Chapter 56 - Fruit of Dāna Described

[Sanskrit text for this chapter is available]

Uttānapāda said:

1-8. I wish to know some more. By whom was Gaṅgā brought down? How did the holy River which was stationed on the head of Rudra, happen to come here? What is the efficacy of the holy Devaśilā? O Śaṅkara, if you are pleased, describe these things to me.

Īśvara said:

Listen with mental concentration as to how the highly esteemed Gaṅgā was brought down by all the Devas for the sake of the welfare of all the worlds.

O king, in the southern quarter, there is a mountain named Vindhya. All the Devas went to the top thereof, O king.

After adoring Īśa, the Lord of the universe, Lord of Devas, the preceptor of the universe, they requested him: “Release to the ground Gaṅgā stationed in the middle of your matted hairs.” Thus Gaṅgā was invoked by all the Suras led by Brahmā. Thereupon the brilliant river was released to the earth by Rudra from his head.

This has been created as a highly meritorious river there in that spot by the Devas themselves. Therefore she has become Devanadī (divine river) for the welfare of men on the earth.

Those who always live on her banks, those who take their holy bath with devotion and those who always drink her water, do not go to the abode of Yama.

9-18. Prācī Sarasvatī is to the west of the celestial river, O king; in the Kuṇḍa of Śūlabheda where she had fallen.

There is an excellent Tīrtha to the south of Śūlabheda. It is there that the meritorious Devaśilā was created by the Lord himself.

If one takes his holy bath there with devotion and propitiates the Pitṛs and deities, they will become contented until the time of, the annihilation of all living beings.

A person should feed Brāhmaṇas there with great devotion after taking a holy dip there. Even if a small quantity of cooked food is offered, there is no end thereof (in regard to efficacy).

Uttānapāda said:

What are those Dānas which when offered are highly esteemed in the world? By offering which devoutly is a man rid of all sins? Tell me the greatness of Devaśilā, the benefit that accrues from the holy bath, Dāna and the like and the good that would be attained through Vrata, Upavāsa (fast) and Niyama (restraints and observances).

Īśvara said:

O king, formerly there was a very powerful king of Cedi well-known as Vīrasena. He was the Lord of a vast region and he was superbly vigorous. There was no enemy throughout the land nor was there any pestilence. No thieves ravaged the land nor was there any impiety. Only righteousness prevailed everywhere and at all times.

The king had many sons and he was always joyous in the company of his wives. He had a single daughter as beautiful as the Daughter of the Mountain (Pārvatī). The girl was a darling of the parents and all the kinsmen. At the proper time her marriage was duly celebrated.

19-26. Thereafter the king of Cedi began a Yajña (a sacrifice) lasting for twelve years. In the meantime the husband of his daughter met with his death.

Seeing his daughter widowed the king became grief-stricken. He told his wife who too was afflicted with misery: “My dear, a great misery has befallen us. It shall be unbearable throughout our life. This girl is proud due to her beauty and youth. It is very difficult to keep her under restraint. Perhaps she may even spoil the family. How can this girl be guarded? There is no means whereby Bhānumatl (name of the girl) can be kept safe.” On hearing the mutual discussion of the parents, the girl said:

Bhānumatī said:

O dear father, I am never ashamed to say what follows before you. Verily no defect or default shall assail you, O king, on my account. From now onwards I shall cease to have my tresses of hairs. At your place I shall wear half (of the usual length) of a coarse cloth. I shall observe the Vratas laid down in the Purāṇas. I shall cause myself to wither up and thus propitiate Janārḍana. This is what I think, dear father, if you allow me to do so.

On hearing the words of Bhānumatī, the king became highly delighted.

27-35. In view of her intended pilgrimage, the king placed a vast amount of wealth at her disposal. To guard her he engaged many old men to accompany her. He sent Brāhmaṇas and priests, slaves and servants as well as foot-soldiers capable of protecting her.

Thus with the full consent of her father the chaste lady went to the banks of Gaṅgā, O king. She took holy dips in both the shores^[1] of Gaṅgā. Honouring excellent Brāhmaṇas everyday with sweet scents, garlands, ornaments etc., she spent twelve years on the banks of Gaṅgā.

Thereafter, the princess left Gaṅgā and proceeded towards the South and arrived at the great river Revā along with her attendants and ministerial followers. At Oṃkāra at Amarakaṇṭaka she stayed for five years. She went from one Tīrtha to another Tīrtha both on the north as well as on the south bank (of Revā). Taking many holy ablutions and adoring Brāhmaṇas devoutly and without lethargy, she went to the West reaching the confluence of the celestial river.

There she saw a holy hermitage full of the congregation of sages. On seeing the saintly concourse she bowed down and said: “What is the greatness of this Tīrtha? What is the name? I may be favoured by ye, O venerable ones. Let this be spoken.”

