SECTION LXXXIV
"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift
of kine that is fraught with great merit. In the case of kings observant
of their duties, that gift is most meritorious. Sovereignty is always
painful. It is incapable of being borne by persons of uncleansed souls.
In the generality of cases, kings fail to attain to auspicious ends. By
always making, however, gifts of earth, they succeed in cleansing
themselves (of all their sins). Thou hast, O prince of Kuru's race,
discoursed to me on many duties. Thou hast discoursed to me on the gifts
of kine made by king Nriga in days of old. The Rishi Nachiketa, in
ancient times, had discoursed on the merits of this act. The Vedas and
the Upanishads also have laid down that in all sacrifices,--in fact, in
all kinds of religious acts,--the Dakshina should be earth or kine or
gold. The Srutis, however, declare that in all Dakshinas, gold is
superior and is, indeed, the best. I desire, O grandsire, to hear thee
discourse truly on this topic. What is gold? How did it spring up? When
did it come into existence? What is its essence? Who is its presiding
deity? What are its fruits? Why is it regarded as the foremost of all
things? For what reason do men of wisdom applaud the gift of gold? For
what reason is gold regarded as the best Dakshinas in all sacrifices? Why
also is gold regarded as a cleanser superior to earth itself and kine?
Why, indeed, is it regarded so superior as a Dakshina? Do thou, O
grandsire, discourse to me on all this!'
"Bhishma said, Listen, O king, with concentrated attention to me as I
recite to thee in detail the circumstances connected with the origin of
gold as understood by me. When my father Santanu of great energy departed
from this world, I proceeded to Gangadwara for performing his Sraddha.
Arrived there, I commenced the Sraddha of my father. My mother Jahnavi,
coming there, rendered me great help. Inviting many ascetics crowned with
success and causing them to take their seats before me, I commenced the
preliminary rites consisting of gifts of water and of other things.
Having with a concentrated mind performed all preliminary rites as laid
down in the scriptures, I set myself to duly offer the obsequial cake. I
then saw, O king, that a handsome arm, adorned with Angadas and other
ornaments, rose up, piercing the ground, through the blades of Kusa grass
which I had spread. Beholding that arm rise from the ground, I became
filled with wonder. Indeed, O chief of Bharata's race, I thought that my
father had come himself for accepting the cake I was about to offer.
Reflecting then, by the light of the scriptures, the conviction soon came
upon me that the ordinance does occur in the Vedas that the cake should
not be presented into the hand of him whose Sraddha is performed. Even
this was the conviction that took possession of my mind, viz., that the
obsequial cake should never be presented in this world by a man into the
visible hand of the man whose obsequial rites are performed. The Pitris
do not come in their visible forms for taking the cake. On the other
hand, the ordinance provides that it should be presented on the blades of
Kusa grass spread on the earth for the purpose. I then, disregarding that
hand which constituted an indication of my father's presence, and
recollecting the true ordinance depending upon the authority of the
scriptures respecting the mode of presenting the cake, offered the entire
cake, O chief of the Bharatas, upon those blades of Kusa grass that were
spread before me. Know, O prince of men, that what I did was perfectly
consistent with the scriptural ordinance. After this, the arm of my sire,
O monarch, vanished in our very sight. On that night as I slept, the
Pitris appeared to me in a dream. Gratified with me they said, O chief of
Bharata's race, even these words, 'We have been pleased with thee, for
the indication thou hast afforded today of thy adherence to the
ordinance. It has pleased us to see that thou hast not swerved from the
injunctions of the scriptures. The scriptural ordinance, having been
followed by thee, has become more authoritative, O king. By such conduct
thou hast honoured and maintained the authority of thyself, the
scriptures, the auditions of the Vedas, the Pitris and the Rishis, the
Grandsire Brahman himself, and those seniors, viz., the Prajapatis.
