Chapter 2 - Glorification of Holy Places

[Sanskrit text for this chapter is available]

Sūta said:

1. Thereupon, the son of Pāṇḍu approached Nārada who was adored by Devas and surrounded by Brāhmaṇas. He made obeisance to all and grasped (their feet).

2. Then Nārada said to him: “O Dhanañjaya, be victorious over your enemies. May your mind be inclined towards virtue and piety as well as (respectful to) Devas and Brāhmaṇas.

3. Engaged in this journey of pilgrimage lasting for twelve years, O heroic warrior, I hope you are not tired and afflicted nor have you become desperately furious.

4. Even the minds of sages, O son of Pāṇḍu, become tired and afflicted by journeys of pilgrimage. They become desperately furious, despite its being the cause of obstacles to (spiritual) welfare.

5. O son of Pāṇḍu, are you not (in the way) affected by this defect? In this connection, we have heard this Gāthā^[1] sung by Aṅgiras:

6. ‘Only he whose hands, feet and mind are well-restrained and whose rites are all devoid of aberrations, derives benefit from (visits to) holy places.’

7-9. This fact should be borne in mind by you. O dear one, what do you think? Your brother is Yudhiṣṭhira and your friend is Keśava. (Hence it is proper that you should be virtuous.) Further, this is but proper that men should be guided and trained by Brāhmaṇas. We are indeed the preceptors and instructors in virtue and piety, established therein by Viṣṇu. We hear this Gāthā sung by Viṣṇu in the connection, in regard to Brāhmaṇas:

10. ‘I am Vikuṇṭha. Listening to my spotless, immortal fame is like a holy dip. It immediately sanctifies the universe down to a Śvapaca (‘one who cooks dog’s flesh’, a Cāṇḍāla). I have attained fame as a Sutīrtha (‘holy and pious one’) through you. So I will (not hesitate to) cut even my own arm, if it were to be adverse.’

11. We shall say something pleasing to you, O son of Pṛthā. All of those whom you desire to be happy and prosperous are so, namely the Yādavas and the Pāṇḍavas.

12. Now, at the bidding of Dhṛtarāṣṭra, Vīravarmā,^[2] the king who had harassed Kurus, has been killed by Bhīmaseṇa.

13. Indeed, he had been invincible to all the kings like the powerful Bali of yore. In the manner in which a thorn is removed by another thorn, Dhṛtarāṣṭra conquered him.”

14. On hearing these and other words uttered by Nārada, Phālguna (i.e. Arjuna) became extremely joyous. He said: “Whence can there be absence of welfare in their case?

15. They always abide by the opinions and suggestions of Brāhmaṇas. They are the adorers of Brāhmaṇas. I too am going on pilgrimage to holy places with mental restraint, in accordance with my ability.

16. I came to this Tīrtha. There is great joy in my heart. Blessed indeed is the visit to the Tīrthas. A holy dip in them is all the more so.

17. Listening to the greatness is still further so, as even Sage Aurva has said so. Hence, O sage, I wish to hear the good features of this Tīrtha.

18-19. Along with this alone should it be listened to as (to why pilgrimage has been) accepted by you, O sage. You have wandered in the three worlds. Hence you know all the essential things. I consider this Tīrtha better than the other Tīrthas, because this is honoured by you.”

Nārada said:

20-21. This is proper on your part, O son of Pṛthā, possessing good qualities, that you enquire about the merits. Only meritorious persons can befittingly listen to the merits arising from holy rites. Time is spent everyday by good men in listening to holy rites and devout activities as well as in praying and eulogizing, (while) the whole life is spent by sinners in evil conversations and idle talk everyday.

So I shall glorify the many merits of this Tīrtha.

22-25. On hearing the same you will know that what has been accepted and adopted by me is proper.

Formerly, O son of Pṛthā, in the course of my wanderings in the three worlds, as a follower of Kapila,^[3] I went to the world of Brahmā. There I saw the grandfather (of the worlds). Brahmā, devoid of impurities and surrounded by saintly kings, celestial sages as well as by embodied and unembodied beings, shone like the moon surrounded by the stars. I bowed down to him. I was offered welcome by means of a glance. I sat there joyously along with Kapila. In the meantime his spies and emissaries came there.

26-29a. They are sent everyday by Brahmā to visit (the whole of) the universe. They bowed down and took their seats. With his gracious glances as sweet as nectar he seemed to flood them, as he spoke thus: “What are those places you have wandered over? What are the wonderful things seen or heard by you? Recount them. Merit accrues on listening to them.”

