13.101

दीपादिदानम्

dīpādidānam

[दीप (dīpa) - lamp; आदि (ādi) - and so on; etcetera; दानम् (dānam) - gift; offering;]

(lamp and so on offering)

offering of lamps and similar items

युधिष्ठिर उवाच॥

yudhiṣṭhira uvāca॥

[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun); उवाच (uvāca) - said; (he) spoke;]

(Yudhishthira said;)

Yudhishthira said.

आलोकदानं नामैतत्कीदृशं भरतर्षभ। कथमेतत्समुत्पन्नं फलं चात्र ब्रवीहि मे ॥१३-१०१-१॥

āloka-dānaṃ nāma etat kīdṛśaṃ bharatarṣabha। katham etat samutpannaṃ phalaṃ ca atra bravīhi me ॥13-101-1॥

[आलोकदानम् (āloka-dānam) - gift of light; नाम (nāma) - named; एतत् (etat) - this; कीदृशम् (kīdṛśam) - of what kind; भरतर्षभ (bharata-ṛṣabha) - bull among the Bharatas; कथम् (katham) - how; एतत् (etat) - this; समुत्पन्नम् (samutpannam) - arisen; फलम् (phalam) - fruit; च (ca) - and; अत्र (atra) - here; ब्रवीहि (bravīhi) - tell; मे (me) - to me;]

(Gift of light named this of what kind, bull among the Bharatas? How has this arisen, and the fruit here tell to me (13-101-1))

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 uvāca॥

[भीष्म (bhīṣma) - Bhīṣma; (a proper name, the son of Śāntanu and Gaṅgā) उवाच (uvāca) - said; (from the root 'vac', past tense, 3rd person singular, 'he said;');]

(Bhīṣma said;)

Bhīṣma said;

अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मनोः प्रजापतेर्वादं सुवर्णस्य च भारत ॥१३-१०१-२॥

atrāpy udāharantīmam itihāsaṁ purātanam। manoḥ prajāpater vādaṁ suvarṇasya ca bhārata॥13-101-2॥

[अत्रापि (atrāpi) - here also; उदाहरन्ति (udāharanti) - they quote; इमम् (imam) - this; इतिहासं (itihāsam) - history; पुरातनम् (purātanam) - ancient; मनोः (manoḥ) - of Manu; प्रजापतेः (prajāpateḥ) - of the lord of creatures; वादं (vādam) - dialogue; सुवर्णस्य (suvarṇasya) - of Gold; च (ca) - and; भारत (bhārata) - O Bhārata;]

(Here also, they quote this ancient history, the dialogue of Manu, the lord of creatures, and of Gold, O Bhārata.)

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॥

tapasvī kaścid abhavat suvarṇo nāma nāmataḥ। varṇato hemavarṇaḥ sa suvarṇa iti paprathe ॥13-101-3॥

[तपस्वी (tapasvī) - ascetic; कश्चित् (kaścit) - some; अभवत् (abhavat) - became; सुवर्णः (suvarṇaḥ) - Suvarṇa (proper name); नाम (nāma) - by name; नामतः (nāmataḥ) - by name; वर्णतः (varṇataḥ) - by complexion; हेमवर्णः (hemavarṇaḥ) - golden-colored; सः (saḥ) - he; सुवर्णः (suvarṇaḥ) - Suvarṇa (proper name); इति (iti) - thus; पप्रथे (paprathe) - became well-known;]

(An ascetic, some (person), became (named) Suvarṇa by name; by complexion (he was) golden-colored; he, Suvarṇa thus became well-known.)

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॥

kulaśīlaguṇopetaḥ svādhyāye ca paraṃ gataḥ। bahūn svavaṃśaprabhuvān samatītaḥ svakair guṇaiḥ ॥13-101-4॥

[कुलशीलगुणोपेतः (kula-śīla-guṇa-upetaḥ) - endowed with family, character, and virtues; स्वाध्याये (svādhyāye) - in self-study; च (ca) - and; परं (paraṃ) - supreme; गतः (gataḥ) - attained; बहून् (bahūn) - many; स्ववंशप्रभवान् (sva-vaṃśa-prabhūn) - born in his own lineage; समतीतः (samatītaḥ) - has surpassed; स्वकैः (svakaiḥ) - by his own; गुणैः (guṇaiḥ) - virtues;]

(Endowed with family, character, and virtues, and having attained supremacy in self-study, he has surpassed many born in his own lineage by his own virtues.)

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॥

sa kadācin manuṃ vipro dadarśopasasarpa ca। kuśalapraśnam anyonyaṃ tau ca tatra pracakratuḥ ॥13-101-5॥

[स (sa) - he; कदाचित् (kadācit) - at some time; मनुम् (manum) - Manu (proper noun, accusative singular); विप्रः (vipraḥ) - the Brāhmaṇa; ददर्श (dadarśa) - saw; उपससर्प (upasasarpa) - approached; च (ca) - and; कुशलप्रश्नम् (kuśalapraśnam) - well-being enquiry; अन्न्यम् (anyonyaṃ) - with each other; तौ (tau) - the two; च (ca) - and; तत्र (tatra) - there; प्रचक्रतुः (pracakratuḥ) - did, performed (dual);]

(He, at some time, saw Manu, the Brāhmaṇa, and approached; well-being enquiry, with each other, the two and there did.)

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॥

tatastau siddhasaṅkalpau merau kāñcanaparvate. ramaṇīye śilāpṛṣṭhe sahitau saṃnyaṣīdatām ॥13-101-6॥

[ततः (tataḥ) - then; तौ (tau) - those two; सिद्धसङ्कल्पौ (siddhasaṅkalpau) - having accomplished their intent; मेरौ (merau) - on (Mount) Meru; काञ्चनपर्वते (kāñcanaparvate) - on the golden mountain; रमणीये (ramaṇīye) - beautiful; शिलापृष्ठे (śilāpṛṣṭhe) - on the rock surface; सहितौ (sahitau) - together; संन्यषीदताम् (saṃnyaṣīdatām) - they both sat down;]

(Then those two, having accomplished their intent, on Meru, on the golden mountain, on a beautiful rock surface, together, sat down.)

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॥

tatra tau kathayāmāstāṃ kathā nānā-vidhāśrayāḥ. brahmarṣi-deva-daiytānāṃ purāṇānāṃ mahātmanām ॥13-101-7॥

[तत्र (tatra) - there; तौ (tau) - those two; कथयामास्तां (kathayāmāstāṃ) - were conversing; कथा (kathāḥ) - stories; नानाविधाश्रयाः (nānā-vidhāśrayāḥ) - of various kinds as topics; ब्रह्मर्षिदेवदैत्यानाम् (brahmarṣi-deva-daiytānām) - of Brahmarṣis, gods, and asuras; पुराणानाम् (purāṇānām) - of old (ancient); महात्मनाम् (mahātmanām) - of the great souls;]

(There those two were conversing stories of various kinds as topics, of Brahmarṣis, gods, and asuras, of ancient great souls.)

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॥

suvarṇas tv abravīd vākyaṃ manuṃ svāyambhuvaṃ prabhum | hitārthaṃ sarvabhūtānāṃ praśnaṃ me vaktum arhasi ॥13-101-8॥

[सुवर्णः (suvarṇaḥ) - the person named Suvarṇa; तुअब्रवीत् (tu abravīt) - but spoke; वाक्यम् (vākyaṃ) - speech; मनुम् (manum) - to Manu; स्वायम्भुवम् (svāyambhuvam) - Svāyambhuva (descendant of Svāyambhuva Manu); प्रभुम् (prabhum) - lord; हितार्थम् (hitārtham) - for the benefit; सर्वभूतानाम् (sarvabhūtānām) - of all beings; प्रश्नम् (praśnam) - question; मे (me) - my; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you ought;]

(Suvarṇa but spoke speech to Manu, the lord born of Svāyambhu; for the benefit of all beings, my question you ought to speak.)

