13.101
dīpādidānam
offering of lamps and similar items
yudhiṣṭhira uvāca॥
Yudhishthira said.
āloka-dānaṃ nāma etat kīdṛśaṃ bharatarṣabha। katham etat samutpannaṃ phalaṃ ca atra bravīhi 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)
bhīṣma uvāca॥
Bhīṣma said;
atrāpy udāharantīmam itihāsaṁ purātanam। manoḥ prajāpater vādaṁ suvarṇasya ca bhārata॥13-101-2॥
Here too, O Bhārata, they recount this ancient story—the discussion between Manu, the lord of creatures, and Gold. (13-101-2)
tapasvī kaścid abhavat suvarṇo nāma nāmataḥ। varṇato hemavarṇaḥ sa suvarṇa iti paprathe ॥13-101-3॥
Once, an ascetic named Suvarṇa was born; because of his golden complexion, he became known as Suvarṇa. (13-101-3)
kulaśīlaguṇopetaḥ svādhyāye ca paraṃ gataḥ। bahūn svavaṃśaprabhuvān samatītaḥ svakair guṇaiḥ ॥13-101-4॥
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)
sa kadācin manuṃ vipro dadarśopasasarpa ca। kuśalapraśnam anyonyaṃ tau ca tatra pracakratuḥ ॥13-101-5॥
Once, the Brāhmaṇa saw Manu and approached him; there, the two exchanged enquiries about each other's well-being. (13-101-5)
tatastau siddhasaṅkalpau merau kāñcanaparvate. ramaṇīye śilāpṛṣṭhe sahitau saṃnyaṣīdatām ॥13-101-6॥
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)
tatra tau kathayāmāstāṃ kathā nānā-vidhāśrayāḥ. brahmarṣi-deva-daiytānāṃ purāṇānāṃ mahātmanām ॥13-101-7॥
There, those two conversed stories of various kinds, concerning the Brahmarṣis, gods, asuras, and the ancient great souls. (13-101-7)
suvarṇas tv abravīd vākyaṃ manuṃ svāyambhuvaṃ prabhum | hitārthaṃ sarvabhūtānāṃ praśnaṃ me vaktum arhasi ॥13-101-8॥
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)
sumanobhir yad ijyante daivatāni prajeśvara। kim etat katham utpannaṃ phalayogaṃ ca śaṃsa me ॥13-101-9॥
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)
manur uvāca॥
Manu said;
atrāpy udāharantīm am itihāsaṃ purātanam। śukrasya ca baleś caiva saṃvādaṃ vai samāgame ॥13-101-10॥
Here too, they recount this ancient story—the conversation between Śukra and Bali at their meeting. (13-101-10)
balervairocanasyeha trailokyamanusāstataḥ। samīpamājagāmāśu śukro bhṛgukulodvahaḥ॥13-101-11॥
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)
tam arghyādibhir abhyarcyā bhārgavaṁ so'surādhipaḥ। niṣasādāsane paścād vidhivad bhūridakṣiṇaḥ॥13-101-12॥
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)
kathe yam abhavat tatra yā tvayā parikīrtitā। sumanodhūpadīpānāṃ sampradāne phalaṃ prati ॥13-101-13॥
This is the story that arose there, which you described regarding the result of offering flowers, incense, and lamps. (13-101-13)
tataḥ papraccha daityendraḥ kavīndraṃ praśnam uttamam। sumanodhūpadīpānāṃ kiṃ phalaṃ brahmavittama ॥ pradānasya dvijaśreṣṭha tad bhavān vaktum arhati ॥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)
śukra uvāca॥
Śukra said.
