14.093
नकुल उवाच॥
Nakula said.
हन्त वो वर्तयिष्यामि दानस्य परमं फलम्। न्यायलब्धस्य सूक्ष्मस्य विप्रदत्तस्य यद्द्विजाः ॥१४-९३-१॥
Indeed, I shall declare to you, O Brāhmaṇas, the supreme fruit of gifts—specifically that which is obtained righteously, is subtle, and given by a Brāhmaṇa. (14-93-1)
धर्मक्षेत्रे कुरुक्षेत्रे धर्मज्ञैर्बहुभिर्वृते। उञ्छवृत्तिर्द्विजः कश्चित्कापोतिरभवत्पुरा ॥१४-९३-२॥
Once, in the field of dharma, Kurukṣetra, where many who knew dharma had gathered, there lived a certain twice-born named Kāpoti, who subsisted by gleaning. (14-93-2)
सभार्यः सह पुत्रेण सस्नुषस्तपसि स्थितः। वधूचतुर्थो वृद्धः स धर्मात्मा नियतेन्द्रियः ॥१४-९३-३॥
He, the aged and righteous-souled man of controlled senses, together with his wife, son, and daughter-in-law (as the fourth), dwelt engaged in penance. (14-93-3)
षष्ठे काले तदा विप्रो भुङ्क्ते तैः सह सुव्रतः। षष्ठे काले कदाचिच्च तस्याहारो न विद्यते ॥ भुङ्क्तेऽन्यस्मिन्कदाचित्स षष्ठे काले द्विजोत्तमः ॥१४-९३-४॥
Then, in the sixth period, the virtuous Brāhmaṇa eats with them. Sometimes, in the sixth period, he has no food. Occasionally, at a different time, the best of Brāhmaṇas eats in the sixth period. (14-93-4)
कपोतधर्मिणस्तस्य दुर्भिक्षे सति दारुणे। नाविद्यत तदा विप्राः सञ्चयस्तान्निबोधत ॥ क्षीणौषधिसमावायो द्रव्यहीनोऽभवत्तदा ॥१४-९३-५॥
Of him, whose ways were like doves, during a terrible famine, then, no accumulation existed among the Brāhmins—know this. At that time, the collection of herbs was reduced and wealth was lacking. (14-93-5)
काले कालेऽस्य सम्प्राप्ते नैव विद्येत भोजनम्। क्षुधापरिगताः सर्वे प्रातिष्ठन्त तदा तु ते ॥१४-९३-६॥
At every appointed time, when his hour came, there was indeed no food to be found. Then, all of them, overcome by hunger, set out. (14-93-6)
उञ्छंस्तदा शुक्लपक्षे मध्यं तपति भास्करे। उष्णार्तश्च क्षुधार्तश्च स विप्रस्तपसि स्थितः ॥ उञ्छमप्राप्तवानेव सार्धं परिजनेन ह ॥१४-९३-७॥
During the bright fortnight, at midday when the sun was blazing, afflicted by heat and hunger, that brāhmaṇa persisted in austerity, without having obtained any gleanings, together with his attendants. (14-93-7)
स तथैव क्षुधाविष्टः स्पृष्ट्वा तोयं यथाविधि। क्षपयामास तं कालं कृच्छ्रप्राणो द्विजोत्तमः ॥१४-९३-८॥
Afflicted by hunger, he—noble among Brāhmaṇas—having ritually touched water, spent that period with great difficulty, scarcely sustaining his life. (14-93-8)
अथ षष्ठे गते काले यवप्रस्थमुपार्जयत्। यवप्रस्थं च ते सक्तूनकुर्वन्त तपस्विनः ॥१४-९३-९॥
Then, in the sixth period, (he) acquired a measure of barley. The ascetics made sattu (parched barley flour) from that measure of barley. (14-93-9)
कृतजप्याह्विकास्ते तु हुत्वा वह्निं यथाविधि। कुडवं कुडवं सर्वे व्यभजन्त तपस्विनः ॥१४-९३-१०॥
But after performing the japya and āhvika rites, and having duly offered oblations into the fire, all the ascetics distributed the food vessels among themselves. (14-93-10)
अथागच्छद्द्विजः कश्चिदतिथिर्भुञ्जतां तदा। ते तं दृष्ट्वातिथिं तत्र प्रहृष्टमनसोऽभवन् ॥१४-९३-११॥
