दान का पुण्य

Vaishampayana said : Having heard from the highly exalted Markandeya the story of the royal sage Indradyumna's regaining heaven, the king Yudhishthira, the great monarch, again asked the Rishi,

“O great Rishi, tell me how a man should practice charity to go to the regions of Indra.

Is it by practicing charity when leading the domestic life or in boyhood or in youth or in the old age (that one goes to Indra's abode)? Tell me the respective merits of charity in different stages of life.

Markandeya said : The life, that is useless, is of four kinds and the charity which is useless is of sixteen kinds. That life is useless in which there is no son born, in which one has no virtue. In which one lives on food given by another and in which one cook (food) for himself only, without giving to the Pitris, the celestials and the guests and one who eats before all these.

The gift to one who has fallen away from the path of virtue and the gift of wealth which has been earned wrongly and dishonestly are both useless. The gifts to a fallen Brahmana, to a thief to a false preceptor, are also useless.

The gift to an untruthful man, to one who officiates at sacrifices performed by all classes of people residing in a village, to one that sells the Vedas to a Brahmana who cooks for a Shudra, to one who is by birth a Brahmana, but who does not perform the duties of his order, is all in vain. The gift to one who has married a girl already in her puberty, to a woman, to one who sports with a snake and to one who is engaged in minimal services, is also in vain. These are the sixteen useless charities.

He who gives away wealth out of fear or anger. Enjoys the fruits of that charity when he remains in the womb of his mother. The man who gives away (wealth) to the Brahmanas, enjoys its fruits while he is in old age.

O king, therefore, the man who desires to get to the path of heaven should under all conditions give away (wealth) to the Brahmanas.

Yudhishthira said : By what means do the Brahmanas, who receive gifts from all the four orders, save others as well as themselves?

Markandeya said: By Japa, by Mantras by Homa and by the study of the Vedas, they (Brahmanas) build a Veda boat and with it they save others as well as themselves.

The celestials themselves are gratified with that man who gratifies the Brahmanas. At the command of a Brahmana a man obtains heaven.

O king, you will certainly go to heaven for your worshipping the Pitris and the celestials and for your showing great reverence to the Brahmanas,

Even if your body be dull and weak and full of phlegm. He who desires to obtain virtue and heaven should worship the Brahmanas.

One should with great care feed them at the time of Shraddha ceremonies, but those among them (Brahmana) that are cursed or fallen, that are either exceeding handsome or excessively black, that have diseased nails, that are lepers, that are deceitful, that are bastards, born of widows or of women with their husbands in exile and that support themselves by the profession of arms, all these should be excluded. A censurable Shraddha consumes the performer as fire consumes the wood.

If those that are to be employed in a Shraddha happen to be dumb, blind or deaf, care should be taken to employ them with the Brahmanas who are learned in the Vedas.

O Yudhishthira, hear now what you should give away. He who knows the Vedas should give away to only those Brahmanas who are able to save both the giver and himself, for he only is to be considered a competent (Brahmana) who can save the giver and himself.

O son of Pritha, the sacred fire does not become so much gratified in receiving the libations of Ghee, the offering of flowers and sandal paste and other perfumes as by the entertainment of guests.

Therefore with all care entertain guests. O king, those that give to his guests water to wash his feet, butter to rub over his tired legs, light in darkness and food and shelter, do not (at all) go before Yama.

The removal of garlands of flowers offered to the gods, the removal of the remnant of a Brahmana's food, serving with prepared pastes, the shampooing of a Brahmana's legs, O foremost of kings, each of these gives better fruits than the giving away of kine.

A man certainly rescues himself (from hell) by giving away Kapila cow, therefore a Kapila cow, decked with ornaments, should be given to a Brahmana.

One should make gifts to a person nobly born, one who is learned in the Vedas, one that is fair, one who leads a domestic life, but who is burdened with wife and children, one who duly worships the sacred fire and one who has done you no service.

O best of the Bharata race, O descendant of Bharata, you should always give away to such men and not to those who are wealthy. What merit is there to give (wealth) to one who is wealthy?

One cow must be given to one Brahmana. One single cow must not be given to many Brahmanas. If that cow is sold, three generations of the giver's family would be lost. Such a gift will neither rescue the giver nor the Brahmana who takes it.

He who gives away eighty Ratis of pure gold, obtains the everlasting fruit of giving away one hundred pieces of gold.

He who gives away a strong bull capable of drawing the plough, does not certainly meet with any calamity; he finally goes to heaven.

He who gives away land to a learned Brahmana, has all his desires fulfilled.

