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Chapter 85

Mahabharata English - ANUSASANA PARVA

‘The Deities said, ‘The Asura named Taraka who has received boons fromthee, O puissant one, is afflicting the deities and the Rishis. Let hisdeath be ordained by thee. O Grandsire, great has been our fear from him.O illustrious one, do thou rescue us. We have no other refuge than thee.’

“Brahman said, ‘I am equal in my behaviour towards all creatures. Icannot, however, approve of unrighteousness. Let Taraka, that opponent ofthe deities and Rishis, be quickly destroyed. The Vedas and the eternalduties shall not be exterminated, ye foremost of celestials! I haveordained what is proper in this matter. Let the fever of your hearts bedispelled.’

“The Deities said, ‘In consequence of thy having granted him boons, thatson of Diti has been proud of his might. He is incapable of being slain,by the deities. How then will his death be brought about? The boon which,O Grandsire, he has obtained from thee is that he should not be slayableby deities or Asuras or Rakshasas. The deities have also been cursed bythe spouse of Rudra in consequence of their endeavour in former days tostop propagation. The curse denounced by her has been, O lord of theuniverse, even this, viz., that they are not to have any offspring.’

“Brahman said, ‘Ye foremost of deities, Agni was not there at the timethe curse was denounced by the goddess. Even he will beget a son for thedestruction of the enemies of the gods. Transcending all the deities andDanavas and Rakshasas and human beings and Gandharvas and Nagas andfeathery creatures, the offspring of Agni with his dart, which in hishands will be a weapon incapable of being baffled if once hurled at thefoe, will destroy Taraka from whom your fear hath arisen. Verily, allother enemies of yours will also be slain by him. Will is eternal. ThatWill is known by the name of Kama and is identical with Rudra’s seed aportion of which fell into the blazing form of Agni. That energy, whichis a mighty substance, and which resembles a second Agni, will be cast byAgni into Ganga for producing a child upon her in order to effect thedestruction of the enemies of the gods. Agni did not come within therange of Uma’s curse. The eater of sacrificial libations was not presentthere when the curse was denounced. Let the deity of fire, therefore, besearched out. Let him now be set to this task. Ye sinless ones, I havetold you what the means are for the destruction of Taraka. The curses ofthose that are endued with energy fail to produce any effect upon thosethat are endued with energy. Forces, when they come into contact withsomething that is endued with stronger force, become weakened. They thatare endued with penances are competent to destroy even the boon-givingdeities who are indestructible. Will, or Like, or Desire (which isidentifiable with Agni) sprang in former times and is the most eternal ofall creatures. Agni is the Lord of the universe. He is incapable of beingapprehended or described. Capable of going everywhere and existing in allthings, he is the Creator of all beings. He lives in the hearts of allcreatures. Endued with great puissance, He is older than Rudra himself.Let that eater of sacrificial libations, who is a mass of energy, besearched out. That illustrious deity will accomplish this desire of yourhearts.’ Hearing these words of the Grandsire, the high-souled gods thenproceeded to search out the god of fire with hearts cheerful inconsequence of their purpose having been achieved. The gods and theRishis then searched every part of the three worlds, their hearts filledwith the thought of Agni and eagerly desiring to obtain a sight of him.Endued with penances, possessed of prosperity, celebrated over all theworlds, those high-souled ones, all crowned with ascetic success,sojourned over every part of the universe, O foremost one of Bhrigu’srace. They failed, however, to find out the eater of sacrificiallibations who had concealed himself by merging his self into self.[384]About this time, a frog, living in water, appeared on the surface thereoffrom the nethermost regions, with cheerless heart in consequence ofhaving been scorched by the energy of Agni. The little creature addressedthe deities who had become penetrated with fear and who were all veryeager to obtain a sight of the deity of fire, saying, ‘Ye gods, Agni isnow residing in the nethermost regions. Scorched by the energy of thatdeity, and unable to bear it longer, I have come hither. The illustriousbearer of sacrificial libations, ye gods, is now under the waters. He hascreated a mass of waters within which he is staying. All of us have beenscorched by his energy. If, ye gods, ye desire to obtain a sight ofhim,–verily, if ye have any business with him,–do ye go to him thither.Do, indeed, repair thither. As regards ourselves, we shall fly from thisplace, ye deities, from fear of Agni.’ Having said this much, the frogdived into the water’. The eater of sacrificial libations learnt of thetreachery of the frog. Coming to that animal, he cursed the wholebatrachian race, saying, ‘Ye shall henceforth be deprived of the organ oftaste. Having denounced this curse on the frog, he left the spot speedilyfor taking up his abode elsewhere. Verily, the puissant deity did notshow himself. Seeing the plight to which the frogs were reduced forhaving done them a service, the deities, O best of the Bhrigus, showedfavour unto those creatures. I shall tell thee everything regarding it.Do thou listen to me, O mighty-armed hero.’

