnessed unto them. Many rivers that run milk, many hills of ghee, and large bodies of transparent water occur there. Verily, I beheld many such regions, never seen by me before of happiness and joy, approved by the king of the dead. Beholding all those objects, I addressed the ancient and puissant judge of the dead, saying, 'For whose use and enjoyment have these rivers with eternal currents of milk and ghee been ordained?' Yama answered me saying, 'These streams of milk and ghee, know thou, are for the enjoyment of those righteous persons, that make gifts in the world of men. Other eternal worlds there are which are filled with such mansions free from sorrow of every kind. These are reserved for those persons that are engaged in making gifts of kine. 1 The mere gift of kine is not worthy of praise. There are considerations of propriety or otherwise about the person unto whom kine should be given, the time for making those gifts, the kind of kine that should form the object of gifts, and the rites that should be observed in making the gifts. Gifts of kine should be made after ascertaining the distinctive qualifications of both Brahmanas (who are to receive them) and the kine themselves (which are to be given away). Kine should not be given unto one in whose abode they are likely to suffer from fire or the sun. That Brahmana who is possessed of Vedic lore, who is of austere penances, and who performs sacrifices, is regarded as worthy of receiving kine in gift. Those kine that have been rescued from distress situation, or that have

been given by poor householders from want of sufficient means to feed and cherish them, are, for these reasons, reckoned as of high value. 1 Abstaining from all food and living upon water alone for three nights and sleeping the while on the bare earth, one should, having properly fed the kine one intends to give away, give them unto Brahmanas after having gratified them also (with other gifts). The kine given away should be accompanied by their calves. They should, again, be such as to bring forth good calves, at the proper seasons. They should be accompanied with other articles so given away. Having completed the gift, the giver should live for three days on only milk and forbearing from food of every other kind. He, who gives a cow that is not vicious, that brings forth good calves at proper intervals, and that does not fly away from the owners' house, and accompanies such gift with a vessel of white brass for milking her, enjoys the felicity of heaven for as many years as are measured by the number of hairs on the animal's body. He, who gives unto a Brahmana a bull well-broken and capable of bearing burdens, possessed of strength and young in years, disinclined to do any mischief, large-sized and endued with energy, enjoys those regions, that are reserved for givers of kine. He is regarded as a proper person for receiving a cow in gift who is known to be mild towards kine, who takes kine for his refuge, who is grateful, and who has no means of subsistence assigned unto him. When an old man becomes ill, or when a Brahmana intends to perform a sacrifice, or when one wishes to till for agriculture, or when one gets a son through the efficacy of a Homa performed for the purpose, or for the use of one's preceptor, or for the sustenance of a child (born in the usual way), one should give away a beloved cow. Even these are the considerations that are applauded (in the matter of making gifts of kine) in respect of place and time. The kine that deserve to be given away are those that yield copious measures of milk, or those that are well-known (for their docility and other virtues). or those that have been purchased for a price, or those that have been acquired as honoraria for learning, or those that have been obtained in exchange by offering other living creatures (such as sheep and goats, etc.), or those that have been won by prowess of arms, or those that have been gained as marriage-dower (from fathers-in-law and other relations of the wife).'

"Nachiketa continued, 'Hearing these words of Vaivaswata, I once more addressed him, saying, 'What are those objects by giving which, when kine are not procurable, givers may yet go to regions reserved for men making gifts of kine?' Questioned by me, the wise Yama answered, explaining further what the end is that is attainable by making gifts of kine. He said, 'In the absence of kine, a person by making gifts of what has been regarded as the substitute of kine, wins the merit of making gifts of kine. If, in the absence of kine, one makes a gift of a cow made of ghee, observant of a vow the while, one gets for one's use these rivers of ghee

all of which approach one like an affectionate mother approaching her beloved child. If, in the absence of even a cow made of ghee, one makes a gift of a cow made of sesame seeds, observing a cow the while, one succeeds with the assistance of that cow to get over all calamities in this world and to enjoy great happiness hereafter from these rivers of milk that thou beholdest! If in the absence of a cow made of sesame seeds, one makes a gift of a cow made of water one succeeds in coming to these happy regions and enjoying this river of cool and transparent water, that is, besides capable of granting the fruition of every wish.' The king of the dead explained to me all this while I was his guest, and, O thou of unfading glory, great was the joy that I felt at sight of all the wonders he showed me. I shall now tell thee what would certainly be agreeable to thee. I have now got a great sacrifice whose performance does not require much wealth. That sacrifice (constituted by gifts of kine) may be said to flow from me, O sire! Others will obtain it also. It is not inconsistent with the ordinances of the Vedas. The curse that thou hadst pronounced upon me was no curse but was in reality a blessing, since it enabled me to have a sight of the great king of the dead. There I have beheld what the rewards are that attach to gifts. I shall, henceforth, O thou of great soul, practise the duty of gift without any doubt lurking in my mind respecting its rewards. And, O great Rishi, the righteous Yama, filled with joy, repeatedly told me, 'One, who, by making frequent gifts, has succeeded in acquiring purity of mind should then make gifts of kine specially. This topic (about gifts) is fraught with sanctity. Do thou never disregard the duties in respect of gifts. Gifts, again, should be made unto deserving persons, when time and place are suitable. Do thou, therefore, always make gifts of kine. Never entertain any doubts in this respect. Devoted to the path of gifts, many high-souled persons in days of yore used to make gifts of kine. Fearing to practise austere penances, they made gifts according to the extent of their power. In time they cast off all sentiments of pride and vanity, and purified their souls. Engaged in performing Sraddhas in honour of the Pitris and in all acts of righteousness, they used to make, according to the extent of their power, gifts of kine, and as the reward of those acts they have attained to heaven and are shining in effulgence for such righteousness. One should, on the eighth day of the moon that is known by the name of Kamyashtami, make gifts of kine, properly won, unto the Brahmanas after ascertaining the eligibility of the recipients (by the ordinances already laid down). After making the gift, one should then subsist for ten days together upon only the milk of kine, their dung and their urine (abstaining from all other food the while). The merit that one acquires by making a gift of a bull is equal to that which attaches to the divine vow. By making a gift of a couple of kine one acquires, as the reward thereof, a mastery of the Vedas. By making a gift of cars and vehicles with kine yoked thereto, one acquires the merit of baths in sacred waters. By making a gift of a cow of the Kapila species, one becomes cleansed of all one's sins.

[paragraph continues] Verily, by giving away even a single cow of the Kapila species that has been acquired by legitimate means, one becomes cleansed of all the sins one may have committed. There is nothing higher (in point of tastes) than the milk which is yielded by kine. The gift of a cow is truly regarded as a very superior gift. Kine by yielding milk, rescue all the worlds from calamity. It is kine, again, that produce the food upon which creatures subsist. One, who, knowing the extent of the service that kine do, does not entertain in one's heart affection for kine, is a sinner that is certain to sink in hell. 1 If one gives a thousand or a hundred or ten or five kine, verily, if one gives unto a righteous Brahmana even a single cow which brings forth good calves at proper intervals, one is sure to see that cow approach one in heaven in the form of a river of sacred water capable of granting the fruition of every wish. In respect of the prosperity and the growth that kine confer, in the matter also of the protection that kine grant unto all creatures of the earth, kine are equal to the very rays of the sun that fall on the earth. 2 The word that signifies the cow stands also for the rays of the sun. The giver of a cow becomes the progenitor of a very large race that extends over a large part of the earth. Hence, he that gives a cow shines like a second sun in resplendence. The disciple should, in the matter of making gifts of kine, select his preceptor. Such a disciple is sure to go to heaven. The selection of a preceptor (in the matter of the performance of pious deeds) is regarded as a high duty by persons conversant with the ordinances. This is, indeed, the initial ordinance. All other ordinances (respecting the gift of kine) depend upon it. 3 Selecting, after examination, an eligible person among the Brahmanas, one should make unto him the gift of a cow that has been acquired by legitimate means, and having made the gift cause him to accept it. The deities and men and ourselves also, in wishing good to other, say, 'Let the merits attaching to gifts be thine in consequence of thy righteousness!' Even thus did the judge of the dead speak unto me, O regenerate Rishi. I then bowed my head unto the righteous Yama. Obtaining his permission I left his dominions and have now come to the sole of thy feet.'"

93:1 Vitasokaih in the instrumental plural refers to Bhavanaih or some such substantive understood. It may also be react as a nominative plural, referring to Lokah.

94:1 Very probably what is said here is that only such kine are worthy of being given away unto Brahmanas, and not lean animals.

96:1 Kine produce food not only by assisting at tillage of the soil, but also by aiding in the performance of sacrifices. The ghee burnt in the sacrificial fire sustains the under-deities, who pour rain and cause crops to grow.

96:2 That heat is the originating principle of the growth of many things was well understood by the Rishis.

96:3 The sense seems to be this: in doing all pious acts, one should first take the aid of a preceptor, even if one be well-conversant with the ordinances one has to follow. Without the selection of a preceptor in the first place, there can be no pious act. In the matter, therefore, of making gifts of kine according to the ordinances laid down, one should seek the help of a preceptor as well as in the matter of every other act of piety.

13.71.1

युधिष्ठिर उवाच
उक्तं वै गोप्रदानं ते नाचिकेतमृषिं प्रति
माहात्म्यमपि चैवोक्तमुद्देशेन गवां प्रभो

13.71.2

नृगेण च यथा दुःखमनुभूतं महात्मना
एकापराधादज्ञानात्पितामह महामते

13.71.3

द्वारवत्यां यथा चासौ निविशन्त्यां समुद्धृतः
मोक्षहेतुरभूत्कृष्णस्तदप्यवधृतं मया

13.71.4

किं त्वस्ति मम संदेहो गवां लोकं प्रति प्रभो
तत्त्वतः श्रोतुमिच्छामि गोदा यत्र विशन्त्युत

13.71.5

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
यथापृच्छत्पद्मयोनिमेतदेव शतक्रतुः

13.71.6

शक्र उवाच
स्वर्लोकवासिनां लक्ष्मीमभिभूय स्वया त्विषा
गोलोकवासिनः पश्ये व्रजतः संशयोऽत्र मे

13.71.7

कीदृशा भगवँल्लोका गवां तद्ब्रूहि मेऽनघ
यानावसन्ति दातार एतदिच्छामि वेदितुम्

13.71.8

कीदृशाः किंफलाः कः स्वित्परमस्तत्र वै गुणः
कथं च पुरुषास्तत्र गच्छन्ति विगतज्वराः

13.71.9

कियत्कालं प्रदानस्य दाता च फलमश्नुते
कथं बहुविधं दानं स्यादल्पमपि वा कथम्

13.71.10

बह्वीनां कीदृशं दानमल्पानां वापि कीदृशम्
अदत्त्वा गोप्रदाः सन्ति केन वा तच्च शंस मे

13.71.11

कथं च बहुदाता स्यादल्पदात्रा समः प्रभो
अल्पप्रदाता बहुदः कथं च स्यादिहेश्वर

13.71.12

कीदृशी दक्षिणा चैव गोप्रदाने विशिष्यते
एतत्तथ्येन भगवन्मम शंसितुमर्हसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me the topic of gifts of kine in speaking of the Rishi Nachiketa Thou hast also impliedly discoursed, O puissant one, on the efficacy and pre-eminence of that act. Thou hast also told me, O grandsire of great intelligence, of the exceedingly afflicting character of the calamity that overtook the high-souled king Nriga in consequence of a single fault of his. He had to dwell for a tong time at Dwaravati (in the form of a mighty lizard) and how Krishna became the cause of his rescue from that miserable plight. I have, however, one doubt. It is on the subject of the regions of kine. I desire to hear, in detail, about those regions which are reserved for the residence of persons that make gifts of kine.'

"Bhishma said, 'In this connection is recited the old narrative of the discourse between Him who sprang from the primeval lotus and him who performed a hundred sacrifices.'

"Sakra said, 'I see, O Grandsire, that those who are residents of the region of kine transcend by their resplendence the prosperity of the denizens of heaven and pass them by (as beings of an inferior station). This has raised a doubt in my mind. Of what kind, O holy one, are the regions of kine? Tell me all about them, O sinless one! Verily, what is the nature of those regions that are inhabited by givers of kine? I wish to know this of what kind are those regions? What fruits do they bring? What is the highest object there which the denizens thereof succeeds in winning? What are its virtues? How also do men, freed from every kind of anxiety, succeed in going to those regions? For what period does the giver of a cow enjoy the fruits that are borne by his gift? How may persons make gifts of many kine and how may they make gifts of a few kine? What are the merits attaching to gifts of many kine and what those that attach to gifts of a few only? How also do persons become givers of kine without giving any kine in reality? Do thou tell me all this. How does one making gifts of even many kine, O puissant lord, become the equal of one that has made gift of only a few kine? How also does one who make gifts of only a few kine succeed in becoming the equal of one who has made gifts of many kine? What kind or Dakshina is regarded as distinguished for pre-eminence in the matter of gifts of kine? It behoveth thee, O holy one, to discourse unto me on all this agreeably to truth.'"

13.72.1

ब्रह्मोवाच
योऽयं प्रश्नस्त्वया पृष्टो गोप्रदानाधिकारवान्
नास्य प्रष्टास्ति लोकेऽस्मिंस्त्वत्तोऽन्यो हि शतक्रतो

13.72.2

सन्ति नानाविधा लोका यांस्त्वं शक्र न पश्यसि
पश्यामि यानहं लोकानेकपत्न्यश्च याः स्त्रियः

13.72.3

कर्मभिश्चापि सुशुभैः सुव्रता ऋषयस्तथा
सशरीरा हि तान्यान्ति ब्राह्मणाः शुभवृत्तयः

13.72.4

शरीरन्यासमोक्षेण मनसा निर्मलेन च
स्वप्नभूतांश्च ताँल्लोकान्पश्यन्तीहापि सुव्रताः

13.72.5

ते तु लोकाः सहस्राक्ष शृणु यादृग्गुणान्विताः
न तत्र क्रमते कालो न जरा न च पापकम्
तथान्यन्नाशुभं किंचिन्न व्याधिस्तत्र न क्लमः

13.72.6

यद्यच्च गावो मनसा तस्मिन्वाञ्छन्ति वासव
तत्सर्वं प्रापयन्ति स्म मम प्रत्यक्षदर्शनात्
कामगाः कामचारिण्यः कामात्कामांश्च भुञ्जते

13.72.7

वाप्यः सरांसि सरितो विविधानि वनानि च
गृहाणि पर्वताश्चैव यावद्द्रव्यं च किंचन

13.72.8

मनोज्ञं सर्वभूतेभ्यः सर्वं तत्र प्रदृश्यते
ईदृशान्विद्धि ताँल्लोकान्नास्ति लोकस्ततोऽधिकः

13.72.9

तत्र सर्वसहाः क्षान्ता वत्सला गुरुवर्तिनः
अहंकारैर्विरहिता यान्ति शक्र नरोत्तमाः

13.72.10

यः सर्वमांसानि न भक्षयीत; पुमान्सदा यावदन्ताय युक्तः
मातापित्रोरर्चिता सत्ययुक्तः; शुश्रूषिता ब्राह्मणानामनिन्द्यः

13.72.11

अक्रोधनो गोषु तथा द्विजेषु; धर्मे रतो गुरुशुश्रूषकश्च
यावज्जीवं सत्यवृत्ते रतश्च; दाने रतो यः क्षमी चापराधे

13.72.12

मृदुर्दान्तो देवपरायणश्च; सर्वातिथिश्चापि तथा दयावान्
ईदृग्गुणो मानवः संप्रयाति; लोकं गवां शाश्वतं चाव्ययं च

13.72.13

न पारदारी पश्यति लोकमेनं; न वै गुरुघ्नो न मृषाप्रलापी
सदापवादी ब्राह्मणः शान्तवेदो; दोषैरन्यैर्यश्च युक्तो दुरात्मा

13.72.14

न मित्रध्रुङ्नैकृतिकः कृतघ्नः; शठोऽनृजुर्धर्मविद्वेषकश्च
न ब्रह्महा मनसापि प्रपश्ये;द्गवां लोकं पुण्यकृतां निवासम्

13.72.15

एतत्ते सर्वमाख्यातं नैपुणेन सुरेश्वर
गोप्रदानरतानां तु फलं शृणु शतक्रतो

13.72.16

दायाद्यलब्धैरर्थैर्यो गाः क्रीत्वा संप्रयच्छति
धर्मार्जितधनक्रीतान्स लोकानश्नुतेऽक्षयान्

13.72.17

यो वै द्यूते धनं जित्वा गाः क्रीत्वा संप्रयच्छति
स दिव्यमयुतं शक्र वर्षाणां फलमश्नुते

13.72.18

दायाद्या यस्य वै गावो न्यायपूर्वैरुपार्जिताः
प्रदत्तास्ताः प्रदातॄणां संभवन्त्यक्षया ध्रुवाः

13.72.19

प्रतिगृह्य च यो दद्याद्गाः सुशुद्धेन चेतसा
तस्यापीहाक्षयाँल्लोकान्ध्रुवान्विद्धि शचीपते

13.72.20

जन्मप्रभृति सत्यं च यो ब्रूयान्नियतेन्द्रियः
गुरुद्विजसहः क्षान्तस्तस्य गोभिः समा गतिः

13.72.21

न जातु ब्राह्मणो वाच्यो यदवाच्यं शचीपते
मनसा गोषु न द्रुह्येद्गोवृत्तिर्गोनुकम्पकः

13.72.22

सत्ये धर्मे च निरतस्तस्य शक्र फलं शृणु
गोसहस्रेण समिता तस्य धेनुर्भवत्युत

13.72.23

क्षत्रियस्य गुणैरेभिरन्वितस्य फलं शृणु
तस्यापि शततुल्या गौर्भवतीति विनिश्चयः

13.72.24

वैश्यस्यैते यदि गुणास्तस्य पञ्चाशतं भवेत्
शूद्रस्यापि विनीतस्य चतुर्भागफलं स्मृतम्

13.72.25

एतच्चैवं योऽनुतिष्ठेत युक्तः; सत्येन युक्तो गुरुशुश्रूषया च
दान्तः क्षान्तो देवतार्ची प्रशान्तः; शुचिर्बुद्धो धर्मशीलोऽनहंवाक्

13.72.26

महत्फलं प्राप्नुते स द्विजाय; दत्त्वा दोग्ध्रीं विधिनानेन धेनुम्
नित्यं दद्यादेकभक्तः सदा च; सत्ये स्थितो गुरुशुश्रूषिता च

13.72.27

वेदाध्यायी गोषु यो भक्तिमांश्च; नित्यं दृष्ट्वा योऽभिनन्देत गाश्च
आ जातितो यश्च गवां नमेत; इदं फलं शक्र निबोध तस्य

13.72.28

यत्स्यादिष्ट्वा राजसूये फलं तु; यत्स्यादिष्ट्वा बहुना काञ्चनेन
एतत्तुल्यं फलमस्याहुरग्र्यं; सर्वे सन्तस्त्वृषयो ये च सिद्धाः

13.72.29

योऽग्रं भक्तान्किंचिदप्राश्य दद्या;द्गोभ्यो नित्यं गोव्रती सत्यवादी
शान्तो बुद्धो गोसहस्रस्य पुण्यं; संवत्सरेणाप्नुयात्पुण्यशीलः

13.72.30

य एकं भक्तमश्नीयाद्दद्यादेकं गवां च यत्
दश वर्षाण्यनन्तानि गोव्रती गोनुकम्पकः

13.72.31

एकेनैव च भक्तेन यः क्रीत्वा गां प्रयच्छति
यावन्ति तस्य प्रोक्तानि दिवसानि शतक्रतो
तावच्छतानां स गवां फलमाप्नोति शाश्वतम्

13.72.32

ब्राह्मणस्य फलं हीदं क्षत्रियेऽभिहितं शृणु
पञ्चवार्षिकमेतत्तु क्षत्रियस्य फलं स्मृतम्
ततोऽर्धेन तु वैश्यस्य शूद्रो वैश्यार्धतः स्मृतः

13.72.33

यश्चात्मविक्रयं कृत्वा गाः क्रीत्वा संप्रयच्छति
यावतीः स्पर्शयेद्गा वै तावत्तु फलमश्नुते
लोम्नि लोम्नि महाभाग लोकाश्चास्याक्षयाः स्मृताः

13.72.34

संग्रामेष्वर्जयित्वा तु यो वै गाः संप्रयच्छति
आत्मविक्रयतुल्यास्ताः शाश्वता विद्धि कौशिक

13.72.35

अलाभे यो गवां दद्यात्तिलधेनुं यतव्रतः
दुर्गात्स तारितो धेन्वा क्षीरनद्यां प्रमोदते

13.72.36

न त्वेवासां दानमात्रं प्रशस्तं; पात्रं कालो गोविशेषो विधिश्च
कालज्ञानं विप्र गवान्तरं हि; दुःखं ज्ञातुं पावकादित्यभूतम्

13.72.37

स्वाध्यायाढ्यं शुद्धयोनिं प्रशान्तं; वैतानस्थं पापभीरुं कृतज्ञम्
गोषु क्षान्तं नातितीक्ष्णं शरण्यं; वृत्तिग्लानं तादृशं पात्रमाहुः

13.72.38

वृत्तिग्लाने सीदति चातिमात्रं; कृष्यर्थं वा होमहेतोः प्रसूत्याम्
गुर्वर्थं वा बालसंवृद्धये वा; धेनुं दद्याद्देशकाले विशिष्टे

13.72.39

अन्तर्जाताः सुक्रयज्ञानलब्धाः; प्राणक्रीता निर्जिताश्चौकजाश्च
कृच्छ्रोत्सृष्टाः पोषणाभ्यागताश्च; द्वारैरेतैर्गोविशेषाः प्रशस्ताः

13.72.40

बलान्विताः शीलवयोपपन्नाः; सर्वाः प्रशंसन्ति सुगन्धवत्यः
यथा हि गङ्गा सरितां वरिष्ठा; तथार्जुनीनां कपिला वरिष्ठा

13.72.41

तिस्रो रात्रीस्त्वद्भिरुपोष्य भूमौ; तृप्ता गावस्तर्पितेभ्यः प्रदेयाः
वत्सैः पुष्टैः क्षीरपैः सुप्रचारा;स्त्र्यहं दत्त्वा गोरसैर्वर्तितव्यम्

13.72.42

दत्त्वा धेनुं सुव्रतां साधुवत्सां; कल्याणवृत्तामपलायिनीं च
यावन्ति लोमानि भवन्ति तस्या;स्तावन्ति वर्षाणि वसत्यमुत्र

13.72.43

तथानड्वाहं ब्राह्मणायाथ धुर्यं; दत्त्वा युवानं बलिनं विनीतम्
हलस्य वोढारमनन्तवीर्यं; प्राप्नोति लोकान्दशधेनुदस्य

13.72.44

कान्तारे ब्राह्मणान्गाश्च यः परित्राति कौशिक
क्षेमेण च विमुच्येत तस्य पुण्यफलं शृणु
अश्वमेधक्रतोस्तुल्यं फलं भवति शाश्वतम्

13.72.45

मृत्युकाले सहस्राक्ष यां वृत्तिमनुकाङ्क्षते
लोकान्बहुविधान्दिव्यान्यद्वास्य हृदि वर्तते

13.72.46

तत्सर्वं समवाप्नोति कर्मणा तेन मानवः
गोभिश्च समनुज्ञातः सर्वत्र स महीयते

13.72.47

यस्त्वेतेनैव विधिना गां वनेष्वनुगच्छति
तृणगोमयपर्णाशी निःस्पृहो नियतः शुचिः

13.72.48

अकामं तेन वस्तव्यं मुदितेन शतक्रतो
मम लोके सुरैः सार्धं लोके यत्रापि चेच्छति

Translation — Kisari Mohan Ganguli

"The Grandsire said, 'The questions thou hast asked me in respect of kine, beginning with their gift, are such that there is none else in the three

worlds, O thou of a hundred sacrifices, who could put them! There are many kinds of regions, O Sakra, which are invisible to even thee. Those regions are seen by me, O Indra, as also by those women that are chaste and that have been attached to only one husband. Rishis observant of excellent vows, by means of their deeds of righteousness and piety, and Brahmanas of righteous souls, succeed in repairing to them in even their fleshy forms. Men that are observant of excellent vows behold those regions which resemble the bright creations of dreams, aided by their cleansed minds and by that (temporary) emancipation which succeeds the loss of one's consciousness of body. 1 Listen, O thou of a thousand eyes, to me as I tell thee what the attributes are with which those regions are endued. There the very course of Time is suspended. Decrepitude is not there, nor Fire which is omnipresent in the universe. There the slightest evil does not occur, nor disease, nor weakness of any kind. The kine that live there, O Vasava, obtain the fruition of every desire which they cherish in their hearts. I have direct experience of what I say unto thee. Capable of going everywhere at will and actually repairing from place to place with ease, they enjoy the fruition of wish after wish as it arises in their minds. Lakes and tanks and rivers and forests of diverse kinds, and mansions and hills and all kinds of delightful objects,--delightful, that is, to all creatures,--are to be seen there. There is no region of felicity that is superior to any of these of which I speak. All those foremost of men, O Sakra, who are forgiving unto all creatures, who endure everything, who are full of affection for all things, who render dutiful obedience unto their preceptors, and who are free from pride and vanity, repair to those regions of supreme felicity. He, who abstains from every kind of flesh, who is possessed of a cleansed heart, who is endued with righteousness, who worships his parents with reverence, who is endued with truthfulness of speech and conduct, who attends with obedience upon the Brahmanas, who is faultless in conduct, who never behaves with anger towards kine and towards the Brahmanas, who is devoted to the accomplishment of every duty, who serves his preceptors with reverence, who is devoted for his whole life to truth and to gifts, and who is always forgiving towards all transgression against himself, who is mild and self-restrained, who is full of reverence for the deities, who is hospitable to all guests, who is endued with compassion,--verily, he, who is adorned with these attributes,--succeeds in attaining to the eternal and immutable region of kine. He, who is stained with adultery, sees not such a region; nor he, who is a slayer of his preceptor; nor he, who speaks falsely or indulges in idle boasts; nor he, who always disputes with others; nor he who behaves with hostility towards the Brahmanas. Indeed, that wicked wight, who is stained with such faults

fails to attain even a sight of these regions of felicity; also he that injures his friends; also he that is full of guile; also he that is ungrateful; also he that is a cheat; also he that is crooked in conduct; also he that is a disregarder of religion; also he that is a slayer of Brahmanas. Such men are incapable of beholding in even imagination the region of kine that is the abode of only those who are righteous of deeds. I have told thee everything about the region of kine in minute detail, O chief of the deities! Hear now, O thou of a hundred sacrifices, the merit that is theirs who are engaged in making gifts of kine. He, who make gifts of kine, after purchasing them with wealth obtained by inheritance or acquired lawfully by him, attains, as the fruit of such an act to many regions of inexhaustible felicity. He, who makes a gift of a cow, having acquired it with wealth won at dice, enjoys felicity, O Sakra, for ten thousand years of celestial measure, He, who acquires a cow as his share of ancestral wealth is said to acquire her legitimately. Such a cow may be given away. They that make gifts of kine so acquired obtain many eternal regions of felicity that is inexhaustible. That person, who, having acquired a cow in gift makes a gift of her with a pure heart, succeeds without doubt, O lord of Sachi, in obtaining eternal regions of beatitude. That person, who, with restrained senses speaks the truth from his birth (to the time of his death) and who endures everything at the hands of his preceptor and of the Brahmanas, and who practises forgiveness, succeeds in attaining to an end that is equal to that of kine. That speech which is improper, O lord of Sachi, should, never be addressed to a Brahmana. One, again, should not, in even one's mind, do an injury to a cow. One should, in one's conduct, imitate the cow, and show compassion towards the cow. 1 Hear, O Sakra, what the fruits are that become his, who is devoted to the duty of truth. If such a person gives away a single cow, that one cow becomes equal to a thousand kine. If a Kshatriya, possessed of such qualifications, makes a gift of a single cow, his merit becomes equal to that of a Brahmana's. That single cow, listen, O Sakra which such a Kshatriya gives away becomes the source of as much merit as the single cow that a Brahmana gives away under similar circumstances. Even this is the certain conclusion of the scriptures. If a Vaisya, possessed of similar accomplishments, were to make a gift of a single cow, that cow would be equal to five hundred kine (in respect of the merit she would produce) If a Sudra endued with humility were to make a gift of a cow, such a cow would be equal to a hundred and twenty-five kine (in respect of the merit it would produce) Devoted to penances and truth, proficient (in the scriptures and all acts) through dutiful services rendered to his preceptor, endued with forgiveness of disposition, engaged in the worship of the deities, possessed of a tranquil soul, pure (in body and mind), enlightened, observant of all duties, and freed from every kind of egotism, that man who makes a gift of a cow unto a Brahmana,

certainly attains to great merit through that act of his, viz., the gift, according to proper rites, of a cow yielding copious milk. Hence, one, with singleness of devotion, observant of truth and engaged in humbly serving one's preceptor, should always make gifts of kine. 1 Hear, O Sakra, what the merit is of that person, who, duly studying the Vedas, shows reverence for kine, who always becomes glad at sight of kine, and who, since his birth has always bowed his head unto kine. The merit that becomes one's by performing the Rajasuya sacrifice, the merit that becomes one's by making gifts of heaps of gold, that high merit is acquired by a person who shows such reverence for kine. Righteous Rishis and high-souled persons crowned with success have said so. Devoted to truth, possessed of a tranquil soul, free from cupidity, always truthful in speech, and behaving with reverence towards kine with the steadiness of a vow, the man, who, for a whole year before himself taking any food, regularly presents some food to kine, wins the merit, by such an act, of the gift of a thousand kine. That man, who takes only one meal a day and who gives away the entire quantity of his other meal unto kine.--verily, that man, who thus reverences kine with the steadiness of a vow and shows such compassion towards them,--enjoys for ten years' unlimited felicity. That man, who confines himself to only one meal a day and 'with the other meal saved for some time purchases a cow and makes a gift of it (unto a Brahmana), earns, through that gift, O thou of a hundred sacrifices, the eternal merit that attaches to the gift of as many kine as there are hairs on the body of that single cow so given away. These are declarations in respect of the merit that Brahmanas acquire by making gifts of kine. Listen now to the merits that Kshatriyas may win. It has been said that a Kshatriya, by purchasing a cow in this manner and making a gift of it unto a Brahmana, acquires great felicity for five years. A Vaisya, by such conduct, acquires only half the merit of a Kshatriya, and a Sudra, by such conduct, earns half the merit that a Vaisya does. That man, who sells himself and with the proceeds thereof purchases kine and gives them away unto Brahmanas, enjoy felicity in heaven for as long a period as kine are seen on earth. It has been said, O highly blessed one, that in every hair of such kite as are purchased with the proceeds obtained by selling oneself, there is a region of inexhaustible felicity. That man, who having acquired kine by battle makes gifts of them (unto Brahmanas), acquires as much merit as he, who makes gifts of kine after having purchased the same with the proceeds of selling oneself. That man, who, in the absence of kine, makes a gift of a cow made of sesame seeds, restraining his senses the while, is rescued by such a cow from every kind of calamity or distress. Such a man sports in great felicity. The mere gift of kine is not fraught with merit. The considerations of deserving recipients, of time, of the kind of kine, and of the ritual to be observed, should be attended to.

[paragraph continues] One should ascertain the proper time for making a gift of kine. One should also ascertain the distinctive qualifications of both Brahmanas (who are to receive them) and of kine themselves (which are to be given away). Kine should not be given unto one in whose abode they are likely to suffer from fire or the sun. One, who is rich in Vedic lore, who is of pure lineage, who is endued with a tranquil soul, who is devoted to the performance of sacrifices, who fears the commission of sin, who is possessed of varied knowledge, who is compassionate towards kine, who is mild in behaviour, who accords protection unto all that seek it of him, and who has no means of sustenance assigned unto him, is regarded as a proper person for receiving a gift of kine. Unto a Brahmana who has no means of sustenance, unto him while he is exceedingly afflicted for want of food (in a time, of famine, for example) for purposes of agriculture, for a child born in consequence of Homa, for the purposes of his preceptor, for the sustenance of a child born (in the ordinary course), should a cow be given. Verily, the gift should be made at a proper time and in a proper place 1. Those kine, O Sakra, whose dispositions are well-known, which have been acquired as honoraria for knowledge, or which have been purchased in exchange for other animals (such as goats, sheep, etc.), or which have been who by prowess of arms, or obtained as marriage-dower; or which have been acquired by being rescued from situations of danger, or which incapable of being maintained by their 'poor owner have been made over for careful keep, to another's house are, for such reasons, regarded as proper objects of gift. Those kine which are strong of body, which have good dispositions, and which emit an agreeable fragrance, are applauded in the matter of gifts. As Ganga is the foremost of all streams, even so is a Kapila cow the foremost of all animals of the bovine breed. Abstaining from all food and living only upon water for three nights, and sleeping for the same period upon the bare earth, one should make gifts of kine unto Brahmanas after having gratified them with other presents. Such kine, freed from every vice should, at the same time, be accompanied by healthy calves that have not been weaned. Having made the gift, the giver should live for the next three days in succession on food consisting only of the products of the cow. 2 By giving away a cow that is of good disposition, that quietly suffers herself to be milked that always brings forth living and hale calves, and that does not fly away from the owner's abode, the giver enjoys felicity in the next world for as many years as there are hairs on her body. Similarly, by giving unto a Brahmana a bull

that is capable of bearing heavy burden, that is young and strong and docile, that quietly bears the yoke of the plough, and that is possessed of such energy as is sufficient to undergo even great labour one attains to such regions as are his who gives away ten kine. That person, who rescues kine and Brahmanas (from danger) in the wilderness, O Kausika, becomes himself rescued from every kind of calamity. Hear what his merit is. 1 The merit such a man acquires is equal to the eternal merit of a Horse-sacrifice. Such a person attains to whatever end he desires at the hour of death. Many a region of felicity,--in fact, whatever happiness he covets in his heart,--becomes attainable to him in consequence of such an act of his. Verily, such man, permitted by kine, lives honoured in every region of felicity. That man, who follows kine every day in the woods himself subsisting the while on grass and cowdung and leaves of trees, his heart freed from desire of fruit, his senses restrained from every improper object and his mind purified of all dross,--that man,--O thou of a hundred sacrifices, lives in joy and freed from the dominion of desire in my region or in any other region of happiness that he wishes, in the company of the deities!"

98:1 When consciousness of body is lost in Yoga or Samadhi, a temporary Moksha or Emancipation succeeds. Men with cleansed minds behold at such times those regions of supreme felicity to which the speaker refers. Such felicity, of course, is the felicity of Brahma itself.

99:1 Govritti is imitating the cow in the matter of providing for the morrow. Hence, one, who never thinks of the morrow and never stores anything for future use, is meant.

100:1 Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana. Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration of Etachcha.

101:1 Homyaheth prasute implies for a child born in consequence of a Homa. The fact is, ascetics sometimes created children without the intervention of women and by efficacy of the Homa alone. At such times should people make gifts of kine unto such sires. The mention of Vala-samvriddhaye afterwards implies the birth of children in the usual course.

101:2 Kshirapaih implies calves that are yet unweaned; that is, the cow should be given at such a time when she is still yielding milk; when, in fact, her calf has not learnt to eat or drink anything besides the milk or its dam.

102:1 The correct reading of the second line is kshanene vipramuchya as in the Bombay text, and not kshemena vipramuchyeran. The latter reading yields almost no sense. The Burdwan translator, who has committed grave blunders throughout the Anusasana, adheres to the incorrect reading, and makes nonsense of the verse.

13.73.1

इन्द्र उवाच
जानन्यो गामपहरेद्विक्रीयाद्वार्थकारणात्
एतद्विज्ञातुमिच्छामि का नु तस्य गतिर्भवेत्

13.73.2

ब्रह्मोवाच
भक्षार्थं विक्रयार्थं वा येऽपहारं हि कुर्वते
दानार्थं वा ब्राह्मणाय तत्रेदं श्रूयतां फलम्

13.73.3

विक्रयार्थं हि यो हिंस्याद्भक्षयेद्वा निरङ्कुशः
घातयानं हि पुरुषं येऽनुमन्येयुरर्थिनः

13.73.4

घातकः खादको वापि तथा यश्चानुमन्यते
यावन्ति तस्या लोमानि तावद्वर्षाणि मज्जति

13.73.5

ये दोषा यादृशाश्चैव द्विजयज्ञोपघातके
विक्रये चापहारे च ते दोषा वै स्मृताः प्रभो

13.73.6

अपहृत्य तु यो गां वै ब्राह्मणाय प्रयच्छति
यावद्दाने फलं तस्यास्तावन्निरयमृच्छति

13.73.7

सुवर्णं दक्षिणामाहुर्गोप्रदाने महाद्युते
सुवर्णं परमं ह्युक्तं दक्षिणार्थमसंशयम्

13.73.8

गोप्रदानं तारयते सप्त पूर्वांस्तथा परान्
सुवर्णं दक्षिणां दत्त्वा तावद्द्विगुणमुच्यते

13.73.9

सुवर्णं परमं दानं सुवर्णं दक्षिणा परा
सुवर्णं पावनं शक्र पावनानां परं स्मृतम्

13.73.10

कुलानां पावनं प्राहुर्जातरूपं शतक्रतो
एषा मे दक्षिणा प्रोक्ता समासेन महाद्युते

13.73.11

भीष्म उवाच
एतत्पितामहेनोक्तमिन्द्राय भरतर्षभ
इन्द्रो दशरथायाह रामायाह पिता तथा

13.73.12

राघवोऽपि प्रियभ्रात्रे लक्ष्मणाय यशस्विने
ऋषिभ्यो लक्ष्मणेनोक्तमरण्ये वसता विभो

13.73.13

पारंपर्यागतं चेदमृषयः संशितव्रताः
दुर्धरं धारयामासू राजानश्चैव धार्मिकाः
उपाध्यायेन गदितं मम चेदं युधिष्ठिर

13.73.14

य इदं ब्राह्मणो नित्यं वदेद्ब्राह्मणसंसदि
यज्ञेषु गोप्रदानेषु द्वयोरपि समागमे

13.73.15

तस्य लोकाः किलाक्षय्या दैवतैः सह नित्यदा
इति ब्रह्मा स भगवानुवाच परमेश्वरः

Translation — Kisari Mohan Ganguli

"Indra said, 'I wish to know, O Grandsire, what the end is that is attained by him who consciously steals a cow or who sells one from motives of cupidity."

"The Grandsire said, 'Hear what the consequences are that overtake those persons that steal a cow for killing her for food or selling her for wealth, or making a gift of her unto a Brahmana. He, who, without being checked by the restraints of the scriptures, sells a cow, or kills one, or eats the flesh of a cow, or they, who, for the sake of wealth, suffer a person to kill kine,--all these, viz., he that kills, he that eats, and he that permits the slaughter,--rot in hell for as many years as there are hairs on the body of the cow so slain. 2 O thou of great puissance, those faults and those kinds of faults that have been said to attach to one that obstructs a Brahmana's sacrifice, are said to attach to the sale and the theft of kine. That man, who, having stolen a cow makes a gift of her unto a Brahmana,

enjoys felicity in heaven as the reward of the gift but suffers misery in hell for the sin of theft for as long a period. Gold has been said to constitute the Dakshina, O thou of great splendour, in gifts of kine. Indeed, gold has been said to be the best Dakshina in all sacrifices. By making a gift of kine one is said to rescue one's ancestors to the seventh degree as also one's descendants to the seventh degree. By giving away kine with Dakshina of gold one rescues one's ancestors and descendants of double the number. The gift of gold is the best of gifts. Gold is, again, the best Dakshina. Gold is a great cleanser, O Sakra, and is, indeed, the best of all cleansing objects. O thou of a hundred sacrifices, gold has been said to be the sanctifier of the entire race of him who gives it away. I have thus, O thou of great splendour, told thee in brief of Dakshina.'

"Bhishma said, 'Even this was said by the Grandsire unto Indra, O chief of Bharata's race! Indra imparted it unto Dasaratha, and Dasaratha in his turn unto his son Rama, Rama of Raghu's race imparted it unto his dear brother Lakshmana of great fame. While dwelling in the woods, Lakshmana imparted it unto the Rishis. It has then come down from generation to generation, for the Rishis of rigid vows held it amongst themselves as also the righteous kings of the earth. My preceptor, O Yudhishthira, communicated it to me. That Brahmana, who recites it every day in the assemblies of Brahmanas, in sacrifices or at gifts of kine, or when two persons meet together, obtains hereafter many regions of inexhaustible felicity where he always resides with the deities as his companions. The holy Brahman, the Supreme Lord, had said so (unto Indra on the subject of kine).'"

102:2 In verse 3; vikrayartham is followed, as the Commentator rightly explains, by niyunkta or some such word. Vikrayartham hinsyat may mean 'killing for sale.' This, however should be pleonastic with reference to what follows.

13.74.1

युधिष्ठिर उवाच
विस्रम्भितोऽहं भवता धर्मान्प्रवदता विभो
प्रवक्ष्यामि तु संदेहं तन्मे ब्रूहि पितामह

13.74.2

व्रतानां किं फलं प्रोक्तं कीदृशं वा महाद्युते
नियमानां फलं किं च स्वधीतस्य च किं फलम्

13.74.3

दमस्येह फलं किं च वेदानां धारणे च किम्
अध्यापने फलं किं च सर्वमिच्छामि वेदितुम्

13.74.4

अप्रतिग्राहके किं च फलं लोके पितामह
तस्य किं च फलं दृष्टं श्रुतं यः संप्रयच्छति

13.74.5

स्वकर्मनिरतानां च शूराणां चापि किं फलम्
सत्ये च किं फलं प्रोक्तं ब्रह्मचर्ये च किं फलम्

13.74.6

पितृशुश्रूषणे किं च मातृशुश्रूषणे तथा
आचार्यगुरुशुश्रूषास्वनुक्रोशानुकम्पने

13.74.7

एतत्सर्वमशेषेण पितामह यथातथम्
वेत्तुमिच्छामि धर्मज्ञ परं कौतूहलं हि मे

13.74.8

भीष्म उवाच
यो व्रतं वै यथोद्दिष्टं तथा संप्रतिपद्यते
अखण्डं सम्यगारब्धं तस्य लोकाः सनातनाः

13.74.9

नियमानां फलं राजन्प्रत्यक्षमिह दृश्यते
नियमानां क्रतूनां च त्वयावाप्तमिदं फलम्

13.74.10

स्वधीतस्यापि च फलं दृश्यतेऽमुत्र चेह च
इहलोकेऽर्थवान्नित्यं ब्रह्मलोके च मोदते

13.74.11

दमस्य तु फलं राजञ्शृणु त्वं विस्तरेण मे
दान्ताः सर्वत्र सुखिनो दान्ताः सर्वत्र निर्वृताः

13.74.12

यत्रेच्छागामिनो दान्ताः सर्वशत्रुनिषूदनाः
प्रार्थयन्ति च यद्दान्ता लभन्ते तन्न संशयः

13.74.13

युज्यन्ते सर्वकामैर्हि दान्ताः सर्वत्र पाण्डव
स्वर्गे तथा प्रमोदन्ते तपसा विक्रमेण च

13.74.14

दानैर्यज्ञैश्च विविधैर्यथा दान्ताः क्षमान्विताः
दाता कुप्यति नो दान्तस्तस्माद्दानात्परो दमः

13.74.15

यस्तु दद्यादकुप्यन्हि तस्य लोकाः सनातनाः
क्रोधो हन्ति हि यद्दानं तस्माद्दानात्परो दमः

13.74.16

अदृश्यानि महाराज स्थानान्ययुतशो दिवि
ऋषीणां सर्वलोकेषु यानीतो यान्ति देवताः

13.74.17

दमेन यानि नृपते गच्छन्ति परमर्षयः
कामयाना महत्स्थानं तस्माद्दानात्परो दमः

13.74.18

अध्यापकः परिक्लेशादक्षयं फलमश्नुते
विधिवत्पावकं हुत्वा ब्रह्मलोके नराधिप

13.74.19

अधीत्यापि हि यो वेदान्न्यायविद्भ्यः प्रयच्छति
गुरुकर्मप्रशंसी च सोऽपि स्वर्गे महीयते

13.74.20

क्षत्रियोऽध्ययने युक्तो यजने दानकर्मणि
युद्धे यश्च परित्राता सोऽपि स्वर्गे महीयते

13.74.21

वैश्यः स्वकर्मनिरतः प्रदानाल्लभते महत्
शूद्रः स्वकर्मनिरतः स्वर्गं शुश्रूषयार्च्छति

13.74.22

शूरा बहुविधाः प्रोक्तास्तेषामर्थांश्च मे शृणु
शूरान्वयानां निर्दिष्टं फलं शूरस्य चैव ह

13.74.23

यज्ञशूरा दमे शूराः सत्यशूरास्तथापरे
युद्धशूरास्तथैवोक्ता दानशूराश्च मानवाः

13.74.24

बुद्धिशूरास्तथैवान्ये क्षमाशूरास्तथापरे
आर्जवे च तथा शूराः शमे वर्तन्ति मानवाः

13.74.25

तैस्तैस्तु नियमैः शूरा बहवः सन्ति चापरे
वेदाध्ययनशूराश्च शूराश्चाध्यापने रताः

13.74.26

गुरुशुश्रूषया शूराः पितृशुश्रूषयापरे
मातृशुश्रूषया शूरा भैक्ष्यशूरास्तथापरे

13.74.27

सांख्यशूराश्च बहवो योगशूरास्तथापरे
अरण्ये गृहवासे च शूराश्चातिथिपूजने
सर्वे यान्ति पराँल्लोकान्स्वकर्मफलनिर्जितान्

13.74.28

धारणं सर्ववेदानां सर्वतीर्थावगाहनम्
सत्यं च ब्रुवतो नित्यं समं वा स्यान्न वा समम्

13.74.29

अश्वमेधसहस्रं च सत्यं च तुलया धृतम्
अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते

13.74.30

सत्येन सूर्यस्तपति सत्येनाग्निः प्रदीप्यते
सत्येन मारुतो वाति सर्वं सत्ये प्रतिष्ठितम्

13.74.31

सत्येन देवान्प्रीणाति पितॄन्वै ब्राह्मणांस्तथा
सत्यमाहुः परं धर्मं तस्मात्सत्यं न लङ्घयेत्

13.74.32

मुनयः सत्यनिरता मुनयः सत्यविक्रमाः
मुनयः सत्यशपथास्तस्मात्सत्यं विशिष्यते
सत्यवन्तः स्वर्गलोके मोदन्ते भरतर्षभ

13.74.33

दमः सत्यफलावाप्तिरुक्ता सर्वात्मना मया
असंशयं विनीतात्मा सर्वः स्वर्गे महीयते

13.74.34

ब्रह्मचर्यस्य तु गुणाञ्शृणु मे वसुधाधिप
आ जन्ममरणाद्यस्तु ब्रह्मचारी भवेदिह
न तस्य किंचिदप्राप्यमिति विद्धि जनाधिप

13.74.35

बह्व्यः कोट्यस्त्वृषीणां तु ब्रह्मलोके वसन्त्युत
सत्ये रतानां सततं दान्तानामूर्ध्वरेतसाम्

13.74.36

ब्रह्मचर्यं दहेद्राजन्सर्वपापान्युपासितम्
ब्राह्मणेन विशेषेण ब्राह्मणो ह्यग्निरुच्यते

13.74.37

प्रत्यक्षं च तवाप्येतद्ब्राह्मणेषु तपस्विषु
बिभेति हि यथा शक्रो ब्रह्मचारिप्रधर्षितः
तद्ब्रह्मचर्यस्य फलमृषीणामिह दृश्यते

13.74.38

मातापित्रोः पूजने यो धर्मस्तमपि मे शृणु
शुश्रूषते यः पितरं न चासूयेत्कथंचन
मातरं वानहंवादी गुरुमाचार्यमेव च

13.74.39

तस्य राजन्फलं विद्धि स्वर्लोके स्थानमुत्तमम्
न च पश्येत नरकं गुरुशुश्रूषुरात्मवान्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I have been greatly assured, O thou of puissance, by thee thus discoursing unto me of duties. I shall, however, give expression to the doubts I have. Do thou explain them to me, O grandsire! What are the fruits, declared in the scriptures, of the vows that men observe. Of what nature are the fruits, O thou of great splendour, of observances of other kinds? What, again, are the fruits, of one's studying the Vedas properly? 1 What are the fruits of gifts, and what those of holding the Vedas in memory? What are the fruits that attach to the teaching of the Vedas? I desire to know all this. What, O grandsire, are the merits attaching to the non-acceptance of gifts in this world? What fruits are

seen to attach to him who mazes gifts of knowledge? What are the merits acquired by persons that are observant of the duties of their order, as also by heroes that do not flee from battle? What are the fruits that have been declared to attach to the observance of purity and to the practice of Brahmacharya? What are the merits that attach to the service of the father and of the mother? What also are the merits of serving preceptors and teachers, and what are the merits of compassion and kindness? I desire to know all these, O grandsire, truly and in detail, O thou that art conversant with all the scriptures! Great is the curiosity I feel.'

"Bhishma said, 'Eternal regions of felicity become his, who, having properly commenced a Vrata (vow) completes its observance according to the scriptures, without a break. The fruits of Niyamas, O king, are visible even in this world. These rewards that thou hast won are those of Niyamas and sacrifices. The fruits that attach to the study of the Vedas are seen both here and hereafter. The person, who is devoted to the study of the Vedas is seen to sport in felicity both in this world and in the region of Brahma. Listen now to me, O king, as I tell thee in detail what the fruits are of self-restraint. They that are self-restrained are happy everywhere. They that are self-restrained are always in the enjoyment of that felicity which attaches to the absence or subjugation of desire. They that are self-restrained are competent to go everywhere at will. They that are self-restrained are capable of destroying every foe. Without doubt, they that are self-restrained succeed in obtaining everything they seek. They that are self-restrained, O son of Pandu, obtain the fruition of every wish. The happiness that men enjoy in heaven through penances and prowess (in arms) through gift, and through diverse sacrifices, becomes theirs that are self-restrained and forgiving. Self-restraint is more meritorious than gift. A giver, after making a gift unto the Brahmanas, may yield to the Influence of wrath. A self-restrained man, however, never yields to wrath. Hence, self-restraint is superior (in point of merit) to gift. That man, who makes gifts without yielding to wrath, succeeds in attaining to eternal regions of felicity. Wrath destroys the merit of a gift. Hence, self-restraint is superior to gift. There are various invisible places, O monarch, numbering by ten thousands, in heaven. Existing in all the regions of heaven, these places belong to the Rishis. Persons, leaving this world, attain to them and become transformed into deities. O king, the great Rishis repair thither, aided only by their self-restraint, and as the end of their efforts to attain to a region of superior happiness. Hence, self-restraint is superior (in efficacy) to gift. The person, who becomes a preceptor (for teaching the Vedas), and who duly worships the fire, taking leave of all his afflictions in this world, enjoys inexhaustible felicity, O king, in the region of Brahma. That man, who, having himself studied the Vedas, imparts a knowledge thereof unto righteous disciples, and who praises the acts of his own preceptor, attain to great honours in heaven. That Kshatriya, who takes to the study of the Vedas, to the performance of sacrifices, to the making of gifts, and who rescues the lives of others in battle, similarly

attains to great, honours in heaven. The Vaisya, who, observant of the duties of his order, makes gifts, reaps as the fruit of those gifts, a crowning reward. The Sudra, who duly observes the duties of his order (which consist of services rendered to the three other orders) wins heaven as the reward of such services. Diverse kinds of heroes have been spoken of (in the scriptures). Listen to me as I expound to thee what the rewards are that they attain to. The rewards are fixed of a hero belonging to a heroic race. There are heroes of sacrifice, heroes of self-restraint, heroes of truth, and others equally entitled to the name of hero. There are heroes of battle, and heroes of gift of liberality among men. There are many persons, who may be called the heroes of the Sankhya faith as, indeed, there are many others that are called heroes of Yoga. There are others that are regarded as heroes in the matter of forest-life, of householding or domesticity, and of renunciation (or Sannyasa). Similarly, there are others that are called heroes of the intellect, and also heroes of forgiveness. There are other men, who live in tranquillity and who are regarded as heroes of righteousness. There are diverse other kinds of heroes that practise diverse other kinds of vows and observances. There are heroes devoted to the study of the Vedas and heroes devoted to the teaching of the same. There are, again, men that come to be regarded as heroes for the devotion with which they wait upon and serve their preceptors, as indeed, heroes in respect of the reverence they show to their sires. There are heroes in respect of obedience to mothers, and heroes in the matter of the life of mendicancy they lead. There are heroes in the matter of hospitality to guests, whether living as householders. All these heroes attain to very superior, regions of felicity which are, of course, acquired by them as the rewards of their own acts. Holding all the Vedas in memory, or ablutions performed in all the sacred waters, may or may not be equal to telling the Truth every day in one's life. A thousand horse sacrifices and Truth were once weighed in the balance. It was seen that Truth weighed heavier than a thousand horse-sacrifices. It is by Truth that the sun is imparting heat, it is by Truth that fire blazes up, it is by Truth that the winds blow; verily, everything rests upon Truth. It is Truth that gratifies the deities, the Pitris and the Brahmanas. Truth has been said to be the highest duty. Therefore, no one should ever transgress Truth. The Munis are all devoted to Truth. Their prowess depends upon Truth. They also swear by Truth. Hence, Truth is pre-eminent. All truthful men, O chief of Bharata's race, succeed by their truthfulness in attaining to heaven and sporting there in felicity. Self-restraint is the attainment of the reward that attaches to Truth. I have discoursed on it with my whole heart. The man of humble heart who is possessed of self-restraint, without doubt, attains to great honours in heaven. Listen now to me, O lord of Earth, as I expound to thee the merits of Brahmacharya. That man, who practises the vow of Brahmacharya from his birth to the time of his death, know, O king, has nothing unattainable! Many millions of Rishis are residing in the region of Brahma. All of them, while here, were devoted to Truth, and self-restrained and

had their vital seed drawn up. The vow of Brahmacharya, O king, duly observed by a Brahmana, is sure to burn all his sins. The Brahmana is said to be a blazing fire. In those Brahmanas that are devoted to penances, the deity of fire becomes visible. If a Brahmacharin yields to wrath in consequence of any slight the chief of the deities himself trembles in fear. Even this is the visible fruit of the vow of Brahmacharya that is observed by the Rishis. Listen to me, O Yudhishthira, what the merit is that attaches to the worship of the father and the mother. He, who dutifully serves his father without ever crossing him in anything, or similarly serves his mother or (elder) brother or other senior or preceptor, it should be known, O king, earns a residence in heaven. The man of cleansed soul, in consequence of such service rendered to his seniors, has never even to behold hell.'"

103:1 Vratas (rendered as 'vows') and Niyamas (rendered as observances) differs in this respect that the former involves positive acts of worship along with the observance of, or abstention from, particular practices, while the latter involves only such observance or abstention.