The tired traveller, with weakened limbs and with feet besmeared with dust, asks for the name of him who gives him food. There are men who answer him by telling him the name. That wise man who informs the toil-worn travellers the name of the persons who give them food is certainly considered equal in virtue as the giver of food himself.

O Yudhishthira, Therefore (even) abstaining from other kinds of gifts, give away food. There is no virtue so great as that of giving well-cooked and pure food to the Brahmanas according to one's ability. That man by his this act obtains the companionship of Prajapati.

There is no gift superior to that of food. The food is the foremost and the first of all things. It is said that food is Prajapati. Prajapati (again) is considered as year and the year is sacrifice.

From sacrifice all mobile and immobile creatures take their birth. For this reason it has been heard by us that food is the foremost of all things.

Those, that give away lakes and large tanks, wells and ponds, shelter and food with sweet words, have not to bear the up-braiding of Yama.

Earth is always satisfied with that man who gives rice and wealth earned by his own labour to the Brahmanas whose behaviour is good. She pours upon such a man showers of wealth.

The giver of food walks first, then follows the speaker of truth; and then the man who gives away to a person who does not ask. But all these three go to the same place.

Vaishampayana said : Being filled with curiosity, Yudhishthira, with his brothers, again asked the illustrious Markandeya.

Yudhishthira said: O great Rishi, what is the distance of the region of Yama from that of men? What is its measurement? How does a man pass over it and by what meant? Tell me all this.

Markandeya said : O king, O foremost of all virtuous men, your this question relates to a great mystery. It is sacred and it is much praised by the Rishis. I shall speak to you about this Dharma.

O ruler of men, the distance of the region of Yama from the abode of men is eighty-six thousand yojanas.

The way is over space. There is no water there and it is terrible to look at. There is nowhere in that region any shade of any tree, any water and any resting place, in which the traveller when fatigued, may take rest for some time.

Along this path are forcibly taken by messenger of Yama, obedient to his command, all men and women and all creatures that have life.

O ruler of earth, O king, those that have given horses and other good conveyances to the Brahmanas, go along (this path) on those animals and conveyances. Those that have given. umbrellas thus (to the Brahmanas) go along this path with umbrellas, warding off the sun's rays.

Those that have given food go along without any hunger and those that have not given food go along afflicted with (great) hunger. Those that have given cloths go along attired in cloths and those that have not given cloths go along naked,

Those that have given gold go along in happiness, well adorned in ornaments. And those that have given land go along with their every desire completely gratified.

Those that have given grains go along without being afflicted with any want; and those that have given houses go along on cars.

Those that have given king go along with cheerful hearts without ever being afflicted by thirst. Those that have given lights go along in great happiness lighting the way before them.

Those that have given kine go along in happiness, their sins being all destroyed. Those that have fasted for a month, go along on cars drawn by swans.

O son of Pandu, those that have fasted for six nights, go on cars drawn by peacocks. O son of Pandu, he who fasts for three nights taking only one meal without a second goes to a region free from disease and anxiety. The water has this excellent property that it produces happiness in the region of the dead.

There they see a river named Pushpodaka. They there drink cool water which is like the very ambrosia.

He who is of evil deed drinks there puss which is the thing that has been ordained for him. O great king, that river fulfills one's all desires.

O king of kings, worship there these (Brahmanas) in all due form. Weakened with travelling and besmeared with the dust on this way, the traveller asks for the name of him who gives food and comes in hope to his house to worship him with all care, for he is a great Brahmana.

As he proceeds all the celestials with Vasava (Indra) follow him. If he is worshipped, they are gratified; and if he is not worshipped they become cheerless.

O king of kings, therefore duly worship these (Brahmanas). I have thus spoken to you on one hundred subjects. What do you desire to hear from me more?

Yudhishthira said : O lord, O virtuous man, I desire to hear you again and again on sacred subjects relating to virtue and morals.

Markandeya said: O king, I shall now speak on another sacred subject relating to eternity which destroys all sins. Listen to me with all others.

O best of the Bharata race, the merit equal to that of giving away a Kapila cow in Pushkara (Tirtha) is obtained by washing the feet of the Brahmanas.

As long as the earth remains moist with the water touched by the feet of a Brahmana, so long do the Pitris drink water from the lotus leaves.

If a guest is welcomed, Agni is gratified. If he is offered a seat, Indra is gratified. If his feet are washed, it is the Pitris who are delighted. If he is fed, it is Prajapati (Brahma) himself who is gratified.

One should with subdued soul give away a cow when the feet and the head of her calf are visible. Before her delivery is complete, a cow with her calf in the air in the course of falling from the uterus to the earth is to be considered as equal to the earth herself.