The sages said:

36-47. This is well-known as Cakra Tīrtha. It was here that the discus was granted to Hari by the Trident-bearing Lord of Devas, the delighted Maheśvara.

If a person takes his holy bath in the Tīrtha here and propitiates the Pitṛs and deities, he will undoubtedly reach that destination from where there is no return at all.

O Tapasvinī (ascetic woman), the next day the person should go to Śūlabheda and duly perform the holy ablution in accordance with the injunctions mentioned before.

He will undoubtedly be rid of sins committed in the course of three births. Three cavity-fuls of water and gingelly seeds (Añjali = cavity of palms joined together) alone should be offered as libation (to Pitṛs). There is no doubt that the Pitṛs thus become satiated for twelve years.

He who performs Śrāddha devoutly through Brāhmaṇas well-versed in the Vedas, O king, should avoid usuriousness. Whatever is offered to the Pitṛs becomes everlasting in its benefit.

The next day, he should go to the splendid and meritorious Devaśilā. There the meritorious Jāhnavī formerly created by Devas, is visible.

O king, one should take holy bath there and offer water mixed with gingelly seeds (to Pitṛs). Merely offering balls of rice once, one is rid of the sin of Brāhmaṇa-slaughter.

The person should observe fast on the eleventh day in either half (of the month) and keep awake at night. He should also read the story from a Purāṇa. He should perform the adoration of Vjṣṇu with flowers, incense and Naivedya offerings. He sḥpuīd feed Brāhmaṇas in the morning and make gifts in accordance with his capacity.

On the fourth day he should go to the place where Prācīsarasvatī (flows) issuing forth from the body of Brahmā, for the purpose of sanctifying embodied beings. After taking bath the man should devoutly propitiate the Pitṛs and deities.

After duly performing the Śrāddha he should feed uncensurable (praise-worthy) Brāhmaṇas. Undoubtedly the Pitṛs become satiated for twelve years.

48-57. This spot consists of all Devas and all Tīrthas. The place is full of crores of deities and is the most excellent of all excellent Tīrthas with ten million Liṅgas.

If a person who is pure and has controlled his sense-organs, takes his bath for three nights, a fortnight, a month, six months and (sometimes) a year, he is sure to dwell in heaven. He will never be born again in the mortal world.

Strictly observing the restraints he will be rid of sins accumulated in the course of three births.

A woman of pure vows who remains there for a period of twelve years without a male associate, is honoured in Rudraloka for all times.

On hearing the words of the sages, she went ahead with great joy. She took holy bath in the Tīrtha and remained active and alert day and night.

On seeing the power of the Tīrtha she said again, “O Brāhmaṇas including the priests, may my words be listened to. I will not forsake such a holy spot as this either in the day or at night as long as I live. Kindly tell my mother and father these words: ‘Your daughter is staying at Śūlabheda, regularly observing the vows’”.

After saying this, O king, Princess Bhānumatī continued her stay there. She began the observance of fast on alternative days. Gradually she increased the duration of the fast to a month. She always stationed herself at Devaśilā and meditated upon the Discus-bearing Lord. She burned incense day and night; offered sandal-paste and lights. She herself washed the feet and fed Brāhmaṇas. That queen (Princess) thus observed her vows and stayed there for twelve years.^[2]

Īśvara said:

58-68. Now, O king, listen to another story showing the greatness of Devaśilā. I shall narrate, O mighty-armed one, an old legend along with the historical background.

There was a hunter, a forest-dweller of the Śabara tribe. Afflicted by famine he went to the forest accompanied by his wife for procuring some meat. He did not see birds or animals or fruits. Ultimately he espied a lake beautified with clusters of lotuses.

On seeing the excellent lake, the Śabarī (Śabara’s wife) spoke these words: “Take these splendid lilies (lotuses) for the sake of getting the money for our food. Righteous and pious persons will be coming to Śūlabheda for the adoration of the Lord. The flowers can be sold.”

On hearing the words of his wife, he gathered the lotus flowers. After coming out of the water he saw a Śrīvṛkṣa (Bilva tree) in front of him. He plucked ripe fruits of Śrīphala and reached Śūlabheda where he saw a great number of people.

On the eleventh day in the bright half of the month of Caitra, even children, old men and women should not eat anything.

He saw a pavilion erected there over the Devaśilā rock. It was divinely exquisite, embellished with flower garlands and covered with cloths.

The sages who lived in the hermitages came there. They undertook their fasts and holy observances. All of them had the holy fires with them and their wives too were there.

The entire bank of the Devanadī appeared very charming with the crowds of sages. O excellent king, the whole path was blocked by visitors.

