13.061
Praise of the gift of land.
Yudhiṣṭhira said.
“This should be given, this should be given”—such is this Vedic injunction. Many kings are givers; what, indeed, is the best that should be given? (13-61-1)
Bhīṣma said.
Among all gifts, the gift of land is considered the highest. For the earth, being immovable and inexhaustible, bestows the greatest of all desires. (13-61-2)
A milking cow, garments, jewels, cattle, rice and barley, and likewise, the land-givers among all beings flourish with lasting prosperity through the ages. (13-61-3)
The giver of land prospers as long as the earth endures; here, there is nothing greater than the gift of land, O Yudhiṣṭhira. (13-61-4)
We have heard that the people of former times gave away even a little portion of the earth; all those who enjoy the earth have given the earth. (13-61-5)
Men live by their own actions both here and in the hereafter, and the earth, prosperity, and the great goddess make the donor dear. (13-61-6)
Whoever, being a king, gives this imperishable gift, having attained human birth again, he would become a king. (13-61-7)
Just as giving and enjoyment are declared equal among righteous duties: in battle, one may either sacrifice the body or bestow this earth. (13-61-8)
Thus, this is said to be the highest blessing for the kṣatriya kin: 'the earth, when given, purifies the giver'—so we have heard. (13-61-9)
Even someone of sinful conduct, a killer of a Brāhmaṇa, or a liar—she alone purifies sins and she alone can liberate from sin. (13-61-10)
Indeed, the virtuous do accept gifts from sinful kings; they desire nothing other than the earth, for it is a purifier just as a mother is. (13-61-11)
The name of her is "Priyadattā", which is an eternal secret of the goddess. The gift or the knowledge related to this name is most dear to her. Therefore, having attained the earth, the king should give it to a Brāhmaṇa. (13-61-12)
The land should not be governed in any way by the lord of the land; nor should one act by means of a vessel, or by concealment, or disappearance. Those others who might seek land should also do likewise, without doubt. (13-61-13)
He who takes the land of a virtuous person does not truly gain the land; but he who gives land to the virtuous certainly obtains land. After death and here in this world, that righteous soul attains great fame. (13-61-14)
O king, the enemies of one whose land the Brāhmaṇas always indeed govern for the virtuous, do not rule the earth. (13-61-15)
Whatever small sin a person afflicted for a living may have committed, he is purified even by gifting land as much as a cowhide. (13-61-16)
Even those kings who perform impure or cruel deeds—among them, the unsurpassed purifying act to be declared is the gift of land. (13-61-17)
The ancient people always considered this to be a slight difference: whether one performs the aśvamedha (horse-sacrifice) or gives the earth to a virtuous person. (13-61-18)
Even if wise men doubt after performing good deeds, there is one thing indeed which is impossible—this unsurpassed gift of land. (13-61-19)
O greatly wise one, whoever gives away the earth gives gold, silver, cloth, gems, pearls, riches, and all these things. (13-61-20)
Austerity, sacrifice, Vedic learning, good character, absence of greed, truthfulness, and worship of the teacher and the divine—all these virtues do not surpass the giver of land. (13-61-21)
Those who, engaged for the lord's highest good and having abandoned self, are slain in battle—having attained Brahmaloka, these perfected souls do not return to this earth. (13-61-22)
Just as a mother always nourishes her own son with milk, so the earth favors the giver with all its resources. (13-61-23)
Indeed, the punishments inflicted by the servant of Death, the severe torments of fire, and the terrible nooses of Varuṇa do not approach the giver of land. (13-61-24)
He of tranquil mind who gifts the earth satisfies both ancestors dwelling in their world and the gods in the gods' realm. (13-61-25)
When a person gives land that provides sustenance to someone emaciated, dying, and depleted of means and who is languishing, that person becomes generous and truly human. (13-61-26)
Just as a cow runs to her calf and lets her milk flow forth, in the same way, O greatly fortunate one, the earth becomes generous towards the giver of land. (13-61-27)
Donating ploughed land with seeds, or even fruitful land, or even an established place of refuge becomes wish-granting. (13-61-28)
One who gives land to a brāhmaṇa of good conduct, who has established the sacred fires and is of pure vow, does not go to the abode of Yama. (13-61-29)