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॥

sumanobhir yad ijyante daivatāni prajeśvara। kim etat katham utpannaṃ phalayogaṃ ca śaṃsa me ॥13-101-9॥

[सुमनोभिः (sumanobhiḥ) - with flowers; यत् (yat) - that; which; इज्यन्ते (ijyante) - are worshipped; are offered sacrifices; दैवतानि (daivatāni) - the deities; प्रजेश्वर (prajeśvara) - O lord of beings; किम् (kim) - what; एतत् (etat) - this; कथम् (katham) - how; उत्पन्नम् (utpannam) - arisen; produced; फलयोगम् (phalayogam) - connection with result; attainment of fruit; च (ca) - and; शंस (śaṃsa) - tell; declare; मे (me) - to me;]

(With flowers, that which the deities are worshipped, O lord of beings; what is this, how has it arisen, and its connection with the fruit, tell me.)

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॥

manur uvāca॥

[मनुः (manuḥ) - Manu; (the sage); उवाच (uvāca) - said; spoke;]

(Manu said;)

Manu said;

अत्राप्युदाहरन्तीममितिहासं पुरातनम्। शुक्रस्य च बलेश्चैव संवादं वै समागमे ॥१३-१०१-१०॥

atrāpy udāharantīm am itihāsaṃ purātanam। śukrasya ca baleś caiva saṃvādaṃ vai samāgame ॥13-101-10॥

[अत्र अपि (atra api) - here also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - historical narrative; पुरातनम् (purātanam) - ancient; शुक्रस्य च (śukrasya ca) - of Śukra and; बलेः च एव (baleḥ ca eva) - of Bali and indeed; संवादम् (saṃvādam) - conversation; वै (vai) - verily; समागमे (samāgame) - in the coming together;]

(Here also they cite this ancient historical narrative, the conversation of Śukra and Bali indeed at the meeting.)

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॥

balervairocanasyeha trailokyamanusāstataḥ। samīpamājagāmāśu śukro bhṛgukulodvahaḥ॥13-101-11॥

[बलेः (baleḥ) - of Bali; वैरोचनस्य (vairocanasya) - son of Virocana; इह (iha) - here; त्रैलोक्यम् (trailokyam) - the three worlds; अनुशासतः (anuśāsataḥ) - while ruling; समीपम् (samīpam) - to the presence; आजगाम (ājagāma) - (he) came; आशु (āśu) - quickly; शुक्रः (śukraḥ) - Śukra; भृगुकुलोद्वहः (bhṛgukulodvahaḥ) - the eminent one of the Bhṛgu lineage;]

(Of Bali, son of Virocana, here, while ruling the three worlds, to the presence (quickly) came Śukra, the eminent one of the Bhṛgu lineage.)

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॥

tam arghyādibhir abhyarcyā bhārgavaṁ so'surādhipaḥ। niṣasādāsane paścād vidhivad bhūridakṣiṇaḥ॥13-101-12॥

[तम् (tam) - him; अर्घ्यादिभिः (arghyādibhiḥ) - with arghya and other (honours); अभ्यर्च्य (abhyarcyā) - having worshipped; भार्गवम् (bhārgavam) - Bhārgava (descendant of Bhṛgu, i.e. Śukra); सः (saḥ) - he; असुर-अधिपः (asura-adhipaḥ) - lord of the Asuras; निषसाद (niṣasāda) - sat down; आसने (āsane) - (on a) seat; पश्चात् (paścāt) - afterwards; विधिवत् (vidhivat) - according to rule; भूरिदक्षिणः (bhūridakṣiṇaḥ) - very generous (in gifts);]

(Him with arghya and other honours having worshipped Bhārgava, he, the lord of the Asuras, sat down on the seat afterwards, according to rule, very generous in gifts.)

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॥

kathe yam abhavat tatra yā tvayā parikīrtitā। sumanodhūpadīpānāṃ sampradāne phalaṃ prati ॥13-101-13॥

[कथा (kathā) - story; इयम् (iyam) - this; अभवत् (abhavat) - became; तत्र (tatra) - there; या (yā) - which; त्वया (tvayā) - by you; परिकीर्तिता (parikīrtitā) - described; सुमनःधूपदीपानाम् (sumanaḥ-dhūpa-dīpānām) - of flowers, incense, lamps; सम्प्रदाने (sampradāne) - in offering; फलम् (phalam) - fruit; प्रति (prati) - regarding;]

(This story there became, which by you was described, regarding the fruit in the offering of flowers, incense, and lamps.)

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॥

tataḥ papraccha daityendraḥ kavīndraṃ praśnam uttamam। sumanodhūpadīpānāṃ kiṃ phalaṃ brahmavittama ॥ pradānasya dvijaśreṣṭha tad bhavān vaktum arhati ॥13-101-14॥

[ततः (tataḥ) - then; पप्रच्छ (papraccha) - asked; दैत्येन्द्रः (daityendraḥ) - the lord of the Daityas; कवीन्द्रं (kavīndram) - the chief of poets; प्रश्नम् (praśnam) - question; उत्तमम् (uttamam) - excellent; सुमनोधूपदीपानां (sumanodhūpadīpānāṃ) - of flowers, incense, and lamps; किं (kiṃ) - what; फलम् (phalam) - fruit; ब्रह्मवित्तम (brahmavittama) - O knower of Brahman; प्रदानस्य (pradānasya) - of the offering; द्विजश्रेष्ठ (dvijaśreṣṭha) - O best of the twice-born; तत् (tat) - that; भवान् (bhavān) - yourself; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - is worthy (of);]

(Then the lord of the Daityas asked the chief of poets an excellent question: "Of flowers, incense, and lamps, what is the fruit, O knower of Brahman? Of the offering, O best of the twice-born, that yourself are worthy to speak." (13-101-14))

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 uvāca॥

[शुक्र (śukra) - Śukra (the sage); उवाच (uvāca) - said;]

(Śukra said.)

Śukra said.

तपः पूर्वं समुत्पन्नं धर्मस्तस्मादनन्तरम्। एतस्मिन्नन्तरे चैव वीरुदोषध्य एव च ॥१३-१०१-१५॥

tapaḥ pūrvaṃ samutpannaṃ dharmas tasmād anantaram। etasminn antare caiva vīrudoṣadhya eva ca ॥13-101-15॥

[तपः (tapaḥ) - austerity; पूर्वं (pūrvaṃ) - formerly; समुत्पन्नं (samutpannaṃ) - arisen; धर्मः (dharmaḥ) - dharma; तस्मात् (tasmāt) - from that (after that); अनन्तरम् (anantaram) - immediately after; एतस्मिन् (etasmin) - in this; अन्तरे (antare) - interval; च (ca) - and; एव (eva) - indeed; वीरुदः (vīrudaḥ) - herbs; ओषध्यः (oṣadhyaḥ) - medicinal plants; एव (eva) - indeed; च (ca) - and;]

(Austerity formerly arisen, dharma (arose) immediately after that; in this interval indeed, herbs and medicinal plants (arose) as well.)