When this was said by the Lord, a person named Suśravas, who was considered to be their leader, bowed down to Brahmā and spoke thus:

29b-32. “Our submission (of information) in front of the Lord is like showing a lamp in front of the sun. Still the matter must be reported by me as I have been urged by you for the sake of others. After listening to and understanding many holy rites and pious pursuits, a sage named Kātyāyana wanted to know the essence. (He performed a penance) standing on a single big toe for a hundred years. Thereupon a celestial voice spoke to him: ‘O Kātyāyana, listen. Ask sage Sārasvata^[4] on the banks of Sarasvatī. He is conversant with Dharma. He will explain to you the essential features to be achieved through Dharma.’

33. On hearing this, the excellent sage approached that renowned leading sage, bent down his head touching the ground and asked him what he had in his mind:

34-35. ‘Some praise Truth. Others praise penance and cleanliness. Some praise the Sāṃkhya system of philosophy. Others speak (highly) of Yoga system. Some praise forgiveness and forbearance as well as excessive straightforwardness. Some praise (the vow of) silence. Some say that learning is the greatest thing.

36. Some praise perfect knowledge. Some praise excellent detachment. Some know the holy rites of Agniṣṭoma as the greatest thing.

37-39. Some praise the knowledge of Ātman whereby one views a clod of earth, a stone and a lump of gold alike. When this is the position in the world, people are deluded and perplexed in the matter of what should be done and what should not be done. They begin to argue as to which is the best one among these and contributes the most towards our welfare?’ It behoves you to say which of these is the greatest thing to be pursued by noble souls, O sage conversant with Dharma- Which is the thing that achieves all objectives?”

Sārasvata said:

40. I shall speak about the essence that Sarasvatī told me. Listen to it. The entire universe is of the nature of a shadow. Origin and destruction are its characteristic features. It is transitory like the bending and breaking (i.e. knitting) of the eyebrows by a courtesan.

41. Wealth, life, youth and worldly pleasures are unsteady like reflection of the moon in water. After pondering over this intelligently, one should resort to Sthāṇu (i.e. Śiva) (the deity) and Dāna (i.e. the holy rite of charitable gifts).

42. A person inclined towards the rite of Dāna is not liable to commit sins—so says the Śruti. Similarly the Śruti avers that a devotee of Sthāṇu does not undergo (frequent) births and deaths.

43-45 Listen to the two Gāthās formerly proclaimed and sung by Sāvarṇi. The Lord whose vehicle is the Bull, is veritable Dharma indeed. That Mahādeva is honoured and adored. He is called the greatest Dharma. Only Lord Hara redeems one from the ocean of worldly existence,^[5] where one gets immersed in its waters, where misery is the whirlpool, darkness is terrible, Dharma and Adharma constitute the waters, anger is the marsh and mud, arrogance and inebriation is the crocodile, greed, the cause of all pain and difficulty, is the bubble and false pride and prestige is the majestic depth extending as far as the netherworlds. But it is adorned with the vehicle (i.e. ship) of the Sattva Guṇa.

46-50. Though the body is Asāra (‘worthless’), one must extract the essence from it, viz. Dāna (‘charitable gift’), Vṛtta (‘good conduct’), Vrata (‘holy observance’), Vācaḥ [vāca], (i.e. words—auspicious, truthful and pleasing words), Kīrti (‘fame’), Dharma (‘virtue’), Āyuṣaḥ [āyuṣa] (i.e. longevity or means of increasing longevity such as use of medicinal herbs, yogic procedures etc.) and Paropakaraṇa (‘rendering help to others’).

Attachment of virtue, anxiety for renown, good indulgence in charitable gifts, absence of interest and attachment in the sensual objects—if one gets all these, one has attained the benefit of one’s birth.

In this country called Bhārata,^[6] after taking the birth as a man, which is not stable and permanent, if one does not pursue activities conducive to the welfare of Ātman, Ātman is indeed deceived by him.

Human birth is difficult to be obtained by (even) Devas and Asuras. After obtaining this, one should perform those things which would prevent him from falling into hell. Human birth is the root of everything. It is conducive to the achievement of all aims.

51-54. Even if you (have put in) no effort to gain anything, at least save the capital by all means.

The ship of your body has been bought by you at a great cost of merit in order to cross the ocean of misery. Cross it before it (i.e- the boat) breaks.

Even after obtaining a body having no malady or defect, which is very difficult to get, if one does not get away from the world, he becomes the slayer of Ātman, the basest man.