“The Deities said, ‘Though deprived of tongues through the curse of Agniand, therefore, reft of the sensation of taste, ye shall yet be able toutter diverse kinds of speech. Living within holes, deprived of food,reft of consciousness, wasted and dried up, and more dead than alive, allof you will be held by the Earth nevertheless. Ye shall also be able towander about at night-time when everything is enveloped in thickdarkness.’ Having said this unto the frogs, the deities once more wentover every part of the earth for finding out the deity of blazing flames.In spite of all their efforts, however, they failed to get at him. Then,O perpetuator of Bhrigu’s race, an elephant, as large and mighty as theelephant of Sakra, addressed the gods, saying, ‘Agni is now residingwithin this Aswattha tree!’ Incensed with wrath, Agni cursed all theelephants, O descendant of Bhrigu saying, ‘Your tongues will be bentback.’ Having been pointed out by the elephants, the deity of fire cursedall elephants even thus and then went away and entered the heart of theSami tree from the desire of residing within it for some time. Listennow, O puissant hero, what favour was shown unto the elephants, Oforemost one of Bhrigu’s race, by the deities of unbaffled prowess whowere all gratified with the service a representative of their had donethem.’

“The Deities said, ‘With the aid of even your tongues bent inwards yeshall be able to eat all things, and with even those tongues ye shall beable to utter cries that will only be indistinct. Having blessed theelephants in this way, the denizens of Heaven once more resumed theirsearch after Agni. Indeed, having issued out of the Aswattha tree, thedeity of fire had entered the heart of Sami. This new abode of Agni wasdivulged by a parrot. The gods thereupon proceeded to the spot. Enragedwith the conduct of the parrot, the deity of blazing flames cursed thewhole parrot race, saying, ‘Ye shall from this day be deprived of thepower of speech.’ Indeed, the eater of sacrificial libations turned upthe tongues of all the parrots. Beholding Agni at the place pointed outby the parrot, and witnessing the curse denounced upon him, the gods,feeling a compassion for the poor creature, blessed him, saying, ‘Inconsequence of thy being a parrot, thou shalt not be wholly deprived ofthe power of speech. Though thy tongue has been turned backwards, yetspeech thou shalt have, confined to the letter K. Like that of a child oran old man, thy speech shall be sweet and indistinct and wonderful.’Having said these words unto the parrot, and beholding the deity of firewithin the heart of the Sami, the gods made Sami wood a sacred fuel fitfor producing fire in all religious rites. It was from that time thatfire is seen to reside in the heart of the Sami. Men came to regard theSami as proper means for producing fire (in sacrifice).[385] The watersthat occur in the nethermost regions had come into contact with the deityof blazing flames. Those heated waters, O thou of Bhrigu’s race, arevomited forth by the mountain springs. In consequence, indeed, of Agnihaving resided in them for some time, they became hot through his energy.Meanwhile, Agni, beholding the gods, became grieved. Addressing thedeities, he asked them, ‘What is the reason of your presence here?’ Untohim the deities and the great Rishi said, ‘We wish to set thee to aparticular task. It behoveth thee to accomplish it. When accomplished, itwill redound greatly to thy credit.’

“Agni said, ‘Tell me what your business is. I shall, ye gods, accomplishit. I am always willing to be set by you to any task you wish. Do notscruple, therefore, to command me.'”