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॥

somasya ātmā ca bahudhā sambhūtaḥ pṛthivī-tale। amṛtaṃ ca viṣaṃ caiva yāś ca anyāḥ tulyajātayaḥ॥13-101-16॥

[सोमस्य (somasya) - of Soma; आत्मा (ātmā) - essence; च (ca) - and; बहुधा (bahudhā) - in many ways; सम्भूतः (sambhūtaḥ) - arisen; पृथिवीतले (pṛthivī-tale) - on the surface of the earth; अमृतं (amṛtam) - ambrosia; च (ca) - and; विषं (viṣam) - poison; चैव (ca eva) - and also; याः (yāḥ) - which; च (ca) - and; अन्याः (anyāḥ) - other; तुल्यजातयः (tulyajātayaḥ) - of similar origin;]

(The essence of Soma and, arisen in many ways on the surface of the earth, ambrosia and poison also and which other (things) of similar origin.)

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॥

amṛtaṃ manasaḥ prītiṃ sadyaḥ puṣṭiṃ dadāti ca। mano glapayate tīvraṃ viṣaṃ gandhena sarvaśaḥ ॥13-101-17॥

[अमृतं (amṛtam) - nectar; मनसः (manasaḥ) - of the mind; प्रीतिं (prītiṃ) - pleasure; सद्यः (sadyaḥ) - immediately; पुष्टिं (puṣṭiṃ) - nourishment; ददाति (dadāti) - gives; च (ca) - and; मनो (mano) - the mind; ग्लपयते (glapayate) - weakens; तीव्रं (tīvram) - intense; विषं (viṣam) - poison; गन्धेन (gandhena) - by smell; सर्वशः (sarvaśaḥ) - entirely; १३-१०१-१७ (13-101-17) - (13-101-17);]

(Nectar gives to the mind pleasure, immediately nourishment, and. The mind is weakened entirely by the intense poison, by its smell. (13-101-17))

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॥

amṛtaṃ maṅgalaṃ viddhi mahad-viṣam-amaṅgalam। oṣadhyo hy amṛtaṃ sarvaṃ viṣaṃ tejo'gnisambhavam ॥13-101-18॥

[अमृतं (amṛtam) - nectar; immortality; मङ्गलं (maṅgalam) - auspicious; विद्धि (viddhi) - know; महत् (mahat) - great; विषम् (viṣam) - poison; अमङ्गलम् (amaṅgalam) - inauspicious; ओषध्यः (oṣadhyaḥ) - herbs; हि (hi) - indeed; अमृतम् (amṛtam) - nectar; immortality; सर्वम् (sarvam) - all; विषम् (viṣam) - poison; तेजः (tejaḥ) - energy; brilliance; essence; अग्नि (agni) - fire; सम्भवम् (sambhavam) - arisen from; produced from;]

(Nectar is auspicious—know; great poison is inauspicious. Herbs indeed are all nectar; poison is arisen from the essence of fire.)

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॥

mano hlādayate yasmāc chriyaṃ cāpi dadhāti ha। tasmāt sumanasaḥ proktā naraiḥ sukṛtakarmabhiḥ ॥13-101-19॥

[मनो (mano) - the mind; ह्लादयते (hlādayate) - delights; यस्मात् (yasmāt) - from which; श्रियं (śriyam) - prosperity; च (ca) - and; अपि (api) - also; दधाति (dadhāti) - bestows; ह (ha) - indeed; तस्मात् (tasmāt) - therefore; सुमनसः (sumanasaḥ) - good-minds; flowers; प्रोक्ता (proktā) - are called; नरैः (naraiḥ) - by men; सुकृतकर्मभिः (sukṛtakarmabhiḥ) - by those of meritorious deeds;]

(The mind delights from which, and also bestows prosperity indeed; therefore, good-minds (flowers) are called by men of meritorious deeds.)

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॥

devatābhyaḥ sumanaso yo dadāti naraḥ śuciḥ। tasmātsumanasaḥ proktā yasmāttuṣyanti devatāḥ॥13-101-20॥

[देवताभ्यः (devatābhyaḥ) - to the deities; सुमनसः (sumanasaḥ) - flowers; यः (yaḥ) - who; ददाति (dadāti) - gives; नरः (naraḥ) - man; शुचिः (śuciḥ) - pure; तस्मात् (tasmāt) - therefore; सुमनसः (sumanasaḥ) - flowers; प्रोक्ता (proktā) - called; यस्मात् (yasmāt) - because; तुष्यन्ति (tuṣyanti) - are pleased; देवताः (devatāḥ) - gods;]

(To the deities flowers who gives man pure, therefore flowers called because are pleased gods.)

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॥

yaṃ yam uddiśya dīyeran devaṃ sumanasaḥ prabho। maṅgalārthaṃ sa tenāsya prīto bhavati daityapa ॥13-101-21॥

[यं (yaṃ) - whom; यम् (yam) - which; उद्दिश्य (uddiśya) - having directed towards; दीयेरन् (dīyeran) - may be offered; देवम् (devam) - to the god; सुमनसः (sumanasaḥ) - flowers; प्रभो (prabho) - O Lord; मङ्गलार्थम् (maṅgalārtham) - for auspiciousness; सः (saḥ) - he; तेन (tena) - by that; अस्य (asya) - of him; प्रीतः (prītaḥ) - pleased; भवति (bhavati) - becomes; दैत्यप (daityapa) - O lord of the Daityas;]

(Whom, which having directed towards, may be offered to the god, flowers, O Lord, for auspiciousness, he by that, of him, pleased becomes, O lord of the Daityas.)

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॥

jñeyās tūgrāś ca saumyāś ca tejasvinyaś ca tāḥ pṛthak। oṣadhyo bahuvīryāś ca bahurūpās tathaiva ca ॥13-101-22॥

[ज्ञेयाः (jñeyāḥ) - should be known; तु (tu) - but; उग्राश्च (ugrāś ca) - fierce ones and; सौम्याश्च (saumyāś ca) - gentle ones and; तेजस्विन्यश्च (tejasvinyaś ca) - brilliant ones and; ताः (tāḥ) - those; पृथक् (pṛthak) - separately; ओषध्यः (oṣadhyaḥ) - herbs; बहुवीर्याश्च (bahuvīryāś ca) - of much potency and; बहुरूपाः (bahurūpāḥ) - of many forms; तथैव (tathaiva) - in the same way; च (ca) - and;]

(Should be known but fierce ones and gentle ones and brilliant ones and those separately, herbs of much potency and of many forms in the same way and.)

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॥

yajñiyānāṃ ca vṛkṣāṇāmayajñiyān nibodha me। āsurāṇi ca mālyāni daivatebhyo hitāni ca ॥13-101-23॥

[यज्ञियानाम् (yajñiyānām) - of the sacrificial (venerable); च (ca) - and; वृक्षाणाम् (vṛkṣāṇām) - of the trees; अयज्ञियान् (ayajñiyān) - not sacrificial; निबोध (nibodha) - understand; मे (me) - from me; आसुराणि (āsurāṇi) - demonic; च (ca) - and; माल्यानि (mālyāni) - garlands; दैवतेभ्यः (daivatebhyaḥ) - for the deities; हितानि (hitāni) - suitable; च (ca) - and;]

(Of sacrificial and non-sacrificial trees, understand from me. Demonic garlands and those suitable for the deities, as well.)