13.75.1

युधिष्ठिर उवाच
विधिं गवां परमहं श्रोतुमिच्छामि तत्त्वतः
येन ताञ्शाश्वताँल्लोकानखिलानश्नुवीमहि

13.75.2

भीष्म उवाच
न गोदानात्परं किंचिद्विद्यते वसुधाधिप
गौर्हि न्यायागता दत्ता सद्यस्तारयते कुलम्

13.75.3

सतामर्थे सम्यगुत्पादितो यः; स वै कॢप्तः सम्यगिष्टः प्रजाभ्यः
तस्मात्पूर्वं ह्यादिकाले प्रवृत्तं; गवां दाने शृणु राजन्विधिं मे

13.75.4

पुरा गोषूपनीतासु गोषु संदिग्धदर्शिना
मान्धात्रा प्रकृतं प्रश्नं बृहस्पतिरभाषत

13.75.5

द्विजातिमभिसत्कृत्य श्वः कालमभिवेद्य च
प्रदानार्थे नियुञ्जीत रोहिणीं नियतव्रतः

13.75.6

आह्वानं च प्रयुञ्जीत समङ्गे बहुलेति च
प्रविश्य च गवां मध्यमिमां श्रुतिमुदाहरेत्

13.75.7

गौर्मे माता गोवृषभः पिता मे; दिवं शर्म जगती मे प्रतिष्ठा
प्रपद्यैवं शर्वरीमुष्य गोषु; मुनिर्वाणीमुत्सृजेद्गोप्रदाने

13.75.8

स तामेकां निशां गोभिः समसख्यः समव्रतः
ऐकात्म्यगमनात्सद्यः कल्मषाद्विप्रमुच्यते

13.75.9

उत्सृष्टवृषवत्सा हि प्रदेया सूर्यदर्शने
त्रिविधं प्रतिपत्तव्यमर्थवादाशिषः स्तवाः

13.75.10

ऊर्जस्विन्य ऊर्जमेधाश्च यज्ञो; गर्भोऽमृतस्य जगतश्च प्रतिष्ठा
क्षितौ राधःप्रभवः शश्वदेव; प्राजापत्याः सर्वमित्यर्थवादः

13.75.11

गावो ममैनः प्रणुदन्तु सौर्या;स्तथा सौम्याः स्वर्गयानाय सन्तु
आम्नाता मे ददतीराश्रयं तु; तथानुक्ताः सन्तु सर्वाशिषो मे

13.75.12

शेषोत्सर्गे कर्मभिर्देहमोक्षे; सरस्वत्यः श्रेयसि संप्रवृत्ताः
यूयं नित्यं पुण्यकर्मोपवाह्या; दिशध्वं मे गतिमिष्टां प्रपन्नाः

13.75.13

या वै यूयं सोऽहमद्यैकभावो; युष्मान्दत्त्वा चाहमात्मप्रदाता
मनश्च्युता मनएवोपपन्नाः; संधुक्षध्वं सौम्यरूपोग्ररूपाः

13.75.14

एवं तस्याग्रे पूर्वमर्धं वदेत; गवां दाता विधिवत्पूर्वदृष्टम्
प्रतिब्रूयाच्छेषमर्धं द्विजातिः; प्रतिगृह्णन्वै गोप्रदाने विधिज्ञः

13.75.15

गां ददानीति वक्तव्यमर्घ्यवस्त्रवसुप्रदः
ऊधस्या भरितव्या च वैष्णवीति च चोदयेत्

13.75.16

नाम संकीर्तयेत्तस्या यथासंख्योत्तरं स वै
फलं षड्विंशदष्टौ च सहस्राणि च विंशतिः

13.75.17

एवमेतान्गुणान्वृद्धान्गवादीनां यथाक्रमम्
गोप्रदाता समाप्नोति समस्तानष्टमे क्रमे

13.75.18

गोदः शीली निर्भयश्चार्घदाता; न स्याद्दुःखी वसुदाता च कामी
ऊधस्योढा भारत यश्च विद्वा;न्व्याख्यातास्ते वैष्णवाश्चन्द्रलोकाः

13.75.19

गा वै दत्त्वा गोव्रती स्यात्त्रिरात्रं; निशां चैकां संवसेतेह ताभिः
काम्याष्टम्यां वर्तितव्यं त्रिरात्रं; रसैर्वा गोः शकृता प्रस्नवैर्वा

13.75.20

वेदव्रती स्याद्वृषभप्रदाता; वेदावाप्तिर्गोयुगस्य प्रदाने
तथा गवां विधिमासाद्य यज्वा; लोकानग्र्यान्विन्दते नाविधिज्ञः

13.75.21

कामान्सर्वान्पार्थिवानेकसंस्था;न्यो वै दद्यात्कामदुघां च धेनुम्
सम्यक्ताः स्युर्हव्यकव्यौघवत्य;स्तासामुक्ष्णां ज्यायसां संप्रदानम्

13.75.22

न चाशिष्यायाव्रतायोपकुर्या;न्नाश्रद्दधानाय न वक्रबुद्धये
गुह्यो ह्ययं सर्वलोकस्य धर्मो; नेमं धर्मं यत्र तत्र प्रजल्पेत्

13.75.23

सन्ति लोके श्रद्दधाना मनुष्याः; सन्ति क्षुद्रा राक्षसा मानुषेषु
येषां दानं दीयमानं ह्यनिष्टं; नास्तिक्यं चाप्याश्रयन्ते ह्यपुण्याः

13.75.24

बार्हस्पत्यं वाक्यमेतन्निशम्य; ये राजानो गोप्रदानानि कृत्वा
लोकान्प्राप्ताः पुण्यशीलाः सुवृत्ता;स्तान्मे राजन्कीर्त्यमानान्निबोध

13.75.25

उशीनरो विष्वगश्वो नृगश्च; भगीरथो विश्रुतो यौवनाश्वः
मान्धाता वै मुचुकुन्दश्च राजा; भूरिद्युम्नो नैषधः सोमकश्च

13.75.26

पुरूरवा भरतश्चक्रवर्ती; यस्यान्वये भारताः सर्व एव
तथा वीरो दाशरथिश्च रामो; ये चाप्यन्ये विश्रुताः कीर्तिमन्तः

13.75.27

तथा राजा पृथुकर्मा दिलीपो; दिवं प्राप्तो गोप्रदाने विधिज्ञः
यज्ञैर्दानैस्तपसा राजधर्मै;र्मान्धाताभूद्गोप्रदानैश्च युक्तः

13.75.28

तस्मात्पार्थ त्वमपीमां मयोक्तां; बार्हस्पतीं भारतीं धारयस्व
द्विजाग्र्येभ्यः संप्रयच्छ प्रतीतो; गाः पुण्या वै प्राप्य राज्यं कुरूणाम्

13.75.29

वैशंपायन उवाच
तथा सर्वं कृतवान्धर्मराजो; भीष्मेणोक्तो विधिवद्गोप्रदाने
स मान्धातुर्देवदेवोपदिष्टं; सम्यग्धर्मं धारयामास राजा

13.75.30

इति नृप सततं गवां प्रदाने; यवशकलान्सह गोमयैः पिबानः
क्षितितलशयनः शिखी यतात्मा; वृष इव राजवृषस्तदा बभूव

13.75.31

स नृपतिरभवत्सदैव ताभ्यः; प्रयतमना ह्यभिसंस्तुवंश्च गा वै
नृपधुरि च न गामयुङ्क्त भूय;स्तुरगवरैरगमच्च यत्र तत्र

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I desire, O king, to hear thee discourse in detail upon those high ordinances which regulate gifts of kine, for it is by making gifts (of kine) according to those ordinances that one attains to innumerable regions of eternal felicity.'

"Bhishma said, 'There is no gift, O lord of Earth, that is higher in point of merit than the gift of kine. A cow, lawfully acquired, if given away, immediately rescues the whole race of the giver. That ritual which sprang for the benefit of the righteous, was subsequently declared for the sake of all creatures. That ritual has come down from primeval time. It existed even before it was declared. Verily, O king, listen to me as I recite to thee that ritual which affects the gift of kine. 1 In days of yore when a number of kine (intended to be given away) was brought (before him), king Mandhatri, filled with doubt in respect of the ritual he should observe (in actually giving them away), properly questioned Vrihaspati (the preceptor of the celestials) for an explanation of that doubt. Vrihaspati said, 'Duly observing restraints the while, the giver of kine should, on the previous day, properly honour the Brahmanas and appoint the (actual) time of gift. As regards the kine to be given away, they should be of the class called Rohini. The kine also should be addressed with the words--Samange and Vahule--Entering the fold where the kine are kept, the following Srutis should be uttered,--The cow is my mother. The bull is my sire. (Give me) heaven and earthly prosperity! The cow is my refuge!--Entering the fold

and acting in this way, the giver should pass the night there.' He should again utter the formula when actually giving away the kine. 1 The giver, thus residing with the kine in the fold without doing anything to restrain their freedom, and lying down on the bare earth (without driving away the gnats and other insects that would annoy him as they annoy the kine), becomes immediately cleansed of all his sins in consequence of his reducing himself to a state of perfect similitude with the kine. When the sun rises in the morning, thou shouldst give away the cow, accompanied by her calf and a bull. As the reward of such an act, heaven will certainly become attainable to thee. The blessings also that are indicated by the Mantras will also be thine. The Mantras contain these references to kine: Kine are endued with the elements of strength and energetic exertion. Kine have in them the elements of wisdom. They are the source of that immortality which sacrifice achieves. They are the refuge of all energy. They are the steps by which earthly prosperity is won. They constitute the eternal course of the universe. They lead to the extension of one's race. Let the kine (I give away) destroy my sins. They have that in them which partakes in the nature of both Surya, and Soma. Let them be aids to my attainment of heaven. Let them betake themselves to me as a mother takes to her offspring. Let all other blessings also be mine that have not been named in the Mantras I have uttered! In the alleviation or cure of phthisis and other wasting diseases, and in the matter of achieving freedom from the body, if a person takes the help of the five products of the cow, kine become inclined to confer blessings upon the person like the river Saraswati--Ye kine, ye are always conveyers of all kinds of merit! Gratified with me, do ye appoint a desirable end for me! I have today become what ye are! By giving you away, I really give myself away. (After these words have been uttered by giver, the receiver should say),--Ye are no longer owned by him who gives you away! Ye have now become mine. Possessed of the nature of both Sutya and Soma, do ye cause both the giver and the receiver to blaze forth with all kinds of prosperity!--(As already indicated), the giver should duly utter the words occurring in the first part of the above verse. The regenerate recipient, conversant with the ritual that regulates the gift of kine, should, when receiving the kine in gift, utter (as already) said the words occurring in the latter half of the above verse. The man who, instead of a cow, gives away the usual value thereof or cloths or gold, comes to be regarded as the giver of a cow The giver, when giving away the usual value of a cow (as the substitute of a cow) should utter the words,--This cow with face upturned is being given away. Do thou accept her!--The man who gives away cloths (as the substitute of a cow) should utter the words,--Bhavitavya--(meaning that the

gift should be regarded as representing a cow). The man who gives away gold (as the substitute of a cow) should utter the word,--Vaishnavi (meaning, this gold that I give away is of the form and nature of a cow).--Even these are the words that should be uttered in the order of the kind of gift mentioned above. The reward that is reaped by making such vicarious gifts of kine is residence in Heaven for six and thirty thousand years, eight thousand years, and twenty thousand years respectively. Even these are the merits, respectively, of gifts of things as substitute of kine. While as regards him who gives an actual cow all the merits that attach to vicarious gifts of kine become his at only the eight step (homewards) of the recipient. 1 He that gives an actual cow becomes endued with righteous behaviour in this world. He that gives the value of a cow becomes freed from every kind of fear. He that gives a cow (as a substitute in way for a real cow) never meet with sorrow. All the three, as also they that regularly go through their ablutions and other acts at early dawn, and he that is well-conversant with the Mahabharata, it is well-known, attain to the regions of Vishnu and Soma. Having given away a cow, the giver should, for three nights, adopt the vaccine vow, and pass one night with kine. Commencing again from that lunation, numbering the eight, which is known by the name of Kamya, he should pass three nights, supporting himself entirely on milk and urine and dung of the cow. 2 By giving away a bull, one attains to the merit that attaches to the divine vow (Brahmacharya). By giving away a couple of kine, one acquires the mastery of the Vedas. That man who performs a sacrifice and makes gifts of kine agreeably to the ritual laid down, attains to many regions of a superior character. These, however, are not attainable by the person who is unacquainted with that ritual (and who, therefore, gives away kine without observing the scriptural declarations). That man who gives away even a single cow that yields a copious measure of milk, acquires the merit of giving away all desirable things on Earth collected together. What need, therefore, be said of the gift of many such kine as yield Havya and Kavya in consequence of their full udders? The merit that attaches to the gift of superior oxen is greater than that which attaches to the gift of kine. One should not, by imparting a knowledge of this ritual, benefit a person that is not one's disciple or that is not observant of vows or that is bereft of faith or that is possessed of a crooked understanding. Verily, this religion is a mystery, unknown to most people. One that knows it should not speak of it at every

place. There are, in the world, many men that are bereft of faith. There are among men many persons that are mean and that resemble Rakshasas. This religion, if imparted unto them, would lead to evil. It would be productive of equal evil if imparted to such sinful men as have taken shelter in atheism.--Listen to me, O king, as I recite to thee the names of those righteous monarchs that have attained to regions of great felicity as the reward of those gifts of kine which they made agreeable to the instructions of Vrihaspati, Usinara, Viswagaswa, Nriga, Bhagiratha, the celebrated Mandhatri the son of Yuvanaswa, king Muchukunda, Bhagiratha, Naishadha. Somaka, Pururavas, Bharata of imperial sway to whose race belongs all the Bharatas, the heroic Rama the son of Dasaratha, and many other celebrated kings of great achievement, and also king Dilipa of widely known deeds, all, in consequence of their gifts of kine agreeable to the ritual, attained to Heaven. King Mandhatri was always observant of sacrifices, gifts, penances, kingly duties, and gifts of kine. Therefore, O son of Pritha, do thou also bear in mind those instructions of Vrihaspati which I have recited unto thee (in respect of gifts of kine). Having obtained the kingdom of the Kurus, do thou, with a cheerful heart, make gifts of good kine unto foremost of Brahmanas!'

"Vaisampayana continued, 'Thus addressed by Bhishma on the subject of properly making gifts of kine, king Yudhishthira did all that Bhishma wished. Verily, king Yudhishthira bore in mind the whole of that religion which the preceptor of the deities imparted unto the royal Mandhatri. Yudhishthira from that time began to make always gifts of kine and to support himself on grains of barley and on cowdung as both his food and drink. The king also began to sleep from that day on the bare earth, and possessed of restrained soul and resembling a bull in conduct, he became the foremost of monarchs. 1 The Kuru king from that day became very attentive to kine and always worshipped them, hymning their praises. From that day, the king gave up the practice of yoking kine unto his vehicles. Wheresoever he had occasion to go, he proceeded on cars drawn by horses of good mettle.'"

106:1 The orthodox belief is that all rituals are literally eternal. As eternal, they existed before anybody declared them or set them down in holy writ. The ritual in respect of gifts of kine sprang in this way, i.e., in primeval time. It was only subsequently declared or set down in holy writ.

107:1 In verse 5, if instead of the reading swah, swa be adopted, the meaning would be knowing that he would have to die. A Rohini is a red cow. The words Samanga and Vahula are Vedic terms applied to the cow. The Sandh; in vahuleti is arsha. The formula or Mantras that should be uttered in actually giving away the kine occur in the scriptures.

108:1 The Commentator explains that gavadinam in the first line refers to gopratindhinam. The second line is very terse. The sense is that at only the eight step in the homeward journey of the recipient, all the merits attaching to vicarious gift become his who gives an actual cow: what need, therefore, be said of that merit when the recipient reaches home and draws from the cow the means of worshipping his domestic fire, entertaining his guests, etc?

108:2 Ashtami is the eighth day of the lunar fortnight. There must be two Ashtamis in every lunar month. A particular Ashtami is known as the Kamya or the Goshtha. On that day, kine are worshipped with sandalpaste, vermilion, floral wreaths, etc.

13.76.1

वैशंपायन उवाच
ततो युधिष्ठिरो राजा भूयः शांतनवं नृप
गोदाने विस्तरं धीमान्पप्रच्छ विनयान्वितः

13.76.2

युधिष्ठिर उवाच
गोप्रदाने गुणान्सम्यक्पुनः प्रब्रूहि भारत
न हि तृप्याम्यहं वीर शृण्वानोऽमृतमीदृशम्

13.76.3

इत्युक्तो धर्मराजेन तदा शांतनवो नृप
सम्यगाह गुणांस्तस्मै गोप्रदानस्य केवलान्

13.76.4

भीष्म उवाच
वत्सलां गुणसंपन्नां तरुणीं वस्त्रसंवृताम्
दत्त्वेदृशीं गां विप्राय सर्वपापैः प्रमुच्यते

13.76.5

असुर्या नाम ते लोका गां दत्त्वा तत्र गच्छति
पीतोदकां जग्धतृणां नष्टदुग्धां निरिन्द्रियाम्

13.76.6

जरोग्रामुपयुक्तार्थां जीर्णां कूपमिवाजलम्
दत्त्वा तमः प्रविशति द्विजं क्लेशेन योजयेत्

13.76.7

दुष्टा रुष्टा व्याधिता दुर्बला वा; न दातव्या याश्च मूल्यैरदत्तैः
क्लेशैर्विप्रं योऽफलैः संयुनक्ति; तस्यावीर्याश्चाफलाश्चैव लोकाः

13.76.8

बलान्विताः शीलवयोपपन्नाः; सर्वाः प्रशंसन्ति सुगन्धवत्यः
यथा हि गङ्गा सरितां वरिष्ठा; तथार्जुनीनां कपिला वरिष्ठा

13.76.9

युधिष्ठिर उवाच
कस्मात्समाने बहुलाप्रदाने; सद्भिः प्रशस्तं कपिलाप्रदानम्
विशेषमिच्छामि महानुभाव; श्रोतुं समर्थो हि भवान्प्रवक्तुम्

13.76.10

भीष्म उवाच
वृद्धानां ब्रुवतां तात श्रुतं मे यत्प्रभाषसे
वक्ष्यामि तदशेषेण रोहिण्यो निर्मिता यथा

13.76.11

प्रजाः सृजेति व्यादिष्टः पूर्वं दक्षः स्वयंभुवा
असृजद्वृत्तिमेवाग्रे प्रजानां हितकाम्यया

13.76.12

यथा ह्यमृतमाश्रित्य वर्तयन्ति दिवौकसः
तथा वृत्तिं समाश्रित्य वर्तयन्ति प्रजा विभो

13.76.13

अचरेभ्यश्च भूतेभ्यश्चराः श्रेष्ठास्ततो नराः
ब्राह्मणाश्च ततः श्रेष्ठास्तेषु यज्ञाः प्रतिष्ठिताः

13.76.14

यज्ञैराप्यायते सोमः स च गोषु प्रतिष्ठितः
सर्वे देवाः प्रमोदन्ते पूर्ववृत्तास्ततः प्रजाः

13.76.15

एतान्येव तु भूतानि प्राक्रोशन्वृत्तिकाङ्क्षया
वृत्तिदं चान्वपद्यन्त तृषिताः पितृमातृवत्

13.76.16

इतीदं मनसा गत्वा प्रजासर्गार्थमात्मनः
प्रजापतिर्बलाधानममृतं प्रापिबत्तदा

13.76.17

स गतस्तस्य तृप्तिं तु गन्धं सुरभिमुद्गिरन्
ददर्शोद्गारसंवृत्तां सुरभिं मुखजां सुताम्

13.76.18

सासृजत्सौरभेयीस्तु सुरभिर्लोकमातरः
सुवर्णवर्णाः कपिलाः प्रजानां वृत्तिधेनवः

13.76.19

तासाममृतवर्णानां क्षरन्तीनां समन्ततः
बभूवामृतजः फेनः स्रवन्तीनामिवोर्मिजः

13.76.20

स वत्समुखविभ्रष्टो भवस्य भुवि तिष्ठतः
शिरस्यवाप तत्क्रुद्धः स तदोदैक्षत प्रभुः
ललाटप्रभवेनाक्ष्णा रोहिणीः प्रदहन्निव

13.76.21

तत्तेजस्तु ततो रौद्रं कपिला गा विशां पते
नानावर्णत्वमनयन्मेघानिव दिवाकरः

13.76.22

यास्तु तस्मादपक्रम्य सोममेवाभिसंश्रिताः
यथोत्पन्नाः स्ववर्णस्थास्ता नीता नान्यवर्णताम्

13.76.23

अथ क्रुद्धं महादेवं प्रजापतिरभाषत
अमृतेनावसिक्तस्त्वं नोच्छिष्टं विद्यते गवाम्

13.76.24

यथा ह्यमृतमादाय सोमो विष्यन्दते पुनः
तथा क्षीरं क्षरन्त्येता रोहिण्योऽमृतसंभवाः

13.76.25

न दुष्यत्यनिलो नाग्निर्न सुवर्णं न चोदधिः
नामृतेनामृतं पीतं वत्सपीता न वत्सला

13.76.26

इमाँल्लोकान्भरिष्यन्ति हविषा प्रस्नवेन च
आसामैश्वर्यमश्नीहि सर्वामृतमयं शुभम्

13.76.27

वृषभं च ददौ तस्मै सह ताभिः प्रजापतिः
प्रसादयामास मनस्तेन रुद्रस्य भारत

13.76.28

प्रीतश्चापि महादेवश्चकार वृषभं तदा
ध्वजं च वाहनं चैव तस्मात्स वृषभध्वजः

13.76.29

ततो देवैर्महादेवस्तदा पशुपतिः कृतः
ईश्वरः स गवां मध्ये वृषाङ्क इति चोच्यते

13.76.30

एवमव्यग्रवर्णानां कपिलानां महौजसाम्
प्रदाने प्रथमः कल्पः सर्वासामेव कीर्तितः

13.76.31

लोकज्येष्ठा लोकवृत्तिप्रवृत्ता; रुद्रोपेताः सोमविष्यन्दभूताः
सौम्याः पुण्याः कामदाः प्राणदाश्च; गा वै दत्त्वा सर्वकामप्रदः स्यात्

13.76.32

इमं गवां प्रभवविधानमुत्तमं; पठन्सदा शुचिरतिमङ्गलप्रियः
विमुच्यते कलिकलुषेण मानवः; प्रियं सुतान्पशुधनमाप्नुयात्तथा

13.76.33

हव्यं कव्यं तर्पणं शान्तिकर्म; यानं वासो वृद्धबालस्य पुष्टिम्
एतान्सर्वान्गोप्रदाने गुणान्वै; दाता राजन्नाप्नुयाद्वै सदैव

13.76.34

वैशंपायन उवाच
पितामहस्याथ निशम्य वाक्यं; राजा सह भ्रातृभिराजमीढः
सौवर्णकांस्योपदुहास्ततो गाः; पार्थो ददौ ब्राह्मणसत्तमेभ्यः

13.76.35

तथैव तेभ्योऽभिददौ द्विजेभ्यो; गवां सहस्राणि शतानि चैव
यज्ञान्समुद्दिश्य च दक्षिणार्थे; लोकान्विजेतुं परमां च कीर्तिम्

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'King Yudhishthira endued with humility, once again questioned the royal son of Santanu on the subject of gifts of kine in detail.'

"The king said, 'Do thou, O Bharata, once more discourse to me in

detail on the merits of giving away kine. Verily, O hero, I have not been satiated with hearing thy nectar-like words!'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just, Santanu's son began to discourse to him once again, in detail on the merits attaching to the gift of kine.'

"Bhishma said, 'By giving unto a Brahmana a cow possessed of a calf, endued with docility and other virtues, young in years, and wrapped round with a piece of cloth, one becomes cleansed of all one's sins. There are many regions (in Hell) which are sunless. One who makes the gift of a cow has not to go thither. That man, however, who gives unto a Brahmana a cow that is incapable of drinking or eating, that has her milk dried up, that is endued with senses all of which have been weakened, and that is diseased and overcome with decrepitude, and that may, therefore, be likened to a tank whose water has been dried up,--indeed, the man who gives such a cow unto a Brahmana and thereby inflicts only pain and disappointment upon him, has certainly to enter into dark Hell. That cow which is wrathful and vicious, or diseased, or weak or which has been purchased without the price agreed upon having been paid,--or which would only afflict the regenerate recipient with distress and disappointment, should never be given. The regions such a man may acquire (as the rewards of other acts of righteousness performed by him) would fail to give him any happiness or impart to him any energy. Only such kine as are strong, endued with good behaviour, young in years, and possessed of fragrance, are applauded by all (in the matter of gift). Verily, as Ganga is the foremost of all rivers, even so is a Kapila cow the foremost of all kine.'

"Yudhishthira said, 'Why, O grandsire, do the righteous applaud the gift of a Kapila cow (as more meritorious) when all good kine that are given away should be regarded as equal? O thou of great puissance, I wish to hear what the distinction is that attaches to a Kapila cow. Thou art, verily, competent to discourse to me on this topic!' 1

"Bhishma said, 'I have, O son, heard old men recite this history respecting the circumstances under which the Kapila cow was created. I shall recite that old history to thee! In days of yore, the Self-born Brahman commanded the Rishi Daksha, saying,--Do thou create living creatures! From desire of doing good to creatures, Daksha, in the first instance, created food. Even as the deities exist, depending upon nectar, all living creatures, O puissant one, live depending upon the sustenance assigned by Daksha. Among all objects mobile and immobile, the mobile are superior. Among mobile creatures Brahmanas are superior. The sacrifices are all established upon them. It is by sacrifice that Soma (nectar) is got. Sacrifice has been established upon kine. 2 The gods become gratified through

sacrifices. As regards the Creation then, the means of support came first, creatures came next. As soon as creatures were born, they began to cry aloud for food. All of them then approached their creator who was to give them food like children approaching their father or mother. Knowing the intention which moved all his creatures, the holy lord of all creatures, viz., Daksha, for the sake of the beings he had created, himself drank a quantity of nectar. He became gratified with the nectar he quaffed and thereupon an eructation came out, diffusing an excellent perfume all around. As the result of that eructation. Daksha saw that it gave birth to a cow which he named Surabhi. This Surabhi was thus a daughter of his, that had sprung from his mouth. The cow called Surabhi brought forth a number of daughters who came to be regarded as the mothers of the world. Their complexion was like that of gold, and they were all Kapilas. They were the means of sustenance for all creatures. As those kine, whose complexion resembled that of Amrita, began to pour milk, the froth of that milk arose and began to spread on every side, even as when the waves of a running stream dashing against one another, copious froth is produced that spreads on every side. Some of that froth fell, from the mouths of the calves that were sucking, upon the head of Mahadeva who was then sitting on the Earth. The puissant Mahadeva thereupon, filled with wrath, cast his eyes upon those kine. With that third eye of his which adorns his forehead, he seemed to burn those kine as he looked at them. Like the Sun tingeing masses of clouds with diverse colours the energy that issued from the third eye of Mahadeva produced, O monarch, diverse complexion in those kine. Those amongst them, however, which succeeded in escaping from the glance of Mahadeva by entering the region of Soma, remained of the same colour with which they were born, for no change was produced in their complexion. Seeing that Mahadeva had become exceedingly angry; Daksha, the lord of all creatures, addressed him, saying--Thou hast, O great deity, been drenched with nectar. The milk or the froth that escapes from the mouths of calves sucking their dams is never regarded as impure remnant. 1 Chandramas, after drinking the nectar, pours it once more. It is not, however, on that account, looked upon as impure. After the same manner, the milk that these kine yield, being born of nectar, should not be regarded as impure (even though the udders have been touched by the calves with their mouths). The wind can never become impure. Fire can never become impure. Gold can never become impure. The Ocean can never become impure. The Nectar, even when drunk by the deities, can never become impure. Similarly, the milk of a cow, even when her udders are sucked by her calf, can never become impure. These kine will support all these worlds with the milk they will yield and the ghee that will be manufactured therefrom. All creatures wish to enjoy

the auspicious wealth, identifiable with nectar, that kine possess!--Having said these words, the lord of creatures, Daksha, made a present unto Mahadeva of a bull with certain kine. Daksha gratified the heart of Rudra, O Bharata, with that present, Mahadeva, thus gratified, made that bull his vehicle. And it was after the form of that bull that Mahadeva adopted the device on the standard floating on his battle-car. For this reason it is that Rudra came to be known as the bull-bannered deity. It was on that occasion also that the celestials, uniting together, made Mahadeva the lord of animals. Indeed, the great Rudra became the Master of kine and is named as the bull-signed deity. Hence, O king, in the matter of giving away kine, the gift is regarded as primarily desirable of Kapila kine which are endued with great energy and possessed of colour unchanged (from white). Thus are kine, the foremost of all creatures in the world. It is from them that the means have flowed of the sustenance of all the worlds. They have Rudra for their master. They yield Soma (nectar) in the form of milk. They are auspicious and sacred, and grantors of every wish and givers of life. A person by making a gift of a cow come to be regarded as making a gift of every article that is desired to be enjoyed by men. That man who, desiring to attain to prosperity, reads with a pure heart and body these verses on the origin of kine, becomes cleansed of all his sins and attains to prosperity and children and wealth and animals. He who makes a gift of a cow, O king, always succeeds in acquiring the merits that attach to gifts of Havya and Kavya, to the offer of oblations of water unto the Pitris, to other religious acts whose performance brings peace and happiness, to the gift of vehicles and cloths, and to the cherishing of children and the old.'

"Vaisampayana continued, 'Hearing these words of his grandsire, Pritha's son, viz., the royal Yudhishthira of Ajamida's race, uniting with his brothers, began to make gifts of both bulls and kine of different colours unto foremost of Brahmanas. Verily, for the purpose of subduing regions of felicity in the next, and winning great fame, king Yudhishthira performed many sacrifices and, as sacrificial presents, gave away hundreds of thousands of kine unto such Brahmanas.'"

109:1 Sikhi means a bull, so called from the hump it carries. The construction is sikhi Vrishaiva etc,

110:1 A Kapila cow is one that gives a copious measure of milk whenever she is milked, and is possessed of various other accomplishments and virtues.

110:2 For without ghee, which is produced from milk, there can be no sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.

111:1 The idea of uchcchishta, is peculiarly Hindu and cannot be rendered into any other language. Everything that forms the remnant of meal after one has left of eating, is uchcchishta. The calf sucks its dam. The udders, however, are not washed before milking the dam, for the milk coming out of them is not held to be impure remnant.

13.77.1

भीष्म उवाच
एतस्मिन्नेव काले तु वसिष्ठमृषिसत्तमम्
इक्ष्वाकुवंशजो राजा सौदासो ददतां वरः

13.77.2

सर्वलोकचरं सिद्धं ब्रह्मकोशं सनातनम्
पुरोहितमिदं प्रष्टुमभिवाद्योपचक्रमे

13.77.3

सौदास उवाच
त्रैलोक्ये भगवन्किं स्वित्पवित्रं कथ्यतेऽनघ
यत्कीर्तयन्सदा मर्त्यः प्राप्नुयात्पुण्यमुत्तमम्

13.77.4

भीष्म उवाच
तस्मै प्रोवाच वचनं प्रणताय हितं तदा
गवामुपनिषद्विद्वान्नमस्कृत्य गवां शुचिः

13.77.5

गावः सुरभिगन्धिन्यस्तथा गुग्गुलुगन्धिकाः
गावः प्रतिष्ठा भूतानां गावः स्वस्त्ययनं महत्

13.77.6

गावो भूतं भविष्यच्च गावः पुष्टिः सनातनी
गावो लक्ष्म्यास्तथा मूलं गोषु दत्तं न नश्यति
अन्नं हि सततं गावो देवानां परमं हविः

13.77.7

स्वाहाकारवषट्कारौ गोषु नित्यं प्रतिष्ठितौ
गावो यज्ञस्य हि फलं गोषु यज्ञाः प्रतिष्ठिताः

13.77.8

सायं प्रातश्च सततं होमकाले महामते
गावो ददति वै होम्यमृषिभ्यः पुरुषर्षभ

13.77.9

कानिचिद्यानि दुर्गाणि दुष्कृतानि कृतानि च
तरन्ति चैव पाप्मानं धेनुं ये ददति प्रभो

13.77.10

एकां च दशगुर्दद्याद्दश दद्याच्च गोशती
शतं सहस्रगुर्दद्यात्सर्वे तुल्यफला हि ते

13.77.11

अनाहिताग्निः शतगुरयज्वा च सहस्रगुः
समृद्धो यश्च कीनाशो नार्घ्यमर्हन्ति ते त्रयः

13.77.12

कपिलां ये प्रयच्छन्ति सवत्सां कांस्यदोहनाम्
सुव्रतां वस्त्रसंवीतामुभौ लोकौ जयन्ति ते

13.77.13

युवानमिन्द्रियोपेतं शतेन सह यूथपम्
गवेन्द्रं ब्राह्मणेन्द्राय भूरिशृङ्गमलंकृतम्

13.77.14

वृषभं ये प्रयच्छन्ति श्रोत्रियाय परंतप
ऐश्वर्यं तेऽभिजायन्ते जायमानाः पुनः पुनः

13.77.15

नाकीर्तयित्वा गाः सुप्यान्नास्मृत्य पुनरुत्पतेत्
सायं प्रातर्नमस्येच्च गास्ततः पुष्टिमाप्नुयात्

13.77.16

गवां मूत्रपुरीषस्य नोद्विजेत कदाचन
न चासां मांसमश्नीयाद्गवां व्युष्टिं तथाश्नुते

13.77.17

गाश्च संकीर्तयेन्नित्यं नावमन्येत गास्तथा
अनिष्टं स्वप्नमालक्ष्य गां नरः संप्रकीर्तयेत्

13.77.18

गोमयेन सदा स्नायाद्गोकरीषे च संविशेत्
श्लेष्ममूत्रपुरीषाणि प्रतिघातं च वर्जयेत्

13.77.19

सार्द्रचर्मणि भुञ्जीत निरीक्षन्वारुणीं दिशम्
वाग्यतः सर्पिषा भूमौ गवां व्युष्टिं तथाश्नुते

13.77.20

घृतेन जुहुयादग्निं घृतेन स्वस्ति वाचयेत्
घृतं दद्याद्घृतं प्राशेद्गवां व्युष्टिं तथाश्नुते

13.77.21

गोमत्या विद्यया धेनुं तिलानामभिमन्त्र्य यः
रसरत्नमयीं दद्यान्न स शोचेत्कृताकृते

13.77.22

गावो मामुपतिष्ठन्तु हेमशृङ्गाः पयोमुचः
सुरभ्यः सौरभेयाश्च सरितः सागरं यथा

13.77.23

गावः पश्यन्तु मां नित्यं गावः पश्याम्यहं तदा
गावोऽस्माकं वयं तासां यतो गावस्ततो वयम्

13.77.24

एवं रात्रौ दिवा चैव समेषु विषमेषु च
महाभयेषु च नरः कीर्तयन्मुच्यते भयात्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In days of yore, king Saudasa born of Ikshvaku's race, that foremost of eloquent men, on one occasion approached his family priest, viz., Vasishtha, that foremost of Rishis, crowned with ascetic success, capable of wandering through every region, the receptacle of Brahma, and endued with eternal life and put him the following question.'

"Saudasa said, 'O holy one, O sinless one, what is that in the three

worlds which is sacred and by reciting which at all times a man may acquire high merit?'

"Bhishma said, 'Unto king Saudasa who stood before him with head bent in reverence, the learned Vasishtha having first bowed unto kine and purified himself (in body and mind), discoursed upon the mystery relating to kine, a topic that is fraught with result highly beneficial to all persons.'

"Vasishtha said, 'Kine are always fragrant. The perfume emanated by the exudation of the Amytis agallochum issues out of the bodies. Kine are the great refuge of all creatures. Kine constitute the great source of blessing unto all. 1 Kine are the Past and the Future. Kine are the source of eternal growth. Kine are the root of Prosperity. Anything given to kine is never lost. Kine constitute the highest food. They are the best Havi for the deities. The Mantras called Swaha and Vashat are forever established in kine. Kine constitute the fruit of sacrifices. Sacrifices are established in kine. Kine are the Future and the Past, and Sacrifice rest on them. Morning and evening kine yield unto the Rishis, O foremost of men, Havi for use in Homa, O thou of great effulgence. They who make gift of kine succeed in transcending all sins which they may have committed and all kinds of calamities into which they may fall, O thou of great puissance. The man possessing ten kine and making a gift of one cow, he possessing a hundred kine and making a gift of ten kine, and he possessing a thousand kine and making a gift of a hundred kine, all earn the same measure of merit. The man who, though possessed of hundred kine, does not establish a domestic fire for daily worship, that man who though possessed of a thousand kine does not perform sacrifices, and that man who though possessed of wealth acts as a miser (by not making gift and discharging the duties of hospitality), are all three regarded as not worthy of any respect. Those men who make gift of Kapila king with their calves and with vessel of white brass for milking them,--kine, that is, which are not vicious and which while given away, are wrapped round with cloths,--succeed in conquering both this and the other world. Such persons as succeed in making gift of a bull that is still in the prime of youth, that has all its senses strong, and that may be regarded as the foremost one among hundreds of herds, that has large horns adorned with ornaments (of gold or silver), unto a Brahmana possessed of Vedic learning, succeed, O scorcher of foes, its attaining to great prosperity and affluence each time they take birth in the world. One should never go to bed without reciting the names of kine. Nor should one rise from bed in the morning without a similar recitation of the names of kine. Morning and evening one should bend one's head in reverence to kine. As the consequence of such acts, one is sure to attain to great prosperity. One should never feel any repugnance for the urine and the dung of the cow. One should never eat the flesh of kine. As the consequence of this, one is sure to attain to

great prosperity. One should always take the names of kine. One should never show any disregard for kine in any way. If evil dreams are seen, men should take the names of kine. One should always bathe, using cow-dung at the time. One should sit on dried cowdung. One should never cast one's urine and excreta and other secretions on cowdung. One should never obstruct kine in any way. One should eat, sitting on a cowhide purified by dipping it in water, and then cast one's eyes towards the west, Sitting with restrained speech, one should eat ghee, using the bare earth as one's dish. One reaps, in consequence of such acts, that prosperity of which kine are the source 1. One should pour libations on the fire, using ghee for the purpose. One should cause Brahmanas to utter blessings upon one, by presents of ghee. One should make gift of ghee. One should also eat ghee. As the reward of such acts one is sure to attain to that prosperity which kine confer. That man who inspires a vaccine form made of sesame seeds by uttering the Vedic Mantras called by the name of Gomati, and then adorns that form with every kind of gems and makes a gift of it, has never to suffer any grief on account of all his acts of omission and commission,--Let kine that yield copious measures of milk and that have horns adorned with gold,--kine viz., that are Surabhis or the daughters of Surabhis.--approach me even as rivers approach the ocean! I always look at kine. Let kine always look at me. Kine are ours. We are theirs. Ourselves are there where kine are!--Even thus, at night or day, in happiness or woe, verily, at times of even great fear,--should a man exclaim. By uttering such words he is certain to become freed from every fear.'"

113:1 Swastayana is a ceremony of propitiation, productive of blessing and destructive of misery of every kind.

114:1 The commentator explains that by a wet cowhide is meant a piece of cowhide that has been dipped in water and thus purified. Upavisya is understood after Charmani. The mention of bhumau implies the avoidance of dishes or plates or cups of white brass or other allowable metals. Gavam pushtim, I understand, means 'the prosperity in respect of kine.' i.e., the prosperity which kine confer.

13.78.1

वसिष्ठ उवाच
शतं वर्षसहस्राणां तपस्तप्तं सुदुश्चरम्
गोभिः पूर्वविसृष्टाभिर्गच्छेम श्रेष्ठतामिति

13.78.2

लोकेऽस्मिन्दक्षिणानां च सर्वासां वयमुत्तमाः
भवेम न च लिप्येम दोषेणेति परंतप

13.78.3

स एव चेतसा तेन हतो लिप्येत सर्वदा
शकृता च पवित्रार्थं कुर्वीरन्देवमानुषाः

13.78.4

तथा सर्वाणि भूतानि स्थावराणि चराणि च
प्रदातारश्च गोलोकान्गच्छेयुरिति मानद

13.78.5

ताभ्यो वरं ददौ ब्रह्मा तपसोऽन्ते स्वयं प्रभुः
एवं भवत्विति विभुर्लोकांस्तारयतेति च

13.78.6

उत्तस्थुः सिद्धिकामास्ता भूतभव्यस्य मातरः
तपसोऽन्ते महाराज गावो लोकपरायणाः

13.78.7

तस्माद्गावो महाभागाः पवित्रं परमुच्यते
तथैव सर्वभूतानां गावस्तिष्ठन्ति मूर्धनि

13.78.8

समानवत्सां कपिलां धेनुं दत्त्वा पयस्विनीम्
सुव्रतां वस्त्रसंवीतां ब्रह्मलोके महीयते

13.78.9

रोहिणीं तुल्यवत्सां तु धेनुं दत्त्वा पयस्विनीम्
सुव्रतां वस्त्रसंवीतां सूर्यलोके महीयते

13.78.10

समानवत्सां शबलां धेनुं दत्त्वा पयस्विनीम्
सुव्रतां वस्त्रसंवीतां सोमलोके महीयते

13.78.11

समानवत्सां श्वेतां तु धेनुं दत्त्वा पयस्विनीम्
सुव्रतां वस्त्रसंवीतामिन्द्रलोके महीयते

13.78.12

समानवत्सां कृष्णां तु धेनुं दत्त्वा पयस्विनीम्
सुव्रतां वस्त्रसंवीतामग्निलोके महीयते

13.78.13

समानवत्सां धूम्रां तु धेनुं दत्त्वा पयस्विनीम्
सुव्रतां वस्त्रसंवीतां याम्यलोके महीयते

13.78.14

अपां फेनसवर्णां तु सवत्सां कांस्यदोहनाम्
प्रदाय वस्त्रसंवीतां वारुणं लोकमश्नुते

13.78.15

वातरेणुसवर्णां तु सवत्सां कांस्यदोहनाम्
प्रदाय वस्त्रसंवीतां वायुलोके महीयते

13.78.16

हिरण्यवर्णां पिङ्गाक्षीं सवत्सां कांस्यदोहनाम्
प्रदाय वस्त्रसंवीतां कौबेरं लोकमश्नुते

13.78.17

पलालधूम्रवर्णां तु सवत्सां कांस्यदोहनाम्
प्रदाय वस्त्रसंवीतां पितृलोके महीयते

13.78.18

सवत्सां पीवरीं दत्त्वा शितिकण्ठामलंकृताम्
वैश्वदेवमसंबाधं स्थानं श्रेष्ठं प्रपद्यते

13.78.19

समानवत्सां गौरीं तु धेनुं दत्त्वा पयस्विनीम्
सुव्रतां वस्त्रसंवीतां वसूनां लोकमश्नुते

13.78.20

पाण्डुकम्बलवर्णां तु सवत्सां कांस्यदोहनाम्
प्रदाय वस्त्रसंवीतां साध्यानां लोकमश्नुते

13.78.21

वैराटपृष्ठमुक्षाणं सर्वरत्नैरलंकृतम्
प्रदाय मरुतां लोकानजरान्प्रतिपद्यते

13.78.22

वत्सोपपन्नां नीलाङ्गां सर्वरत्नसमन्विताम्
गन्धर्वाप्सरसां लोकान्दत्त्वा प्राप्नोति मानवः

13.78.23

शितिकण्ठमनड्वाहं सर्वरत्नैरलंकृतम्
दत्त्वा प्रजापतेर्लोकान्विशोकः प्रतिपद्यते

13.78.24

गोप्रदानरतो याति भित्त्वा जलदसंचयान्
विमानेनार्कवर्णेन दिवि राजन्विराजता

13.78.25

तं चारुवेषाः सुश्रोण्यः सहस्रं वरयोषितः
रमयन्ति नरश्रेष्ठ गोप्रदानरतं नरम्

13.78.26

वीणानां वल्लकीनां च नूपुराणां च शिञ्जितैः
हासैश्च हरिणाक्षीणां प्रसुप्तः प्रतिबोध्यते

13.78.27

यावन्ति लोमानि भवन्ति धेन्वा;स्तावन्ति वर्षाणि महीयते सः
स्वर्गाच्च्युतश्चापि ततो नृलोके; कुले समुत्पत्स्यति गोमिनां सः

Translation — Kisari Mohan Ganguli

"Vasishtha said, 'The kine that had been created in a former age practised the austerest penances for a hundred thousand years with the desire of attaining to a position of great pre-eminence. Verily, O scorcher of foes, they said unto themselves,--We shall, in this world, become the best of all kinds of Dakshina in sacrifices, and we shall not be liable to be stained with any fault! By bathing in water mixed with our dung people shall become sanctified. The deities and men shall use our dung for the purpose of purifying all creatures mobile and immobile. They also that will give

us away shall attain to those regions of happiness which will be ours. 1--The puissant Brahman, appearing unto them at the conclusion of their austerities, gave them the boons they sought, saying,--it shall be as ye wish! Do ye (thus) rescue all the worlds!--Crowned with fruition in respect of their wishes, they all rose up,--those mothers of both the Past and the Future. Every morning, people should bow with reverence unto kine. As the consequence of this, they are certain to win prosperity. At the conclusion of their penances O monarch, kine became the refuge of the world. It is for this that kine are said to be highly blessed, sacred, and the foremost of all things. It is for this kine are said to stay at the very head of all creatures. By giving away a Kapila cow with a calf resembling herself, yielding a copious measure of milk, free from every vicious habit, and covered with a piece of cloth, the giver attains to great honours in the region of Brahma. By giving away a cow of red complexion, with a calf that resembles herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Surya. By giving away a cow of variegated hue, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Soma. By giving away a cow of white complexion, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Indra. By giving away a cow of dark complexion, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Agni. By giving away a cow of the complexion of smoke, with a calf similar to herself, yielding milk, free from every vice, and covered with a piece of cloth, one attains to great honours in the region of Yama. By giving away a cow of the complexion of the foam of water, with a calf and a vessel of white brass for milking her, and covered with a piece of cloth, one attains to the region of Varuna. By giving away a cow whose complexion is like that of the dust blown by the wind, with a calf, and a vessel of white brass for milking her, and covered with a piece of cloth, one attains to great honours in the region of the Wind-god. By giving a cow of the complexion of gold, having eyes of a tawny hue with a calf and a vessel of white brass for milking her and covered with a piece of cloth, one enjoys the felicity of the region of Kuvera. By giving away a cow of the complexion of the smoke of straw, with a calf and a vessel of white brass for milking her, and covered with a piece of cloth, one attains to great honours in the region of the Pitris. By giving away a fat cow with the flesh of its throat hanging down and accompanied by her calf, one attains with ease to the high region of the Viswedevas. By giving away a Gouri

cow, with calf similar to her, yielding milk, free from every vice, and covered with a piece of cloth, one attains to the region of the Vasus. By giving away a cow of the complexion of a white blanket, with a calf and a vessel of white brass, and covered with a piece of cloth, one attains to the region of the Sadhyas. By giving away a bull with a high hump and adorned with every jewel, the giver, O king, attains to the region of the Maruts. By giving away a bull of blue complexion, that is full-grown in respect of years and adorned with every ornament, the giver attains to the regions of the Gandharvas and the Apsaras. By giving away a cow with the flesh of her throat hanging down, and adorned with every ornament, the giver, freed from every grief, attains to those regions that belong to Prajapati himself. That man, O king, habitually makes gifts of kine, proceed, piercing through the clouds, on a car of solar effulgence to Heaven and shines there in splendour. That man who habitually makes gifts of kine comes to be regarded as the foremost of his species. When thus proceeding to Heaven, he is received by a thousand celestial damsels of beautiful hips and adorned with handsome robes and ornaments. These girls wait upon him there and minister to his delight. He sleeps there in peace and is awakened by the musical laughter of those gazelle-eyed damsels, the sweet notes of their Vinas, the soft strains of their Vallakis, and the melodious tinkle of their Nupuras. 1 The men who makes gifts of kine resides in Heaven and is honoured there for as many years as there are hairs on the bodies of the kine he gives away. Falling off from Heaven (upon the exhaustion of his merit), such a man takes birth in the order of humanity and, in fact, in a superior family among men.'"

115:1 The first line of verse 4 seems to be connected with verse 3. The second line of 4 seems to stand by itself. By connecting the first line of 4 with the second, the meaning will be--All mobile and immobile creatures that will give us away etc. Immobile creatures making gifts of kine would be utter nonsense.

116:1 Vallaki is the Indian lute. The Nupura is an ornament for the ankles.

13.79.1

वसिष्ठ उवाच
घृतक्षीरप्रदा गावो घृतयोन्यो घृतोद्भवाः
घृतनद्यो घृतावर्तास्ता मे सन्तु सदा गृहे

13.79.2

घृतं मे हृदये नित्यं घृतं नाभ्यां प्रतिष्ठितम्
घृतं सर्वेषु गात्रेषु घृतं मे मनसि स्थितम्

13.79.3

गावो ममाग्रतो नित्यं गावः पृष्ठत एव च
गावो मे सर्वतश्चैव गवां मध्ये वसाम्यहम्

13.79.4

इत्याचम्य जपेत्सायं प्रातश्च पुरुषः सदा
यदह्ना कुरुते पापं तस्मात्स परिमुच्यते

13.79.5

प्रासादा यत्र सौवर्णा वसोर्धारा च यत्र सा
गन्धर्वाप्सरसो यत्र तत्र यान्ति सहस्रदाः

13.79.6

नवनीतपङ्काः क्षीरोदा दधिशैवलसंकुलाः
वहन्ति यत्र नद्यो वै तत्र यान्ति सहस्रदाः

13.79.7

गवां शतसहस्रं तु यः प्रयच्छेद्यथाविधि
परामृद्धिमवाप्याथ स गोलोके महीयते

13.79.8

दश चोभयतः प्रेत्य मातापित्रोः पितामहान्
दधाति सुकृताँल्लोकान्पुनाति च कुलं नरः

13.79.9

धेन्वाः प्रमाणेन समप्रमाणां; धेनुं तिलानामपि च प्रदाय
पानीयदाता च यमस्य लोके; न यातनां कांचिदुपैति तत्र

13.79.10

पवित्रमग्र्यं जगतः प्रतिष्ठा; दिवौकसां मातरोऽथाप्रमेयाः
अन्वालभेद्दक्षिणतो व्रजेच्च; दद्याच्च पात्रे प्रसमीक्ष्य कालम्

13.79.11

धेनुं सवत्सां कपिलां भूरिशृङ्गां; कांस्योपदोहां वसनोत्तरीयाम्
प्रदाय तां गाहति दुर्विगाह्यां; याम्यां सभां वीतभयो मनुष्यः

13.79.12

सुरूपा बहुरूपाश्च विश्वरूपाश्च मातरः
गावो मामुपतिष्ठन्तामिति नित्यं प्रकीर्तयेत्

13.79.13

नातः पुण्यतरं दानं नातः पुण्यतरं फलम्
नातो विशिष्टं लोकेषु भूतं भवितुमर्हति

13.79.14

त्वचा लोम्नाथ शृङ्गैश्च वालैः क्षीरेण मेदसा
यज्ञं वहन्ति संभूय किमस्त्यभ्यधिकं ततः

13.79.15

यया सर्वमिदं व्याप्तं जगत्स्थावरजङ्गमम्
तां धेनुं शिरसा वन्दे भूतभव्यस्य मातरम्

13.79.16

गुणवचनसमुच्चयैकदेशो; नृवर मयैष गवां प्रकीर्तितस्ते
न हि परमिह दानमस्ति गोभ्यो; भवन्ति न चापि परायणं तथान्यत्

13.79.17

भीष्म उवाच
परमिदमिति भूमिपो विचिन्त्य; प्रवरमृषेर्वचनं ततो महात्मा
व्यसृजत नियतात्मवान्द्विजेभ्यः; सुबहु च गोधनमाप्तवांश्च लोकान्

Translation — Kisari Mohan Ganguli

"Vasishtha said, 'Kine are yielders of ghee and milk. They are the sources of ghee and they have sprung from ghee. They are rivers of ghee, and eddies of ghee. Let kine ever be in my house! Ghee is always my heart. Ghee is even established in my navel. Ghee is in every limb of mine. Ghee resides in my mind. Kine are always at my front. Kine are always at my rear. Kine are on every side of my person. I live in the midst of kine!--Having purified oneself by touching water, one should, morning and evening, recite these Mantras every day. By this, one is sure to be cleansed of all the sins one may commit in course of the day. They who make gifts of a thousand kine, departing from this world, proceed to the regions of the Gandharvas and the Apsaras where there are many palatial mansions made of gold and where the celestial Ganga, called the current

of Vasu, runs. Givers of a thousand kine repair thither where run many rivers having milk for their water, cheese for their mire, and curds for their floating moss. That man who makes gifts of hundreds of thousands of kine agreeably to the ritual laid down in the scriptures, attains to high prosperity (here) and great honours in Heaven. Such a man causes both his paternal and maternal ancestors to the tenth degree to attain to regions of great felicity, and sanctifies his whole race. Kine are sacred. They are the foremost of all things in the world. They are verily the refuge of the universe. They are the mothers of the very deities. They are verily incomparable. They should be dedicated in sacrifices. When making journeys, one should proceed by their right (i.e., keeping them to one's left). Ascertaining the proper time, they should be given away unto eligible persons. By giving away a Kapila cow having large horns, accompanied by a calf and a vessel of white brass for milking her, and covered with a piece of cloth, one succeeds in entering, freed from fear, the palace of Yama that is so difficult to enter. One should always recite this sacred Mantra, viz.,--Kine are of beautiful form. Kine are of diverse forms. They are of universal form. They are the mothers of the universe. O, let kine approach me!--There is no gift more sacred than the gift of kine. There is no gift that produces more blessed merit. There has been nothing equal to the cow, nor will there be anything that will equal her. With her skin, her hair, her horns, the hair of her tail, her milk, and her fat,--with all these together,--the cow upholds sacrifice. What thing is there that is more useful than the cow? Bending my head unto her with reverence, I adore the cow who is the mother of both the Past and the Future, and by whom the entire universe of mobile and immobile creatures is covered. O best of men, I have thus recited to thee only a portion of the high merits of kine. There is no gift in this world that is superior to the gift of trine. There is also no refuge in this world that is higher than kine.'

"Bhishma continued, 'That high-souled giver of land (viz., king Saudasa), thinking these words of the Rishi Vasishtha to be foremost in point of importance, then made gifts of a very large number of kine unto the Brahmanas, restraining his senses the while, and as the consequence of those gifts, the monarch succeeded in attaining to many regions of felicity in the next world.'" 1

117:1 Bhumidah is literally, a giver of land. King Saudasa, the commentator explains, was known by the name of Bhumidah in consequence of his liberality in the matter of giving away land unto the Brahmanas.