O Yudhishthira, he is adored in the celestials region as many thousand Yugas as there are hairs on the bodies of that cow and the calf.

The person who donets a black cow duly ornamented with jwels including nose-ring made of gold and the hoof made of silver.

O descendant of Bharata, he who, having accepted a gift, gives it away immediately to a person who is virtuous and honest, obtains great merit. He certainly obtains the fruit of giving away the whole earth to her utmost limits with her oceans, seas and caves, her mountains and forests and woods.

The Brahmana, who eats in silence from a plate, keeping his hands between his knees, succeeds in saving others.

Those Brahmanas who abstain from drink and who are never spoken by others as having any fault and who daily read the Samhitas are capable of saving others,

Havya (libation of ghee) and Kavya (edible offerings) should all be presented to a Brahmana who is learned in the Vedas. As an offering of ghee to Agnis is never in vain, so a gift to the Brahmanas learned in the Vedas is never in vain.

The Brahinanas have anger as their weapon; they never fight with weapons made of iron or steel. The Brahmanas kill their enemies with anger, as the wielder of thunder killed the Asuras.

O sinless one, the theme relating to virtue and morality is now over. Having heard them, the Rishis, in the Naimisha forest, greatly delighted.

O king, (hearing them) they were freed from grief, fear and anger and they were cleansed of their sins. Those men who hear them are freed from the bondage of rebirth.

Yudhishthira said : O greatly wise one, O foremost of virtuous men, what purification is there by which a Brahmana might always be pure. I desire to hear it.

Markandeya continued There are three kinds of purity, namely purity in speech, purity in deed and purity by water. He who takes to these certainly obtains heaven.

That Brahmana who adores (the goddess) Sandhya in the morning and in the evening and who recites the sacred Gayatri, who is the mother of the Vedas, is cleansed from all his sins after being sanctified by the latter. Even if he accepts in gift the entire earth with her oceans, he does not suffer the least unhappiness.

Those planets in the sky including the sun that may be inauspicious and hostile towards him soon become favourable and auspicious towards him for his these acts. And those that are auspicious and favourable become more auspicious and favourable.

The terrible Rakshasas who feed on animal food and who have gigantic and fearful appearances, all become incapable of doing any injury to a Brahmana who practises these purifications.

They incur no fault in consequence of teaching, of officiating at sacrifice and of accepting gifts from others. The Brahmanas are like the blazing fire.

Whether learned in the Vedas or not, whether pure or impure, they should never be insulted, for Brahmanas are like fires, 'covered with ashes.

A fire that blazes forth in a place of cremation is never impure, so is a Brahmana either learned or ignorant is always pure. He is superior to a celestials.

Cities adorned with walls and gates and palaces lose their beauty if they are not inhabited by Brahmanas.

O king, that is really a city in which live Brahmanas learned in the Vedas, who duly observe the duties of their order and who possess learning and ascetic merit.

O son of Pritha, whether it be a forest or a pasture ground where learned Brahmanas live is called a city. It is also a Tirtha.

By going to a king who protects (his subjects) and to a Brahmana who possesses ascetic merits and also by worshipping them both, one may be immediately cleansed off all his sins.

The learned men have said that ablutions in the sacred Tirthas, recitations of the names of holy ones and conversations with the good and the virtuous are all praiseworthy acts.

Those that are virtuous and honest always consider themselves sanctified by the holy companionship of persons like themselves and also by the water of pure and sacred conversation.

Carrying of the three stays, the vow of silence, matted locks (on head), shaving of the head, wearing barks and deer skins, observing vows, practicing ablutions, worshipping of fire and living in the forest emaciating the body, all these are useless to one if his heart be not pure.

O king of kings, the indulgence of the six senses is (very) easy if purity be not its aim. Abstinence is itself difficult to acquire and it is more so if purity be not its aim. Among all the senses mind is the most dangerous.

These high-souled, men who do not commit sin in word, in deed, in heart or in soul, are said (really) to perform asceticism; but not those who make their bodies emaciated by fasts and penances.

He who has no feeling of kindness for his relatives even if his body be pure cannot be free from sin. That hard-heartedness of his mind is his great enemy to asceticism.

He who is always pure, who is endued with virtue and who practice virtue all his life, even if he leads a domestic life, is a (real) Rishi. He is freed from all sins.

Fasts and other penances, however they may weaken and dry up the body which is made of flesh and blood, cannot destroy sins.

The man whose heart is without holiness suffers torture by undergoing penances only being ignorant of their meaning. He is never freed from sins of such acts. The fire he worships does not consume his sins.