Just as the increase of the moon is born day by day, in the same way, a gift given to the earth grows in every crop. (13-61-30)
Here, the sages who know ancient tales recite verses called Bhūmīgītāḥ. Upon hearing these, Jāmadagnya (Paraśurāma) indeed gave the land to Kāśyapa. (13-61-31)
If you do not give to me only, give to me; having given me, you will obtain me—both in this world and in the next, and then again at (re)birth. (13-61-32)
He who, being a Brāhmaṇa devoted to Brahman, knows this sacred utterance—when the śrāddha is being offered—he attains the state of Brahman. (13-61-33)
Great atonement for evil deeds and the cursed calms evil; having performed it, I purify ten on both sides. (13-61-34)
He who knows this purifies; likewise, I know the Veda. The earth is regarded as the eternal nature of all beings. (13-61-35)
After anointing the king, he should have this scripture recited to him, so that upon hearing it, he would righteously give the earth and not take it back. (13-61-36)
This entire order exists for the sake of the Brāhmaṇa and for the king, without doubt. Indeed, a king skilled in dharma is the foremost sign of prosperity. (13-61-37)
When the king, ignorant of dharma and an atheist, rules over people, they do not awaken happily, nor do they sleep happily. (13-61-38)
Because of his bad actions, people are always disturbed; indeed, many means for prosperity do not enter his kingdom. (13-61-39)
Whenever a wise and righteous king rules over them, they awaken happily and sleep in great comfort. (13-61-40)
The subjects of that king, through the virtuous deeds of the noble and auspicious, are content. Supported by means of sustenance, security, and rain, they grow and prosper by their own efforts. (13-61-41)
He alone is noble, he is a man, he is a relative, he also is a doer of merit; he is a giver, and he is also valiant, who gives the earth. (13-61-42)
Men who give abundant land to a twice-born learned in the Veda shine with brilliance on earth like suns. (13-61-43)
Just as seeds scattered on the surface of the earth sprout, so too, desires acquired through the donation of land arise. (13-61-44)
The Sun, Varuṇa, Viṣṇu, Brahmā, Soma, the Fire, and the Lord holding a trident all greet this earth. (13-61-45)
Men are born on earth and reach their final end on earth. This world is indeed fourfold, which is of the nature of the qualities of earth. (13-61-46)
O lord of the earth, this one is (like) mother and father of the world; O lord of people, there is no being similar to her anywhere. (13-61-47)
Here also, O Yudhiṣṭhira, they recite this ancient story—the dialogue between Bṛhaspati and Indra. (13-61-48)
After performing a hundred sacrifices with abundant gifts, Maghavan (Indra) then asked Bṛhaspati, the foremost among knowers of speech, this question. (13-61-49)
O Lord, by which gift does one attain happiness in heaven? Tell me of that which is imperishable and of great worth, O best of speakers. (13-61-50)
Thus addressed by the lord of the gods, then the priest of the gods, the great splendorous Bṛhaspati, replied to Śatakratu (Indra). (13-61-51)
O slayer of Vṛtra, a very wise person who gives the gifts of gold, cows, and land is released from all sins. (13-61-52)
O Indra of the gods, I think that there is nothing greater than the gift of land, just as the wise have said. (13-61-53)
O best of the wise, all those heroes who have been slain in battle and have gone to heaven, desiring gifts, do not surpass the giver of land. (13-61-54)
Those heroes who gave up their selves for their lord's highest good and were slain in battle, having attained Brahmaloka, do not return to this earth. (13-61-55)
There are five primordial men, and six who have departed to the earth; the one man here who protects is the eleventh who gave the earth. (13-61-56)
O Purandara, one who gives the earth adorned with jewels, being freed from all impurities, is honored in heaven. (13-61-57)
By giving the prosperous earth endowed with all desirable qualities, a king indeed becomes the king of kings; for that gift is unsurpassed. (13-61-58)
O Vāsava, whoever gives Kashyapa's (wife) endowed with all desires, all beings think thus: 'He gives me.' (13-61-59)
O thousand-eyed one, the man who gives a cow that yields all desires and is attended by all enjoyments, that man goes to heaven. (13-61-60)
O lord of gods, here streams flowing with honey, clarified butter, milk and curds, as well as other rivers, provide abundant satisfaction and grant the earth. (13-61-61)
By the gift of land, the king is freed from royal sin. Truly, of all gifts, none surpasses the gift of land. (13-61-62)