“The Deities said, ‘There is an Asura of the name of Taraka who has beenfilled with pride in consequence of the boon he has obtained fromBrahman. Through his energy he is able to oppose and discomfit us. Dothou ordain his destruction. O sire, do thou rescue these deities, thesePrajapatis, and these Rishis, O highly blessed Pavaka! O puissant one, dothou beget a heroic son possessed of thy energy, who will dispel, Obearer of sacrificial libations, our fears from that Asura. We have beencursed by the great goddess Uma. There is nothing else then thy energywhich can be our refuge now. Do thou, therefore, O puissant deity, rescueus all.’ Thus addressed, the illustrious and irresistible bearer ofsacrificial libations answered, saying, ‘Be it so’, and he than proceededtowards Ganga otherwise called Bhagirathi. He united himself in(spiritual) congress with her and caused her to conceive. Verily, in thewomb of Ganga the seed of Agni began to grow even as Agni himself grows(when supplied with fuel and aided by the wind). With the energy of thatgod, Ganga became exceedingly agitated at heart. Indeed, she sufferedgreat distress and became unable to bear it. When the deity of blazingflames cast his seed endued with great energy into the womb of Ganga, acertain Asura (bent on purposes of his own) uttered a frightful roar. Inconsequence of that frightful roar uttered by the Asura for purposes ofhis own (and not for terrifying her), Ganga became very much terrifiedand her eyes rolled in fear and betrayed her agitation. Deprived ofconsciousness, she became unable to bear her body and the seed within herwomb. The daughter of Jahnu, inseminated with the energy of theillustrious deity, began to tremble. Overwhelmed with the energy of theseed she held in her womb, O learned Brahmana, she then addressed thedeity of blazing fire, saying, ‘I am no longer capable, O illustriousone, of bearing thy seed in my womb. Verily, I am overcome with weaknessby this seed of thine. The health I had in days before is no longer mine.I have been exceedingly agitated, O illustrious one, and my heart is deadwithin me, O sinless one. O foremost of all persons endued with penances,I am in capable of bearing thy seed any longer. I shall cast it off,compelled by the distress that has overtaken me, and not by caprice.There has been no actual contact of my person with thy seed, Oillustrious deity of blazing flames! Our union, having for its cause thedistress that has overtaken the deities, has been suitable and not of theflesh, O thou of great splendour. Whatever merit or otherwise there maybe in this act (intended to be done by me), O eater of sacrificiallibations, must belong to thee. Verily, I think, the righteousness orunrighteousness of this deed must be thine.’ Unto her the deity of firesaid, ‘Do thou bear the seed. Do, indeed, bear the foetus endued with myenergy. It will lead to great results. Thou art, verily, capable ofbearing the entire earth. Thou wilt gain nothing by not holding thisenergy.’ That foremost of streams, though thus passed by the deity offire as also by all the other deities, cast off the seed on the breast ofMeru, that foremost of all mountains. Capable (somehow) of bearing thatseed, yet oppressed by the energy of Rudra (for Agni is identical withRudra), she failed to hold that seed longer in consequence of its burningenergy. After she had cast it off, through sheer distress, that blazingseed having the splendour of fire, O perpetuator of Bhrigu’s race, Agnisaw her, and asked that foremost of streams, ‘Is it all right with thefoetus thou hast cast off? Of what complexion has it been, O goddess? Ofwhat form does it look? With what energy does it seem to be endued? Dothou tell me all about it.’