13.80.1

युधिष्ठिर उवाच
पवित्राणां पवित्रं यच्छ्रेष्ठं लोके च यद्भवेत्
पावनं परमं चैव तन्मे ब्रूहि पितामह

13.80.2

भीष्म उवाच
गावो महार्थाः पुण्याश्च तारयन्ति च मानवान्
धारयन्ति प्रजाश्चेमाः पयसा हविषा तथा

13.80.3

न हि पुण्यतमं किंचिद्गोभ्यो भरतसत्तम
एताः पवित्राः पुण्याश्च त्रिषु लोकेष्वनुत्तमाः

13.80.4

देवानामुपरिष्टाच्च गावः प्रतिवसन्ति वै
दत्त्वा चैता नरपते यान्ति स्वर्गं मनीषिणः

13.80.5

मान्धाता यौवनाश्वश्च ययातिर्नहुषस्तथा
गावो ददन्तः सततं सहस्रशतसंमिताः
गताः परमकं स्थानं देवैरपि सुदुर्लभम्

13.80.6

अपि चात्र पुरावृत्तं कथयिष्यामि तेऽनघ

13.80.7

ऋषीणामुत्तमं धीमान्कृष्णद्वैपायनं शुकः
अभिवाद्याह्निकं कृत्वा शुचिः प्रयतमानसः
पितरं परिपप्रच्छ दृष्टलोकपरावरम्

13.80.8

को यज्ञः सर्वयज्ञानां वरिष्ठ उपलक्ष्यते
किं च कृत्वा परं स्वर्गं प्राप्नुवन्ति मनीषिणः

13.80.9

केन देवाः पवित्रेण स्वर्गमश्नन्ति वा विभो
किं च यज्ञस्य यज्ञत्वं क्व च यज्ञः प्रतिष्ठितः

13.80.10

दानानामुत्तमं किं च किं च सत्रमतः परम्
पवित्राणां पवित्रं च यत्तद्ब्रूहि ममानघ

13.80.11

एतच्छ्रुत्वा तु वचनं व्यासः परमधर्मवित्
पुत्रायाकथयत्सर्वं तत्त्वेन भरतर्षभ

13.80.12

व्यास उवाच
गावः प्रतिष्ठा भूतानां तथा गावः परायणम्
गावः पुण्याः पवित्राश्च पावनं धर्म एव च

13.80.13

पूर्वमासन्नशृङ्गा वै गाव इत्यनुशुश्रुमः
शृङ्गार्थे समुपासन्त ताः किल प्रभुमव्ययम्

13.80.14

ततो ब्रह्मा तु गाः प्रायमुपविष्टाः समीक्ष्य ह
ईप्सितं प्रददौ ताभ्यो गोभ्यः प्रत्येकशः प्रभुः

13.80.15

तासां शृङ्गाण्यजायन्त यस्या यादृङ्मनोगतम्
नानावर्णाः शृङ्गवन्त्यस्ता व्यरोचन्त पुत्रक

13.80.16

ब्रह्मणा वरदत्तास्ता हव्यकव्यप्रदाः शुभाः
पुण्याः पवित्राः सुभगा दिव्यसंस्थानलक्षणाः
गावस्तेजो महद्दिव्यं गवां दानं प्रशस्यते

13.80.17

ये चैताः संप्रयच्छन्ति साधवो वीतमत्सराः
ते वै सुकृतिनः प्रोक्ताः सर्वदानप्रदाश्च ते
गवां लोकं तथा पुण्यमाप्नुवन्ति च तेऽनघ

13.80.18

यत्र वृक्षा मधुफला दिव्यपुष्पफलोपगाः
पुष्पाणि च सुगन्धीनि दिव्यानि द्विजसत्तम

13.80.19

सर्वा मणिमयी भूमिः सूक्ष्मकाञ्चनवालुका
सर्वत्र सुखसंस्पर्शा निष्पङ्का नीरजा शुभा

13.80.20

रक्तोत्पलवनैश्चैव मणिदण्डैर्हिरण्मयैः
तरुणादित्यसंकाशैर्भान्ति तत्र जलाशयाः

13.80.21

महार्हमणिपत्रैश्च काञ्चनप्रभकेसरैः
नीलोत्पलविमिश्रैश्च सरोभिर्बहुपङ्कजैः

13.80.22

करवीरवनैः फुल्लैः सहस्रावर्तसंवृतैः
संतानकवनैः फुल्लैर्वृक्षैश्च समलंकृताः

13.80.23

निर्मलाभिश्च मुक्ताभिर्मणिभिश्च महाधनैः
उद्धूतपुलिनास्तत्र जातरूपैश्च निम्नगाः

13.80.24

सर्वरत्नमयैश्चित्रैरवगाढा नगोत्तमैः
जातरूपमयैश्चान्यैर्हुताशनसमप्रभैः

13.80.25

सौवर्णगिरयस्तत्र मणिरत्नशिलोच्चयाः
सर्वरत्नमयैर्भान्ति शृङ्गैश्चारुभिरुच्छ्रितैः

13.80.26

नित्यपुष्पफलास्तत्र नगाः पत्ररथाकुलाः
दिव्यगन्धरसैः पुष्पैः फलैश्च भरतर्षभ

13.80.27

रमन्ते पुण्यकर्माणस्तत्र नित्यं युधिष्ठिर
सर्वकामसमृद्धार्था निःशोका गतमन्यवः

13.80.28

विमानेषु विचित्रेषु रमणीयेषु भारत
मोदन्ते पुण्यकर्माणो विहरन्तो यशस्विनः

13.80.29

उपक्रीडन्ति तान्राजञ्शुभाश्चाप्सरसां गणाः
एताँल्लोकानवाप्नोति गां दत्त्वा वै युधिष्ठिर

13.80.30

यासामधिपतिः पूषा मारुतो बलवान्बली
ऐश्वर्ये वरुणो राजा ता मां पान्तु युगंधराः

13.80.31

सुरूपा बहुरूपाश्च विश्वरूपाश्च मातरः
प्राजापत्या इति ब्रह्मञ्जपेन्नित्यं यतव्रतः

13.80.32

गास्तु शुश्रूषते यश्च समन्वेति च सर्वशः
तस्मै तुष्टाः प्रयच्छन्ति वरानपि सुदुर्लभान्

13.80.33

न द्रुह्येन्मनसा चापि गोषु ता हि सुखप्रदाः
अर्चयेत सदा चैव नमस्कारैश्च पूजयेत्
दान्तः प्रीतमना नित्यं गवां व्युष्टिं तथाश्नुते

13.80.34

येन देवाः पवित्रेण भुञ्जते लोकमुत्तमम्
यत्पवित्रं पवित्राणां तद्घृतं शिरसा वहेत्

13.80.35

घृतेन जुहुयादग्निं घृतेन स्वस्ति वाचयेत्
घृतं प्राशेद्घृतं दद्याद्गवां व्युष्टिं तथाश्नुते

13.80.36

त्र्यहमुष्णं पिबेन्मूत्रं त्र्यहमुष्णं पिबेत्पयः
गवामुष्णं पयः पीत्वा त्र्यहमुष्णं घृतं पिबेत्
त्र्यहमुष्णं घृतं पीत्वा वायुभक्षो भवेत्त्र्यहम्

13.80.37

निर्हृतैश्च यवैर्गोभिर्मासं प्रसृतयावकः
ब्रह्महत्यासमं पापं सर्वमेतेन शुध्यति

13.80.38

पराभवार्थं दैत्यानां देवैः शौचमिदं कृतम्
देवत्वमपि च प्राप्ताः संसिद्धाश्च महाबलाः

13.80.39

गावः पवित्राः पुण्याश्च पावनं परमं महत्
ताश्च दत्त्वा द्विजातिभ्यो नरः स्वर्गमुपाश्नुते

13.80.40

गवां मध्ये शुचिर्भूत्वा गोमतीं मनसा जपेत्
पूताभिरद्भिराचम्य शुचिर्भवति निर्मलः

13.80.41

अग्निमध्ये गवां मध्ये ब्राह्मणानां च संसदि
विद्यावेदव्रतस्नाता ब्राह्मणाः पुण्यकर्मिणः

13.80.42

अध्यापयेरञ्शिष्यान्वै गोमतीं यज्ञसंमिताम्
त्रिरात्रोपोषितः श्रुत्वा गोमतीं लभते वरम्

13.80.43

पुत्रकामश्च लभते पुत्रं धनमथापि च
पतिकामा च भर्तारं सर्वकामांश्च मानवः
गावस्तुष्टाः प्रयच्छन्ति सेविता वै न संशयः

13.80.44

एवमेता महाभागा यज्ञियाः सर्वकामदाः
रोहिण्य इति जानीहि नैताभ्यो विद्यते परम्

13.80.45

इत्युक्तः स महातेजाः शुकः पित्रा महात्मना
पूजयामास गा नित्यं तस्मात्त्वमपि पूजय

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, what is that which is the most sacred of all sacred things in the world, other than that which has been already mentioned, and which is the highest of all sanctifying objects.'

"Bhishma said, 'Kine are the foremost of all objects. They are highly sacred and they rescue men (from all kinds of sin and distress). With their milk and with the Havi manufactured therefrom, kine uphold all creatures in the universe. O best of the Bharatas, there is nothing that is more sacred than kine. The foremost of all things in the three worlds, kine are themselves sacred and capable of cleansing others, Kine reside in a region that is even higher than the region of the deities. When given away, they rescue their givers. Men of wisdom succeed in attaining to Heaven by making gifts of kine. Yuvanaswa's son Mandhatri, Yayati, and (his sire) Nahusha, used always to give away kine in thousands. As the reward of those gifts, they have attained to such regions as are unattainable by the very deities. There is, in this connection, O sinless one, a discourse delivered of old. I shall recite it to thee. Once on a time, the intelligent Suka, having finished his morning rites, approached with a restrained mind his sire, that foremost of Rishis, viz., the Island-born Krishna, who is acquainted with the distinction between that which is superior and that which is inferior, and saluting him, said, 'What is that sacrifice which appears to thee as the foremost of all sacrifices? What is that act by doing which men of wisdom succeed in attaining to the highest region? What is that sacred act by which the deities enjoy the felicity of Heaven? What constitutes the character of sacrifice as sacrifice? What is that upon which sacrifice rests? What is that which is regarded as the best by the deities? What is that sacrifice which transcends the sacrifices of this world? Do thou also tell me, O sire, what is that which is the most sacred of all things. Having heard these words of his son, O chief of Bharata's race, Vyasa, the foremost of all persons conversant with duties, discoursed as follows unto him.'

"Vyasa said, 'Kine constitute the stay of all creatures. Kine are the refuge of all creatures. Kine are the embodiment of merit. Kine are sacred, and kine are sanctifiers of all. Formerly kine were hornless as it has been heard by us. For obtaining horns they adored the eternal and puissant Brahmana. The puissant, Brahmana, seeing the kine paying their adorations to him and sitting in praya, granted unto each of them what each desired. Thereafter their horns grew and each got what each desired. Of diverse colours, and endued with horns, they began to shine in beauty, O son! Favoured by Brahman himself with boons, kine are auspicious and yielders of Havya and Kavya. They are the embodiments of merit. They are sacred and blessed. They are possessed of excellent form and attributes. Kine constitute high and highly excellent energy. The gift of kine is very much applauded. Those good men who, freed from pride, make gifts of kine,

are regarded as doers of righteous deeds and as givers of all articles. Such men, O sinless one, attain to the highly sacred region of kine. The trees there produce sweet fruits. Indeed, those trees are always adorned with excellent flowers and fruits. Those flowers, O best of regenerate persons, are endued with celestial fragrance. The entire soil of that region is made of gems. The sands there are all gold. The climate there is such that the excellencies of every season are felt. There is no more mire, no dust. It is, indeed, highly auspicious. The streams that run there shine in resplendence for the red lotuses blooming upon their bosoms, and for the jewels and gems and gold that occur in their banks and that display the effulgence of the morning Sun. There are many lakes also in that region on whose breasts are many lotuses, mixed here and there with Nymphoea stellata, and having their petals made of costly gems, and their filaments adorned with a complexion like that of gold. They are also adorned with flowering forests of the Nerium odorum with thousands of beautiful creepers twining round them, as also with forests of Santanakas bearing their flowery burdens. There are rivers whose banks are variegated with many bright pearls and resplendent gems and shining gold. Portions of those regions are covered with excellent trees that are decked with jewels and gems of every kind. Some of them are made of gold and some display the splendour of fire. There stand many mountains made of gold, and many hills and eminences made of jewels and gems. These shine in beauty in consequence of their tall summits which are composed of all kinds of gems. The trees that adorn those regions always put forth flowers and fruits, and are always covered with dense foliage. The flowers always emit a celestial fragrance and the fruits are exceedingly sweet, O chief of Bharata's race. Those persons that are of righteous deeds, O Yudhishthira, always sport there in joy. Freed from grief and wrath, they pass their time there, crowned with the fruition of every wish. Persons of righteous deeds, possessed of fame, sport there in happiness, moving from place to place, O Bharata, on delightful vehicles of great beauty. Auspicious deed, bands of Apsaras always amuse them there, with music and dance. Indeed O Yudhishthira, a person goes to such regions as the reward of his making gifts of kine. Those regions which have for their lords Pushan, and the Maruts of great puissance, are attained to by givers of kine. In affluence the royal Varuna is regarded as pre-eminent. The giver of kine attains to affluence like that of Varuna himself. One should, with the steadiness of a vow, daily recite these Mantras declared by Prajapati himself (in respect of kine). Viswarupa and viz.,--Yugandharah, Surupah, Vahurupah, and Matara. 1--He who serves kine with reverence and who follows them with

humility, succeeds in obtaining many invaluable boons from kine who become gratified with him. One should never, in even one's heart, do an injury to kine. One should, indeed, always confer happiness on them. One should, always reverence kine and worship them, with bends of one's head. He who does this, restraining his senses the while and filled with cheerfulness, succeeds in attaining to that felicity which is enjoyed by kine (and which kine alone can confer). One should for three days drink the hot urine of the cow. For the next three days one should drink the hot milk of the cow. Having thus drunk for three days hot milk, one should next drink hot ghee for three days. Having in this way drunk hot ghee for three days, one should subsist for the next three days on air only. That sacred thing by whose aid the deities enjoy regions of felicity, that which is the most sacred of all sacred things, viz., ghee should then be borne on the head. 1 With the aid of ghee one should pour libations on the sacred fire. By making gifts of ghee, one should cause the Brahman to utter benedictions on oneself. One should eat ghee and make gifts of ghee. As the reward of this conduct, one may then attain to that prosperity which belongs to kine. That man who, for a month, subsists upon the gruel of barley picked up every day from cow dung becomes cleansed of sins as grave as the slaughter of a Brahman. After their defeat at the hands of the Daityas, the deities practised this expiation. It was in consequence of this expiation that they succeeded in regaining their position as deities. Verily, it was through this that they regained their strength and became crowned with success. Kine are sacred. They are embodiments of merit. They are high and most efficacious cleansers of all. By making gifts of kine unto the Brahmanas one attains to Heaven. Living in a pure state, in the midst of kine, one should mentally recite those sacred Mantras that are known by the name of Gomati, after touching pure water. By doing this, one becomes purified and cleansed (of all sins). Brahmanas of righteous deeds, who have been cleansed by knowledge, study of the Vedas, and observance of vows, should, only in the midst of sacred fires or kine or assemblies of Brahmanas, impart unto their disciples a knowledge of the Gomati Mantras which are every way like unto a sacrifice (for the merit they produce). One should observe a fast for three nights for receiving the boon constituted by a knowledge of the import of the Gomati Mantras. The man who is desirous of obtaining a son may obtain one by adoring these Mantras. He who desires the possession of wealth may have his desire gratified by adoring these Mantras. The girl desirous of having a good husband may have her wish fulfilled by the same means. In fact, one may acquire the fruition of every wish one may cherish, by adoring these sacred Mantras. When kine are gratified with the service one renders them, they are, without doubt, capable of granting the fruition

of every wish. Even so, kine are highly blessed. They are the essential requisites of sacrifices. They are grantors of every wish. Know that there is nothing superior to kine.'

"Bhishma continued, 'Thus addressed by his high-souled sire, Suka, endued with great energy, began from that time to worship kine every day. Do thou also, O son, conduct thyself in the same way.'"

119:1 These are the several names by which kine are known. The first is probably derived from kine bearing the plough and thus assisting the tillage of the soil. The second implies beauty of form. The third is derived from the cow being regarded as the origin of all things in the universe: all things, therefore, are only so many forms of the cow. Viswarupa implies the same thing. Matara implies mothers, kine being regarded as the mothers of all.

120:1 Ghee is regarded so sacred because of its use in sacrifices. It is with the aid of ghee that the deities have become what they are. Itself sacred, it is also cleansing at the same time.

13.81.1

युधिष्ठिर उवाच
मया गवां पुरीषं वै श्रिया जुष्टमिति श्रुतम्
एतदिच्छाम्यहं श्रोतुं संशयोऽत्र हि मे महान्

13.81.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
गोभिर्नृपेह संवादं श्रिया भरतसत्तम

13.81.3

श्रीः कृत्वेह वपुः कान्तं गोमध्यं प्रविवेश ह
गावोऽथ विस्मितास्तस्या दृष्ट्वा रूपस्य संपदम्

13.81.4

गाव ऊचुः
कासि देवि कुतो वा त्वं रूपेणाप्रतिमा भुवि
विस्मिताः स्म महाभागे तव रूपस्य संपदा

13.81.5

इच्छामस्त्वां वयं ज्ञातुं का त्वं क्व च गमिष्यसि
तत्त्वेन च सुवर्णाभे सर्वमेतद्ब्रवीहि नः

13.81.6

श्रीरुवाच
लोककान्तास्मि भद्रं वः श्रीर्नाम्नेह परिश्रुता
मया दैत्याः परित्यक्ता विनष्टाः शाश्वतीः समाः

13.81.7

इन्द्रो विवस्वान्सोमश्च विष्णुरापोऽग्निरेव च
मयाभिपन्ना ऋध्यन्ते ऋषयो देवतास्तथा

13.81.8

यांश्च द्विषाम्यहं गावस्ते विनश्यन्ति सर्वशः
धर्मार्थकामहीनाश्च ते भवन्त्यसुखान्विताः

13.81.9

एवंप्रभावां मां गावो विजानीत सुखप्रदाम्
इच्छामि चापि युष्मासु वस्तुं सर्वासु नित्यदा
आगता प्रार्थयानाहं श्रीजुष्टा भवतानघाः

13.81.10

गाव ऊचुः
अध्रुवां चञ्चलां च त्वां सामान्यां बहुभिः सह
न त्वामिच्छामि भद्रं ते गम्यतां यत्र रोचते

13.81.11

वपुष्मन्त्यो वयं सर्वाः किमस्माकं त्वयाद्य वै
यत्रेष्टं गम्यतां तत्र कृतकार्या वयं त्वया

13.81.12

श्रीरुवाच
किमेतद्वः क्षमं गावो यन्मां नेहाभ्यनन्दथ
न मां संप्रति गृह्णीथ कस्माद्वै दुर्लभां सतीम्

13.81.13

सत्यश्च लोकवादोऽयं लोके चरति सुव्रताः
स्वयं प्राप्ते परिभवो भवतीति विनिश्चयः

13.81.14

महदुग्रं तपः कृत्वा मां निषेवन्ति मानवाः
देवदानवगन्धर्वाः पिशाचोरगराक्षसाः

13.81.15

क्षममेतद्धि वो गावः प्रतिगृह्णीत मामिह
नावमन्या ह्यहं सौम्यास्त्रैलोक्ये सचराचरे

13.81.16

गाव ऊचुः
नावमन्यामहे देवि न त्वां परिभवामहे
अध्रुवा चलचित्तासि ततस्त्वां वर्जयामहे

13.81.17

बहुनात्र किमुक्तेन गम्यतां यत्र वाञ्छसि
वपुष्मत्यो वयं सर्वाः किमस्माकं त्वयानघे

13.81.18

श्रीरुवाच
अवज्ञाता भविष्यामि सर्वलोकेषु मानदाः
प्रत्याख्यानेन युष्माभिः प्रसादः क्रियतामिति

13.81.19

महाभागा भवत्यो वै शरण्याः शरणागताम्
परित्रायन्तु मां नित्यं भजमानामनिन्दिताम्
माननां त्वहमिच्छामि भवत्यः सततं शुभाः

13.81.20

अप्येकाङ्गे तु वो वस्तुमिच्छामि च सुकुत्सिते
न वोऽस्ति कुत्सितं किंचिदङ्गेष्वालक्ष्यतेऽनघाः

13.81.21

पुण्याः पवित्राः सुभगा ममादेशं प्रयच्छत
वसेयं यत्र चाङ्गेऽहं तन्मे व्याख्यातुमर्हथ

13.81.22

भीष्म उवाच
एवमुक्तास्तु ता गावः शुभाः करुणवत्सलाः
संमन्त्र्य सहिताः सर्वाः श्रियमूचुर्नराधिप

13.81.23

अवश्यं मानना कार्या तवास्माभिर्यशस्विनि
शकृन्मूत्रे निवस नः पुण्यमेतद्धि नः शुभे

13.81.24

श्रीरुवाच
दिष्ट्या प्रसादो युष्माभिः कृतो मेऽनुग्रहात्मकः
एवं भवतु भद्रं वः पूजितास्मि सुखप्रदाः

13.81.25

भीष्म उवाच
एवं कृत्वा तु समयं श्रीर्गोभिः सह भारत
पश्यन्तीनां ततस्तासां तत्रैवान्तरधीयत

13.81.26

एतद्गोशकृतः पुत्र माहात्म्यं तेऽनुवर्णितम्
माहात्म्यं च गवां भूयः श्रूयतां गदतो मम

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I have heard that the dung of the cow is endued with Sree. I desire to hear how this has been brought about. I have doubts, O grandsire, which thou shouldst dispel.' 1

"Bhishma said, 'In this connection is cited the old story, O monarch, of the conversation between kine and Sree, O best of the Bharatas! Once on a time the goddess Sree, assuming a very beautiful form, entered a herd of kine. The kine, beholding her wealth of beauty, became filled with wonder.'

"The kine said, 'Who art thou, O goddess? Whence hast thou become unrivalled on earth for beauty? O highly blessed goddess, we have been filled with wonder at thy wealth of beauty. We desire to know who thou art. Who, indeed, art thou? Whither wilt thou proceed? O thou of very superior splendour of complexion, do tell us in detail all we wish to know.'

"Sri said, 'Blessed be ye, I am dear unto all creatures. Indeed, I am known by the name of Sri. Forsaken by me, the Daityas have been lost for ever. The deities, viz., Indra, Vivaswat, Soma, Vishnu, Varuna, and Agni, having obtained me, are sporting in joy and will do so for ever. Verily, the Rishis and the deities, only when they are endued with me, have success. Ye kine, those beings meet with destruction into whom I do not enter. Religion, wealth, and pleasure, only when endued with me, become sources of happiness. Ye kine who are givers of happiness, know that I am possessed of even such energy! I wish to always reside in every one of you. Repairing to your presence, I solicit you. Be all of you endued with Sri.

"The kine said, 'Thou art fickle and restless. Thou sufferest thyself to be enjoyed by many persons. We do not desire to have thee. Blessed be thou, go wheresoever thou pleasest. As regards ourselves, all of us are possessed of good forms. What need have we with thee? Go wheresoever

thou likest. Thou hast already (by answering our questions) gratified us exceedingly.'

"Sri said, 'Is it proper with you, ye kine that you do not welcome me? I am difficult of being attained. Why then do you not accept me? It seems, ye creatures of excellent vows, that the popular proverb is true, viz., that it is certain that when one come to another of one's own accord and without being sought, one meets with disregard. The Gods, the Danavas, the Gandharvas, the Pisachas, the Uragas, the Rakshasas and human beings succeed in obtaining me only after undergoing the severest austerities. You who have such energy, do ye take me. Ye amiable ones, I am never disregarded by any one in the three worlds of mobile and immobile creatures.'

"The kine said, 'We do not disregard thee, O goddess. We do not show thee a slight! Thou art fickle and of a very restless heart. It is for this only that we take leave of thee. What need of much talk? Do thou go wheresoever thou choosest. All of us are endued with excellent forms. What need have we with thee, O sinless one?'

"Sri said, 'Ye givers of honours, cast off by you in this way, I shall certainly be an object of disregard with all the world. Do ye show me grace. Ye are all highly blessed. Ye are ever ready to grant protection unto those that seek your protection. I have come to you soliciting your protection. I have no fault. Do you rescue me (from this situation). Know that I shall always be devoted to you. I am desirous of residing in any parts, however repulsive, of your bodies. Indeed, I wish to reside in even your rectum. Ye sinless ones, I do not see that ye have any part in your bodies that may be regarded as repulsive, for ye are sacred, and sanctifying, and highly blessed. Do ye, however, grant my prayer. Do ye tell me in which part, of your bodies I shall take up my residence.'

"Bhishma continued, 'Thus addressed by Sri, the kine, always auspicious and inclined to kindness unto all who are devoted to them, took counsel with one another, and then addressing Sri, and unto her, O king, these words.'

"The kine said, 'O thou of great fame, it is certainly desirable that we should honour thee. Do thou live in our urine and dung. Both these are sacred, O auspicious goddess!

"Sri said, 'By good luck, ye have shown me much grace implying your desire to favour me. Let it be even as ye say! Blessed be ye all, I have really been honoured by you, ye givers of happiness!

"Bhishma continued, 'Having, O Bharata, made this compact with the kine, Sri, there and then, in the very sight of those kine, rendered herself invisible. I have thus told thee, O son, the glory of the dung of kine, I shall once again discourse to thee on the glory of kine. Do thou listen to me."

121:1 Sri is the goddess of Prosperity. The answer of Bhishma will explain the question fully.

13.82.1

भीष्म उवाच
ये च गाः संप्रयच्छन्ति हुतशिष्टाशिनश्च ये
तेषां सत्राणि यज्ञाश्च नित्यमेव युधिष्ठिर

13.82.2

ऋते दधिघृतेनेह न यज्ञः संप्रवर्तते
तेन यज्ञस्य यज्ञत्वमतोमूलं च लक्ष्यते

13.82.3

दानानामपि सर्वेषां गवां दानं प्रशस्यते
गावः श्रेष्ठाः पवित्राश्च पावनं ह्येतदुत्तमम्

13.82.4

पुष्ट्यर्थमेताः सेवेत शान्त्यर्थमपि चैव ह
पयो दधि घृतं यासां सर्वपापप्रमोचनम्

13.82.5

गावस्तेजः परं प्रोक्तमिह लोके परत्र च
न गोभ्यः परमं किंचित्पवित्रं पुरुषर्षभ

13.82.6

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
पितामहस्य संवादमिन्द्रस्य च युधिष्ठिर

13.82.7

पराभूतेषु दैत्येषु शक्रे त्रिभुवनेश्वरे
प्रजाः समुदिताः सर्वाः सत्यधर्मपरायणाः

13.82.8

अथर्षयः सगन्धर्वाः किंनरोरगराक्षसाः
देवासुरसुपर्णाश्च प्रजानां पतयस्तथा
पर्युपासन्त कौरव्य कदाचिद्वै पितामहम्

13.82.9

नारदः पर्वतश्चैव विश्वावसुहहाहुहू
दिव्यतानेषु गायन्तः पर्युपासन्त तं प्रभुम्

13.82.10

तत्र दिव्यानि पुष्पाणि प्रावहत्पवनस्तथा
आजह्रुरृतवश्चापि सुगन्धीनि पृथक्पृथक्

13.82.11

तस्मिन्देवसमावाये सर्वभूतसमागमे
दिव्यवादित्रसंघुष्टे दिव्यस्त्रीचारणावृते
इन्द्रः पप्रच्छ देवेशमभिवाद्य प्रणम्य च

13.82.12

देवानां भगवन्कस्माल्लोकेशानां पितामह
उपरिष्टाद्गवां लोक एतदिच्छामि वेदितुम्

13.82.13

किं तपो ब्रह्मचर्यं वा गोभिः कृतमिहेश्वर
देवानामुपरिष्टाद्यद्वसन्त्यरजसः सुखम्

13.82.14

ततः प्रोवाच तं ब्रह्मा शक्रं बलनिसूदनम्
अवज्ञातास्त्वया नित्यं गावो बलनिसूदन

13.82.15

तेन त्वमासां माहात्म्यं न वेत्थ शृणु तत्प्रभो
गवां प्रभावं परमं माहात्म्यं च सुरर्षभ

13.82.16

यज्ञाङ्गं कथिता गावो यज्ञ एव च वासव
एताभिश्चाप्यृते यज्ञो न प्रवर्तेत्कथंचन

13.82.17

धारयन्ति प्रजाश्चैव पयसा हविषा तथा
एतासां तनयाश्चापि कृषियोगमुपासते

13.82.18

जनयन्ति च धान्यानि बीजानि विविधानि च
ततो यज्ञाः प्रवर्तन्ते हव्यं कव्यं च सर्वशः

13.82.19

पयो दधि घृतं चैव पुण्याश्चैताः सुराधिप
वहन्ति विविधान्भारान्क्षुत्तृष्णापरिपीडिताः

13.82.20

मुनींश्च धारयन्तीह प्रजाश्चैवापि कर्मणा
वासवाकूटवाहिन्यः कर्मणा सुकृतेन च
उपरिष्टात्ततोऽस्माकं वसन्त्येताः सदैव हि

13.82.21

एतत्ते कारणं शक्र निवासकृतमद्य वै
गवां देवोपरिष्टाद्धि समाख्यातं शतक्रतो

13.82.22

एता हि वरदत्ताश्च वरदाश्चैव वासव
सौरभ्यः पुण्यकर्मिण्यः पावनाः शुभलक्षणाः

13.82.23

यदर्थं गा गताश्चैव सौरभ्यः सुरसत्तम
तच्च मे शृणु कार्त्स्न्येन वदतो बलसूदन

13.82.24

पुरा देवयुगे तात दैत्येन्द्रेषु महात्मसु
त्रीँल्लोकाननुशासत्सु विष्णौ गर्भत्वमागते

13.82.25

अदित्यास्तप्यमानायास्तपो घोरं सुदुश्चरम्
पुत्रार्थममरश्रेष्ठ पादेनैकेन नित्यदा

13.82.26

तां तु दृष्ट्वा महादेवीं तप्यमानां महत्तपः
दक्षस्य दुहिता देवी सुरभिर्नाम नामतः

13.82.27

अतप्यत तपो घोरं हृष्टा धर्मपरायणा
कैलासशिखरे रम्ये देवगन्धर्वसेविते

13.82.28

व्यतिष्ठदेकपादेन परमं योगमास्थिता
दश वर्षसहस्राणि दश वर्षशतानि च

13.82.29

संतप्तास्तपसा तस्या देवाः सर्षिमहोरगाः
तत्र गत्वा मया सार्धं पर्युपासन्त तां शुभाम्

13.82.30

अथाहमब्रुवं तत्र देवीं तां तपसान्विताम्
किमर्थं तप्यते देवि तपो घोरमनिन्दिते

13.82.31

प्रीतस्तेऽहं महाभागे तपसानेन शोभने
वरयस्व वरं देवि दातास्मीति पुरंदर

13.82.32

सुरभ्युवाच
वरेण भगवन्मह्यं कृतं लोकपितामह
एष एव वरो मेऽद्य यत्प्रीतोऽसि ममानघ

13.82.33

ब्रह्मोवाच
तामेवं ब्रुवतीं देवीं सुरभीं त्रिदशेश्वर
प्रत्यब्रुवं यद्देवेन्द्र तन्निबोध शचीपते

13.82.34

अलोभकाम्यया देवि तपसा च शुभेन ते
प्रसन्नोऽहं वरं तस्मादमरत्वं ददानि ते

13.82.35

त्रयाणामपि लोकानामुपरिष्टान्निवत्स्यसि
मत्प्रसादाच्च विख्यातो गोलोकः स भविष्यति

13.82.36

मानुषेषु च कुर्वाणाः प्रजाः कर्म सुतास्तव
निवत्स्यन्ति महाभागे सर्वा दुहितरश्च ते

13.82.37

मनसा चिन्तिता भोगास्त्वया वै दिव्यमानुषाः
यच्च स्वर्गसुखं देवि तत्ते संपत्स्यते शुभे

13.82.38

तस्या लोकाः सहस्राक्ष सर्वकामसमन्विताः
न तत्र क्रमते मृत्युर्न जरा न च पावकः
न दैन्यं नाशुभं किंचिद्विद्यते तत्र वासव

13.82.39

तत्र दिव्यान्यरण्यानि दिव्यानि भवनानि च
विमानानि च युक्तानि कामगानि च वासव

13.82.40

व्रतैश्च विविधैः पुण्यैस्तथा तीर्थानुसेवनात्
तपसा महता चैव सुकृतेन च कर्मणा
शक्यः समासादयितुं गोलोकः पुष्करेक्षण

13.82.41

एतत्ते सर्वमाख्यातं मया शक्रानुपृच्छते
न ते परिभवः कार्यो गवामरिनिसूदन

13.82.42

भीष्म उवाच
एतच्छ्रुत्वा सहस्राक्षः पूजयामास नित्यदा
गाश्चक्रे बहुमानं च तासु नित्यं युधिष्ठिर

13.82.43

एतत्ते सर्वमाख्यातं पावनं च महाद्युते
पवित्रं परमं चापि गवां माहात्म्यमुत्तमम्
कीर्तितं पुरुषव्याघ्र सर्वपापविनाशनम्

13.82.44

य इदं कथयेन्नित्यं ब्राह्मणेभ्यः समाहितः
हव्यकव्येषु यज्ञेषु पितृकार्येषु चैव ह
सार्वकामिकमक्षय्यं पितॄंस्तस्योपतिष्ठति

13.82.45

गोषु भक्तश्च लभते यद्यदिच्छति मानवः
स्त्रियोऽपि भक्ता या गोषु ताश्च कामानवाप्नुयुः

13.82.46

पुत्रार्थी लभते पुत्रं कन्या पतिमवाप्नुयात्
धनार्थी लभते वित्तं धर्मार्थी धर्ममाप्नुयात्

13.82.47

विद्यार्थी प्राप्नुयाद्विद्यां सुखार्थी प्राप्नुयात्सुखम्
न किंचिद्दुर्लभं चैव गवां भक्तस्य भारत

Translation — Kisari Mohan Ganguli

"Bhishma said, 'They who make gifts of kine, and who subsist upon the remnants of things offered as libations on the sacred fire, are regarded, O Yudhishthira, as always performing sacrifices of every kind. No sacrifice can be performed without the aid of curds and ghee. The very character as sacrifice which sacrifices have, depends upon ghee. Hence ghee (or, the cow from which it is produced) is regarded as the very root of sacrifice. Of all kinds of gifts, the gift of kine is applauded as the highest. Kine are the foremost of all things. Themselves sacred, they are the best of cleansers and sanctifiers. People should cherish kine for obtaining prosperity and even peace. The milk, curds, and ghee that kine yield are capable of cleansing one from every kind of sin. Kine are said to represent the highest energy both in this world and the world that is above. There is nothing that is more sacred or sanctifying than kine, O chief of Bharata's race. In this connection is recited the ancient narrative, O Yudhishthira, of the discourse between the Grandsire and the chief of celestials. After the Daityas had been defeated and Sakra had become the lord of the three worlds all creatures grew in prosperity and became devoted to the true religion. Then, on one occasion, the Rishis, the Gandharvas, the Kinnaras, the Uragas, the Rakshasas, the Deities, the Asuras, the winged creatures and the Prajapatis, O thou of Kuru's race, all assembled together and adored the Grandsire. There were Narada and Parvata and Viswavasu and Haha-Huhu, who sang in celestial strains for adoring that puissant lord of all creatures. The deity of wind bore thither the fragrance of celestial flowers. The Seasons also, in their embodied forms, bore the perfumes of flowers peculiar to each, unto that conclave of celestials, that gathering of all creatures of the universe, where celestial maidens danced and sang in accompaniment with celestial music. In the midst of that assembly, Indra, saluting the Lord of all the deities and bowing his head unto him with reverence, asked him, saying, 'I desire, O Grandsire, to know why the region of kine is higher, O holy one, than the region of the deities themselves who are the lords of all the worlds. What austerities, what Brahmacharya, O lord, did kine perform in consequence of which they are able to reside happily in a region that is even above that of the deities?' Thus addressed by Indra, Brahman said unto the slayer of Vala, 'Thou hast always, O slayer of Vala, disregarded kine. Hence, thou art not acquainted with the glorious pre-eminence of kine. Listen now to me, O puissant one, as I explain to thee the high energy and glorious pre-eminence of kine, O chief of the celestials! Kine have been said to be the limbs of sacrifice. They represent sacrifice itself, O Vasava! Without them, there can be no sacrifice. With their milk and the Havi produced therefrom, they uphold all creatures. Their male calves are engaged in assisting at tillage and thereby produce diverse kinds of paddy and other seeds. From them flow sacrifices and Havya and Kavya, and milk and curds and ghee. Hence, O chief of the

deities, kine are sacred. Afflicted by hunger and thirst, they bear diverse burdens. Kine support the Munis. They uphold all creatures by diverse acts, O Vasava, kine are guileless in their behaviour. In consequence of such behaviour and of many well-performed acts, they are enabled to live always in regions that are even above ours. I have thus explained to thee today, O thou of a hundred sacrifices, the reason, O Sakra of kine residing in a place that is high above that of the deities. Kine obtained many excellent forms, O Vasava, and are themselves givers of boons (to others). They are called Surabhis. Of sacred deeds and endued with many auspicious indications, they are highly sanctifying Listen to me also, O slayer of Vala, as I tell thee in detail the reason why kine,--the offspring of Surabhi,--have descended on the earth, O best of the deities. In day of yore, O son, when in the Devayuga the high soused Danavas became lords of the three world, Aditi underwent the severest austerities and got Vishnu within her womb (as the reward thereof). Verify, O chief of the celestials, she had stood upon one leg for many long years, desirous of having a son. 1 Beholding the great goddess Aditi thus undergoing the severest austerities, the daughter of Daksha, viz., the illustrious Surabhi, herself devoted to righteousness, similarly underwent very severe austerities upon the breast of the delightful mountains of Kailasa that are resorted to by both the deities and the Gandharvas. Established on the highest Yoga she also stood upon one leg for eleven thousand years. The deities with the Rishis and the great Nagas all became scorched with the severity of her penances. Repairing thither with me, all of them began to adore that auspicious goddess. I then addressed that goddess endued with penances and said, 'O goddess, O thou of faultless conduct, for what purpose, dost thou undergo such severe austerities. O highly blessed one, I am gratified with thy penances, O beautiful one! Do thou, O goddess, solicit what boon thou desirest. I shall grant thee whatever thou mayst ask.' Even these were my words unto her, O Purandara. Thus addressed by me, Surabhi answered me, saying, 'I have no need, O Grandsire, of boons. Even this, O sinless one, is a great boon to me that thou hast been gratified with me.' Unto the illustrious Surabhi, O chief of the celestials who said so unto me, O lord of Sachi, I answered even in these words, O foremost of the deities, viz., 'O goddess, at this exhibition of thy freedom from cupidity and desire and at these penances of thine, O thou of beautiful face, I have been exceedingly gratified. I, therefore, grant thee the boon of immortality. Thou shalt dwell in a region that is higher than the three worlds, through my grace. That region shall be known to all by the name of Goloka. Thy offspring, ever engaged in doing good acts, will reside in the world of men. In fact, O highly blessed one, thy daughters will reside there. All kinds of enjoyment, celestial and human, that thou mayst think of, will immediately be thine. Whatever happiness exists in Heaven, will also be thine, O blessed one.' The regions, O thou of a

hundred eyes, that are Surabhi's are endued with means for the gratification of every wish. Neither Death, nor Decrepitude, nor fire, can overcome its denizens. No ill luck, O Vasava, exists there. Many delightful woods, and delightful ornaments and objects of beauty may be seen there. There many beautiful cars, all excellently equipped, which move at the will of the rider, may be seen, O Vasava, O thou of eyes like lotus-petals, it is only by Brahmacharya, by penances, by Truth, by self-restraint, by gifts, by diverse kinds of righteous deeds, by sojourns to sacred waters, in fact, by severe austerities and righteous acts well-performed, that one can attain to Goloka. Thou hast asked me, O Sakra, and I have answered the in full, O slayer of Asuras, thou shouldst never disregard kine.'

"Bhishma continued, 'Having heard these words of the self-born Brahman, O Yudhishthira, Sakra of a thousand eyes began from that time to worship kine every day and to show them the greatest respect. I have thus told thee everything about the sanctifying character of kine, O thou of greet splendour. The sacred and high pre-eminence and glory of kine, that is capable of cleansing one from every sin, has, O chief of men, been thus explained to thee. That man who with senses withdrawn from every other object will recite this account unto Brahmanas, on occasions when Havya and Kavya are offered, or at sacrifices, or on occasions of adoring the Pitris, succeeds in conferring upon his ancestors an inexhaustible felicity fraught with the fruition of every wish. That man who is devoted to kine succeeds in obtaining the fruition of every wish of his. Indeed, even those women that are devoted to kine succeed in obtaining the accomplishment of every wish of theirs. He that desireth sons obtaineth them. He that desireth daughters obtaineth them. He that desireth wealth succeedeth in aquiring it and he that desireth religious merit succeedeth in winning it. He that desireth knowledge acquireth it and he that desireth felicity succeedeth in acquiring it. Indeed, O Bharata, there is nothing that is unattainable to one that is devoted to kine.'"

124:1 Devendreshu is evidently a misreading for Daitendreshu.

13.83.1

युधिष्ठिर उवाच
उक्तं पितामहेनेदं गवां दानमनुत्तमम्
विशेषेण नरेन्द्राणामिति धर्ममवेक्षताम्

13.83.2

राज्यं हि सततं दुःखमाश्रमाश्च सुदुर्विदाः
परिवारेण वै दुःखं दुर्धरं चाकृतात्मभिः
भूयिष्ठं च नरेन्द्राणां विद्यते न शुभा गतिः

13.83.3

पूयन्ते तेऽत्र नियतं प्रयच्छन्तो वसुंधराम्
पूर्वं च कथिता धर्मास्त्वया मे कुरुनन्दन

13.83.4

एवमेव गवामुक्तं प्रदानं ते नृगेण ह
ऋषिणा नाचिकेतेन पूर्वमेव निदर्शितम्

13.83.5

वेदोपनिषदे चैव सर्वकर्मसु दक्षिणा
सर्वक्रतुषु चोद्दिष्टं भूमिर्गावोऽथ काञ्चनम्

13.83.6

तत्र श्रुतिस्तु परमा सुवर्णं दक्षिणेति वै
एतदिच्छाम्यहं श्रोतुं पितामह यथातथम्

13.83.7

किं सुवर्णं कथं जातं कस्मिन्काले किमात्मकम्
किं दानं किं फलं चैव कस्माच्च परमुच्यते

13.83.8

कस्माद्दानं सुवर्णस्य पूजयन्ति मनीषिणः
कस्माच्च दक्षिणार्थं तद्यज्ञकर्मसु शस्यते

13.83.9

कस्माच्च पावनं श्रेष्ठं भूमेर्गोभ्यश्च काञ्चनम्
परमं दक्षिणार्थे च तद्ब्रवीहि पितामह

13.83.10

भीष्म उवाच
शृणु राजन्नवहितो बहुकारणविस्तरम्
जातरूपसमुत्पत्तिमनुभूतं च यन्मया

13.83.11

पिता मम महातेजाः शंतनुर्निधनं गतः
तस्य दित्सुरहं श्राद्धं गङ्गाद्वारमुपागमम्

13.83.12

तत्रागम्य पितुः पुत्र श्राद्धकर्म समारभम्
माता मे जाह्नवी चैव साहाय्यमकरोत्तदा

13.83.13

ततोऽग्रतस्तपःसिद्धानुपवेश्य बहूनृषीन्
तोयप्रदानात्प्रभृति कार्याण्यहमथारभम्

13.83.14

तत्समाप्य यथोद्दिष्टं पूर्वकर्म समाहितः
दातुं निर्वपणं सम्यग्यथावदहमारभम्

13.83.15

ततस्तं दर्भविन्यासं भित्त्वा सुरुचिराङ्गदः
प्रलम्बाभरणो बाहुरुदतिष्ठद्विशां पते

13.83.16

तमुत्थितमहं दृष्ट्वा परं विस्मयमागमम्
प्रतिग्रहीता साक्षान्मे पितेति भरतर्षभ

13.83.17

ततो मे पुनरेवासीत्संज्ञा संचिन्त्य शास्त्रतः
नायं वेदेषु विहितो विधिर्हस्त इति प्रभो
पिण्डो देयो नरेणेह ततो मतिरभून्मम

13.83.18

साक्षान्नेह मनुष्यस्य पितरोऽन्तर्हिताः क्वचित्
गृह्णन्ति विहितं त्वेवं पिण्डो देयः कुशेष्विति

13.83.19

ततोऽहं तदनादृत्य पितुर्हस्तनिदर्शनम्
शास्त्रप्रमाणात्सूक्ष्मं तु विधिं पार्थिव संस्मरन्

13.83.20

ततो दर्भेषु तत्सर्वमददं भरतर्षभ
शास्त्रमार्गानुसारेण तद्विद्धि मनुजर्षभ

13.83.21

ततः सोऽन्तर्हितो बाहुः पितुर्मम नराधिप
ततो मां दर्शयामासुः स्वप्नान्ते पितरस्तदा

13.83.22

प्रीयमाणास्तु मामूचुः प्रीताः स्म भरतर्षभ
विज्ञानेन तवानेन यन्न मुह्यसि धर्मतः

13.83.23

त्वया हि कुर्वता शास्त्रं प्रमाणमिह पार्थिव
आत्मा धर्मः श्रुतं वेदाः पितरश्च महर्षिभिः

13.83.24

साक्षात्पितामहो ब्रह्मा गुरवोऽथ प्रजापतिः
प्रमाणमुपनीता वै स्थितिश्च न विचालिता

13.83.25

तदिदं सम्यगारब्धं त्वयाद्य भरतर्षभ
किं तु भूमेर्गवां चार्थे सुवर्णं दीयतामिति

13.83.26

एवं वयं च धर्मश्च सर्वे चास्मत्पितामहाः
पाविता वै भविष्यन्ति पावनं परमं हि तत्

13.83.27

दश पूर्वान्दश परांस्तथा संतारयन्ति ते
सुवर्णं ये प्रयच्छन्ति एवं मे पितरोऽब्रुवन्

13.83.28

ततोऽहं विस्मितो राजन्प्रतिबुद्धो विशां पते
सुवर्णदानेऽकरवं मतिं भरतसत्तम

13.83.29

इतिहासमिमं चापि शृणु राजन्पुरातनम्
जामदग्न्यं प्रति विभो धन्यमायुष्यमेव च

13.83.30

जामदग्न्येन रामेण तीव्ररोषान्वितेन वै
त्रिःसप्तकृत्वः पृथिवी कृता निःक्षत्रिया पुरा

13.83.31

ततो जित्वा महीं कृत्स्नां रामो राजीवलोचनः
आजहार क्रतुं वीरो ब्रह्मक्षत्रेण पूजितम्

13.83.32

वाजिमेधं महाराज सर्वकामसमन्वितम्
पावनं सर्वभूतानां तेजोद्युतिविवर्धनम्

13.83.33

विपाप्मापि स तेजस्वी तेन क्रतुफलेन वै
नैवात्मनोऽथ लघुतां जामदग्न्योऽभ्यगच्छत

13.83.34

स तु क्रतुवरेणेष्ट्वा महात्मा दक्षिणावता
पप्रच्छागमसंपन्नानृषीन्देवांश्च भार्गवः

13.83.35

पावनं यत्परं नॄणामुग्रे कर्मणि वर्तताम्
तदुच्यतां महाभागा इति जातघृणोऽब्रवीत्

13.83.36

वसिष्ठ उवाच
देवतास्ते प्रयच्छन्ति सुवर्णं ये ददत्युत
अग्निर्हि देवताः सर्वाः सुवर्णं च तदात्मकम्

13.83.37

तस्मात्सुवर्णं ददता दत्ताः सर्वाश्च देवताः
भवन्ति पुरुषव्याघ्र न ह्यतः परमं विदुः

13.83.38

भूय एव च माहात्म्यं सुवर्णस्य निबोध मे
गदतो मम विप्रर्षे सर्वशस्त्रभृतां वर

13.83.39

मया श्रुतमिदं पूर्वं पुराणे भृगुनन्दन
प्रजापतेः कथयतो मनोः स्वायंभुवस्य वै

13.83.40

शूलपाणेर्भगवतो रुद्रस्य च महात्मनः
गिरौ हिमवति श्रेष्ठे तदा भृगुकुलोद्वह

13.83.41

देव्या विवाहे निर्वृत्ते रुद्राण्या भृगुनन्दन
समागमे भगवतो देव्या सह महात्मनः
ततः सर्वे समुद्विग्ना भगवन्तमुपागमन्

13.83.42

ते महादेवमासीनं देवीं च वरदामुमाम्
प्रसाद्य शिरसा सर्वे रुद्रमूचुर्भृगूद्वह

13.83.43

अयं समागमो देव देव्या सह तवानघ
तपस्विनस्तपस्विन्या तेजस्विन्यातितेजसः
अमोघतेजास्त्वं देव देवी चेयमुमा तथा

13.83.44

अपत्यं युवयोर्देव बलवद्भविता प्रभो
तन्नूनं त्रिषु लोकेषु न किंचिच्छेषयिष्यति

13.83.45

तदेभ्यः प्रणतेभ्यस्त्वं देवेभ्यः पृथुलोचन
वरं प्रयच्छ लोकेश त्रैलोक्यहितकाम्यया
अपत्यार्थं निगृह्णीष्व तेजो ज्वलितमुत्तमम्

13.83.46

इति तेषां कथयतां भगवान्गोवृषध्वजः
एवमस्त्विति देवांस्तान्विप्रर्षे प्रत्यभाषत

13.83.47

इत्युक्त्वा चोर्ध्वमनयत्तद्रेतो वृषवाहनः
ऊर्ध्वरेताः समभवत्ततःप्रभृति चापि सः

13.83.48

रुद्राणी तु ततः क्रुद्धा प्रजोच्छेदे तथा कृते
देवानथाब्रवीत्तत्र स्त्रीभावात्परुषं वचः

13.83.49

यस्मादपत्यकामो वै भर्ता मे विनिवर्तितः
तस्मात्सर्वे सुरा यूयमनपत्या भविष्यथ

13.83.50

प्रजोच्छेदो मम कृतो यस्माद्युष्माभिरद्य वै
तस्मात्प्रजा वः खगमाः सर्वेषां न भविष्यति

13.83.51

पावकस्तु न तत्रासीच्छापकाले भृगूद्वह
देवा देव्यास्तथा शापादनपत्यास्तदाभवन्

13.83.52

रुद्रस्तु तेजोऽप्रतिमं धारयामास तत्तदा
प्रस्कन्नं तु ततस्तस्मात्किंचित्तत्रापतद्भुवि

13.83.53

तत्पपात तदा चाग्नौ ववृधे चाद्भुतोपमम्
तेजस्तेजसि संपृक्तमेकयोनित्वमागतम्

13.83.54

एतस्मिन्नेव काले तु देवाः शक्रपुरोगमाः
असुरस्तारको नाम तेन संतापिता भृशम्

13.83.55

आदित्या वसवो रुद्रा मरुतोऽथाश्विनावपि
साध्याश्च सर्वे संत्रस्ता दैतेयस्य पराक्रमात्

13.83.56

स्थानानि देवतानां हि विमानानि पुराणि च
ऋषीणामाश्रमाश्चैव बभूवुरसुरैर्हृताः

13.83.57

ते दीनमनसः सर्वे देवाश्च ऋषयश्च ह
प्रजग्मुः शरणं देवं ब्रह्माणमजरं प्रभुम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift of kine that is fraught with great merit. In the case of kings observant of their duties, that gift is most meritorious. Sovereignty is always painful. It is incapable of being borne by persons of uncleansed souls. In the generality of cases, kings fail to attain to auspicious ends. By always making, however, gifts of earth, they succeed in cleansing themselves (of all their sins). Thou hast, O prince of Kuru's race, discoursed to me on many duties. Thou hast discoursed to me on the gifts of kine made by king Nriga in days of old. The Rishi Nachiketa, in ancient times, had

discoursed on the merits of this act. The Vedas and the Upanishads also have laid down that in all sacrifices,--in fact, in all kinds of religious acts,--the Dakshina should be earth or kine or gold. The Srutis, however, declare that in all Dakshinas, gold is superior and is, indeed, the best. I desire, O grandsire, to hear thee discourse truly on this topic. What is gold? How did it spring up? When did it come into existence? What is its essence? Who is its presiding deity? What are its fruits? Why is it regarded as the foremost of all things? For what reason do men of wisdom applaud the gift of gold? For what reason is gold regarded as the best Dakshinas in all sacrifices? Why also is gold regarded as a cleanser superior to earth itself and kine? Why, indeed, is it regarded so superior as a Dakshina? Do thou, O grandsire, discourse to me on all this!'

"Bhishma said, Listen, O king, with concentrated attention to me as I recite to thee in detail the circumstances connected with the origin of gold as understood by me. When my father Santanu of great energy departed from this world, I proceeded to Gangadwara for performing his Sraddha. Arrived there, I commenced the Sraddha of my father. My mother Jahnavi, coming there, rendered me great help. Inviting many ascetics crowned with success and causing them to take their seats before me, I commenced the preliminary rites consisting of gifts of water and of other things. Having with a concentrated mind performed all preliminary rites as laid down in the scriptures, I set myself to duly offer the obsequial cake. I then saw, O king, that a handsome arm, adorned with Angadas and other ornaments, rose up, piercing the ground, through the blades of Kusa grass which I had spread. Beholding that arm rise from the ground, I became filled with wonder. Indeed, O chief of Bharata's race, I thought that my father had come himself for accepting the cake I was about to offer. Reflecting then, by the light of the scriptures, the conviction soon came upon me that the ordinance does occur in the Vedas that the cake should not be presented into the hand of him whose Sraddha is performed. Even this was the conviction that took possession of my mind, viz., that the obsequial cake should never be presented in this world by a man into the visible hand of the man whose obsequial rites are performed. The Pitris do not come in their visible forms for taking the cake. On the other hand, the ordinance provides that it should be presented on the blades of Kusa grass spread on the earth for the purpose. I then, disregarding that hand which constituted an indication of my father's presence, and recollecting the true ordinance depending upon the authority of the scriptures respecting the mode of presenting the cake, offered the entire cake, O chief of the Bharatas, upon those blades of Kusa grass that were spread before me. Know, O prince of men, that what I did was perfectly consistent with the scriptural ordinance. After this, the arm of my sire, O monarch, vanished in our very sight. On that night as I slept, the Pitris appeared to me in a dream. Gratified with me they said, O chief of Bharata's race, even these words, 'We have been pleased with thee, for the indication thou hast afforded today of thy

adherence to the ordinance. It has pleased us to see that thou hast not swerved from the injunctions of the scriptures. The scriptural ordinance, having been followed by thee, has become more authoritative, O king. By such conduct thou hast honoured and maintained the authority of thyself, the scriptures, the auditions of the Vedas, the Pitris and the Rishis, the Grandsire Brahman himself, and those seniors, viz., the Prajapatis. Adherence to the scriptures has been maintained. Thou hast today, O chief of the Bharatas, acted very properly. Thou hast made gifts of earth and kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O thou that art well-conversant with duties, know that by such acts of thine, both ourselves and our forefathers will all be cleansed of all our sins. Such gifts rescue both ancestors and descendants to the tenth degree of the person who makes them.' Even these were the words that my ancestors, appearing unto me in a dream, said unto me, I then awoke, O king, and became filled with wonder. Indeed, O chief of Bharata's race, I set my heart then upon making gifts of gold. Listen now, monarch, to this old history. It is highly praiseworthy and it extends the period of his life who listens to it. It was first recited to Rama, the son of Jamadagni In former days Jamadagni's son Rama, filled with great wrath, exterminated the Kshatriyas from off the face of the earth for thrice seven times. Having subjugated the entire earth the heroic Rama of eyes like lotus-petals began to make preparations for performing a Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas and that is capable of granting the fruition of every wish. That sacrifice cleanses all creatures and enhances the energy and splendour of those who succeed in performing it. Endued with great energy, Rama, by the performance of that sacrifice became purified. Having, however, performed that foremost of sacrifices, the high-souled Rama failed yet to attain to perfect lightness of heart. Repairing unto Rishis conversant with every branch of learning as also the deities, Rama of Bhrigu's race questioned them. Filled with repentance and compassion, he addressed them, saying, 'Ye highly blessed ones, do ye declare that which is more cleansing still for men engaged in fierce deeds.' Thus addressed by him, those great Rishis, fully acquainted with the Vedas and the scriptures, answered him, saying, 'O Rama, guided by the authority of the Vedas, do thou honour all learned Brahmanas. Following this conduct for some time do thou once more ask the regenerate Rishis as to what should be done by thee for cleansing thyself. Follow the advice which those persons of great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa, that delighter of the Bhrigus, endued with great energy, asked them that question, 'Ye foremost of Brahmanas, even this is the wish that has arisen in my heart. How, indeed, may I succeed in cleansing myself? By what acts and rites may this be brought about? Or, if by gifts, what is that article by giving away which this wish of mine may be accomplished? Ye foremost or righteous persons, if your minds be inclined to do me a favour, then do tell me, ye that are endued with wealth of asceticism,

what is that by which I may succeed in cleansing myself.'

"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned becomes cleansed by making gifts of kine, of earth, and of wealth. Even this is what we have heard. There is another gift that is regarded as a great cleanser. Listen to us, O regenerate Rishi, as we discourse on it. That article is excellent and is endued with wonderful aspect and is, besides, the offspring of Fire. In days of yore, the god Agni burnt all the world. It has been heard by us that from his seed sprung gold of bright complexion. It came to be celebrated under the name of good complexioned. By making gifts of gold thou art sure to have thy wish crowned with fruition. Then the illustrious Vasishtha in especial, of rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the splendour of fire sprang into existence. That gold will confer merit on thee. In matters of gifts, gold is highly applauded. I shall also tell thee what is gold, whence it has come, and how it has come to be invested with superior attributes. Listen to me, O thou of mighty arms, as I discourse upon these topics. Know this as certain that gold is of the essence of Fire and Soma. The goat is Fire (for it given, it leads to the region of the deity of fire); the sheep is Varuna (for if leads to the region of Varuna the lord of waters); the horse is Surya (for if leads to the region of Surya); elephants are Nagas (for they lead to the world of Nagas); buffaloes are Asuras (for they lead to the region of Asuras); cocks and boars are Rakshasas (for they lead to the regions of the Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water, and Soma (for it leads to the merits of sacrifice, and to the region of kine, of the lord of waters and of Soma). Even these are the declarations of the Smritis. Churning the entire universe, a mass of energy was found. That energy is gold. Hence, O regenerate Rishi, compared to all these objects (which I have named above) gold is certainly superior. It is a precious thing, high and excellent.' 1 It is for this reason that the deities and Gandharvas and Uragas and Rakshasas and human beings and Pisachas hold it with care. All these beings, O son of Bhrigu's race, shine in splendour, with the aid of gold, after converting it into crowns and armlets and diverse kinds of ornaments. It is also for this reason that gold is regarded as the most cleansing of all cleansing things such as earth and kine and all other kinds of wealth, O prince of men. The gift of gold, O puissant king, is the highest gift. It is distinguished above the gifts of earth, of kine, and of all other things, O thou that art endued with the effulgence of an immortal, gold is an eternal cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it is the foremost of cleansing things. Of all kinds of Dakshina, gold is the best. They who make gifts of gold are said to be givers of all things. Indeed, they who make gifts of gold come to be regarded as givers of deities. Agni is all the deities in one, and gold has

[paragraph continues] Agni for its essence. Hence it is that the person who makes gifts of gold gives away all the deities. Hence, O chief of men, there is no gift higher than the gift of gold.'

