२३ इष्टापूर्तिः

He shall always diliqenty perform, with faith, sacrifices and other religious acts; done with faith, and with well-begotten wealth, they become imperishable.—(226)

Of these, learning and austerities are the sources that bring presents. Though ‘present’ constitutes only one kind of wealth, yet it has been mentioned as two, on account of its twofold source. The qualifications of the persons making the gifts have also to be borne in mind. If the giver does not happen to be absolutely objectionable, the wealth derived from him is also pure.—The terms ‘person sacrificed for’ and ‘pupil’ indicate the work of officiating at sacrifices and teaching.—‘inherited,’ from one’s forefathers.—‘Bride,’ what is obtained from the Father-in-law, at the time of marriage.—‘Bravery’— for the Kṣatriya; while the ‘bride’ and ‘inheritance,’ are common to all men.

‘Service’ consists of running on errands and obeying orders; while ‘attendance’ is agreeable behaviour. Of these, ‘usury,’ ‘agriculture’ and ‘trade’ are mixed only for the non - Vaiśya; for the Vaiśya, these are commendable. Similarly, ‘service,’ consisting of attending upon twice-born men, is commendable for the Śūdra; the others are not commended for him. What is meant by these being ‘mixed’ is, that the results obtained from acts, performed with wealth derived from those sources, are transitory; these results lasting only during the present life.

‘Pārśvika,’—the man at one’s side, obtains wealth by means of bribery, etc. For instance, having come to know that a person is going to obtain some wealth, one goes over to him and says, ‘I shall get yon so much wealth, you should give me something out of it,’ and then receives it from him; the man not having done anything himself, nor having anything done by others, but simply looking on, and yet receiving money; or when one receives some consideration for standing surety for a borrower.—‘Pratirūpaka’ is pretence, hypocrisy .—‘Fraud’—when one sells the kusumbha flower, in place of saffron.—‘Ārti’ is causing pain to others.—‘Stealing’ is taking away things by stealth; and ‘robbery’ is taking away by force.

इष्टम् अन्तर्वेदि यत् क्रियते यज्ञादि कर्म । पूर्तं ततो ऽन्यत्र संमानाद्य् अदृष्टार्थम् । ते श्रद्धया कर्तव्ये । तथा स्वागतैश् च धनैः शोभनेनागच्छन्ति यानि धनानि श्रुतशौर्यतपःकन्यादिना । एवम् अक्षये ऽक्षयफले भवतः । यानि तु न स्वागतानि नाक्षयफलानि न पुनर् निष्फलानि । तथा हि तैर् अपि स्वाम्यम् उत्पद्यते । तेन च यागादयः कर्तव्याः । न च यागदानादिप्रकरणे कुसीदादिप्रतिषेधः श्रुतो येन तदङ्गं स्यात् । तस्माद् यावन्तः¹ स्वर्गोत्पत्तिहेतवः तैर् अर्जितेन धनेन यागादयः कर्तव्याः । फलस्य तु प्रकर्षापकर्षौ भवतः ॥

• के पुनस् ते प्रशस्तधनोपायाः । अत उच्यते ।[^२७५]

• श्रुतशौर्यतपःकन्यायाज्यशिष्यान्वयागतम् ।

• धनं सप्तविधं शुद्धं उभयो ऽप्य् अस्य तद्विधः ॥ (न्स्म् १.४१)

तत्र श्रुततपसी प्रतिग्रहनिमित्तम् । एको ऽपि प्रतिग्रहो निमित्तभेदाद् भेदेनोकतः । प्रतिग्राह्यगुणा अपि सामर्थ्यात् तत्र द्रष्टव्याः । यदि नात्यन्तदुष्टो दाता भवति तदा तस्माद् आगतं² शुद्धं भवति । याज्यशिष्यशब्दाभ्यां याजनाध्यापने गृह्येते । अन्वयागतं पितृपैतामहादि । कन्यादानकाले श्वशुरगृहाल् लब्धम् । शौर्येण क्षत्रियस्य । कन्यान्वयौ सर्वसाधारणौ ।

• कुसीदकृषिवाणिज्यशिल्पसेवानुवृत्तितः ।

• कृतोपकाराद् आप्तं च शबलं समुदाहृतम् ॥ (न्स्म् १.४२)