Then, while they were eating, a Brāhmaṇa guest happened to arrive. Seeing the guest there, they became gladdened in their hearts. (14-93-11)
तेऽभिवाद्य सुखप्रश्नं पृष्ट्वा तमतिथिं तदा। विशुद्धमनसो दान्ताः श्रद्धादमसमन्विताः ॥१४-९३-१२॥
They, after saluting and inquiring about the well-being of that guest at that time, approached him with pure minds, self-restraint, and full of faith and discipline. (14-93-12)
अनसूयवो गतक्रोधाः साधवो गतमत्सराः। त्यक्तमाना जितक्रोधा धर्मज्ञा द्विजसत्तमाः ॥१४-९३-१३॥
The best of twice-born are those who are without envy, from whom anger and jealousy have departed, who are virtuous, who have abandoned pride, who have mastered their anger, and who know dharma. (14-93-13)
सब्रह्मचर्यं स्वं गोत्रं समाख्याय परस्परम्। कुटीं प्रवेशयामासुः क्षुधार्तमतिथिं तदा ॥१४-९३-१४॥
Having introduced their respective lineages to each other as fellow celibates, they then admitted the guest, who was stricken with hunger, into the hut. (14-93-14)
इदमर्घ्यं च पाद्यं च बृसी चेयं तवानघ। शुचयः सक्तवश्चेमे नियमोपार्जिताः प्रभो ॥ प्रतिगृह्णीष्व भद्रं ते मया दत्ता द्विजोत्तम ॥१४-९३-१५॥
This arghya, pādya, and seat are for you, O sinless one. Here are also pure rice-cakes, prepared through observance of vows, O lord. Please accept these, O best of brahmins; may good come to you—they are given by me. (14-93-15)
इत्युक्तः प्रतिगृह्याथ सक्तूनां कुडवं द्विजः। भक्षयामास राजेन्द्र न च तुष्टिं जगाम सः ॥१४-९३-१६॥
Thus addressed, the brahmin took the measure of roasted flour and ate it, O King, but he did not attain satisfaction. (14-93-16)
स उञ्छवृत्तिः तं प्रेक्ष्य क्षुधापरिगतं द्विजम्। आहारं चिन्तयामास कथं तुष्टो भवेदिति ॥१४-९३-१७॥
He, the ascetic living by gleaning, seeing the twice-born man afflicted by hunger, thought about food: "How will he become satisfied?" (14-93-17)
तस्य भार्याब्रवीद्राजन्मद्भागो दीयतामिति। गच्छत्वेष यथाकामं सन्तुष्टो द्विजसत्तमः ॥१४-९३-१८॥
His wife said, O king, "let my share be given". Let this best of twice-born go satisfied, as he wishes. (14-93-18)
इति ब्रुवन्तीं तां साध्वीं धर्मात्मा स द्विजर्षभः। क्षुधापरिगतां ज्ञात्वा सक्तूंस्तान्नाभ्यनन्दत ॥१४-९३-१९॥
Thus, seeing the virtuous lady speaking so and realizing that she was overcome by hunger, the righteous best of the twice-born did not welcome those parched grains. (14-93-19)
जानन्वृद्धां क्षुधार्तां च श्रान्तां ग्लानां तपस्विनीम्। त्वगस्थिभूतां वेपन्तीं ततो भार्यामुवाच ताम् ॥१४-९३-२०॥
Then, realizing that his wife was old, hungry, weary, weak, an ascetic, emaciated to skin and bone, and trembling, he spoke to her. (14-93-20)
अपि कीटपतङ्गानां मृगाणां चैव शोभने। स्त्रियो रक्ष्याश्च पोष्याश्च नैवं त्वं वक्तुमर्हसि ॥१४-९३-२१॥
O beautiful one, even among insects, flying creatures, and animals, women are to be protected and supported; thus, you should not speak in this way. (14-93-21)
अनुकम्पितो नरो नार्या पुष्टो रक्षित एव च। प्रपतेद्यशसो दीप्तान्न च लोकानवाप्नुयात् ॥१४-९३-२२॥
A man who is truly shown compassion, nourished, and protected by a woman may yet fall from fame and fail to attain the glorious worlds. (14-93-22)