Adherence to the scriptures has been maintained. Thou hast today, O chief
of the Bharatas, acted very properly. Thou hast made gifts of earth and
kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O
thou that art well-conversant with duties, know that by such acts of
thine, both ourselves and our forefathers will all be cleansed of all our
sins. Such gifts rescue both ancestors and descendants to the tenth
degree of the person who makes them.' Even these were the words that my
ancestors, appearing unto me in a dream, said unto me, I then awoke, O
king, and became filled with wonder. Indeed, O chief of Bharata's race, I
set my heart then upon making gifts of gold. Listen now, monarch, to this
old history. It is highly praiseworthy and it extends the period of his
life who listens to it. It was first recited to Rama, the son of
Jamadagni In former days Jamadagni's son Rama, filled with great wrath,
exterminated the Kshatriyas from off the face of the earth for thrice
seven times. Having subjugated the entire earth the heroic Rama of eyes
like lotus-petals began to make preparations for performing a
Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas
and that is capable of granting the fruition of every wish. That
sacrifice cleanses all creatures and enhances the energy and splendour of
those who succeed in performing it. Endued with great energy, Rama, by
the performance of that sacrifice became purified. Having, however,
performed that foremost of sacrifices, the high-souled Rama failed yet to
attain to perfect lightness of heart. Repairing unto Rishis conversant
with every branch of learning as also the deities, Rama of Bhrigu's race
questioned them. Filled with repentance and compassion, he addressed
them, saying, 'Ye highly blessed ones, do ye declare that which is more
cleansing still for men engaged in fierce deeds.' Thus addressed by him,
those great Rishis, fully acquainted with the Vedas and the scriptures,
answered him, saying, 'O Rama, guided by the authority of the Vedas, do
thou honour all learned Brahmanas. Following this conduct for some time
do thou once more ask the regenerate Rishis as to what should be done by
thee for cleansing thyself. Follow the advice which those persons of
great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa,
that delighter of the Bhrigus, endued with great energy, asked them that
question, 'Ye foremost of Brahmanas, even this is the wish that has
arisen in my heart. How, indeed, may I succeed in cleansing myself? By
what acts and rites may this be brought about? Or, if by gifts, what is
that article by giving away which this wish of mine may be accomplished?
Ye foremost or righteous persons, if your minds be inclined to do me a
favour, then do tell me, ye that are endued with wealth of asceticism,
what is that by which I may succeed in cleansing myself.'
"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned
becomes cleansed by making gifts of kine, of earth, and of wealth. Even
this is what we have heard. There is another gift that is regarded as a
great cleanser. Listen to us, O regenerate Rishi, as we discourse on it.
That article is excellent and is endued with wonderful aspect and is,
besides, the offspring of Fire. In days of yore, the god Agni burnt all
the world. It has been heard by us that from his seed sprung gold of
bright complexion. It came to be celebrated under the name of good
complexioned. By making gifts of gold thou art sure to have thy wish
crowned with fruition. Then the illustrious Vasishtha in especial, of
rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the
splendour of fire sprang into existence. That gold will confer merit on
thee. In matters of gifts, gold is highly applauded. I shall also tell
thee what is gold, whence it has come, and how it has come to be invested
with superior attributes. Listen to me, O thou of mighty arms, as I
discourse upon these topics. Know this as certain that gold is of the
essence of Fire and Soma. The goat is Fire (for it given, it leads to the
region of the deity of fire); the sheep is Varuna (for if leads to the
region of Varuna the lord of waters); the horse is Surya (for if leads to
the region of Surya); elephants are Nagas (for they lead to the world of
Nagas); buffaloes are Asuras (for they lead to the region of Asuras);
cocks and boars are Rakshasas (for they lead to the regions of the
Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water,
and Soma (for it leads to the merits of sacrifice, and to the region of
kine, of the lord of waters and of Soma). Even these are the declarations
of the Smritis. Churning the entire universe, a mass of energy was found.
That energy is gold. Hence, O regenerate Rishi, compared to all these
objects (which I have named above) gold is certainly superior. It is a
precious thing, high and excellent.'[383] It is for this reason that the
deities and Gandharvas and Uragas and Rakshasas and human beings and
Pisachas hold it with care. All these beings, O son of Bhrigu's race,
shine in splendour, with the aid of gold, after converting it into crowns
and armlets and diverse kinds of ornaments. It is also for this reason
that gold is regarded as the most cleansing of all cleansing things such
as earth and kine and all other kinds of wealth, O prince of men. The
gift of gold, O puissant king, is the highest gift. It is distinguished
above the gifts of earth, of kine, and of all other things, O thou that
art endued with the effulgence of an immortal, gold is an eternal
cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it
is the foremost of cleansing things. Of all kinds of Dakshina, gold is
the best. They who make gifts of gold are said to be givers of all
things. Indeed, they who make gifts of gold come to be regarded as givers
of deities. Agni is all the deities in one, and gold has Agni for its
essence. Hence it is that the person who makes gifts of gold gives away
all the deities. Hence, O chief of men, there is no gift higher than the
gift of gold.'