"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse upon it, the pre-eminence of gold, O foremost of all wielders of weapons. I heard this formerly in the Purana, O son of Bhrigu's race. I represent the speech of Prajapati himself. After the wedding was over of the illustrious and high-souled Rudra armed with the trident, O son of Bhrigu's race, with the goddess who became his spouse, on the breast of that foremost of mountains, viz., Himavat, the illustrious and high-souled deity wished to unite himself with the goddess. Thereupon all the deities, penetrated with anxiety, approached Rudra. Bending their heads with reverence and gratifying Mahadeva and his boon giving spouse Uma, both of whom were seated together, they addressed Rudra, O perpetuator of Bhrigu's race, saying, 'This union, O illustrious and sinless one, of thine with the goddess, is a union of one endued with penances with another of penances as severe! Verily, it is the union, O lord, of one possessed of very great energy with another whose energy is scarcely less! Thou, O illustrious one, art of energy that is irresistible. The goddess Uma, also is possessed of energy that is equally irresistible. The offspring that will result from a union like this, will, without doubt, O illustrious deity, be endued with very great might. Verily, O puissant lord, that offspring will consume all things in the three worlds without leaving a remnant. Do thou then, O lord of all the universe, O thou of large eyes, grant unto these deities prostrated before thee, a boon from desire of benefiting the three worlds! Do thou, O puissant one, restrain this high energy of thine which may become the seed of offspring. Verily, that energy is the essence of all forces in the three worlds. Ye two, by an act of congress, are sure to scorch the universe! The offspring that will be born of you two will certainly be able to afflict the deities! Neither the goddess Earth, nor the Firmament, nor Heaven, O puissant one, nor all of them together, will be able to bear thy energy, we firmly believe. The entire universe is certain to be burnt through the force of thy energy. It behoveth thee, O puissant one, to show us favour, O illustrious deity. That favour consists in thy not begetting a son, O foremost of the deities, upon the goddess Uma. Do thou, with patience, restrain thy fiery and puissant energy!' Unto the deities that said so the holy Mahadeva having the bull for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having said so, the deity that has the bull for his vehicle, drew up his vital seed. From that time he came to be called by the name, of Urdhvaretas (one that has drawn up the vital seed). The spouse of Rudra, however, at this endeavour of the deities to stop procreation, became highly incensed. In consequence of her being of the opposite sex (and, therefore, endued with little control upon her temper) she used harsh words, thus, 'Since ye have opposed my lord in the matter of procreating a child when he was desirous of procreating one upon me, as the consequence of this

act, ye deities, ye all shall become sonless. Verily, since ye have opposed the birth of issue from me, therefore, ye shall have no offspring of your own.' At the time this curse was denounced, O perpetuator of Bhrigu's race, the deity of fire was not there. It is in consequence of this curse of the goddess that the deities have become childless. Rudra, solicited by them, held in himself his energy of incomparable puissance. A small quantity, however, that came out of his body fell down on the earth. That seed, falling on the earth, leaped into a blazing fire and there began to grow (in size and power) most wonderfully. The energy of Rudra, coming in contact with another energy of great puissance, became identified with it in respect of essence. Meanwhile, all the deities having Sakra at their head, were scorched a good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras, the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted in consequence of the prowess of that son of Diti. All the regions of the deities, their beautiful cars, and their palatial mansions, and the retreats of the Rishis, were snatched away by the Asuras. Then the deities and the Rishis, with cheerless hearts, sought the protection of the illustrious and puissant Brahman of unfading glory.'"

128:1 The commentator explains that hence, by making gifts of gold, one comes to be regarded as making gifts of the entire universe.

13.84.1

देवा ऊचुः
असुरस्तारको नाम त्वया दत्तवरः प्रभो
सुरानृषींश्च क्लिश्नाति वधस्तस्य विधीयताम्

13.84.2

तस्माद्भयं समुत्पन्नमस्माकं वै पितामह
परित्रायस्व नो देव न ह्यन्या गतिरस्ति नः

13.84.3

ब्रह्मोवाच
समोऽहं सर्वभूतानामधर्मं नेह रोचये
हन्यतां तारकः क्षिप्रं सुरर्षिगणबाधकः

13.84.4

वेदा धर्माश्च नोत्सादं गच्छेयुः सुरसत्तमाः
विहितं पूर्वमेवात्र मया वै व्येतु वो ज्वरः

13.84.5

देवा ऊचुः
वरदानाद्भगवतो दैतेयो बलगर्वितः
देवैर्न शक्यते हन्तुं स कथं प्रशमं व्रजेत्

13.84.6

स हि नैव स्म देवानां नासुराणां न रक्षसाम्
वध्यः स्यामिति जग्राह वरं त्वत्तः पितामह

13.84.7

देवाश्च शप्ता रुद्राण्या प्रजोच्छेदे पुरा कृते
न भविष्यति वोऽपत्यमिति सर्वजगत्पते

13.84.8

ब्रह्मोवाच
हुताशनो न तत्रासीच्छापकाले सुरोत्तमाः
स उत्पादयितापत्यं वधार्थं त्रिदशद्विषाम्

13.84.9

तद्वै सर्वानतिक्रम्य देवदानवराक्षसान्
मानुषानथ गन्धर्वान्नागानथ च पक्षिणः

13.84.10

अस्त्रेणामोघपातेन शक्त्या तं घातयिष्यति
यतो वो भयमुत्पन्नं ये चान्ये सुरशत्रवः

13.84.11

सनातनो हि संकल्पः काम इत्यभिधीयते
रुद्रस्य तेजः प्रस्कन्नमग्नौ निपतितं च तत्

13.84.12

तत्तेजोऽग्निर्महद्भूतं द्वितीयमिव पावकम्
वधार्थं देवशत्रूणां गङ्गायां जनयिष्यति

13.84.13

स तु नावाप तं शापं नष्टः स हुतभुक्तदा
तस्माद्वो भयहृद्देवाः समुत्पत्स्यति पावकिः

13.84.14

अन्विष्यतां वै ज्वलनस्तथा चाद्य नियुज्यताम्
तारकस्य वधोपायः कथितो वै मयानघाः

13.84.15

न हि तेजस्विनां शापास्तेजःसु प्रभवन्ति वै
बलान्यतिबलं प्राप्य नबलानि भवन्ति वै

13.84.16

हन्यादवध्यान्वरदानपि चैव तपस्विनः
संकल्पाभिरुचिः कामः सनातनतमोऽनलः

13.84.17

जगत्पतिरनिर्देश्यः सर्वगः सर्वभावनः
हृच्छयः सर्वभूतानां ज्येष्ठो रुद्रादपि प्रभुः

13.84.18

अन्विष्यतां स तु क्षिप्रं तेजोराशिर्हुताशनः
स वो मनोगतं कामं देवः संपादयिष्यति

13.84.19

एतद्वाक्यमुपश्रुत्य ततो देवा महात्मनः
जग्मुः संसिद्धसंकल्पाः पर्येषन्तो विभावसुम्

13.84.20

ततस्त्रैलोक्यमृषयो व्यचिन्वन्त सुरैः सह
काङ्क्षन्तो दर्शनं वह्नेः सर्वे तद्गतमानसाः

13.84.21

परेण तपसा युक्ताः श्रीमन्तो लोकविश्रुताः
लोकानन्वचरन्सिद्धाः सर्व एव भृगूद्वह
नष्टमात्मनि संलीनं नाधिजग्मुर्हुताशनम्

13.84.22

ततः संजातसंत्रासानग्नेर्दर्शनलालसान्
जलेचरः क्लान्तमनास्तेजसाग्नेः प्रदीपितः
उवाच देवान्मण्डूको रसातलतलोत्थितः

13.84.23

रसातलतले देवा वसत्यग्निरिति प्रभो
संतापादिह संप्राप्तः पावकप्रभवादहम्

13.84.24

स संसुप्तो जले देवा भगवान्हव्यवाहनः
अपः संसृज्य तेजोभिस्तेन संतापिता वयम्

13.84.25

तस्य दर्शनमिष्टं वो यदि देवा विभावसोः
तत्रैनमभिगच्छध्वं कार्यं वो यदि वह्निना

13.84.26

गम्यतां साधयिष्यामो वयं ह्यग्निभयात्सुराः
एतावदुक्त्वा मण्डूकस्त्वरितो जलमाविशत्

13.84.27

हुताशनस्तु बुबुधे मण्डूकस्याथ पैशुनम्
शशाप स तमासाद्य न रसान्वेत्स्यसीति वै

13.84.28

तं स संयुज्य शापेन मण्डूकं पावको ययौ
अन्यत्र वासाय विभुर्न च देवानदर्शयत्

13.84.29

देवास्त्वनुग्रहं चक्रुर्मण्डूकानां भृगूद्वह
यत्तच्छृणु महाबाहो गदतो मम सर्वशः

13.84.30

देवा ऊचुः
अग्निशापादजिह्वापि रसज्ञानबहिष्कृताः
सरस्वतीं बहुविधां यूयमुच्चारयिष्यथ

13.84.31

बिलवासगतांश्चैव निरादानानचेतसः
गतासूनपि वः शुष्कान्भूमिः संधारयिष्यति
तमोगतायामपि च निशायां विचरिष्यथ

13.84.32

इत्युक्त्वा तांस्ततो देवाः पुनरेव महीमिमाम्
परीयुर्ज्वलनस्यार्थे न चाविन्दन्हुताशनम्

13.84.33

अथ तान्द्विरदः कश्चित्सुरेन्द्रद्विरदोपमः
अश्वत्थस्थोऽग्निरित्येवं प्राह देवान्भृगूद्वह

13.84.34

शशाप ज्वलनः सर्वान्द्विरदान्क्रोधमूर्छितः
प्रतीपा भवतां जिह्वा भवित्रीति भृगूद्वह

13.84.35

इत्युक्त्वा निःसृतोऽश्वत्थादग्निर्वारणसूचितः
प्रविवेश शमीगर्भमथ वह्निः सुषुप्सया

13.84.36

अनुग्रहं तु नागानां यं चक्रुः शृणु तं प्रभो
देवा भृगुकुलश्रेष्ठ प्रीताः सत्यपराक्रमाः

13.84.37

देवा ऊचुः
प्रतीपया जिह्वयापि सर्वाहारान्करिष्यथ
वाचं चोच्चारयिष्यध्वमुच्चैरव्यञ्जिताक्षरम्
इत्युक्त्वा पुनरेवाग्निमनुसस्रुर्दिवौकसः

13.84.38

अश्वत्थान्निःसृतश्चाग्निः शमीगर्भगतस्तदा
शुकेन ख्यापितो विप्र तं देवाः समुपाद्रवन्

13.84.39

शशाप शुकमग्निस्तु वाग्विहीनो भविष्यसि
जिह्वां चावर्तयामास तस्यापि हुतभुक्तदा

13.84.40

दृष्ट्वा तु ज्वलनं देवाः शुकमूचुर्दयान्विताः
भविता न त्वमत्यन्तं शकुने नष्टवागिति

13.84.41

आवृत्तजिह्वस्य सतो वाक्यं कान्तं भविष्यति
बालस्येव प्रवृद्धस्य कलमव्यक्तमद्भुतम्

13.84.42

इत्युक्त्वा तं शमीगर्भे वह्निमालक्ष्य देवताः
तदेवायतनं चक्रुः पुण्यं सर्वक्रियास्वपि

13.84.43

ततःप्रभृति चाप्यग्निः शमीगर्भेषु दृश्यते
उत्पादने तथोपायमनुजग्मुश्च मानवाः

13.84.44

आपो रसातले यास्तु संसृष्टाश्चित्रभानुना
ताः पर्वतप्रस्रवणैरूष्मां मुञ्चन्ति भार्गव
पावकेनाधिशयता संतप्तास्तस्य तेजसा

13.84.45

ततोऽग्निर्देवता दृष्ट्वा बभूव व्यथितस्तदा
किमागमनमित्येवं तानपृच्छत पावकः

13.84.46

तमूचुर्विबुधाः सर्वे ते चैव परमर्षयः
त्वां नियोक्ष्यामहे कार्ये तद्भवान्कर्तुमर्हति
कृते च तस्मिन्भविता तवापि सुमहान्गुणः

13.84.47

अग्निरुवाच
ब्रूत यद्भवतां कार्यं सर्वं कर्तास्मि तत्सुराः
भवतां हि नियोज्योऽहं मा वोऽत्रास्तु विचारणा

13.84.48

देवा ऊचुः
असुरस्तारको नाम ब्रह्मणो वरदर्पितः
अस्मान्प्रबाधते वीर्याद्वधस्तस्य विधीयताम्

13.84.49

इमान्देवगणांस्तात प्रजापतिगणांस्तथा
ऋषींश्चापि महाभागान्परित्रायस्व पावक

13.84.50

अपत्यं तेजसा युक्तं प्रवीरं जनय प्रभो
यद्भयं नोऽसुरात्तस्मान्नाशयेद्धव्यवाहन

13.84.51

शप्तानां नो महादेव्या नान्यदस्ति परायणम्
अन्यत्र भवतो वीर्यं तस्मात्त्रायस्व नस्ततः

13.84.52

इत्युक्तः स तथेत्युक्त्वा भगवान्हव्यकव्यभुक्
जगामाथ दुराधर्षो गङ्गां भागीरथीं प्रति

13.84.53

तया चाप्यभवन्मिश्रो गर्भश्चास्याभवत्तदा
ववृधे स तदा गर्भः कक्षे कृष्णगतिर्यथा

13.84.54

तेजसा तस्य गर्भस्य गङ्गा विह्वलचेतना
संतापमगमत्तीव्रं सा सोढुं न शशाक ह

13.84.55

आहिते ज्वलनेनाथ गर्भे तेजःसमन्विते
गङ्गायामसुरः कश्चिद्भैरवं नादमुत्सृजत्

13.84.56

अबुद्धापतितेनाथ नादेन विपुलेन सा
वित्रस्तोद्भ्रान्तनयना गङ्गा विप्लुतलोचना
विसंज्ञा नाशकद्गर्भं संधारयितुमात्मना

13.84.57

सा तु तेजःपरीताङ्गी कम्पमाना च जाह्नवी
उवाच वचनं विप्र तदा गर्भबलोद्धता
न ते शक्तास्मि भगवंस्तेजसोऽस्य विधारणे

13.84.58

विमूढास्मि कृतानेन तथास्वास्थ्यं कृतं परम्
विह्वला चास्मि भगवंस्तेजो नष्टं च मेऽनघ

13.84.59

धारणे नास्य शक्ताहं गर्भस्य तपतां वर
उत्स्रक्ष्येऽहमिमं दुःखान्न तु कामात्कथंचन

13.84.60

न चेतसोऽस्ति संस्पर्शो मम देव विभावसो
आपदर्थे हि संबन्धः सुसूक्ष्मोऽपि महाद्युते

13.84.61

यदत्र गुणसंपन्नमितरं वा हुताशन
त्वय्येव तदहं मन्ये धर्माधर्मौ च केवलौ

13.84.62

तामुवाच ततो वह्निर्धार्यतां धार्यतामयम्
गर्भो मत्तेजसा युक्तो महागुणफलोदयः

13.84.63

शक्ता ह्यसि महीं कृत्स्नां वोढुं धारयितुं तथा
न हि ते किंचिदप्राप्यं मद्रेतोधारणादृते

13.84.64

सा वह्निना वार्यमाणा देवैश्चापि सरिद्वरा
समुत्ससर्ज तं गर्भं मेरौ गिरिवरे तदा

13.84.65

समर्था धारणे चापि रुद्रतेजःप्रधर्षिता
नाशकत्तं तदा गर्भं संधारयितुमोजसा

13.84.66

सा समुत्सृज्य तं दुःखाद्दीप्तवैश्वानरप्रभम्
दर्शयामास चाग्निस्तां तदा गङ्गां भृगूद्वह
पप्रच्छ सरितां श्रेष्ठां कच्चिद्गर्भः सुखोदयः

13.84.67

कीदृग्वर्णोऽपि वा देवि कीदृग्रूपश्च दृश्यते
तेजसा केन वा युक्तः सर्वमेतद्ब्रवीहि मे

13.84.68

गङ्गोवाच
जातरूपः स गर्भो वै तेजसा त्वमिवानल
सुवर्णो विमलो दीप्तः पर्वतं चावभासयत्

13.84.69

पद्मोत्पलविमिश्राणां ह्रदानामिव शीतलः
गन्धोऽस्य स कदम्बानां तुल्यो वै तपतां वर

13.84.70

तेजसा तस्य गर्भस्य भास्करस्येव रश्मिभिः
यद्द्रव्यं परिसंसृष्टं पृथिव्यां पर्वतेषु वा
तत्सर्वं काञ्चनीभूतं समन्तात्प्रत्यदृश्यत

13.84.71

पर्यधावत शैलांश्च नदीः प्रस्रवणानि च
व्यदीपयत्तेजसा च त्रैलोक्यं सचराचरम्

13.84.72

एवंरूपः स भगवान्पुत्रस्ते हव्यवाहन
सूर्यवैश्वानरसमः कान्त्या सोम इवापरः
एवमुक्त्वा तु सा देवी तत्रैवान्तरधीयत

13.84.73

पावकश्चापि तेजस्वी कृत्वा कार्यं दिवौकसाम्
जगामेष्टं ततो देशं तदा भार्गवनन्दन

13.84.74

एतैः कर्मगुणैर्लोके नामाग्नेः परिगीयते
हिरण्यरेता इति वै ऋषिभिर्विबुधैस्तथा
पृथिवी च तदा देवी ख्याता वसुमतीति वै

13.84.75

स तु गर्भो महातेजा गाङ्गेयः पावकोद्भवः
दिव्यं शरवणं प्राप्य ववृधेऽद्भुतदर्शनः

13.84.76

ददृशुः कृत्तिकास्तं तु बालार्कसदृशद्युतिम्
जातस्नेहाश्च तं बालं पुपुषुः स्तन्यविस्रवैः

13.84.77

ततः स कार्त्तिकेयत्वमवाप परमद्युतिः
स्कन्नत्वात्स्कन्दतां चापि गुहावासाद्गुहोऽभवत्

13.84.78

एवं सुवर्णमुत्पन्नमपत्यं जातवेदसः
तत्र जाम्बूनदं श्रेष्ठं देवानामपि भूषणम्

13.84.79

ततःप्रभृति चाप्येतज्जातरूपमुदाहृतम्
यत्सुवर्णं स भगवानग्निरीशः प्रजापतिः

13.84.80

पवित्राणां पवित्रं हि कनकं द्विजसत्तम
अग्नीषोमात्मकं चैव जातरूपमुदाहृतम्

13.84.81

रत्नानामुत्तमं रत्नं भूषणानां तथोत्तमम्
पवित्रं च पवित्राणां मङ्गलानां च मङ्गलम्

13.85.1

वसिष्ठ उवाच
अपि चेदं पुरा राम श्रुतं मे ब्रह्मदर्शनम्
पितामहस्य यद्वृत्तं ब्रह्मणः परमात्मनः

13.85.2

देवस्य महतस्तात वारुणीं बिभ्रतस्तनुम्
ऐश्वर्ये वारुणे राम रुद्रस्येशस्य वै प्रभो

13.85.3

आजग्मुर्मुनयः सर्वे देवाश्चाग्निपुरोगमाः
यज्ञाङ्गानि च सर्वाणि वषट्कारश्च मूर्तिमान्

13.85.4

मूर्तिमन्ति च सामानि यजूंषि च सहस्रशः
ऋग्वेदश्चागमत्तत्र पदक्रमविभूषितः

13.85.5

लक्षणानि स्वराः स्तोभा निरुक्तं स्वरभक्तयः
ओंकारश्चावसन्नेत्रे निग्रहप्रग्रहौ तथा

13.85.6

वेदाश्च सोपनिषदो विद्या सावित्र्यथापि च
भूतं भव्यं भविष्यच्च दधार भगवाञ्शिवः
जुह्वच्चात्मन्यथात्मानं स्वयमेव तदा प्रभो

13.85.7

देवपत्न्यश्च कन्याश्च देवानां चैव मातरः
आजग्मुः सहितास्तत्र तदा भृगुकुलोद्वह

13.85.8

यज्ञं पशुपतेः प्रीता वरुणस्य महात्मनः
स्वयंभुवस्तु ता दृष्ट्वा रेतः समपतद्भुवि

13.85.9

तस्य शुक्रस्य निष्पन्दात्पांसून्संगृह्य भूमितः
प्रास्यत्पूषा कराभ्यां वै तस्मिन्नेव हुताशने

13.85.10

ततस्तस्मिन्संप्रवृत्ते सत्रे ज्वलितपावके
ब्रह्मणो जुह्वतस्तत्र प्रादुर्भावो बभूव ह

13.85.11

स्कन्नमात्रं च तच्छुक्रं स्रुवेण प्रतिगृह्य सः
आज्यवन्मन्त्रवच्चापि सोऽजुहोद्भृगुनन्दन

13.85.12

ततः संजनयामास भूतग्रामं स वीर्यवान्
ततस्तु तेजसस्तस्माज्जज्ञे लोकेषु तैजसम्

13.85.13

तमसस्तामसा भावा व्यापि सत्त्वं तथोभयम्
सगुणस्तेजसो नित्यं तमस्याकाशमेव च

13.85.14

सर्वभूतेष्वथ तथा सत्त्वं तेजस्तथा तमः
शुक्रे हुतेऽग्नौ तस्मिंस्तु प्रादुरासंस्त्रयः प्रभो

13.85.15

पुरुषा वपुषा युक्ता युक्ताः प्रसवजैर्गुणैः
भृगित्येव भृगुः पूर्वमङ्गारेभ्योऽङ्गिराभवत्

13.85.16

अङ्गारसंश्रयाच्चैव कविरित्यपरोऽभवत्
सह ज्वालाभिरुत्पन्नो भृगुस्तस्माद्भृगुः स्मृतः

13.85.17

मरीचिभ्यो मरीचिस्तु मारीचः कश्यपो ह्यभूत्
अङ्गारेभ्योऽङ्गिरास्तात वालखिल्याः शिलोच्चयात्
अत्रैवात्रेति च विभो जातमत्रिं वदन्त्यपि

13.85.18

तथा भस्मव्यपोहेभ्यो ब्रह्मर्षिगणसंमिताः
वैखानसाः समुत्पन्नास्तपःश्रुतगुणेप्सवः
अश्रुतोऽस्य समुत्पन्नावश्विनौ रूपसंमतौ

13.85.19

शेषाः प्रजानां पतयः स्रोतोभ्यस्तस्य जज्ञिरे
ऋषयो लोमकूपेभ्यः स्वेदाच्छन्दो मलात्मकम्

13.85.20

एतस्मात्कारणादाहुरग्निं सर्वास्तु देवताः
ऋषयः श्रुतसंपन्ना वेदप्रामाण्यदर्शनात्

13.85.21

यानि दारूणि ते मासा निर्यासाः पक्षसंज्ञिताः
अहोरात्रा मुहूर्तास्तु पित्तं ज्योतिश्च वारुणम्

13.85.22

रौद्रं लोहितमित्याहुर्लोहितात्कनकं स्मृतम्
तन्मैत्रमिति विज्ञेयं धूमाच्च वसवः स्मृताः

13.85.23

अर्चिषो याश्च ते रुद्रास्तथादित्या महाप्रभाः
उद्दिष्टास्ते तथाङ्गारा ये धिष्ण्येषु दिवि स्थिताः

13.85.24

आदिनाथश्च लोकस्य तत्परं ब्रह्म तद्ध्रुवम्
सर्वकामदमित्याहुस्तत्र हव्यमुदावहत्

13.85.25

ततोऽब्रवीन्महादेवो वरुणः परमात्मकः
मम सत्रमिदं दिव्यमहं गृहपतिस्त्विह

13.85.26

त्रीणि पूर्वाण्यपत्यानि मम तानि न संशयः
इति जानीत खगमा मम यज्ञफलं हि तत्

13.85.27

अग्निरुवाच
मदङ्गेभ्यः प्रसूतानि मदाश्रयकृतानि च
ममैव तान्यपत्यानि वरुणो ह्यवशात्मकः

13.85.28

अथाब्रवील्लोकगुरुर्ब्रह्मा लोकपितामहः
ममैव तान्यपत्यानि मम शुक्रं हुतं हि तत्

13.85.29

अहं वक्ता च मन्त्रस्य होता शुक्रस्य चैव ह
यस्य बीजं फलं तस्य शुक्रं चेत्कारणं मतम्

13.85.30

ततोऽब्रुवन्देवगणाः पितामहमुपेत्य वै
कृताञ्जलिपुटाः सर्वे शिरोभिरभिवन्द्य च

13.85.31

वयं च भगवन्सर्वे जगच्च सचराचरम्
तवैव प्रसवाः सर्वे तस्मादग्निर्विभावसुः
वरुणश्चेश्वरो देवो लभतां काममीप्सितम्

13.85.32

निसर्गाद्वरुणश्चापि ब्रह्मणो यादसां पतिः
जग्राह वै भृगुं पूर्वमपत्यं सूर्यवर्चसम्

13.85.33

ईश्वरोऽङ्गिरसं चाग्नेरपत्यार्थेऽभ्यकल्पयत्
पितामहस्त्वपत्यं वै कविं जग्राह तत्त्ववित्

13.85.34

तदा स वारुणः ख्यातो भृगुः प्रसवकर्मकृत्
आग्नेयस्त्वङ्गिराः श्रीमान्कविर्ब्राह्मो महायशाः
भार्गवाङ्गिरसौ लोके लोकसंतानलक्षणौ

13.85.35

एते विप्रवराः सर्वे प्रजानां पतयस्त्रयः
सर्वं संतानमेतेषामिदमित्युपधारय

13.85.36

भृगोस्तु पुत्रास्तत्रासन्सप्त तुल्या भृगोर्गुणैः
च्यवनो वज्रशीर्षश्च शुचिरौर्वस्तथैव च

13.85.37

शुक्रो वरेण्यश्च विभुः सवनश्चेति सप्त ते
भार्गवा वारुणाः सर्वे येषां वंशे भवानपि

13.85.38

अष्टौ चाङ्गिरसः पुत्रा वारुणास्तेऽप्युदाहृताः
बृहस्पतिरुतथ्यश्च वयस्यः शान्तिरेव च

13.85.39

घोरो विरूपः संवर्तः सुधन्वा चाष्टमः स्मृतः
एतेऽष्टावग्निजाः सर्वे ज्ञाननिष्ठा निरामयाः

13.85.40

ब्राह्मणस्य कवेः पुत्रा वारुणास्तेऽप्युदाहृताः
अष्टौ प्रसवजैर्युक्ता गुणैर्ब्रह्मविदः शुभाः

13.85.41

कविः काव्यश्च विष्णुश्च बुद्धिमानुशनास्तथा
भृगुश्च विरजाश्चैव काशी चोग्रश्च धर्मवित्

13.85.42

अष्टौ कविसुता ह्येते सर्वमेभिर्जगत्ततम्
प्रजापतय एते हि प्रजानां यैरिमाः प्रजाः

13.85.43

एवमङ्गिरसश्चैव कवेश्च प्रसवान्वयैः
भृगोश्च भृगुशार्दूल वंशजैः सततं जगत्

13.85.44

वरुणश्चादितो विप्र जग्राह प्रभुरीश्वरः
कविं तात भृगुं चैव तस्मात्तौ वारुणौ स्मृतौ

13.85.45

जग्राहाङ्गिरसं देवः शिखी तस्माद्धुताशनः
तस्मादङ्गिरसो ज्ञेयाः सर्व एव तदन्वयाः

13.85.46

ब्रह्मा पितामहः पूर्वं देवताभिः प्रसादितः
इमे नः संतरिष्यन्ति प्रजाभिर्जगदीश्वराः

13.85.47

सर्वे प्रजानां पतयः सर्वे चातितपस्विनः
त्वत्प्रसादादिमं लोकं तारयिष्यन्ति शाश्वतम्

13.85.48

तथैव वंशकर्तारस्तव तेजोविवर्धनाः
भवेयुर्वेदविदुषः सर्वे वाक्पतयस्तथा

13.85.49

देवपक्षधराः सौम्याः प्राजापत्या महर्षयः
आप्नुवन्ति तपश्चैव ब्रह्मचर्यं परं तथा

13.85.50

सर्वे हि वयमेते च तवैव प्रसवः प्रभो
देवानां ब्राह्मणानां च त्वं हि कर्ता पितामह

13.85.51

मरीचिमादितः कृत्वा सर्वे चैवाथ भार्गवाः
अपत्यानीति संप्रेक्ष्य क्षमयाम पितामह

13.85.52

ते त्वनेनैव रूपेण प्रजनिष्यन्ति वै प्रजाः
स्थापयिष्यन्ति चात्मानं युगादिनिधने तथा

13.85.53

एवमेतत्पुरा वृत्तं तस्य यज्ञे महात्मनः
देवश्रेष्ठस्य लोकादौ वारुणीं बिभ्रतस्तनुम्

13.85.54

अग्निर्ब्रह्मा पशुपतिः शर्वो रुद्रः प्रजापतिः
अग्नेरपत्यमेतद्वै सुवर्णमिति धारणा

13.85.55

अग्न्यभावे च कुर्वन्ति वह्निस्थानेषु काञ्चनम्
जामदग्न्य प्रमाणज्ञा वेदश्रुतिनिदर्शनात्

13.85.56

कुशस्तम्बे जुहोत्यग्निं सुवर्णं तत्र संस्थितम्
हुते प्रीतिकरीमृद्धिं भगवांस्तत्र मन्यते

13.85.57

तस्मादग्निपराः सर्वा देवता इति शुश्रुम
ब्रह्मणो हि प्रसूतोऽग्निरग्नेरपि च काञ्चनम्

13.85.58

तस्माद्ये वै प्रयच्छन्ति सुवर्णं धर्मदर्शिनः
देवतास्ते प्रयच्छन्ति समस्ता इति नः श्रुतम्

13.85.59

तस्य चातमसो लोका गच्छतः परमां गतिम्
स्वर्लोके राजराज्येन सोऽभिषिच्येत भार्गव

13.85.60

आदित्योदयने प्राप्ते विधिमन्त्रपुरस्कृतम्
ददाति काञ्चनं यो वै दुःस्वप्नं प्रतिहन्ति सः

13.85.61

ददात्युदितमात्रे यस्तस्य पाप्मा विधूयते
मध्याह्ने ददतो रुक्मं हन्ति पापमनागतम्

13.85.62

ददाति पश्चिमां संध्यां यः सुवर्णं धृतव्रतः
ब्रह्मवाय्वग्निसोमानां सालोक्यमुपयाति सः

13.85.63

सेन्द्रेषु चैव लोकेषु प्रतिष्ठां प्राप्नुते शुभाम्
इह लोके यशः प्राप्य शान्तपाप्मा प्रमोदते

13.85.64

ततः संपद्यतेऽन्येषु लोकेष्वप्रतिमः सदा
अनावृतगतिश्चैव कामचारी भवत्युत

13.85.65

न च क्षरति तेभ्यः स शश्वच्चैवाप्नुते महत्
सुवर्णमक्षयं दत्त्वा लोकानाप्नोति पुष्कलान्

13.85.66

यस्तु संजनयित्वाग्निमादित्योदयनं प्रति
दद्याद्वै व्रतमुद्दिश्य सर्वान्कामान्समश्नुते

13.85.67

अग्निरित्येव तत्प्राहुः प्रदानं वै सुखावहम्
यथेष्टगुणसंपन्नं प्रवर्तकमिति स्मृतम्

13.85.68

भीष्म उवाच
इत्युक्तः स वसिष्ठेन जामदग्न्यः प्रतापवान्
ददौ सुवर्णं विप्रेभ्यो व्यमुच्यत च किल्बिषात्

13.85.69

एतत्ते सर्वमाख्यातं सुवर्णस्य महीपते
प्रदानस्य फलं चैव जन्म चाग्न्यमनुत्तमम्

13.85.70

तस्मात्त्वमपि विप्रेभ्यः प्रयच्छ कनकं बहु
ददत्सुवर्णं नृपते किल्बिषाद्विप्रमोक्ष्यसि

Translation — Kisari Mohan Ganguli

'The Deities said, 'The Asura named Taraka who has received boons from thee, O puissant one, is afflicting the deities and the Rishis. Let his death be ordained by thee. O Grandsire, great has been our fear from him. O illustrious one, do thou rescue us. We have no other refuge than thee.'

"Brahman said, 'I am equal in my behaviour towards all creatures. I cannot, however, approve of unrighteousness. Let Taraka, that opponent of the deities and Rishis, be quickly destroyed. The Vedas and the eternal duties shall not be exterminated, ye foremost of celestials! I have ordained what is proper in this matter. Let the fever of your hearts be dispelled.'

"The Deities said, 'In consequence of thy having granted him boons, that son of Diti has been proud of his might. He is incapable of being slain, by the deities. How then will his death be brought about? The boon which, O Grandsire, he has obtained from thee is that he should not be slayable by deities or Asuras or Rakshasas. The deities have also been cursed by the spouse of Rudra in consequence of their endeavour in former days to stop propagation. The curse denounced by her has been, O lord of the universe, even this, viz., that they are not to have any offspring.'

"Brahman said, 'Ye foremost of deities, Agni was not there at the time

the curse was denounced by the goddess. Even he will beget a son for the destruction of the enemies of the gods. Transcending all the deities and Danavas and Rakshasas and human beings and Gandharvas and Nagas and feathery creatures, the offspring of Agni with his dart, which in his hands will be a weapon incapable of being baffled if once hurled at the foe, will destroy Taraka from whom your fear hath arisen. Verily, all other enemies of yours will also be slain by him. Will is eternal. That Will is known by the name of Kama and is identical with Rudra's seed a portion of which fell into the blazing form of Agni. That energy, which is a mighty substance, and which resembles a second Agni, will be cast by Agni into Ganga for producing a child upon her in order to effect the destruction of the enemies of the gods. Agni did not come within the range of Uma's curse. The eater of sacrificial libations was not present there when the curse was denounced. Let the deity of fire, therefore, be searched out. Let him now be set to this task. Ye sinless ones, I have told you what the means are for the destruction of Taraka. The curses of those that are endued with energy fail to produce any effect upon those that are endued with energy. Forces, when they come into contact with something that is endued with stronger force, become weakened. They that are endued with penances are competent to destroy even the boon-giving deities who are indestructible. Will, or Like, or Desire (which is identifiable with Agni) sprang in former times and is the most eternal of all creatures. Agni is the Lord of the universe. He is incapable of being apprehended or described. Capable of going everywhere and existing in all things, he is the Creator of all beings. He lives in the hearts of all creatures. Endued with great puissance, He is older than Rudra himself. Let that eater of sacrificial libations, who is a mass of energy, be searched out. That illustrious deity will accomplish this desire of your hearts.' Hearing these words of the Grandsire, the high-souled gods then proceeded to search out the god of fire with hearts cheerful in consequence of their purpose having been achieved. The gods and the Rishis then searched every part of the three worlds, their hearts filled with the thought of Agni and eagerly desiring to obtain a sight of him. Endued with penances, possessed of prosperity, celebrated over all the worlds, those high-souled ones, all crowned with ascetic success, sojourned over every part of the universe, O foremost one of Bhrigu's race. They failed, however, to find out the eater of sacrificial libations who had concealed himself by merging his self into self. 1 About this time, a frog, living in water, appeared on the surface thereof from the nethermost regions, with cheerless heart in consequence of having been scorched by the energy of Agni. The little creature addressed the deities who had become penetrated with fear and who were all very eager to obtain a sight of the deity of fire, saying, 'Ye gods, Agni is now residing in the nethermost regions. Scorched by the energy of that deity, and unable to bear it longer, I have come

hither. The illustrious bearer of sacrificial libations, ye gods, is now under the waters. He has created a mass of waters within which he is staying. All of us have been scorched by his energy. If, ye gods, ye desire to obtain a sight of him,--verily, if ye have any business with him,--do ye go to him thither. Do, indeed, repair thither. As regards ourselves, we shall fly from this place, ye deities, from fear of Agni.' Having said this much, the frog dived into the water'. The eater of sacrificial libations learnt of the treachery of the frog. Coming to that animal, he cursed the whole batrachian race, saying, 'Ye shall henceforth be deprived of the organ of taste. Having denounced this curse on the frog, he left the spot speedily for taking up his abode elsewhere. Verily, the puissant deity did not show himself. Seeing the plight to which the frogs were reduced for having done them a service, the deities, O best of the Bhrigus, showed favour unto those creatures. I shall tell thee everything regarding it. Do thou listen to me, O mighty-armed hero.'

"The Deities said, 'Though deprived of tongues through the curse of Agni and, therefore, reft of the sensation of taste, ye shall yet be able to utter diverse kinds of speech. Living within holes, deprived of food, reft of consciousness, wasted and dried up, and more dead than alive, all of you will be held by the Earth nevertheless. Ye shall also be able to wander about at night-time when everything is enveloped in thick darkness.' Having said this unto the frogs, the deities once more went over every part of the earth for finding out the deity of blazing flames. In spite of all their efforts, however, they failed to get at him. Then, O perpetuator of Bhrigu's race, an elephant, as large and mighty as the elephant of Sakra, addressed the gods, saying, 'Agni is now residing within this Aswattha tree!' Incensed with wrath, Agni cursed all the elephants, O descendant of Bhrigu saying, 'Your tongues will be bent back.' Having been pointed out by the elephants, the deity of fire cursed all elephants even thus and then went away and entered the heart of the Sami tree from the desire of residing within it for some time. Listen now, O puissant hero, what favour was shown unto the elephants, O foremost one of Bhrigu's race, by the deities of unbaffled prowess who were all gratified with the service a representative of their had done them.'

"The Deities said, 'With the aid of even your tongues bent inwards ye shall be able to eat all things, and with even those tongues ye shall be able to utter cries that will only be indistinct. Having blessed the elephants in this way, the denizens of Heaven once more resumed their search after Agni. Indeed, having issued out of the Aswattha tree, the deity of fire had entered the heart of Sami. This new abode of Agni was divulged by a parrot. The gods thereupon proceeded to the spot. Enraged with the conduct of the parrot, the deity of blazing flames cursed the whole parrot race, saying, 'Ye shall from this day be deprived of the power of speech.' Indeed, the eater of sacrificial libations turned up the tongues of all the parrots. Beholding Agni at the place pointed out by the parrot, and witnessing the curse denounced upon him, the gods, feeling a compassion

for the poor creature, blessed him, saying, 'In consequence of thy being a parrot, thou shalt not be wholly deprived of the power of speech. Though thy tongue has been turned backwards, yet speech thou shalt have, confined to the letter K. Like that of a child or an old man, thy speech shall be sweet and indistinct and wonderful.' Having said these words unto the parrot, and beholding the deity of fire within the heart of the Sami, the gods made Sami wood a sacred fuel fit for producing fire in all religious rites. It was from that time that fire is seen to reside in the heart of the Sami. Men came to regard the Sami as proper means for producing fire (in sacrifice). 1 The waters that occur in the nethermost regions had come into contact with the deity of blazing flames. Those heated waters, O thou of Bhrigu's race, are vomited forth by the mountain springs. In consequence, indeed, of Agni having resided in them for some time, they became hot through his energy. Meanwhile, Agni, beholding the gods, became grieved. Addressing the deities, he asked them, 'What is the reason of your presence here?' Unto him the deities and the great Rishi said, 'We wish to set thee to a particular task. It behoveth thee to accomplish it. When accomplished, it will redound greatly to thy credit.'

"Agni said, 'Tell me what your business is. I shall, ye gods, accomplish it. I am always willing to be set by you to any task you wish. Do not scruple, therefore, to command me.'"

"The Deities said, 'There is an Asura of the name of Taraka who has been filled with pride in consequence of the boon he has obtained from Brahman. Through his energy he is able to oppose and discomfit us. Do thou ordain his destruction. O sire, do thou rescue these deities, these Prajapatis, and these Rishis, O highly blessed Pavaka! O puissant one, do thou beget a heroic son possessed of thy energy, who will dispel, O bearer of sacrificial libations, our fears from that Asura. We have been cursed by the great goddess Uma. There is nothing else then thy energy which can be our refuge now. Do thou, therefore, O puissant deity, rescue us all.' Thus addressed, the illustrious and irresistible bearer of sacrificial libations answered, saying, 'Be it so', and he than proceeded towards Ganga otherwise called Bhagirathi. He united himself in (spiritual) congress with her and caused her to conceive. Verily, in the womb of Ganga the seed of Agni began to grow even as Agni himself grows (when supplied with fuel and aided by the wind). With the energy of that god, Ganga became exceedingly agitated at heart. Indeed, she suffered great distress and became unable to bear it. When the deity of blazing flames cast his seed endued with great energy into the womb of Ganga, a certain Asura (bent on purposes of his own) uttered a frightful roar. In consequence of that frightful roar uttered by the Asura for purposes of his own (and not for terrifying her), Ganga became very much terrified and her eyes rolled in fear and betrayed her agitation. Deprived of consciousness, she became unable to bear her body

and the seed within her womb. The daughter of Jahnu, inseminated with the energy of the illustrious deity, began to tremble. Overwhelmed with the energy of the seed she held in her womb, O learned Brahmana, she then addressed the deity of blazing fire, saying, 'I am no longer capable, O illustrious one, of bearing thy seed in my womb. Verily, I am overcome with weakness by this seed of thine. The health I had in days before is no longer mine. I have been exceedingly agitated, O illustrious one, and my heart is dead within me, O sinless one. O foremost of all persons endued with penances, I am in capable of bearing thy seed any longer. I shall cast it off, compelled by the distress that has overtaken me, and not by caprice. There has been no actual contact of my person with thy seed, O illustrious deity of blazing flames! Our union, having for its cause the distress that has overtaken the deities, has been suitable and not of the flesh, O thou of great splendour. Whatever merit or otherwise there may be in this act (intended to be done by me), O eater of sacrificial libations, must belong to thee. Verily, I think, the righteousness or unrighteousness of this deed must be thine.' Unto her the deity of fire said, 'Do thou bear the seed. Do, indeed, bear the foetus endued with my energy. It will lead to great results. Thou art, verily, capable of bearing the entire earth. Thou wilt gain nothing by not holding this energy.' That foremost of streams, though thus passed by the deity of fire as also by all the other deities, cast off the seed on the breast of Meru, that foremost of all mountains. Capable (somehow) of bearing that seed, yet oppressed by the energy of Rudra (for Agni is identical with Rudra), she failed to hold that seed longer in consequence of its burning energy. After she had cast it off, through sheer distress, that blazing seed having the splendour of fire, O perpetuator of Bhrigu's race, Agni saw her, and asked that foremost of streams, 'Is it all right with the foetus thou hast cast off? Of what complexion has it been, O goddess? Of what form does it look? With what energy does it seem to be endued? Do thou tell me all about it.'

"Ganga said, 'The foetus is endued with the complexion of gold. In energy it is even like thee, O sinless one! Of an excellent complexion, perfectly stainless, and blazing with splendour, it has illuminated the entire mountain. O foremost of all persons endued with penances, the fragrance emitted by it resembles the cool perfume that its scattered by lakes adorned with lotuses and Nyphoea stellata, mixed with that of the Nauclea Cadamba. With the splendour of that foetus everything around it seemed to be transformed into gold even as all things on mountain and low land seem to be transformed into gold by the rays of the Sun. Indeed, the splendour of that foetus, spreading far, falls upon mountains and rivers and springs. Indeed, it seems that the three worlds, with all their mobile and immobile creatures, are being illuminated by it. Even of this kind is thy child, O illustrious bearer of sacrificial libations. Like unto Surya or thy blazing self, in beauty it is even like a second Soma.' Having said these words, the goddess disappeared there and then. Pavaka also, of great energy, having accomplished the business of the deities proceeded to the

place he liked, O delighter of the Bhrigus. It was in consequence of the result of this act that the Rishis and the deities bestowed the name of Hiranyaretas upon the deity of fire. 1 And because the Earth held that seed (after the goddess Ganga had cast it upon her), she also came to be called by the name of Vasumati. Meanwhile; that foetus, which had sprung from Pavaka and been held for a time by Ganga, 2 having fallen on a forest of reeds, began to grow and at last assumed a wonderful form. The presiding goddess of the constellation Krittika beheld that form resembling the rising sun. She thenceforth began to rear that child as her son with the sustenance of her breast. For this reason, that child of pre-eminent splendour came to be called Kartikeya after her name. And because he grew from seed that fell out of Rudra's body, he came to be called Skanda. The incident also of his birth having taken place in the solitude of a forest of reeds, concealed from everybody's view, led to his being called by the name of Guha. It was in this way that gold came into existence as the offspring of the deity of blazing flames. 3 Hence it is that gold came to be looked upon as the foremost of all things and the ornament of the very gods. It was from this circumstance that gold came to be called by the name of Jatarupam. 4 It is the foremost of all costly things, and among ornaments also it is the foremost. The cleanser among all cleansing things, it is the most auspicious of all auspicious objects. Gold is truly the illustrious Agni. the Lord of all things, and the foremost of all Prajapatis. The most sacred of all sacred things is gold, O foremost of re-generate ones. Verily, gold is said to have for its essence Agni and Soma.'

"Vasishtha continued, 'This history also, O Rama, called Brahmadarsana, was heard by me in days of yore, respecting the achievement of the Grandsire Brahman who is identifiable with the Supreme Soul. To a sacrifice performed in days of yore by that foremost of gods, viz., Lord Rudra, O thou of great might, who on that occasion had assumed the form of Varuna, there came the Munis and all the deities with Agni at their head. To that sacrifice also came all the sacrificial limbs (in their embodied forms), and the Mantra called Vashat in his embodied form. All the Samans also and all the Yajushes, numbering by thousands and in their embodied forms, came there. The Rig-Veda also came there, adorned with the rules of orthoepy. The Lakshanas, the Suras, the Niruktas, the Notes arranged in rows, and the syllable Om, as also Nigraha and Pragraha, all came there and took their residence in the eye of Mahadeva. The Vedas with the Upanishads, Vidya and Savitri, as also, the Past, the Present, and

the Future, all came there and were held by the illustrious Siva. The puissant Lord of all then poured libations himself into his own self. Indeed, the wielder of Pinaka caused that Sacrifice of multifarious form to look exceedingly beautiful. He is Heaven, Firmament, Earth, and the Welkin. He is called the Lord of the Earth. He is the Lord whose sway is owned by all obstacles. He is endued with Sri and He is identical with the deity of blazing flames. That illustrious deity is called by various names. Even He is Brahman and Siva and Rudra and Varuna and Agni and Prajapati. He is the auspicious Lord of all creatures. Sacrifice (in his embodied form), and Penance, and all the union rites, and the goddess Diksha blazing with rigid observances, the several points of the compass with the deities that respectively preside over them, the spouses of all the deities, their daughters, and the celestial mothers, all came together in a body to Pasupati, O perpetuator of Bhrigu's race. Verily, beholding that sacrifice of the high-souled Mahadeva who had assumed the form of Varuna, all of them became highly pleased. Seeing the celestial damsels of great beauty, the seed of Brahman came out and fell upon the earth. In consequence of the seed having fallen on the dust, Pushan (Surya) took up that dust mixed with the particles of seed from the earth with his hands and cast it into the sacrificial fire. Meanwhile, the sacrifice with the sacred fire of blazing flames was commenced and it went on. Brahman (as the Hotri) was pouring libations on the fire. While thus employed, the grandsire became excited with desire (and his seed came out). As soon as that seed came out, he took it up with the sacrificial ladle and poured it as a libation of ghee, O delighter of the Bhrigus, with the necessary Mantras, on the blazing fire. From that seed, Brahman of great energy caused the four orders of creatures to spring into existence. That seed of the Grandsire was endued with the three attributes of Sattwa, Rajas, and Tamas. From that element in it which represented the principle of Rajas, sprang all mobile creatures endued with the principle of Pravritti or action. 1 From the element of Tamas in it, sprang all immobile creatures. The principle of Sattwa, however, which dwelt in that seed, entered both kinds of existences. That attribute of Sattwa is of the nature of Tejas or Light (being identical with Buddhi or the Understanding). It is eternal and of it is unending Space. 2 In all creatures the attribute of Sattwa is present and is identical with that light which shows what is right and what is wrong. When the seed of Brahman was thus poured as a libation on that sacrificial fire, there sprang from it, O mighty one, three beings into existence. They were three male persons, endued with bodies that partook of the characters of the circumstances from which they respectively sprang. One arose first from the flames of the fire (called Bhrig) and hence he came to be called by the

name of Bhrigu. A second came from the burning charcoals (called Angara) and hence he came to be called by the name of Angiras. The third sprang from a heap of extinguished charcoals and he came to be called by the name of Kavi. It has been already said that the first came out with flames emanating from his body and hence he was called Bhrigu. From the rays of the sacrificial fire sprang another called Marichi. From Marichi (afterwards) sprang Kasyapa. It has been already said that from the (burning) charcoals sprang Angiras. The (diminutive) Rishis called Valakhilyas sprang from the blades of Kusa grass spread out in that sacrifice. From the same blades of Kula grass, O thou of great puissance, sprang Atri. From the ashes of the fire sprang all those that are numbered among the regenerate Rishis, viz., the Vaikhanasas, endued with penances and devoted to Vedic lore and all excellent accomplishments. From the eyes of Agni sprang the twin Aswins endued with great beauty of person. At last, from his ears, sprang all the Prajapatis. The Rishis sprang from the pores of Agni's body. From his sweat sprang Chhandas, and from his strength sprang Mind. For this reason, Agni has been said to be all the deities in his individual self, by Rishis endued with Vedic lore, guided by the authority of the Vedas. The pieces of wood that keep alive the flames of Agni are regarded as the Months. The Juices that the fuel yields constitute the Fortnights. The liver of Agni is called the Day and Night, and his fierce light is called the Muhurtas. The blood of Agni is regarded as the source of the Rudras. From his blood sprang also the gold-complexioned deities called the Maitradevatas. From his smoke sprang the Vasus. From his flames sprang the Rudras as also the (twelve) Adityas of great effulgence. The Planets and Constellations and other stars that have been set in their respective orbits in the firmament, are regarded as the (burning) charcoals of Agni. The first Creator of the universe declared Agni to be Supreme Brahma and Eternal, and the giver of all wishes. This is verily a mystery.

"After all these births had taken place, Mahadeva who had assumed the form of Varuna (for his sacrifice) and who had Pavana for his soul, said, 'This excellent Sacrifice is mine. I am the Grahapati in it. The there beings that first sprang from the sacrificial fire are mine. Without doubt, they should be regarded as my offspring. Know this, ye gods who range through the skies! They are the fruits of this Sacrifice.'"

"Agni said, 'These offspring have sprung from my limbs. They have all depended upon me as the cause of their starting into life. They should, therefore, be regarded, as my children. Mahadeva in the form of Varuna is in error in respect of this matter. 1 After this, the master of all the worlds, the Grandsire of all creatures, viz., Brahman, then said, 'These children are mine. The seed was mine which I poured upon the sacrificial fire. I am the accomplisher of this Sacrifice. It was I who poured on the sacrificial fire the seed that came out of myself. The fruit is always his

who has planted the seed. The principal cause of these births is the seed owned by me.' The deities then repaired to the presence of the Grandsire and having bowed their heads unto him joined their hands in reverence and they said unto him, "All of us, O illustrious one, and the entire universe of mobile and immobile creatures, are thy offspring. O sire, let Agni of blazing flames, and the illustrious and puissant Mahadeva who has, for this sacrifice, assumed the form of Varuna, have their wish (in the matter of the offspring).' At these words, although born of Brahman, the puissant Mahadeva in the form of Varuna, the ruler of all aquatic creatures received the firstborn one, viz., Bhrigu endued with the effulgence of the sun as his own child. The Grandsire then intended that Angiras should become the son of Agni. Conversant with the truth in respect of everything, the Grandsire then took Kavi as his own son. Engaged in procreating creatures for peopling the earth, Bhrigu who is regarded as a Prajapati thence came to be called as Varuna's offspring. Endued with every prosperity, Angiras came to be called the offspring of Agni, and the celebrated Kavi came to be known as the child of Brahman himself. Bhrigu and Angiras who had sprung from the flame and the charcoals of Agni respectively, became the procreators of extensive races and tribes in the world. Verily, these three, viz., Bhrigu and Angiras and Kavi, regarded as Prajapati, are the progenitors of many races and tribes. All are the children of these three. Know this, O puissant hero. Bhrigu begot seven sorts all of whom became equal to him in merits and accomplishments. Their names are Chyavana, Vajrasirsha, Suchi, Urva, Sukra, that giver of boons, Vibhu, and Savana. These are the seven. They are children of Bhrigu and are hence Bhargavas. They are also called Varunas in consequence of their ancestor Bhrigu having been adopted by Mahadeva in the form of Varuna. Thou belongest to the race of Bhrigu. Angiras begot eight sons. They also are known as Varunas. Their names are Vrihaspati, Utathya, Payasya, Santi, Dhira, Virupa, Samvarta, and Sudhan was the eighth. These eight are regarded also as the offspring of Agni. Freed from every evil, they are devoted to knowledge only. The sons of Kavi who was appropriated by Brahman himself are also known as Varunas. Numbering eight, all of them became progenitors of races and tribes. Auspicious by nature, they are all conversant with Brahma. The names of the eight sons of Kavi are Kavi, Kavya, Dhrishnu, Usanas endued with great intelligence, Bhrigu, Viraja, Kasi, and Ugra conversant with every duty. These are the eight sons of Kavi. By them the whole world has been peopled. They are all Prajapatis, and by them have been procreated many offspring. Thus, O chief of Bhrigu's race, hath the whole world been peopled with the progeny of Angiras, and Kavi and Bhrigu. The puissant and supreme Lord Mahadeva in the form of Varuna which he had assumed for his sacrifice had first, O learned Brahmana, adopted both Kavi and Angiras. Hence, these two are regarded as of Varuna. After that the eater of sacrificial libations, viz., the deity of blazing flames, adopted Angiras. Hence, all the progeny of Angiras

are known as belonging to the race of Agni. The Grandsire Brahman was, in olden days, gratified by all the deities who said unto him, 'Let these lords of the universe (referring to Bhrigu and Angiras and Kavi and their descendants) rescue us all. Let all of them become progenitors of offspring (for peopling the earth). Let all of them become endued with penances. Through thy grace, let all these rescue the world (from becoming an uninhabited wilderness). Let them become procreators and extenders of races and tribes and let them increase thy energy. Let all of them become thorough masters of the Vedas and let them be achievers of great deeds. Let all of them be friends to the cause of the deities. Indeed, let all of them become endued with auspiciousness. Let them become founders of extensive races and tribes and let them be great Rishis. Let all of them be endued with high penances and let all of them be devoted to high Brahmacharya, All of us, as also all these are thy progeny, O thou of great puissance. Thou, O Grandsire, art the Creator of both, deities and the Brahmanas. Marichi is thy first son. All these also that are called Bhargavas are thy progeny. (Ourselves also are so). Looking at this fact, O Grandsire, we shall all aid and support one another. All these shall, in this way, multiply their progeny and establish thyself at the commencement of each creation after the universal destruction.' Thus addressed by them, Brahman, the Grandsire of all the worlds, said unto them, 'So be it! I am gratified with you all! Having said so unto the deities he proceeded to the place he had come from. Even this is what happened in days of old in that sacrifice of the high-souled Mahadeva, that foremost one of all the deities, in the beginning of creation, when he for the purposes of his sacrifice had assumed the form of Varuna. Agni is Brahman. He is Pasupati. He is Sarva. He is Rudra. He is Prajapati. 1 It is well-known that gold is the offspring of Agni. When fire is not obtainable (for the purposes of a sacrifice), gold is used as substitute. Guided by the indications afforded by the auditions of the Veda, one that is conversant with authorities and that knows the identity of gold with fire, acts in this way. Placing a piece of gold on some blades of Kusa grass spread out on the ground, the sacrificer pours libations upon it. Upon also the pores of an ant-hill, upon the right ear of a goat, upon a piece of level earth, upon the waters of a Tirtha, or on the hand of a Brahmana, if libations are poured, the illustrious deity of fire becomes gratified and regards It as a source of his own aggrandisement as also that of the deities through his. Hence, it is that we have heard that all the deities regard Agni as their refuse and are devoted to him. Agni sprang from Brahman, and from Agni sprang gold. 2 Hence, it has been heard by us, that those persons observant of righteousness that make gifts of gold are regarded as giving away all the deities. The man who makes gifts of gold attains to a very high end. Regions of blazing effulgence are his. Verily, O Bhargava, he becomes

installed as the king of kings in heaven. That person who, at sunrise, makes a gift of gold according to the ordinance and with proper Mantras, succeeds in warding off the evil consequences foreshadowed by ominous dreams. The man who, as soon as the sun has risen, makes a gift of gold becomes cleansed of all his sins. He who makes a gift of gold at midday destroys all his future sins. He who with restrained soul, makes a gift of gold at the second twilight succeeds in attaining to a residence with Brahman and the deity of wind and Agni and Soma in their respective regions. Such a man attains to auspicious fame in regions of great felicity that belong to Indra himself. Attaining to great fame in this world also, and cleansed of all his sins, he sports in joy and happiness. Verily, such a man attains to many other regions of happiness and becomes unequalled for glory and fame. His course perfectly unobstructed, he succeeds in going everywhere at will. He has never to fall down from the regions to which he attains and the glory he acquires becomes great. Indeed, by making gifts of gold one attains to innumerable regions of felicity all of which he enjoys for eternity. That man who, having ignited a fire at sunrise, makes gifts of gold in view of the observance of a particular vow, succeeds in attaining to the fruition of all his wishes. It has been said that gold is identical with Agni. The gift of gold, therefore, is productive of great felicity. The gift of gold leads to the possession of those merits and accomplishments that are desired, and cleanses the heart. 1 I have thus told thee, O sinless one, the origin of gold. O thou of puissance, hear how Kartikeya grew up, O delighter of Bhrigu's race. After a long time Kartikeya grew up. He was then, O perpetuator of Bhrigu's race, chosen by all the deities with Indra at their head, as the generalissimo of the celestial forces. He slew the Daitya Taraka as also many other Asuras, at the command of the chief of the celestials, O Brahmana, and actuated also by the desire of benefiting all the worlds. I have also, O thou of great might, discoursed to thee on the merits of making gifts of gold. Do thou, therefore, O foremost of all speakers make gifts of gold.'