Ascetics perform penance; sacrificing priests perform Havana and charitable gifts are given—all these are eagerly pursued for the sake of obtaining the other world.

Kātyāyana asked:

Of these two, namely charitable gifts and penance, O holy lord, which is more difficult? Which yields greater benefit after death? O Sārasvata, tell it

Sārasvata said:

55. There is nothing more difficult to perform on the earth than Dāna (charitable gift). O sage, this is perceived directly with the world as the witness.

56. Abandoning (i.e. risking) their own dear life for the sake of wealth, they enter the oceans, forests and mountains out of great greed. They face the great dangers therein.

57. Others adopt service which is known as Śra-vṛtti (‘canine way of life’). Others pursue agricultural activities involving great strain and much violence.

58. It is very difficult to give up the wealth that has been acquired with great pain and strain, which is more important and beloved than the vita! airs and which has been obtained by means of hundreds of strenuous exertions.

59. Whatever a rich person donates^[7] (as a gift) or whatever he (enjoys and) consumes is the real asset of the man. (For after his death) other persons amuse and enjoy themselves with the womenfolk and the riches of the dead man.

60. I consider the person who begs day by day as my preceptor because he wipes and cleanses (our minds) like one who wipes off a mirror.

61. That which is being given is not wasted. It increases more and more. If the well (is dug up deeper and) water is pumped out, it becomes pure and has abundance of water.

62. For the sake of pleasure in one birth, one gives up thousands of births. An intelligent man (through the meritorious deed of charitable gifts) amasses in a single birth all the happiness and pleasure of a thousand births.

63. A foolish man does not gift away wealth because he is afraid of poverty in this world. An intelligent man gifts away wealth because he is afraid of the same in the other world.

64. What will those persons resorting to what is fragile and brittle, do with their wealth? The body for the sake of which they desire wealth, is not permanent.

65. Formerly the two syllables ‘nā-sti’ (‘there is nothing’) had been habitually repeated by them. That had become adverse to them now with the two syllabled ‘De-hi’ (‘give’).

66. All the people (who beg) enlighten a miser thus: “Give. This is the result of not giving. May not you too be like this.”

67. It is for helping the donor himself that the suppliant says, “Give me”, since the donor goes up (to heaven) and the donee stands below.

68. The following persons are born so, because they have not given anything in charity: They are indigent persons, sickly ones, foolish ones and those who run errand for others. They are always victims of misery.

69. A rich man who does not give in charity, a poor man who is not an ascetic (he. does not perform penance)—these two should be thrown into water after tying a big rock round their neck.

70. One in a hundred is born as a heroic warrior; one in a thousand is a scholar; one in a hundred-thousand is an orator; a donor may or may not be born.

71. The earth is sustained by these seven: cows, brāhmaṇas, Vedas, chaste women, truthful persons, persons who are not greedy and those who habitually gift away (i.e. donors).

72. Śibi,^[8] the son of Uśīnara, went to heaven from here after dedicating his limbs and his own bosom-born son for the sake of a Brāhmaṇa.

73. Since he gifted away his own eyes to a Brāhmaṇa, Pratardana,^[9] the lord of Kāśī, attained unparalleled renown both here and hereafter.

74. Nimi^[10] of the land of Videha gave his kingdom to Brāhmaṇas. Jāmadagnya (i.e. Paraśurāma) gave the earth and Gaya, the earth along with the cities.

75. When Parjanya (i.e. god of rain) did not shower, Vasiṣṭha, the creator of abodes for all living beings, enlivened the subjects like Prajāpati.

76. Brahmadatta,^[11] the king of Pañcāla territory, the most excellent one among intelligent persons, gave the treasure Śaṅkha to eminent Brāhmaṇas and attained heaven.

77. The saintly king Sahasrajit^[12] of great fame forsook his dear life for the sake of Brāhmaṇas and attained very excellent worlds.

78. These and many others who were tranquil in their minds and who had conquered their sense organs went to the world of Rudra due to their devotion to Sthāṇu and their charitable gifts.

79-80. As long as this earth will exist, the reputation of these persons will remain well-established.

Thinking thus you should seek the essential thing. Be devoted to Sthāṇu and the holy rite of charitable gift. Kātyāyana too eschewed his delusion and was (devoted to Sthāṇu and the holy rite of charitable gifts).