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॥

rākṣasānāṃ surāṇāṃ ca yakṣāṇāṃ ca tathā priyāḥ। pitṝṇāṃ mānuṣāṇāṃ ca kāntā yāstu anupūrvaśaḥ॥13-101-24॥

[राक्षसानां (rākṣasānāṃ) - of the rākṣasas; सुराणां (surāṇāṃ) - of the suras (gods); च (ca) - and; यक्षाणां (yakṣāṇāṃ) - of the yakṣas; च (ca) - and; तथा (tathā) - also; प्रियाः (priyāḥ) - beloved ones; पितॄणां (pitṝṇāṃ) - of the pitṛs (ancestors); मानुषाणां (mānuṣāṇāṃ) - of the humans; च (ca) - and; कान्ता (kāntā) - dear ones (beloveds/sweethearts); याः (yāḥ) - who; त् (t) - - अनुपूर्वशः (anupūrvaśaḥ) - successively (in proper order);]

(Of the rākṣasas, of the gods and of the yakṣas also beloved ones; of the ancestors, of the humans and dear ones who successively (in proper order);)

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॥

vanyā grāmyāśceha tathā kṛṣṭoptāḥ parvatāśrayāḥ। akaṇṭakāḥ kaṇṭakinyo gandharūparasānvitāḥ॥13-101-25॥

[वन्याः (vanyāḥ) - wild (ones); ग्राम्याः (grāmyāḥ) - domesticated (ones); च (ca) - and; इह (iha) - here; तथा (tathā) - as well as; कृष्टोप्ताः (kṛṣṭoptāḥ) - cultivated (and) sown (ones); पर्वताश्रयाः (parvatāśrayāḥ) - mountain-dwelling (ones); अकण्टकाः (akaṇṭakāḥ) - thornless (ones); कण्टकिन्यः (kaṇṭakinyaḥ) - thorny (ones); गन्धरूपरसान्विताः (gandharūparasānvitāḥ) - endowed with scent, form, (and) taste;]

(Wild (ones), domesticated (ones), and here, as well as cultivated and sown (ones), mountain-dwelling (ones), thornless (ones), thorny (ones), endowed with scent, form, and taste.)

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॥

dvividhō hi smṛtō gandha iṣṭō'niṣṭaś ca puṣpajaḥ। iṣṭagandhāni dēvānāṃ puṣpāṇīti vibhāvayet ॥13-101-26॥

[द्विविधः (dvividhaḥ) (dvividhaḥ) - of two kinds; हि (hi) (hi) - indeed; स्मृतः (smṛtaḥ) (smṛtaḥ) - is considered; गन्धः (gandhaḥ) (gandhaḥ) - fragrance; इष्टः (iṣṭaḥ) (iṣṭaḥ) - pleasant; अनि‍ष्टः (aniṣṭaḥ) (aniṣṭaḥ) - unpleasant; च (ca) (ca) - and; पुष्पजः (puṣpajaḥ) (puṣpajaḥ) - arising from flowers; इष्टगन्धानि (iṣtagandhāni) (iṣṭagandhāni) - pleasant fragrances; देवानाम् (devānām) (devānām) - of the gods; पुष्पानि (puṣpāṇi) (puṣpāṇi) - flowers; इति (iti) (iti) - thus; विभावयेत् (vibhāvayet) (vibhāvayet) - should consider;]

(Of two kinds indeed is considered fragrance: pleasant and unpleasant arising from flowers. Pleasant fragrances are to be considered as the flowers of the gods thus.)

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॥

akaṇṭakānāṃ vṛkṣāṇāṃ śvetaprāyāś ca varṇataḥ। teṣāṃ puṣpāṇi devānāṃ iṣṭāni satataṃ prabho ॥13-101-27॥

[अकण्टकानां (akaṇṭakānāṃ) - of those without thorns; वृक्षाणां (vṛkṣāṇāṃ) - of trees; श्वेतप्रायाः (śvetaprāyāḥ) - mostly white; च (ca) - and; वर्णतः (varṇataḥ) - in color; तेषां (teṣāṃ) - their; पुष्पाणि (puṣpāṇi) - flowers; देवानाम् (devānām) - of the gods; इष्टानि (iṣṭāni) - preferred; सततम् (satatam) - always; प्रभो (prabho) - O lord;]

(Of thornless trees, and mostly white in color, their flowers, O lord, are always preferred by the gods.)

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॥

jalajāni ca mālyāni padmādīni ca yāni ca। gandharvanāgayakṣebhyas tāni dadyād vicakṣaṇaḥ॥13-101-28॥

[जलजानि (jalajāni) - water-born (objects); च (ca) - and; माल्यानि (mālyāni) - garlands; पद्मादीनि (padmādīni) - lotuses and others; च (ca) - and; यानि (yāni) - which (things); च (ca) - and; गन्धर्वनागयक्षेभ्यः (gandharva-nāga-yakṣebhyaḥ) - to gandharvas, nāgas, yakṣas; तानि (tāni) - those; दद्यात् (dadyāt) - should give; विचक्षणः (vicakṣaṇaḥ) - a discerning one;]

(water-born (objects) and garlands, lotuses and others and which (things) and to gandharvas, nāgas, yakṣas, those should give, a discerning one.)

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॥

oṣadhyo raktapuṣpāś ca kaṭukāḥ kaṇṭakānv itāḥ। śatrūṇām abhichārārtham atharvasu nidarśitāḥ ॥13-101-29॥

[ओषध्यः (oṣadhyaḥ) - plants; herbs; रक्तपुष्पाः (raktapuṣpāḥ) - with red flowers; च (ca) - and; कटुकाः (kaṭukāḥ) - pungent (sharp, bitter); कण्टकान्विताः (kaṇṭakānvitāḥ) - endowed with thorns; शत्रूणाम् (śatrūṇām) - of enemies; अभिचारार्थम् (abhichārārtham) - for the purpose of sorcery; अथर्वसु (atharvasu) - in the Atharva Veda(s); निदर्शिताः (nidarśitāḥ) - are shown; indicated;]

(Plants with red flowers and pungent, endowed with thorns, for the purpose of sorcery against enemies, are shown in the Atharva Vedas.)

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॥

tīkṣṇavīryās tu bhūtānāṃ durālambhāḥ sakaṇṭakāḥ। raktabhūyiṣṭhavarṇāś ca kṛṣṇāś caivopahārayet ॥13-101-30॥

[तीक्ष्णवीर्याः (tīkṣṇavīryāḥ) - of sharp potency; तु (tu) - but; भूतानां (bhūtānāṃ) - of beings; दुरालम्भाः (durālambhāḥ) - difficult to seize; सकण्टकाः (sakaṇṭakāḥ) - with thorns; रक्तभूयिष्ठवर्णाः (raktabhūyiṣṭhavarṇāḥ) - mostly red in color; च (ca) - and; कृष्णाः (kṛṣṇāḥ) - black; च (ca) - and; एव (eva) - indeed; उपहारयेत् (upahārayet) - should offer;]

(Of sharp potency but of beings difficult to seize, with thorns, mostly red in color and black indeed, should offer.)

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॥

manohṛdayanandinyo vimarde madhurāś ca yāḥ। cārun̄rūpāḥ sumanaso mānuṣāṇāṃ smṛtā vibho ॥13-101-31॥

[मनोहृदयनन्दिन्यः (manohṛdayanandinyaḥ) - delighting the mind and heart; विमर्दे (vimarde) - in encounter; मधुराः (madhurāḥ) - sweet; च (ca) - and; याः (yāḥ) - which; चारुरूपाः (cārun̄rūpāḥ) - having lovely forms; सुमनसः (sumanasaḥ) - good-minded; मानुषाणाम् (mānuṣāṇām) - of men; स्मृता (smṛtā) - are considered; विभो (vibho) - O lord;]

(Which are delighting the mind and heart, sweet in encounter, having lovely forms, good-minded, of men, are considered, O lord.)