इत्युक्ता सा ततः प्राह धर्मार्थौ नौ समौ द्विज। सक्तुप्रस्थचतुर्भागं गृहाणेमं प्रसीद मे ॥१४-९३-२३॥
Thus addressed, she then said: "For us, righteousness and wealth are equal, O twice-born. Please accept this quarter portion of a prastha of parched grain, and be pleased with me." (14-93-23)
सत्यं रतिश्च धर्मश्च स्वर्गश्च गुणनिर्जितः। स्त्रीणां पतिसमाधीनं काङ्क्षितं च द्विजोत्तम ॥१४-९३-२४॥
Truth, delight, righteousness, and heaven—these are attained by virtues; for women, obedience to the husband is desirable, O best of twice-born. (14-93-24)
ऋतुर्मातुः पितुर्बीजं दैवतं परमं पतिः। भर्तुः प्रसादात्स्त्रीणां वै रतिः पुत्रफलं तथा ॥१४-९३-२५॥
The season of the mother, the father’s seed, divine agency, and the supreme is the husband. By the husband’s favor, indeed, women’s desire results in a son as offspring likewise. (14-93-25)
पालनाद्धि पतिस्त्वं मे भर्तासि भरणान्मम। पुत्रप्रदानाद्वरदस्तस्मात्सक्तून्गृहाण मे ॥१४-९३-२६॥
Indeed, by your protection you are my lord, by your support you are my husband, and by granting a son you are the giver of boons; therefore, accept these roasted grains from me. (14-93-26)
जरापरिगतो वृद्धः क्षुधार्तो दुर्बलो भृशम्। उपवासपरिश्रान्तो यदा त्वमपि कर्शितः ॥१४-९३-२७॥
When you have grown old, are aged, afflicted by hunger, exceedingly feeble, exhausted by fasting, and you too are emaciated. (14-93-27)
इत्युक्तः स तया सक्तून्प्रगृह्येदं वचोऽब्रवीत्। द्विज सक्तूनिमान्भूयः प्रतिगृह्णीष्व सत्तम ॥१४-९३-२८॥
Thus addressed by her, he took the roasted grains and spoke these words: "O Brāhmaṇa, please accept these roasted grains again, O best of men." (14-93-28)
स तान्प्रगृह्य भुक्त्वा च न तुष्टिमगमद्द्विजः। तमुञ्छवृत्तिरालक्ष्य ततश्चिन्तापरोऽभवत् ॥१४-९३-२९॥
Having taken and eaten the food, the Brahmin did not find satisfaction. Observing that person's way of subsisting on gleanings, he then became full of worry. (14-93-29)
पुत्र उवाच॥
The son spoke.
सक्तूनिमान्प्रगृह्य त्वं देहि विप्राय सत्तम। इत्येवं सुकृतं मन्ये तस्मादेतत्करोम्यहम् ॥१४-९३-३०॥
Taking these flour-cakes, give them to the Brāhmaṇa, O best one. Thinking thus, 'this is a virtuous act,' therefore I am doing this. (14-93-30)
भवान्हि परिपाल्यो मे सर्वयत्नैर्द्विजोत्तम। साधूनां काङ्क्षितं ह्येतत्पितुर्वृद्धस्य पोषणम् ॥१४-९३-३१॥
You truly are to be cared for by me in every way, O best of Brahmins. For the virtuous, the care of an aged father is indeed most desired. (14-93-31)
पुत्रार्थो विहितो ह्येष स्थाविर्ये परिपालनम्। श्रुतिरेषा हि विप्रर्षे त्रिषु लोकेषु विश्रुता ॥१४-९३-३२॥
The purpose of a son, namely protection in old age, is indeed enjoined; O sage among Brāhmaṇas, this teaching is well known throughout the three worlds. (14-93-32)
प्राणधारणमात्रेण शक्यं कर्तुं तपस्त्वया। प्राणो हि परमो धर्मः स्थितो देहेषु देहिनाम् ॥१४-९३-३३॥
You can perform austerity simply by sustaining your breath. Indeed, the breath is the supreme duty present in the bodies of all living beings. (14-93-33)
पितोवाच॥
The father said.