Nārada said:

81. On hearing this story recounted by Suśravas, the Lotus-born Deity was much filled with tears of joy. He praised (him) again and again:

82. “Well said, O dear one. This is thus and not otherwise.” Sārasvata spoke the truth. Similarly this Śruti is also true:

83. Gift, monetary gift, is a shield unto Yajñas. In this world, all living beings derive livelihood from donors. They dispelled enemies through gifts. Through gift, enemies become friends. Everything is established in gift. Hence they speak of Dāna (‘gift’) as the greatest (holy act).

84. In the terrible ocean of worldly existence which is disturbed and turbid due to the billows of Dharma and Adharma one should resort to Dāna. It is made like a ship.

85-87. It is after thinking thus that Brāhmaṇas were established by me at Puṣkara; in Kṛtayuga Brāhmaṇas were established by Śrī and Hari between Gaṅgā and Yamunā, in the middle land (‘doab’). Most excellent ones among the knowers of the Vedas were established by Śrīgaurī; Nāgaras^[13] were established by Rudra and Śaktipūrbhavas were established by Pārvatī. Similarly (Brāhmaṇas were established) at Śrīmāla by Lakṣmī. Thus, these and other Agrahāras (i.e. villages gifted to Brāhmaṇas) were provided by excellent Suras with a desire for uplifting the worlds.

88. We do not have any desire for the benefit of the holy rite of Dāna. O excellent Suras. It is for the sake of protecting good people that Dāna has been glorified by us.

89. Brāhmaṇas who have been allotted proper abodes, uplift the other three castes by means of instructions of various sorts in the matter of piety and virtue. Therefore Brāhmaṇas are extremely worthy of adoration.

90-91. Dāna, is of four types^[14]: Dāna, Utsarga, Kalpita and Saṃśruta. They are of different nature; they have been glorified in this order. The gift of tanks, wells and lakes, trees, educational institutions, temples, monasteries, water booths, houses, fields—this is called Utsarga.

92. If any man were to perform any meritorious rite while resorting to these, one-sixth of the merit accruing therefrom is obtained by the Brāhmaṇa who has gifted the same.

93. Among all these, settling Brāhmaṇas (in a good place) is the greatest. Settling deities also is an act of Dharma, because it has that as its root.

94. The share of the ancestors of the donor in the merit remains as long as the temple lasts or the abode of the Brāhmaṇa remains steady.

95. This is a small form of trade (i.e. investment) yielding much benefit. When old ruins are restored and renewed the benefit is stated to be double the same.

96. Hence I too say this, O excellent Suras. There is nothing equal to Dāna. What Sārasvata said was true.

Nārada said:

97. The Suras applauded what had been said by Sārasvata and the Lotus-born Lord said approvingly: “Well said! Well said!” The Suras and I were struck with wonder.

98. Then, when the assembly dispersed, I sat on a slab on the beautiful top of Meru and thought thus:

99-101. “Virañci (Brahmā) spoke the truth. Why does he live, he by whom not a single thing has been done whereby he could have the satisfaction of having done the duty? Therefore, how can I clearly perform the rite of charitable gift? My only asset is a loin-cloth and a staff. I don’t have even a little of wealth. If one gives to a non-deserving person or if one does not give to a deserving person (one incurs sin). Hence the holy rite of charitable gift is a difficult one, because one has to distinguish between the deserving and the non-deserving.

102. If a gift is made at the proper place and time to a deserving person, with a pure mind, of what is acquired by justifiable means, the benefit is enjoyed at the time of youth.

103. If the gift is made with a Tāmasa attitude or in an angry mood, the benefit is enjoyed while he is in the womb. There is no doubt about it.

104-105. Even during boyhood, the benefit is enjoyed if the gift is made out of arrogance or hypocrisy.

If the gift is made with unjustly acquired wealth or if it is made with an ulterior motive, the man enjoys the benefit during old age. There is no doubt about it. Hence gift is to be made in this manner. The time and place must be proper. The person receiving must be deserving. The gift should be made in accordance with the injunctions. The wealth should have been acquired by fair, auspicious means. There must be respect (for the recipient) in the man making the gift. He should not have roguish tendency or stubbornness.^[15]

106. How can this take place in the state of poverty? The ancient sages devoid of impurities have spoken truthful words.

107. A man devoid of wealth has neither this world nor the other world at any rate.^[16] People see an indigent person standing by as a despicable one.

108. Poverty is a sin in this world. Who dares or deserves to praise it? A fallen man is pitied by all. A poor man is also pitied.

109. A man who is bodily lean is not actually lean. Lean are those who are deficient in horses, wealth, servants and guests. Only such a person is called Kṛśa (‘lean’).

110. A man with plenty of wealth is highly praiseworthy in the world, though his family may be a bad one. An indigent person is censured even if his family is on a par with the bright moon.