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॥

na tu śmaśānasambhūtā na devāyatanodbhavāḥ। saṃnayet puṣṭiyukteṣu vivāheṣu rahaḥsu ca ॥13-101-32॥

[न (na) - not; तु (tu) - but; श्मशानसम्भूता (śmaśānasambhūtā) - originating from cremation ground; न (na) - not; देवायतनोद्भवाः (devāyatanodbhavāḥ) - arisen from a temple; संनयेत् (saṃnayet) - should bring; पुष्टियुक्तेषु (puṣṭiyukteṣu) - in those endowed with nourishment; विवाहेषु (vivāheṣu) - in marriages; रहःसु (rahaḥsu) - in private situations; च (ca) - and;]

(But one should not bring those originating from the cremation ground nor those arisen from a temple in those endowed with nourishment, in marriages, and in private situations.)

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॥

girisāanuruhāḥ saumyā devānām upapādayet। prokṣitābhyukṣitāḥ saumyā yathāyogaṃ yathāsmṛti ॥13-101-33॥

[गिरिसानुरुहाः (girisānuruhāḥ) - mountain-grown plants; सौम्या (saumyāḥ) - gentle; auspicious ones; देवानाम् (devānām) - of the gods; उपपादयेत् (upapādayet) - should offer; प्रोक्षिताः (prokṣitāḥ) - purified by sprinkling; अभ्युक्षिताः (abhyukṣitāḥ) - anointed; sprinkled; सौम्या (saumyāḥ) - gentle ones; यथायोगम् (yathāyogam) - as appropriate; यथास्मृति (yathāsmṛti) - as according to tradition;]

(Mountain-grown plants, gentle (ones), of the gods, should offer; purified by sprinkling, anointed, gentle (ones), as appropriate, as according to tradition.)

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॥

gandhena devās tuṣyanti darśanād yakṣa-rākṣasāḥ। nāgāḥ samupabhogena tribhir etais tu mānuṣāḥ॥13-101-34॥

[गन्धेन (gandhena) - by fragrance; देवाः (devāḥ) - the gods; तुष्यन्ति (tuṣyanti) - are pleased; दर्शनात् (darśanāt) - by sight; यक्ष-राक्षसाः (yakṣa-rākṣasāḥ) - yakṣas and rākṣasas; नागाः (nāgāḥ) - nāgas; समुपभोगेन (samupabhogena) - by enjoyment (direct use); त्रिभिः (tribhiḥ) - by these three; एतैः (etaiḥ) - by these; तु (tu) - however; मानुषाः (mānuṣāḥ) - humans;]

(By fragrance the gods are pleased, by sight yakṣas and rākṣasas, nāgas by enjoyment; by these three however humans (are pleased).)

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॥

sadyaḥ prīṇāti devān vai te prītā bhāvayanty uta. saṅkalpasiddhā martyānām īpsitaiś ca manorathaiḥ ॥13-101-35॥

[सद्यः (sadyaḥ) - immediately; प्रीणाति (prīṇāti) - pleases; देवान् (devān) - the gods; वै (vai) - indeed; ते (te) - they; प्रीता (prītā) - being pleased; भावयन्ति (bhāvayanti) - cause to prosper; उत (uta) - moreover; सङ्कल्पसिद्धा (saṅkalpasiddhā) - accomplished by resolve; मर्त्यानाम् (martyānām) - of mortals; ईप्सितैः (īpsitaiḥ) - with desired; च (ca) - and; मनोरथैः (manorathaiḥ) - by wishes;]

(Immediately pleases the gods indeed; they, being pleased, moreover cause (mortals) to prosper. (Being) accomplished by resolve, of mortals, with desired and by wishes.)

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॥

devāḥ prīṇanti satataṁ mānitā mānayanti ca। avajñātāvadhūtāśca nirdahantyadhamānnarān ॥13-101-36॥

[देवाः (devāḥ) - gods; प्रीणन्ति (prīṇanti) - they are pleased; सततं (satataṁ) - always; मानिता (mānitā) - when honored; मानयन्ति (mānayanti) - they honor (others); च (ca) - and; अवज्ञातावधूताः (avajñātāvadhūtāḥ) - those disregarded and insulted; च (ca) - and; निर्दहन्ति (nirdahanti) - they burn (destroy); अधमान् (adhamān) - wicked; नरान् (narān) - men;]

(The gods are pleased always when honored, and they also honor (others). Those disregarded and insulted, too, burn wicked men.)

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॥

ata ūrdhvaṃ pravakṣyāmi dhūpadānavidhau phalam। dhūpāṃś ca vividhān sādhūn asādhūṃś ca nibodha me ॥13-101-37॥

[अतऊर्ध्वं (ata ūrdhvaṃ) - now further; प्रवक्ष्यामि (pravakṣyāmi) - I will explain; धूपदानविधौ (dhūpadānavidhau) - in the procedure of incense offering; फलम् (phalam) - fruit; धूपान् (dhūpān) - incenses; च (ca) - and; विविधान् (vividhān) - various; साधून् (sādhūn) - pure; असाधून् (asādhūn) - impure; च (ca) - and; निबोध (nibodha) - understand; मे (me) - from me;]

(Now further I will explain the fruit in the procedure of incense offering. Incenses, both various, pure and impure, understand from me.)

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॥

niryāsaḥ sarałaś caiva kṛtrimāś caiva te trayaḥ। iṣṭāniṣṭo bhaved gandhas tan me vistaratāḥ śṛṇu ॥13-101-38॥

[निर्यासः (niryāsaḥ) - exudate; सरलः (sarałaḥ) - the resin of the śāla tree; च (ca) - and; एव (eva) - indeed; कृत्रिमः (kṛtrimaḥ) - artificial (substitute); च (ca) - and; एव (eva) - indeed; ते (te) - these; त्रयः (trayaḥ) - three; इष्टानिष्टः (iṣṭāniṣṭaḥ) - agreeable and disagreeable; भवेत् (bhavet) - is; गन्धः (gandhaḥ) - fragrance; तत् (tat) - that; मे (me) - to me; विस्तरतः (vistaratāḥ) - in detail; शृणु (śṛṇu) - hear;]

(Exudate, resin of śāla tree and artificial (resin), indeed, these three; agreeable and disagreeable is fragrance; that to me in detail hear.)

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॥

niryāsāḥ sallakī-varjyā devānāṃ dayitās tu te। gugguluḥ pravaras teṣāṃ sarveṣām iti niścayaḥ ॥13-101-39॥

[निर्यासाः (niryāsāḥ) - exudations; sap; सल्लकी-वर्ज्या (sallakī-varjyā) - except sallakī (Boswellia serrata); देवानां (devānāṃ) - of the gods; of the deities; दयिताः (dayitāḥ) - dear; beloved; तु (tu) - but; ते (te) - they; गुग्गुलुः (gugguluḥ) - guggulu; प्रवरः (pravaraḥ) - best; distinguished; तेषाम् (teṣām) - among them; of those; सर्वेषाम् (sarveṣām) - of all; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty; conclusion;]

(Exudations except sallakī are dear to the gods; but guggulu is the best among all of those, thus is the certainty.)

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॥

aguruḥ sāriṇāṃ śreṣṭho yakṣa-rākṣasa-bhoginām। daityānāṃ sallakījaś ca kāṅkṣito yaś ca tad-vidhaḥ ॥13-101-40॥

[अगुरुः (aguruḥ) - Aquilaria (aloeswood); सारिणां (sāriṇāṃ) - of birds (especially parrots); श्रेष्ठो (śreṣṭhaḥ) - the best; यक्षराक्षसभोगिनाम् (yakṣa-rākṣasa-bhoginām) - among those enjoyed by yakṣas and rākṣasas; दैत्यानां (daityānāṃ) - of the daityas; सल्लकीजश्च (sallakījaś ca) - Sallaki tree product and; काङ्क्षितः (kāṅkṣitaḥ) - desired; यश्च (yaś ca) - and whatever; तद्विधः (tad-vidhaḥ) - of similar kind;]

(Aquilaria (aloeswood) of birds (especially parrots) is the best among those enjoyed by yakṣas and rākṣasas. Of the daityas, Sallaki tree product and whatever of similar kind is desired.)