सेवा प्रेष्यकरत्वं यथेच्छविनियोज्यता । अनुवृत्तिः प्रियतानुकूला । तत्र कुसीदकृषिवाणिज्यान्य् अवैश्यस्य, वैश्यस्य प्रशस्तान्य् एव । सेवा द्विजातिशुश्रूषा शूद्रस्य प्रशस्तैव । अन्या तु तस्य निन्दिता । शबलग्रहणेनाचिरस्थायिता फलस्योच्यते ।³ यावज्जीवं तत् फलं भवति ।

• पार्श्विकद्यूतचौर्यार्तिप्रातिरूपकसाहसैः ।

• व्याजेनोपार्जितं यच् च तत् कृष्णं समुदाहृतम् ॥ (न्स्म् १.४३)

पार्श्विकः पार्श्वस्थः उत्कोचादिना धनम् अर्जयति । ज्ञात्वा धनागमं कस्यचिद् “अहं ते दापयामि मह्यं त्वया किंचिद् दातव्यम्” इति यो गृह्णाति स पार्श्विकः । न कर्ता कारयिता तटस्थो न त्व् अज्ञतया गृह्णाति । यथा च गृहीत्वाधमर्णाय प्रतिभूत्वेनावतिष्ठते । प्रतूपको दाम्भिकः । कुसुम्भाद्युपहितकुङ्कुमादिविक्रयो व्याजः । आर्तिः परपीडा । प्रच्छन्नहरणं चौर्यम् । प्रसभं साहसम् ।

• ननु चौर्यसाहसाभ्यां स्वाम्यम् एव नास्ति, तन्निमित्तेष्व् अपठितत्वात्- “स्वामी रिक्थक्रयसंविभागपरिग्रहाधिगमेषु” (ग्ध् १०.३९) इति, तथा “विद्याशिल्पं भृतिः सेवा”⁴ (म्ध् १०.११६) इत्यादि, तथा “सप्त वित्तागमा धर्म्याः” (म्ध् १०.११५) इति च । अथास्माद् एव वचनात् स्वाम्यकारणत्वम् अन्योर् इति । कथं तर्हि “बलाद् भुक्तं न जीर्यति” इति ।

• केचित् तावद् आहुः । नैवायं पाठो ऽस्ति “द्यूतचौर्यार्ति” इति, अपि तु⁵ “वैर्यार्ति”⁶ इति । वैरिणः सकाशाद् यद् गृह्यते संधानकाले “यद्य् एतावद् ददासि तदा त्वया संधिं करोमि,” शक्तिविहीनतया ददाति । साहसम् अपि न प्रसह्य हरणम्, किं तर्हि, यत् प्राणसंदेहेनार्ज्यते पोतयात्रतया रहसि राजप्रतिषिद्धप्रतिक्रयेण च ।

• अन्ये तु मन्यन्ते । नैव बलाद् अपहरणेन स्वाम्यं भोगेन वा जरणं विरुध्यते यतो बलं प्रथमम् अपहारकाले त्व् असत्य् अपि बल उपेक्षया भोगस् तत्र स्वाम्यम् । यत्र त्व् आरम्भात् प्रभृति सर्वकालिको बलोपभोगस् तत्र जीर्यतीति कथ्यते । तस्माद् उभयम् अविरुद्धम् ।

• इदं युक्तं यच् चौर्यसाहसाभ्यां स्वत्वानुत्पत्तिः, पाठविभागकृतत्वात्,⁷ अन्यैश् च स्मृतिकारैः स्वत्वहेतुष्व् अपरिगणनात् ॥ ४.२२६ ॥

‘Iṣṭa,’ ‘sacrifice,’ stands for those acts of Sacrifice and the like that are done on a regular altar; while ‘pūrta’ stands for other acts done with a view to spiritual results, such as honouring those who deserve to be honoured, and so forth.

Both these sets of acts shall be done ‘with faith;’ and with well-gotten wealth;’—i.e., with wealth got by such fair means as learning, bravery, bride, and so forth.

Thus performed, these acts lead to ini perishable results. Those that are performed with wealth not well-gotten, are not fruitless; they only lead to perishable (transitory) results. Because, even unfair means produce ownership; so that sacrifices may be performed with wealth over which one’s ownership has been produced. Further, usury (as a means of acquiring wealth) is not found to have been prohibited anywhere in connection with sacrifices and charities. Hence it follows that, even with the help of such wealth, sacrifices, etc., shall be performed till Heaven has been attained. There will certainly be some difference in the degr.ee of excellence in the results obtained.