"Bhishma continued, 'Thus addressed by Vasishtha, Jamadagni's son of great prowess then made gifts of gold unto the Brahmanas and became cleansed of his sins. I have thus told thee, O king, everything about the merits of the gifts of gold and about its origin also, O Yudhishthira. Do thou also, therefore, make abundant gifts of gold unto the Brahmanas. Verily, O king, by making such gifts of gold, thou wilt surely be cleansed of all thy sins!'"

131:1 i.e., into water, for water is identical with Agni.

133:1 This refers to the practice of making the sacrificial fire by rubbing two sticks of Sami. It is a very inflammable wood and is used hence in all sacred rites.

135:1 Hiranyaretas implies having gold for his vital seed.

135:2 Vasumati implies endued with wealth, so called because the seed of Agni, identified with gold, is wealth of the highest kind and fell on the Earth who from that time began to hold it.

135:3 Skanda is derived from Skanna or fallen out. Guha implies secret. The secrecy of his birth in the wilderness led to the bestowal of this name. He has many other names.

135:4 Jatarupa refers to the incident of its having assumed an excellent form after its birth from Agni.

136:1 The commentator explains,--Pravrittipradhanam jangamamabhut.

136:2 Sa guna refers to Sattwa. Tejas is identical with Buddhi, because Buddhi, like Light, discovers all things. Sattwa, again, being of the nature of space, or rather being space itself, is of universal form; that is, Sattwa is all-pervading.

137:1 Avasatmaka is explained by the commentator as bhranta.

139:1 These are different names of Brahman and Mahadeva.

139:2 The 'hence' here does not refer to what preceded immediately, but has reference to what has been said of the identity of Agni with Brahman and Rudra.

140:1 Pravartakam implies leading to Pravritti for righteous acts or Chittasuddhi.

13.86.1

युधिष्ठिर उवाच
उक्ताः पितामहेनेह सुवर्णस्य विधानतः
विस्तरेण प्रदानस्य ये गुणाः श्रुतिलक्षणाः

13.86.2

यत्तु कारणमुत्पत्तेः सुवर्णस्येह कीर्तितम्
स कथं तारकः प्राप्तो निधनं तद्ब्रवीहि मे

13.86.3

उक्तः स देवतानां हि अवध्य इति पार्थिव
न च तस्येह ते मृत्युर्विस्तरेण प्रकीर्तितः

13.86.4

एतदिच्छाम्यहं श्रोतुं त्वत्तः कुरुकुलोद्वह
कार्त्स्न्येन तारकवधं परं कौतूहलं हि मे

13.86.5

भीष्म उवाच
विपन्नकृत्या राजेन्द्र देवता ऋषयस्तथा
कृत्तिकाश्चोदयामासुरपत्यभरणाय वै

13.86.6

न देवतानां काचिद्धि समर्था जातवेदसः
एकापि शक्ता तं गर्भं संधारयितुमोजसा

13.86.7

षण्णां तासां ततः प्रीतः पावको गर्भधारणात्
स्वेन तेजोविसर्गेण वीर्येण परमेण च

13.86.8

तास्तु षट्कृत्तिका गर्भं पुपुषुर्जातवेदसः
षट्सु वर्त्मसु तेजोऽग्नेः सकलं निहितं प्रभो

13.86.9

ततस्ता वर्धमानस्य कुमारस्य महात्मनः
तेजसाभिपरीताङ्ग्यो न क्वचिच्छर्म लेभिरे

13.86.10

ततस्तेजःपरीताङ्ग्यः सर्वाः काल उपस्थिते
समं गर्भं सुषुविरे कृत्तिकास्ता नरर्षभ

13.86.11

ततस्तं षडधिष्ठानं गर्भमेकत्वमागतम्
पृथिवी प्रतिजग्राह कान्तीपुरसमीपतः

13.86.12

स गर्भो दिव्यसंस्थानो दीप्तिमान्पावकप्रभः
दिव्यं शरवणं प्राप्य ववृधे प्रियदर्शनः

13.86.13

ददृशुः कृत्तिकास्तं तु बालं वह्निसमद्युतिम्
जातस्नेहाश्च सौहार्दात्पुपुषुः स्तन्यविस्रवैः

13.86.14

अभवत्कार्त्तिकेयः स त्रैलोक्ये सचराचरे
स्कन्नत्वात्स्कन्दतां चाप गुहावासाद्गुहोऽभवत्

13.86.15

ततो देवास्त्रयस्त्रिंशद्दिशश्च सदिगीश्वराः
रुद्रो धाता च विष्णुश्च यज्ञः पूषार्यमा भगः

13.86.16

अंशो मित्रश्च साध्याश्च वसवो वासवोऽश्विनौ
आपो वायुर्नभश्चन्द्रो नक्षत्राणि ग्रहा रविः

13.86.17

पृथग्भूतानि चान्यानि यानि देवार्पणानि वै
आजग्मुस्तत्र तं द्रष्टुं कुमारं ज्वलनात्मजम्
ऋषयस्तुष्टुवुश्चैव गन्धर्वाश्च जगुस्तथा

13.86.18

षडाननं कुमारं तं द्विषडक्षं द्विजप्रियम्
पीनांसं द्वादशभुजं पावकादित्यवर्चसम्

13.86.19

शयानं शरगुल्मस्थं दृष्ट्वा देवाः सहर्षिभिः
लेभिरे परमं हर्षं मेनिरे चासुरं हतम्

13.86.20

ततो देवाः प्रियाण्यस्य सर्व एव समाचरन्
क्रीडतः क्रीडनीयानि ददुः पक्षिगणांश्च ह

13.86.21

सुपर्णोऽस्य ददौ पत्रं मयूरं चित्रबर्हिणम्
राक्षसाश्च ददुस्तस्मै वराहमहिषावुभौ

13.86.22

कुक्कुटं चाग्निसंकाशं प्रददौ वरुणः स्वयम्
चन्द्रमाः प्रददौ मेषमादित्यो रुचिरां प्रभाम्

13.86.23

गवां माता च गा देवी ददौ शतसहस्रशः
छागमग्निर्गुणोपेतमिला पुष्पफलं बहु

13.86.24

सुधन्वा शकटं चैव रथं चामितकूबरम्
वरुणो वारुणान्दिव्यान्भुजंगान्प्रददौ शुभान्
सिंहान्सुरेन्द्रो व्याघ्रांश्च द्वीपिनोऽन्यांश्च दंष्ट्रिणः

13.86.25

श्वापदांश्च बहून्घोरांश्छत्राणि विविधानि च
राक्षसासुरसंघाश्च येऽनुजग्मुस्तमीश्वरम्

13.86.26

वर्धमानं तु तं दृष्ट्वा प्रार्थयामास तारकः
उपायैर्बहुभिर्हन्तुं नाशकच्चापि तं विभुम्

13.86.27

सेनापत्येन तं देवाः पूजयित्वा गुहालयम्
शशंसुर्विप्रकारं तं तस्मै तारककारितम्

13.86.28

स विवृद्धो महावीर्यो देवसेनापतिः प्रभुः
जघानामोघया शक्त्या दानवं तारकं गुहः

13.86.29

तेन तस्मिन्कुमारेण क्रीडता निहतेऽसुरे
सुरेन्द्रः स्थापितो राज्ये देवानां पुनरीश्वरः

13.86.30

स सेनापतिरेवाथ बभौ स्कन्दः प्रतापवान्
ईशो गोप्ता च देवानां प्रियकृच्छंकरस्य च

13.86.31

हिरण्यमूर्तिर्भगवानेष एव च पावकिः
सदा कुमारो देवानां सेनापत्यमवाप्तवान्

13.86.32

तस्मात्सुवर्णं मङ्गल्यं रत्नमक्षय्यमुत्तमम्
सहजं कार्त्तिकेयस्य वह्नेस्तेजः परं मतम्

13.86.33

एवं रामाय कौरव्य वसिष्ठोऽकथयत्पुरा
तस्मात्सुवर्णदानाय प्रयतस्व नराधिप

13.86.34

रामः सुवर्णं दत्त्वा हि विमुक्तः सर्वकिल्बिषैः
त्रिविष्टपे महत्स्थानमवापासुलभं नरैः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me, in detail on the merits that attach to the gift of gold agreeably with the ordinances laid down in the scriptures as indicated in the auditions of the Veda. Thou hast also narrated what the origin is of gold. Do thou tell me now how Taraka met with destruction. Thou hast said, O king, that Asura had become unslayable by the gods. Do thou tell me in detail how his destruction was brought about. O perpetuator of Kuru's race, I desire to hear this from thee. I mean the details of Taraka's slaughter. Great is my curiosity to hear the narrative.'

"Bhishma said, 'The gods and the Rishis, O monarch, reduced to great distress (by Taraka's prowess and the conduct of Ganga in casting off Agni's seed), urged the six Krittikas to rear that child. Amongst the celestial ladies there were none, save these, that could, by their energy, bear the seed of Agni in their wombs. The god of fire became exceedingly gratified with those goddesses for their readiness to sustain the conception caused by the cast off seed of Agni which was endued with his own high energy. When the energy of Agni, O king, was divided into six portions and placed within the channels (leading to the womb), the six Krittikas began to nourish the portion that each held in her womb. As the high-souled Kumara, however, began to grow within their wombs, their bodies being afflicted by his energy, they failed to obtain peace anywhere (in heaven or on earth). Filled with energy as their bodies were, the time at last came for delivery. All of them, it so happened, O prince of men, delivered at the same time. Though held in six different wombs, yet all the portions, as they came out, united into one. The goddess Earth held the child, taking it up from a heap of gold. Verily, the child, endued with excellent form, blazed with splendour even like the god of Fire. Of beautiful features, he began to grow in a delightful forest of reeds. The six Krittikas beheld that child of theirs looking like the morning sun in splendour. Filled with affection for him,--indeed, loving him very much,--they began to rear him with the sustenance of their breasts. In consequence of his having been born of the Krittikas and reared by them, he came to be known throughout the three worlds as Kartikeya. Having sprung from the seed which had fallen off from Rudra he was named Skanda, and because of his birth in the solitude of a forest of reeds he came to be called by the name of Guha (the secret-born). The gods numbering three and thirty, the points of the compass (in their embodied forms) together with the deities presiding over them, and Rudra and Dhatri and Vishnu and Yama and Pushan and Aryaman and Bhaga, and Angas and Mitra and the Sadhyas and Vasava and the Vasus and the Aswins and the Waters and the Wind and the Firmament and Chandramas and all the Constellations and the Planets and Surya, and all the Ricks and Samans and Yajuses in their embodied forms, came there to behold that wonderful child who was the son of the deity of

blazing flames. The Rishis uttered hymns of praise and the Gandharvas sang in honour of that child called Kumara of six heads, twice six eyes, and exceedingly devoted to the Brahmanas. His shoulders were broad, and he had a dozen arms, and the splendour of his person resembled that of fire and Aditya. As he lay stretched on a clump of heath, the gods with the Rishis, beholding him, became filled with great delight and regarded the great Asura as already slain. The deities then began to bring him diverse kinds of toys and articles that could amuse him. As he played like a child, diverse kinds of toys and birds were given unto him. Garuda of excellent feathers gave unto him a child of his, viz., a peacock endued with plumes of variegated hue. The Rakshasas gave unto him a boar and a buffalo. Aruna himself gave him a cock of fiery splendour. Chandramas gave him a sheep, and Aditya gave him some dazzling rays of his. The mother of all kine, viz., Surabhi, gave him kine by hundreds and thousands. Agni gave him a goat possessed of many good qualities. Ila gave him an abundant quantity of flowers and fruit. Sudhanwan gave him a riding chariot and a car of Kuvara. Varuna gave him many auspicious and excellent, products of the Ocean, with some elephants. The chief of the celestials gave him lions and tigers and pards and diverse kinds of feathery denizens of the air, and many terrible beasts of prey and many umbrellas also of diverse kinds. Rakshasas and Asuras, in large bands, began to walk in the train of that puissant child. Beholding the son of Agni grow up, Taraka sought, by various means, to effect his destruction, but he failed to do anything unto that puissant deity. The god in time invested Agni's son born in the solitude (of a forest of reeds) with the command of their forces. And they also informed him of the oppressions committed upon them by the Asura Taraka. The generalissimo of the celestial forces grew up and became possessed of great energy and puissance. In time Guha slew Taraka, with his irresistible dart. Verily, Kumara slew the Asura as easily as if in sport. Having accomplished the destruction of Taraka he re-established the chief of the deities in his sovereignty of the three worlds. Endued with mighty prowess, the celestial generalissimo blazed with beauty and splendour. The puissant Skanda became the protector of the deities and did what was agreeable to Sankara. The illustrious son of Pavaka was endued with a golden form. Verily, Kumara is always the leader of the celestial forces. Gold is the puissant energy of the god of fire and was born with Kartikeya (from the same seed). Hence is Gold highly auspicious and, as a valuable, is excellent and endued with inexhaustible merit. Even thus, O son of Kuru's race, did Vasishtha recite this discourse unto Rama of Bhrigu's race in days of old. Do thou, therefore, O king of men, try to make gifts of Gold. By making gifts of Gold, Rama became cleansed of all his sins, and finally attained to a high place in heaven that is unattainable by other men.'"

13.87.1

युधिष्ठिर उवाच
चातुर्वर्ण्यस्य धर्मात्मन्धर्मः प्रोक्तस्त्वयानघ
तथैव मे श्राद्धविधिं कृत्स्नं प्रब्रूहि पार्थिव

13.87.2

वैशंपायन उवाच
युधिष्ठिरेणैवमुक्तो भीष्मः शांतनवस्तदा
इमं श्राद्धविधिं कृत्स्नं प्रवक्तुमुपचक्रमे

13.87.3

भीष्म उवाच
शृणुष्वावहितो राजञ्श्राद्धकल्पमिमं शुभम्
धन्यं यशस्यं पुत्रीयं पितृयज्ञं परंतप

13.87.4

देवासुरमनुष्याणां गन्धर्वोरगरक्षसाम्
पिशाचकिंनराणां च पूज्या वै पितरः सदा

13.87.5

पितॄन्पूज्यादितः पश्चाद्देवान्संतर्पयन्ति वै
तस्मात्सर्वप्रयत्नेन पुरुषः पूजयेत्सदा

13.87.6

अन्वाहार्यं महाराज पितॄणां श्राद्धमुच्यते
तच्चामिषेण विधिना विधिः प्रथमकल्पितः

13.87.7

सर्वेष्वहःसु प्रीयन्ते कृतैः श्राद्धैः पितामहाः
प्रवक्ष्यामि तु ते सर्वांस्तिथ्यां तिथ्यां गुणागुणान्

13.87.8

येष्वहःसु कृतैः श्राद्धैर्यत्फलं प्राप्यतेऽनघ
तत्सर्वं कीर्तयिष्यामि यथावत्तन्निबोध मे

13.87.9

पितॄनर्च्य प्रतिपदि प्राप्नुयात्स्वगृहे स्त्रियः
अभिरूपप्रजायिन्यो दर्शनीया बहुप्रजाः

13.87.10

स्त्रियो द्वितीयां जायन्ते तृतीयायां तु वन्दिनः
चतुर्थ्यां क्षुद्रपशवो भवन्ति बहवो गृहे

13.87.11

पञ्चम्यां बहवः पुत्रा जायन्ते कुर्वतां नृप
कुर्वाणास्तु नराः षष्ठ्यां भवन्ति द्युतिभागिनः

13.87.12

कृषिभागी भवेच्छ्राद्धं कुर्वाणः सप्तमीं नृप
अष्टम्यां तु प्रकुर्वाणो वाणिज्ये लाभमाप्नुयात्

13.87.13

नवम्यां कुर्वतः श्राद्धं भवत्येकशफं बहु
विवर्धन्ते तु दशमीं गावः श्राद्धानि कुर्वतः

13.87.14

कुप्यभागी भवेन्मर्त्यः कुर्वन्नेकादशीं नृप
ब्रह्मवर्चस्विनः पुत्रा जायन्ते तस्य वेश्मनि

13.87.15

द्वादश्यामीहमानस्य नित्यमेव प्रदृश्यते
रजतं बहु चित्रं च सुवर्णं च मनोरमम्

13.87.16

ज्ञातीनां तु भवेच्छ्रेष्ठः कुर्वञ्श्राद्धं त्रयोदशीम्
अवश्यं तु युवानोऽस्य प्रमीयन्ते नरा गृहे

13.87.17

युद्धभागी भवेन्मर्त्यः श्राद्धं कुर्वंश्चतुर्दशीम्
अमावास्यां तु निवपन्सर्वान्कामानवाप्नुयात्

13.87.18

कृष्णपक्षे दशम्यादौ वर्जयित्वा चतुर्दशीम्
श्राद्धकर्मणि तिथ्यः स्युः प्रशस्ता न तथेतराः

13.87.19

यथा चैवापरः पक्षः पूर्वपक्षाद्विशिष्यते
तथा श्राद्धस्य पूर्वाह्णादपराह्णो विशिष्यते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast discoursed to me, O thou of righteous soul, on the duties of the four orders. Do thou, after the same manner, Q king, discourse to me now on all the ordinances respecting the Sraddha (of deceased ancestors).'

"Vaisampayana continued, 'Thus addressed by Yudhishthira, the son of Santanu set himself to declare unto him the following ritual, consistent with the ordinance of the Sraddha.'

"Bhishma said, 'Listen, O king, with close attention, to me as I discourse to you on the ritual of the Sraddha. That ritual is auspicious, worthy of praise, productive of fame and progeny, and is regarded as a sacrifice, O scorcher of foes, in honour of the Pitris. Gods or Asuras or human beings, Gandharvas or Uragas or Rakshasas, Pisachas or Kinnaras,--every one should always worship the Pitris. It is seen that people worship the Pitris first, and gratify the deities next by offering them their adorations. Hence, one should always worship the Pitris with every care. 1 It is said, O king, that the Sraddha performed in honour of the Pitris is performable afterwards. But this general rule is restrained by a special one (which directs that the Sraddha in honour of the Pitris should be performed on the afternoon of the day of the New moon). 2 The (deceased) grandsires become gratified with the Sraddha that may be performed on any day. I shall, however, tell thee now what the merits and demerits are of the respective lunar days (in view of their adaptability to the performance of the Sraddha). I shall discourse to thee, O sinless one, what fruits are attained on what days by performing the Sraddha. Do thou listen to me with close attention. By adoring the Pitris on the first day of the lighted fortnight, one obtains in one's abode beautiful spouses capable of producing many children all possessed of desirable accomplishments. By performing the Sraddha on the second day of the lighted fortnight one gets many daughters. By performing it on the third day, one acquires many steeds. By performing it on the fourth day, one gets a large herd of smaller animals (such as goats and sheep) in one's house. They, O king, who perform the Sraddha on the fifth day, get many sons. Those men who perform the Sraddha on the sixth day acquire great splendour. By performing it on the seventh day, O monarch, one acquires great fame. By performing it on the eighth day one makes great profits

in trade. By performing it on the ninth day one acquires many animals of uncloven hoofs. By performing it on the tenth day one acquires much wealth in kine. By performing it on the eleventh day one becomes the possessor of much wealth in clothes and utensils (of brass and other metals). Such a man also obtains many sons all of whom become endued with Brahma splendour. By performing the Sraddha on the twelfth day one always beholds, if one desires, diverse kinds of beautiful articles made of silver and gold. By performing the Sraddha on the thirteenth day one attains to eminence over one's kinsmen. Without doubt, all the young men in the family of him who performs the Sraddha on the fourteenth day meet with death. Such a man becomes entangled in war, By performing the Sraddha on the day of the new moon, one obtains the fruition of every wish. In the dark fortnight, all the days commencing with the tenth (and ending with that of the new moon), leaving only the fourteenth day out, are laudable days for the performance of the Sraddha. Other days of that fortnight are not so. Then, again, as the dark fortnight is better than the lighted one, so the afternoon of the day is better than the forenoon in the matter of the Sraddha.'"

143:1 The commentator explains that the Pitris should be worshipped on the day of the New moon, the deities should then be worshipped on the first day of the lighted fortnight. Or, on any other day of the lighted fortnight, the Pitri-sacrifice or Sraddha should be performed first; the Deva-sacrifice or Ishti should then be performed.

143:2 Anwaharyam, the commentator explains, is paschatkartavyam, i.e., subsequently performable (subsequent, i.e., to the worship of the gods). There is a special ordinance, however, which lays down that the Sraddha should be performed on the afternoon of the day of the new moon. The gods should be adored on the first day of the lighted fortnight. Hence, owing to this especial ordinance, the Sraddha must precede the worship of the gods, and not succeed it.

13.88.1

युधिष्ठिर उवाच
किं स्विद्दत्तं पितृभ्यो वै भवत्यक्षयमीश्वर
किं हविश्चिररात्राय किमानन्त्याय कल्पते

13.88.2

भीष्म उवाच
हवींषि श्राद्धकल्पे तु यानि श्राद्धविदो विदुः
तानि मे शृणु काम्यानि फलं चैषां युधिष्ठिर

13.88.3

तिलैर्व्रीहियवैर्माषैरद्भिर्मूलफलैस्तथा
दत्तेन मासं प्रीयन्ते श्राद्धेन पितरो नृप

13.88.4

वर्धमानतिलं श्राद्धमक्षयं मनुरब्रवीत्
सर्वेष्वेव तु भोज्येषु तिलाः प्राधान्यतः स्मृताः

13.88.5

द्वौ मासौ तु भवेत्तृप्तिर्मत्स्यैः पितृगणस्य ह
त्रीन्मासानाविकेनाहुश्चातुर्मास्यं शशेन तु

13.88.6

आजेन मासान्प्रीयन्ते पञ्चैव पितरो नृप
वाराहेण तु षण्मासान्सप्त वै शाकुनेन तु

13.88.7

मासानष्टौ पार्षतेन रौरवेण नवैव तु
गवयस्य तु मांसेन तृप्तिः स्याद्दशमासिकी

13.88.8

मासानेकादश प्रीतिः पितॄणां माहिषेण तु
गव्येन दत्ते श्राद्धे तु संवत्सरमिहोच्यते

13.88.9

यथा गव्यं तथा युक्तं पायसं सर्पिषा सह
वाध्रीणसस्य मांसेन तृप्तिर्द्वादशवार्षिकी

13.88.10

आनन्त्याय भवेद्दत्तं खड्गमांसं पितृक्षये
कालशाकं च लौहं चाप्यानन्त्यं छाग उच्यते

13.88.11

गाथाश्चाप्यत्र गायन्ति पितृगीता युधिष्ठिर
सनत्कुमारो भगवान्पुरा मय्यभ्यभाषत

13.88.12

अपि नः स कुले जायाद्यो नो दद्यात्त्रयोदशीम्
मघासु सर्पिषा युक्तं पायसं दक्षिणायने

13.88.13

आजेन वापि लौहेन मघास्वेव यतव्रतः
हस्तिच्छायासु विधिवत्कर्णव्यजनवीजितम्

13.88.14

एष्टव्या बहवः पुत्रा यद्येकोऽपि गयां व्रजेत्
यत्रासौ प्रथितो लोकेष्वक्षय्यकरणो वटः

13.88.15

आपो मूलं फलं मांसमन्नं वापि पितृक्षये
यत्किंचिन्मधुसंमिश्रं तदानन्त्याय कल्पते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O thou of great puissance, tell me what that object is which, if dedicated to the Pitris, becomes inexhaustible! What Havi, again, (if offered) lasts for all time? What, indeed, is that which (if presented) becomes eternal?'"

"Bhishma said, 'Listen to me, O Yudhishthira, what those Havis are which persons conversant with the ritual of the Sraddha regard as suitable in view of the Sraddha and what the fruits are that attach to each. With sesame seeds and rice and barley and Masha and water and roots and fruits, if given at Sraddhas, the Pitris, O king, remain gratified for the period of a month. 1 Manu has said that if a Sraddha is performed with a copious measure of sesame, such Sraddha becomes inexhaustible. Of all kinds of food, sesame seeds are regarded as the best. With fishes offered at Sraddhas, the Pitris remain gratified for a period of two months. With mutton they remain gratified for three months and with the flesh of the hare for four. With the flesh of the goat, O king, they remain gratified for five months, with bacon for six months, and with the flesh of birds for seven. With venison obtained from those deer that are called Prishata, they remain gratified for eight months, and with that obtained from the Ruru for nine months, and with the meat of the Gavaya for ten months.

[paragraph continues] With the meat of the buffalo their gratification lasts for eleven months. With beef presented at the Sraddha, their gratification, it is said, lasts for a full year. Payasa mixed with ghee is as much acceptable to the Pitris as beef. With the meat of the Vadhrinasa the gratification of the Pitris lasts for twelve years. 1 The flesh of the rhinoceros, offered to the Pitris on the anniversaries of the lunar days on which they died, becomes inexhaustible. The potherb called Kalasaka, the petals of the Kanchana flower, and meat of the goat also, thus offered, prove inexhaustible. 2 In this connection, O Yudhishthira, there are some verses, originally sung by the Pitris, that are sung (in the world). They were communicated to me in former days by Sanatkumara.--He that has taken birth in our race should give us Payasa mixed with ghee on the thirteenth day (of the dark fortnight), under the constellation Magha, during the Sun's southward course. One born in our race should, under the constellation Magha, as if in the observance of a vow, offer the meat of goat or the petals of the Kanchana flower. One should also offer us, with due rites, Payasa mixed with ghee, dedicating it on a spot covered by the shadow of an elephant.--Many sons should be coveted so that even one may go to Gaya (for performing the Sraddha of his ancestors), where stands the banian that is celebrated over all the worlds and that makes all offerings made under its branches inexhaustible. 3 Even a little of water, roots, fruits, meat, and rice, mixed with honey, if offered on the anniversary of the day of death becomes inexhaustible.'"

144:1 Masha, is the Phascolus Roxburghii.

145:1 It is difficult to understand what is meant by Vadhrinasa here. It means either a large bull, or a kind of bird, or a variety of the goat. Probably the bull is intended.

145:2 Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as identical with the common potherb called Shuka or the country sorrel (Rumex visicarius, Linn). Some hold that it is something like the sorrel, Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).

145:3 To this day the sanctity of Gaya is universally recognised by all Hindus. Sraddhas are performed there under the banian called the Akshaya or inexhaustible banian.

13.89.1

भीष्म उवाच
यमस्तु यानि श्राद्धानि प्रोवाच शशबिन्दवे
तानि मे शृणु काम्यानि नक्षत्रेषु पृथक्पृथक्

13.89.2

श्राद्धं यः कृत्तिकायोगे कुर्वीत सततं नरः
अग्नीनाधाय सापत्यो यजेत विगतज्वरः

13.89.3

अपत्यकामो रोहिण्यामोजस्कामो मृगोत्तमे
क्रूरकर्मा ददच्छ्राद्धमार्द्रायां मानवो भवेत्

13.89.4

कृषिभागी भवेन्मर्त्यः कुर्वञ्श्राद्धं पुनर्वसौ
पुष्टिकामोऽथ पुष्येण श्राद्धमीहेत मानवः

13.89.5

आश्लेषायां ददच्छ्राद्धं वीरान्पुत्रान्प्रजायते
ज्ञातीनां तु भवेच्छ्रेष्ठो मघासु श्राद्धमावपन्

13.89.6

फल्गुनीषु ददच्छ्राद्धं सुभगः श्राद्धदो भवेत्
अपत्यभागुत्तरासु हस्तेन फलभाग्भवेत्

13.89.7

चित्रायां तु ददच्छ्राद्धं लभेद्रूपवतः सुतान्
स्वातियोगे पितॄनर्च्य वाणिज्यमुपजीवति

13.89.8

बहुपुत्रो विशाखासु पित्र्यमीहन्भवेन्नरः
अनुराधासु कुर्वाणो राजचक्रं प्रवर्तयेत्

13.89.9

आदिपत्यं व्रजेन्मर्त्यो ज्येष्ठायामपवर्जयन्
नरः कुरुकुलश्रेष्ठ श्रद्धादमपुरःसरः

13.89.10

मूले त्वारोग्यमर्च्छेत यशोऽषाढास्वनुत्तमम्
उत्तरासु त्वषाढासु वीतशोकश्चरेन्महीम्

13.89.11

श्राद्धं त्वभिजिता कुर्वन्विद्यां श्रेष्ठामवाप्नुयात्
श्रवणे तु ददच्छ्राद्धं प्रेत्य गच्छेत्परां गतिम्

13.89.12

राज्यभागी धनिष्ठायां प्राप्नुयान्नापदं नरः
नक्षत्रे वारुणे कुर्वन्भिषक्सिद्धिमवाप्नुयात्

13.89.13

पूर्वप्रोष्ठपदाः कुर्वन्बहु विन्देदजाविकम्
उत्तरास्वथ कुर्वाणो विन्दते गाः सहस्रशः

13.89.14

बहुरूप्यकृतं वित्तं विन्दते रेवतीं श्रितः
अश्वांश्चाश्वयुजे वेत्ति भरणीष्वायुरुत्तमम्

13.89.15

इमं श्राद्धविधिं श्रुत्वा शशबिन्दुस्तथाकरोत्
अक्लेशेनाजयच्चापि महीं सोऽनुशशास ह

Translation — Kisari Mohan Ganguli

"Bhishma continued, 'Listen to me, O Yudhishthira, as I tell thee what those optional Sraddhas are that should be performed under the different constellations and that were first spoken of by Yama unto king Sasavindu. 4 That man who always performs the Sraddha under the constellation Krittika is regarded as performing a sacrifice after establishing the

sacred fire. Such a person, freed from fear, ascends to heaven with his children. He that is desirous of children should perform the Sraddha under the constellation Rohini, while he that is desirous of energy should do it under the constellation Mrigasiras. By performing the Sraddha under the constellation Ardra, a man becomes the doer of fierce deeds. A mortal, by performing the Sraddha under Punarvasu, makes such again by agriculture. The man that is desirous of growth and advancement should perform the Sraddha under Pushya. By doing it under the constellation Aslesha one begets heroic children. By doing it under the Maghas one attains to pre-eminence among kinsmen. By doing it under the prior Phalgunis, the doer of it becomes endued with good fortune. By doing the Sraddha under the later Phalgunis one attains to many children; while by performing it under Hasta, one attains to the fruition of one's wishes. By performing it under the constellation Chitra one obtains children endued with great beauty. By doing it under the constellation Swati, one makes much profit by trade. The man that desires children acquires the fruition of his wish by performing the Sraddha under the constellation Visakha. By doing it under Anuradha one becomes a king of kings. 1 By making offerings in honour of the Pitris under the constellation Jyeshtha with devotion and humility, one attains to sovereignty, O foremost one of Kuru's race. By doing the Sraddha under Mula one attains to health, and by doing it under the prior Ashadha, one acquires excellent fame. By performing it under the later Ashadha one succeeds in roving over the whole world, freed from every sorrow. By doing it under the constellation Abhijit one attains to high knowledge. By doing it under Sravana one, departing from this world, attains to a very high end. The man that performs the Sraddha under the constellation Dhanishtha becomes the ruler of a kingdom. By doing it under the constellation presided over by Varuna (viz., Satabhisha), one attains to success as a physician. By performing the Sraddha under the constellation of the prior Bhadrapada one acquires large property in goats and sheep; while by doing it under the later Bhadrapada one acquires thousands of kine. By performing the Sraddha under the constellation Revati one acquires much wealth in utensils of white brass and copper. By doing it under Aswini one acquires many steeds, while under Bharani one attains to longevity. Listening to these ordinances about the Sraddha, king Sasavindu acted accordingly, and succeeded in easily subjugating and ruling the whole earth.'"

145:4 All religious acts are either nitya or kamya. The former imply acts that are obligatory and by doing which no particular merit is acquired but by not doing which sin is incurred. The latter imply those optional acts which, if done, produce merit but which, if omitted, leads to no sin.

146:1 Literally, 'set in motion a body of kings,' i.e., become an Overlord."

13.90.1

युधिष्ठिर उवाच
कीदृशेभ्यः प्रदातव्यं भवेच्छ्राद्धं पितामह
द्विजेभ्यः कुरुशार्दूल तन्मे व्याख्यातुमर्हसि

13.90.2

भीष्म उवाच
ब्राह्मणान्न परीक्षेत क्षत्रियो दानधर्मवित्
दैवे कर्मणि पित्र्ये तु न्याय्यमाहुः परीक्षणम्

13.90.3

देवताः पूजयन्तीह दैवेनैवेह तेजसा
उपेत्य तस्माद्देवेभ्यः सर्वेभ्यो दापयेन्नरः

13.90.4

श्राद्धे त्वथ महाराज परीक्षेद्ब्राह्मणान्बुधः
कुलशीलवयोरूपैर्विद्ययाभिजनेन च

13.90.5

एषामन्ये पङ्क्तिदूषास्तथान्ये पङ्क्तिपावनाः
अपाङ्क्तेयास्तु ये राजन्कीर्तयिष्यामि ताञ्शृणु

13.90.6

कितवो भ्रूणहा यक्ष्मी पशुपालो निराकृतिः
ग्रामप्रेष्यो वार्धुषिको गायनः सर्वविक्रयी

13.90.7

अगारदाही गरदः कुण्डाशी सोमविक्रयी
सामुद्रिको राजभृत्यस्तैलिकः कूटकारकः

13.90.8

पित्रा विवदमानश्च यस्य चोपपतिर्गृहे
अभिशस्तस्तथा स्तेनः शिल्पं यश्चोपजीवति

13.90.9

पर्वकारश्च सूची च मित्रध्रुक्पारदारिकः
अव्रतानामुपाध्यायः काण्डपृष्ठस्तथैव च

13.90.10

श्वभिर्यश्च परिक्रामेद्यः शुना दष्ट एव च
परिवित्तिश्च यश्च स्याद्दुश्चर्मा गुरुतल्पगः
कुशीलवो देवलको नक्षत्रैर्यश्च जीवति

13.90.11

एतानिह विजानीयादपाङ्क्तेयान्द्विजाधमान्
शूद्राणामुपदेशं च ये कुर्वन्त्यल्पचेतसः

13.90.12

षष्टिं काणः शतं षण्ढः श्वित्री यावत्प्रपश्यति
पङ्क्त्यां समुपविष्टायां तावद्दूषयते नृप

13.90.13

यद्वेष्टितशिरा भुङ्क्ते यद्भुङ्क्ते दक्षिणामुखः
सोपानत्कश्च यद्भुङ्क्ते सर्वं विद्यात्तदासुरम्

13.90.14

असूयता च यद्दत्तं यच्च श्रद्धाविवर्जितम्
सर्वं तदसुरेन्द्राय ब्रह्मा भागमकल्पयत्

13.90.15

श्वानश्च पङ्क्तिदूषाश्च नावेक्षेरन्कथंचन
तस्मात्परिवृते दद्यात्तिलांश्चान्ववकीरयेत्

13.90.16

तिलादाने च क्रव्यादा ये च क्रोधवशा गणाः
यातुधानाः पिशाचाश्च विप्रलुम्पन्ति तद्धविः

13.90.17

यावद्ध्यपङ्क्त्यः पङ्क्त्यां वै भुञ्जानाननुपश्यति
तावत्फलाद्भ्रंशयति दातारं तस्य बालिशम्

13.90.18

इमे तु भरतश्रेष्ठ विज्ञेयाः पङ्क्तिपावनाः
ये त्वतस्तान्प्रवक्ष्यामि परीक्षस्वेह तान्द्विजान्

13.90.19

वेदविद्याव्रतस्नाता ब्राह्मणाः सर्व एव हि
पाङ्क्तेयान्यांस्तु वक्ष्यामि ज्ञेयास्ते पङ्क्तिपावनाः

13.90.20

त्रिणाचिकेतः पञ्चाग्निस्त्रिसुपर्णः षडङ्गवित्
ब्रह्मदेयानुसंतानश्छन्दोगो ज्येष्ठसामगः

13.90.21

मातापित्रोर्यश्च वश्यः श्रोत्रियो दशपूरुषः
ऋतुकालाभिगामी च धर्मपत्नीषु यः सदा
वेदविद्याव्रतस्नातो विप्रः पङ्क्तिं पुनात्युत

13.90.22

अथर्वशिरसोऽध्येता ब्रह्मचारी यतव्रतः
सत्यवादी धर्मशीलः स्वकर्मनिरतश्च यः

13.90.23

ये च पुण्येषु तीर्थेषु अभिषेककृतश्रमाः
मखेषु च समन्त्रेषु भवन्त्यवभृथाप्लुताः

13.90.24

अक्रोधना अचपलाः क्षान्ता दान्ता जितेन्द्रियाः
सर्वभूतहिता ये च श्राद्धेष्वेतान्निमन्त्रयेत्
एतेषु दत्तमक्षय्यमेते वै पङ्क्तिपावनाः

13.90.25

इमे परे महाराज विज्ञेयाः पङ्क्तिपावनाः
यतयो मोक्षधर्मज्ञा योगाः सुचरितव्रताः

13.90.26

ये चेतिहासं प्रयताः श्रावयन्ति द्विजोत्तमान्
ये च भाष्यविदः केचिद्ये च व्याकरणे रताः

13.90.27

अधीयते पुराणं ये धर्मशास्त्राण्यथापि च
अधीत्य च यथान्यायं विधिवत्तस्य कारिणः

13.90.28

उपपन्नो गुरुकुले सत्यवादी सहस्रदः
अग्र्यः सर्वेषु वेदेषु सर्वप्रवचनेषु च

13.90.29

यावदेते प्रपश्यन्ति पङ्क्त्यास्तावत्पुनन्त्युत
ततो हि पावनात्पङ्क्त्याः पङ्क्तिपावन उच्यते

13.90.30

क्रोशादर्धतृतीयात्तु पावयेदेक एव हि
ब्रह्मदेयानुसंतान इति ब्रह्मविदो विदुः

13.90.31

अनृत्विगनुपाध्यायः स चेदग्रासनं व्रजेत्
ऋत्विग्भिरननुज्ञातः पङ्क्त्या हरति दुष्कृतम्

13.90.32

अथ चेद्वेदवित्सर्वैः पङ्क्तिदोषैर्विवर्जितः
न च स्यात्पतितो राजन्पङ्क्तिपावन एव सः

13.90.33

तस्मात्सर्वप्रयत्नेन परीक्ष्यामन्त्रयेद्द्विजान्
स्वकर्मनिरतान्दान्तान्कुले जातान्बहुश्रुतान्

13.90.34

यस्य मित्रप्रधानानि श्राद्धानि च हवींषि च
न प्रीणाति पितॄन्देवान्स्वर्गं च न स गच्छति

13.90.35

यश्च श्राद्धे कुरुते संगतानि; न देवयानेन पथा स याति
स वै मुक्तः पिप्पलं बन्धनाद्वा; स्वर्गाल्लोकाच्च्यवते श्राद्धमित्रः

13.90.36

तस्मान्मित्रं श्राद्धकृन्नाद्रियेत; दद्यान्मित्रेभ्यः संग्रहार्थं धनानि
यं मन्यते नैव शत्रुं न मित्रं; तं मध्यस्थं भोजयेद्धव्यकव्ये

13.90.37

यथोषरे बीजमुप्तं न रोहे;न्न चास्योप्ता प्राप्नुयाद्बीजभागम्
एवं श्राद्धं भुक्तमनर्हमाणै;र्न चेह नामुत्र फलं ददाति

13.90.38

ब्राह्मणो ह्यनधीयानस्तृणाग्निरिव शाम्यति
तस्मै श्राद्धं न दातव्यं न हि भस्मनि हूयते

13.90.39

संभोजनी नाम पिशाचदक्षिणा; सा नैव देवान्न पितॄनुपैति
इहैव सा भ्राम्यति क्षीणपुण्या; शालान्तरे गौरिव नष्टवत्सा

13.90.40

यथाग्नौ शान्ते घृतमाजुहोति; तन्नैव देवान्न पितॄनुपैति
तथा दत्तं नर्तने गायने च; यां चानृचे दक्षिणामावृणोति

13.90.41

उभौ हिनस्ति न भुनक्ति चैषा; या चानृचे दक्षिणा दीयते वै
आघातनी गर्हितैषा पतन्ती; तेषां प्रेतान्पातयेद्देवयानात्

13.90.42

ऋषीणां समयं नित्यं ये चरन्ति युधिष्ठिर
निश्चिताः सर्वधर्मज्ञास्तान्देवा ब्राह्मणान्विदुः

13.90.43

स्वाध्यायनिष्ठा ऋषयो ज्ञाननिष्ठास्तथैव च
तपोनिष्ठाश्च बोद्धव्याः कर्मनिष्ठाश्च भारत

13.90.44

कव्यानि ज्ञाननिष्ठेभ्यः प्रतिष्ठाप्यानि भारत
तत्र ये ब्राह्मणाः केचिन्न निन्दति हि ते वराः

13.90.45

ये तु निन्दन्ति जल्पेषु न ताञ्श्राद्धेषु भोजयेत्
ब्राह्मणा निन्दिता राजन्हन्युस्त्रिपुरुषं कुलम्

13.90.46

वैखानसानां वचनमृषीणां श्रूयते नृप
दूरादेव परीक्षेत ब्राह्मणान्वेदपारगान्
प्रियान्वा यदि वा द्वेष्यांस्तेषु तच्छ्राद्धमावपेत्

13.90.47

यः सहस्रं सहस्राणां भोजयेदनृचां नरः
एकस्तान्मन्त्रवित्प्रीतः सर्वानर्हति भारत

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'It behoves thee, O foremost one of Kuru's race, to tell me unto what kind of Brahmanas, O grandsire, should the offers made at Sraddhas be given away.'

"Bhishma said, The Kshatriya who is conversant with the ordinances about gift should never examine Brahmanas (when making gifts unto them). In all acts, however, that relate to the worship of the deities and the Pitris, an examination has been said to be proper. The deities are worshipped on earth by men only when they are filled with devotion that comes from the deities themselves. Hence, one should, approaching them, make gifts unto all Brahmanas (without any examination of their merits), regarding such gifts as are made to the deities themselves. In Sraddhas, however, O monarch, the man of intelligence should examine the Brahmanas (to be employed for assisting the doers of the Sraddha in getting through the ritual and making gifts unto them of the offerings made to the Pitris). Such examination should concern itself with their birth and conduct and age and appearance and learning and nobility (or otherwise) of parentage. Amongst the Brahmanas there are some that pollute the line and some that sanctify it. Listen to me, O king, as I tell thee who those Brahmanas are that should be excluded from the line. 1 He that is full of guile, or he that is guilty of foeticide, or he that is ill of consumption, or he that keeps animals, of is destitute of Vedic study, or is a common servant of a village, or lives upon the interest of loans, or he that is a singer, or he that sells all articles, or he that is guilty of arson, or he that is a poisoner or he that is a pimp by profession, or he that sells Soma, or he that is a professor of palmistry, or he that is in the employ of the king, or he that is seller of oil, or he that is a cheat and false swearer, or he that has a quarrel with his father, or he that tolerates a paramour of his wife in his house, or he that has been cursed, or he that is a thief, or he that lives by some mechanical art, or he that puts on disguises, or he that is deceitful in his behaviour, or he that is hostile to those he calls his friends, or he that is an adulterer, or he that is a preceptor of Sudras, or he that has betaken himself to the profession of arms, or he that wanders with dogs (for hunting), or he that has been bit by a dog, or he that has wedded before his elder brothers, or he that seems to have undergone circumcision, 2 he that violates the bed of his preceptor, he that is an actor or mime, he that lives by setting up a deity and he that lives by calculating the conjunctions of stars and planets and asterisms 3, are regarded as fit to be excluded from the line. Persons conversant with the Vedas say that the offerings made at Sraddhas, if eaten by such Brahmanas, go to

fill the stomachs of Rakshasas (instead of filling those of the Pitris), O, Yudhishthira. That person who having eaten at a Sraddha does not abstain that day from study of the Vedas or who has sexual congress that day with a Sudra woman, must know that his Pitris, in consequence of such acts of his, have to lie for a month on his dung. The offerings made at Sraddhas if presented to a Brahmana who sells Soma, become converted into human ordure; if presented to a Brahmana who is engaged in the practice of Medicine, they become converted into pus and blood; if presented to one who lives by setting up a deity, they fail to produce any fruit; if presented to one who lives upon the interest of loans they lead to infamy; if presented to one who is engaged in trade, they become productive of no fruits either here or hereafter. If presented to a Brahmana who is born of a widowed mother (by a second husband), they become as fruitless as libations poured on ashes 1. They who present the Havya and Kavya (offered at Sraddhas) unto such Brahmanas as are divested of the duties ordained for them and of those rules of good conduct that persons of their order should observe, find such presents productive of no merits hereafter. That man of little intelligence who makes gifts of such articles unto such men knowing their dispositions, obliges, by such conduct, his Pitris to eat human ordure in the next world. Thou shouldst know that these wretches among Brahmanas deserve to be excluded from the line. Those Brahmanas also of little energy who are engaged in instructing Sudras are of the same class. A Brahmana that is blind stains sixty individual of the line; one that is destitute of virile power a hundred; while one that is afflicted with white leprosy stains as many as he looks upon, O king. Whatever offerings made at Sraddhas are eaten by one with his head wrapped round with a cloth, whatever is eaten by one with face southwards, and whatever is eaten with shoes or sandals on all goes to gratify the Asuras. Whatever, again, is given with malice, and whatever is given without reverence, have been ordained by Brahmana himself as the portion of the prince of Asuras (viz., Vali). Dogs, and such Brahmanas as are polluters of lines, should not be allowed to cast their eyes upon the offerings made at Sraddhas. For this reason, Sraddhas should be performed in a spot that is properly hedged around or concealed from the view. That spot should also be strewn with sesame seeds. That Sraddha which is performed without sesame seeds, or that which is done by a person in anger, has its Havi robbed by Rakshasas and Pisachas. Commensurate with the number of Brahmanas seen by one that deserves to be excluded from the line, is the loss of merit he causes of the foolish performer of the Sraddha who invites him to the feast.

'I shall now, O chief of Bharata's race, tell thee who are sanctifiers of the line. Do thou find them out by examination. All those Brahmanas

that are cleansed by knowledge, Vedic study, and vows and observances, and they that are of good and righteous behaviour, should be known as sanctifiers of everything. I shall now tell thee who deserve to sit in the line. Thou shouldst know them to be such whom I shall indicate presently. He that is conversant with the three Nachiketas, he that has set up the five sacrificial fires, he that knows the five Suparnas, he that is conversant with the six branches (called Angas) of the Veda, he that is a descendant of sires who were engaged in teaching the Vedas and is himself engaged in teaching, he that is well-conversant with the Chhandas, he that is acquainted with the Jeshtha Saman, he that is obedient to the sway of his parents, he that is conversant with the Vedas and whose ancestors have been so for ten generations, he that has congress with only his wedded wives and this at their seasons, and he who has been cleansed by knowledge, by the Veda, and by vows and observances,--even such a Brahmana,--sanctifies the line. He who reads the Atharva-siras, who is devoted to the observance of Brahmacharya practices, and who is steady in observance of righteous vows, who is truthful and of righteous conduct, and who is duly observant of the duties laid down for his order, they also that have undergone fatigue and labour for bathing in the waters of tirthas, that have undergone the final bath after performing sacrifices with proper Mantras that are freed from the sway of wrath, that are not restless, that are endued with forgiving dispositions, that are self-restrained masters of their senses, and they are devoted to the good of all creatures,--these should be invited to Sraddhas. Anything given to these becomes inexhaustible. These indeed, are sanctifiers of lines. There are others also, highly blessed, that should be regarded as sanctifiers of the line. They are Yatis and those that are conversant with the religion of Moksha, and they that are devoted to Yoga, and they that properly observe excellent vows and they that, with collected mind recite (sacred) histories unto foremost of Brahmanas. They that are conversant with Bhashyas, they also that are devoted to grammatical studies, they that study the Puranas and they that study the Dharmasastras and having studied them (i.e., the Puranas and Dharmasastras) act up to the standard laid down in them, he that has lived (for the stated period) in the abode of his preceptor, he that is truthful in speech, he that is a giver of thousands, they that are foremost in (their knowledge of) all the Vedas and the scriptural and philosophical aphorisms,--these sanctify the line as far they look at it. And because they sanctify all who sit in the line, therefore are they called sanctifiers of lines. Utterers of Brahma say that even a single person that happens to be the descendant of sires who were teachers of the Veda and that is himself a Vedic teacher, sanctifies full seven miles around him. If he that is not a Ritwik and that is not a Vedic teacher takes the foremost seat in a Sraddha, with even the permission of the other Ritwiks there present, he is said to take (by that act of his) the sins of all who may be sitting in the line. If, on the other hand, he happens to be conversant with the Vedas and freed from all those faults that are regarded as capable of polluting

the line, he shall not, O king, be regarded as fallen (by taking the foremost seat in a Sraddha). Such a man would then be really a sanctifier of the line. For these reasons, O king, thou shouldst properly examine the Brahmanas before inviting them to Sraddhas. Thou shouldst invite only such among them as are devoted to the duties laid down for their order, and as are born in good families, and as are possessed of great learning. He who performs Sraddhas for feeding only his friends and whose Havi does not gratify the deities and the Pitris, fails to ascend to Heaven. He who collects his friends and relatives only on the occasion of the Sraddha he performs (without keeping an eye on properly honouring deserving persons by inviting and feeding them), fails to proceed (after death) by the path of the deities (which is a lighted one and free from all afflictions and impediments). The man who makes the Sraddha he performs an occasion for only gathering his friends, never succeeds in ascending to heaven. Verily, the man who converts the Sraddha into an occasion for treating his friends, becomes dissociated from heaven even like a bird dissociated from the perch when the chain tying it breaks. 1 Therefore, he that performs a Sraddha should not honour (on such occasions) his friends. He may make gifts of wealth unto them on other occasions by collecting them together. The Havi and the Kavi offered at Sraddhas should be served unto them that are neither friends nor foes but are only indifferent or neutral. As seed sown on a sterile soil does not sprout forth, or as one that has not sown does not get a share of the produce, even so that Sraddha the offerings in which are eaten by an unworthy person, yields no fruit either here or hereafter. 2 That Brahmana who is destitute of Vedic study is like a fire made by burning grass or straw; and becomes soon extinguished even like such a fire. The offerings made at Sraddhas should not be given to him even as libations should not be poured on the ashes of the sacrificial fire. When the offerings made at Sraddhas are exchanged by the performers with one another (instead of being given away unto worthy persons), they come to be regarded as Pisacha presents. Such offerings gratify neither the gods nor the Pitris. Instead of reaching the other world, they wander about even here like a cow that has lost her calf wandering about within the fold. As those libations of ghee that are

poured upon the extinguished ashes of a sacrificial fire never reach either the gods or the Pitris, after the same manner a gift that is made to a dancer or a singer or a Dakshina presented to a lying or deceitful person, produces no merit. The Dakshina that is presented to a lying or deceitful person destroys both the giver and the receiver without benefiting them in any respect. Such a Dakshina is destructive and highly censurable. The Pitris of the person making it have to fall down from the path of the deities. The gods know them to be Brahmanas who always tread, O Yudhishthira, within the bounds set up by the Rishis who are conversant with all duties, and who have a firm faith in their efficacy. Those Brahmanas that are devoted to Vedic study, to knowledge, to penances, and to acts, O Bharata, should be known as Rishis. The offerings made at Sraddhas should be given unto those that are devoted to knowledge. Verily, they are to be regarded as men who never speak ill of the Brahmanas. Those men should never be fed on occasions of Sraddhas who speak ill of Brahmanas in course of conversation in the midst of assemblies. If Brahmanas, O king, be calumniated, they would destroy three generations of the calumniator. 1 This is the declaration, O king, of the Vaikhanasa Rishis. Brahmanas conversant with the Vedas should be examined from a distance. Whether one likes them or feels a dislike for them, one should give unto such Brahmanas the offerings made at Sraddhas. That man who feeds thousands upon thousands of false Brahmanas acquires merit that is attainable by feeding even one Brahmana if the latter happens to be possessed of a knowledge of the Vedas, O Bharata!"

147:1 When Brahmanas are fed, they are made to sit in long lines. They that are stained with vices are excluded from the line. Such exclusion from the line is regarded as equal to complete outlawry.

147:2 i.e., who have undergone a natural circumcision

147:3 Implying soothsayers.

148:1 This is a common form of expression to imply the fruitlessness of an act. Libations should be poured on the blazing fire. If poured on the ashes, they lead to no merit, for only Agni in his blazing form can bear them to the intended places.

150:1 The idea is that heaven is the result of one's deeds. It is attached to the fruits of one's acts. The man falling off from heaven is identical with heaven being dissociated from the fruits of his acts. Hence such a falling off at the man or the dissociation of heaven is likened to a bird's dissociation from its perch when the chain tying it to the perch is broken. The simile seems to be far-fetched.

150:2 It is painful to see how very careless the Vernacular versions of the Anusasana have been. From want of space the numerous errors that have been committed have not been pointed out, At times, however, the errors appear to be so grave that one cannot pass them by in silence. In the second half of the first line, whether the reading be avapta as in the Bengal texts or chavapta as in the Bombay texts, the meaning is that the Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not get a share of the produce. The Burdwan translators make a mess of it, while K. P. Singha skips over it.

