SECTION CLXLIX
Vaisampayana said, "King Yudhishthira, hearing from the illustrious
Markandeya the story of the royal sage Indradyumna's regaining of Heaven,
again asked the Muni, saying, 'O great Muni, tell me in what condition
should a man practise charity in order to gain admission into the regions
of Indra? Is it by practising charity while leading a domestic mode of
life, or in boyhood, or in youth, or in old age? O, tell me about the
respective merits reaped from the practice of charity in these different
stages of life?'
Markandeya said, 'Life that is futile is of four kinds. Charity also that
is futile is of sixteen kinds. His life is vain who hath no son; and his
also who is out of pale of virtue: and his too who liveth on the food of
other; and, lastly, his who cooketh for himself without giving therefrom
unto the Pitris, the gods, and the guests, and who eateth of it before
these all. The gift to one that has fallen away from the practice of
virtuous vows, as also the gift of wealth that has been earned wrongly,
are both in vain. The gift to a fallen Brahmana, that to a thief, that
also to a preceptor that is false, is in vain. The gift to an untruthful
man, to a person that is sinful, to one that is ungrateful, to one that
officiates at sacrifices performed by all classes of people residing in a
village, to one that sells the Vedas,[52] to a Brahmana that cooks for
Sudra, to one that too by birth is a Brahmana but who is destitute of the
occupations of his order, is in vain. The gift to one that has married a
girl after the accession of puberty, to females, to one that sports with
snakes, and to one that is employed in menial offices, is also in vain.
These sixteen kinds of gifts are productive of no merits. That man who
with mind clouded with darkness giveth away from fear or anger, enjoyeth
the merit of such gift while he is in the womb of his mother. The man who
(under other circumstances) maketh gifts unto the Brahmanas, enjoyeth the
fruit thereof while he is in old age. Therefore, O king, the man who
wishes to win the way of heaven, should under all conditions, make gifts
unto Brahmanas of everything that he wishes to give away.'
"Yudhishthira said, 'By what means do Brahmanas, who accept gifts from
all the four orders, save others as well as themselves?"
"Markandeya said, 'By Japa,[53] and Mantras,[54] and Homa[55] and the
study of the Vedas, the Brahmanas construct a Vedic boat[56] wherewith
they save both others and themselves. The gods themselves are pleased
with that man who gratifieth the Brahmanas. Indeed, a man may attain
heaven at the command of a Brahmana. Thou wilt, O king, without doubt
ascend to regions of everlasting bliss, in consequence of your worship of
the Pitris and the gods, and your reverence for the Brahmanas, even though
thy body is filled with phlegmatic humours and withal so dull and inert!
He that desires virtue and heaven should adore the Brahmanas. One should
feed Brahmanas with care on occasions of Sraddhas, although those among
them that are cursed or fallen should be excluded. They also should be
carefully excluded that are either excessively fair or excessively black,
that have diseased nails, that are lepers, that are deceitful, that are
born in bastardy of widows or of women having husbands alive; and they
also that support themselves by the profession of arms. That Sraddha
which is censurable, consumeth the performer thereof like fire consuming
fuel. If they that are to be employed in Sraddhas happen to be dumb,
blind, or deaf, care should be taken to employ them along with Brahmanas
conversant with the Vedas. O Yudhishthira, listen now unto whom thou
shouldst give. He that knoweth all the Vedas should give only to that
able Brahmana who is competent to rescue both the giver and himself, for
he, indeed, is to be regarded as able who can rescue both the giver and
himself. O son of Pritha, the sacred fires do not receive such
gratification from libations of clarified butter, from offerings of
flowers and sandal and other perfumed pastes as from the entertainment of
guests. Therefore, do you strive to entertain guests, O son of Pandu! O
king, they that give unto guests water to wash their feet, butter to rub
over their (tired) legs, light during the hours of darkness, food, and
shelter, have not to go before Yama. The removal (after worship) of the
flowery offerings unto the gods, the removal of the remnants of a
Brahmana's feast, waiting (upon a Brahmana) with perfumed pastes, and the
massaging of a Brahmana's limbs, are, each of them, O foremost of kings,
productive of greater merit than the gift of kine. A person, without
doubt, rescueth himself by the gift of a Kapila cow. Therefore, should
one give away a Kapila cow decked with ornaments unto Brahmanas. O thou
of the Bharata race, one should give unto a person of good lineage and
conversant with the Vedas; unto a person that is poor; unto one leading a
domestic mode of life but burdened with wife and children; unto one that
daily adoreth the sacred fire; and unto one that hath done you no