111. People who have become superior in knowledge, those who have grown rich with penance, those people who have acquired vast learning—all these stand at the doorway of one who is rich in (i.e. has accumulated) wealth, as his servants.

112. Although in the three worlds wealth is not averse to us, it yields fruit only when solicited by another.”

113-114. I thought over all these things clearly. I looked ahead for a suitable place.

After thinking in various ways, I wandered over countries, villages, cities and many hermitages. There I got a place which was good and where 1 could settle Brāhmaṇas.

Footnotes and references:

[1]:

These are floating traditional verses ascribed to some great sage like Manu, Aṅgiras etc. Many of them are untraceable even in Smṛti works ascribed to these sages. For example this verse is untraceable in Āṅgirasa Smṛti (G.M. edition).

[2]:

Mbh. does not refer to any Vīravarmā who was killed by Bhīṃa. The Jaimini Aśvamedha refers to one Vīravarmā who stopped the sacrificial horse of Pāṇḍavas but was persuaded by Kṛṣṇa to let it go. But this Vīravarmā also is not killed by Bhīma. Probably the author of this part of SkP has used a different version of Mbh.

[3]:

New information. Neither Purāṇic Encyclopedia nor Chitrāva’s Prācīna Caritra Kośa mention Nārada’s being a follower of Kapila. Nor the story of his bringing Brahmins from Kalāpagrāma and settling them at Mahīsāgara-saṅgama is traced in the above mentioned reference books.

[4]:

This Sārasvata appears to be the soṇ of Dadhīca and the river Sarasvatī (Mbh, Śalya 51.13-14). He mentions Sarasvatī being his teacher (v 40). The Sārasvata Pāṭha of Taittirīya Saṃhitā attributed to him was taught to him by Sarasvatī (PE pp. 694-95).

[5]:

The comparison of Saṃsāra with a river and the analogy described here is common to all Purāṇas and is found in the works of modern saints as well.

[6]:

The special mention of Bharata is due to its holiness as a Karmabhūmī whence one can attain Mokṣa. Its being a Karma-bhūmī is mentioned in other Purāṇas also, e.g. BP 27.2, MkP 55.21-22, MtP 114.6-7, BdP I.2.16.4.

[7]:

This and the following verses up to v 80 are in praise of Dāna (Dānastuti). They are found in different Purāṇas and works on Dharma Śāstra. These eulogies of gifts (Dāna-stutis) are found since the Vedic times.

[8]:

Instances of great donors of the past are given in this up to v 78. Śibi’s offer of his own flesh to the pigeon protected by him is described in Mbh, Vana 197.21-28 and sacrifice (i.e. cooking) of his son is narrated there in ch. 198.

[9]:

Pratardana, the son of King Divodāsa of Kāśī and queen Mādhavī, the daughter of Yayāti, became king of Kāśī and offered his merits to his grandfather Yayāti (Mbh, Udyoga 117.18; 122.6-7). His gift of his own eyes to a Brāhmaṇa is noted in Mbh, Śānti 234.20.

[10]:

Nimi, a king of Videha, is famous as a royal sage in Buddhist Jātakas. His gift of kingdom to Brāhmaṇas is recorded in Mbh, Vana 234.26.

[11]:

Brahmadatta, an ancient king of Pañcālas, is another famous king in Buddhist and mediaeval literature. His donation of all his treasure (Śaṅkhanidhi) to Brāhmaṇas and proceeding to Brahmaloka is noted in Mbh, Śānti 234.29; Anuśāsana 137.17.

[12]:

The great self-sacrifice of Sahasrajit, giving his life for Brāhmaṇas and going to heaven, is recorded in Mbh, Śānti 234.31.

[13]:

VV 85-87 record the traditional information about the settlement of certain Brāhmaṇical castes in Gujarat. The author’s devotion to Mahīsāgara-saṅgama and other local information shows that probably he belonged to that part of Gujarat.

[14]:

Though Dāna is said to be of four types, there are technical differences. Dāna constitutes the donor’s giving up of ownership over a thing and making another the owner of it and the donor then cannot use it. But in Utsarga the owner gives up ownership for the benefit of all (sarvabhūtebhyaḥ). An Utsarga consists of construction of temples, tanks, parks etc. for the public. The original owner (donor) as a member of the public however can use it. In Dāna he cannot do so.

[15]:

For a classification of Dāna, cf. B.G. XVII. 20-22.

[16]:

VV 107-112 are Subhāṣitas disparaging poverty.