151:1 The sense is that the calumniator, his sire, and son meet with destruction in consequence of such an act.

13.91.1

युधिष्ठिर उवाच
केन संकल्पितं श्राद्धं कस्मिन्काले किमात्मकम्
भृग्वङ्गिरसके काले मुनिना कतरेण वा

13.91.2

कानि श्राद्धेषु वर्ज्यानि तथा मूलफलानि च
धान्यजातिश्च का वर्ज्या तन्मे ब्रूहि पितामह

13.91.3

भीष्म उवाच
यथा श्राद्धं संप्रवृत्तं यस्मिन्काले यदात्मकम्
येन संकल्पितं चैव तन्मे शृणु जनाधिप

13.91.4

स्वायंभुवोऽत्रिः कौरव्य परमर्षिः प्रतापवान्
तस्य वंशे महाराज दत्तात्रेय इति स्मृतः

13.91.5

दत्तात्रेयस्य पुत्रोऽभून्निमिर्नाम तपोधनः
निमेश्चाप्यभवत्पुत्रः श्रीमान्नाम श्रिया वृतः

13.91.6

पूर्णे वर्षसहस्रान्ते स कृत्वा दुष्करं तपः
कालधर्मपरीतात्मा निधनं समुपागतः

13.91.7

निमिस्तु कृत्वा शौचानि विधिदृष्टेन कर्मणा
संतापमगमत्तीव्रं पुत्रशोकपरायणः

13.91.8

अथ कृत्वोपहार्याणि चतुर्दश्यां महामतिः
तमेव गणयञ्शोकं विरात्रे प्रत्यबुध्यत

13.91.9

तस्यासीत्प्रतिबुद्धस्य शोकेन पिहितात्मनः
मनः संहृत्य विषये बुद्धिर्विस्तरगामिनी

13.91.10

ततः संचिन्तयामास श्राद्धकल्पं समाहितः
यानि तस्यैव भोज्यानि मूलानि च फलानि च

13.91.11

उक्तानि यानि चान्यानि यानि चेष्टानि तस्य ह
तानि सर्वाणि मनसा विनिश्चित्य तपोधनः

13.91.12

अमावास्यां महाप्राज्ञ विप्रानानाय्य पूजितान्
दक्षिणावर्तिकाः सर्वा बृसीः स्वयमथाकरोत्

13.91.13

सप्त विप्रांस्ततो भोज्ये युगपत्समुपानयत्
ऋते च लवणं भोज्यं श्यामाकान्नं ददौ प्रभुः

13.91.14

दक्षिणाग्रास्ततो दर्भा विष्टरेषु निवेशिताः
पादयोश्चैव विप्राणां ये त्वन्नमुपभुञ्जते

13.91.15

कृत्वा च दक्षिणाग्रान्वै दर्भान्सुप्रयतः शुचिः
प्रददौ श्रीमते पिण्डं नामगोत्रमुदाहरन्

13.91.16

तत्कृत्वा स मुनिश्रेष्ठो धर्मसंकरमात्मनः
पश्चात्तापेन महता तप्यमानोऽभ्यचिन्तयत्

13.91.17

अकृतं मुनिभिः पूर्वं किं मयैतदनुष्ठितम्
कथं नु शापेन न मां दहेयुर्ब्राह्मणा इति

13.91.18

ततः संचिन्तयामास वंशकर्तारमात्मनः
ध्यातमात्रस्तथा चात्रिराजगाम तपोधनः

13.91.19

अथात्रिस्तं तथा दृष्ट्वा पुत्रशोकेन कर्शितम्
भृशमाश्वासयामास वाग्भिरिष्टाभिरव्ययः

13.91.20

निमे संकल्पितस्तेऽयं पितृयज्ञस्तपोधनः
मा ते भूद्भीः पूर्वदृष्टो धर्मोऽयं ब्रह्मणा स्वयम्

13.91.21

सोऽयं स्वयंभुविहितो धर्मः संकल्पितस्त्वया
ऋते स्वयंभुवः कोऽन्यः श्राद्धेयं विधिमाहरेत्

13.91.22

आख्यास्यामि च ते भूयः श्राद्धेयं विधिमुत्तमम्
स्वयंभुविहितं पुत्र तत्कुरुष्व निबोध मे

13.91.23

कृत्वाग्निकरणं पूर्वं मन्त्रपूर्वं तपोधन
ततोऽर्यम्णे च सोमाय वरुणाय च नित्यशः

13.91.24

विश्वेदेवाश्च ये नित्यं पितृभिः सह गोचराः
तेभ्यः संकल्पिता भागाः स्वयमेव स्वयंभुवा

13.91.25

स्तोतव्या चेह पृथिवी निवापस्येह धारिणी
वैष्णवी काश्यपी चेति तथैवेहाक्षयेति च

13.91.26

उदकानयने चैव स्तोतव्यो वरुणो विभुः
ततोऽग्निश्चैव सोमश्च आप्याय्याविह तेऽनघ

13.91.27

देवास्तु पितरो नाम निर्मिता वै स्वयंभुवा
ऊष्मपाः सुमहाभागास्तेषां भागाः प्रकल्पिताः

13.91.28

ते श्राद्धेनार्च्यमाना वै विमुच्यन्ते ह किल्बिषात्
सप्तकः पितृवंशस्तु पूर्वदृष्टः स्वयंभुवा

13.91.29

विश्वे चाग्निमुखा देवाः संख्याताः पूर्वमेव ते
तेषां नामानि वक्ष्यामि भागार्हाणां महात्मनाम्

13.91.30

सहः कृतिर्विपाप्मा च पुण्यकृत्पावनस्तथा
ग्राम्निः क्षेमः समूहश्च दिव्यसानुस्तथैव च

13.91.31

विवस्वान्वीर्यवान्ह्रीमान्कीर्तिमान्कृत एव च
विपूर्वः सोमपूर्वश्च सूर्यश्रीश्चेति नामतः

13.91.32

सोमपः सूर्यसावित्रो दत्तात्मा पुष्करीयकः
उष्णीनाभो नभोदश्च विश्वायुर्दीप्तिरेव च

13.91.33

चमूहरः सुवेषश्च व्योमारिः शंकरो भवः
ईशः कर्ता कृतिर्दक्षो भुवनो दिव्यकर्मकृत्

13.91.34

गणितः पञ्चवीर्यश्च आदित्यो रश्मिमांस्तथा
सप्तकृत्सोमवर्चाश्च विश्वकृत्कविरेव च

13.91.35

अनुगोप्ता सुगोप्ता च नप्ता चेश्वर एव च
जितात्मा मुनिवीर्यश्च दीप्तलोमा भयंकरः

13.91.36

अतिकर्मा प्रतीतश्च प्रदाता चांशुमांस्तथा
शैलाभः परमक्रोधी धीरोष्णी भूपतिस्तथा

13.91.37

स्रजी वज्री वरी चैव विश्वेदेवाः सनातनाः
कीर्तितास्ते महाभागाः कालस्य गतिगोचराः

13.91.38

अश्राद्धेयानि धान्यानि कोद्रवाः पुलकास्तथा
हिङ्गु द्रव्येषु शाकेषु पलाण्डुं लशुनं तथा

13.91.39

पलाण्डुः सौभञ्जनकस्तथा गृञ्जनकादयः
कूष्माण्डजात्यलाबुं च कृष्णं लवणमेव च

13.91.40

ग्राम्यं वाराहमांसं च यच्चैवाप्रोक्षितं भवेत्
कृष्णाजाजी विडश्चैव शीतपाकी तथैव च
अङ्कुराद्यास्तथा वर्ज्या इह शृङ्गाटकानि च

13.91.41

वर्जयेल्लवणं सर्वं तथा जम्बूफलानि च
अवक्षुतावरुदितं तथा श्राद्धेषु वर्जयेत्

13.91.42

निवापे हव्यकव्ये वा गर्हितं च श्वदर्शनम्
पितरश्चैव देवाश्च नाभिनन्दन्ति तद्धविः

13.91.43

चण्डालश्वपचौ वर्ज्यौ निवापे समुपस्थिते
काषायवासी कुष्ठी वा पतितो ब्रह्महापि वा

13.91.44

संकीर्णयोनिर्विप्रश्च संबन्धी पतितश्च यः
वर्जनीया बुधैरेते निवापे समुपस्थिते

13.91.45

इत्येवमुक्त्वा भगवान्स्ववंशजमृषिं पुरा
पितामहसभां दिव्यां जगामात्रिस्तपोधनः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'By whom was the Sraddha first conceived and at what time? What also is its essence? During the time when the world was peopled by only the descendants of Bhrigu and Angiras; who was the muni that established the Sraddha? What acts should not be done at Sraddha? What are those Sraddhas in which fruits and roots are to be offered? What species' also of paddy should be avoided in Sraddhas? Do thou tell me all this, O grandsire!'

"Bhishma said, 'Listen to me, O ruler of men, as I tell thee how the Sraddha was introduced, the time of such introduction, the essences of the rite, and the Muni who conceived it. From the Self-born Brahman sprang Atri, O thou of Kuru's race. In Atri's race was born a Muni of the name of Dattatreya. Dattatreya got a son of the name of Nimi possessed of wealth of asceticism. Nimi got a son named Srimat who was endued

with great beauty of person. Upon the expiration of a full thousand years, Srimat, having undergone the severest austerities, succumbed to the influence of Time and departed from this world. His sire Nimi, having performed the Purificatory rites according to the ritual laid down in the ordinance, became filled with great grief, thinking continually of the loss of his son. 1 Thinking of that cause of sorrow the high-souled Nimi collected together various agreeable objects (of food and drink) on the fourteenth day of the moon. The next morning he rose from bed. Pained his heart was with grief, as he rose from sleep that day--he succeeded in withdrawing it from the one object upon which it had been working. His understanding succeeded in busying itself with other matters. With concentrated attention he then conceived the idea of a Sraddha. All those articles of his own food, consisting of fruits and roots, and all those kinds of staple grains that were agreeable to him, were carefully thought of by that sage possessed of wealth of penances. On the day of the New moon he invited a number of adorable Brahmanas (to his asylum). Possessed of great wisdom, Nimi caused them to be seated on seats (of Kusa grass) and honoured them by going around their persons. Approaching seven such Brahmanas whom he had brought to his abode together, the puissant Nimi gave unto them food consisting of Syamaka rice, unmixed with salt. Towards the feet of those Brahmanas engaged in eating the food that was served unto them a number of Kusa blades was spread out on the seats they occupied, with the top ends of the blades directed towards the south. With a pure body and mind and with concentrated attention, Nimi, having placed those blades of sacred grass in the way indicated, offered cakes of rice unto his dead son, uttering his name and family. Having done this, that foremost of Munis became filled with regret at the idea of having achieved an act that had not (to his knowledge) been laid down in any of the scriptures. Indeed, filled with regret he began to think of what he had done. 2 'Never done before by the Munis, alas, what have I done! How shall I (for having done an act that has not been ordained) avoid being cursed by the Brahmanas (as an introducer of strange rites)?' He then thought of the original progenitor of his race. As soon as he was thought of, Atri endued with wealth of penances came there. Beholding him exceedingly afflicted with grief on account of the death of his son, the immortal Atri comforted him with agreeable counsels. He said unto him, 'O Mini, this rite that thou hast conceived, is a sacrifice in honour of the Pitris. Let no fear be thine, O thou that art possessed of the wealth of asceticism! The Grandsire Brahman himself, in days of old, laid it down! This rite that thou hast conceived has been ordained by the Self-born

himself. Who else than the Self-born could ordain this ritual in Sraddhas? I shall presently tell thee, O son, the excellent ordinance laid down in respect of Sraddhas. Ordained by the Self-born himself, O son, do thou follow it. Listen to me first! Having first performed the Karana on the sacred fire with the aid of Mantras, O thou that art possessed of wealth of penances, one should always pour libations next unto the deity of fire, and Soma, and Varuna. Unto the Viswedevas also, who are always the companions of the Pitris, the Self-born then ordained a portion of the offerings. The Earth also, as the goddess that sustains the offerings made at Sraddhas, should then be praised under the names of Vaishnavi, Kasyapi, and the inexhaustible. 1 When water is being fetched for the Sraddha, the deity Varuna of great puissance should be praised. After this, both Agni and Soma should be invoked with reverence and gratified (with libations), O sinless one. Those deities that are called by the name of Pitris were created by the Self-born. Others also, highly blessed, viz., the Ushnapsa, were created by him. For all these shares have been ordained of the offerings made at Sraddhas. By adoring all these deities at Sraddhas, the ancestors of the persons performing them become freed from all sins. The Pitris referred to above as those created by the Self-born number seven. The Viswedevas having Agni for their mouth (for it is through Agni that they feed), have been mentioned before. I shall now mention the names of those high-souled deities who deserve shares of the offerings made at Sraddhas. Those names at Vala, Dhriti, Vipapa, Punyakrit, Pavana, Parshni, Kshemak, Divysanu, Vivaswat, Viryavat, Hrimat, Kirtimat, Krita, Jitatman, Munivirya, Diptaroman, Bhayankara, Anukarman, Pratia, Pradatri, Ansumat, Sailabha, Parama krodhi, Dhiroshni, Bhupati, Sraja, Vajrin, and Vari,--these are the eternal Viswedevas. There are others also whose names are Vidyutvarchas, Somavarchas, and Suryasri. Others also are numbered amongst them, viz., Somapa, Suryasavitra, Dattatman, Pundariyaka, Ushninabha, Nabhoda, Viswayu, Dipti, Chamuhara, Suresa, Vyomari, Sankara Bhava, Isa, Kartri, Kriti, Daksha, Bhuvana, Divya, Karmakrit, Ganita Panchavirya, Aditya, Rasmimat, Saptakrit, Somavachas, Viswakrit, Kavi, Anugoptri, Sugoptri, Naptri, and Iswara:--these highly blessed ones are numbered as the Viswedevas. They are eternal and conversant with all that occurs in Time. The species of paddy which should not be offered at Sraddhas are those called Kodrava, and Pulka. Assafoetida also, among articles used in cooking, should not be offered, as also onions and garlic, the produce of the Moringa pterygosperma, Bauhinia Variegata, the meat of animals slain with envenomed shafts all varieties of Sucuribita Pepo, Sucuribita lagenaria, and black salt. The other articles that should not be offered at Sraddhas are the flesh of the domesticated hog, the meat of all animals not slaughtered at sacrifices, Nigella sativa, salt of the variety called Vid, the potherb that is called Sitapaki, all sprouts (like those of the bamboo), and also the Trapa bispinosa.

[paragraph continues] All kinds of salt should be excluded from the offerings made at Sraddhas, and also the fruits of the Eugenia Jamblana. All articles, again, upon which any one has spat or upon which tears have fallen should not be offered at Sraddhas. Among offerings made to the Pitris or with the Havya and Kavya offered to the deities, the potherb called Sudarsana (Menispermum tomentosum, Rox) should not be included. Havi mixed with this is not acceptable to Pitris. From the place where the Sraddha is being performed, the Chandala and the Swapacha should be excluded, as also all who wear clothes steeped in yellow, and persons affected with leprosy, or one who has been excasted (for transgressions), or one who is guilty of Brahmanicide, or a Brahmana of mixed descent or one who is the relative of an excasted man. These all should be excluded by persons possessed of wisdom from the place where a Sraddha is being performed,' Having said these words in days of old unto the Rishi Nimi of his own race, the illustrious Atri possessed of wealth of penances then went back to the Grandsire's assembly in Heaven.'"

152:1 These purificatory rites, after the usual period of mourning, consists in shaving and bathing and wearing new clothes.

152:2 The act, as explained by the commentator, consisted in the father's doing that with reference to the son which, as the ordinance went, was done by sons with reference to sires.

153:1 In one of the vernacular versions, the wrong reading Kshama is adopted for Akshaya.

13.92.1

भीष्म उवाच
तथा विधौ प्रवृत्ते तु सर्व एव महर्षयः
पितृयज्ञानकुर्वन्त विधिदृष्टेन कर्मणा

13.92.2

ऋषयो धर्मनित्यास्तु कृत्वा निवपनान्युत
तर्पणं चाप्यकुर्वन्त तीर्थाम्भोभिर्यतव्रताः

13.92.3

निवापैर्दीयमानैश्च चातुर्वर्ण्येन भारत
तर्पिताः पितरो देवास्ते नान्नं जरयन्ति वै

13.92.4

अजीर्णेनाभिहन्यन्ते ते देवाः पितृभिः सह
सोममेवाभ्यपद्यन्त निवापान्नाभिपीडिताः

13.92.5

तेऽब्रुवन्सोममासाद्य पितरोऽजीर्णपीडिताः
निवापान्नेन पीड्यामः श्रेयो नोऽत्र विधीयताम्

13.92.6

तान्सोमः प्रत्युवाचाथ श्रेयश्चेदीप्सितं सुराः
स्वयंभूसदनं यात स वः श्रेयो विधास्यति

13.92.7

ते सोमवचनाद्देवाः पितृभिः सह भारत
मेरुशृङ्गे समासीनं पितामहमुपागमन्

13.92.8

पितर ऊचुः
निवापान्नेन भगवन्भृशं पीड्यामहे वयम्
प्रसादं कुरु नो देव श्रेयो नः संविधीयताम्

13.92.9

इति तेषां वचः श्रुत्वा स्वयंभूरिदमब्रवीत्
एष मे पार्श्वतो वह्निर्युष्मच्छ्रेयो विधास्यति

13.92.10

अग्निरुवाच
सहितास्तात भोक्ष्यामो निवापे समुपस्थिते
जरयिष्यथ चाप्यन्नं मया सार्धं न संशयः

13.92.11

एतच्छ्रुत्वा तु पितरस्ततस्ते विज्वराभवन्
एतस्मात्कारणाच्चाग्नेः प्राक्तनं दीयते नृप

13.92.12

निवप्ते चाग्निपूर्वे वै निवापे पुरुषर्षभ
न ब्रह्मराक्षसास्तं वै निवापं धर्षयन्त्युत
रक्षांसि चापवर्तन्ते स्थिते देवे विभावसौ

13.92.13

पूर्वं पिण्डं पितुर्दद्यात्ततो दद्यात्पितामहे
प्रपितामहाय च तत एष श्राद्धविधिः स्मृतः

13.92.14

ब्रूयाच्छ्राद्धे च सावित्रीं पिण्डे पिण्डे समाहितः
सोमायेति च वक्तव्यं तथा पितृमतेति च

13.92.15

रजस्वला च या नारी व्यङ्गिता कर्णयोश्च या
निवापे नोपतिष्ठेत संग्राह्या नान्यवंशजाः

13.92.16

जलं प्रतरमाणश्च कीर्तयेत पितामहान्
नदीमासाद्य कुर्वीत पितॄणां पिण्डतर्पणम्

13.92.17

पूर्वं स्ववंशजानां तु कृत्वाद्भिस्तर्पणं पुनः
सुहृत्संबन्धिवर्गाणां ततो दद्याज्जलाञ्जलिम्

13.92.18

कल्माषगोयुगेनाथ युक्तेन तरतो जलम्
पितरोऽभिलषन्ते वै नावं चाप्यधिरोहतः
सदा नावि जलं तज्ज्ञाः प्रयच्छन्ति समाहिताः

13.92.19

मासार्धे कृष्णपक्षस्य कुर्यान्निवपनानि वै
पुष्टिरायुस्तथा वीर्यं श्रीश्चैव पितृवर्तिनः

13.92.20

पितामहः पुलस्त्यश्च वसिष्ठः पुलहस्तथा
अङ्गिराश्च क्रतुश्चैव कश्यपश्च महानृषिः
एते कुरुकुलश्रेष्ठ महायोगेश्वराः स्मृताः

13.92.21

एते च पितरो राजन्नेष श्राद्धविधिः परः
प्रेतास्तु पिण्डसंबन्धान्मुच्यन्ते तेन कर्मणा

13.92.22

इत्येषा पुरुषश्रेष्ठ श्राद्धोत्पत्तिर्यथागमम्
ख्यापिता पूर्वनिर्दिष्टा दानं वक्ष्याम्यतः परम्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'After Nimi had acted in the way described above, all the great Rishis began to perform the sacrifice in honour of the Pitris (called the Sraddha) according to rites laid down in the ordinance. Firmly devoted to the discharge of all duties, the Rishis, having performed Sraddhas, began to also offer oblations (unto the Pitris) of sacred waters, with attention. In consequence, however, of the offerings made by persons of all classes (unto the Pitris), the Pitris began to digest that food. Soon they, and the deities also with them, became afflicted with indigestion. Indeed, afflicted with the heaps of food that all persons began to give them, they repaired to the presence of Soma. Approaching Soma they said, 'Alas, great is our affliction in consequence of the food that is offered to us at Sraddhas. Do thou ordain what is necessary for our ease.' Unto them Soma answered, saying, 'If, ye gods, ye are desirous of obtaining ease, do ye repair then into the abode of the Self-born. Even he will do what is for your good.' At these words of Soma, the deities and the Pitris then proceeded, O Bharata, to the Grandsire where he was seated on the summit of the mountains of Meru.'

"The deities, 'O illustrious one, with the food that is offered us in sacrifices and Sraddhas, we are being exceedingly afflicted. O lord, show us grace and do what would be for our good.' Hearing these words of theirs, the Self-born said unto them in reply, 'Here, the god of fire is sitting beside me, Even he will do what is for your benefit.'

"Agni said, 'Ye sires, when a Sraddha comes, we shall together eat the offerings made to us. If ye eat those offerings with me, ye shall then, without doubt, succeed in digesting them easily.' Hearing these words of the deity of fire, the Pitris became easy of heart. It is for this reason also that in making offerings at Sraddhas a share is first offered to the deity of fire, O king. If a portion of the offerings be first made to the deity of fire at a Sraddha, O prince of men, Rakshasas of regenerate origin cannot then do any injury to such a Sraddha. 1 Beholding the deity of fire at a Sraddha Rakshasas fly away from it. The ritual of the Sraddha is that the cake should first be offered to the (deceased) sire. Next, one should be offered to the grandsire. Next should one be offered to the great-grandsire. Even this is the ordinance in respect of the Sraddha. Over every cake that is offered, the offerer should, with concentrated attention, utter the Savitri Mantras. This other Mantra also should be uttered, viz., unto Soma who is fond of the Pitris. A woman that has become impure in consequence of the advent of her season, or one whose ears have been cut off, should not be allowed to remain where a Sraddha is being performed. Nor should a woman (for cooking the rice to be offered in the Sraddha) be brought from a Gotra other than that of the person who is performing the Sraddha. 1 While crossing river, one should offer oblations of water unto one's Pitris, naming them all. Indeed, when one comes upon a river one should gratify one's Pitris with oblations of water. Having offered oblations of water first unto the ancestors of one's own race, one should next offer such oblations to one's (deceased) friends and relatives. When one crosses a stream on a car unto which is yoked a couple of oxen of variegated hue, or from them that cross a stream on boats, the Pitris expect oblations of water. Those that know this always offer oblations of water with concentrated attention unto the Pitris, Every fortnight on the day of the New moon, one should make offerings unto one's deceased ancestors. Growth, longevity, energy, and prosperity become all attainable through devotion to the Pitris. The Grandsire Brahman, Pulastya, Vasishtha, Pulaha, Angiras, Kratu and the great Rishi Kasyapa--these, O prince of Kuru's race, and regarded as great masters of Yoga. They are numbered among the Pitris. Even this is the high ritual in respect of the Sraddha, O monarch! Through Sraddhas performed on earth the deceased members of one race become freed from a position of misery. I have thus, O prince of Kuru's race, expounded to thee agreeably with the scriptures, the ordinances in respect of Sraddhas. I shall once more discourse to thee on gifts."

155:1 Ravana and other Rakshasas who spring from Pulastya's line are known as Brahma-Rakshasas or Rakshasas of regenerate origin.

13.93.1

युधिष्ठिर उवाच
द्विजातयो व्रतोपेता हविस्ते यदि भुञ्जते
अन्नं ब्राह्मणकामाय कथमेतत्पितामह

13.93.2

भीष्म उवाच
अवेदोक्तव्रताश्चैव भुञ्जानाः कार्यकारिणः
वेदोक्तेषु तु भुञ्जाना व्रतलुप्ता युधिष्ठिर

13.93.3

युधिष्ठिर उवाच
यदिदं तप इत्याहुरुपवासं पृथग्जनाः
तपः स्यादेतदिह वै तपोऽन्यद्वापि किं भवेत्

13.93.4

भीष्म उवाच
मासार्धमासौ नोपवसेद्यत्तपो मन्यते जनः
आत्मतन्त्रोपघाती यो न तपस्वी न धर्मवित्

13.93.5

त्यागस्यापि च संपत्तिः शिष्यते तप उत्तमम्
सदोपवासी च भवेद्ब्रह्मचारी तथैव च

13.93.6

मुनिश्च स्यात्सदा विप्रो देवांश्चैव सदा यजेत्
कुटुम्बिको धर्मकामः सदास्वप्नश्च भारत

13.93.7

अमृताशी सदा च स्यात्पवित्री च सदा भवेत्
ऋतवादी सदा च स्यान्नियतश्च सदा भवेत्

13.93.8

विघसाशी सदा च स्यात्सदा चैवातिथिप्रियः
अमांसाशी सदा च स्यात्पवित्री च सदा भवेत्

13.93.9

युधिष्ठिर उवाच
कथं सदोपवासी स्याद्ब्रह्मचारी च पार्थिव
विघसाशी कथं च स्यात्कथं चैवातिथिप्रियः

13.93.10

भीष्म उवाच
अन्तरा सायमाशं च प्रातराशं तथैव च
सदोपवासी भवति यो न भुङ्क्तेऽन्तरा पुनः

13.93.11

भार्यां गच्छन्ब्रह्मचारी सदा भवति चैव ह
ऋतवादी सदा च स्याद्दानशीलश्च मानवः

13.93.12

अभक्षयन्वृथा मांसममांसाशी भवत्युत
दानं ददत्पवित्री स्यादस्वप्नश्च दिवास्वपन्

13.93.13

भृत्यातिथिषु यो भुङ्क्ते भुक्तवत्सु नरः सदा
अमृतं केवलं भुङ्क्ते इति विद्धि युधिष्ठिर

13.93.14

अभुक्तवत्सु नाश्नाति ब्राह्मणेषु तु यो नरः
अभोजनेन तेनास्य जितः स्वर्गो भवत्युत

13.93.15

देवेभ्यश्च पितृभ्यश्च भृत्येभ्योऽतिथिभिः सह
अवशिष्टानि यो भुङ्क्ते तमाहुर्विघसाशिनम्

13.93.16

तेषां लोका ह्यपर्यन्ताः सदने ब्रह्मणः स्मृताः
उपस्थिता ह्यप्सरोभिर्गन्धर्वैश्च जनाधिप

13.93.17

देवतातिथिभिः सार्धं पितृभिश्चोपभुञ्जते
रमन्ते पुत्रपौत्रैश्च तेषां गतिरनुत्तमा

13.94.1

युधिष्ठिर उवाच
ब्राह्मणेभ्यः प्रयच्छन्ति दानानि विविधानि च
दातृप्रतिग्रहीत्रोर्वा को विशेषः पितामह

13.94.2

भीष्म उवाच
साधोर्यः प्रतिगृह्णीयात्तथैवासाधुतो द्विजः
गुणवत्यल्पदोषः स्यान्निर्गुणे तु निमज्जति

13.94.3

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
वृषादर्भेश्च संवादं सप्तर्षीणां च भारत

13.94.4

कश्यपोऽत्रिर्वसिष्ठश्च भरद्वाजोऽथ गौतमः
विश्वामित्रो जमदग्निः साध्वी चैवाप्यरुन्धती

13.94.5

सर्वेषामथ तेषां तु गण्डाभूत्कर्मकारिका
शूद्रः पशुसखश्चैव भर्ता चास्या बभूव ह

13.94.6

ते वै सर्वे तपस्यन्तः पुरा चेरुर्महीमिमाम्
समाधिनोपशिक्षन्तो ब्रह्मलोकं सनातनम्

13.94.7

अथाभवदनावृष्टिर्महती कुरुनन्दन
कृच्छ्रप्राणोऽभवद्यत्र लोकोऽयं वै क्षुधान्वितः

13.94.8

कस्मिंश्चिच्च पुरा यज्ञे याज्येन शिबिसूनुना
दक्षिणार्थेऽथ ऋत्विग्भ्यो दत्तः पुत्रो निजः किल

13.94.9

तस्मिन्कालेऽथ सोऽल्पायुर्दिष्टान्तमगमत्प्रभो
ते तं क्षुधाभिसंतप्ताः परिवार्योपतस्थिरे

13.94.10

याज्यात्मजमथो दृष्ट्वा गतासुमृषिसत्तमाः
अपचन्त तदा स्थाल्यां क्षुधार्ताः किल भारत

13.94.11

निराद्ये मर्त्यलोकेऽस्मिन्नात्मानं ते परीप्सवः
कृच्छ्रामापेदिरे वृत्तिमन्नहेतोस्तपस्विनः

13.94.12

अटमानोऽथ तान्मार्गे पचमानान्महीपतिः
राजा शैब्यो वृषादर्भिः क्लिश्यमानान्ददर्श ह

13.94.13

वृषादर्भिरुवाच
प्रतिग्रहस्तारयति पुष्टिर्वै प्रतिगृह्णताम्
मयि यद्विद्यते वित्तं तच्छृणुध्वं तपोधनाः

13.94.14

प्रियो हि मे ब्राह्मणो याचमानो; दद्यामहं वोऽश्वतरीसहस्रम्
एकैकशः सवृषाः संप्रसूताः; सर्वेषां वै शीघ्रगाः श्वेतलोमाः

13.94.15

कुलंभराननडुहः शतंशता;न्धुर्याञ्शुभान्सर्वशोऽहं ददानि
पृथ्वीवाहान्पीवरांश्चैव ताव;दग्र्या गृष्ट्यो धेनवः सुव्रताश्च

13.94.16

वरान्ग्रामान्व्रीहियवं रसांश्च; रत्नं चान्यद्दुर्लभं किं ददानि
मा स्माभक्ष्ये भावमेवं कुरुध्वं; पुष्ट्यर्थं वै किं प्रयच्छाम्यहं वः

13.94.17

ऋषय ऊचुः
राजन्प्रतिग्रहो राज्ञो मध्वास्वादो विषोपमः
तज्जानमानः कस्मात्त्वं कुरुषे नः प्रलोभनम्

13.94.18

क्षत्रं हि दैवतमिव ब्राह्मणं समुपाश्रितम्
अमलो ह्येष तपसा प्रीतः प्रीणाति देवताः

13.94.19

अह्नापीह तपो जातु ब्राह्मणस्योपजायते
तद्दाव इव निर्दह्यात्प्राप्तो राजप्रतिग्रहः

13.94.20

कुशलं सह दानेन राजन्नस्तु सदा तव
अर्थिभ्यो दीयतां सर्वमित्युक्त्वा ते ततो ययुः

13.94.21

अपक्वमेव तन्मांसमभूत्तेषां च धीमताम्
अथ हित्वा ययुः सर्वे वनमाहारकाङ्क्षिणः

13.94.22

ततः प्रचोदिता राज्ञा वनं गत्वास्य मन्त्रिणः
प्रचीयोदुम्बराणि स्म दानं दातुं प्रचक्रमुः

13.94.23

उदुम्बराण्यथान्यानि हेमगर्भाण्युपाहरन्
भृत्यास्तेषां ततस्तानि प्रग्राहितुमुपाद्रवन्

13.94.24

गुरूणीति विदित्वाथ न ग्राह्याण्यत्रिरब्रवीत्
न स्म हे मूढविज्ञाना न स्म हे मन्दबुद्धयः
हैमानीमानि जानीमः प्रतिबुद्धाः स्म जागृमः

13.94.25

इह ह्येतदुपादत्तं प्रेत्य स्यात्कटुकोदयम्
अप्रतिग्राह्यमेवैतत्प्रेत्य चेह सुखेप्सुना

13.94.26

वसिष्ठ उवाच
शतेन निष्कं गणितं सहस्रेण च संमितम्
यथा बहु प्रतीच्छन्हि पापिष्ठां लभते गतिम्

13.94.27

कश्यप उवाच
यत्पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः
सर्वं तन्नालमेकस्य तस्माद्विद्वाञ्शमं व्रजेत्

13.94.28

भरद्वाज उवाच
उत्पन्नस्य रुरोः शृङ्गं वर्धमानस्य वर्धते
प्रार्थना पुरुषस्येव तस्य मात्रा न विद्यते

13.94.29

गौतम उवाच
न तल्लोके द्रव्यमस्ति यल्लोकं प्रतिपूरयेत्
समुद्रकल्पः पुरुषो न कदाचन पूर्यते

13.94.30

विश्वामित्र उवाच
कामं कामयमानस्य यदा कामः समृध्यते
अथैनमपरः कामस्तृष्णा विध्यति बाणवत्

13.94.31

जमदग्निरुवाच
प्रतिग्रहे संयमो वै तपो धारयते ध्रुवम्
तद्धनं ब्राह्मणस्येह लुभ्यमानस्य विस्रवेत्

13.94.32

अरुन्धत्युवाच
धर्मार्थं संचयो यो वै द्रव्याणां पक्षसंमतः
तपःसंचय एवेह विशिष्टो द्रव्यसंचयात्

13.94.33

गण्डोवाच
उग्रादितो भयाद्यस्माद्बिभ्यतीमे ममेश्वराः
बलीयांसो दुर्बलवद्बिभेम्यहमतः परम्

13.94.34

पशुसख उवाच
यद्वै धर्मे परं नास्ति ब्राह्मणास्तद्धनं विदुः
विनयार्थं सुविद्वांसमुपासेयं यथातथम्

13.94.35

ऋषय ऊचुः
कुशलं सह दानाय तस्मै यस्य प्रजा इमाः
फलान्युपधियुक्तानि य एवं नः प्रयच्छसि

13.94.36

भीष्म उवाच
इत्युक्त्वा हेमगर्भाणि हित्वा तानि फलानि ते
ऋषयो जग्मुरन्यत्र सर्व एव धृतव्रताः

13.94.37

मन्त्रिणः ऊचुः
उपधिं शङ्कमानास्ते हित्वेमानि फलानि वै
ततोऽन्येनैव गच्छन्ति विदितं तेऽस्तु पार्थिव

13.94.38

इत्युक्तः स तु भृत्यैस्तैर्वृषादर्भिश्चुकोप ह
तेषां संप्रतिकर्तुं च सर्वेषामगमद्गृहम्

13.94.39

स गत्वाहवनीयेऽग्नौ तीव्रं नियममास्थितः
जुहाव संस्कृतां मन्त्रैरेकैकामाहुतिं नृपः

13.94.40

तस्मादग्नेः समुत्तस्थौ कृत्या लोकभयंकरी
तस्या नाम वृषादर्भिर्यातुधानीत्यथाकरोत्

13.94.41

सा कृत्या कालरात्रीव कृताञ्जलिरुपस्थिता
वृषादर्भिं नरपतिं किं करोमीति चाब्रवीत्

13.94.42

वृषादर्भिरुवाच
ऋषीणां गच्छ सप्तानामरुन्धत्यास्तथैव च
दासीभर्तुश्च दास्याश्च मनसा नाम धारय

13.94.43

ज्ञात्वा नामानि चैतेषां सर्वानेतान्विनाशय
विनष्टेषु यथा स्वैरं गच्छ यत्रेप्सितं तव

13.94.44

सा तथेति प्रतिश्रुत्य यातुधानी स्वरूपिणी
जगाम तद्वनं यत्र विचेरुस्ते महर्षयः

13.95.1

भीष्म उवाच
अथात्रिप्रमुखा राजन्वने तस्मिन्महर्षयः
व्यचरन्भक्षयन्तो वै मूलानि च फलानि च

13.95.2

अथापश्यन्सुपीनांसपाणिपादमुखोदरम्
परिव्रजन्तं स्थूलाङ्गं परिव्राजं शुनःसखम्

13.95.3

अरुन्धती तु तं दृष्ट्वा सर्वाङ्गोपचितं शुभा
भवितारो भवन्तो वै नैवमित्यब्रवीदृषीन्

13.95.4

वसिष्ठ उवाच
नैतस्येह यथास्माकमग्निहोत्रमनिर्हुतम्
सायं प्रातश्च होतव्यं तेन पीवाञ्शुनःसखः

13.95.5

अत्रिरुवाच
नैतस्येह यथास्माकं क्षुधा वीर्यं समाहतम्
कृच्छ्राधीतं प्रनष्टं च तेन पीवाञ्शुनःसखः

13.95.6

विश्वामित्र उवाच
नैतस्येह यथास्माकं शश्वच्छास्त्रं जरद्गवः
अलसः क्षुत्परो मूर्खस्तेन पीवाञ्शुनःसखः

13.95.7

जमदग्निरुवाच
नैतस्येह यथास्माकं भक्तमिन्धनमेव च
संचिन्त्य वार्षिकं किंचित्तेन पीवाञ्शुनःसखः

13.95.8

कश्यप उवाच
नैतस्येह यथास्माकं चत्वारश्च सहोदराः
देहि देहीति भिक्षन्ति तेन पीवाञ्शुनःसखः

13.95.9

भरद्वाज उवाच
नैतस्येह यथास्माकं ब्रह्मबन्धोरचेतसः
शोको भार्यापवादेन तेन पीवाञ्शुनःसखः

13.95.10

गौतम उवाच
नैतस्येह यथास्माकं त्रिकौशेयं हि राङ्कवम्
एकैकं वै त्रिवार्षीयं तेन पीवाञ्शुनःसखः

13.95.11

भीष्म उवाच
अथ दृष्ट्वा परिव्राट्स तान्महर्षीञ्शुनःसखः
अभिगम्य यथान्यायं पाणिस्पर्शमथाचरत्

13.95.12

परिचर्यां वने तां तु क्षुत्प्रतीघातकारिकाम्
अन्योन्येन निवेद्याथ प्रातिष्ठन्त सहैव ते

13.95.13

एकनिश्चयकार्याश्च व्यचरन्त वनानि ते
आददानाः समुद्धृत्य मूलानि च फलानि च

13.95.14

कदाचिद्विचरन्तस्ते वृक्षैरविरलैर्वृताम्
शुचिवारिप्रसन्नोदां ददृशुः पद्मिनीं शुभाम्

13.95.15

बालादित्यवपुःप्रख्यैः पुष्करैरुपशोभिताम्
वैदूर्यवर्णसदृशैः पद्मपत्रैरथावृताम्

13.95.16

नानाविधैश्च विहगैर्जलप्रकरसेविभिः
एकद्वारामनादेयां सूपतीर्थामकर्दमाम्

13.95.17

वृषादर्भिप्रयुक्ता तु कृत्या विकृतदर्शना
यातुधानीति विख्याता पद्मिनीं तामरक्षत

13.95.18

शुनःसखसहायास्तु बिसार्थं ते महर्षयः
पद्मिनीमभिजग्मुस्ते सर्वे कृत्याभिरक्षिताम्

13.95.19

ततस्ते यातुधानीं तां दृष्ट्वा विकृतदर्शनाम्
स्थितां कमलिनीतीरे कृत्यामूचुर्महर्षयः

13.95.20

एका तिष्ठसि का नु त्वं कस्यार्थे किं प्रयोजनम्
पद्मिनीतीरमाश्रित्य ब्रूहि त्वं किं चिकीर्षसि

13.95.21

यातुधान्युवाच
यास्मि सास्म्यनुयोगो मे न कर्तव्यः कथंचन
आरक्षिणीं मां पद्मिन्या वित्त सर्वे तपोधनाः

13.95.22

ऋषय ऊचुः
सर्व एव क्षुधार्ताः स्म न चान्यत्किंचिदस्ति नः
भवत्याः संमते सर्वे गृह्णीमहि बिसान्युत

13.95.23

यातुधान्युवाच
समयेन बिसानीतो गृह्णीध्वं कामकारतः
एकैको नाम मे प्रोक्त्वा ततो गृह्णीत माचिरम्

13.95.24

भीष्म उवाच
विज्ञाय यातुधानीं तां कृत्यामृषिवधैषिणीम्
अत्रिः क्षुधापरीतात्मा ततो वचनमब्रवीत्

13.95.25

अरात्रिरत्रेः सा रात्रिर्यां नाधीते त्रिरद्य वै
अरात्रिरत्रिरित्येव नाम मे विद्धि शोभने

13.95.26

यातुधान्युवाच
यथोदाहृतमेतत्ते मयि नाम महामुने
दुर्धार्यमेतन्मनसा गच्छावतर पद्मिनीम्

13.95.27

वसिष्ठ उवाच
वसिष्ठोऽस्मि वरिष्ठोऽस्मि वसे वासं गृहेष्वपि
वरिष्ठत्वाच्च वासाच्च वसिष्ठ इति विद्धि माम्

13.95.28

यातुधान्युवाच
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.29

कश्यप उवाच
कुलं कुलं च कुपपः कुपयः कश्यपो द्विजः
काश्यः काशनिकाशत्वादेतन्मे नाम धारय

13.95.30

यातुधान्युवाच
यथोदाहृतमेतत्ते मयि नाम महामुने
दुर्धार्यमेतन्मनसा गच्छावतर पद्मिनीम्

13.95.31

भरद्वाज उवाच
भरे सुतान्भरे शिष्यान्भरे देवान्भरे द्विजान्
भरे भार्यामनव्याजो भरद्वाजोऽस्मि शोभने

13.95.32

यातुधान्युवाच
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.33

गौतम उवाच
गोदमो दमगोऽधूमो दमो दुर्दर्शनश्च ते
विद्धि मां गौतमं कृत्ये यातुधानि निबोध मे

13.95.34

यातुधान्युवाच
यथोदाहृतमेतत्ते मयि नाम महामुने
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.35

विश्वामित्र उवाच
विश्वेदेवाश्च मे मित्रं मित्रमस्मि गवां तथा
विश्वामित्रमिति ख्यातं यातुधानि निबोध मे

13.95.36

यातुधान्युवाच
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.37

जमदग्निरुवाच
जाजमद्यजजा नाम मृजा माह जिजायिषे
जमदग्निरिति ख्यातमतो मां विद्धि शोभने

13.95.38

यातुधान्युवाच
यथोदाहृतमेतत्ते मयि नाम महामुने
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.39

अरुन्धत्युवाच
धरां धरित्रीं वसुधां भर्तुस्तिष्ठाम्यनन्तरम्
मनोऽनुरुन्धती भर्तुरिति मां विद्ध्यरुन्धतीम्

13.95.40

यातुधान्युवाच
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.41

गण्डोवाच
गण्डं गण्डं गतवती गण्डगण्डेति संज्ञिता
गण्डगण्डेव गण्डेति विद्धि मानलसंभवे

13.95.42

यातुधान्युवाच
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.43

पशुसख उवाच
सखा सखे यः सख्येयः पशूनां च सखा सदा
गौणं पशुसखेत्येवं विद्धि मामग्निसंभवे

13.95.44

यातुधान्युवाच
नामनैरुक्तमेतत्ते दुःखव्याभाषिताक्षरम्
नैतद्धारयितुं शक्यं गच्छावतर पद्मिनीम्

13.95.45

शुनःसख उवाच
एभिरुक्तं यथा नाम नाहं वक्तुमिहोत्सहे
शुनःसखसखायं मां यातुधान्युपधारय

13.95.46

यातुधान्युवाच
नाम तेऽव्यक्तमुक्तं वै वाक्यं संदिग्धया गिरा
तस्मात्सकृदिदानीं त्वं ब्रूहि यन्नाम ते द्विज

13.95.47

शुनःसख उवाच
सकृदुक्तं मया नाम न गृहीतं यदा त्वया
तस्मात्त्रिदण्डाभिहता गच्छ भस्मेति माचिरम्

13.95.48

भीष्म उवाच
सा ब्रह्मदण्डकल्पेन तेन मूर्ध्नि हता तदा
कृत्या पपात मेदिन्यां भस्मसाच्च जगाम ह

13.95.49

शुनःसखश्च हत्वा तां यातुधानीं महाबलाम्
भुवि त्रिदण्डं विष्टभ्य शाद्वले समुपाविशत्

13.95.50

ततस्ते मुनयः सर्वे पुष्कराणि बिसानि च
यथाकाममुपादाय समुत्तस्थुर्मुदान्विताः

13.95.51

श्रमेण महता युक्तास्ते बिसानि कलापशः
तीरे निक्षिप्य पद्मिन्यास्तर्पणं चक्रुरम्भसा

13.95.52

अथोत्थाय जलात्तस्मात्सर्वे ते वै समागमन्
नापश्यंश्चापि ते तानि बिसानि पुरुषर्षभ

13.95.53

ऋषय ऊचुः
केन क्षुधाभिभूतानामस्माकं पापकर्मणा
नृशंसेनापनीतानि बिसान्याहारकाङ्क्षिणाम्

13.95.54

ते शङ्कमानास्त्वन्योन्यं पप्रच्छुर्द्विजसत्तमाः
त ऊचुः शपथं सर्वे कुर्म इत्यरिकर्शन

13.95.55

त उक्त्वा बाढमित्येव सर्व एव शुनःसखम्
क्षुधार्ताः सुपरिश्रान्ताः शपथायोपचक्रमुः

13.95.56

अत्रिरुवाच
स गां स्पृशतु पादेन सूर्यं च प्रतिमेहतु
अनध्यायेष्वधीयीत बिसस्तैन्यं करोति यः

13.95.57

वसिष्ठ उवाच
अनध्यायपरो लोके शुनः स परिकर्षतु
परिव्राट्कामवृत्तोऽस्तु बिसस्तैन्यं करोति यः

13.95.58

शरणागतं हन्तु मित्रं स्वसुतां चोपजीवतु
अर्थान्काङ्क्षतु कीनाशाद्बिसस्तैन्यं करोति यः

13.95.59

कश्यप उवाच
सर्वत्र सर्वं पणतु न्यासलोपं करोतु च
कूटसाक्षित्वमभ्येतु बिसस्तैन्यं करोति यः

13.95.60

वृथामांसं समश्नातु वृथादानं करोतु च
यातु स्त्रियं दिवा चैव बिसस्तैन्यं करोति यः

13.95.61

भरद्वाज उवाच
नृशंसस्त्यक्तधर्मास्तु स्त्रीषु ज्ञातिषु गोषु च
ब्राह्मणं चापि जयतां बिसस्तैन्यं करोति यः

13.95.62

उपाध्यायमधः कृत्वा ऋचोऽध्येतु यजूंषि च
जुहोतु च स कक्षाग्नौ बिसस्तैन्यं करोति यः

13.95.63

जमदग्निरुवाच
पुरीषमुत्सृजत्वप्सु हन्तु गां चापि दोहिनीम्
अनृतौ मैथुनं यातु बिसस्तैन्यं करोति यः

13.95.64

द्वेष्यो भार्योपजीवी स्याद्दूरबन्धुश्च वैरवान्
अन्योन्यस्यातिथिश्चास्तु बिसस्तैन्यं करोति यः

13.95.65

गौतम उवाच
अधीत्य वेदांस्त्यजतु त्रीनग्नीनपविध्यतु
विक्रीणातु तथा सोमं बिसस्तैन्यं करोति यः

13.95.66

उदपानप्लवे ग्रामे ब्राह्मणो वृषलीपतिः
तस्य सालोक्यतां यातु बिसस्तैन्यं करोति यः

13.95.67

विश्वामित्र उवाच
जीवतो वै गुरून्भृत्यान्भरन्त्वस्य परे जनाः
अगतिर्बहुपुत्रः स्याद्बिसस्तैन्यं करोति यः

13.95.68

अशुचिर्ब्रह्मकूटोऽस्तु ऋद्ध्या चैवाप्यहंकृतः
कर्षको मत्सरी चास्तु बिसस्तैन्यं करोति यः

13.95.69

वर्षान्करोतु भृतको राज्ञश्चास्तु पुरोहितः
अयाज्यस्य भवेदृत्विग्बिसस्तैन्यं करोति यः

13.95.70

अरुन्धत्युवाच
नित्यं परिवदेच्छ्वश्रूं भर्तुर्भवतु दुर्मनाः
एका स्वादु समश्नातु बिसस्तैन्यं करोति या

13.95.71

ज्ञातीनां गृहमध्यस्था सक्तूनत्तु दिनक्षये
अभाग्यावीरसूरस्तु बिसस्तैन्यं करोति या

13.95.72

गण्डोवाच
अनृतं भाषतु सदा साधुभिश्च विरुध्यतु
ददातु कन्यां शुल्केन बिसस्तैन्यं करोति या

13.95.73

साधयित्वा स्वयं प्राशेद्दास्ये जीवतु चैव ह
विकर्मणा प्रमीयेत बिसस्तैन्यं करोति या

13.95.74

पशुसख उवाच
दास्य एव प्रजायेत सोऽप्रसूतिरकिंचनः
दैवतेष्वनमस्कारो बिसस्तैन्यं करोति यः

13.95.75

शुनःसख उवाच
अध्वर्यवे दुहितरं ददातु; च्छन्दोगे वा चरितब्रह्मचर्ये
आथर्वणं वेदमधीत्य विप्रः; स्नायीत यो वै हरते बिसानि

13.95.76

ऋषय ऊचुः
इष्टमेतद्द्विजातीनां योऽयं ते शपथः कृतः
त्वया कृतं बिसस्तैन्यं सर्वेषां नः शुनःसख

13.95.77

शुनःसख उवाच
न्यस्तमाद्यमपश्यद्भिर्यदुक्तं कृतकर्मभिः
सत्यमेतन्न मिथ्यैतद्बिसस्तैन्यं कृतं मया

13.95.78

मया ह्यन्तर्हितानीह बिसानीमानि पश्यत
परीक्षार्थं भगवतां कृतमेतन्मयानघाः
रक्षणार्थं च सर्वेषां भवतामहमागतः

13.95.79

यातुधानी ह्यतिक्रुद्धा कृत्यैषा वो वधैषिणी
वृषादर्भिप्रयुक्तैषा निहता मे तपोधनाः

13.95.80

दुष्टा हिंस्यादियं पापा युष्मान्प्रत्यग्निसंभवा
तस्मादस्म्यागतो विप्रा वासवं मां निबोधत

13.95.81

अलोभादक्षया लोकाः प्राप्ता वः सार्वकामिकाः
उत्तिष्ठध्वमितः क्षिप्रं तानवाप्नुत वै द्विजाः

13.95.82

भीष्म उवाच
ततो महर्षयः प्रीतास्तथेत्युक्त्वा पुरंदरम्
सहैव त्रिदशेन्द्रेण सर्वे जग्मुस्त्रिविष्टपम्

13.95.83

एवमेते महात्मानो भोगैर्बहुविधैरपि
क्षुधा परमया युक्ताश्छन्द्यमाना महात्मभिः
नैव लोभं तदा चक्रुस्ततः स्वर्गमवाप्नुवन्

13.95.84

तस्मात्सर्वास्ववस्थासु नरो लोभं विवर्जयेत्
एष धर्मः परो राजन्नलोभ इति विश्रुतः

13.95.85

इदं नरः सच्चरितं समवायेषु कीर्तयेत्
सुखभागी च भवति न च दुर्गाण्यवाप्नुते

13.95.86

प्रीयन्ते पितरश्चास्य ऋषयो देवतास्तथा
यशोधर्मार्थभागी च भवति प्रेत्य मानवः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'If Brahmanas that are in the observance of a vow (viz., fast) eat, at the invitation of a Brahmana, the Havi (offered at a Sraddha), can they be charged with the transgression or a violation of their vow, or should they refuse the invitation of a Brahmana when such invitation is received by them? Tell me this, O grandsire!'

"Bhishma said, 'Let those Brahmanas eat, impelled by desire, who are observant of such vows as are not indicated in the Vedas. As regards those Brahmanas, however, that are observant of such vows are indicated in the Vedas, they are regarded as guilty of a breach of their vow, O Yudhishthira, by eating the Havi of a Sraddha at the request of him who performs the Sraddha.'

"Yudhishthira said, 'Some people say that fast is a penance. Is penance really identifiable with fast or is it not so? Tell me this, O grandsire!'

"Bhishma said, 'People do regard a regular fast for a month or a half month as a penance. The truth, however, is that one who mortifies one's own body is not to be regarded either as an ascetic or as one conversant with duty 1. Renunciation, however, is regarded as the best of penances. A Brahmana should always be an abstainer from food, and observe the vow called Brahmacharya. 2 A Brahmana should always practise self-denial restraining even speech, and recite the Vedas. The Brahmana should marry and surround himself with children and relatives, from desire of achieving righteousness. He should never sleep. He should abstain from meat. He should always read the Vedas and the scriptures. He should always speak the truth, and practise self-denial. He should eat Vighasa (viz., what remains after serving the deities and guests). Indeed, he should be hospitable towards all that come to his abode. He should always eat Amrita (viz., the food that remains in the house after all the family, including guests and servants have eaten) He should duly observe all rites and perform sacrifices.'"

"Yudhishthira said, "How may one come to be regarded as always observant of fasts? How may one become observant of vows? How, O king, may one come to be an eater of Vighasa? By doing what may one be said to be found of guest?'"

"Bhishma said, 'He who takes food only morning and evening at the prescribed hours and abstains from all food during the interval between, is said to be an abstainer from food. He who has congress with only his wedded wife and that only at her season, is said to be observant of the

vow of Brahmacharya. By always making gifts, one comes to be regarded as truthful in speech. By abstaining from all meat obtained from animals slaughtered for nothing, one becomes an abstainer from meat. 1 By making gifts one becomes cleansed of all sins, and by abstaining from sleep during daytime one comes to be regarded as always awake. He who always eats what remains after serving the needs of guests and servants is said to always eat Amrita. He who abstains from eating till Brahmanas have eaten (of that food), is regarded as conquering heaven by such abstention. He who eats what remains after serving the deities, the Pitris, and relatives and dependants, is said to eat Vighasa. Such men acquire many regions of felicity in the abode of Brahman himself. There, O king, they dwell in the company of Apsaras and Gandharvas. Indeed, they sport and enjoy all sports of delight in those regions, with the deities and guests and the Pitris in their company, and surrounded by their own children and grandchildren. Even such becomes their high end.'"

"Yudhishthira said, 'People are seen to make diverse kinds of gifts unto the Brahmanas. What, however, is the difference, O grandsire, between the giver and the receiver?'"

"Bhishma said, 'The Brahmana accepts gifts from him that is righteous, and from him that is unrighteous. If the giver happens to be righteous, the receiver incurs little fault. If on the other hand, the giver happens to be unrighteous the receiver sinks in hell. In this connection is cited an old history of the conversation between Vrishadarbhi and the seven Rishis, O Bharata. Kasyapa and Atri and Vasishtha and Bharadwaja and Gautama and Viswamitra and Jamadagni, and the chaste Arundhati (the wife of Vasishtha), all had a common maidservant whose name was Ganda. A Sudra of the name of Pasusakha married Ganda and became her husband. Kasyapa and others, in days of old, observed the austerest penances and roved over the world, desirous of attaining to the eternal region of Brahman by the aid of Yoga-meditation. About that time, O delighter of the Kurus, there occurred a severe drought. Afflicted by hunger, the whole world of living creatures became exceedingly weak. At a sacrifice which had been performed in former times by Sivi's son he had given away unto the Ritwiks a son of his as the sacrificial present. About this time, unendued with longevity as the prince was, he died of starvation. The Rishis named, afflicted with hunger, approached the dead prince and sat surrounding him. Indeed, those foremost of Rishis, beholding the son of him at whose sacrifice they had officiated, O Bharata, thus dead of starvation, began to cook the body in a vessel, impelled by the pangs of hunger. All food having disappeared from the world of men, those ascetics, desirous of saving their lives, had recourse, for purposes of sustenance, to such a miserable shift. While they were thus employed. Vrishadarbha's son, viz., king Saivya, in course of his roving, came upon

those Rishis. Indeed, he met them on his way, engaged in cooking the dead body, impelled by the pangs of hunger.'"