service. Thou shouldst always give unto such persons but not to them that
are in affluence. What merit is there, O you foremost of the Bharata
race, by giving unto one that is affluent? One cow must be given unto one
Brahmana. A single cow must not be given unto many. For if the cow so
given away (unto many) be sold, the giver's family is lost for three
generations. Such a gift would not assuredly rescue the giver nor the
Brahmana that takes it. He who giveth eighty Ratis of pure gold, earneth
the merit of giving away a hundred pieces of gold for ever. He that
giveth away a strong bull capable also of drawing the plough, is
certainly rescued from all difficulties and finally goeth to heaven. He
that giveth away land unto a learned Brahmana, hath all his desires
fulfilled. The tired traveller, with weakened limbs and feet besmeared
with dust, asks for the name of him that may give him food. There are men
who answer him by telling him the name. That wise man who informs these
toil-worn ones of the name of the person who may give them food, is,
without doubt, regarded as equal in merit unto the giver himself of food.
Therefore, abstaining from other kinds of gift, give you food. There is
no merit (arising out of gifts) that is so great as that of giving food.
The man that according to the measure of his might gives well-cooked and
pure food unto the Brahmanas, acquires, by that act of his, the
companionship of Prajapati (Brahma). There is nothing superior to food.
Therefore, food is regarded as the first and foremost of all things (to
be given away). It hath been said that food itself is Prajapati. And
Prajapati is regarded as the Year. And the Year is sacrifice. And
everything is established in sacrifice, for it is from sacrifice that all
creatures, mobile and immobile, take their origin. For this reason, it
hath been heard by us, food is the foremost of all things. They that give
away lakes and large pieces of water, and tanks and wells, and shelter
and food and they that have sweet words for all, have not to hear the
admonitions of Yama. With him who gives rice, and wealth earned by his
labour, unto Brahmana of good behaviour, the earth is satisfied. And she
poureth upon him showers of wealth. The giver of food walketh first,
after him the speaker of truth and he that giveth unto persons that do
not solicit. But the three go to the same place.'"
Vaisampayana continued, 'Hearing all this, Yudhishthira, along with his
younger brothers, impelled by curiosity, again addressed the high-souled
Markandeya, saying, 'O great Muni, what is the distance of Yama's region
from that of men? What is its measurement? How also do men pass it over?
And by what means? O, tell me all this!'
"Markandeya said, 'O king, O them foremost of virtuous men, this question
of yours appertains to a great mystery. It is sacred and much applauded
by the Rishis. Appertaining as it also does to virtue, I will speak of it
to thee. The distance of Yama's region from the abode of men is, O king,
eighty-six thousand Yojanas! The way is over space, without water, and
very terrible to behold; Nowhere on that road is the shade of a tree,
nowhere any water, and nowhere any resting place in which the traveller,
when fatigued, may rest for some moments. And men and women and all on
earth that have life, are forcibly led along this way by the messengers
of Yama. Those creatures that obey the mandates of the grim king, and
they, O king, that have given horses and other good conveyances unto
Brahmanas, proceed along this way on those animals and vehicles. And they
that have given umbrellas proceed along this way with umbrellas warding
off the sun's rays. And they that have given food, proceed without
hunger, while they that have not given food proceed afflicted with
hunger. And they that have given robes, proceed along this way attired in
robes while they that have given none, proceed naked. And they that have
given gold, proceed in happiness, themselves decked in ornaments. And
they that have given land, proceed with every desire completely
gratified. And they that have given grain, proceed without being
afflicted with any want. And they that have given houses, proceed happily
on cars. And those men that have given something to drink, proceed with
cheerful hearts unafflicted with thirst. And they that have given lights,
proceed happily lighting the way before them. And they that have given
kine, proceed along the way happily, freed from all their sins. And they
that have fasted for a month, proceed on cars drawn by swans. And they
who have fasted for six nights, proceed on cars drawn by peacocks. And, O
son of Pandu, he that fasteth three nights upon only one meal without a
second during this period goeth into a region free from disease and
anxiety. And water hath this excellent property that it produceth
happiness in the region of Yama. And they that give water find for
themselves a river there of the name of Pushpodaka. And the givers of
water on the earth drink cool and ambrosial draughts from that stream.