अपि वर्षसहस्री त्वं बाल एव मतो मम। उत्पाद्य पुत्रं हि पिता कृतकृत्यो भवत्युत ॥१४-९३-३४॥
Even if you are a thousand years old, to me you are still just a child. By begetting a son, a father indeed becomes one who has fulfilled his duty. (14-93-34)
बालानां क्षुद्बलवती जानाम्येतदहं विभो। वृद्धोऽहं धारयिष्यामि त्वं बली भव पुत्रक ॥१४-९३-३५॥
I know that hunger is strong in children, O lord. I am old and will endure it; you be strong, dear son. (14-93-35)
जीर्णेन वयसा पुत्र न मा क्षुद्बाधतेऽपि च। दीर्घकालं तपस्तप्तं न मे मरणतो भयम् ॥१४-९३-३६॥
Because of old age, son, hunger does not trouble me at all; for I have long practiced austerities, and I have no fear of death. (14-93-36)
पुत्र उवाच॥
The son said.
अपत्यमस्मि ते पुत्रस्त्राणात्पुत्रो हि विश्रुतः। आत्मा पुत्रः स्मृतस्तस्मात्त्राह्यात्मानमिहात्मना ॥१४-९३-३७॥
I am your child; since protecting the son is truly renowned as the act of a son. The self is regarded as one's son; therefore, protect yourself here by your own self. (14-93-37)
पितोवाच॥
The father said.
रूपेण सदृशस्त्वं मे शीलेन च दमेन च। परीक्षितश्च बहुधा सक्तूनादद्मि ते ततः ॥१४-९३-३८॥
You are similar to me in form, and also in character and self-control. Having tested you in many ways, I have therefore given you barley-meal. (14-93-38)
इत्युक्त्वादाय तान्सक्तून्प्रीतात्मा द्विजसत्तमः। प्रहसन्निव विप्राय स तस्मै प्रददौ तदा ॥१४-९३-३९॥
Having spoken thus, the best of the twice-born, his heart delighted, took those parched grains and, as if smiling, gave them at that time to the brāhmaṇa. (14-93-39)
भुक्त्वा तानपि सक्तून्स नैव तुष्टो बभूव ह। उञ्छवृत्तिस्तु सव्रीडो बभूव द्विजसत्तमः ॥१४-९३-४०॥
Even after eating those parched grains, he truly did not feel satisfied. However, the best of the twice-born living on gleanings felt ashamed. (14-93-40)
तं वै वधूः स्थिता साध्वी ब्राह्मणप्रियकाम्यया। सक्तूनादाय संहृष्टा गुरुं तं वाक्यमब्रवीत् ॥१४-९३-४१॥
Indeed, the virtuous young wife, standing with a desire to please the Brāhmaṇa, joyfully took parched grains and spoke these words to her preceptor. (14-93-41)
सन्तानात्तव सन्तानं मम विप्र भविष्यति। सक्तूनिमानतिथये गृहीत्वा त्वं प्रयच्छ मे ॥१४-९३-४२॥
From your offspring, a brāhmaṇa descendant of mine will arise. Take these parched grains for the guest and give them to me. (14-93-42)
तव प्रसवनिर्वृत्या मम लोकाः किलाक्षयाः। पौत्रेण तानवाप्नोति यत्र गत्वा न शोचति ॥१४-९३-४३॥
Indeed, through your begetting a child my worlds become imperishable; and by means of the grandson, one attains those (worlds) where, having reached, there is no grief. (14-93-43)
धर्माद्या हि यथा त्रेता वह्नित्रेता तथैव च। तथैव पुत्रपौत्राणां स्वर्गे त्रेता किलाक्षया ॥१४-९३-४४॥
Just as the duties and so on are associated with the Treta (yuga), and the sacrificial fire of three kindlings likewise; so also, the connection of sons and grandsons in heaven is imperishable like the Treta. (14-93-44)
पितॄंस्त्राणात्तारयति पुत्र इत्यनुशुश्रुम। पुत्रपौत्रैश्च नियतं साधुलोकानुपाश्नुते ॥१४-९३-४५॥
We have heard that a son saves his forefathers from danger. And by means of sons and grandsons, one certainly attains the worlds of the virtuous. (14-93-45)
श्वशुर उवाच॥
The father-in-law said.
