13.101
दीपादिदानम्
offering of lamps and similar items
युधिष्ठिर उवाच॥
Yudhishthira said.
आलोकदानं नामैतत्कीदृशं भरतर्षभ। कथमेतत्समुत्पन्नं फलं चात्र ब्रवीहि मे ॥१३-१०१-१॥
O bull among the Bharatas, this so-called gift of light—what sort is it? How did it arise, and what is its fruit here? Please tell me. (13-101-1)
भीष्म उवाच॥
Bhīṣma said;
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मनोः प्रजापतेर्वादं सुवर्णस्य च भारत ॥१३-१०१-२॥
Here too, O Bhārata, they recount this ancient story—the discussion between Manu, the lord of creatures, and Gold. (13-101-2)
तपस्वी कश्चिदभवत्सुवर्णो नाम नामतः। वर्णतो हेमवर्णः स सुवर्ण इति पप्रथे ॥१३-१०१-३॥
Once, an ascetic named Suvarṇa was born; because of his golden complexion, he became known as Suvarṇa. (13-101-3)
कुलशीलगुणोपेतः स्वाध्याये च परं गतः। बहून्स्ववंशप्रभवान्समतीतः स्वकैर्गुणैः ॥१३-१०१-४॥
He, endowed with family, character, and virtues, having attained excellence in self-study, has surpassed many of his own lineage by his own virtues. (13-101-4)
स कदाचिन्मनुं विप्रो ददर्शोपससर्प च। कुशलप्रश्नमन्योन्यं तौ च तत्र प्रचक्रतुः ॥१३-१०१-५॥
Once, the Brāhmaṇa saw Manu and approached him; there, the two exchanged enquiries about each other's well-being. (13-101-5)
ततस्तौ सिद्धसङ्कल्पौ मेरौ काञ्चनपर्वते। रमणीये शिलापृष्ठे सहितौ संन्यषीदताम् ॥१३-१०१-६॥
Then those two, whose intentions had been fulfilled, together sat down upon a beautiful rock surface on the golden peak of Mount Meru. (13-101-6)
तत्र तौ कथयामास्तां कथा नानाविधाश्रयाः। ब्रह्मर्षिदेवदैत्यानां पुराणानां महात्मनाम् ॥१३-१०१-७॥
There, those two conversed stories of various kinds, concerning the Brahmarṣis, gods, asuras, and the ancient great souls. (13-101-7)
सुवर्णस्त्वब्रवीद्वाक्यं मनुं स्वायम्भुवं प्रभुम्। हितार्थं सर्वभूतानां प्रश्नं मे वक्तुमर्हसि ॥१३-१०१-८॥
Suvarṇa then addressed Manu, the descendant of Svāyambhu and lord, saying, 'For the benefit of all beings, you ought to answer my question.' (13-101-8)
सुमनोभिर्यदिज्यन्ते दैवतानि प्रजेश्वर। किमेतत्कथमुत्पन्नं फलयोगं च शंस मे ॥१३-१०१-९॥
O lord of beings, with flowers the deities are worshipped; what is this, how did it arise, and the connection with its fruit—tell me. (13-101-9)
मनुरुवाच॥
Manu said;
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। शुक्रस्य च बलेश्चैव संवादं वै समागमे ॥१३-१०१-१०॥
Here too, they recount this ancient story—the conversation between Śukra and Bali at their meeting. (13-101-10)
बलेर्वैरोचनस्येह त्रैलोक्यमनुशासतः। समीपमाजगामाशु शुक्रो भृगुकुलोद्वहः ॥१३-१०१-११॥
While Bali, son of Virocana, was ruling the three worlds here, Śukra, the eminent one of the Bhṛgu lineage, quickly came to him. (13-101-11)
तमर्घ्यादिभिरभ्यर्च्य भार्गवं सोऽसुराधिपः। निषसादासने पश्चाद्विधिवद्भूरिदक्षिणः ॥१३-१०१-१२॥
After worshipping Bhārgava with arghya and other offerings, the lord of the Asuras, very generous in gifts, sat down on the seat according to the proper rules. (13-101-12)
कथेयमभवत्तत्र या त्वया परिकीर्तिता। सुमनोधूपदीपानां सम्प्रदाने फलं प्रति ॥१३-१०१-१३॥
This is the story that arose there, which you described regarding the result of offering flowers, incense, and lamps. (13-101-13)
ततः पप्रच्छ दैत्येन्द्रः कवीन्द्रं प्रश्नमुत्तमम्। सुमनोधूपदीपानां किं फलं ब्रह्मवित्तम ॥ प्रदानस्य द्विजश्रेष्ठ तद्भवान्वक्तुमर्हति ॥१३-१०१-१४॥
Then the lord of the Daityas asked the chief of poets this excellent question: "What is the result of offering flowers, incense, and lamps, O knower of Brahman? O best of the twice-born, you are worthy to speak about that." (13-101-14)
शुक्र उवाच॥
Śukra said.