"The son of Vrishadarbha said, 'The acceptance of a gift (from me) will immediately relieve you all. Do you, therefore, accept a gift for the support of your bodies! Ye ascetics endued with wealth of penances, listen to me as I declare what wealth I have! That Brahmana who solicits me (for gifts) is ever dear to me. Verily, I shall give unto you a thousand mules. Unto each of you I shall give a thousand kine of white hair, foremost in speed, each accompanied by a bull, and each having a well-born calf, and, therefore, yielding milk. I shall also give unto you a thousand bulls of white complexion and of the best breed and capable of bearing heavy burdens. I shall also give you a large number of kine, of good disposition, the foremost of their kind, all fat, and each of which, having brought forth her first calf, is quick with her second. 1 Tell me what else I shall give of foremost villages, of grain, of barley, and of even the rarer and costly jewels. Do not seek to eat this food that is inedible. Tell me what I should give unto you for the support of your bodies!'

"The Rishis said, 'O king, an acceptance of gifts from a monarch is very sweet at first but it is poison in the end. Knowing this well, why do you, O king, tempt us then with these offers? The body of the Brahmana is the field of the deities. By penance, it is purified. Then again, by gratifying the Brahmana, one gratifies the deities. If a Brahmana accepts the gifts made to him by the king, he loses, by such acceptance, the merit that he would otherwise acquire by his penances that day. Indeed, such acceptance consumes that merit even as a blazing conflagration consumes a forest. Let happiness be thine, O king, as the result of the gifts thou makest to those that solicit thee!' Saying these words unto them, they left the spot, proceeding by another way. The flesh those high-souled ones had intended to cook remained uncooked. Indeed, abandoning that flesh, they went away, and entered the woods in search of food. After this, the ministers of the king, urged by their master, entered those woods and plucking certain figs endeavoured to give them away unto those Rishis. The officers of the king filled some of those figs with gold and mixing them with others sought to induce those ascetics to accept them. Atri took up some of those figs, and finding them heavy refused to take them. He said, 'We are not destitute of knowledge. We are not fools! We know that there is gold within these figs. We have our senses about us. Indeed, we are awake instead of being asleep. If accepted in this world, those will produce bitter consequence hereafter. He who seeks happiness both here and hereafter should never accept these.'"

"Vasishtha said, 'If we accept even one gold coin, it will be counted as a hundred or even a thousand (in assigning the demerit that attaches to

acceptance). If, therefore, we accept many coins, we shall surely attain to an unhappy end hereafter!'"

Kasyapa said, 'All the paddy and barley on earth, all the gold and animals and women that occur in the world, are incapable of gratifying the desire of a single person. Hence, one possessed of wisdom should dispelling cupidity, adopt tranquillity!'"

"Bharadwaja said, 'The horns of a Ruru, after their first appearance, begin to grow with the growth of the animal. The cupidity of man is even like this. It has no measure!'"

"Gautama said, 'All the objects that exist in the world are incapable of gratifying even a single person. Man is even like the ocean, for he can never be filled (even as the ocean can never be filled by all the waters that are discharged into it by the rivers).'"

"Viswamitra said, 'When one desire cherished by a person becomes gratified, there springs up immediately another whose gratification is sought and which pierces him like a shaft.'"

"Jamadagni said, 'Abstention from accepting guts supports penances as their foundation. Acceptance, however, destroys that wealth (viz., the merit of penances).'"

"Arundhati said, 'Some people are of opinion that things of the world may be stored with a view to spend them upon the acquisition of righteousness (by gifts and sacrifices). I think, however, that the acquisition of righteousness is better than that of worldly wealth.'"

"Ganda said, 'When these my lords, who are endued with great energy, are so very much afraid of this which seems to be a great terror a weak man as I am fear it the more.'"

"Pasusakha said, 'The wealth there is in righteousness is very superior. There is nothing superior to it. That wealth is known to the Brahmans. I wait upon them as their servant, only for learning to value that wealth.'"

"The Rishis (all together) said, 'Let happiness be his, as the result of the gifts he makes, who is the king of the people of this land. Let his gift be successful who has sent these fruits to us, enclosing gold within them.'"

"Bhishma continued, 'Having said these words, those Rishis of steadfast vows, abandoning the figs having gold within them, left that spot and proceeded to whatever destination they liked.'"

"The ministers said, 'O king, coming to know of the existence of gold within the figs, the Rishis have gone away! Let this be known to thee!'

"Bhishma continued, 'Thus addressed by his ministers, king Vrishadarbhi became filled with wrath against all those Rishis. Indeed, to take vengeance upon them, the monarch entered his own chamber. Observing the austerest of penances, he poured on his sacred fire libations of ghee, accompanying each with Mantras uttered by him. From that fire there then arose as the result of the incantation, a form capable of striking every one with fear. Vrishadarbhi named her as Yatudhani. That form which had been from the incantations of the king, looking as terrible as the Last Night, appeared with joined hands before the monarch. Addressing

king Vrishadarbhi, she said, 'What shall I accomplish?'"

"Vrishadarbhi said, 'Go and follow the seven Rishis, as also Arundhati, and the husband of their maid-servant, and the maid-servant herself, and comprehend what the meanings are of their names. Having ascertained their names, do thou slay all of them. After slaying them thou mayst go whatever destination thou likest.'" 1

"Bhishma continued, 'Saying, 'So be it! the Rakshasi who had been named Yatudhani, in her proper form, proceeded to that forest in which the great Rishis wandered in search of food. Indeed, O king, those great Rishis, with Atri among them, roved within the forest, subsisting upon fruits and roots. In course of their wanderings they saw a mendicant of broad shoulders, and plump arms and legs and well-nourished face and abdomen. Of limbs that were all adipose, he was wandering with a dog in his company. Beholding that mendicant whose limbs were all well-developed and handsome, Arundhati exclaimed, addressing the Rishis, 'None of you will ever be able to show such well-developed features!'"

"Vasishtha said, 'The sacred fire of this person is not like ours for while he is able to pour libations on it, morning and evening, none of us are able to do the same. It is for this reason that we see both him and his dog so well-developed.''

"Atri said, 'This man does not, like us, feel the pangs of hunger. His energy has not sustained, like ours, any diminution. Acquired with the greatest difficulty, his Vedas have not, like ours, disappeared. Hence, it is that we see both him and his dog so well-developed.' 2

"Viswamitra said, 'This man is not, like us, unable to observe the eternal duties inculcated in the scriptures. I have become idle. I feel the pangs of hunger. I have lost the knowledge I had acquired. This man is not like us in this respect. Hence I see both him and his dog so well-developed.'"

''Jamadagni said, 'This man has not to think of storing his annual grain and fuel as we are compelled to, do. Hence I see both him and his dog so well-developed!'

"Kasyapa said, 'This man has not, like us, four brothers of the whole blood who are begging from house to house, uttering the words, 'Give--Give!' Hence it is that I see him and his dog so well-developed.'

"Bharadwaja said, 'This man hath no regret like ours for having condemned and cursed his spouse. He hath not acted so wickedly and senselessly. Hence I see both him and his dog so well-developed!'

"Gautama said, 'This man bath not like us only three pieces of covering made of Kusa grass, and a single Ranku-skin, each of which again, is

three years old. Hence it is that I see both him and his dog so well-developed!'

"Bhishma continued, 'The wandering mendicant, beholding those great Rishis, approach them, and accosted them all by touching their hand according to the custom. Conversing then with each other about the difficulty of obtaining sustenance in that forest and the consequent necessity of bearing the pangs of hunger, all of them left that spot. Indeed, they wandered through that wilderness, all bent upon a common purpose, viz., the plucking of fruits and the extraction of roots for sustenance. One day, as they were wandering they beheld a beautiful lake overgrown with lotuses. Its banks were covered with trees that stood thickly near one another. The waters of the lake were pure and transparent. Indeed, the lotuses that adorned the lake were all of the hue of the morning sun. The leaves that floated on the water were of the colour of lapis lazuli. Diverse kinds of aquatic fowls were sporting on its bosom. There was but one path leading to it. The banks were not miry and the access to the water was easy. Urged by Vrishadarbhi, the Rakshasi of frightful mien who had sprung from his incantations and who had been named Yatudhani, guarded the lake. Those foremost of Rishis, with Pasusakha in their company, proceeded towards the lake, which was thus guarded by Yatudhani for the object of gathering some lotus stalks. 1 Beholding Yatudhani, of frightful aspect standing on the banks of the lake, those great Rishis addressed her, saying, 'Who art thou that thus standest alone in these solitary woods? For whom dost thou wait here? What, indeed, is thy purpose? What dost thou do here on the banks of this lake adorned with lotuses?'"

"Yatudhani said, 'It matters not who I am. I deserve not to be questioned (respecting my name and race and purposes). Ye that are possessed of ascetic wealth, know that I am the guard set to watch this lake.'"

'The Rishis said, 'All of us are hungry. We have nothing else to eat. With thy permission we would gather some lotus-stalks!'"

"Yatudhani said, 'Agreeably with a compact, do ye take the lotus-stalks as ye please. Ye must, one by one, give me your names. Ye may then, without delay, take the stalks!'"

"Bhishma continued, 'Ascertaining that her name was, Yatudhani and that she stood there for slaying them (after knowing, from the meanings their names, what the extent was of their power), Atri, who was famishing with hunger, addressed her, and said these words.'"

"Atri said, 'I am called Atri because I cleanse the world from sin. For, again, thrice studying the Vedas every day, I have made days of my nights. That, again, is no night in which I have not studied the Vedas. For these reasons also I am called Atri, O beautiful lady!'"

"Yatudhani said, 'O thou of great effulgence, the explanation thou

hast given me of thy name is incapable of being comprehended by me. Do thou, therefore, go and plunge into this tank filled with lotuses!'"

"Vasishtha said, 'I am endued with the wealth (that consists of the Yoga attributes of puissance, etc.) I lead, again, a domestic mode of life, and am regarded as the foremost of all persons that lead such a mode of life. In consequence of being endued with (such) wealth, of my living as a householder, and of my being regarded as the foremost of all householders, I am called Vasishtha.'

"Yatudhani said, 'The etymological explanation of thy name is perfectly incomprehensible to me, in as much as the inflections which the original roots have undergone are unintelligible. Rio and plunge into this lake of lotuses!'"

"Kasyapa said, 'I always protect my body, and in consequence of my penances I have become endued with effulgence. For thus protecting the body and for this effulgence that is due to my penances, I have come to be called by the name of Kasyapa!'

"Yatudhani said, 'O thou of great effulgence, the etymological explanation thou hast given of thy name is incapable of being comprehended by me. Go and plunge into this lake filled with lotuses!'

"Bharadwaja said, 'I always support my sons, my disciples, the deities, the Brahmanas, and my wife. In consequence of thus supporting all with ease, I am called Bharadwaja!'

"Yatudhani said, 'The etymological explanation thou hast given me of thy name is perfectly incomprehensible to me, in consequence of the many inflections the root has undergone. Go and plunge into this lake filled with lotuses!'"

"Gotama said, 'I have conquered heaven and earth by the aid of self-restraint. In consequence of my looking upon all creatures and objects with an equal eye, I am like a smokeless fire. Hence I am incapable of being subjugated by thee. When, again, I was born, the effulgence of my body dispelled the surrounding darkness. For these reasons I am called Gotama!'

"Yatudhani said, 'The explanation thou hast given me of thy name, O great ascetic, is incapable of being understood by me. Go and plunge into this lake of lotuses!'"

"Viswamitra said, 'The deities of the universe are my friends. I am also the friend of the universe. Hence, O Yatudhani, know that I am called Viswamitra!'

"Yatudhani said, 'The explanation thou hast given of thy name is incomprehensible to me in consequence of the inflections the root has undergone. Go and plunge into this lake of lotuses!'"

"Jamadagni said, 'I have sprung from the sacrificial fire of the deities. Hence am I called Jamadagni, O thou of beautiful features!'"

"Yatudhani said, 'The etymological explanation thou hast given me, O great ascetic, of thy name, is incomprehensible to me (in consequence of the diverse inflections the root has undergone) Do thou go and plunge

into this lake of lotuses!'"

"Arundhati said, 'I always stay by the side of my husband, and hold the earth jointly with him. I always incline my husband's heart towards me. I am, for these reasons called Arundhati!'

"Yatudhani said, The explanation thou hast given me of thy name is perfectly incomprehensible to me in consequence of the inflections the roots have undergone. Go and plunge into this lake of lotuses!'

"Ganda said, 'The Ganda means a portion of the cheek. As I have that portion a little elevated above the others, I am, O thou that hast sprung from the sacrificial fire of Saivya, called by the name of Ganda!'"

"Yatudhani said, 'The explanation which thou hast given me of thy name is perfectly incomprehensible to me in consequence of the inflections which the root has undergone. Go and plunge into this lake of lotuses!'"

"Pasusakha said, 'I protect and tend all animals that I see, and I am always a friend to all animals. Hence am I called Pasusakha, O thou that hast sprung from the (sacrificial) fire (of king Vrishadarbhi).'

"Yatudhani said, 'The explanation thou hast given me of thy name is perfectly incomprehensible to me in consequence of the inflections which the roots have undergone. Go and plunge into this lake of lotuses!'"

"Sunahsakha said, 1 'I am incapable of explaining the etymology of my name after the manner of these ascetics. But know, O Yatudhani, that I am called by the name of Sunahsakha!'

"Yatudhani said, 'Thou hast mentioned thy name only once. The explanation thou hast offered I have not able to catch. Do thou, therefore, mention it again, O regenerate one!'"

"Sunahsakha said, 'Since thou hast been unable to catch my name in consequence of my having mentioned it only once, I shall strike thee with my triple stick! Struck with it, be thou consumed into ashes without delay!'"

"Bhishma continued, 'Struck then, on the head, by the Sannyasin, with his triple stick which resembled the chastisement inflicted by a Brahmana, the Rakshasi who had sprung from the incantations of king. Vrishadarbhi fell down on the earth and became reduced to ashes. 2 Having thus destroyed the mighty Rakshasi, Sunahsakha thrust his stick into the earth and sat himself down on a grassy plot of land. The Rishis then, having, as they liked, plucked a number of lotuses and taken up a number of lotus-stalks, came up from the lake, filled with joy. Throwing on the ground the heap of lotuses which they had gathered with much toil, they plunged once more into it for offering oblations of water to the Pitris. Coming up, they proceeded to that part of the bank where

they had deposited the lotus-stalks. Reaching that spot, those foremost of men found that the stalks were nowhere to be seen.'"

"The Rishis said, 'What sinful and hard-hearted man has stolen away the lotus-stalks gathered by our hungry selves from desire of eating?'

"Bhishma continued, 'Those foremost of regenerate persons, suspecting one another, O crusher of foes, said, 'We shall each have to swear to our innocence! All those ascetics then, famishing with hunger and worn out with exertion, agreeing to the proposal, took these oaths.'

"Atri said, 'Let him who has stolen the lotus-stalk touch kine with his foot, make water facing the sun, and study the Vedas on excluded days!'"

"Vasishtha said, 'Let him who has stolen the lotus-stalks abstain from studying the Vedas, or leash hounds, or be a wandering mendicant unrestrained by the ordinances laid down for that mode of life, or be a slayer of persons that seek his protection, or live upon the proceeds of the sale of his daughter, or solicit wealth from those that are low and vile!'"

"Kasyapa, said, 'Let him who has stolen the lotus-stalks utter all kinds of words in all places, give false evidence in a court of law, eat the flesh of animals not slain in sacrifices, make gifts to undeserving persons or to deserving persons at unseasonable times, and have sexual congress with women during daytime!'"

"Bharadwaja said, 'Let him who has stolen the lotus-stalks be cruel and unrighteous in his conduct towards women and kinsmen and kine. Let him humiliate Brahmanas, in disputations, by displaying his superior knowledge and skill. Let him study the Riks and the Yajuses, disregarding his preceptor! Let him pour libations upon fires made with dry grass or straw!" 1

"Jamadagni said, 'Let him who has stolen the lotus-stalks be guilty of throwing filth and dirt on water. Let him be inspired with animosity towards kine. Let him be guilty of having sexual congress with women at times other than their season. Let him incur the aversion of all persons. Let him derive his maintenance from the earnings of his wife! Let him have no friends and let him have many foes! Let him be another's guest for receiving in return those acts of hospitality which he has done to that other! 2'"

"Gotama said, 'Let him who has stolen the lotus-stalks be guilty of throwing away the Vedas after having studied them! Let him cast off the three sacred fires! Let him be a seller of the Soma (plant or juice)! Let him live with that Brahmana who resides in a village which has only one

well from which water is drawn by all classes and who has married a Sudra woman!'"

"Viswamitra said, 'Let him who has stolen the lotus-stalks be fated to see his preceptors and seniors and his servants maintained by others during his own life-time. Let him not have a good end. Let him be the father of many children! Let him be always impure and a wretch among Brahmanas! Let him be proud of his possessions! Let him be a tiller of the soil and let him be filled with malice! Let him wander in the season of rains. Let him be a paid servant! Let him be the priest of the king! Let him assist at the sacrifices of such impure persons as do not deserve to be assisted at their sacrifices!'"

"Arundhati said, 'Let her who has stolen the lotus-stalks always humiliate her mother-in-law! Let her be always vexed with her husband! Let her eat whatever good things come to her house without sharing them with others! Disregarding the kinsmen of her lord, let her live in her husband's house and eat, at the day's close, the flour of fried barely! Let her come to be regarded as unenjoyable (in consequence of the stains that would tarnish her)! Let her be the mother of a heroic son! 1'"

"Ganda said, 'Let her who has stolen, the lotus-stalks be always a speaker of falsehoods! Let her always quarrel with her kinsmen! Let her bestow her daughter in marriage for a pecuniary consideration! Let her eat the food which she has cooked, alone and without sharing it with anybody! Let her pass her whole life in slavery! Indeed, let her who has stolen the lotus-stalks be quick with child in consequence of sexual congress under circumstances of guilt.'"

"Pasusakha said, 'Let him who has stolen the lotus-stalks be born of a slave-mother. Let him have many children all of whom are worthless! And let him never bow to the deities.'"

"Sunahsakha said, 'Let him who has removed the lotus-stalks obtain the merit of bestowing his daughter in marriage upon a Brahmana, who has studied all the Samans and the Yajuses and who has carefully observed the vow of Brahmacharya, Let him perform the final ablutions after having studied all the Atharvans!'"

"All the Rishis said, 'The oath thou hast taken is no oath at all, for all the acts which thou hast mentioned are very desirable for the Brahmanas! It is evident, O Sunahsakha, that thou hast appropriated our lotus-stalks!'"

"Sunahsakha said, 'The lotus stalks deposited by you not being seen, what you say is perfectly true, for it is I who have actually stolen them. In the very sight of all of you I have caused the disappearance of those stalks! Ye sinless ones, the act was done by me from desire of testing you! I came hither for protecting you. That woman who lies slain there was called Yatudhani. She was of a fierce disposition. Sprung from the

incantations of king Vrishadarbhi, she had come here from the desire of slaying all of you! You ascetics endued with wealth of penances, egged on by that king, she had come, but I have slain her. That wicked and sinful creature, sprung from the sacrificial fire, would otherwise have taken your lives. It was for killing her and saving you that I came here, ye learned Brahmanas! Know that I am Vasava! Ye have completely freed yourselves from the influence of cupidity. In consequence of this, ye have won many eternal regions fraught with the fruition of every wish as soon as it rises in the heart! Do ye rise, without delay, from this place and repair to those regions of beatitude, ye regenerate ones, that are reserved for you!'

"Bhishma continued, 'The great Rishis, highly gratified at this, replied unto Purandara, saying, 'So be it!' They then ascended to heaven in company of Indra himself. Even thus, those high-souled persons, though famishing with hunger and though tempted at such a time with the offer of diverse kinds of enjoyable articles, refrained from yielding to temptation. As the result of such self-denial, they attained to heaven. It seems, therefore, that one should, under all circumstances, cast off cupidity from oneself. Even this, O king, is the highest duty. Cupidity should be cast off. The man who recites this account (of the deeds of the righteous Rishis) in assemblies of men, succeeds in acquiring wealth. Such a man has never to attain to a distressful end. The Pitris, the Rishis, and the deities become all pleased with him. Hereafter, again, he becomes endued with fame and religious merit and wealth!'"

156:1 i.e., that fast which mortifies the body is not to be regarded as equivalent to penance. True penance is something else. An observer of such a fast is not to be regarded as an ascetic. Such fasts, again, are sinful instead of being meritorious.

156:2 By Upavasa in the second line is meant abstention from food between the two prescribed hours for eating, and not that fast which mortifies the body. One may, again, eat the most luxurious food without being attached to it. One also, by repining at one's abstinence, may come to be regarded as actually enjoying the most luxurious food.

157:1 Meat of animals slaughtered in sacrifices is allowable. By taking such meat, one does not become an eater of meat. In fact, one may etc.

158:1 Prashthauhi means a cow pregnant with her second calf. Grishti means a cow that has brought forth only her first calf.

160:1 'The commentator explains that the direction about ascertaining the names of the Rishis and the meanings of those names proceed from the kings' desire of cautioning the Rakshasi lest in going to destroy them she might herself meet with destruction.

160:2 In other words, Vasishtha attributes the leanness or emaciation of himself and his companions to the failure to discharge their daily rites of religious practice.

161:1 Lotus-stalks are eaten in India and are mentioned by Charaka as heavy food.

163:1 Sunahsakha implies a friend of dogs. The newcomer who had joined the roving Rishis had a dog with him. Hence, he is called by the name of Sunahsakha.

163:2 Brahma-danda literally means the stick in the hand of a Brahmana. Figuratively, it implies the chastisement inflicted by a Brahmana in the form of a curse. As such it is more effective than the thunderbolt in the hands of Indra himself, for the thunderbolt blasts only those objects that lie within its immediate range. The Brahmana's curse, however, blasts even those that are unborn.

164:1 Libations should always be poured upon a blazing fire. Fire made with dry grass or straw blaze up quickly and become soon extinguished. By pouring libations, therefore, upon such fires, one practically pours them upon ashes and gains no merit.

164:2 To derive the means of sustenance from a wife was always viewed with feelings of aversion in this country. It seems, therefore, that the custom of domesticating sons-in-law was not unknown in ancient times. To receive acts of hospitality in return for those rendered was regarded as not only meanness but also destructive of merit.

165:1 Jnatinam is an instance of the genitive in what is called Anadara. The meaning, therefore, is disregarded them. For a Brahmana woman to bring forth a son devoted to heroic deeds is a reproach.

13.96.1

भीष्म उवाच
अत्रैवोदाहरन्तीममितिहासं पुरातनम्
यद्वृत्तं तीर्थयात्रायां शपथं प्रति तच्छृणु

13.96.2

पुष्करार्थं कृतं स्तैन्यं पुरा भरतसत्तम
राजर्षिभिर्महाराज तथैव च द्विजर्षिभिः

13.96.3

ऋषयः समेताः पश्चिमे वै प्रभासे; समागता मन्त्रममन्त्रयन्त
चराम सर्वे पृथिवीं पुण्यतीर्थां; तन्नः कार्यं हन्त गच्छाम सर्वे

13.96.4

शुक्रोऽङ्गिराश्चैव कविश्च विद्वां;स्तथागस्त्यो नारदपर्वतौ च
भृगुर्वसिष्ठः कश्यपो गौतमश्च; विश्वामित्रो जमदग्निश्च राजन्

13.96.5

ऋषिस्तथा गालवोऽथाष्टकश्च; भरद्वाजोऽरुन्धती वालखिल्याः
शिबिर्दिलीपो नहुषोऽम्बरीषो; राजा ययातिर्धुन्धुमारोऽथ पूरुः

13.96.6

जग्मुः पुरस्कृत्य महानुभावं; शतक्रतुं वृत्रहणं नरेन्द्र
तीर्थानि सर्वाणि परिक्रमन्तो; माघ्यां ययुः कौशिकीं पुण्यतीर्थाम्

13.96.7

सर्वेषु तीर्थेष्वथ धूतपापा; जग्मुस्ततो ब्रह्मसरः सुपुण्यम्
देवस्य तीर्थे जलमग्निकल्पा; विगाह्य ते भुक्तबिसप्रसूनाः

13.96.8

केचिद्बिसान्यखनंस्तत्र राज;न्नन्ये मृणालान्यखनंस्तत्र विप्राः
अथापश्यन्पुष्करं ते ह्रियन्तं; ह्रदादगस्त्येन समुद्धृतं वै

13.96.9

तानाह सर्वानृषिमुख्यानगस्त्यः; केनादत्तं पुष्करं मे सुजातम्
युष्माञ्शङ्के दीयतां पुष्करं मे; न वै भवन्तो हर्तुमर्हन्ति पद्मम्

13.96.10

शृणोमि कालो हिंसते धर्मवीर्यं; सेयं प्राप्ता वर्धते धर्मपीडा
पुराधर्मो वर्धते नेह याव;त्तावद्गच्छामि परलोकं चिराय

13.96.11

पुरा वेदान्ब्राह्मणा ग्राममध्ये; घुष्टस्वरा वृषलाञ्श्रावयन्ति
पुरा राजा व्यवहारानधर्म्या;न्पश्यत्यहं परलोकं व्रजामि

13.96.12

पुरावरान्प्रत्यवरान्गरीयसो; यावन्नरा नावमंस्यन्ति सर्वे
तमोत्तरं यावदिदं न वर्तते; तावद्व्रजामि परलोकं चिराय

13.96.13

पुरा प्रपश्यामि परेण मर्त्या;न्बलीयसा दुर्बलान्भुज्यमानान्
तस्माद्यास्यामि परलोकं चिराय; न ह्युत्सहे द्रष्टुमीदृङ्नृलोके

13.96.14

तमाहुरार्ता ऋषयो महर्षिं; न ते वयं पुष्करं चोरयामः
मिथ्याभिषङ्गो भवता न कार्यः; शपाम तीक्ष्णाञ्शपथान्महर्षे

13.96.15

ते निश्चितास्तत्र महर्षयस्तु; संमन्यन्तो धर्ममेवं नरेन्द्र
ततोऽशपञ्शपथान्पर्ययेण; सहैव ते पार्थिव पुत्रपौत्रैः

13.96.16

भृगुरुवाच
प्रत्याक्रोशेदिहाक्रुष्टस्ताडितः प्रतिताडयेत्
खादेच्च पृष्ठमांसानि यस्ते हरति पुष्करम्

13.96.17

वसिष्ठ उवाच
अस्वाध्यायपरो लोके श्वानं च परिकर्षतु
पुरे च भिक्षुर्भवतु यस्ते हरति पुष्करम्

13.96.18

कश्यप उवाच
सर्वत्र सर्वं पणतु न्यासे लोभं करोतु च
कूटसाक्षित्वमभ्येतु यस्ते हरति पुष्करम्

13.96.19

गौतम उवाच
जीवत्वहंकृतो बुद्ध्या विपणत्वधमेन सः
कर्षको मत्सरी चास्तु यस्ते हरति पुष्करम्

13.96.20

अङ्गिरा उवाच
अशुचिर्ब्रह्मकूटोऽस्तु श्वानं च परिकर्षतु
ब्रह्महानिकृतिश्चास्तु यस्ते हरति पुष्करम्

13.96.21

धुन्धुमार उवाच
अकृतज्ञोऽस्तु मित्राणां शूद्रायां तु प्रजायतु
एकः संपन्नमश्नातु यस्ते हरति पुष्करम्

13.96.22

पूरुरुवाच
चिकित्सायां प्रचरतु भार्यया चैव पुष्यतु
श्वशुरात्तस्य वृत्तिः स्याद्यस्ते हरति पुष्करम्

13.96.23

दिलीप उवाच
उदपानप्लवे ग्रामे ब्राह्मणो वृषलीपतिः
तस्य लोकान्स व्रजतु यस्ते हरति पुष्करम्

13.96.24

शुक्र उवाच
पृष्ठमांसं समश्नातु दिवा गच्छतु मैथुनम्
प्रेष्यो भवतु राज्ञश्च यस्ते हरति पुष्करम्

13.96.25

जमदग्निरुवाच
अनध्यायेष्वधीयीत मित्रं श्राद्धे च भोजयेत्
श्राद्धे शूद्रस्य चाश्नीयाद्यस्ते हरति पुष्करम्

13.96.26

शिबिरुवाच
अनाहिताग्निर्म्रियतां यज्ञे विघ्नं करोतु च
तपस्विभिर्विरुध्येत यस्ते हरति पुष्करम्

13.96.27

ययातिरुवाच
अनृतौ जटी व्रतिन्यां वै भार्यायां संप्रजायतु
निराकरोतु वेदांश्च यस्ते हरति पुष्करम्

13.96.28

नहुष उवाच
अतिथिं गृहस्थो नुदतु कामवृत्तोऽस्तु दीक्षितः
विद्यां प्रयच्छतु भृतो यस्ते हरति पुष्करम्

13.96.29

अम्बरीष उवाच
नृशंसस्त्यक्तधर्मोऽस्तु स्त्रीषु ज्ञातिषु गोषु च
ब्राह्मणं चापि जहतु यस्ते हरति पुष्करम्

13.96.30

नारद उवाच
गूढोऽज्ञानी बहिः शास्त्रं पठतां विस्वरं पदम्
गरीयसोऽवजानातु यस्ते हरति पुष्करम्

13.96.31

नाभाग उवाच
अनृतं भाषतु सदा सद्भिश्चैव विरुध्यतु
शुल्केन कन्यां ददतु यस्ते हरति पुष्करम्

13.96.32

कविरुवाच
पदा स गां ताडयतु सूर्यं च प्रति मेहतु
शरणागतं च त्यजतु यस्ते हरति पुष्करम्

13.96.33

विश्वामित्र उवाच
करोतु भृतकोऽवर्षां राज्ञश्चास्तु पुरोहितः
ऋत्विगस्तु ह्ययाज्यस्य यस्ते हरति पुष्करम्

13.96.34

पर्वत उवाच
ग्रामे चाधिकृतः सोऽस्तु खरयानेन गच्छतु
शुनः कर्षतु वृत्त्यर्थे यस्ते हरति पुष्करम्

13.96.35

भरद्वाज उवाच
सर्वपापसमादानं नृशंसे चानृते च यत्
तत्तस्यास्तु सदा पापं यस्ते हरति पुष्करम्

13.96.36

अष्टक उवाच
स राजास्त्वकृतप्रज्ञः कामवृत्तिश्च पापकृत्
अधर्मेणानुशास्तूर्वीं यस्ते हरति पुष्करम्

13.96.37

गालव उवाच
पापिष्ठेभ्यस्त्वनर्घार्हः स नरोऽस्तु स्वपापकृत्
दत्त्वा दानं कीर्तयतु यस्ते हरति पुष्करम्

13.96.38

अरुन्धत्युवाच
श्वश्र्वापवादं वदतु भर्तुर्भवतु दुर्मनाः
एका स्वादु समश्नातु या ते हरति पुष्करम्

13.96.39

वालखिल्या ऊचुः
एकपादेन वृत्त्यर्थं ग्रामद्वारे स तिष्ठतु
धर्मज्ञस्त्यक्तधर्मोऽस्तु यस्ते हरति पुष्करम्

13.96.40

पशुसख उवाच
अग्निहोत्रमनादृत्य सुखं स्वपतु स द्विजः
परिव्राट्कामवृत्तोऽस्तु यस्ते हरति पुष्करम्

13.96.41

सुरभ्युवाच
बाल्वजेन निदानेन कांस्यं भवतु दोहनम्
दुह्येत परवत्सेन या ते हरति पुष्करम्

13.96.42

भीष्म उवाच
ततस्तु तैः शपथैः शप्यमानै;र्नानाविधैर्बहुभिः कौरवेन्द्र
सहस्राक्षो देवराट्संप्रहृष्टः; समीक्ष्य तं कोपनं विप्रमुख्यम्

13.96.43

अथाब्रवीन्मघवा प्रत्ययं स्वं; समाभाष्य तमृषिं जातरोषम्
ब्रह्मर्षिदेवर्षिनृपर्षिमध्ये; यत्तन्निबोधेह ममाद्य राजन्

13.96.44

शक्र उवाच
अध्वर्यवे दुहितरं ददातु; च्छन्दोगे वा चरितब्रह्मचर्ये
आथर्वणं वेदमधीत्य विप्रः; स्नायीत यः पुष्करमाददाति

13.96.45

सर्वान्वेदानधीयीत पुण्यशीलोऽस्तु धार्मिकः
ब्रह्मणः सदनं यातु यस्ते हरति पुष्करम्

13.96.46

अगस्त्य उवाच
आशीर्वादस्त्वया प्रोक्तः शपथो बलसूदन
दीयतां पुष्करं मह्यमेष धर्मः सनातनः

13.96.47

इन्द्र उवाच
न मया भगवँल्लोभाद्धृतं पुष्करमद्य वै
धर्मं तु श्रोतुकामेन हृतं न क्रोद्धुमर्हसि

13.96.48

धर्मः श्रुतिसमुत्कर्षो धर्मसेतुरनामयः
आर्षो वै शाश्वतो नित्यमव्ययोऽयं मया श्रुतः

13.96.49

तदिदं गृह्यतां विद्वन्पुष्करं मुनिसत्तम
अतिक्रमं मे भगवन्क्षन्तुमर्हस्यनिन्दित

13.96.50

इत्युक्तः स महेन्द्रेण तपस्वी कोपनो भृशम्
जग्राह पुष्करं धीमान्प्रसन्नश्चाभवन्मुनिः

13.96.51

प्रययुस्ते ततो भूयस्तीर्थानि वनगोचराः
पुण्यतीर्थेषु च तथा गात्राण्याप्लावयन्ति ते

13.96.52

आख्यानं य इदं युक्तः पठेत्पर्वणि पर्वणि
न मूर्खं जनयेत्पुत्रं न भवेच्च निराकृतिः

13.96.53

न तमापत्स्पृशेत्काचिन्न ज्वरो न रुजश्च ह
विरजाः श्रेयसा युक्तः प्रेत्य स्वर्गमवाप्नुयात्

13.96.54

यश्च शास्त्रमनुध्यायेदृषिभिः परिपालितम्
स गच्छेद्ब्रह्मणो लोकमव्ययं च नरोत्तम

Translation — Kisari Mohan Ganguli

"Bhishma said, "In this connection is cited the old history of the oaths (taken by many Rishis one after another) on the occasion of a sojourn to the sacred waters. O best of the Bharatas, the act of theft had been done by Indra, and the oaths were taken by many royal and regenerate Rishis. Once on a time, the Rishis, having assembled together, proceeded to the western Prabhasa. They held a consultation there which resulted in a resolve on their part to visit all the sacred waters on earth. There were Sakra and Angiras and Kavi of great learning and Agastya and Narada and Pravata; and Bhrigu and Vasishtha and Kasyapa and Gautama and Viswamitra and Jamadagni, O king! There were also the Rishi Galava, and Ashtaka and Bharadwaja and Arundhati and the Valakhilyas; and Sivi and Dilipa and Nahusha and Amvarisha and the royal Yayati and Dhundhumara and Puru. These foremost of men, placing the high-souled Satakratu, the slayer of Vritra, at their head, went to all the sacred waters one after another, and at last reached the highly sacred Kausiki on the day of the full moon in the month of Magha. Having cleansed themselves of all sins by ablutions performed in all the sacred waters, they at last proceeded to the very sacred Brahmasara. Bathing in that lake, those Rishis endued with energy like that of fire

began to gather and eat the stalks of the lotus. Amongst those Brahmanas, some had extracted the stalks of the lotus and some the stalks of the Nymphoea stellata. Soon they found that the stalks extracted by Agastya (and deposited on the bank) had been taken away by somebody. The foremost of Rishis, Agastya, addressing them all, said, 'Who has taken away the good stalks which I had extracted and deposited here? I suspect some one amongst you must have done the act. Let him who has taken them away give them back to me. It behoves you not thus to misappropriate my stalks! It is heard that Time assails the energy of Righteousness. That Time has come upon us. Hence, Righteousness is afflicted. It is meet that I should go to heaven for good, before unrighteousness assails the world and establishes itself here! 1 Before the time comes when Brahmanas, loudly uttering the fully Vedas, within the precincts of villages and inhabited places, cause the Sudras to hear them, before the time comes when kings often against the rules of Righteousness from motives of policy, I shall go to heaven for good! Before men cease to regard the distinctions between the lower, the middle, and the higher classes, I shall go to heaven for good. Before Ignorance assails the world and envelops all things in darkness, I shall go to heaven for good. 2 Before the time comes when the strong begin to lord it over the weak and treat them as slaves, I shall go to heaven for good. Indeed, I dare not remain on earth for witnessing these things.' The Rishis, much concerned at what he said, addressed that great ascetic and said, 'We have not stolen thy stalks! Thou shouldst not harbour these suspicions against us. O great Rishi, we shall take the most frightful oaths!' Having said these words, conscious of their own innocence, and desirous of upholding the cause of righteousness, those Rishis and sages of royal descent then began to swear, one after another, the following oaths.'"

"Bhrigu said, 'Let him who has stolen thy stalks censure when censured, assail when assailed, and eat the flesh that is attached to the back-bone of animals (slaughtered in sacrifice)!'" 3

"Vasishtha said, 'Let him who has stolen thy stalks neglect his Vedic studies, leash hounds, and having, taken himself to the mendicant order live in a city or town!' 4

"Kasyapa said, 'Let him who has stolen thy stalks sell all things in all places, misappropriate deposits, and give false evidence!'

"Gautama said, 'Let him who has stolen thy stalks live, displaying pride in all things, with an understanding that does not see all creatures with an equal eye, and always yielding himself to the influence of desire and wrath! Let him be a cultivator of the soil, and let him be inspired by malice!' 1

"Angiras said, 'Let him who has stolen thy stalks be always impure! Let him be a censurable Brahmana (for his misdeeds). Let him leash hounds. Let him be guilty of Brahmanicide. Let him be averse to expiations after having committed transgressions!'"

"Dhundhumara said, 'Let him who has stolen thy stalks be ungrateful to his friends! Let him take birth in a Sudra woman! Let him eat alone any good food (coming to the house), without sharing it with others!'" 2

"Dilipa said, 'Let him who has stolen thy stalks descend to those regions of misery and infamy which are reserved for that Brahmana who re-sides in a village having but one well and who has sexual congress with a Sudra woman!'" 3

"Puru said, 'Let him who has stolen thy stalks adopt the occupation of a physician! Let him be supported by the earnings of his wife! Let him draw his sustenance from his father-in-law!'"

"Sukra said, 'Let him who has stolen thy stalks eat the flesh of animals not slain in sacrifices! Let him have sexual congress at day-time! Let him be a servant of the king!'"

"Jamadagni said, 'Let him who has stolen thy stalks study the Vedas on forbidden days or occasions. Let him feed friends at Sraddhas performed by him! Let him eat at the Sraddha of a Sudra!'

"Sivi said, 'Let him who has stolen thy stalks die without having established a fire (for daily worship)! Let him be guilty of obstructing the performance of sacrifices by others! Let him quarrel with those that are observant of penances!'"

"Yayati said, 'Let him who has stolen thy stalks be guilty of having sexual congress with his wife when she is not in her season and when he is himself in the observance of a vow and bears matted locks on his head! Let him also disregard the Vedas!'"

"Nahusha said, 'Let him who has stolen thy stalks live in domesticity after having betaken himself to the vow of mendicancy! Let him act in whatever way he pleases (and without restraint of any kind), after having undergone the initiatory rites in view of a sacrifice or some solemn observance! Let him take pecuniary gratification for prelections to disciples (on any branch of knowledge that the latter come to learn)!'

"Amvarisha said, 'Let him who has stolen thy stalks be cruel and unrighteous in his behaviour towards women and kinsmen and kine! Let him be guilty also of Brahmanicide!'"

"Narada said, 'Let him who has stolen thy stalks be one that identifies the body with the soul! Let him study the scriptures with a preceptor that is censurable! Let him chant the Vedas, offending at each step against the rules of orthoepy! Let him disregard all his seniors!'"

"Nabhaga said, 'Let him who has stolen thy stalks always speak false-hoods and quarrel with those that are righteous! Let him bestow his daughter in marriage after accepting a pecuniary gratification offered by his son-in-law!'"

"Kavi said, 'Let him who has stolen thy stalks he guilty of striking a cow with his foot. Let him make water, facing the sun! Let him cast off the person that seeks shelter at his hands!'"

"Viswamitra said, 'Let him who has stolen thy stalks become a servant that behaves with deceit towards his master! Let him be the priest of a king! Let him be the Ritwik of one that should not be assisted at his sacrifices!'"

"Parvata said, 'Let him who has stolen thy stalks be the chief of a village! Let him make journeys on asses! Let him leash hounds for a living!'"

"Bharadwaja said, 'Let him who has stolen thy stalks be guilty of all the demerits that become his who is cruel in his behaviour and untruthful in speech!'"

"Ashtaka said, 'Let him who has stolen thy stalks be a king destitute of wisdom capricious and sinful in his behaviour, and disposed to rule the Earth unrighteously!'"

"Galava said, 'Let him who has stolen thy stalks be more infamous than a sinful man! Let him be sinful in his acts towards his kinsmen and relatives! Let him proclaim the gifts he makes to others!'"

"Arundhati said, 'Let her who has stolen thy stalks speak ill of her mother-in-law! Let her feel disgust for her lord. Let her eat alone any good food that comes to her house!'"

"The Valakhilyas said, 'Let him who has stolen thy stalks stand on one foot at the entrance of a village (for earning his subsistence)! Let him. while knowing all duties, be guilty of every breach!'" 1

"Sunahsakha said, 'Let him who has stolen thy stalks be a Brahmana that sleeps in happiness, having disregarded his daily Homa! Let him, after becoming a religious mendicant, behave in whatever way he pleases, without observing any restraint!'"

"Surabhi said, 'Let her who has stolen thy stalks be milked, with her (hind) legs bound with a rope of human hair, and with the aid of a calf

not her own, and, while milked, let her milk be held in a vessel of white brass!' 1

"Bhishma continued, 'After the Rishis and the royal sages had sworn these diverse oaths, O Kuru king, the thousand-eyed chief of the deities, filled with joy, cast his looks on the angered Rishi Agastya. Addressing the Rishi who was very angry at the disappearance of his lotus-stalks, Maghavat thus declared what was passing in his mind. Hear, O king, what the words were that Indra spoke in the midst of those regenerate and celestial Rishis and royal sages.'"

"Sakra said, 'Let him who has stolen thy stalks be possessed of the merit of him who bestows his daughter in marriage upon a Brahmana that has duly observed the vow of Brahmacharya or that has duly studied the Samans and the Yajuses! Let him also have the merit of one that undergoes the final bath after completing one's study of the Atharva Veda! Let him who has stolen thy stalks have the merit of having studied all the Vedas. Let him be observant of all duties and righteous in his behaviour! Indeed, let him go to the region of Brahman!'

"Agastya said, 'Thou hast, O slayer of Vala, uttered a benediction instead of a curse! (It is evident), thou hast taken my stalks!" Give them to me, for that is the eternal duty!'"

"Indra said, 'O holy one, I did not remove thy stalks, led by cupidity! Indeed, I removed them from desire of hearing this conclave recite what the duties are that we should observe. It behoveth thee not to give way to anger! Duties are the foremost of Srutis. Duties constitute the eternal path (for crossing the sea of the world)! I have listened to this discourse of the Rishis (on duties) that is eternal and immutable, and that transcends all change! 2 Do thou then, O foremost of learned Brahmanas, take back these stalks of thine! O holy one, it behoves thee to forgive my transgression, O thou that art free from every fault!'"

"Bhishma continued, 'Thus addressed by the chief of the deities, the ascetic, viz., Agastya, who had been very angry, took back his stalks. Endued with great intelligence, the Rishi became cheerful. After this, those denizens of the woods proceeded to diverse other sacred waters. Indeed, repairing to those sacred waters they performed their ablutions everywhere. The man who reads this narrative with close attention on every Parva day, will not have to become the progenitor of an ignorant and wicked son. He will never be destitute of learning. No calamity will ever touch him. He will, besides, be free from every kind of sorrow. Decrepitude and decay will never be his. Freed from stains and evil of

every kind, and endued with merit, he is sure to attain to Heaven. He who studies this Sastra observed by the Rishis, is sure, O prince of men, to attain to the eternal region of Brahman that is full of felicity!'" 1

167:1 The scriptures declare that Righteousness loses its strength as Time advances. In the Krita age, it exists in entirety. In the Treta, it loses a quarter. In the Dwapara, another quarter is lost. In the Kali age, full three quarters are lost and only a quarter is all that remains.

167:2 The Rishis think that the distinctions between the lower, the middling, and the higher classes of society are eternal, and nothing can be a greater calamity than the effacement of those distinctions. Equality of men, in their eyes, is an unmitigated evil.

167:3 Forgiveness is the duty of the Brahmana. To fall off from forgiveness is to fall off from duty. To censure when censured and assail the assailer, are grave transgressions in the case of a Brahmana. The idea of retaliation should never enter the Brahmana's heart; for the Brahmana is the friend of the universe. His behaviour to friend and foe should be equal. To eat the flesh that attaches itself to the back-bone of a slaughtered animal is also a grave transgression.

167:4 A religious mendicant should always wander over the Earth, sleeping where night overtakes him. For such a man to reside in a city or town is sinful.

168:1 To till the soil is a transgression for a Brahmana.

168:2 Good food should never be taken alone. It should always be shared with children and servants.

168:3 A village having only one well should be abandoned by a Brahmana, for he should not draw water from such a well which is used by all classes of the population.

169:1 The penance that is involved in standing on one foot should be practised, like all other penances, in the woods. To practise a penance on the way leading to a village so that people may be induced to make gifts, is a transgression of a grave kind.

170:1 Some kine that are vicious have their hind legs tied with a rope while they are milked. If the rope be made of human hair, the pain felt is supposed to be very great. To obtain the aid of a calf belonging to another cow is regarded as sinful. To the cow also, the process of sucking cannot be agreeable. If the milk is held in a vessel of white brass, it becomes unfit for gods and guests.

170:2 The discourse is called eternal and immutable because of its subject being so. Duties are eternal truths.

171:1 This discourse on duties delivered by the Rishis is called a Sastra. Literally, anything that governs men, i.e., regulates their behaviour, is called a Sastra. As such, the enumeration of duties occurring in this Lesson, although it has been made by a reference to their breaches, is therefore, a Sastra.

13.97.1

युधिष्ठिर उवाच
यदिदं श्राद्धधर्मेषु दीयते भरतर्षभ
छत्रं चोपानहौ चैव केनैतत्संप्रवर्तितम्
कथं चैतत्समुत्पन्नं किमर्थं च प्रदीयते

13.97.2

न केवलं श्राद्धधर्मे पुण्यकेष्वपि दीयते
एतद्विस्तरतो राजञ्श्रोतुमिच्छामि तत्त्वतः

13.97.3

भीष्म उवाच
शृणु राजन्नवहितश्छत्रोपानहविस्तरम्
यथैतत्प्रथितं लोके येन चैतत्प्रवर्तितम्

13.97.4

यथा चाक्षय्यतां प्राप्तं पुण्यतां च यथा गतम्
सर्वमेतदशेषेण प्रवक्ष्यामि जनाधिप

13.97.5

इतिहासं पुरावृत्तमिमं शृणु नराधिप
जमदग्नेश्च संवादं सूर्यस्य च महात्मनः

13.97.6

पुरा स भगवान्साक्षाद्धनुषाक्रीडत प्रभो
संधाय संधाय शरांश्चिक्षेप किल भार्गवः

13.97.7

तान्क्षिप्तान्रेणुका सर्वांस्तस्येषून्दीप्ततेजसः
आनाय्य सा तदा तस्मै प्रादादसकृदच्युत

13.97.8

अथ तेन स शब्देन ज्यातलस्य शरस्य च
प्रहृष्टः संप्रचिक्षेप सा च प्रत्याजहार तान्

13.97.9

ततो मध्याह्नमारूढे ज्येष्ठामूले दिवाकरे
स सायकान्द्विजो विद्ध्वा रेणुकामिदमब्रवीत्

13.97.10

गच्छानय विशालाक्षि शरानेतान्धनुश्च्युतान्
यावदेतान्पुनः सुभ्रु क्षिपामीति जनाधिप

13.97.11

सा गच्छत्यन्तरा छायां वृक्षमाश्रित्य भामिनी
तस्थौ तस्या हि संतप्तं शिरः पादौ तथैव च

13.97.12

स्थिता सा तु मुहूर्तं वै भर्तुः शापभयाच्छुभा
ययावानयितुं भूयः सायकानसितेक्षणा
प्रत्याजगाम च शरांस्तानादाय यशस्विनी

13.97.13

सा प्रस्विन्ना सुचार्वङ्गी पद्भ्यां दुःखं नियच्छती
उपाजगाम भर्तारं भयाद्भर्तुः प्रवेपती

13.97.14

स तामृषिस्ततः क्रुद्धो वाक्यमाह शुभाननाम्
रेणुके किं चिरेण त्वमागतेति पुनः पुनः

13.97.15

रेणुकोवाच
शिरस्तावत्प्रदीप्तं मे पादौ चैव तपोधन
सूर्यतेजोनिरुद्धाहं वृक्षच्छायामुपाश्रिता

13.97.16

एतस्मात्कारणाद्ब्रह्मंश्चिरमेतत्कृतं मया
एतज्ज्ञात्वा मम विभो मा क्रुधस्त्वं तपोधन

13.97.17

जमदग्निरुवाच
अद्यैनं दीप्तकिरणं रेणुके तव दुःखदम्
शरैर्निपातयिष्यामि सूर्यमस्त्राग्नितेजसा

13.97.18

भीष्म उवाच
स विस्फार्य धनुर्दिव्यं गृहीत्वा च बहूञ्शरान्
अतिष्ठत्सूर्यमभितो यतो याति ततोमुखः

13.97.19

अथ तं प्रहरिष्यन्तं सूर्योऽभ्येत्य वचोऽब्रवीत्
द्विजरूपेण कौन्तेय किं ते सूर्योऽपराध्यते

13.97.20

आदत्ते रश्मिभिः सूर्यो दिवि विद्वंस्ततस्ततः
रसं स तं वै वर्षासु प्रवर्षति दिवाकरः

13.97.21

ततोऽन्नं जायते विप्र मनुष्याणां सुखावहम्
अन्नं प्राणा इति यथा वेदेषु परिपठ्यते

13.97.22

अथाभ्रेषु निगूढश्च रश्मिभिः परिवारितः
सप्त द्वीपानिमान्ब्रह्मन्वर्षेणाभिप्रवर्षति

13.97.23

ततस्तदौषधीनां च वीरुधां पत्रपुष्पजम्
सर्वं वर्षाभिनिर्वृत्तमन्नं संभवति प्रभो

13.97.24

जातकर्माणि सर्वाणि व्रतोपनयनानि च
गोदानानि विवाहाश्च तथा यज्ञसमृद्धयः

13.97.25

सत्राणि दानानि तथा संयोगा वित्तसंचयाः
अन्नतः संप्रवर्तन्ते यथा त्वं वेत्थ भार्गव

13.97.26

रमणीयानि यावन्ति यावदारम्भकाणि च
सर्वमन्नात्प्रभवति विदितं कीर्तयामि ते

13.97.27

सर्वं हि वेत्थ विप्र त्वं यदेतत्कीर्तितं मया
प्रसादये त्वा विप्रर्षे किं ते सूर्यो निपात्यते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O chief of Bharata's rare, by whom was the custom of giving umbrellas and sandals at obsequial ceremonies introduced? Why was it introduced and for what purpose are those gifts made? They are given not only at obsequial ceremonies but also at other religious rites. They are given on many occasions with a view to acquiring religious merit. I wish to know, in detail, O regenerate one, the true meaning of this custom!'"

"Bhishma said, 'Do thou, O prince, attentively listen to the details I shall recite in respect of the custom of giving away umbrellas and shoes at religious rites, and as to how and by whom it was introduced. I shall also tell thee in full, O prince, how it acquired the force of a permanent observance and how it came to be viewed as a meritorious act. I shall, in this connection, recite the narrative of the discourse between Jamadagni and the high-souled Surya. In ancient times, the illustrious Jamadagni, O puissant king, of Bhrigu's race, was engaged in practising with his bow. Taking his aim, he shot arrow after arrow. His wife Renuka used to pick up the shafts when shot and repeatedly bring them back to that descendant, endued with blazing energy, of Bhrigu's race. Pleased with the whizzing noise of his arrows and the twang of his bow, he amused himself thus by repeatedly discharging his arrows which Renuka brought back into him. One day, at noontide, O monarch, in that month when the sun was in Jyesthamula, the Brahmana, having discharged all his arrows, said to Renuka, 'O large-eyed lady, go and fetch me the shafts I have shot from my bow, O thou of beautiful eye-brows! I shall again shoot them with my bow.' The lady proceeded on her errand but was compelled to sit under the shade of a tree, in consequence of her head and feet being scorched by the heat of the sun. The black-eyed and graceful Renuka, having rested for only a moment, feared the curse of her husband and, therefore, addressed herself again to the task of collecting and bringing back the arrows. Taking them with her, the celebrated lady of graceful features came back, distressed in mind and her feet smarting with pain.

[paragraph continues] Trembling with fear, she approached her husband. The Rishi, filled with wrath, repeatedly addressed his fair-faced spouse, saying, 'O Renuka, why hast thou teen so late in returning?'"

"Renuka said, 'O thou that art endued with wealth of penances, my head and feet were scorched by the rays of the sun! Oppressed by the heat, I had betaken myself to the shade of a tree! Just this has been the cause of the delay! Informed of the cause, do thou, O lord, cease to be angry with me!'"

"Jamadagni said, 'O Renuka, this very day shall I destroy, with the fiery energy of my weapons, the star of day with his blazing rays, that has afflicted thee in this way!'"

"Bhishma continued, 'Drawing his celestial bow, and taking up many arrows, Jamadagni stood, turning his face towards the sun and watching him as he moved (in his diurnal course). Then, O son of Kunti, beholding him addressed for fight, Surya approached him in the guise of a Brahmana, and said unto him. 'What has Surya done to displease thee? Coursing through the firmament, he draws up the moisture from the earth, and in the form of rains he pours it down once more on her. It is through this, O regenerate one, that the food of human beings springs up,--food that is so agreeable to them! The Vedas say that it is food that constitutes the life-breaths. O Brahmana, hidden in the clouds and encompassed by his rays, the sun drenches the seven islands with showers of rain. O puissant one, the moisture, thus poured, diffusing itself into the leaves and fruits of vegetables and herbs, is transformed into food. O son of Bhrigu, the rites of nativity, religious observances of every kind, investiture with the sacred thread, gifts of kine, weddings, all articles in view of sacrifices, the rules for the governance of men, gifts, all sorts of union (between man and man), and the acquisition of wealth, have their origin in food! Thou knowest this well! All the good and agreeable things in the universe, and all the efforts made by living creatures, flow from food. I duly recite what is well-known to thee! Indeed, thou fully knowest all that I have said! Do thou, therefore, O regenerate Rishi, appease thy anger! What wilt thou gain by annihilating the sun?'"

