14.093
Nakula said.
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)
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)
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)
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)
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)
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)
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)
Afflicted by hunger, he—noble among Brāhmaṇas—having ritually touched water, spent that period with great difficulty, scarcely sustaining his life. (14-93-8)
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)
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)
Then, while they were eating, a Brāhmaṇa guest happened to arrive. Seeing the guest there, they became gladdened in their hearts. (14-93-11)
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)
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)
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)
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)
Thus addressed, the brahmin took the measure of roasted flour and ate it, O King, but he did not attain satisfaction. (14-93-16)
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)
His wife said, O king, "let my share be given". Let this best of twice-born go satisfied, as he wishes. (14-93-18)
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)
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)
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)
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)
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)
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)
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)
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)
When you have grown old, are aged, afflicted by hunger, exceedingly feeble, exhausted by fasting, and you too are emaciated. (14-93-27)
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)
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)
The son spoke.
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)
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)
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)
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)
The father said.
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)
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)
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)
The son said.
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)
The father said.
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)
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)
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)
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)
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)
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)
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)
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)
The father-in-law said.
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)
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)
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)
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)
The daughter-in-law spoke.
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)
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)
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)
The father-in-law said;
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)
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)
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)
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)
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)
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)
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)
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)
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)
O twice-born, therefore, by celibacy, sacrifice, charity, austerity, absence of deceit, and righteousness, go to heaven. (14-93-62)
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)
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)
Hunger afflicts wisdom and removes righteous understanding. A person whose knowledge is overcome by hunger certainly abandons resolve. (14-93-65)
The one who overcomes hunger truly attains heaven; when the wish to give arises, then righteousness does not falter. (14-93-66)
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)
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)
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)
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)
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)
O brāhmaṇa, Rantideva, though a king possessing nothing, indeed gave water and, with a pure mind, thereafter went to heaven. (14-93-72)
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)
King Nṛga gave a thousand cows to Brāhmaṇas, but by giving even one that belonged to another, he attained hell. (14-93-74)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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.
Vaiśampāyana said.
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)
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)
O king, you should not feel any amazement at the sacrifice; countless crores of sages have reached heaven through their austerities. (14-93-92)
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)