69-79. On seeing the entire, country present there, the Śabara said to his wife: “Go and ask someone as to why they are having the holy bath. Is it any of the Parvas (holy festival days) about which we hear? Is it the lunar or solar eclipse? Is it the transit of the Sun or the Akṣayatṛtīyā?”

Thereupon, at the instance of her husband the Śabarī set off. She saw a woman there to whom she gave two splendid lotus flowers and asked: “What is the Tithi (lunar day) today? What is the Parva today? Do tell me. Why do the people take the holy ablution? What is the reason for the holy bath?”

The woman said:

It is the holy Ekādaśī (eleventh day) today. It causes destruction of all sins. If even once anyone observes fast today, he will attain heaven.

On hearing her words, the Śabarī recounted to the Śabara without excitement, O excellent king, the entire statement of the woman. “It is a meritorious Ekādaśī today. It is named Maḍanaikāḍaśī. Even children and old men observe fast today. All sins will be destroyed thereby. It is heard that there is a splendid princess, regularly observing holy vows and restrictions in diet. The chaste lady is Bhānumatī by name. No woman on a par with this lady has been heard of in all the three worlds. She appears to be some divine lady incarnated on the earth.”

On hearing the words of his wife, the Śabara said to her: “Sell the lotuses for whatever you get immediately and get your food. But this is my firm determination that I should not eat. O fair lady, evil-minded that I am, nothing auspicious has been done by me.”

Sabarī said:

80-89. As far as I remember, I did not eat before you (have eaten). Whatever was left after your meal only that was eaten by me.

On coming to know of the resolute decision of his wife, the hunter went away to have his holy bath. Wearing half of his upper garment he devoutly took his holy bath. He paid respects to all the Devas and then went to Dévaśilā. Though diffident (about results) he stood there bowing down to Janārdana.

The queen (Princess) was informed by that woman to whom the Śabarī had given the two lotus flowers. On seeing the pair of lotus flowers, she (Princess) said to the servant: “Wherefroṃ were the lotus flowers obtained by you. Do tell me presently. Go quickly and bring more such lotus flowers. Bring the lotus flowers in exchange of food grain or cash.”

On hearing the words of Bhānumatī, she (the servant woman) went to the Śabara. “Give me more of the Śrīphalas and flowers.”

Śabarī said:

Go and tell the queen that I shall give you the Śrīphalas along with the flowers. I do not covet anything nor do I wish for anything in return.

She hastened back and told the princess everything just as it happened and the words of the Śabarī in full detail.

On hearing her words, the queen herself went there and spoke lovingly to the Śabarī: “Give me the lotuses for the price.”

Śabarī said:

90-97. O queen, I do not desire to get (any) price of the flowers and the fruits. Śrīphalas and flowers may be taken from me as you please. Do perform duly the adoration of Vāsudeva, the Lord of the universe.

The queen said:

I will not accept the lotuses from you without giving the price thereof. I shall give you a Khārikā (sixteen Droṇas) of food-grain. May it be accepted.

Accept ten, twenty, thirty, forty or even a hundred Khārikās and go across the ocean of famine.

For the sake of the lotuses, I shall surely give you money, jewels, gold or anything else desired by you.

Śabarī said:

O lady of fair countenance, I do not think of foodstuff now. Excepting the Lord, I do not think of anything else. My mind is not inclined to anything other than the thought of the Lord, O fair lady.

The queen said:

Food should not be discarded by you. Everything is established in food. Hence, by all means accept the foodstuff given by me. Sages of great esteem, those who dwell in forests—all diligently come and beg at the portals of householders.

Śabarī said:

98-110. It has been rejected earlier. Everything is established in Satya (Truth). It is due to Satya that the sun blazes. It is because of Satya that the fire burns. Through Satya the ocean stands (firm). The wind blows through Satya. Through Satya crops ripen and cows yield milk. The entire universe consisting of mobile and immobile beings has Satya for its support. Hence by all means, one should protect Satya through abiding by Satya. Excepting the task pertaining to the Lord, my mind is not inclined in regard to anything. Take the flowers, O queen, and perform the adoration of the mace-bearing Lord Viṣṇu.

It is learnt through the statements of Brāhmaṇas that there is no harm at all in accepting Kuśa grass, greens, water, fish, scents, flowers, raw rice-grain (for rituals), meat, bed,, seat, corn etc., and water. These should not be rejected.

The queen said:

Flowers are of four types: those plucked from gardens; flowers (collected) from forest; flowers which are bought and flowers obtained as gift. The best one is a flower from the forest plucked by oneself. The middling is a fruit (flower) gathered from a garden. That which is bought is the base one. Learned men know that what is obtained as a gift is futile.

Purohita (Priest) said:

O queen, take the ñowers and perform the adoration of the mace-bearing Lord Viṣṇu. Under some pretext you should render help in return at some other time.