वातातपविशीर्णाङ्गीं त्वां विवर्णां निरीक्ष्य वै। कर्शितां सुव्रताचारे क्षुधाविह्वलचेतसम् ॥१४-९३-४६॥
Seeing you, whose limbs are wasted by wind and heat, pale, emaciated, of supreme conduct, and with your mind shaken by hunger. (14-93-46)
कथं सक्तून्ग्रहीष्यामि भूत्वा धर्मोपघातकः। कल्याणवृत्ते कल्याणि नैवं त्वं वक्तुमर्हसि ॥१४-९३-४७॥
How could I take barley meal by becoming a destroyer of righteousness? O auspicious lady of virtuous conduct, you should not speak this way. (14-93-47)
षष्ठे काले व्रतवतीं शीलशौचसमन्विताम्। कृच्छ्रवृत्तिं निराहारां द्रक्ष्यामि त्वां कथं न्वहम् ॥१४-९३-४८॥
How shall I, on the sixth day, see you, who are observing a vow, endowed with character and purity, practicing austerities, and without food? (14-93-48)
बाला क्षुधार्ता नारी च रक्ष्या त्वं सततं मया। उपवासपरिश्रान्ता त्वं हि बान्धवनन्दिनी ॥१४-९३-४९॥
You, a young woman afflicted by hunger, are to be always protected by me. Being weary due to fasting, you are indeed the delight of your relatives. (14-93-49)
स्नुषोवाच॥
The daughter-in-law spoke.
गुरोर्मम गुरुस्त्वं वै यतो दैवतदैवतम्। देवातिदेवस्तस्मात्त्वं सक्तूनादत्स्व मे विभो ॥१४-९३-५०॥
You are indeed my teacher's teacher, because you are the god of gods. Therefore, O supreme one, please accept the parched grain from me. (14-93-50)
देहः प्राणश्च धर्मश्च शुश्रूषार्थमिदं गुरोः। तव विप्र प्रसादेन लोकान्प्राप्स्याम्यभीप्सितान् ॥१४-९३-५१॥
My body, life, and righteousness—indeed, all this exists for serving my teacher. By your favor, O brāhmaṇa, I shall attain the worlds I desire. (14-93-51)
अवेक्ष्या इति कृत्वा त्वं दृढभक्त्येति वा द्विज। चिन्त्या ममेयमिति वा सक्तूनादातुमर्हसि ॥१४-९३-५२॥
O twice-born, whether you have reflected in this manner, or have determined with firm devotion, or have thought 'this is mine,' you should give the parched grains. (14-93-52)
श्वशुर उवाच॥
The father-in-law said;
अनेन नित्यं साध्वी त्वं शीलवृत्तेन शोभसे। या त्वं धर्मव्रतोपेता गुरुवृत्तिमवेक्षसे ॥१४-९३-५३॥
Because of this, O virtuous woman, you always shine through your conduct and character; you, who are devoted to dharma, carefully attend to the duties towards elders. (14-93-53)
तस्मात्सक्तून्ग्रहीष्यामि वधूर्नार्हसि वञ्चनाम्। गणयित्वा महाभागे त्वं हि धर्मभृतां वरा ॥१४-९३-५४॥
Therefore, I will take the parched grains; O bride, you should not act deceitfully. Having counted, O highly fortunate one, you are indeed the best among those who uphold dharma. (14-93-54)
इत्युक्त्वा तानुपादाय सक्तून्प्रादाद्द्विजातये। ततस्तुष्टोऽभवद्विप्रस्तस्य साधोर्महात्मनः ॥१४-९३-५५॥
Having spoken thus and taking those parched grains, he gave them to the Brāhmaṇa; then the Brāhmaṇa became satisfied with that great-souled sage. (14-93-55)
प्रीतात्मा स तु तं वाक्यमिदमाह द्विजर्षभम्। वाग्मी तदा द्विजश्रेष्ठो धर्मः पुरुषविग्रहः ॥१४-९३-५६॥
With a delighted heart, he himself then addressed these words to the foremost of twice-born; the eloquent and noble brahmin, Dharma incarnate in human form. (14-93-56)
शुद्धेन तव दानेन न्यायोपात्तेन यत्नतः। यथाशक्ति विमुक्तेन प्रीतोऽस्मि द्विजसत्तम ॥१४-९३-५७॥