And they that are of evil deeds have pus ordained for them. Thus, O great
king, that river serveth all purposes. Therefore, O king, adore you duly
these Brahmanas (that are with thee). Weak in limbs owing to the way he
has walked, and besmeared with the dust of the high-road, the traveller
enquireth for the name of him who giveth food, and cometh in hope to his
house. Adore you him with reverent attention, for he indeed is a guest,
and he is a Brahmana. The gods with Indra at their head follow him as he
proceedeth. And if he is adored, the gods with Indra become gratified,
and if he is not adored, the celestials with their chief become
cheerless. Therefore, O you foremost of kings, worship you these
Brahmanas duly. I have thus spoken to you upon a hundred subjects. What
dost you desire to hear from me again?'
"Yudhishthira said, 'O master, conversant you are with virtue and
morality, and so I desire to repeatedly listen to you as you speakest
on sacred subjects appertaining to virtue and morals.'
"Markandeya said, 'O king, I will now speak on another sacred subject
appertaining to eternal interests and capable of washing off all sins.
Listen you with rapt attention. O you foremost of the Bharatas, the
merit equal to that of giving away a Kapila cow in (the tirtha called)
Jyeshtha-Pushkara arises from washing the feet of Brahmanas. As long as
the earth remains wet with water which a Brahmana hath touched with his
feet, so long do Pitris drink water of cups made of lotus-leaves. If the
guest is welcomed (with enquiries about his welfare), the deities of fire
become glad; and if he is offered a seat, it is the god of a hundred
sacrifices, who is gratified. If his feet are washed, it is the Pitris
who are delighted; and if he is fed it is Prajapati that is pleased. One
should with collected soul, give a cow when (during her throes) the feet
and head of her calf are visible, before her delivery is complete. A cow
with her calf in the air in course of falling from the uterus to the
earth, is to be regarded as equal to the earth herself. He, therefore,
that giveth away such a cow, reapeth the merit of giving away the earth.
And he that giveth away such a cow, is adored in heaven for as many
thousands of Yugas as there are bristles on the bodies of the animal and
her young one together. And, O Bharata, he that having accepted a thing
in gift giveth it away immediately unto a person that is virtuous and
honest, reapeth very great merit. Without doubt, he reapeth the fruit of
giving away the whole earth to her utmost limits and with her oceans and
seas and caves, her mountains and forests and woods. That Brahmana who
eateth in silence from a plate, keeping his hands between his knees,
succeedeth in rescuing others. And those Brahmanas that abstain from
drink and who are never spoken of by others as having any faults and who
daily read the Samhitas, are capable of rescuing others. Libations of
butter and edible offerings should all be presented to a Brahmana who is
learned in the Vedas. And as libations of clarified butter poured into
fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas
can never go in vain. The Brahmanas have anger for their weapon; they
never fight with arms of iron and steel. Indeed the Brahmanas slay with
anger like Indra slaying the Asuras with his thunder-bolt.
Thus prelection appertaining to virtue and morality is now over. Hearing
this, the Munis of the forest of Naimisha were filled with delight. And
those ascetics were also freed from grief and anger by listening to it.
And they were also purged of all their sins in consequence of this. And,
O king, those human beings that listen to it become freed from the
obligation of rebirth.'
"Yudhishthira said, 'O you of great wisdom, what purification is there
by which a Brahmana may always keep himself pure? I desire to hear of it
from thee, O you foremost of all virtuous men!"
"Markandeya answered, 'There are three kinds of purity, viz., purity in
speech, purity in deed, and purity achieved by use of water. He that has
recourse to these three different kinds of purity, attains, without
doubt, to heaven. That Brahmana who adoreth the goddess Sandhya in the
morning and the evening, and who recites meditatively the sacred goddess
Gayatri who is the mother of the Vedas, sanctified by the latter, is
freed from all his sins. Even if he accepts in gift the entire earth with
her oceans, he doth not, on that account, suffer the least unhappiness.