Through holiness and virtue alone men can go to the regions of bliss and their vows and fasts can become efficacious. Living on fruits and roots, observing the vow of silence, living on air, shaving one's head, abandoning a fixed home, having matted locks on head, lying under the sky, observing daily fasts, worshipping the fire, bathing in water and lying on the ground, these alone cannot lead one to heaven.

Those only that are endued with holiness succeed by knowledge and by (virtuous) deeds to conquer disease, decrepitude and death and they alone obtain a very high state.

As seeds that have been scorched by fire do not produce the plant, so the pains that have been burnt by knowledge cannot affect the soul.

The inert body, which is like a block of wood when destitute of soul, is certainly very short-lived like the forth in the ocean.

He who obtains a view of his soul that dwells within every one's body by the help of one or the half of a rhythmic line (of the Vedas) has no need for anything else.

Some, by obtaining a knowledge of the identity of the supreme soul from but two letters (of the Vedas) and some, from hundreds and thousands of slokas, acquire salvation; for the knowledge of one's identity with the supreme soul is the sure sign of salvation.

The learned old men have said that neither this world, nor that hereafter, nor bliss can come to one who is full of doubts. Faith is the certain sign of salvation.

He who knows the true meaning of the Vedas also understands their true use. He is frightened at the Vedic rites as man at a conflagration.

Abandoning dry discussion, take to Smriti and Shruti. Seek with the help of your reason the knowledge of the undying one who is without a second. One's search (for a thing) becomes in vain from the defect of means.

Therefore one should carefully try to obtain knowledge by means of the Vedas. The Vedas are the supreme soul, they are his body, they are the truth. The soul, that is bound by the animal organism belonging to a man in whom all the Vedas are manifest, can (only) know Him.

The existence of the celestials as stated in the Vedas, the efficacy of (religious) acts and the capacity for action of beings furnished with bodies are noticeable in every Yuga.

Independence from and the annihilation of these are to be sought by means of the purity of the senses. Therefore the suspension of the function of the senses is the true fasting.

One may obtain heaven by asceticism, one may obtain objects of enjoyments by the practice of charity, one may have his sins all destroyed by bathing in Tirthas, but complete emancipation cannot be obtained without knowledge.

Vaishampayana said : O king of kings, having been thus addressed, the greatly illustrious (Yudhishthira) replied, "O exalted one, I desire to hear about the rules of charity which is (really) meritorious.

Markandeya said : O king of kings, O Yudhishthira, O monarch, the rules of charity which you desire to hear from me are highly valued by him.

Hear about the mysteries of charity as they have been expounded in the Shrutis and Smritis. O Yudhishthira, he who performs a Shraddha in the conjunction of Gajachhaya at a place fanned by the leaves of an Ashvattha tree enjoys its fruits one hundred thousand Kalpas.

O ruler of earth, he who gives food to one who is dying of hunger and he who founds a home of charity with a person to look after it both acquire the fruits of (performing) all sacrifices.

He who gives away a horse at a Tirtha where the current of the water runs in an opposite direction obtains merits that are inexhaustible. A guest who comes for food is Indra himself. If he is entertained with food, Indra confers on the feeder merits that are inexhaustible. As men cross rivers and seas by boats, so is he saved from all his sins (by giving board to guests).

Therefore what is given to the Brahmanas produces, like the gift of curds, inexhaustible merits. A gift on a particular festive day produces twice the merit and on a particular season produces ten times the merit.

And in a particular year produces one hundred times the merit (than gifts made at any other time). A gift made on the last day of the month produces inexhaustible merit. A gift made when the sun is on the solicit points, a gift made on the last day of the sun's path through Ubra, Asris, Gemini, Vrigo and Pisces and a gift made during the eclipses of the sun and the moon produce merits that are inexhaustible.

The learned men say that gifts made during the seasons produce merit that is ten times, those made during the change of seasons one hundred times and those made during the day when Rahu is visible one thousand times greater than what is produced at other times. A gift made on the last day of the sun's course though Libra and Aria produces merit that is everlasting.

O king, no one can enjoy landed property who does not give away lands; no one can drive on cars and conveyances who does not give them away. With whatever, desire one gives away to the Brahmanas, one enjoys the fruition of that gift in the next birth.

Gold has been produced from fire, the earth from Vishnu and the kine from the sun. Therefore he who gives away gold, land and kine obtains all the regions of Agni, Vishnu and the Sun.

There is nothing so everlasting as a gift. Is there any thing in the three worlds that is more auspicious? It is therefore that they who are greatly intelligent say that there is nothing higher in the three worlds than making gifts.