O best of the twice-born, I am pleased by your pure, carefully righteously-obtained gift, freely-given according to your ability. (14-93-57)
अहो दानं घुष्यते ते स्वर्गे स्वर्गनिवासिभिः। गगनात्पुष्पवर्षं च पश्यस्व पतितं भुवि ॥१४-९३-५८॥
Oh! Your gift is being praised in heaven by the heavenly dwellers. Behold also the shower of flowers fallen from the sky onto the earth. (14-93-58)
सुरर्षिदेवगन्धर्वा ये च देवपुरःसराः। स्तुवन्तो देवदूताश्च स्थिता दानेन विस्मिताः ॥१४-९३-५९॥
The gods, sages, gandharvas, and all those led by the gods, along with the divine messengers, stood astonished at his gift, offering praise. (14-93-59)
ब्रह्मर्षयो विमानस्था ब्रह्मलोकगताश्च ये। काङ्क्षन्ते दर्शनं तुभ्यं दिवं गच्छ द्विजर्षभ ॥१४-९३-६०॥
The brahma-ṛṣis in their celestial vehicles and those who have attained Brahma's world all wish to see you. Go to heaven, O best among the twice-born. (14-93-60)
पितृलोकगताः सर्वे तारिताः पितरस्त्वया। अनागताश्च बहवः सुबहूनि युगानि च ॥१४-९३-६१॥
All the ancestors who have gone to the world of the ancestors have been saved by you; and many yet to come, in countless future ages as well. (14-93-61)
ब्रह्मचर्येण यज्ञेन दानेन तपसा तथा। अगह्वरेण धर्मेण तस्माद्गच्छ दिवं द्विज ॥१४-९३-६२॥
O twice-born, therefore, by celibacy, sacrifice, charity, austerity, absence of deceit, and righteousness, go to heaven. (14-93-62)
श्रद्धया परया यस्त्वं तपश्चरसि सुव्रत। तस्माद्देवास्तवानेन प्रीता द्विजवरोत्तम ॥१४-९३-६३॥
O best among the twice-born, because you practise austerity with supreme faith, O virtuous one, the gods are pleased with you by this. (14-93-63)
सर्वस्वमेतद्यस्मात्ते त्यक्तं शुद्धेन चेतसा। कृच्छ्रकाले ततः स्वर्गो जितोऽयं तव कर्मणा ॥१४-९३-६४॥
Because you have abandoned all this wealth with a pure mind in a time of hardship, therefore heaven has been conquered by your action. (14-93-64)
क्षुधा निर्णुदति प्रज्ञां धर्म्यां बुद्धिं व्यपोहति। क्षुधापरिगतज्ञानो धृतिं त्यजति चैव ह ॥१४-९३-६५॥
Hunger afflicts wisdom and removes righteous understanding. A person whose knowledge is overcome by hunger certainly abandons resolve. (14-93-65)
बुभुक्षां जयते यस्तु स स्वर्गं जयते ध्रुवम्। यदा दानरुचिर्भवति तदा धर्मो न सीदति ॥१४-९३-६६॥
The one who overcomes hunger truly attains heaven; when the wish to give arises, then righteousness does not falter. (14-93-66)
अनवेक्ष्य सुतस्नेहं कलत्रस्नेहमेव च। धर्ममेव गुरुं ज्ञात्वा तृष्णा न गणिता त्वया ॥१४-९३-६७॥
You disregarded affection for your son and wife, and, recognizing righteousness as the highest value, you did not give any place to desire. (14-93-67)
द्रव्यागमो नृणां सूक्ष्मः पात्रे दानं ततः परम्। कालः परतरो दानाच्छ्रद्धा चापि ततः परा ॥१४-९३-६८॥
The acquisition of wealth by men is subtle; giving to a worthy recipient is greater than that. Time is even greater than such giving, but faith is supreme above all. (14-93-68)
स्वर्गद्वारं सुसूक्ष्मं हि नरैर्मोहान्न दृश्यते। स्वर्गार्गलं लोभबीजं रागगुप्तं दुरासदम् ॥१४-९३-६९॥
The gate of heaven, being very subtle, is indeed not seen by men due to delusion. The bolt of heaven, whose seed is greed and which is concealed by passion, is difficult to overcome. (14-93-69)
तत्तु पश्यन्ति पुरुषा जितक्रोधा जितेन्द्रियाः। ब्राह्मणास्तपसा युक्ता यथाशक्तिप्रदायिनः ॥१४-९३-७०॥