And those heavenly bodies in the sky including the sun that may be
inauspicious and hostile towards him soon become auspicious and
favourable towards him in consequence of these acts of his, while those
stars that are auspicious and favourable become more auspicious and more
favourable in consequence of such conduct of his. And terrible Rakshasas
subsisting on animal food, or gigantic and fierce mien, all become unable
to prevail over a Brahmana who practiseth these purifications. The
Brahmanas are even like blazing fires. They incur no fault in consequence
of teaching, of officiating at sacrifices, and of accepting gifts from
others. Whether the Brahmana be cognisant of the Vedas or ignorant of
them, whether they be pure or impure, they should never be insulted, for
Brahmanas are like fires. As the fire that blazeth up in the place set
apart for the cremation of the dead is never regarded impure on that
account, so the Brahmana, be he learned or ignorant, is always pure. He
is great and a very god! Cities that are adorned with walls and gates and
palaces one after another, lose their beauty if they are bereft of
Brahmanas. That, indeed, O king, is a city where Brahmanas accomplished
in the Vedas, duly observing the duties of their order and possessed of
learning and ascetic merit, reside. O son of Pritha, that spot, be it a
wood or pasture land, where learned Brahmanas reside, hath been called a
city. And that place, O king, becometh a tirtha also. By approaching a
king that offereth protection, as also a Brahmana possessed of ascetic
merit, and by offering worship unto both, a man may purge off his sins
immediately. The learned have said that ablutions in the sacred tirthas,
recitation of the names of holy ones, and converse with the good and
virtuous, are all acts worthy of applause. They that are virtuous and
honest always regard themselves as sanctified by the holy companionship
of persons like themselves and by the water of pure and sacred converse.
The carrying of three staffs, the vow of silence, matted hair on head,
the shaving of the crown, covering one's person with barks and deerskins,
the practice of vows, ablutions, the worship of fire, abode in the woods,
emaciating the body, all these are useless if the heart be not pure. The
indulgence of the six senses is easy, if purity be not sought in the
object of enjoyment. Abstinence, however, which of itself is difficult,
is scarcely easy without purity of the objects of enjoyment. O king of
kings, among the six senses, the mind alone that is easily moved is the
most dangerous! Those high-souled persons that do not commit sins in
word, deed, heart and soul, are said to undergo ascetic austerities, and
not they that suffer their bodies to be wasted by fasts and penances. He
that hath no feeling of kindness for relatives cannot be free from sin
even if his body be pure. That hard-heartedness of his is the enemy of
his asceticism. Asceticism, again, is not mere abstinence from the
pleasures of the world. He that is always pure and decked with virtue, he
that practises kindness all his life, is a Muni even though he may lead a
domestic life. Such a man is purged of all his sins. Fasts and other
penances cannot destroy sins, however much they may weaken and dry up the
body that is made of flesh and blood. The man whose heart is without
holiness, suffers torture only by undergoing penances in ignorance of
their meaning. He is never freed from sins of such acts. The fire he
worshippeth doth not consume his sins. It is in consequence of holiness
and virtue alone that men attain to regions of blessedness, and fasts and
vows become efficacious. Subsistence on fruits and roots, the vow of
silence, living upon air, the shaving of the crown, abandonment of a
fixed home, the wearing of matted locks on the head, lying under the
canopy of heaven, daily fasts, the worship of fire, immersion in water,
and lying on the bare ground,--these alone cannot produce such a result.