tapaḥ pūrvaṃ samutpannaṃ dharmas tasmād anantaram। etasminn antare caiva vīrudoṣadhya eva ca ॥13-101-15॥
Austerity arose in the beginning; after that, dharma came into being. In this interval, herbs and medicinal plants also originated. (13-101-15)
somasya ātmā ca bahudhā sambhūtaḥ pṛthivī-tale। amṛtaṃ ca viṣaṃ caiva yāś ca anyāḥ tulyajātayaḥ॥13-101-16॥
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)
amṛtaṃ manasaḥ prītiṃ sadyaḥ puṣṭiṃ dadāti ca। mano glapayate tīvraṃ viṣaṃ gandhena sarvaśaḥ ॥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)
amṛtaṃ maṅgalaṃ viddhi mahad-viṣam-amaṅgalam। oṣadhyo hy amṛtaṃ sarvaṃ viṣaṃ tejo'gnisambhavam ॥13-101-18॥
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)
mano hlādayate yasmāc chriyaṃ cāpi dadhāti ha। tasmāt sumanasaḥ proktā naraiḥ sukṛtakarmabhiḥ ॥13-101-19॥
Because (flowers) delight the mind and also bestow prosperity, therefore they are called 'sumanas' by men of virtuous deeds. (13-101-19)
devatābhyaḥ sumanaso yo dadāti naraḥ śuciḥ। tasmātsumanasaḥ proktā yasmāttuṣyanti devatāḥ॥13-101-20॥
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)
yaṃ yam uddiśya dīyeran devaṃ sumanasaḥ prabho। maṅgalārthaṃ sa tenāsya prīto bhavati daityapa ॥13-101-21॥
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)
jñeyās tūgrāś ca saumyāś ca tejasvinyaś ca tāḥ pṛthak। oṣadhyo bahuvīryāś ca bahurūpās tathaiva ca ॥13-101-22॥
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)
yajñiyānāṃ ca vṛkṣāṇāmayajñiyān nibodha me। āsurāṇi ca mālyāni daivatebhyo hitāni ca ॥13-101-23॥
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)
rākṣasānāṃ surāṇāṃ ca yakṣāṇāṃ ca tathā priyāḥ। pitṝṇāṃ mānuṣāṇāṃ ca kāntā yāstu anupūrvaśaḥ॥13-101-24॥
Beloved ones of the rākṣasas, gods, yakṣas, ancestors, and humans, and the dear ones among them in proper order. (13-101-24)
vanyā grāmyāśceha tathā kṛṣṭoptāḥ parvatāśrayāḥ। akaṇṭakāḥ kaṇṭakinyo gandharūparasānvitāḥ॥13-101-25॥
Here are wild, domesticated, cultivated and sown, mountain-dwelling, thornless, and thorny (plants), endowed with scent, form, and taste. (13-101-25)
dvividhō hi smṛtō gandha iṣṭō'niṣṭaś ca puṣpajaḥ। iṣṭagandhāni dēvānāṃ puṣpāṇīti vibhāvayet ॥13-101-26॥
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)
akaṇṭakānāṃ vṛkṣāṇāṃ śvetaprāyāś ca varṇataḥ। teṣāṃ puṣpāṇi devānāṃ iṣṭāni satataṃ prabho ॥13-101-27॥
O lord, the flowers of thornless trees, which are mostly white in color, are always dear to the gods. (13-101-27)
jalajāni ca mālyāni padmādīni ca yāni ca। gandharvanāgayakṣebhyas tāni dadyād vicakṣaṇaḥ॥13-101-28॥
A discerning person should offer all water-born products and garlands, lotuses and such things to gandharvas, nāgas, and yakṣas. (13-101-28)
oṣadhyo raktapuṣpāś ca kaṭukāḥ kaṇṭakānv itāḥ। śatrūṇām abhichārārtham atharvasu nidarśitāḥ ॥13-101-29॥
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)
tīkṣṇavīryās tu bhūtānāṃ durālambhāḥ sakaṇṭakāḥ। raktabhūyiṣṭhavarṇāś ca kṛṣṇāś caivopahārayet ॥13-101-30॥
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)
manohṛdayanandinyo vimarde madhurāś ca yāḥ। cārun̄rūpāḥ sumanaso mānuṣāṇāṃ smṛtā vibho ॥13-101-31॥
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)
na tu śmaśānasambhūtā na devāyatanodbhavāḥ। saṃnayet puṣṭiyukteṣu vivāheṣu rahaḥsu ca ॥13-101-32॥
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)
girisāanuruhāḥ saumyā devānām upapādayet। prokṣitābhyukṣitāḥ saumyā yathāyogaṃ yathāsmṛti ॥13-101-33॥
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)
gandhena devās tuṣyanti darśanād yakṣa-rākṣasāḥ। nāgāḥ samupabhogena tribhir etais tu mānuṣāḥ॥13-101-34॥
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)
sadyaḥ prīṇāti devān vai te prītā bhāvayanty uta. saṅkalpasiddhā martyānām īpsitaiś ca manorathaiḥ ॥13-101-35॥
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)
devāḥ prīṇanti satataṁ mānitā mānayanti ca। avajñātāvadhūtāśca nirdahantyadhamānnarān ॥13-101-36॥
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)
ata ūrdhvaṃ pravakṣyāmi dhūpadānavidhau phalam। dhūpāṃś ca vividhān sādhūn asādhūṃś ca nibodha me ॥13-101-37॥
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)
niryāsaḥ sarałaś caiva kṛtrimāś caiva te trayaḥ। iṣṭāniṣṭo bhaved gandhas tan me vistaratāḥ śṛṇu ॥13-101-38॥
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)
niryāsāḥ sallakī-varjyā devānāṃ dayitās tu te। gugguluḥ pravaras teṣāṃ sarveṣām iti niścayaḥ ॥13-101-39॥