Now, the question arises—What are the fair sources of acquiring wealth?

In answer to this, we have the following verses:—

I. What is derived from (a) learning, (b) bravery, (c) austerities, (d) bride, (e) person sacrificed for, (f) pupil, and (g) inheritance,—are the seven kinds of ‘pure’ wealth; and the result of these is also pure.

Of these, learning and austerities are the sources that bring presents. Though ‘present’ constitutes only one kind of wealth, yet it has been mentioned as two, on account of its twofold source. The qualifications of the persons making the gifts have also to be borne in mind. If the giver does not happen to be absolutely objectionable, the wealth derived from him is also pure.—The terms ‘person sacrificed for’ and ‘pupil’ indicate the work of officiating at sacrifices and teaching.—‘inherited,’ from one’s forefathers.—‘Bride,’ what is obtained from the Father-in-law, at the time of marriage.—‘Bravery’— for the Kṣatriya; while the ‘bride’ and ‘inheritance,’ are common to all men.

II. What is derived by— (a) usury—(b) agriculture, (c) trade, (d) art (e) service, (f) attendance, and (g) from a person who has been helped ;—these seven kinds of wealth are called ‘mixed.’

‘Service’ consists of running on errands and obeying orders; while ‘attendance’ is agreeable behaviour. Of these, ‘usury,’ ‘agriculture’ and ‘trade’ are mixed only for the non - Vaiśya; for the Vaiśya, these are commendable. Similarly, ‘service,’ consisting of attending upon twice-born men, is commendable for the Śūdra; the others are not commended for him. What is meant by these being ‘mixed’ is, that the results obtained from acts, performed with wealth derived from those sources, are transitory; these results lasting only during the present life.

III. What is obtained by—(a) bribery, (b) gambling, (c) stealing, (d) causing pain to others, (e) hypocrisy, (f) robbery and (g) fraud;—all this has been declared to be ‘black.’

‘Pārśvika,’—the man at one’s side, obtains wealth by means of bribery, etc. For instance, having come to know that a person is going to obtain some wealth, one goes over to him and says, ‘I shall get yon so much wealth, you should give me something out of it,’ and then receives it from him; the man not having done anything himself, nor having anything done by others, but simply looking on, and yet receiving money; or when one receives some consideration for standing surety for a borrower.—‘Pratirūpaka’ is pretence, hypocrisy .—‘Fraud’—when one sells the kusumbha flower, in place of saffron.—‘Ārti’ is causing pain to others.—‘Stealing’ is taking away things by stealth; and ‘robbery’ is taking away by force.

“As a matter of fact, stealing and robbery do not produce ownership at all, these not having been mentioned, among the means of acquiring it, in Gautama 10.39—‘One becomes an owner by inheritance, purchase, partition, presents and trade;’ or, in Manu (10.116)—‘Learning, Art, Service,’ etc; or, again, Manu (10.115)—‘Seven sources of wealth are legal, etc.’ If it be argued that these same assertions indicate Theft and Robbery also as sources of wealth—then, what would be the meaning of the assertion—‘What is eaten by force, cannot be digested.’”

Some people offer the following explanation:—‘Dyūta-cauryārti’ (Gambling, Theft, Causing pain to others) is not the right reading; the right reading being ‘vairyārti’ (enmity, causing pain). At the time of making peace with an enemy, one says, ‘I shall make peace with yon only if you give me so much;’ and the other party, being helpless, gives what is asked for,—The term, sāhasa, does not stand for robbery, but for rashness; when, for instance, one earns wealth even at the risk of one’s life; e.g., by going on boats, or by selling things prohibited by the king.

Others, however, opine as follows:—‘Ownership’ by robbery is not incompatible with the assertion regarding ‘not digesting;’ because force is employed only at the first act of snatching, and, after that, even when there is no force used, and the wealth is obtained and enjoyed merely by the indifference of the other party, there does come about actual ownership And, as for the assertion that it is not digested, this refers to the case where voilence (violence?) is used from beginning to end. Thus there is no incompatability between the two.

The right view on this point is as follows:—Real ownership is not brought about by Theft and Robbery, because of the different reading suggested; and also because other Smṛti-writers have not mentioned these among the.means of acquiring weath.—(226)

This verse is quoted in Aparārka (p. 290);—and in Hemādri (Dāna, p. 86).