But that is seen by men who have conquered anger and their senses, Brahmins endowed with austerity, who give according to their ability. (14-93-70)
सहस्रशक्तिश्च शतं शतशक्तिर्दशापि च। दद्यादपश्च यः शक्त्या सर्वे तुल्यफलाः स्मृताः ॥१४-९३-७१॥
He who gives water according to his ability—whether with a thousandfold, a hundredfold, a tenfold power, or less—all are considered to receive equal fruit. (14-93-71)
रन्तिदेवो हि नृपतिरपः प्रादादकिञ्चनः। शुद्धेन मनसा विप्र नाकपृष्ठं ततो गतः ॥१४-९३-७२॥
O brāhmaṇa, Rantideva, though a king possessing nothing, indeed gave water and, with a pure mind, thereafter went to heaven. (14-93-72)
न धर्मः प्रीयते तात दानैर्दत्तैर्महाफलैः। न्यायलब्धैर्यथा सूक्ष्मैः श्रद्धापूतैः स तुष्यति ॥१४-९३-७३॥
O dear one, dharma is not pleased by gifts of great results that are given, but he is satisfied by even small ones acquired justly and purified by faith. (14-93-73)
गोप्रदानसहस्राणि द्विजेभ्योऽदान्नृगो नृपः। एकां दत्त्वा स पारक्यां नरकं समवाप्तवान् ॥१४-९३-७४॥
King Nṛga gave a thousand cows to Brāhmaṇas, but by giving even one that belonged to another, he attained hell. (14-93-74)
आत्ममांसप्रदानेन शिबिरौशीनरो नृपः। प्राप्य पुण्यकृताँल्लोकान्मोदते दिवि सुव्रतः ॥१४-९३-७५॥
By offering his own flesh, King Śibi of the Uśīnara lineage attained the worlds of the righteous and rejoices in heaven, steadfast in his good vows. (14-93-75)
विभवे न नृणां पुण्यं स्वशक्त्या स्वर्जितं सताम्। न यज्ञैर्विविधैर्विप्र यथान्यायेन सञ्चितैः ॥१४-९३-७६॥
O brāhmaṇa, in wealth, the merit of men does not lie in what is self-acquired by their own power, O good one; it does not arise from various sacrifices that are accumulated by unjust means. (14-93-76)
क्रोधो दानफलं हन्ति लोभात्स्वर्गं न गच्छति। न्यायवृत्तिर्हि तपसा दानवित्स्वर्गमश्नुते ॥१४-९३-७७॥
Anger destroys the reward of charity, and due to greed, one does not reach heaven. But a person who lives righteously, practices austerity, and is charitable truly attains heaven. (14-93-77)
न राजसूयैर्बहुभिरिष्ट्वा विपुलदक्षिणैः। न चाश्वमेधैर्बहुभिः फलं सममिदं तव ॥१४-९३-७८॥
Not by performing many rājasūya-sacrifices with abundant gifts, nor even by many aśvamedha-sacrifices, is the fruit equal to this of yours. (14-93-78)
सक्तुप्रस्थेन हि जितो ब्रह्मलोकस्त्वयानघ। विरजो ब्रह्मभवनं गच्छ विप्र यथेच्छकम् ॥१४-९३-७९॥
By offering a prastha of parched grain, O sinless brāhmaṇa, you have truly conquered Brahmaloka. Free from all passion, go to Brahma's abode as you wish. (14-93-79)
सर्वेषां वो द्विजश्रेष्ठ दिव्यं यानमुपस्थितम्। आरोहत यथाकामं धर्मोऽस्मि द्विज पश्य माम् ॥१४-९३-८०॥
O best of Brāhmaṇas, a divine vehicle has arrived for all of you. Ascend as you desire. I am Dharma—O Brāhmaṇa, behold me. (14-93-80)
पावितो हि त्वया देहो लोके कीर्तिः स्थिरा च ते। सभार्यः सहपुत्रश्च सस्नुषश्च दिवं व्रज ॥१४-९३-८१॥
Indeed, your body has been purified by you; your fame remains steady in the world. Go to heaven with your wife, your son, and your daughter-in-law. (14-93-81)
इत्युक्तवाक्यो धर्मेण यानमारुह्य स द्विजः। सभार्यः ससुतश्चापि सस्नुषश्च दिवं ययौ ॥१४-९३-८२॥