तपः पूर्वं समुत्पन्नं धर्मस्तस्मादनन्तरम्। एतस्मिन्नन्तरे चैव वीरुदोषध्य एव च ॥१३-१०१-१५॥
Austerity arose in the beginning; after that, dharma came into being. In this interval, herbs and medicinal plants also originated. (13-101-15)
सोमस्यात्मा च बहुधा सम्भूतः पृथिवीतले। अमृतं च विषं चैव याश्चान्यास्तुल्यजातयः ॥१३-१०१-१६॥
The essence of Soma, manifesting in many forms on the surface of the earth—nectar and poison alike, as well as all other substances of similar origin—(is spoken of). (13-101-16)
अमृतं मनसः प्रीतिं सद्यः पुष्टिं ददाति च। मनो ग्लपयते तीव्रं विषं गन्धेन सर्वशः ॥१३-१०१-१७॥
Nectar gives the mind pleasure and instant nourishment, while the mind is completely weakened by the strong poison merely through its smell. (13-101-17)
अमृतं मङ्गलं विद्धि महद्विषममङ्गलम्। ओषध्यो ह्यमृतं सर्वं विषं तेजोऽग्निसम्भवम् ॥१३-१०१-१८॥
Know nectar as auspicious and great poison as inauspicious. All herbs are in essence nectar; poison is that which arises from the energy of fire. (13-101-18)
मनो ह्लादयते यस्माच्छ्रियं चापि दधाति ह। तस्मात्सुमनसः प्रोक्ता नरैः सुकृतकर्मभिः ॥१३-१०१-१९॥
Because (flowers) delight the mind and also bestow prosperity, therefore they are called 'sumanas' by men of virtuous deeds. (13-101-19)
देवताभ्यः सुमनसो यो ददाति नरः शुचिः। तस्मात्सुमनसः प्रोक्ता यस्मात्तुष्यन्ति देवताः ॥१३-१०१-२०॥
The pure man who offers flowers to the deities—therefore, they are called 'sumanasaḥ' (flowers) because the gods are pleased by them. (13-101-20)
यं यमुद्दिश्य दीयेरन्देवं सुमनसः प्रभो। मङ्गलार्थं स तेनास्य प्रीतो भवति दैत्यप ॥१३-१०१-२१॥
O lord of the Daityas, with whatever flowers are offered for auspiciousness to whichever god, the Lord is thereby pleased with the giver. (13-101-21)
ज्ञेयास्तूग्राश्च सौम्याश्च तेजस्विन्यश्च ताः पृथक्। ओषध्यो बहुवीर्याश्च बहुरूपास्तथैव च ॥१३-१०१-२२॥
But know that those herbs—fierce, gentle, and brilliant—are of many kinds, possessing much potency and many forms, each to be understood separately. (13-101-22)
यज्ञियानां च वृक्षाणामयज्ञियान्निबोध मे। आसुराणि च माल्यानि दैवतेभ्यो हितानि च ॥१३-१०१-२३॥
Understand from me about trees that are fit for sacrifice and those that are not; also about garlands that are demonic and those suitable for the deities. (13-101-23)
राक्षसानां सुराणां च यक्षाणां च तथा प्रियाः। पितॄणां मानुषाणां च कान्ता यास्त्वनुपूर्वशः ॥१३-१०१-२४॥
Beloved ones of the rākṣasas, gods, yakṣas, ancestors, and humans, and the dear ones among them in proper order. (13-101-24)
वन्या ग्राम्याश्चेह तथा कृष्टोप्ताः पर्वताश्रयाः। अकण्टकाः कण्टकिन्यो गन्धरूपरसान्विताः ॥१३-१०१-२५॥
Here are wild, domesticated, cultivated and sown, mountain-dwelling, thornless, and thorny (plants), endowed with scent, form, and taste. (13-101-25)
द्विविधो हि स्मृतो गन्ध इष्टोऽनिष्टश्च पुष्पजः। इष्टगन्धानि देवानां पुष्पाणीति विभावयेत् ॥१३-१०१-२६॥
Fragrance is considered to be of two kinds: pleasant and unpleasant, both arising from flowers. One should thus regard pleasant fragrances as offerings of flowers to the gods. (13-101-26)
अकण्टकानां वृक्षाणां श्वेतप्रायाश्च वर्णतः। तेषां पुष्पाणि देवानामिष्टानि सततं प्रभो ॥१३-१०१-२७॥
O lord, the flowers of thornless trees, which are mostly white in color, are always dear to the gods. (13-101-27)
जलजानि च माल्यानि पद्मादीनि च यानि च। गन्धर्वनागयक्षेभ्यस्तानि दद्याद्विचक्षणः ॥१३-१०१-२८॥
