text stringlengths 0 182 |
|---|
that attach to it? Do thou tell me all this.' |
"Bhishma said, 'In this connection, O Bharata, is recited the old narrative of the discourse between Manu, that lord of creatures, |
and Suvarna. There was in days of yore an ascetic, O Bharata, of the name of Suvarna. His complexion was like that of gold |
and hence he was called Suvarna (the gold-complexioned), Endued with a pure lineage, good behaviour, and excellent |
accomplishments, he had mastered all the Vedas. Indeed, by the accomplishments he possessed, he succeeded in surpassing |
many persons of high lineage. One day that learned Brahmana saw Manu, the lord of all creatures, and approached him. |
Meeting with each other, they made the usual enquiries of politeness. Both of them were firm in the observance of truth. They |
sat down on the delightful breast of Meru, gnat mountain of gold. Seated there they began to converse with each other on |
diverse subjects connected with the high-souled deities and regenerate Rishis and Daityas of ancient times. Then Suvarna, |
addressing the Self-born Menu, said these words, 'It behoveth thee to answer one question of mine for the benefit of all |
creatures. O lord of all creatures, the deities are seen to be worshipped with presents of flowers and other good scents. What is |
this? How has this practice been originated? What also are the merits that attach to it? Do thou discourse to me on this topic.'" |
"Manu said, 'In this connection is recited the old history of the discourse between Sukra and the high-souled (Daitya) Vali. |
Once on a time, Sukra of Bhrigu's race approached the presence of Vali, the son of Virochana, while he was ruling the three |
worlds. The chief of the Asuras, that giver of sacrificial presents in abundance, having worshipped the descendant of Bhrigu |
with the Arghya (and offering him a seat), sat down after his guest had seated himself. This very topic that thou hast started |
relating to the merits attaching to the gift of flowers and incense and lamps, came up on the occasion. Indeed, the chief of the |
Daityas put this high question to Sukra, that most learned of all ascetics.' |
"Vali said, 'O foremost of all persons conversant with Brahma, what, indeed, is the merit of giving flowers and incense and |
lamps? It behoveth thee, O foremost of Brahmanas, to discourse to me on this.' |
"Sukra said, 'Penance first sprang into life. Afterwards came Dharma (or compassion and other virtues). In the interval between |
started into life many creepers and herbs.[439] Innumerable were the species of those. All of them have (the deity) Soma for |
their lord. Some of these creepers and herbs came to be regarded as Amrita and some came to be regarded as Poison. Others |
that were neither this nor that formed one class. That is Amrita which gives immediate gratification and joy to the mind. That is |
Poison which tortures the mind exceedingly by its odour. Know again that Amrita is highly auspicious and that Poison is |
highly inauspicious. All the (deciduous) herbs are Amrita. Poison is born of the energy of fire. Flowers gladden the mind and |
confer prosperity. Hence, men of righteous deeds bestowed the name Sumanas on them. That man who is in a state of purity |
offers flowers into the deities finds that the deities become gratified with him, and as the consequence of such gratification |
bestow prosperity upon him. O ruler of the Daityas, those deities unto whom worshippers offer flowers, O lord, uttering their |
names the while, become gratified with the offers in consequence of their devotion. The (deciduous) herbs are of diverse kinds |
and possess diverse kinds of energy. They should be classed as fierce, mild, and powerful. Listen to me as I tell thee which |
trees are useful for purposes of sacrifice and which are not so. Hear also what garlands are acceptable to Asuras, and what are |
beneficial when offered to the deities. I shall also set forth in their due order what garlands are agreeable to the Rakshasas, |
what to the Uragas, what to the Yakshas, what to human beings, and what to the Pitris, in proper order. Flowers are of diverse |
kinds. Some are wild, some are from trees that grew in the midst of human habitations; some belong to trees that never grow |
unless planted on well-tilled soil; some are from trees growing on mountains; some are from trees that are not prickly; and |
some from trees that are prickly. Fragrance, beauty of form, and taste also may offer grounds of classification. The scent that |
flowers yield is of two kinds, agreeable and disagreeable. Those flowers that emit agreeable scent should be offered to the |
deities. The flowers of trees that are destitute of thorns are generally white in hue. Such flowers are always acceptable to the |
deities, O lord! One possessed of wisdom should offer garlands of aquatic flowers, such as the lotus and the like, unto the |
Gandharvas and Nagas and Yakshas. Such plants and herbs as produce red flowers, as are possessed of keen scent, and as are |
prickly, have been laid down in the Atharvana as fit for all acts of incantation for injuring foes. Such flowers as are possessed |
of keen energy, as are painful to the touch, as grow on trees and plants having thorns, and as are either bloody-red or black, |
should be offered to (evil) spirits and unearthly beings. Such flowers as gladden the mind and heart, as are very agreeable when |
pressed, and as are of beautiful form, have been said, O lord, to be worthy of being offered to human beings. Such flowers as |
grow on cemeteries and crematoria, or in places dedicated to the deities, should not be brought and used for marriage and other |
rites having growth and prosperity for their object, or for acts of dalliance and pleasure in secrecy. Such flowers as are born on |
mountains and in vales, and as are agreeable in scent and aspect, should be offered unto the deities. Sprinkling them with |
sandal-paste, such agreeable flowers should be duly offered according to the ordinances of the scriptures. The deities become |