“Ganga said, ‘The foetus is endued with the complexion of gold. In energyit is even like thee, O sinless one! Of an excellent complexion,perfectly stainless, and blazing with splendour, it has illuminated theentire mountain. O foremost of all persons endued with penances, thefragrance emitted by it resembles the cool perfume that its scattered bylakes adorned with lotuses and Nyphoea stellata, mixed with that of theNauclea Cadamba. With the splendour of that foetus everything around itseemed to be transformed into gold even as all things on mountain and lowland seem to be transformed into gold by the rays of the Sun. Indeed, thesplendour of that foetus, spreading far, falls upon mountains and riversand springs. Indeed, it seems that the three worlds, with all theirmobile and immobile creatures, are being illuminated by it. Even of thiskind is thy child, O illustrious bearer of sacrificial libations. Likeunto Surya or thy blazing self, in beauty it is even like a second Soma.’Having said these words, the goddess disappeared there and then. Pavakaalso, of great energy, having accomplished the business of the deitiesproceeded to the place he liked, O delighter of the Bhrigus. It was inconsequence of the result of this act that the Rishis and the deitiesbestowed the name of Hiranyaretas upon the deity of fire.[386] Andbecause the Earth held that seed (after the goddess Ganga had cast itupon her), she also came to be called by the name of Vasumati. Meanwhile;that foetus, which had sprung from Pavaka and been held for a time byGanga,[387] having fallen on a forest of reeds, began to grow and at lastassumed a wonderful form. The presiding goddess of the constellationKrittika beheld that form resembling the rising sun. She thenceforthbegan to rear that child as her son with the sustenance of her breast.For this reason, that child of pre-eminent splendour came to be calledKartikeya after her name. And because he grew from seed that fell out ofRudra’s body, he came to be called Skanda. The incident also of his birthhaving taken place in the solitude of a forest of reeds, concealed fromeverybody’s view, led to his being called by the name of Guha. It was inthis way that gold came into existence as the offspring of the deity ofblazing flames.[388] Hence it is that gold came to be looked upon as theforemost of all things and the ornament of the very gods. It was fromthis circumstance that gold came to be called by the name ofJatarupam.[389] It is the foremost of all costly things, and amongornaments also it is the foremost. The cleanser among all cleansingthings, it is the most auspicious of all auspicious objects. Gold istruly the illustrious Agni. the Lord of all things, and the foremost ofall Prajapatis. The most sacred of all sacred things is gold, O foremostof re-generate ones. Verily, gold is said to have for its essence Agniand Soma.’