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)
aguruḥ sāriṇāṃ śreṣṭho yakṣa-rākṣasa-bhoginām। daityānāṃ sallakījaś ca kāṅkṣito yaś ca tad-vidhaḥ ॥13-101-40॥
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)
atha sarjarasādīnāṃ gandhaiḥ pārthiva-dāravaiḥ। phāṇitāsava-saṃyuktair manuṣyāṇāṃ vidhīyate ॥13-101-41॥
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)
devadānavabhūtānāṃ sadyastuṣṭikaraḥ smṛtaḥ। ye'anye vaihārikāste tu mānuṣāṇāmiti smṛtāḥ ॥13-101-42॥
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)
ya evoktāḥ sumanasāṃ pradāne guṇahetavaḥ। dhūpeṣv api parijñeyās ta eva prītivardhanāḥ ॥13-101-43॥
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)
dīpadāne pravakṣyāmi phalayogam anuttamam। yathā yena yadā caiva pradevā yādṛśāś ca te ॥13-101-44॥
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)
jyotis tejaḥ prakāśaś cāpy ūrdhvagaṃ cāpi varṇyate। pradānaṃ tejasāṃ tasmāt tejo vardhayate nṛṇām ॥13-101-45॥
Light, radiance, brightness, and that which rises upward are described; therefore, the giving of energies increases the radiance of men. (13-101-45)
andhaṃ tamas-tamisraṃ ca dakṣiṇāyanam-eva ca। uttarāyaṇam-etasmāj-jyotirdānaṃ praśasyate॥13-101-46॥
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)
yasmād ūrdhvagamet tat tu tamasaś caiva bheṣajam। tasmād ūrdhva-gater dātā bhaved iti viniścayaḥ॥13-101-47॥
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)
devās tejasvino yasmāt prabhāvantaḥ prakāśakāḥ। tāmasā rākṣasāś ceti tasmād dīpaḥ pradīyate ॥13-101-48॥
Because the gods are brilliant, powerful, and illuminators, while the rakshasas are beings of darkness, therefore a lamp is offered. (13-101-48)
āloka-dānāc cakṣuṣmān prabhā-yukto bhaven naraḥ। tān dattvā na upahiṃset na haret na upanāśayet॥13-101-49॥
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)
dīpahartā bhaved andhas-tamo-gatir asu-prabhaḥ। dīpapradaḥ svarga-loke dīpa-mālī virājate॥13-101-50॥
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)
haviṣā prathamaḥ kalpo dvitīyas-tvauṣadhī-rasaiḥ। vasā-medas-thi-niryāsair-na kāryaḥ puṣṭim-icchatā ॥13-101-51॥
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)
giriprapāte gahane caityasthāne catuṣpathe। dīpadātā bhavennityaṃ ya icchedbhūtimātmanaḥ ॥13-101-52॥
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)
kuloddyoto viśuddhātmā prakāśatvaṃ ca gacchati. jyotiṣāṃ caiva sālokyaṃ dīpadātā naraḥ sadā ॥13-101-53॥
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)
balikarmasu vakṣyāmi guṇān karmaphalodayān। devayakṣoraganṛṇāṃ bhūtānām atha rakṣasām ॥13-101-54॥
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)
yeṣāṃ nāgrabhujo viprā devatātithibālakāḥ। rākṣasān eva tān viddhi nirvaṣaṭkāramaṅgalān ॥13-101-55॥
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)
tasmād agraṃ prayacchet devebhyaḥ pratipūjitam। śirasā praṇataś cāpi hared balim atandritaḥ॥13-101-56॥
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)
gṛhyā hi devatā nityam āśaṁsanti gṛhāt sadā। bāhyāś cāgantavo ye 'nye yakṣa-rākṣasa-pannagāḥ ॥13-101-57॥
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)
ito dattena jīvanti devatāḥ pitaras tathā। te prītāḥ prīṇayanty etān āyuṣā yaśasā dhanaiḥ॥13-101-58॥
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)
balayaḥ saha puṣpaiḥ tu devānām upahārayet। dadhidrapsayutāḥ puṇyāḥ sugandhāḥ priyadarśanāḥ ॥13-101-59॥
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)
kāryā rudhiramāṃsāḍhyā balayo yakṣarakṣasām। surāsavapuraskārā lājollepanabhūṣitāḥ ॥13-101-60॥
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)
nāgānāṃ dayitā nityaṃ padmotpala-vimiśritāḥ। tilāṃ-guḍa-susampannān bhūtānām upahārayet॥13-101-61॥
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)
agradātāgrabhogī syādbalavarṇasamanvitaḥ। tasmādagraṃ prayaccheta devebhyaḥ pratipūjitam ॥13-101-62॥
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)
jvalaty aharahaḥ veśma yāś ca asya gṛhadevatāḥ । tāḥ pūjyā bhūtikāmena prasṛtāgra-pradāyinā ॥13-101-63॥
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)
ity etad asurendrāya kāvyaḥ provāca bhārgavaḥ। suvarṇāya manuḥ prāha suvarṇo nāradāya ca॥13-101-64॥
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)
nārado'pi mayi prāha guṇānetān mahādyute. tvam apy etad viditvā iha sarvam ācara putraka ॥13-101-65॥
Nārada too told me of these qualities, O greatly radiant one. You also, knowing this here, practice everything, O son. (13-101-65)