Īśvara said:

Accepting the Śrīphalas given by the Śabara along with the lotus flowers, the queen performed the auspicious adoration. She listened to the Purāṇic story and kept awake at night. Thereupon the Śabara spoke these words to his wife: “O beautiful lady, let the oil be taken as much as can be obtained for the lamps.” Thereafter they lighted a lamp and performed the auspicious adoration of Hari.

They meditated upon the Upholder of the Earth and kept awake at night. At dawn they saw the people eager to take the holy bath. Some were bathing in Śūlabheda and others in the Devanadī. Some men took bath in Sarasvatī and others in the whirlpool of Mārkaṇḍa.

111-120. Some went to Cakratīrtha and took the holy bath in accordance with the injunctions. All those pure persons performed Śrāddha assiduously and faithfully on the Devaśilā rock after their holy bath. Their mind remained pure.

On seeing them, the Śabara too offered Piṇḍas with the Bilva fruits.

Similarly Bhānumatī offered the Piṇḍas to her husband. Uncensurable (praiseworthy) Brāhmaṇas who were devoid of hypocrisy and practice of usury were fed.

The queen fed them with Haviṣya (cooked rice), curd, sugar, honey and ghee, milk pudding made out of cow’s milk and especially with Kṛtānna (rice mixed with condiments etc.). After feeding them, the queen made monetary and other gifts in accordance with the injunctions. The gifts were sandals and shoes, umbrella, bed, cow, bull, various kinds of jewels, gold and cash too.

O great king, if a person makes a gift of a tawny-coloured cow at Cakratīrtha, it is on a par with a gift of the whole earth along with the mountains, forests and parks.

Uttānapāda said:

O Lord of Devas, be favourably disposed towards me and recount to me all those esteemed gifts to be made over (in the name) of the Lord of the universe.

Īśvara said:

He who makes the gift of gingelly seeds obtains desired progeny; he who gives lamps gets excellent visual power; he who gives plot of land attains heaven and he who gives gold gets longevity.

The giver of a house becomes free from ailments; he who gives silver becomes handsome; he who gives clothes attains the world of the Moon; and he who gives horses becomes identical with the Sun-god.

One who gives a bull attains well-attained glory and fortune; a giver of cows goes to heaven; one who gives vehicles and bed obtains a (good) wife and one who gives succour from fear obtains prosperity.

121-129. A person who gives foodgrain attains permanent happiness; one who gives Vedic text attains the eternal Brahman. Of all Dānas, viz. water, food, earth, clothes, gingelly seeds, gold and ghee, Brahmadāna (gift of learning) is the best.

The donor gets correspondingly adequate return in accordance with the intention or the degree of emotional fervour with which he makes the gift, whatever it may be.

O king, listen to what the Śabara said to his wife on seeing the various gifts made by the queen: “O fair lady, I have heard entirely the Purāṇa as read by the Brāhmaṇas who have mastered the Vedas. The benefit of the Dānadharma is auspicious. The sin accumulated in the previous births has been wiped off through the holy bath, Dāna, Vrata etc. After casting off the body, that cannot be ordinarily cast off, one attains excellent goal. I am afraid of the ocean of worldly existence, O fair lady. I speak the truth unto you. I have committed many sins, O fair lady. Many animals have been killed by me. I have always burnt down many hills. I am scorched by those sins. Poverty never leaves me. The sinner that I am, I have never taken the holy bath in a Tīrtha. Therefore, O fair lady, I am miserable. I have incurred poverty that cannot be removed. You go to your mother’s house. Cease to have love and affection for me. I wish to climb on to the peak of the mountain and hurl myself to death.”

Śabarī said:

130-134. I have nothing to do with my mother or father. I have nothing to do with kinsmen and relatives. O my Lord, I shall attain the same goal as you. Women’s Dharma does not allow that they should continue to live without their husbands. In such a life many defects are possible as proclaimed by Dharmaśāstra texts, O Lord of Bhojas (i.e. Śabara clan). Do make the ritualistic breaking of the fast, lest the Vrata should be defective. Whatever is desired by you, you should dedicate to Viṣṇu.

On hearing the words of his wife the Śabara was pleased. He took the Śrīphala and duly performed the Homa. After bowing down to all the deities he took food with her. Coming to know that there was Viṣuva (Equinox) on the full-moon day of Caitra he stayed there for three days.

Footnotes and references:

[1]:

This probably implies that she performed a circumambulation of the river.

[2]:

Upto verse 57 the story of Bhānumatī is narrated. The remaining part of her story will be told later. In the meanwhile the story of Śabarī, which is a part of Bhānumatī’s, is told by Īśvara. The story is told to emphasize the Māhātmya of Devaśilā and is not a break in Bhānumatī’s story.