Baudhāyana (1.5.62, 64).—‘The gods, ever bent upon purity, loath the offerings of the faithless, and never accept them. In connection with this they quote the following—Faithlessness is the worst sin, Faith is the highest penance; therefore the gods do not eat what is offered without faith.’

Mahābhārata (Śānti., 270. 6, 7, 13, 14, 15, 16, 17, 18, 21).—‘An action involving injury to living beings destroys faith here as also elsewhere; and O Brahman, Faith, being destroyed, destroys the man.—A sacrifice is a sacrifice only when it is performed by men who are calm, imbued with faith, self-controlled and high-minded, not otherwise.—One should eat food offered by the generous man, never that offered by the miser or the woman.—The faithless man does not deserve to make offerings to gods; his food should never be eaten; so have declared persons versed in law.—Faithlessness is the worst sin; Faith is destructive of sin; the man imbued with faith casts off sin, just as the serpent casts off its skin, etc.’

Mahābhārata (Aparārka, p. 290).—‘The one-fìre Rite, the offerings into the three fires, the gifts given within the altar—these are called Iṣṭa. Wells, tanks, ponds, temples, food-stalls, public gardens—the building of these is called Pūrta.’

Nārada (Do.).—‘Receiving guests and Vaiśvadeva-offerings are called Iṣṭa. Tanks, ponds, temples, food-stalls, gardens, gifts made during eclipses, and on the day of the sun passing from one sign into another, and on the twelfth day of the fortnight,—these constitute Pūrta.’

226 Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards.

He shall practise, to the best of his ability, charity and righteousness in connection with sacrifices and acts of piety with a cheerful heart, if he finds a suitable recipient.—(227)

दानधर्मश् च तडागादिः । स्माहारद्वन्द्वः । अथ वा दानं च तद् धर्मश् चासाव् इति । धर्मग्रहणेन प्रीत्यादिना नियमभावम् आह । भावेन तुष्टेन प्रसन्नेन चित्तेन पात्रम् आसाद्य व्रतादिदानं च । एवं पौर्तिकं बहिर्वेदिकम् ॥ ४.२२७ ॥

‘Charity and Righteousness’—in the form of tanks, etc; the compound being construed as a Copulative one. Or, it may.be explained as ‘the duty of charity;’ the mention of duty indicating the necessity of maintaining a cheerful disposition.

‘Bhāvena’—with the heart; ‘parituṣṭena’—cheerful, happy—‘If he finds a suitable recipient’, he shall offer gifts in connection with the observances that he keeps, as also in connection with the acts that he does outside the sacrificial altar.—(227)

This verse is quoted in Parāśaramādhava (Ācāra, p. 165);—and in Hemādri (Dāna, p. 7).

Viṣṇu (12.32).—‘Whatever is the most desired object in the world and whatever is most dearly loved in the house,—that should be given to a person with proper qualifications, by one who is desirous of obtaining imperishable rewards.’

Yājñavalkya (1.201, 203).—‘Cows, land and food should be given by one who desires his own welfare, to a proper recipient with due honours; but never to an unfit recipient.—Day by day one should make gifts to proper recipients; and more specially on special occasions; and whenever any one begs of him, he should give with due respect what is asked for, to the best of his ability.’

Agnipurāṇa (quoted in Parāśaramādhava, p. 165).—‘If a man’s wealth is not used either in charity, or in enjoyment, or in acquiring fame, or in acquiring spiritual merit,—that wealth is absolutely useless. Therefore, after having acquired wealth, either through fate or by his own efforts, he should make gifts to the twice-born, but never advertise them.’

Ādityapurāṇa (Parāśaramādhava, p. 164).—‘In the three worlds nothing is held superior to charity.’

227 Let him always practise, according to his ability, with a cheerful heart, the duty of liberality, both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts.)

When asked, he should give something, without showing any displeasure. Because he may turn out to be a worthy recipient who will save him from everything.—(228)

यत् किंचित् स्वल्पम् अपि याचितेन अभ्यर्थितेन दातव्यम् । पात्रापात्रसंदेहे असति निश्चये किंचिद् दातव्यं नातिबहु । वचनाच् च संदेहे न दातव्यम् । उत्पत्स्यते कदाचित् पात्रम् असौ भविष्यति । किंभूतम्, यत् पात्रं तारयति रक्षति सर्वतो नरकपातहेतोः सर्वस्माद् एनसः । यद् उक्तम् “वेदतत्त्वार्थविदुषे ब्राह्मणाय” (म्ध् ३.८६) इति तत्रायं संदेहाश्रय ईषद्द्रव्यविषयो ऽपवादः ॥ ४.२२८ ॥

‘Something’—however little—shall be given by one who is ‘asked,’ begged. If there is some doubt,—and no certainty—as to the person being a worthy or unworthy recipient, some little thing, not much, should be given. The idea, that much shall not be given, is due to a direct assertion to that effect, in connection with doubtful cases.