They only that are possessed of holiness succeed, by knowledge and deeds,
to conquer disease, decrepitude and death, and acquire a high status. As
seeds that have been scorched by fire do not sprout forth, so the pains
that have been burnt by knowledge cannot effect the soul. This inert body
that is only like a block of wood when destitute of souls, is, without
doubt, short lived like froth in the ocean. He that obtaineth a view of
his soul, the soul that resideth in every body, by help of one or half of
a rhythmic line (of the Vedas), hath no more need for anything. Some
obtaining a knowledge of identity with the Supreme Soul from but two
letters (of the Vedas) and some from hundreds and thousands of rhythmic
lines, acquire salvation, for the knowledge of one's identity with the
Supreme Soul is the sure indication of salvation. The men of old,
distinguished for their knowledge, have said, neither this world nor that
hereafter nor bliss can be his who is disturbed by doubts. And belief of
one's identity with the Supreme Soul is the indication of salvation. He
that knoweth the true meaning of the Vedas, understandeth their true use.
Such a man is affrighted at the Vedic ritual like a man at sight of a
forest conflagration. Giving up dry disputation, have recourse to Sruti
and Smriti, and seek thou, with the aid of your reason, the knowledge of
the Undecaying One that is without a second. One's search (after this
knowledge) becometh futile from defect of means. Therefore, should one
carefully strive to obtain that knowledge by aid of the Vedas. The Vedas
are the Supreme Soul; they are His body; they are the Truth. The soul
that is bounded by the animal organism is incompetent to know Him in whom
all the Vedas merge. That Supreme Soul, however, is capable of being
known by the pure intellect. The existence of the gods as stated in the
Vedas, the efficacy of acts, and the capacity for action of being
furnished with bodies, are noticeable in every Yuga. Independence of
these and annihilation are to be sought from purity of the senses.
Therefore, the suspension of the function of the senses is the true
fasting. One may attain to heaven by asceticism, one may obtain objects
of enjoyment by the practice of charity and may have his sins purged off
by ablutions in tirthas. But complete emancipation cannot be had except
by knowledge.'"
Vaisampayana continued, "Thus addressed, O great king, by the Rishi,
Yudhishthira of great fame then said, 'O holy one, I desire to listen to
the rules about that charity which is meritorious."
"Markandeya said, 'O great king, O Yudhishthira, the rules about charity
which you wishest to hear from me are always highly regarded by me.
Listen now to the mysteries of charity as expounded in the sruti and the
smritis! A man that performs a sraddha in the conjunction called
Gajacchaya at a place that is fanned by the leaves of the Aswattha tree
enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas.
O king, he that foundeth a dharmasala and established there a person to
look after all comers, is crowned with the merits of all the sacrifices.
He that giveth away a horse at a tirtha where the current of the river
runneth in a direction opposite to its general course, reapeth merit that
is inexhaustible. The guest that comes to one's house for food is none
other than Indra himself. If he is entertained with food, Indra himself
conferreth on the best merit that is inexhaustible. As men cross seas by
vessels, so are the givers mentioned above are saved from all their sins.
So what is given unto Brahmanas produceth, like gift of curds,
inexhaustible merits. A gift on particular lunations produceth merit that
is twice as much as a gift on other days. That in a particular season
produceth merit ten times greater that in other seasons. That in a
particular year produceth merit a hundred times greater than in other
years. And lastly, a gift on the last day of the last month of the year
produceth merit that is inexhaustible. A gift also that is made while the
Sun is on the solstitial points, one again that is made on the last day
of the Sun's path through Libra, Aries, Gemini, Virgo, and Pisces, a gift
again during eclipses of the Moon and the Sun, produce merit that is
inexhaustible. The learned have also said that gifts made during the
seasons produce merit that is ten times, those made during the change of
seasons, a hundred times--and those made during the days when Rahu is
visible, a thousand times--greater than what is produced by gifts at
other time; while a gift made on the last day of the Sun's course through
Libra and Aries produces merit that knows no diminution. O king, no one
can enjoy landed possessions unless he giveth away land, and no one can
go on cars and vehicles unless he giveth away these. Indeed a person on
rebirth obtaineth the fruition of whatever objects he hath in view at the
time of making a gift to a Brahmana. Gold hath sprung from Fire; the
Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth
away gold, land, and kine attaineth all the regions of Agni, Vishnu, and
the Sun. There is nothing so eternal as a gift. Where, therefore, in the
three worlds is anything that is more auspicious? It is for this, O king,
that they who have great intelligence say that there is nothing higher
and greater in the three worlds than gift!'"
--------------------END OF PARVA 3 : UPA-PARVA 199 ---------------------