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॥

atha sarjarasādīnāṃ gandhaiḥ pārthiva-dāravaiḥ। phāṇitāsava-saṃyuktair manuṣyāṇāṃ vidhīyate ॥13-101-41॥

[अथ (atha) - now; सर्जरसादीनां (sarjarasādīnāṃ) - of sarja-resin and the like; गन्धैः (gandhaiḥ) - with fragrances; पार्थिवदारवैः (pārthiva-dāravaiḥ) - with earthy liquids; फाणितासवसंयुक्तैः (phāṇitāsava-saṃyuktaiḥ) - combined with phāṇita (molasses) and āsava (fermented liquor); मनुष्याणां (manuṣyāṇāṃ) - for humans; विधीयते (vidhīyate) - is prescribed;]

(Now, with fragrances of sarja-resin and the like, with earthy liquids, combined with phāṇita and āsava, for humans it is prescribed.)

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॥

devadānavabhūtānāṃ sadyastuṣṭikaraḥ smṛtaḥ। ye'anye vaihārikāste tu mānuṣāṇāmiti smṛtāḥ ॥13-101-42॥

[देवदानवभूतानाम् (devadānavabhūtānām) - of the gods, demons, and spirits; सद्यः (sadyaḥ) - immediately; तुष्टिकरः (tuṣṭikaraḥ) - giver of satisfaction; स्मृतः (smṛtaḥ) - is remembered; ये (ye) - which; अन्ये (anye) - other; वैहारिकाः (vaihārikāḥ) - worldly (offerings); ते (te) - they; तु (tu) - but; मानुषाणाम् (mānuṣāṇām) - of humans; इति (iti) - thus; स्मृताः (smṛtāḥ) - are remembered;]

(Of the gods, demons, and spirits, immediately the giver of satisfaction is remembered. Which other worldly (offerings), they but of humans, thus are remembered.)

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॥

ya evoktāḥ sumanasāṃ pradāne guṇahetavaḥ। dhūpeṣv api parijñeyās ta eva prītivardhanāḥ ॥13-101-43॥

[य (ya) - those; एव (eva) - indeed; उक्ताः (uktāḥ) - said; सुमनसां (sumanasāṃ) - of flowers; प्रदाने (pradāne) - in offering; गुणहेतवः (guṇahetavaḥ) - causes of excellence; धूपेषु (dhūpeṣu) - in incenses; अपि (api) - also; परिज्ञेयाः (parijñeyāḥ) - to be known; ते (te) - they; एव (eva) - indeed; प्रीतिवर्धनाः (prītivardhanāḥ) - enhancers of delight;]

(Those indeed said causes of excellence in the offering of flowers are also to be known in incenses, they indeed enhancers of delight.)

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॥

dīpadāne pravakṣyāmi phalayogam anuttamam। yathā yena yadā caiva pradevā yādṛśāś ca te ॥13-101-44॥

[दीपदाने (dīpadāne) - in the giving of lamp; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; फलयोगम् (phalayogam) - connection with result; अनुत्तमम् (anuttamam) - unsurpassed; यथा (yathā) - as; येन (yena) - by which; यदा (yadā) - when; चैव (ca eva) - and also; प्रदेया (pradeyā) - should be given; यादृशाः (yādṛśāḥ) - of what kind; च (ca) - and; ते (te) - they;]

(In the giving of a lamp I shall declare the unsurpassed connection with result; as, by which, when, and also how it should be given; and of what kind they are.)

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॥

jyotis tejaḥ prakāśaś cāpy ūrdhvagaṃ cāpi varṇyate। pradānaṃ tejasāṃ tasmāt tejo vardhayate nṛṇām ॥13-101-45॥

[ज्योतिः (jyotis) - light; तेजः (tejaḥ) - radiance; प्रकाशः (prakāśaḥ) - brightness; च (ca) - and; अपि (api) - also; ऊर्ध्वगं (ūrdhvagam) - going upwards; च (ca) - and; अपि (api) - also; वर्ण्यते (varṇyate) - is described; प्रदानं (pradānam) - giving; तेजसाम् (tejasām) - of energies; तस्मात् (tasmāt) - therefore; तेजः (tejaḥ) - radiance; वर्धयते (vardhayate) - increases; नृणाम् (nṛṇām) - of men;]

(Light, radiance, brightness, and also that which goes upwards are described; giving of energies, therefore, radiance increases of men.)

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॥

andhaṃ tamas-tamisraṃ ca dakṣiṇāyanam-eva ca। uttarāyaṇam-etasmāj-jyotirdānaṃ praśasyate॥13-101-46॥

[अन्धं (andhaṃ) - darkness; तमस् (tamas) - gloom; तमिस्रं (tamisraṃ) - deep darkness; च (ca) - and; दक्षिणायणम् (dakṣiṇāyanam) - southern solstice; एव (eva) - indeed; च (ca) - and; उत्तरायणम् (uttarāyaṇam) - northern solstice; एतस्मात् (etasmāt) - from this; ज्योतिर्दानम् (jyotirdānam) - gift of light; प्रशस्यते (praśasyate) - is praised;]

(Darkness, gloom, deep darkness and the southern solstice indeed, and, from this, the northern solstice—the gift of light is praised.)

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॥

yasmād ūrdhvagamet tat tu tamasaś caiva bheṣajam। tasmād ūrdhva-gater dātā bhaved iti viniścayaḥ॥13-101-47॥

[यस्मात् (yasmāt) - from which; ऊर्ध्वगमेतत् (ūrdhvagametat) - this (etad) going upward (ūrdhvagamam); तुत् (tu) - but; तमसः (tamasaḥ) - of darkness (tamas); च (ca) - and; एव (eva) - indeed; भेषजम् (bheṣajam) - medicine; तस्मात् (tasmāt) - therefore; ऊर्ध्वगतेः (ūrdhvagateḥ) - of upward movement; दाता (dātā) - giver; भवेत् (bhavet) - should be; इति (iti) - thus; विनिश्चयः (viniścayaḥ) - decision;]

(From which this upward movement is but indeed the medicine of darkness; therefore, the giver of upward movement should be—thus is the decision.)

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॥

devās tejasvino yasmāt prabhāvantaḥ prakāśakāḥ। tāmasā rākṣasāś ceti tasmād dīpaḥ pradīyate ॥13-101-48॥

[देवाः (devāḥ) - gods; तेजस्विनः (tejasvinaḥ) - brilliant ones; यस्मात् (yasmāt) - because; प्रभावन्तः (prabhāvantaḥ) - possessing power; प्रकाशकाः (prakāśakāḥ) - illuminators; तामसाः (tāmasāḥ) - of darkness; राक्षसाः (rākṣasāḥ) - rakshasas (demons); च (ca) - and; इति (iti) - thus; तस्मात् (tasmāt) - therefore; दीपः (dīpaḥ) - lamp; प्रदीयते (pradīyate) - is offered;]

(Gods (are) brilliant ones because (they are) possessing power (and) illuminators; demonic beings (are) of darkness, rakshasas, and thus, therefore, a lamp is offered.)