“Vasishtha continued, ‘This history also, O Rama, called Brahmadarsana,was heard by me in days of yore, respecting the achievement of theGrandsire Brahman who is identifiable with the Supreme Soul. To asacrifice performed in days of yore by that foremost of gods, viz., LordRudra, O thou of great might, who on that occasion had assumed the formof Varuna, there came the Munis and all the deities with Agni at theirhead. To that sacrifice also came all the sacrificial limbs (in theirembodied forms), and the Mantra called Vashat in his embodied form. Allthe Samans also and all the Yajushes, numbering by thousands and in theirembodied forms, came there. The Rig-Veda also came there, adorned withthe rules of orthoepy. The Lakshanas, the Suras, the Niruktas, the Notesarranged in rows, and the syllable Om, as also Nigraha and Pragraha, allcame there and took their residence in the eye of Mahadeva. The Vedaswith the Upanishads, Vidya and Savitri, as also, the Past, the Present,and the Future, all came there and were held by the illustrious Siva. Thepuissant Lord of all then poured libations himself into his own self.Indeed, the wielder of Pinaka caused that Sacrifice of multifarious formto look exceedingly beautiful. He is Heaven, Firmament, Earth, and theWelkin. He is called the Lord of the Earth. He is the Lord whose sway isowned by all obstacles. He is endued with Sri and He is identical withthe deity of blazing flames. That illustrious deity is called by variousnames. Even He is Brahman and Siva and Rudra and Varuna and Agni andPrajapati. He is the auspicious Lord of all creatures. Sacrifice (in hisembodied form), and Penance, and all the union rites, and the goddessDiksha blazing with rigid observances, the several points of the compasswith the deities that respectively preside over them, the spouses of allthe deities, their daughters, and the celestial mothers, all cametogether in a body to Pasupati, O perpetuator of Bhrigu’s race. Verily,beholding that sacrifice of the high-souled Mahadeva who had assumed theform of Varuna, all of them became highly pleased. Seeing the celestialdamsels of great beauty, the seed of Brahman came out and fell upon theearth. In consequence of the seed having fallen on the dust, Pushan(Surya) took up that dust mixed with the particles of seed from the earthwith his hands and cast it into the sacrificial fire. Meanwhile, thesacrifice with the sacred fire of blazing flames was commenced and itwent on. Brahman (as the Hotri) was pouring libations on the fire. Whilethus employed, the grandsire became excited with desire (and his seedcame out). As soon as that seed came out, he took it up with thesacrificial ladle and poured it as a libation of ghee, O delighter of theBhrigus, with the necessary Mantras, on the blazing fire. From that seed,Brahman of great energy caused the four orders of creatures to springinto existence. That seed of the Grandsire was endued with the threeattributes of Sattwa, Rajas, and Tamas. From that element in it whichrepresented the principle of Rajas, sprang all mobile creatures enduedwith the principle of Pravritti or action.[390] From the element of Tamasin it, sprang all immobile creatures. The principle of Sattwa, however,which dwelt in that seed, entered both kinds of existences. Thatattribute of Sattwa is of the nature of Tejas or Light (being identicalwith Buddhi or the Understanding). It is eternal and of it is unendingSpace.[391] In all creatures the attribute of Sattwa is present and isidentical with that light which shows what is right and what is wrong.When the seed of Brahman was thus poured as a libation on thatsacrificial fire, there sprang from it, O mighty one, three beings intoexistence. They were three male persons, endued with bodies that partookof the characters of the circumstances from which they respectivelysprang. One arose first from the flames of the fire (called Bhrig) andhence he came to be called by the name of Bhrigu. A second came from theburning charcoals (called Angara) and hence he came to be called by thename of Angiras. The third sprang from a heap of extinguished charcoalsand he came to be called by the name of Kavi. It has been already saidthat the first came out with flames emanating from his body and hence hewas called Bhrigu. From the rays of the sacrificial fire sprang anothercalled Marichi. From Marichi (afterwards) sprang Kasyapa. It has beenalready said that from the (burning) charcoals sprang Angiras. The(diminutive) Rishis called Valakhilyas sprang from the blades of Kusagrass spread out in that sacrifice. From the same blades of Kula grass, Othou of great puissance, sprang Atri. From the ashes of the fire sprangall those that are numbered among the regenerate Rishis, viz., theVaikhanasas, endued with penances and devoted to Vedic lore and allexcellent accomplishments. From the eyes of Agni sprang the twin Aswinsendued with great beauty of person. At last, from his ears, sprang allthe Prajapatis. The Rishis sprang from the pores of Agni’s body. From hissweat sprang Chhandas, and from his strength sprang Mind. For thisreason, Agni has been said to be all the deities in his individual self,by Rishis endued with Vedic lore, guided by the authority of the Vedas.The pieces of wood that keep alive the flames of Agni are regarded as theMonths. The Juices that the fuel yields constitute the Fortnights. Theliver of Agni is called the Day and Night, and his fierce light is calledthe Muhurtas. The blood of Agni is regarded as the source of the Rudras.From his blood sprang also the gold-complexioned deities called theMaitradevatas. From his smoke sprang the Vasus. From his flames sprangthe Rudras as also the (twelve) Adityas of great effulgence. The Planetsand Constellations and other stars that have been set in their respectiveorbits in the firmament, are regarded as the (burning) charcoals of Agni.The first Creator of the universe declared Agni to be Supreme Brahma andEternal, and the giver of all wishes. This is verily a mystery.

“After all these births had taken place, Mahadeva who had assumed theform of Varuna (for his sacrifice) and who had Pavana for his soul, said,’This excellent Sacrifice is mine. I am the Grahapati in it. The therebeings that first sprang from the sacrificial fire are mine. Withoutdoubt, they should be regarded as my offspring. Know this, ye gods whorange through the skies! They are the fruits of this Sacrifice.'”