People here speak of him who gives the earth bounded by the ocean, conquered by weapons, as long as he lives in the body. (13-61-63)
O Puraṃdara, one who gives holy and prosperous land, his worlds acquired by the merit of the gift of land are never destroyed. (13-61-64)
O Indra, a ruler here who always desires prosperity and happiness should always, in every way, give land according to the rules to a worthy recipient. (13-61-65)
Even if a man has committed sin, by giving land to a twice-born, he casts off that sin just as a serpent sheds its worn-out skin. (13-61-66)
O Śakra, by giving the earth, a man gives the oceans, rivers, mountains, forests and all of this (completely). (13-61-67)
The earth, as she gives, provides ponds, watering places, streams, lakes, oils, and all kinds of essences. (13-61-68)
Giving herbs rich in sap, trees with flowers and fruits, forests, stones, and mountains, she (the earth) gives herself. (13-61-69)
Even by performing agniṣṭoma and similar sacrifices with gifts acquired by oneself, one does not obtain that result which is attained by giving land as a gift. (13-61-70)
The giver benefits ten people; the one who destroys or casts away ten (recipients), and the one who seizes land formerly given, goes to hell. (13-61-71)
Whoever, after making a promise, does not give, or after giving, takes it back, he is bound by the nooses of Varuṇa and is tormented by the command of Death. (13-61-72)
Those who support a Brāhmaṇa who has kept up the sacred fire, always performs sacrifice, has few servants, and is dear to guests—they do not come under the sway of Yama (the god of death). (13-61-73)
O Indra, among Brāhmaṇas, the king's debt should exist; but concerning the other castes, he should save those who are thin and weak. (13-61-74)
O lord of the gods, land that has been touched by another should not be divided for a Brahmin, O best of gods, for anyone who has few servants. (13-61-75)
Then, when a tear falls from those distressed and grieving ones, if the field of Brāhmaṇas is taken away, the perpetrator's family should be destroyed for three generations. (13-61-76)
Whoever restores a king who has been deposed from his kingdom, his abode is honored with Indra in the highest heaven. (13-61-77)
Land spread with sugarcanes, filled with dense barley and wheat, abundant with cows, horses, and vehicles, gained by one’s own strength of arm. (13-61-78)
Who gives land containing treasures and all kinds of jewels surely attains imperishable worlds; for that is his land-offering. (13-61-79)
He who, having removed all impurity and being free from passion, is respected by the good and gives land, is honored by the virtuous in the world. (13-61-80)
Just as, O Indra, an oil drop fallen in water spreads, so too charity performed on land spreads (its benefits) in every crop. (13-61-81)
Those kings—valiant and resplendent in battle—who are slain facing the enemy at the front of the battle, O Śakra, they go to Brahma's world. (13-61-82)
O Indra of the gods, women devoted to dance and song, adorned with divine garlands, always serve the giver of land in heaven. (13-61-83)
He who, here, gives land properly in accordance with the rules to a twice-born enjoys happiness in heaven and is honored by gods and gandharvas. (13-61-84)
O lord of gods, a hundred celestial nymphs adorned with divine garlands always attend upon the man who gives land. (13-61-85)
Conches, auspicious seats, parasols, excellent horses, excellent elephants; as well as flowers and heaps of gold, come from the gift of land. (13-61-86)
O Purandara, command is always unhindered; then the sound of victory arises. Of the gift of land, the flowers are its offering, but its fruit is heaven. (13-61-87)
A man who gives attains (reaches) an earth filled with golden-flowered medicinal herbs, kusa grass, golden meadows, and abundance yielding ambrosia. (13-61-88)
There is no gift equal to the earth, no teacher equal to the mother, no righteousness equal to truth, and no treasure equal to giving. (13-61-89)
Having heard this from Aṅgiras, Vāsava then gave this earth, filled with riches and jewels, to Aṅgiras. (13-61-90)
Whoever causes this praise of the gift of land to be heard at the Śrāddha ceremony, for him there is indeed no share of the Rākṣasas or Asuras. (13-61-91)
"A gift made to the ancestors becomes imperishable—of this there is no doubt. Therefore, during the śrāddha rites, the Brahmin should cause this to be heard to the twice-born while eating." (13-61-92)
O sinless one, thus the best of all gifts has been explained to you by me, O tiger among the Bharatas. What more do you wish to hear? (13-61-93)