"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse
upon it, the pre-eminence of gold, O foremost of all wielders of weapons.
I heard this formerly in the Purana, O son of Bhrigu's race. I represent
the speech of Prajapati himself. After the wedding was over of the
illustrious and high-souled Rudra armed with the trident, O son of
Bhrigu's race, with the goddess who became his spouse, on the breast of
that foremost of mountains, viz., Himavat, the illustrious and
high-souled deity wished to unite himself with the goddess. Thereupon all
the deities, penetrated with anxiety, approached Rudra. Bending their
heads with reverence and gratifying Mahadeva and his boon giving spouse
Uma, both of whom were seated together, they addressed Rudra, O
perpetuator of Bhrigu's race, saying, 'This union, O illustrious and
sinless one, of thine with the goddess, is a union of one endued with
penances with another of penances as severe! Verily, it is the union, O
lord, of one possessed of very great energy with another whose energy is
scarcely less! Thou, O illustrious one, art of energy that is
irresistible. The goddess Uma, also is possessed of energy that is
equally irresistible. The offspring that will result from a union like
this, will, without doubt, O illustrious deity, be endued with very great
might. Verily, O puissant lord, that offspring will consume all things in
the three worlds without leaving a remnant. Do thou then, O lord of all
the universe, O thou of large eyes, grant unto these deities prostrated
before thee, a boon from desire of benefiting the three worlds! Do thou,
O puissant one, restrain this high energy of thine which may become the
seed of offspring. Verily, that energy is the essence of all forces in
the three worlds. Ye two, by an act of congress, are sure to scorch the
universe! The offspring that will be born of you two will certainly be
able to afflict the deities! Neither the goddess Earth, nor the
Firmament, nor Heaven, O puissant one, nor all of them together, will be
able to bear thy energy, we firmly believe. The entire universe is
certain to be burnt through the force of thy energy. It behoveth thee, O
puissant one, to show us favour, O illustrious deity. That favour
consists in thy not begetting a son, O foremost of the deities, upon the
goddess Uma. Do thou, with patience, restrain thy fiery and puissant
energy!' Unto the deities that said so the holy Mahadeva having the bull
for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having
said so, the deity that has the bull for his vehicle, drew up his vital
seed. From that time he came to be called by the name, of Urdhvaretas
(one that has drawn up the vital seed). The spouse of Rudra, however, at
this endeavour of the deities to stop procreation, became highly
incensed. In consequence of her being of the opposite sex (and,
therefore, endued with little control upon her temper) she used harsh
words, thus, 'Since ye have opposed my lord in the matter of procreating
a child when he was desirous of procreating one upon me, as the
consequence of this act, ye deities, ye all shall become sonless. Verily,
since ye have opposed the birth of issue from me, therefore, ye shall
have no offspring of your own.' At the time this curse was denounced, O
perpetuator of Bhrigu's race, the deity of fire was not there. It is in
consequence of this curse of the goddess that the deities have become
childless. Rudra, solicited by them, held in himself his energy of
incomparable puissance. A small quantity, however, that came out of his
body fell down on the earth. That seed, falling on the earth, leaped into
a blazing fire and there began to grow (in size and power) most
wonderfully. The energy of Rudra, coming in contact with another energy
of great puissance, became identified with it in respect of essence.
Meanwhile, all the deities having Sakra at their head, were scorched a
good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras,
the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted
in consequence of the prowess of that son of Diti. All the regions of the
deities, their beautiful cars, and their palatial mansions, and the
retreats of the Rishis, were snatched away by the Asuras. Then the
deities and the Rishis, with cheerless hearts, sought the protection of
the illustrious and puissant Brahman of unfading glory.'"