“Agni said, ‘These offspring have sprung from my limbs. They have alldepended upon me as the cause of their starting into life. They should,therefore, be regarded, as my children. Mahadeva in the form of Varuna isin error in respect of this matter.[392] After this, the master of allthe worlds, the Grandsire of all creatures, viz., Brahman, then said,’These children are mine. The seed was mine which I poured upon thesacrificial fire. I am the accomplisher of this Sacrifice. It was I whopoured on the sacrificial fire the seed that came out of myself. Thefruit is always his who has planted the seed. The principal cause ofthese births is the seed owned by me.’ The deities then repaired to thepresence of the Grandsire and having bowed their heads unto him joinedtheir hands in reverence and they said unto him, “All of us, Oillustrious one, and the entire universe of mobile and immobilecreatures, are thy offspring. O sire, let Agni of blazing flames, and theillustrious and puissant Mahadeva who has, for this sacrifice, assumedthe form of Varuna, have their wish (in the matter of the offspring).’ Atthese words, although born of Brahman, the puissant Mahadeva in the formof Varuna, the ruler of all aquatic creatures received the firstborn one,viz., Bhrigu endued with the effulgence of the sun as his own child. TheGrandsire then intended that Angiras should become the son of Agni.Conversant with the truth in respect of everything, the Grandsire thentook Kavi as his own son. Engaged in procreating creatures for peoplingthe earth, Bhrigu who is regarded as a Prajapati thence came to be calledas Varuna’s offspring. Endued with every prosperity, Angiras came to becalled the offspring of Agni, and the celebrated Kavi came to be known asthe child of Brahman himself. Bhrigu and Angiras who had sprung from theflame and the charcoals of Agni respectively, became the procreators ofextensive races and tribes in the world. Verily, these three, viz.,Bhrigu and Angiras and Kavi, regarded as Prajapati, are the progenitorsof many races and tribes. All are the children of these three. Know this,O puissant hero. Bhrigu begot seven sorts all of whom became equal to himin merits and accomplishments. Their names are Chyavana, Vajrasirsha,Suchi, Urva, Sukra, that giver of boons, Vibhu, and Savana. These are theseven. They are children of Bhrigu and are hence Bhargavas. They are alsocalled Varunas in consequence of their ancestor Bhrigu having beenadopted by Mahadeva in the form of Varuna. Thou belongest to the race ofBhrigu. Angiras begot eight sons. They also are known as Varunas. Theirnames are Vrihaspati, Utathya, Payasya, Santi, Dhira, Virupa, Samvarta,and Sudhan was the eighth. These eight are regarded also as the offspringof Agni. Freed from every evil, they are devoted to knowledge only. Thesons of Kavi who was appropriated by Brahman himself are also known asVarunas. Numbering eight, all of them became progenitors of races andtribes. Auspicious by nature, they are all conversant with Brahma. Thenames of the eight sons of Kavi are Kavi, Kavya, Dhrishnu, Usanas enduedwith great intelligence, Bhrigu, Viraja, Kasi, and Ugra conversant withevery duty. These are the eight sons of Kavi. By them the whole world hasbeen peopled. They are all Prajapatis, and by them have been procreatedmany offspring. Thus, O chief of Bhrigu’s race, hath the whole world beenpeopled with the progeny of Angiras, and Kavi and Bhrigu. The puissantand supreme Lord Mahadeva in the form of Varuna which he had assumed forhis sacrifice had first, O learned Brahmana, adopted both Kavi andAngiras. Hence, these two are regarded as of Varuna. After that the eaterof sacrificial libations, viz., the deity of blazing flames, adoptedAngiras. Hence, all the progeny of Angiras are known as belonging to therace of Agni. The Grandsire Brahman was, in olden days, gratified by allthe deities who said unto him, ‘Let these lords of the universe(referring to Bhrigu and Angiras and Kavi and their descendants) rescueus all. Let all of them become progenitors of offspring (for peopling theearth). Let all of them become endued with penances. Through thy grace,let all these rescue the world (from becoming an uninhabited wilderness).Let them become procreators and extenders of races and tribes and letthem increase thy energy. Let all of them become thorough masters of theVedas and let them be achievers of great deeds. Let all of them befriends to the cause of the deities. Indeed, let all of them becomeendued with auspiciousness. Let them become founders of extensive racesand tribes and let them be great Rishis. Let all of them be endued withhigh penances and let all of them be devoted to high Brahmacharya, All ofus, as also all these are thy progeny, O thou of great puissance. Thou, OGrandsire, art the Creator of both, deities and the Brahmanas. Marichi isthy first son. All these also that are called Bhargavas are thy progeny.