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॥

āloka-dānāc cakṣuṣmān prabhā-yukto bhaven naraḥ। tān dattvā na upahiṃset na haret na upanāśayet॥13-101-49॥

[आलोकदानात् (āloka-dānāt) - from giving of light; चक्षुष्मान् (cakṣuṣmān) - possessed of sight; प्रभायुक्तः (prabhā-yuktaḥ) - endowed with radiance; भवेत् (bhavet) - becomes; नरः (naraḥ) - man; तान् (tān) - those (lights); दत्त्वा (dattvā) - having given; न (na) - not; उपहिंसेत् (upahiṃset) - should harm; न (na) - not; हरेत् (haret) - should take away; न (na) - not; उपनाशयेत् (upanāśayet) - should destroy;]

(From giving light, man becomes possessed of sight, endowed with radiance. Having given those (lights), he should not harm, not take away, not destroy.)

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॥

dīpahartā bhaved andhas-tamo-gatir asu-prabhaḥ। dīpapradaḥ svarga-loke dīpa-mālī virājate॥13-101-50॥

[दीपहर्ता (dīpahartā) - lamp-giver; one who grants light; भवेत् (bhavet) - may become; may be; अन्धस्तमोगतिः (andhas-tamaḥ-gatiḥ) - one whose path is darkness; he whose course (gatiḥ) is (in) darkness (tamas) of blindness (andhas); असुप्रभः (asu-prabhaḥ) - devoid of light; without radiance; दीपप्रदः (dīpapradaḥ) - giver of lamps; bestower of lamps; स्वर्गलोके (svarga-loke) - in heaven; in the world of the gods; दीपमाली (dīpa-mālī) - garland of lamps; one adorned with lamps; विराजते (virājate) - shines; is radiant;]

(Lamp-giver may become one whose path is darkness, without radiance. Giver of lamps, in heaven, garlanded with lamps, shines.)

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॥

haviṣā prathamaḥ kalpo dvitīyas-tvauṣadhī-rasaiḥ। vasā-medas-thi-niryāsair-na kāryaḥ puṣṭim-icchatā ॥13-101-51॥

[हविषा (haviṣā) - with sacrificial food; प्रथमः (prathamaḥ) - first; कल्पः (kalpaḥ) - prescribed act; द्वितीयः (dvitīyaḥ) - second; तु (tu) - however; औषधीरसैः (auṣadhī-rasaiḥ) - with the juices of medicinal plants; वसा (vasā) - with fat; मेदः (medas) - with marrow; अस्थि (asthi) - with bone; निर्यासैः (niryāsaiḥ) - with extracts; न (na) - not; कार्यः (kāryaḥ) - should be done; पुष्टिम् (puṣṭim) - nourishment; इच्छता (icchatā) - by one desiring;]

(With sacrificial food, first prescribed act; second, however, with the juices of medicinal plants. With extracts of fat, marrow, bone, not should be done by one desiring nourishment.)

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॥

giriprapāte gahane caityasthāne catuṣpathe। dīpadātā bhavennityaṃ ya icchedbhūtimātmanaḥ ॥13-101-52॥

[गिरिप्रपाते (giriprapāte) - on mountain precipices; गहने (gahane) - in the dense (secluded place); चैत्यस्थाने (caityasthāne) - at the sacred spot (sanctuary); चतुष्पथे (catuṣpathe) - at the crossroads; दीपदाता (dīpadātā) - lamp-giver (one who gives a lamp); भवेत् (bhavet) - should be; नित्यं (nityaṃ) - always; य (ya) - who; इच्छेत् (icchet) - wishes; भूतिं (bhūtim) - prosperity; आत्मनः (ātmanaḥ) - for himself;]

(On mountain precipices; in the dense place; at the sanctuary; at the crossroads; lamp-giver should be always; who wishes prosperity for himself.)

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॥

kuloddyoto viśuddhātmā prakāśatvaṃ ca gacchati. jyotiṣāṃ caiva sālokyaṃ dīpadātā naraḥ sadā ॥13-101-53॥

[कुलोद्द्योतः (kuloddyotaḥ) - one who illumines the lineage; विशुद्धात्मा (viśuddhātmā) - whose soul is pure; प्रकाशत्वं (prakāśatvam) - the state of radiance; च (ca) - and; गच्छति (gacchati) - attains; ज्योतिषाम् (jyotiṣām) - of the luminous beings (celestial bodies or gods); च (ca) - and; एव (eva) - indeed; सालोक्यम् (sālokyam) - coexistence in the same world; दीपदाता (dīpadātā) - the giver of a lamp; नरः (naraḥ) - man; सदा (sadā) - always;]

(One who illumines the lineage, whose soul is pure, attains the state of radiance and always the coexistence in the same world of the luminous beings—the man who gives a lamp.)

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॥

balikarmasu vakṣyāmi guṇān karmaphalodayān। devayakṣoraganṛṇāṃ bhūtānām atha rakṣasām ॥13-101-54॥

[बलिकर्मसु (balikarmasu) - in the offering rites; वक्ष्यामि (vakṣyāmi) - I shall explain; गुणान् (guṇān) - qualities; कर्मफलोदयान् (karmaphalodayān) - the results (arising) of deeds; देव-यक्ष-उरग-नृणाम् (deva-yakṣa-uraga-nṛṇām) - of gods, yakṣas, serpents, men; भूतानाम् (bhūtānām) - of beings; अथ (atha) - and then; रक्षसाम् (rakṣasām) - of rākṣasas (demons);]

(In the offering rites I shall explain the qualities, the rise of the results of deeds, of gods, yakṣas, serpents, men, of beings, and then of rākṣasas.)

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॥

yeṣāṃ nāgrabhujo viprā devatātithibālakāḥ। rākṣasān eva tān viddhi nirvaṣaṭkāramaṅgalān ॥13-101-55॥

[येषां (yeṣām) - of whom; न (na) - not; अग्रभुजः (agrabhujaḥ) - those who do not take the foremost share; विप्राः (viprāḥ) - brāhmaṇas; देवता (devatā) - divinities; अतिथि (atithi) - guest; बालकाः (bālakāḥ) - children; । (।) - ; राक्षसान् (rākṣasān) - demons; एव (eva) - indeed; तान् (tān) - those; विद्धि (viddhi) - know; निर्वषट्कारमङ्गलान् (nirvaṣaṭkāramaṅgalān) - who are devoid of the auspicious Vaṣaṭkāra-offerings;]

(Of whom, the brāhmaṇas, divinities, guests, children, do not take the foremost share; those, know indeed as demons, who are devoid of the auspicious Vaṣaṭkāra-offerings.)

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॥

tasmād agraṃ prayacchet devebhyaḥ pratipūjitam। śirasā praṇataś cāpi hared balim atandritaḥ॥13-101-56॥

[तस्मात् (tasmāt) - therefore; अग्रं (agraṃ) - the best portion; प्रयच्छेत् (prayacchet) - should offer; देवेभ्यः (devebhyaḥ) - to the gods; प्रतिपूजितम् (pratipūjitam) - after proper worship; शिरसा (śirasā) - with the head; प्रणतः (praṇataḥ) - bowed down; च (ca) - and; अपि (api) - also; हरेत् (haret) - should take away; बलिम् (balim) - offering; अतन्द्रितः (atandritaḥ) - without negligence;]

(Therefore, the best portion should offer to the gods after proper worship; with the head bowed down and also, should take away the offering without negligence.)