gratified with the scent of flowers; the Yakshas and Rakshasas with their sight, the Nagas with their touch; and human beings |
with all three, viz., scent, sight, and touch. Flowers, when offered to the deities gratify them immediately. They are capable of |
accomplishing every object by merely wishing its accomplishment. As such, when gratified with devotees offering them |
flowers, they cause all the objects cherished by their worshippers to be immediately accomplished. Gratified, they gratify their |
worshippers. Honoured, they cause their worshippers to enjoy all honours. Disregarded and insulted, they cause those vilest of |
men to be ruined and consumed. I shall, after this, speak to thee of the merits that attach to the ordinances about the gift of |
incense. Know, O prince of Asuras, that incenses are of diverse kinds. Some of them are auspicious and some in-auspicious. |
Some incenses consist of exudations. Some are made of fragrant wood set on fire. And some are artificial, being made by the |
hand, of diverse articles mixed together. Their scent is of two kinds, viz., agreeable and disagreeable. Listen to me as I |
discourse on the subject in detail.[440] All exudations except that of the Boswellia serrata are agreeable to the deities. It is, |
however, certain that the best of all exudations is that of the Balsamodendron Mukul. Of all Dhupas of the Sari class, the |
Aquilaria Agallocha is the best. It is very agreeable to the Yakshas, the Rakshasas, and Nagas. The exudation of the Boswellia |
serrata, and others of the same class, are much desired by the Daityas. Dhupas made of the exudation of the Shorea robusta and |
the Pinus deodara, mixed with various spirits of strong scent, are, O king, ordained for human beings. Such Dhupas are said to |
immediately gratify the deities, the Danavas, and spirits. Besides these, there are many other kinds of Dhupas used by men of |
purposes of pleasure or enjoyment. All the merits that have been spoken of as attaching to the offer of flowers should be known |
equally to attach to the gift of such Dhupas as are productive of gratification. I shall now speak of the merits that attach to the |
gift of lights, and who may give them at what time and in what manner, and what should be the kind of lights that should be |
offered. Light is said to be energy and fame and has an upward motion. Hence the gift of light, which is energy, enhances the |
energy of men[441]. There is a hell of the name of Andhatamas. The period also of the sun's southward course is regarded as |
dark. For escaping that hell and the darkness of this period, one should give lights during the period when the sun is in his |
northward course. Such an act is applauded by the good.[442] Since, again, light has an upward course and is regarded as a |
remedy for darkness, therefore, one should be a giver of light. Even this is the conclusion of the scriptures. It is owing to the |
lights offered that the deities have become endued with beauty, energy, and resplendence. By abstention from such an act, the |
Rakshasas have become, endued with the opposite attributes. Hence, one should always give lights. By giving lights a man |
becomes endued with keen vision and resplendence One that gives lights should not be an object of jealousy with others. |
Lights, again, should not be stolen, nor extinguished when given by others. One that steals a light becomes blind. Such a man |
has to grope through darkness (in the next world) and becomes destitute of resplendence. One that gives lights shines in beauty |
in the celestial regions like a row of lights. Among lights, the best are those in which ghee is burnt. Next in order are those in |
which the juice of (the fruits yielded by) deciduous herbs is burnt. One desirous of advancement and growth should never burn |
(for light) fat or marrow or the juice that flows from the bones of creatures.[443] The man who desires his own advancement |
and prosperity should always give lights at descents from mountains, in roads through forests and inaccessible regions, under |
sacred trees standing in the midst of human habitations, and in crossings of streets. The man who gives lights always illumines |
his race, attains to purity of soul and effulgence of form. Verily, such a man, after death, attains to the companionship of the |
luminous bodies in the firmament. I shall now discourse to thee upon the merits, with the fruits they bring about, that attach to |
Vali offerings made to the deities, the Yakshas, the Uragas, human beings, spirits, and Rakshasas. Those unscrupulous and |
wicked men that eat without first serving Brahmanas and deities and guests and children, should be known as Rakshasas. |
Hence, one should first offer the food one has got ready unto the deities after having worshipped them duly with restrained |
senses and concentrated attention. One should offer the Vali unto the deities, bending one head in reverence. The deities are |
always supported by food that householders offer. Verily, they bless such houses in which offerings are made to them. The |
Yakshas and Rakshasas and Pannagas, as also guests and all homeless persons, are supported by the food that are offered by |
persons leading the domestic mode of life, Indeed, the deities and the Pitris derive their sustenance from such offerings. |
Gratified with such offerings they gratify the offerer in return with longevity and fame and wealth. Clean food, of agreeable |
scent and appearance, mixed with milk and curds, should, along with flowers, be offered to the deities. The Valis that should be |
offered to Yakshas and Rakshasas should be rich with blood and meat, with wines and spirits accompanying, and adorned with |
coatings of fried paddy.[444] Valis mixed with lotuses and Utpalas are very agreeable to the Nagas. Sesame seeds, boiled in |
raw sugar, should be offered to the spirits and other unearthly Beings. He who never takes any food without first serving |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.