(Ourselves also are so). Looking at this fact, O Grandsire, we shall allaid and support one another. All these shall, in this way, multiply theirprogeny and establish thyself at the commencement of each creation afterthe universal destruction.’ Thus addressed by them, Brahman, theGrandsire of all the worlds, said unto them, ‘So be it! I am gratifiedwith you all! Having said so unto the deities he proceeded to the placehe had come from. Even this is what happened in days of old in thatsacrifice of the high-souled Mahadeva, that foremost one of all thedeities, in the beginning of creation, when he for the purposes of hissacrifice had assumed the form of Varuna. Agni is Brahman. He isPasupati. He is Sarva. He is Rudra. He is Prajapati.[393] It iswell-known that gold is the offspring of Agni. When fire is notobtainable (for the purposes of a sacrifice), gold is used as substitute.Guided by the indications afforded by the auditions of the Veda, one thatis conversant with authorities and that knows the identity of gold withfire, acts in this way. Placing a piece of gold on some blades of Kusagrass spread out on the ground, the sacrificer pours libations upon it.Upon also the pores of an ant-hill, upon the right ear of a goat, upon apiece of level earth, upon the waters of a Tirtha, or on the hand of aBrahmana, if libations are poured, the illustrious deity of fire becomesgratified and regards It as a source of his own aggrandisement as alsothat of the deities through his. Hence, it is that we have heard that allthe deities regard Agni as their refuse and are devoted to him. Agnisprang from Brahman, and from Agni sprang gold.[394] Hence, it has beenheard by us, that those persons observant of righteousness that makegifts of gold are regarded as giving away all the deities. The man whomakes gifts of gold attains to a very high end. Regions of blazingeffulgence are his. Verily, O Bhargava, he becomes installed as the kingof kings in heaven. That person who, at sunrise, makes a gift of goldaccording to the ordinance and with proper Mantras, succeeds in wardingoff the evil consequences foreshadowed by ominous dreams. The man who, assoon as the sun has risen, makes a gift of gold becomes cleansed of allhis sins. He who makes a gift of gold at midday destroys all his futuresins. He who with restrained soul, makes a gift of gold at the secondtwilight succeeds in attaining to a residence with Brahman and the deityof wind and Agni and Soma in their respective regions. Such a man attainsto auspicious fame in regions of great felicity that belong to Indrahimself. Attaining to great fame in this world also, and cleansed of allhis sins, he sports in joy and happiness. Verily, such a man attains tomany other regions of happiness and becomes unequalled for glory andfame. His course perfectly unobstructed, he succeeds in going everywhereat will. He has never to fall down from the regions to which he attainsand the glory he acquires becomes great. Indeed, by making gifts of goldone attains to innumerable regions of felicity all of which he enjoys foreternity. That man who, having ignited a fire at sunrise, makes gifts ofgold in view of the observance of a particular vow, succeeds in attainingto the fruition of all his wishes. It has been said that gold isidentical with Agni. The gift of gold, therefore, is productive of greatfelicity. The gift of gold leads to the possession of those merits andaccomplishments that are desired, and cleanses the heart.[395] I havethus told thee, O sinless one, the origin of gold. O thou of puissance,hear how Kartikeya grew up, O delighter of Bhrigu’s race. After a longtime Kartikeya grew up. He was then, O perpetuator of Bhrigu’s race,chosen by all the deities with Indra at their head, as the generalissimoof the celestial forces. He slew the Daitya Taraka as also many otherAsuras, at the command of the chief of the celestials, O Brahmana, andactuated also by the desire of benefiting all the worlds. I have also, Othou of great might, discoursed to thee on the merits of making gifts ofgold. Do thou, therefore, O foremost of all speakers make gifts of gold.’

“Bhishma continued, ‘Thus addressed by Vasishtha, Jamadagni’s son ofgreat prowess then made gifts of gold unto the Brahmanas and becamecleansed of his sins. I have thus told thee, O king, everything about themerits of the gifts of gold and about its origin also, O Yudhishthira. Dothou also, therefore, make abundant gifts of gold unto the Brahmanas.Verily, O king, by making such gifts of gold, thou wilt surely becleansed of all thy sins!'”



🙏 ♻ प्रयास करें कि जब हम आये थे उसकी तुलना में पृथ्वी को एक बेहतर स्थान के रूप में छोड़ कर जाएं। सागर में हर एक बूँद मायने रखती है। ♻ 🙏