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॥

gṛhyā hi devatā nityam āśaṁsanti gṛhāt sadā। bāhyāś cāgantavo ye 'nye yakṣa-rākṣasa-pannagāḥ ॥13-101-57॥

[गृह्या (gṛhyā) - belonging to the house; residing in the house; हि (hi) - indeed; certainly; देवता (devatā) - divine beings; deities; नित्यम् (nityam) - always; constantly; आशंसन्ति (āśaṁsanti) - desire; expect; गृहात् (gṛhāt) - from the house; सदा (sadā) - always; बाह्याः (bāhyāḥ) - external; outside; च (ca) - and; आगन्तवः (āgantavaḥ) - those who come (from outside); guests; ये (ye) - who; अन्ये (anye) - others; यक्ष (yakṣa) - yakṣas; nature-spirits; राक्षस (rākṣasa) - rākṣasas; demons; पन्नगाः (pannagāḥ) - serpents;]

(Household deities indeed always desire from the house always. And external, those who come (from outside), who (are) others—yakṣas, rākṣasas, serpents.)

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॥

ito dattena jīvanti devatāḥ pitaras tathā। te prītāḥ prīṇayanty etān āyuṣā yaśasā dhanaiḥ॥13-101-58॥

[इतः (itaḥ) - from this; from here; दत्तेन (dattena) - by what is given; by the gift; जीवन्ति (jīvanti) - they live; they are sustained; देवताः (devatāḥ) - the gods; पितरस्तथा (pitaras tathā) - as also the ancestors; ते (te) - they; प्रीताः (prītāḥ) - having been pleased; प्रीणयन्ति (prīṇayanti) - they gratify; they delight; एतान् (etān) - these (people); आयुषा (āyuṣā) - with long life; यशसा (yaśasā) - with fame; धनैः (dhanaiḥ) - with wealth;]

(From this (offering), by what is given, the gods live, as also the ancestors. They, being pleased, gratify these (people) with long life, fame, and wealth.)

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॥

balayaḥ saha puṣpaiḥ tu devānām upahārayet। dadhidrapsayutāḥ puṇyāḥ sugandhāḥ priyadarśanāḥ ॥13-101-59॥

[बलयः (balayaḥ) - cakes; सह (saha) - with; पुष्पैः (puṣpaiḥ) - flowers; तु (tu) - but; देवानाम् (devānām) - of the gods; उपहारयेत् (upahārayet) - should offer; दधिद्रप्सयुताः (dadhidrapsayutāḥ) - mixed with curd and molasses; पुण्याः (puṇyāḥ) - pure; सुगन्धाः (sugandhāḥ) - fragrant; प्रियदर्शनाः (priyadarśanāḥ) - pleasant to see;]

(Cakes with flowers but to the gods one should offer, mixed with curd and molasses, pure, fragrant, pleasant to see.)

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॥

kāryā rudhiramāṃsāḍhyā balayo yakṣarakṣasām। surāsavapuraskārā lājollepanabhūṣitāḥ ॥13-101-60॥

[कार्या (kāryā) - should be performed; रुधिरमांसाढ्या (rudhiramāṃsāḍhyā) - abounding in blood and flesh; बलयः (balayaḥ) - offerings; यक्षरक्षसाम् (yakṣarakṣasām) - for Yakṣas and Rākṣasas; सुरासवपुरस्कारा (surāsavapuraskārā) - preceded by wine and spirits; लाजोल्लेपनभूषिताः (lājollepanabhūṣitāḥ) - adorned with roasted grain and ointment;]

(The offerings for Yakṣas and Rākṣasas should be performed, abounding in blood and flesh, preceded by wine and spirits, adorned with roasted grain and ointment.)

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॥

nāgānāṃ dayitā nityaṃ padmotpala-vimiśritāḥ। tilāṃ-guḍa-susampannān bhūtānām upahārayet॥13-101-61॥

[नागानां (nāgānām) - of serpents; दयिता (dayitā) - dear ones; नित्यं (nityaṃ) - always; पद्मोत्पलविमिश्रिताः (padmotpala-vimiśritāḥ) - mixed with lotus and water-lily; तिलान्गुडसुसम्पन्नान् (tilān-guḍa-susampannān) - rich in sesame and molasses; भूतानाम् (bhūtānām) - of spirits; उपहारयेत् (upahārayet) - should offer;]

(Of serpents dear ones always, mixed with lotus and water-lily, rich in sesame and molasses, of spirits should offer.)

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॥

agradātāgrabhogī syādbalavarṇasamanvitaḥ। tasmādagraṃ prayaccheta devebhyaḥ pratipūjitam ॥13-101-62॥

[अग्रदाता (agradātā) - giver of the best portion; अग्रभोगी (agrabhogī) - enjoyer of the best portion; स्यात् (syāt) - should be; बलवर्णसमन्वितः (balavarṇasamanvitaḥ) - endowed with strength and beauty; तस्मात् (tasmāt) - therefore; अग्रं (agraṃ) - the best portion; प्रयच्छेत् (prayacchet) - should offer; देवेभ्यः (devebhyaḥ) - to the gods; प्रतिपूजितम् (pratipūjitam) - duly worshipped;]

(The giver of the best portion, the enjoyer of the best portion, should be endowed with strength and beauty; therefore, the best portion, having been duly worshipped, should be offered to the gods.)

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॥

jvalaty aharahaḥ veśma yāś ca asya gṛhadevatāḥ । tāḥ pūjyā bhūtikāmena prasṛtāgra-pradāyinā ॥13-101-63॥

[ज्वलति (jvalati) - burns; shines; is bright; burns; अहरहः (aharahaḥ) - day after day; daily; वेश्म (veśma) - house; याः (yāḥ) - who; which; च (ca) - and; अस्य (asya) - of this; his; गृहदेवताः (gṛhadevatāḥ) - household deities; household goddesses; ताः (tāḥ) - they (fem.); those; पूज्या (pūjyāḥ) - worthy of worship; भूतिका्मेन (bhūtikāmena) - by (one) desiring prosperity; प्रसृताग्रप्रदायिना (prasṛtāgra-pradāyinā) - by (one) giving with extended hand; with generous hand;]

(The house burns daily; and those household deities of his—they are to be worshipped by one desiring prosperity, by one giving with extended (generous) hand.)

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॥

ity etad asurendrāya kāvyaḥ provāca bhārgavaḥ। suvarṇāya manuḥ prāha suvarṇo nāradāya ca॥13-101-64॥

[इति (iti) - thus; एतत् (etat) - this; असुरेन्द्राय (asurendrāya) - to the lord of asuras; काव्यः (kāvyaḥ) - Kāvya (Śukra); प्रोवाच (provāca) - said; भार्गवः (bhārgavaḥ) - the descendant of Bhṛgu; सुवर्णाय (suvarṇāya) - to Suvarṇa; मनुः (manuḥ) - Manu; प्राह (prāha) - spoke; सुवर्णः (suvarṇaḥ) - Suvarṇa; नारदाय (nāradāya) - to Nārada; च (ca) - and;]

(Thus this Kāvya (Śukra), the descendant of Bhṛgu, said to the lord of asuras. Manu spoke to Suvarṇa; Suvarṇa (spoke) to Nārada also.)

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॥

nārado'pi mayi prāha guṇānetān mahādyute. tvam apy etad viditvā iha sarvam ācara putraka ॥13-101-65॥

[नारदः (nāradaḥ) - Nārada; (proper noun, name of the sage); अपि (api) - also; मयि (mayi) - to me; प्राह (prāha) - said; गुणान् (guṇān) - qualities; एतान् (etān) - these; महाद्युते (mahādyute) - O greatly radiant one; त्वम् (tvam) - you; अपि (api) - also; एतत् (etad) - this; विदित्वा (viditvā) - having known; इह (iha) - here; सर्वम् (sarvam) - everything; आचर (ācara) - practice; पुत्रक (putraka) - O son;]

(Nārada also to me said these qualities, O greatly radiant one. You also, having known this here, practice everything, O son.)

Nārada too told me of these qualities, O greatly radiant one. You also, knowing this here, practice everything, O son. (13-101-65)