Part 2.4 - The Dakṣiṇā Hymn

[Full title: Secular Hymns (4) The Dakṣiṇā Hymn]

There are some hymns in the Ṛgveda, which are the panegyrics of liberal donors. These hymns are known as Dānastutis. Such hymns, while praising the generosity of the princes, who bestowed presents on the seers, throw light on the names of tribes and kings and also on the families of singers and their genealogies.^[1] The Dānastutis contain much historical value. A. A. Macdonell states that the Dānastutis or ‘praises of gifts’ may be included in the historical poems as they are panegyrics commemorating the liberality of princes towards the priestly singers employed by them.^[2] Max Müller states that these hymns like the Latin panegyrics, betray a modern character and must be referred to the Mantra period.^[3] In the Dānastuti hymns, there is no praise of gods or mythological description.^[4] Hence, they are considered as secular.

The givers of the Dakṣiṇā are praised in a Ṛgvedic hymn^[5], which is of secular matter. The greatness of Maghavan is said to be the bestower of light, by which a spacious path for the sacrificial fee has been displayed. Here, Maghavan is identified with the sun, at whose rising and at midday the dakṣiṇa is to be given, not at sunset.^[6] It is stated that the donors of the fee have mounted high in heaven.^[7] The divine nourishing Dakṣiṇā, which is part of the sacrifice to the gods, is not for those who go wrong, for they do not gratify the gods with worship, but many men through fear of incurring sin liberally extending the Dakṣiṇa to gratify the gods.^[8]

Dakṣiṇā gives everything to the giver of the fee like horses, cows, gold and silver, food, etc. Moreover, he wins a well-attired bride also. Dakṣiṇā also gives him a maiden beautifully adorned.^[9]

Sāyaṇācārya also observes—

kanyātvenātra sannikarṣādabhinavaṃ yauvanaṃ lakṣyate/ abhinavayauvanā śumbhamānā śarīrāvayavaviśeṣaśobhayā vastrādyalaṃkāraśobhayā ca sobhamānā strī tasmai bhojāya dātre āste/

It is also stated that the givers of enjoyment do not die, they do not go to destruction, they suffer no injury, the givers of enjoyment suffer no pain. Daksina gives them this entire world and the entire heaven.^[10] It is also stated that the dwellingplace of a liberal donor is decked like a lake full of lotus blossoms, charming as a palace of god.^[11] It is wished that the gods may protect the giver and be the victor over his foes in battles.^[12]

S. Bhattacharji states,

‘This is borne out by hymn 10.107, which has for its subject dakṣiṇā, the priest’s honorarium; the device of tempting the sacrificer to pay higher fees for grater merit in this or the next life is absolutely transparent; such merits are even arranged in a graded manner to correspond in exact proportion to the gifts given.’^[13]

Thus, in this hymn the result of charity is met with. A detailed description of this hymn is presented in a different context of the present work.

Footnotes and references:

[back to top]

[1]:

Vide, Sukthankar, V.S., op. cit., pp.119-120

[2]:

Macdonell, A. A., A History of Sanskrit Literature, p.107

[3]:

Max. Müller, F., (ed.) Sacred Books of the East, Vol.32, p.371

[4]:

Gonda, J., A History of Indian Literature, 100

[5]:

Ṛgveda , 10.107

[6]:

Vide, Wilson, H.H., op. cit., Vol. 6, on 10.107.1, p.378

[7]:

uccā divi dakṣiṇavanto asthurye aśvadāḥ saha te sūryeṇa/ Ṛgveda , 10.107.2

[8]:

daivī pūtirdakṣiṇā devayajyā na kavaribhyo nahi te pṛṇanti/ athā naraḥ prayatadakṣiṇāso’vadyabhiyā bahavaḥ pṛṇanti// Ibid.,10.107.3

[9]:

bhojayāśvaṃ saṃ mṛjantyāśuṃ bhojāyāste kanyā śumbhamānā/ Ibid., 10.107.10

[10]:

na bhojā mamrurna nyarthamīyurna riṣyanti na vyathante ha bhojāḥ/ idaṃ yadviśvaṃ bhuvanaṃ svaśvaitatsarvaṃ dakṣiṇaibhyo dadāti// Ibid., 10.107.8

[11]:

bhojasyedaṃ puṣkariṇīva veśma pariṣkṛtaṃ devamāneva citram // Ibid., 10.107.10

[12]:

bhojamaśvāḥ suṣṭhuvāho vahanti suvṛdratho vartate dakṣiṇāyāḥ/ bhojaṃ devāso’vatā bhareṣu bhojaḥ śatrūntsamanīkeṣu jetā// Ibid.,10.107.11

[13]:

Bhattacharji, S., Literature in the Vedic Age, Vol. 1, p.55