Having thus spoken, the twice-born, with righteousness, mounted the vehicle, and together with his wife, son, and daughters-in-law, went to heaven. (14-93-82)
तस्मिन्विप्रे गते स्वर्गं ससुते सस्नुषे तदा। भार्याचतुर्थे धर्मज्ञे ततोऽहं निःसृतो बिलात् ॥१४-९३-८३॥
When that brāhmaṇa went to heaven along with his son and daughter-in-law, and then, with the wife as the fourth person and a knower of dharma, I then emerged from the hole. (14-93-83)
ततस्तु सक्तुगन्धेन क्लेदेन सलिलस्य च। दिव्यपुष्पावमर्दाच्च साधोर्दानलवैश्च तैः ॥ विप्रस्य तपसा तस्य शिरो मे काञ्चनीकृतम् ॥१४-९३-८४॥
But then, because of the smell of the flour, the moisture of water, the pressing of divine flowers, and by the remnants of food offerings from the sage, by all these, and by the brāhmaṇa's austerity, my head was turned to gold. (14-93-84)
तस्य सत्याभिसन्धस्य सूक्ष्मदानेन चैव ह। शरीरार्धं च मे विप्राः शातकुम्भमयं कृतम् ॥ पश्यतेदं सुविपुलं तपसा तस्य धीमतः ॥१४-९३-८५॥
O brāhmaṇas, half of my body has become golden due to the subtle gift of that truth-devoted wise one; see this vast (transformation), accomplished by his penance. (14-93-85)
कथमेवंविधं मे स्यादन्यत्पार्श्वमिति द्विजाः। तपोवनानि यज्ञांश्च हृष्टोऽभ्येमि पुनः पुनः ॥१४-९३-८६॥
How can such a condition be mine on the other side? Thus, O Brāhmaṇas, with delight I again and again approach forests of penance and sacrifices. (14-93-86)
यज्ञं त्वहमिमं श्रुत्वा कुरुराजस्य धीमतः। आशया परया प्राप्तो न चाहं काञ्चनीकृतः ॥१४-९३-८७॥
Indeed, having heard of this sacrifice of the wise king of the Kurus, I came with great hope, but I was not made golden. (14-93-87)
ततो मयोक्तं तद्वाक्यं प्रहस्य द्विजसत्तमाः। सक्तुप्रस्थेन यज्ञोऽयं संमितो नेति सर्वथा ॥१४-९३-८८॥
Thereupon, when I had spoken that statement, the excellent twice-born ones laughed and said: 'This sacrifice cannot at all be measured by just a prastha of saktu.' (14-93-88)
सक्तुप्रस्थलवैस्तैर्हि तदाहं काञ्चनीकृतः। न हि यज्ञो महानेष सदृशस्तैर्मतो मम ॥१४-९३-८९॥
By those measures of parched grain, indeed, at that time I was turned into gold. I do not regard this great sacrifice as equal to those.
वैशम्पायन उवाच॥
Vaiśampāyana said.
इत्युक्त्वा नकुलः सर्वान्यज्ञे द्विजवरांस्तदा। जगामादर्शनं राजन्विप्रास्ते च ययुर्गृहान् ॥१४-९३-९०॥
Having thus spoken to all the excellent Brāhmaṇas at the sacrifice, Nakula disappeared from sight. O king, the Brāhmaṇas too returned to their homes. (14-93-90)
एतत्ते सर्वमाख्यातं मया परपुरञ्जय। यदाश्चर्यमभूत्तस्मिन्वाजिमेधे महाक्रतौ ॥१४-९३-९१॥
O conqueror of enemy cities, I have told you all of this—what wonder occurred in that horse-sacrifice, in that great ritual. (14-93-91)
न विस्मयस्ते नृपते यज्ञे कार्यः कथञ्चन। ऋषिकोटिसहस्राणि तपोभिर्ये दिवं गताः ॥१४-९३-९२॥
O king, you should not feel any amazement at the sacrifice; countless crores of sages have reached heaven through their austerities. (14-93-92)
अद्रोहः सर्वभूतेषु सन्तोषः शीलमार्जवम्। तपो दमश्च सत्यं च दानं चेति समं मतम् ॥१४-९३-९३॥
Absence of hostility towards all beings, contentment, good character, honesty, austerity, self-restraint, truthfulness, and charity — all these are regarded as equally important. (14-93-93)