13.98.1

युधिष्ठिर उवाच
एवं तदा प्रयाचन्तं भास्करं मुनिसत्तमः
जमदग्निर्महातेजाः किं कार्यं प्रत्यपद्यत

13.98.2

भीष्म उवाच
तथा प्रयाचमानस्य मुनिरग्निसमप्रभः
जमदग्निः शमं नैव जगाम कुरुनन्दन

13.98.3

ततः सूर्यो मधुरया वाचा तमिदमब्रवीत्
कृताञ्जलिर्विप्ररूपी प्रणम्येदं विशां पते

13.98.4

चलं निमित्तं विप्रर्षे सदा सूर्यस्य गच्छतः
कथं चलं वेत्स्यसि त्वं सदा यान्तं दिवाकरम्

13.98.5

जमदग्निरुवाच
स्थिरं वापि चलं वापि जाने त्वां ज्ञानचक्षुषा
अवश्यं विनयाधानं कार्यमद्य मया तव

13.98.6

अपराह्णे निमेषार्धं तिष्ठसि त्वं दिवाकर
तत्र वेत्स्यामि सूर्य त्वां न मेऽत्रास्ति विचारणा

13.98.7

सूर्य उवाच
असंशयं मां विप्रर्षे वेत्स्यसे धन्विनां वर
अपकारिणं तु मां विद्धि भगवञ्शरणागतम्

13.98.8

भीष्म उवाच
ततः प्रहस्य भगवाञ्जमदग्निरुवाच तम्
न भीः सूर्य त्वया कार्या प्रणिपातगतो ह्यसि

13.98.9

ब्राह्मणेष्वार्जवं यच्च स्थैर्यं च धरणीतले
सौम्यतां चैव सोमस्य गाम्भीर्यं वरुणस्य च

13.98.10

दीप्तिमग्नेः प्रभां मेरोः प्रतापं तपनस्य च
एतान्यतिक्रमेद्यो वै स हन्याच्छरणागतम्

13.98.11

भवेत्स गुरुतल्पी च ब्रह्महा च तथा भवेत्
सुरापानं च कुर्यात्स यो हन्याच्छरणागतम्

13.98.12

एतस्य त्वपनीतस्य समाधिं तात चिन्तय
यथा सुखगमः पन्था भवेत्त्वद्रश्मितापितः

13.98.13

भीष्म उवाच
एतावदुक्त्वा स तदा तूष्णीमासीद्भृगूद्वहः
अथ सूर्यो ददौ तस्मै छत्रोपानहमाशु वै

13.98.14

सूर्य उवाच
महर्षे शिरसस्त्राणं छत्रं मद्रश्मिवारणम्
प्रतिगृह्णीष्व पद्भ्यां च त्राणार्थं चर्मपादुके

13.98.15

अद्यप्रभृति चैवैतल्लोके संप्रचरिष्यति
पुण्यदानेषु सर्वेषु परमक्षय्यमेव च

13.98.16

भीष्म उवाच
उपानच्छत्रमेतद्वै सूर्येणेह प्रवर्तितम्
पुण्यमेतदभिख्यातं त्रिषु लोकेषु भारत

13.98.17

तस्मात्प्रयच्छ विप्रेभ्यश्छत्रोपानहमुत्तमम्
धर्मस्ते सुमहान्भावी न मेऽत्रास्ति विचारणा

13.98.18

छत्रं हि भरतश्रेष्ठ यः प्रदद्याद्द्विजातये
शुभ्रं शतशलाकं वै स प्रेत्य सुखमेधते

13.98.19

स शक्रलोके वसति पूज्यमानो द्विजातिभिः
अप्सरोभिश्च सततं देवैश्च भरतर्षभ

13.98.20

दह्यमानाय विप्राय यः प्रयच्छत्युपानहौ
स्नातकाय महाबाहो संशिताय द्विजातये

13.98.21

सोऽपि लोकानवाप्नोति दैवतैरभिपूजितान्
गोलोके स मुदा युक्तो वसति प्रेत्य भारत

13.98.22

एतत्ते भरतश्रेष्ठ मया कार्त्स्न्येन कीर्तितम्
छत्रोपानहदानस्य फलं भरतसत्तम

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What did that foremost of ascetics, viz., Jamadagni endued with great energy, do when thus besought by the maker of day?'"

"Bhishma said, 'O descendant of Kuru, despite all the supplications of Surya, the sage Jamadagni, endued with the effulgence of fire, continued to cherish his anger. Then. O king, Surya, in the guise of a Brahmana,

bowed his head unto him and addressed him, with folded hands, in these soft words. 'O regenerate Rishi, the sun is always in motion! How shalt thou pierce the Lord of day who is continually moving forward?'"

"Jamadagni said, With the eye of knowledge I know thee to be both moving and motionless! I shall surely read thee a lesson this day. At midday thou seemest to stay in the heavens for a moment. It is then, O Surya, that I shall pierce thee with my arrows! There is no swerving from this my resolution!'"

"Surya said 'O regenerate Rishi, without doubt, thou knowest me, O best of archers! But, O holy one, though I have offended, behold, I am a suppliant for thy protection!'"

"Bhishma continued, 'At this, the adorable Jamadagni smilingly addressed the maker of day, saying, 'O Surya, when thou hast sought my protection, thou hast nothing to fear! He would transcend the simplicity that exists in Brahmanas, the stability that exists in the Earth, the mildness existing in the Moon, the gravity existing in Varuna, the effulgence existing in Agni, the brightness of Meru, and the heat of the sun, who would slay a suppliant for protection! The man that can slay a suppliant is capable of violating the bed of his preceptor, of slaying a Brahmana, and of drinking alcohol. Do thou, therefore, think of some remedy for this evil, by which people may be relieved when heated by the rays!'"

"Bhishma continued, 'So saying, that excellent descendant of Bhrigu remained silent for a while, and Surya forthwith made over to him an umbrella and a pair of sandals.'"

"Surya said, 'Do thou, O great Rishi, take this umbrella wherewith the head may be protected and my rays warded off. This pair of sandals is made of leather for the protection of the feet. From this day forth the gift of these articles in all religious rites shall be established as an inflexible usage!'"

"Bhishma continued, 'This custom of giving umbrellas and shoes was introduced by Surya! O descendant of Bharata, these gifts are considered meritorious in the three worlds. Do thou, therefore, give away umbrellas and shoes to Brahmanas. I have no doubt that thou shalt then acquire great religious merit by the act. O foremost one of Bharata's race, he who gives away a white umbrella with a hundred ribs to a Brahmana, attains to eternal felicity after death and resides in the region of Indra, respected by Brahmanas, Apsaras, and Devas. O puissant one, he who gives shoes to Snataka Brahmanas as also to Brahmanas practising the rites of religion whose feet have become sore with the heat of the sun, attains to regions coveted by the very deities. Such a man, O Bharata, dwells in happiness in the highest Heaven after his death. O foremost one of Bharata's race, I have thus recited to thee in full, the merits of giving away shoes and umbrellas at religious ceremonies!'"

13.99.1

युधिष्ठिर उवाच
आरामाणां तडागानां यत्फलं कुरुनन्दन
तदहं श्रोतुमिच्छामि त्वत्तोऽद्य भरतर्षभ

13.99.2

भीष्म उवाच
सुप्रदर्शा वनवती चित्रधातुविभूषिता
उपेता सर्वबीजैश्च श्रेष्ठा भूमिरिहोच्यते

13.99.3

तस्याः क्षेत्रविशेषं च तडागानां निवेशनम्
औदकानि च सर्वाणि प्रवक्ष्याम्यनुपूर्वशः

13.99.4

तडागानां च वक्ष्यामि कृतानां चापि ये गुणाः
त्रिषु लोकेषु सर्वत्र पूजितो यस्तडागवान्

13.99.5

अथ वा मित्रसदनं मैत्रं मित्रविवर्धनम्
कीर्तिसंजननं श्रेष्ठं तडागानां निवेशनम्

13.99.6

धर्मस्यार्थस्य कामस्य फलमाहुर्मनीषिणः
तडागं सुकृतं देशे क्षेत्रमेव महाश्रयम्

13.99.7

चतुर्विधानां भूतानां तडागमुपलक्षयेत्
तडागानि च सर्वाणि दिशन्ति श्रियमुत्तमाम्

13.99.8

देवा मनुष्या गन्धर्वाः पितरोरगराक्षसाः
स्थावराणि च भूतानि संश्रयन्ति जलाशयम्

13.99.9

तस्मात्तांस्ते प्रवक्ष्यामि तडागे ये गुणाः स्मृताः
या च तत्र फलावाप्तिरृषिभिः समुदाहृता

13.99.10

वर्षमात्रे तडागे तु सलिलं यस्य तिष्ठति
अग्निहोत्रफलं तस्य फलमाहुर्मनीषिणः

13.99.11

शरत्काले तु सलिलं तडागे यस्य तिष्ठति
गोसहस्रस्य स प्रेत्य लभते फलमुत्तमम्

13.99.12

हेमन्तकाले सलिलं तडागे यस्य तिष्ठति
स वै बहुसुवर्णस्य यज्ञस्य लभते फलम्

13.99.13

यस्य वै शैशिरे काले तडागे सलिलं भवेत्
अग्निष्टोमस्य यज्ञस्य फलमाहुर्मनीषिणः

13.99.14

तडागं सुकृतं यस्य वसन्ते तु महाश्रयम्
अतिरात्रस्य यज्ञस्य फलं स समुपाश्नुते

13.99.15

निदाघकाले पानीयं तडागे यस्य तिष्ठति
वाजपेयसमं तस्य फलं वै मुनयो विदुः

13.99.16

स कुलं तारयेत्सर्वं यस्य खाते जलाशये
गावः पिबन्ति पानीयं साधवश्च नराः सदा

13.99.17

तडागे यस्य गावस्तु पिबन्ति तृषिता जलम्
मृगपक्षिमनुष्याश्च सोऽश्वमेधफलं लभेत्

13.99.18

यत्पिबन्ति जलं तत्र स्नायन्ते विश्रमन्ति च
तडागदस्य तत्सर्वं प्रेत्यानन्त्याय कल्पते

13.99.19

दुर्लभं सलिलं तात विशेषेण परत्र वै
पानीयस्य प्रदानेन प्रीतिर्भवति शाश्वती

13.99.20

तिलान्ददत पानीयं दीपान्ददत जाग्रत
ज्ञातिभिः सह मोदध्वमेतत्प्रेतेषु दुर्लभम्

13.99.21

सर्वदानैर्गुरुतरं सर्वदानैर्विशिष्यते
पानीयं नरशार्दूल तस्माद्दातव्यमेव हि

13.99.22

एवमेतत्तडागेषु कीर्तितं फलमुत्तमम्
अत ऊर्ध्वं प्रवक्ष्यामि वृक्षाणामपि रोपणे

13.99.23

स्थावराणां च भूतानां जातयः षट्प्रकीर्तिताः
वृक्षगुल्मलतावल्ल्यस्त्वक्सारास्तृणजातयः

13.99.24

एता जात्यस्तु वृक्षाणां तेषां रोपे गुणास्त्विमे
कीर्तिश्च मानुषे लोके प्रेत्य चैव फलं शुभम्

13.99.25

लभते नाम लोके च पितृभिश्च महीयते
देवलोकगतस्यापि नाम तस्य न नश्यति

13.99.26

अतीतानागते चोभे पितृवंशं च भारत
तारयेद्वृक्षरोपी च तस्माद्वृक्षान्प्ररोपयेत्

13.99.27

तस्य पुत्रा भवन्त्येते पादपा नात्र संशयः
परलोकगतः स्वर्गं लोकांश्चाप्नोति सोऽव्ययान्

13.99.28

पुष्पैः सुरगणान्वृक्षाः फलैश्चापि तथा पितॄन्
छायया चातिथींस्तात पूजयन्ति महीरुहाः

13.99.29

किंनरोरगरक्षांसि देवगन्धर्वमानवाः
तथा ऋषिगणाश्चैव संश्रयन्ति महीरुहान्

13.99.30

पुष्पिताः फलवन्तश्च तर्पयन्तीह मानवान्
वृक्षदं पुत्रवद्वृक्षास्तारयन्ति परत्र च

13.99.31

तस्मात्तडागे वृक्षा वै रोप्याः श्रेयोर्थिना सदा
पुत्रवत्परिपाल्याश्च पुत्रास्ते धर्मतः स्मृताः

13.99.32

तडागकृद्वृक्षरोपी इष्टयज्ञश्च यो द्विजः
एते स्वर्गे महीयन्ते ये चान्ये सत्यवादिनः

13.99.33

तस्मात्तडागं कुर्वीत आरामांश्चैव रोपयेत्
यजेच्च विविधैर्यज्ञैः सत्यं च सततं वदेत्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I desire, O chief of the Bharatas, to hear from thee what the rewards are which are attached, O best of the Kurus, to the planting of trees and the digging of tanks.'

"Bhishma said, 'A piece of land that is agreeable to the sight, fertile, situate in the midst of delightful scenes adorned with diverse kinds of metals, and inhabited by all sorts of creatures, is regarded as the foremost of sports. A particular portion of such land should be selected for digging a tank. I shall tell thee, in due order, about the different kinds of tanks. I shall also tell thee what the merits also are that attach to the digging of tanks (with the view of drawing water for the benefit of all creatures). The man who causes a tank to be dug becomes entitled to the respect and worship of the three worlds. A tank full of water is as agreeable and beneficial as the house of a friend. It is gratifying to Surya himself. It also contributes to growth to the deities. It is the foremost of all things that lead to fame (with respect to the person who causes it to be excavated). The wise have said that the excavation of a tank contributes to the aggregate of three, Righteousness, Wealth and Pleasure. A tank is

said to be properly excavated, if it is made on a piece of land that is inhabited by respectable persons. A tank is said to be subservient to all the four purposes of living creatures. Tanks, again, are regarded as constituting the excellent beauty of a country. The deities and human beings and Gandharvas and Pitris and Uragas and Rakshasas and even immobile beings--all resort to a tank full of water as their refuge. I shall, therefore, tell thee what the merits are that have been said by great Rishis to be attached to tanks, and what the rewards are that are attainable by persons that cause them to be excavated. The wise have said that that man reaps the merit of an Agnihotra sacrifice in whose tank water is held in the season of the rains. The high reward in the world that is reaped by the person who makes a gift of a thousand kine is won by that man in whose tank water is held in the season of autumn. The person in whose tank water occurs in the cold season acquires the merit of one who performs a sacrifice with plentiful gifts of gold. That person in whose tanks water occurs in the season of dew, wins, the wise have said, the merits of an Agnishtoma sacrifice. That man in whose well-made tank water occurs in the season of spring acquires the merit of the Atiratra sacrifice. That man in whose tank water occurs in the season of summer acquires, the Rishis say, the merits that attach to a horse-sacrifice. That man rescues all his race in whose tank kine are seen to allay their thirst and from which righteous men draw their water. That man in whose tank kine slake their thirst as also other animals and birds, and human beings, acquires the merits of a horse-sacrifice. Whatever measure of water is drunk from one's tank and whatever measure is taken therefrom by others for purposes of bathing, all become stored for the benefit of the excavator of the tank and he enjoys the same for unending days in the next world. Water, especially in the other world, is difficult to obtain, O son. A gift of drink produces eternal happiness. Make gifts of sesame here. Make gifts of water. Do thou also give lamps (for lighting dark places.) While alive and awake, do thou sport in happiness with kinsmen. These are acts which thou shalt not be able to achieve in the other world. 1 The gift of drink, O chief of men, is superior to every other gift. In point of merit it is distinguished above all other gifts. Therefore, do thou make gifts of water. Even thus have the Rishis declared what the high merits of the excavation of tanks are I shall now discourse to thee on the planting of trees. Of immobile objects six classes have been spoken of. They are Vrikshas, Gulmas, Latas, Vallis, Twaksaras, and Trinas of diverse kinds. 2 These are the several kinds of vegetables. Listen now to the merit that attaches to their planting. By

planting trees one acquires fame in the world of men and auspicious rewards in the world hereafter. Such a man is applauded and reverenced in the world of the Pitris. Such a man's name does not perish even when he becomes a citizen of the world of deities. The man who plants trees rescues the ancestors and descendants of both his paternal and maternal lines. Do thou, therefore, plant trees, O Yudhishthira! The trees that a man plants become the planter's children. There is no doubt about this. Departing from this world, such a man ascends to Heaven. Verily many eternal regions of bliss become his. Trees gratify the deities by their flowers; the Pitris by their fruits; and all guests and strangers by the shadow they give. Kinnaras and Uragas and Rakshasas and deities and Gandharvas and human beings, as also Rishis, all have recourse to trees as their refuge. Trees that bear flowers and fruits gratify all men. The planter of trees is rescued in the next world by the trees he plants like children rescuing their own father. Therefore, the man that is desirous of achieving his own good, should plant trees by the side of tanks and cherish them like his own children. The trees that a man plants are, according to both reason and the scriptures, the children of the planter. That Brahmana who excavates a tank, and he that plants trees, and he that performs sacrifices, are all worshipped in heaven even as men that are devoted to truthfulness of speech. Hence one should cause tanks to be excavated and trees to be planted, worship the deities in diverse sacrifices, and speak the truth.'"

59:1 Heaven and Hell are places of only enjoyment and endurance. There can be no acts there leading to merit or demerit. This world is the only place which is called the field of acts.

59:2 Vrikshas are large or small trees generally. Gulma is a shrub, or bushy plant. Lata is a creeper, which cannot grow without a support. Talli is of the same variety, with this difference, perhaps, that its stems are more tree-like than those of creepers. Twaksara is the bamboo. Trina includes all kinds of grass.

13.100.1

युधिष्ठिर उवाच
गार्हस्थ्यं धर्ममखिलं प्रब्रूहि भरतर्षभ
ऋद्धिमाप्नोति किं कृत्वा मनुष्य इह पार्थिव

13.100.2

भीष्म उवाच
अत्र ते वर्तयिष्यामि पुरावृत्तं जनाधिप
वासुदेवस्य संवादं पृथिव्याश्चैव भारत

13.100.3

संस्तूय पृथिवीं देवीं वासुदेवः प्रतापवान्
पप्रच्छ भरतश्रेष्ठ यदेतत्पृच्छसेऽद्य माम्

13.100.4

वासुदेव उवाच
गार्हस्थ्यं धर्ममाश्रित्य मया वा मद्विधेन वा
किमवश्यं धरे कार्यं किं वा कृत्वा सुखी भवेत्

13.100.5

पृथिव्युवाच
ऋषयः पितरो देवा मनुष्याश्चैव माधव
इज्याश्चैवार्चनीयाश्च यथा चैवं निबोध मे

13.100.6

सदा यज्ञेन देवांश्च आतिथ्येन च मानवान्
छन्दतश्च यथानित्यमर्हान्युञ्जीत नित्यशः
तेन ह्यृषिगणाः प्रीता भवन्ति मधुसूदन

13.100.7

नित्यमग्निं परिचरेदभुक्त्वा बलिकर्म च
कुर्यात्तथैव देवा वै प्रीयन्ते मधुसूदन

13.100.8

कुर्यादहरहः श्राद्धमन्नाद्येनोदकेन वा
पयोमूलफलैर्वापि पितॄणां प्रीतिमाहरन्

13.100.9

सिद्धान्नाद्वैश्वदेवं वै कुर्यादग्नौ यथाविधि
अग्नीषोमं वैश्वदेवं धान्वन्तर्यमनन्तरम्

13.100.10

प्रजानां पतये चैव पृथग्घोमो विधीयते
तथैव चानुपूर्व्येण बलिकर्म प्रयोजयेत्

13.100.11

दक्षिणायां यमायेह प्रतीच्यां वरुणाय च
सोमाय चाप्युदीच्यां वै वास्तुमध्ये द्विजातये

13.100.12

धन्वन्तरेः प्रागुदीच्यां प्राच्यां शक्राय माधव
मनोर्वै इति च प्राहुर्बलिं द्वारे गृहस्य वै
मरुद्भ्यो देवताभ्यश्च बलिमन्तर्गृहे हरेत्

13.100.13

तथैव विश्वेदेवेभ्यो बलिमाकाशतो हरेत्
निशाचरेभ्यो भूतेभ्यो बलिं नक्तं तथा हरेत्

13.100.14

एवं कृत्वा बलिं सम्यग्दद्याद्भिक्षां द्विजातये
अलाभे ब्राह्मणस्याग्नावग्रमुत्क्षिप्य निक्षिपेत्

13.100.15

यदा श्राद्धं पितृभ्यश्च दातुमिच्छेत मानवः
तदा पश्चात्प्रकुर्वीत निवृत्ते श्राद्धकर्मणि

13.100.16

पितॄन्संतर्पयित्वा तु बलिं कुर्याद्विधानतः
वैश्वदेवं ततः कुर्यात्पश्चाद्ब्राह्मणवाचनम्

13.100.17

ततोऽन्नेनावशेषेण भोजयेदतिथीनपि
अर्चापूर्वं महाराज ततः प्रीणाति मानुषान्

13.100.18

अनित्यं हि स्थितो यस्मात्तस्मादतिथिरुच्यते

13.100.19

आचार्यस्य पितुश्चैव सख्युराप्तस्य चातिथेः
इदमस्ति गृहे मह्यमिति नित्यं निवेदयेत्

13.100.20

ते यद्वदेयुस्तत्कुर्यादिति धर्मो विधीयते
गृहस्थः पुरुषः कृष्ण शिष्टाशी च सदा भवेत्

13.100.21

राजर्त्विजं स्नातकं च गुरुं श्वशुरमेव च
अर्चयेन्मधुपर्केण परिसंवत्सरोषितान्

13.100.22

श्वभ्यश्च श्वपचेभ्यश्च वयोभ्यश्चावपेद्भुवि
वैश्वदेवं हि नामैतत्सायंप्रातर्विधीयते

13.100.23

एतांस्तु धर्मान्गार्हस्थान्यः कुर्यादनसूयकः
स इहर्द्धिं परां प्राप्य प्रेत्य नाके महीयते

13.100.24

भीष्म उवाच
इति भूमेर्वचः श्रुत्वा वासुदेवः प्रतापवान्
तथा चकार सततं त्वमप्येवं समाचर

13.100.25

एवं गृहस्थधर्मं त्वं चेतयानो नराधिप
इहलोके यशः प्राप्य प्रेत्य स्वर्गमवाप्स्यसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O foremost one of Bharata's race, do thou relate to me all the duties of the household mode and tell me all that a man should do in order to attain to prosperity in this world.'

"Bhishma said, 'O Bharata, I shall, in this connection, recite to thee the old story of Vasudeva and the goddess Earth, The puissant Vasudeva. O excellent prince of Bharata's race, after hymning the praises of the goddess Earth, questioned her about this very topic that thou hast enquired about.'

"Vasudeva said, 'Having adopted the state of a householder, what acts should I, or one like me, perform and how are such acts to fructify in good?'"

"The goddess Earth said, 'O Madhava, the Rishis, the deities, the Pitris, and men should be worshipped, and sacrifices should be performed, by a householder. Do thou also learn this from me that the deities are always pleased with sacrifices, and men are gratified with hospitality. Therefore, the householder should gratify them with such objects as they desire. By such acts, O slayer of Madhu, the Rishis also are gratified. The householder, abstaining from food, should daily attend to his sacred fire and to his sacrificial offerings. The deities, O slayer of Madhu, are gratified with such acts. The householder should daily offer oblations of food and water, or of fruits, roots and water, for the gratification of the Pitris, and the Vaiswadeva offering should be performed with rice boiled, and oblations of clarified butter unto Agni, Soma, and Dhanwantari. He should offer separate and distinct oblations unto Prajapati. He should make sacrificial offerings in due order; to Yama in the Southern region, to Varuna in Western region, to Soma in the Northern region, to Prajapati within the homestead, to Dhanwantari in the North-eastern region, and to Indra in the Eastern region. He should offer food to men at the entrance of his house. These, O Madhava, are known as the Vali offerings. The Vali should be offered to the Maruts and the deities in the interior of one's house. To the Viswedevas it should be offered in open air, and to the Rakshasas and spirits the offerings should be made at night. After making these offerings, the householder should make offerings unto Brahmanas, and if no Brahmana be present, the first portion of the food should be thrown into the fire. When a man desires to offer Sraddha to his ancestors, he should, when the Sraddha ceremony is concluded, gratify his ancestors and then make the Vali offerings in due order. He should then make offerings unto the Viswedevas. He should next invite Brahmanas and then properly regale guests arrived at his house, with food. By this act, O prince, are guests gratified. He who does not stay in the house long, or, having come, goes away after a short time, is called a guest. To his preceptor, to his father, to his friend and to a guest, a householder should say, 'I have got this in my house to offer thee today!' And he should offer it accordingly every day. The householder should do whatever

they would ask him to do. This is the established usage. The householder, O Krishna, should take his food last of all after having offered food to all of them. The householder should worship, with offerings of Madhuparka his king, his priest, his preceptor, and his father-in-law as also Snataka Brahmanas even if they were to stay in his house for a whole year. In the morning as well as in the evening, food should be offered on the ground to dogs, Swapachas, 1 and birds. This is called the Vaiswadeva offering. The householder, who performs these ceremonies with a mind unclouded by passion, obtains the blessings of the Rishis in this world, and after death attains to the heavenly regions.'"

"Bhishma continued, "The puissant Vasudeva, having listened to all this from the goddess Earth, acted accordingly. Do thou also act in the same way. By performing these duties of a householder, O king, thou shalt acquire fame in this world and attain to heaven after death!'"

175:1 Literally, they who cook for dogs, i.e., keep dogs a, companions; meaning members of the lowest caste.

13.101.1

युधिष्ठिर उवाच
आलोकदानं नामैतत्कीदृशं भरतर्षभ
कथमेतत्समुत्पन्नं फलं चात्र ब्रवीहि मे

13.101.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
मनोः प्रजापतेर्वादं सुवर्णस्य च भारत

13.101.3

तपस्वी कश्चिदभवत्सुवर्णो नाम नामतः
वर्णतो हेमवर्णः स सुवर्ण इति पप्रथे

13.101.4

कुलशीलगुणोपेतः स्वाध्याये च परं गतः
बहून्स्ववंशप्रभवान्समतीतः स्वकैर्गुणैः

13.101.5

स कदाचिन्मनुं विप्रो ददर्शोपससर्प च
कुशलप्रश्नमन्योन्यं तौ च तत्र प्रचक्रतुः

13.101.6

ततस्तौ सिद्धसंकल्पौ मेरौ काञ्चनपर्वते
रमणीये शिलापृष्ठे सहितौ संन्यषीदताम्

13.101.7

तत्र तौ कथयामास्तां कथा नानाविधाश्रयाः
ब्रह्मर्षिदेवदैत्यानां पुराणानां महात्मनाम्

13.101.8

सुवर्णस्त्वब्रवीद्वाक्यं मनुं स्वायंभुवं प्रभुम्
हितार्थं सर्वभूतानां प्रश्नं मे वक्तुमर्हसि

13.101.9

सुमनोभिर्यदिज्यन्ते दैवतानि प्रजेश्वर
किमेतत्कथमुत्पन्नं फलयोगं च शंस मे

13.101.10

मनुरुवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
शुक्रस्य च बलेश्चैव संवादं वै समागमे

13.101.11

बलेर्वैरोचनस्येह त्रैलोक्यमनुशासतः
समीपमाजगामाशु शुक्रो भृगुकुलोद्वहः

13.101.12

तमर्घ्यादिभिरभ्यर्च्य भार्गवं सोऽसुराधिपः
निषसादासने पश्चाद्विधिवद्भूरिदक्षिणः

13.101.13

कथेयमभवत्तत्र या त्वया परिकीर्तिता
सुमनोधूपदीपानां संप्रदाने फलं प्रति

13.101.14

ततः पप्रच्छ दैत्येन्द्रः कवीन्द्रं प्रश्नमुत्तमम्
सुमनोधूपदीपानां किं फलं ब्रह्मवित्तम
प्रदानस्य द्विजश्रेष्ठ तद्भवान्वक्तुमर्हति

13.101.15

शुक्र उवाच
तपः पूर्वं समुत्पन्नं धर्मस्तस्मादनन्तरम्
एतस्मिन्नन्तरे चैव वीरुदोषध्य एव च

13.101.16

सोमस्यात्मा च बहुधा संभूतः पृथिवीतले
अमृतं च विषं चैव याश्चान्यास्तुल्यजातयः

13.101.17

अमृतं मनसः प्रीतिं सद्यः पुष्टिं ददाति च
मनो ग्लपयते तीव्रं विषं गन्धेन सर्वशः

13.101.18

अमृतं मङ्गलं विद्धि महद्विषममङ्गलम्
ओषध्यो ह्यमृतं सर्वं विषं तेजोऽग्निसंभवम्

13.101.19

मनो ह्लादयते यस्माच्छ्रियं चापि दधाति ह
तस्मात्सुमनसः प्रोक्ता नरैः सुकृतकर्मभिः

13.101.20

देवताभ्यः सुमनसो यो ददाति नरः शुचिः
तस्मात्सुमनसः प्रोक्ता यस्मात्तुष्यन्ति देवताः

13.101.21

यं यमुद्दिश्य दीयेरन्देवं सुमनसः प्रभो
मङ्गलार्थं स तेनास्य प्रीतो भवति दैत्यप

13.101.22

ज्ञेयास्तूग्राश्च सौम्याश्च तेजस्विन्यश्च ताः पृथक्
ओषध्यो बहुवीर्याश्च बहुरूपास्तथैव च

13.101.23

यज्ञियानां च वृक्षाणामयज्ञियान्निबोध मे
आसुराणि च माल्यानि दैवतेभ्यो हितानि च

13.101.24

राक्षसानां सुराणां च यक्षाणां च तथा प्रियाः
पितॄणां मानुषाणां च कान्ता यास्त्वनुपूर्वशः

13.101.25

वन्या ग्राम्याश्चेह तथा कृष्टोप्ताः पर्वताश्रयाः
अकण्टकाः कण्टकिन्यो गन्धरूपरसान्विताः

13.101.26

द्विविधो हि स्मृतो गन्ध इष्टोऽनिष्टश्च पुष्पजः
इष्टगन्धानि देवानां पुष्पाणीति विभावयेत्

13.101.27

अकण्टकानां वृक्षाणां श्वेतप्रायाश्च वर्णतः
तेषां पुष्पाणि देवानामिष्टानि सततं प्रभो

13.101.28

जलजानि च माल्यानि पद्मादीनि च यानि च
गन्धर्वनागयक्षेभ्यस्तानि दद्याद्विचक्षणः

13.101.29

ओषध्यो रक्तपुष्पाश्च कटुकाः कण्टकान्विताः
शत्रूणामभिचारार्थमथर्वसु निदर्शिताः

13.101.30

तीक्ष्णवीर्यास्तु भूतानां दुरालम्भाः सकण्टकाः
रक्तभूयिष्ठवर्णाश्च कृष्णाश्चैवोपहारयेत्

13.101.31

मनोहृदयनन्दिन्यो विमर्दे मधुराश्च याः
चारुरूपाः सुमनसो मानुषाणां स्मृता विभो

13.101.32

न तु श्मशानसंभूता न देवायतनोद्भवाः
संनयेत्पुष्टियुक्तेषु विवाहेषु रहःसु च

13.101.33

गिरिसानुरुहाः सौम्या देवानामुपपादयेत्
प्रोक्षिताभ्युक्षिताः सौम्या यथायोगं यथास्मृति

13.101.34

गन्धेन देवास्तुष्यन्ति दर्शनाद्यक्षराक्षसाः
नागाः समुपभोगेन त्रिभिरेतैस्तु मानुषाः

13.101.35

सद्यः प्रीणाति देवान्वै ते प्रीता भावयन्त्युत
संकल्पसिद्धा मर्त्यानामीप्सितैश्च मनोरथैः

13.101.36

देवाः प्रीणन्ति सततं मानिता मानयन्ति च
अवज्ञातावधूताश्च निर्दहन्त्यधमान्नरान्

13.101.37

अतऊर्ध्वं प्रवक्ष्यामि धूपदानविधौ फलम्
धूपांश्च विविधान्साधूनसाधूंश्च निबोध मे

13.101.38

निर्यासः सरलश्चैव कृत्रिमश्चैव ते त्रयः
इष्टानिष्टो भवेद्गन्धस्तन्मे विस्तरतः शृणु

13.101.39

निर्यासाः सल्लकीवर्ज्या देवानां दयितास्तु ते
गुग्गुलुः प्रवरस्तेषां सर्वेषामिति निश्चयः

13.101.40

अगुरुः सारिणां श्रेष्ठो यक्षराक्षसभोगिनाम्
दैत्यानां सल्लकीजश्च काङ्क्षितो यश्च तद्विधः

13.101.41

अथ सर्जरसादीनां गन्धैः पार्थिवदारवैः
फाणितासवसंयुक्तैर्मनुष्याणां विधीयते

13.101.42

देवदानवभूतानां सद्यस्तुष्टिकरः स्मृतः
येऽन्ये वैहारिकास्ते तु मानुषाणामिति स्मृताः

13.101.43

य एवोक्ताः सुमनसां प्रदाने गुणहेतवः
धूपेष्वपि परिज्ञेयास्त एव प्रीतिवर्धनाः

13.101.44

दीपदाने प्रवक्ष्यामि फलयोगमनुत्तमम्
यथा येन यदा चैव प्रदेया यादृशाश्च ते

13.101.45

ज्योतिस्तेजः प्रकाशश्चाप्यूर्ध्वगं चापि वर्ण्यते
प्रदानं तेजसां तस्मात्तेजो वर्धयते नृणाम्

13.101.46

अन्धं तमस्तमिस्रं च दक्षिणायनमेव च
उत्तरायणमेतस्माज्ज्योतिर्दानं प्रशस्यते

13.101.47

यस्मादूर्ध्वगमेतत्तु तमसश्चैव भेषजम्
तस्मादूर्ध्वगतेर्दाता भवेदिति विनिश्चयः

13.101.48

देवास्तेजस्विनो यस्मात्प्रभावन्तः प्रकाशकाः
तामसा राक्षसाश्चेति तस्माद्दीपः प्रदीयते

13.101.49

आलोकदानाच्चक्षुष्मान्प्रभायुक्तो भवेन्नरः
तान्दत्त्वा नोपहिंसेत न हरेन्नोपनाशयेत्

13.101.50

दीपहर्ता भवेदन्धस्तमोगतिरसुप्रभः
दीपप्रदः स्वर्गलोके दीपमाली विराजते

13.101.51

हविषा प्रथमः कल्पो द्वितीयस्त्वौषधीरसैः
वसामेदोस्थिनिर्यासैर्न कार्यः पुष्टिमिच्छता

13.101.52

गिरिप्रपाते गहने चैत्यस्थाने चतुष्पथे
दीपदाता भवेन्नित्यं य इच्छेद्भूतिमात्मनः

13.101.53

कुलोद्द्योतो विशुद्धात्मा प्रकाशत्वं च गच्छति
ज्योतिषां चैव सालोक्यं दीपदाता नरः सदा

13.101.54

बलिकर्मसु वक्ष्यामि गुणान्कर्मफलोदयान्
देवयक्षोरगनृणां भूतानामथ रक्षसाम्

13.101.55

येषां नाग्रभुजो विप्रा देवतातिथिबालकाः
राक्षसानेव तान्विद्धि निर्वषट्कारमङ्गलान्

13.101.56

तस्मादग्रं प्रयच्छेत देवेभ्यः प्रतिपूजितम्
शिरसा प्रणतश्चापि हरेद्बलिमतन्द्रितः

13.101.57

गृह्या हि देवता नित्यमाशंसन्ति गृहात्सदा
बाह्याश्चागन्तवो येऽन्ये यक्षराक्षसपन्नगाः

13.101.58

इतो दत्तेन जीवन्ति देवताः पितरस्तथा
ते प्रीताः प्रीणयन्त्येतानायुषा यशसा धनैः

13.101.59

बलयः सह पुष्पैस्तु देवानामुपहारयेत्
दधिद्रप्सयुताः पुण्याः सुगन्धाः प्रियदर्शनाः

13.101.60

कार्या रुधिरमांसाढ्या बलयो यक्षरक्षसाम्
सुरासवपुरस्कारा लाजोल्लेपनभूषिताः

13.101.61

नागानां दयिता नित्यं पद्मोत्पलविमिश्रिताः
तिलान्गुडसुसंपन्नान्भूतानामुपहारयेत्

13.101.62

अग्रदाताग्रभोगी स्याद्बलवर्णसमन्वितः
तस्मादग्रं प्रयच्छेत देवेभ्यः प्रतिपूजितम्

13.101.63

ज्वलत्यहरहो वेश्म याश्चास्य गृहदेवताः
ताः पूज्या भूतिकामेन प्रसृताग्रप्रदायिना

13.101.64

इत्येतदसुरेन्द्राय काव्यः प्रोवाच भार्गवः
सुवर्णाय मनुः प्राह सुवर्णो नारदाय च

13.101.65

नारदोऽपि मयि प्राह गुणानेतान्महाद्युते
त्वमप्येतद्विदित्वेह सर्वमाचर पुत्रक

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Of what kind is the gift of light, O chief of Bharata's race? How did this gift originate? What are the merits that attach to it? Do thou tell me all this.'

"Bhishma said, 'In this connection, O Bharata, is recited the old narrative of the discourse between Manu, that lord of creatures, and Suvarna. There was in days of yore an ascetic, O Bharata, of the name of Suvarna. His complexion was like that of gold and hence he was called Suvarna (the gold-complexioned), Endued with a pure lineage, good behaviour, and excellent accomplishments, he had mastered all the Vedas. Indeed, by the accomplishments he possessed, he succeeded in surpassing many persons of high lineage. One day that learned Brahmana saw Manu, the lord of all creatures, and approached him. Meeting with each other, they made the usual enquiries of politeness. Both of them were firm in the observance of truth. They sat down on the delightful breast of Meru, gnat mountain of gold. Seated there they began to converse with each other on diverse subjects connected with the high-souled deities and regenerate Rishis and Daityas of ancient times. Then Suvarna, addressing the Self-born Menu, said these words, 'It behoveth thee to answer one question of mine for the benefit of all creatures. O lord of all creatures, the deities are seen to be worshipped with presents of flowers and other good scents. What is this? How has this practice been originated? What also are the merits that attach to it? Do thou discourse to me on this topic.'"

"Manu said, 'In this connection is recited the old history of the discourse between Sukra and the high-souled (Daitya) Vali. Once on a time, Sukra of Bhrigu's race approached the presence of Vali, the son of Virochana, while he was ruling the three worlds. The chief of the Asuras, that giver of sacrificial presents in abundance, having worshipped the descendant of Bhrigu with the Arghya (and offering him a seat), sat down after his guest had seated himself. This very topic that thou hast started relating to the merits attaching to the gift of flowers and incense and lamps, came up on the occasion. Indeed, the chief of the Daityas put this high question to Sukra, that most learned of all ascetics.'

"Vali said, 'O foremost of all persons conversant with Brahma, what, indeed, is the merit of giving flowers and incense and lamps? It behoveth thee, O foremost of Brahmanas, to discourse to me on this.'

"Sukra said, 'Penance first sprang into life. Afterwards came Dharma (or compassion and other virtues). In the interval between started into life many creepers and herbs. 1 Innumerable were the species of those. All of them have (the deity) Soma for their lord. Some of these creepers and herbs came to be regarded as Amrita and some came to be regarded as Poison. Others that were neither this nor that formed one class. That is Amrita which gives immediate gratification and joy to the mind. That is Poison which tortures the mind exceedingly by its odour. Know again that Amrita is highly auspicious and that Poison is highly inauspicious. All the (deciduous) herbs are Amrita. Poison is born of the energy of fire. Flowers gladden the mind and confer prosperity. Hence, men of righteous deeds bestowed the name Sumanas on them. That man who is in a state of purity offers flowers into the deities finds that the deities become gratified with him, and as the consequence of such gratification bestow prosperity upon him. O ruler of the Daityas, those deities unto whom worshippers offer flowers, O lord, uttering their names the while, become gratified with the offers in consequence of their devotion. The (deciduous) herbs are of diverse kinds and possess diverse kinds of energy. They should be classed as fierce, mild, and powerful. Listen to me as I tell thee which trees are useful for purposes of sacrifice and which are not so. Hear also what garlands are acceptable to Asuras, and what are beneficial when offered to the deities. I shall also set forth in their due order what garlands are agreeable to the Rakshasas, what to the Uragas, what to the Yakshas, what to human beings, and what to the Pitris, in proper order. Flowers are of diverse kinds. Some are wild, some are from trees that grew in the midst of human habitations; some belong to trees that never grow unless planted on well-tilled soil; some are from trees growing on mountains; some are from trees that are not prickly; and some from trees that are prickly. Fragrance, beauty of form, and taste also may offer grounds of classification. The scent that flowers yield is of two kinds, agreeable and

disagreeable. Those flowers that emit agreeable scent should be offered to the deities. The flowers of trees that are destitute of thorns are generally white in hue. Such flowers are always acceptable to the deities, O lord! One possessed of wisdom should offer garlands of aquatic flowers, such as the lotus and the like, unto the Gandharvas and Nagas and Yakshas. Such plants and herbs as produce red flowers, as are possessed of keen scent, and as are prickly, have been laid down in the Atharvana as fit for all acts of incantation for injuring foes. Such flowers as are possessed of keen energy, as are painful to the touch, as grow on trees and plants having thorns, and as are either bloody-red or black, should be offered to (evil) spirits and unearthly beings. Such flowers as gladden the mind and heart, as are very agreeable when pressed, and as are of beautiful form, have been said, O lord, to be worthy of being offered to human beings. Such flowers as grow on cemeteries and crematoria, or in places dedicated to the deities, should not be brought and used for marriage and other rites having growth and prosperity for their object, or for acts of dalliance and pleasure in secrecy. Such flowers as are born on mountains and in vales, and as are agreeable in scent and aspect, should be offered unto the deities. Sprinkling them with sandal-paste, such agreeable flowers should be duly offered according to the ordinances of the scriptures. The deities become gratified with the scent of flowers; the Yakshas and Rakshasas with their sight, the Nagas with their touch; and human beings with all three, viz., scent, sight, and touch. Flowers, when offered to the deities gratify them immediately. They are capable of accomplishing every object by merely wishing its accomplishment. As such, when gratified with devotees offering them flowers, they cause all the objects cherished by their worshippers to be immediately accomplished. Gratified, they gratify their worshippers. Honoured, they cause their worshippers to enjoy all honours. Disregarded and insulted, they cause those vilest of men to be ruined and consumed. I shall, after this, speak to thee of the merits that attach to the ordinances about the gift of incense. Know, O prince of Asuras, that incenses are of diverse kinds. Some of them are auspicious and some in-auspicious. Some incenses consist of exudations. Some are made of fragrant wood set on fire. And some are artificial, being made by the hand, of diverse articles mixed together. Their scent is of two kinds, viz., agreeable and disagreeable. Listen to me as I discourse on the subject in detail. 1 All exudations except that of the Boswellia serrata are agreeable to the deities. It is, however, certain that the best of all exudations is that of the Balsamodendron Mukul. Of all Dhupas of the Sari class, the Aquilaria Agallocha is the best. It is very agreeable to the Yakshas, the Rakshasas, and Nagas. The exudation of the Boswellia serrata, and others of the same class, are much desired by the Daityas. Dhupas made of the exudation

of the Shorea robusta and the Pinus deodara, mixed with various spirits of strong scent, are, O king, ordained for human beings. Such Dhupas are said to immediately gratify the deities, the Danavas, and spirits. Besides these, there are many other kinds of Dhupas used by men of purposes of pleasure or enjoyment. All the merits that have been spoken of as attaching to the offer of flowers should be known equally to attach to the gift of such Dhupas as are productive of gratification. I shall now speak of the merits that attach to the gift of lights, and who may give them at what time and in what manner, and what should be the kind of lights that should be offered. Light is said to be energy and fame and has an upward motion. Hence the gift of light, which is energy, enhances the energy of men 1. There is a hell of the name of Andhatamas. The period also of the sun's southward course is regarded as dark. For escaping that hell and the darkness of this period, one should give lights during the period when the sun is in his northward course. Such an act is applauded by the good. 2 Since, again, light has an upward course and is regarded as a remedy for darkness, therefore, one should be a giver of light. Even this is the conclusion of the scriptures. It is owing to the lights offered that the deities have become endued with beauty, energy, and resplendence. By abstention from such an act, the Rakshasas have become, endued with the opposite attributes. Hence, one should always give lights. By giving lights a man becomes endued with keen vision and resplendence One that gives lights should not be an object of jealousy with others. Lights, again, should not be stolen, nor extinguished when given by others. One that steals a light becomes blind. Such a man has to grope through darkness (in the next world) and becomes destitute of resplendence. One that gives lights shines in beauty in the celestial regions like a row of lights. Among lights, the best are those in which ghee is burnt. Next in order are those in which the juice of (the fruits yielded by) deciduous herbs is burnt. One desirous of advancement and growth should never burn (for light) fat or marrow or the juice that flows from the bones of creatures. 3 The man who desires his own advancement and prosperity should always give lights at descents from mountains, in roads through forests and inaccessible regions, under sacred trees standing in the midst of human habitations, and in crossings of streets. The man who gives lights always illumines his race, attains to purity of soul and effulgence of form. Verily, such a man, after death, attains to the companionship of the luminous bodies in the firmament. I shall now discourse to thee upon the merits,

with the fruits they bring about, that attach to Vali offerings made to the deities, the Yakshas, the Uragas, human beings, spirits, and Rakshasas. Those unscrupulous and wicked men that eat without first serving Brahmanas and deities and guests and children, should be known as Rakshasas. Hence, one should first offer the food one has got ready unto the deities after having worshipped them duly with restrained senses and concentrated attention. One should offer the Vali unto the deities, bending one head in reverence. The deities are always supported by food that householders offer. Verily, they bless such houses in which offerings are made to them. The Yakshas and Rakshasas and Pannagas, as also guests and all homeless persons, are supported by the food that are offered by persons leading the domestic mode of life, Indeed, the deities and the Pitris derive their sustenance from such offerings. Gratified with such offerings they gratify the offerer in return with longevity and fame and wealth. Clean food, of agreeable scent and appearance, mixed with milk and curds, should, along with flowers, be offered to the deities. The Valis that should be offered to Yakshas and Rakshasas should be rich with blood and meat, with wines and spirits accompanying, and adorned with coatings of fried paddy. 1 Valis mixed with lotuses and Utpalas are very agreeable to the Nagas. Sesame seeds, boiled in raw sugar, should be offered to the spirits and other unearthly Beings. He who never takes any food without first serving therefrom the Brahmanas and deities and guests, becomes entitled to first portions of food. Such a man becomes endued with strength and energy. Hence, one should never take any food without first offering a portion thereof to the deities after worshipping them with reverence. One's house always blazes forth with beauty in consequence of the household deities that live in it. Hence, he that desires his own advancement and prosperity should worship the household deities by offering them the first portion of every food. Even thus did the learned Kavi of Bhrigu's race discourse to Vali, the chief of the Asuras. That discourse was next recited by Manu unto the Rishi Suvarna, Suvarna, in his turn, recited it to Narada. The celestial Rishi Narada recited unto me the merits that attach to the several acts mentioned. Informed of those merits, do thou, O son, perform the several acts mentioned!'"

176:1 The commentator takes Tapah or Penance as indicative of the duties of the four orders of life, and Dharma as indicative of compassion and other virtues.

177:1 Dhupas are incenses offered to the deities. Being of inflammable substances, they are so made that they may burn slowly or smoulder silently. They are the inseparable accompaniments of a worship of the deities.

178:1 Tejas is explained by the commentator, as used here for Kanti or beauty, and prakasam for kirti; there is no necessity, however, for rejecting the ordinary meaning of Tejas which is energy.

178:2 The sense seems to be that if a man dies during that period when the sun is in his southward course, he is dragged through a thick darkness. For escaping that darkness, one should give lights at the period mentioned.

178:3 What is meant by the juice of deciduous herbs is oil of mustard seeds and castor seeds, etc.

179:1 Well-fried paddy, reduced to powder, is sometimes used for giving a coating to dishes of meat.

13.102.1

युधिष्ठिर उवाच
श्रुतं मे भरतश्रेष्ठ पुष्पधूपप्रदायिनाम्
फलं बलिविधाने च तद्भूयो वक्तुमर्हसि

13.102.2

धूपप्रदानस्य फलं प्रदीपस्य तथैव च
बलयश्च किमर्थं वै क्षिप्यन्ते गृहमेधिभिः

13.102.3

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
नहुषं प्रति संवादमगस्त्यस्य भृगोस्तथा

13.102.4

नहुषो हि महाराज राजर्षिः सुमहातपाः
देवराज्यमनुप्राप्तः सुकृतेनेह कर्मणा

13.102.5

तत्रापि प्रयतो राजन्नहुषस्त्रिदिवे वसन्
मानुषीश्चैव दिव्याश्च कुर्वाणो विविधाः क्रियाः

13.102.6

मानुष्यस्तत्र सर्वाः स्म क्रियास्तस्य महात्मनः
प्रवृत्तास्त्रिदिवे राजन्दिव्याश्चैव सनातनाः

13.102.7

अग्निकार्याणि समिधः कुशाः सुमनसस्तथा
बलयश्चान्नलाजाभिर्धूपनं दीपकर्म च

13.102.8

सर्वं तस्य गृहे राज्ञः प्रावर्तत महात्मनः
जपयज्ञान्मनोयज्ञांस्त्रिदिवेऽपि चकार सः

13.102.9

दैवतान्यर्चयंश्चापि विधिवत्स सुरेश्वरः
सर्वाण्येव यथान्यायं यथापूर्वमरिंदम

13.102.10

अथेन्द्रस्य भविष्यत्वादहंकारस्तमाविशत्
सर्वाश्चैव क्रियास्तस्य पर्यहीयन्त भूपते

13.102.11

स ऋषीन्वाहयामास वरदानमदान्वितः
परिहीनक्रियश्चापि दुर्बलत्वमुपेयिवान्

13.102.12

तस्य वाहयतः कालो मुनिमुख्यांस्तपोधनान्
अहंकाराभिभूतस्य सुमहानत्यवर्तत

13.102.13

अथ पर्यायश ऋषीन्वाहनायोपचक्रमे
पर्यायश्चाप्यगस्त्यस्य समपद्यत भारत

13.102.14

अथागम्य महातेजा भृगुर्ब्रह्मविदां वरः
अगस्त्यमाश्रमस्थं वै समुपेत्येदमब्रवीत्

13.102.15

एवं वयमसत्कारं देवेन्द्रस्यास्य दुर्मतेः
नहुषस्य किमर्थं वै मर्षयाम महामुने

13.102.16

अगस्त्य उवाच
कथमेष मया शक्यः शप्तुं यस्य महामुने
वरदेन वरो दत्तो भवतो विदितश्च सः

13.102.17

यो मे दृष्टिपथं गच्छेत्स मे वश्यो भवेदिति
इत्यनेन वरो देवाद्याचितो गच्छता दिवम्

13.102.18

एवं न दग्धः स मया भवता च न संशयः
अन्येनाप्यृषिमुख्येन न शप्तो न च पातितः

13.102.19

अमृतं चैव पानाय दत्तमस्मै पुरा विभो
महात्मने तदर्थं च नास्माभिर्विनिपात्यते

13.102.20

प्रायच्छत वरं देवः प्रजानां दुःखकारकम्
द्विजेष्वधर्मयुक्तानि स करोति नराधमः

13.102.21

अत्र यत्प्राप्तकालं नस्तद्ब्रूहि वदतां वर
भवांश्चापि यथा ब्रूयात्कुर्वीमहि तथा वयम्

13.102.22

भृगुरुवाच
पितामहनियोगेन भवन्तमहमागतः
प्रतिकर्तुं बलवति नहुषे दर्पमास्थिते

13.102.23

अद्य हि त्वा सुदुर्बुद्धी रथे योक्ष्यति देवराट्
अद्यैनमहमुद्वृत्तं करिष्येऽनिन्द्रमोजसा

13.102.24

अद्येन्द्रं स्थापयिष्यामि पश्यतस्ते शतक्रतुम्
संचाल्य पापकर्माणमिन्द्रस्थानात्सुदुर्मतिम्

13.102.25

अद्य चासौ कुदेवेन्द्रस्त्वां पदा धर्षयिष्यति
दैवोपहतचित्तत्वादात्मनाशाय मन्दधीः

13.102.26

व्युत्क्रान्तधर्मं तमहं धर्षणामर्षितो भृशम्
अहिर्भवस्वेति रुषा शप्स्ये पापं द्विजद्रुहम्

13.102.27

तत एनं सुदुर्बुद्धिं धिक्शब्दाभिहतत्विषम्
धरण्यां पातयिष्यामि प्रेक्षतस्ते महामुने

13.102.28

नहुषं पापकर्माणमैश्वर्यबलमोहितम्
यथा च रोचते तुभ्यं तथा कर्तास्म्यहं मुने

13.102.29

एवमुक्तस्तु भृगुणा मैत्रावरुणिरव्ययः
अगस्त्यः परमप्रीतो बभूव विगतज्वरः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I have, O chief of the Bharatas, heard what the merits are that are won by presenters of flowers and incense and lights. I

have heard thee speak also of the merits that attach to a due observance of the ordinances in respect of the presentation of the Vali. It behoveth thee, O grandsire, to discourse unto me once more on this subject. Indeed, tell me, O sire, once more of the merits of presenting incense and lights. Why are Valis offered on the ground by persons leading the domestic mode of life?'

"Bhishma said, 'In this connection is recited the old narrative of the discourse between Nahusha and Agastya and Bhrigu. The royal sage Nahusha, O monarch, possessed of wealth of penances, acquired the sovereignty of Heaven by his own good deeds. With restrained senses, O king, he dwelt in Heaven, engaged in doing diverse acts of both human and celestial nature. From that high-souled monarch flowed diverse kinds of human acts and diverse kinds of celestial acts also, O chief of men. The diverse rites with respect to the sacrificial fire, the collection of sacred fuel and of Kusa grass, as also of flowers, and the presentation of Vali consisting of food adorned with fried paddy (reduced to powder), and the offer of incense and of light,--all these, O monarch, occurred daily in the abode of that high-souled king while he dwelt in heaven. Indeed, though dwelling in heaven, he performed the sacrifice of Japa (or silent recitation) and the sacrifice of meditation. And, O chastiser of foes, Nahusha, although he had become the chief of the deities, yet worshipped all the deities, as he used to do in days of yore, with due rites and ceremonies. Some time after, Nahusha realised his position as the chief of all the deities. This filled him with pride. From that time all his acts (of the kind spoken of) were suspended. Filled with arrogance in consequence of the boon he had received from all the deities, Nahusha caused the very Rishis to bear him on their shoulders. In consequence, however, of his abstention from all religious acts, his energy began to sustain a diminution. The time was very long for which Nahusha filled with pride, continued to employ the foremost of Rishis, possessed of wealth of penances, as the bearers of his vehicles. He caused the Rishis to discharge by turns his humiliating work. The day came when it was Agastya's turn to bear the vehicles, O Bharata. At that time, Bhrigu, that foremost of all persons conversant with Brahma, repaired to the presence of Agastya while the latter was seated in his asylum, and addressing him, said, 'O great ascetic, why should we patiently put up with such indignity inflicted on us by this wicked-souled Nahusha who has become the chief of the deities?'

"Agastya said, 'How can I succeed in cursing Nahusha, O great Rishi? It is known to thee how the boon-giving (Brahman) himself has given Nahusha the best of boons! Coming to heaven, the boon that Nahusha solicited was that whoever would come within the range of his vision would, deprived of all energy, come within his sway. The self-born Brahman granted him even this boon, and it is for that reason that neither thyself nor I have been able to consume him. Without doubt,

is for this reason that none else amongst the foremost of Rishis has been able to consume or hurl him down from his high position, Formerly, O Lord, nectar was given by Brahman to Nahusha for quaffing. For that reason also we have become powerless against him. The supreme deity, it seems, gave that boon to Nahusha for plunging all creatures into grief. That wretch among men behaves most unrighteously towards the Brahmanas. O foremost of all speakers, do thou tell us what should be done in view of the situation. Without doubt, I shall do what thou wilt advise.'

"Bhrigu said, 'It is at the command of the Grandsire that I have come to thee with the view of counteracting the puissance of Nahusha who is possessed of great energy but who has been stupefied by fate. That exceedingly wicked-souled wight who has become the chief of the deities will today yoke thee to his car. With the aid of my energy I shall today hurl him down from his position as Indra in consequence of his having transcended all restraints! I shall today, in thy very sight, re-establish the true Indra in his position--him, viz., who has performed a hundred horse-sacrifices,--having hurled the wicked-souled and sinful Nahusha from that seat! That unrighteous chief of the deities will today insult thee by a kick, in consequence of his understanding being afflicted by fate and for bringing about his own downfall. Incensed at such an insult I shall today curse that sinful wretch, that enemy of the Brahmanas, that has transcended all restraints, saying, 'Be thou transformed into a snake!' In the very sight, O great ascetic, I shall today hurl down on the earth the wicked-souled Nahusha who shall be deprived of all energy in consequence of the cries of 'Fie' that will be uttered from all sides. 1 Verily, I shall hurl down Nahusha today, that wight of unrighteous deeds, who has, besides, been stupefied by lordship and power. I shall do this, if it be acceptable to thee, O ascetic! Thus addressed by Bhrigu, Mitravaruna's son Agastya of unfading puissance and glory, became highly gratified and freed from every anxiety.'"

181:1 It will be remembered that the only chastisement that was in vogue in the Krita age was the crying of 'Fie' on an offender.