A discerning person should offer all water-born products and garlands, lotuses and such things to gandharvas, nāgas, and yakṣas. (13-101-28)
ओषध्यो रक्तपुष्पाश्च कटुकाः कण्टकान्विताः। शत्रूणामभिचारार्थमथर्वसु निदर्शिताः ॥१३-१०१-२९॥
Plants that have red flowers, are pungent and thorny, are indicated in the Atharva Veda for the purpose of sorcery against enemies. (13-101-29)
तीक्ष्णवीर्यास्तु भूतानां दुरालम्भाः सकण्टकाः। रक्तभूयिष्ठवर्णाश्च कृष्णाश्चैवोपहारयेत् ॥१३-१०१-३०॥
One should indeed offer to beings those (substances) that are of sharp potency, difficult to procure, thorny, mostly red in color, and also black. (13-101-30)
मनोहृदयनन्दिन्यो विमर्दे मधुराश्च याः। चारुरूपाः सुमनसो मानुषाणां स्मृता विभो ॥१३-१०१-३१॥
O lord, those among men who are considered to be of good mind, delightful in mind and heart, sweet in encounter, and of lovely form are so described. (13-101-31)
न तु श्मशानसम्भूता न देवायतनोद्भवाः। संनयेत्पुष्टियुक्तेषु विवाहेषु रहःसु च ॥१३-१०१-३२॥
However, one should not use items originating from the cremation ground or arising from a temple in nourishing contexts, in marriages, or in private situations. (13-101-32)
गिरिसानुरुहाः सौम्या देवानामुपपादयेत्। प्रोक्षिताभ्युक्षिताः सौम्या यथायोगं यथास्मृति ॥१३-१०१-३३॥
One should offer gentle, mountain-grown plants to the gods—those which have been duly purified and anointed—according to what is appropriate and as prescribed by tradition. (13-101-33)
गन्धेन देवास्तुष्यन्ति दर्शनाद्यक्षराक्षसाः। नागाः समुपभोगेन त्रिभिरेतैस्तु मानुषाः ॥१३-१०१-३४॥
The gods are pleased by fragrance, yakṣas and rākṣasas by sight, nāgas by direct enjoyment, but humans are pleased by all three. (13-101-34)
सद्यः प्रीणाति देवान्वै ते प्रीता भावयन्त्युत। सङ्कल्पसिद्धा मर्त्यानामीप्सितैश्च मनोरथैः ॥१३-१०१-३५॥
It immediately pleases the gods; those gods who are pleased, in turn, cause mortals to prosper, fulfilling their desired wishes by the accomplishment of their intent. (13-101-35)
देवाः प्रीणन्ति सततं मानिता मानयन्ति च। अवज्ञातावधूताश्च निर्दहन्त्यधमान्नरान् ॥१३-१०१-३६॥
The gods are always pleased when respected, and they in turn honor others. But those who are scorned and insulted destroy wicked men. (13-101-36)
अतऊर्ध्वं प्रवक्ष्यामि धूपदानविधौ फलम्। धूपांश्च विविधान्साधूनसाधूंश्च निबोध मे ॥१३-१०१-३७॥
Now I will describe further the results of the procedure of incense offering; listen from me about the various incenses, both pure and impure. (13-101-37)
निर्यासः सरलश्चैव कृत्रिमश्चैव ते त्रयः। इष्टानिष्टो भवेद्गन्धस्तन्मे विस्तरतः शृणु ॥१३-१०१-३८॥
There are three kinds: exudate, śāla (resin), and artificial. The fragrance may be agreeable or disagreeable. Hear about them from me in detail. (13-101-38)
निर्यासाः सल्लकीवर्ज्या देवानां दयितास्तु ते। गुग्गुलुः प्रवरस्तेषां सर्वेषामिति निश्चयः ॥१३-१०१-३९॥
All exudations except sallakī (Boswellia serrata) are dear to the gods; however, among all of them, guggulu is considered the best—this is certain. (13-101-39)
अगुरुः सारिणां श्रेष्ठो यक्षराक्षसभोगिनाम्। दैत्यानां सल्लकीजश्च काङ्क्षितो यश्च तद्विधः ॥१३-१०१-४०॥
Among all perfumes enjoyed by yakṣas and rākṣasas, aloeswood (aguru) is regarded as the best by birds (like parrots). Among the daityas, products of the Sallaki tree and similar substances are sought after. (13-101-40)
अथ सर्जरसादीनां गन्धैः पार्थिवदारवैः। फाणितासवसंयुक्तैर्मनुष्याणां विधीयते ॥१३-१०१-४१॥
Now, for humans, it is prescribed with the fragrances of sarja-resin and similar substances, earthy liquids, and combinations of phāṇita (molasses) and āsava (fermented liquor). (13-101-41)
देवदानवभूतानां सद्यस्तुष्टिकरः स्मृतः। येऽन्ये वैहारिकास्ते तु मानुषाणामिति स्मृताः ॥१३-१०१-४२॥
It is said that the offerings which immediately satisfy the gods, demons, and spirits are well known, but those other, worldly offerings are known to be for humans. (13-101-42)
य एवोक्ताः सुमनसां प्रदाने गुणहेतवः। धूपेष्वपि परिज्ञेयास्त एव प्रीतिवर्धनाः ॥१३-१०१-४३॥
The very same qualities described as causes of excellence in offering flowers should be known as factors in incense offerings as well; these too enhance delight. (13-101-43)
दीपदाने प्रवक्ष्यामि फलयोगमनुत्तमम्। यथा येन यदा चैव प्रदेया यादृशाश्च ते ॥१३-१०१-४४॥
I shall explain, regarding the giving of lamps, the unsurpassed fruits connected with it—namely, how, by whom, when, and in what manner it should be given, and of what nature these (lamps) are. (13-101-44)
ज्योतिस्तेजः प्रकाशश्चाप्यूर्ध्वगं चापि वर्ण्यते। प्रदानं तेजसां तस्मात्तेजो वर्धयते नृणाम् ॥१३-१०१-४५॥
Light, radiance, brightness, and that which rises upward are described; therefore, the giving of energies increases the radiance of men. (13-101-45)
अन्धं तमस्तमिस्रं च दक्षिणायनमेव च। उत्तरायणमेतस्माज्ज्योतिर्दानं प्रशस्यते ॥१३-१०१-४६॥
The gift of light is praised as bestowing passage from darkness, gloom, and deep darkness, and also from the southern solstice to the northern solstice. (13-101-46)
यस्मादूर्ध्वगमेतत्तु तमसश्चैव भेषजम्। तस्मादूर्ध्वगतेर्दाता भवेदिति विनिश्चयः ॥१३-१०१-४७॥
The source from which this upward movement arises is truly the remedy for darkness; therefore, it is decided that one who bestows the upward movement should be the giver. (13-101-47)
देवास्तेजस्विनो यस्मात्प्रभावन्तः प्रकाशकाः। तामसा राक्षसाश्चेति तस्माद्दीपः प्रदीयते ॥१३-१०१-४८॥
Because the gods are brilliant, powerful, and illuminators, while the rakshasas are beings of darkness, therefore a lamp is offered. (13-101-48)
आलोकदानाच्चक्षुष्मान्प्रभायुक्तो भवेन्नरः। तान्दत्त्वा नोपहिंसेत न हरेन्नोपनाशयेत् ॥१३-१०१-४९॥
By giving light, a man attains sight and is endowed with radiance. Having given such (lights), he should not harm them, nor take them away, nor destroy them. (13-101-49)
दीपहर्ता भवेदन्धस्तमोगतिरसुप्रभः। दीपप्रदः स्वर्गलोके दीपमाली विराजते ॥१३-१०१-५०॥
The giver of a lamp may, when deprived, become one whose path is utter darkness and devoid of radiance; but the giver of lamps, in heaven, adorned with a garland of lamps, shines. (13-101-50)
हविषा प्रथमः कल्पो द्वितीयस्त्वौषधीरसैः। वसामेदोस्थिनिर्यासैर्न कार्यः पुष्टिमिच्छता ॥१३-१०१-५१॥
The first prescribed method is with sacrificial food; the second, however, is with the juices of medicinal plants. The use of extracts of fat, marrow, or bone should not be practiced by one who seeks nourishment. (13-101-51)
गिरिप्रपाते गहने चैत्यस्थाने चतुष्पथे। दीपदाता भवेन्नित्यं य इच्छेद्भूतिमात्मनः ॥१३-१०१-५२॥
One who wishes prosperity for himself should always offer a lamp on mountain precipices, in secluded places, at sanctuaries, and at crossroads. (13-101-52)
कुलोद्द्योतो विशुद्धात्मा प्रकाशत्वं च गच्छति। ज्योतिषां चैव सालोक्यं दीपदाता नरः सदा ॥१३-१०१-५३॥
A man who gives a lamp becomes an illuminer of his family, attains purity of soul and radiance, and always dwells in the realm of the bright ones. (13-101-53)
बलिकर्मसु वक्ष्यामि गुणान्कर्मफलोदयान्। देवयक्षोरगनृणां भूतानामथ रक्षसाम् ॥१३-१०१-५४॥
In the offering rites, I shall explain the qualities and the arising of the results of actions for gods, yakṣas, serpents, men, other beings, and then for rākṣasas (demons). (13-101-54)
येषां नाग्रभुजो विप्रा देवतातिथिबालकाः। राक्षसानेव तान्विद्धि निर्वषट्कारमङ्गलान् ॥१३-१०१-५५॥
Those in whose homes the foremost share is not given to brāhmaṇas, divinities, guests, or children, and who lack the auspicious Vaṣaṭkāra-offerings — know them indeed as demons. (13-101-55)
तस्मादग्रं प्रयच्छेत देवेभ्यः प्रतिपूजितम्। शिरसा प्रणतश्चापि हरेद्बलिमतन्द्रितः ॥१३-१०१-५६॥
Therefore, one should first offer the best portion to the gods after worship, and, bowing the head, also remove the offering attentively. (13-101-56)
गृह्या हि देवता नित्यमाशंसन्ति गृहात्सदा। बाह्याश्चागन्तवो येऽन्ये यक्षराक्षसपन्नगाः ॥१३-१०१-५७॥
Household deities indeed always desire something from the house. And there are external beings—others who come, such as yakṣas, rākṣasas, and serpents. (13-101-57)
इतो दत्तेन जीवन्ति देवताः पितरस्तथा। ते प्रीताः प्रीणयन्त्येतानायुषा यशसा धनैः ॥१३-१०१-५८॥
By these offerings, the gods and the ancestors are sustained. When they are pleased, they bestow upon these people long life, fame, and wealth. (13-101-58)
बलयः सह पुष्पैस्तु देवानामुपहारयेत्। दधिद्रप्सयुताः पुण्याः सुगन्धाः प्रियदर्शनाः ॥१३-१०१-५९॥
Cakes, along with flowers, should be offered to the gods; they should be mixed with curd and molasses, pure, fragrant, and pleasing to the sight. (13-101-59)
कार्या रुधिरमांसाढ्या बलयो यक्षरक्षसाम्। सुरासवपुरस्कारा लाजोल्लेपनभूषिताः ॥१३-१०१-६०॥
Offerings for Yakṣas and Rākṣasas should be made replete with blood and flesh, accompanied by wine and spirits, and decorated with roasted grain and ointments. (13-101-60)
नागानां दयिता नित्यं पद्मोत्पलविमिश्रिताः। तिलान्गुडसुसम्पन्नान्भूतानामुपहारयेत् ॥१३-१०१-६१॥
One should always offer to the spirits those dear to serpents, which are mixed with lotus and water-lily, and are rich in sesame and molasses. (13-101-61)
अग्रदाताग्रभोगी स्याद्बलवर्णसमन्वितः। तस्मादग्रं प्रयच्छेत देवेभ्यः प्रतिपूजितम् ॥१३-१०१-६२॥
He who gives and enjoys the best portion should possess strength and beauty; therefore, one should offer the best portion, after due worship, to the gods. (13-101-62)
ज्वलत्यहरहो वेश्म याश्चास्य गृहदेवताः। ताः पूज्या भूतिकामेन प्रसृताग्रप्रदायिना ॥१३-१०१-६३॥
The house burns day by day; and those household goddesses of his are to be worshipped by anyone desiring prosperity, with a generous and open hand. (13-101-63)
इत्येतदसुरेन्द्राय काव्यः प्रोवाच भार्गवः। सुवर्णाय मनुः प्राह सुवर्णो नारदाय च ॥१३-१०१-६४॥
Thus, Kāvya (Śukra), the descendant of Bhṛgu, said this to the lord of asuras. Manu spoke it to Suvarṇa; Suvarṇa told it to Nārada as well. (13-101-64)
नारदोऽपि मयि प्राह गुणानेतान्महाद्युते। त्वमप्येतद्विदित्वेह सर्वमाचर पुत्रक ॥१३-१०१-६५॥
Nārada too told me of these qualities, O greatly radiant one. You also, knowing this here, practice everything, O son. (13-101-65)