It is just possible that the man may turn out to be a worthy recipient;—What sort of recipient?—‘One who will save him from’—guard him against—‘everything’—all kinds of Sin that lead men to hell.

It has been said under 3.96 that gifts are to be offered to ‘one who knows the Veda and its meaning;’ and to that the present verse is an exception, providing for small gifts being offered in cases of doubtful worthiness of the recipient.—(228)

This verse is quoted in Aparārka (p. 385);—and in Hemādri (Dāna, p. 7).

Yājñavalkya (1.203).—(See above.)

Dakṣa (3.30),—‘If one asks him for charity for the sake of obviating some trouble or for the maintenance of his family,—he shall give what is asked for, after due investigation. Such is the law relating to all gifts.’

228 If he is asked, let him always give something, be it ever so little, without grudging; for a worthy recipient will (perhaps) be found who saves him from all (guilt).

The giver of water obtains satisfaction, the giver of food imperishable happiness, the giver of sesamum desirable offspring, and this giver of lamp most excellent eyesight.—(229)

तृप्तिः क्षुत्पिपासाभ्याम् अपीडनम् । तच् चाढ्यस्यारोगस्य च भवति । तेन बहुधनत्वम् अरोगता च फलम् उक्तं भवति । अक्षयं सुखम् । अविशेषितत्वान् नोपकरणं सुखं प्रतीयते । अक्षयं यावज्जीविकम् इत्य् अर्थः । अन्नदः सक्त्वोदनादि सिद्धम् अन्नम् आमं च तण्डुलादि । दीपस्य दानं चतुष्पथे ब्राह्मणसभायां वा ॥ ४.२२९ ॥

^(‘)Satisfaction,’—non-suffering from hunger and thirst. This is possible only for the wealthy and the healthy. So that great wealth and good health are the results declared as following from the giving of water.

‘Imperishable happiness.’—In the absence of any specification, the ‘happiness’ meant here is understood to stand for the means of happiness,^(‘)Imperishable’—lasting throughout life.

‘Giver of food’—cooked,—saktu, rice, etc,—as well as raw, rice, etc.

The ‘Lamp’ is given—either at crossings or in a place where Brāhmaṇas assemble—(229).

Cf. The Mahābhārata, 13.57.22.

This verse is quoted in Parāśaramādhava (Ācāra, p. 177);—in Aparārka (p. 385);—in Smṛtitattva (II, p. 364);—in Hemādri, (Dāna, p. 152);—and in Dānakriyākaumudī (p. 43).

Vaśiṣṭha (29.8).—‘One who gives water prospers in all his desires;—he who gives food obtains good eyes.’

Mahābhārata (Anuśāsana, 92.20, 22).—‘By the giving of water eternal fame ensues, by the giving of food, one has all his desires for enjoyment fulfilled;—by the giving of lamp-light, the man obtains good eyes and keen intelligence.’

Viṣṇu (91.3, 15, 16).—‘The giver of water remains ever satisfied;—by the giving of lamps, he obtains excellent eyes and universal brilliance; by the giving of food, he becomes endowed with strength.’

Viṣṇu (92.21, 23).—‘The giver of food obtains all things;—the giver of sesamum obtains desirable offspring.’

Yājñavalkya (1, 210).—‘By giving away, land, sesamum, food, clothes, water, clarified butter, shelter, household-necessaries, gold and beasts of burden,—one shines in the heavenly regions.’

Bṛhaspati (13).—‘The giver of food is always happy, the giver of clothes becomes endowed with beauty, and the man who gives land is always a king.’

229 A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable happiness, a giver of sesamum desirable offspring, a giver of a lamp a most excellent eyesight.

The giver of land obtains land, the giver of gold long life, the giver of house excellent mansions, and the giver of silver exquisite beauty.—(230)

भूमेर् आध्पत्यं प्राप्नोति । हिरण्यं सुवर्णम् । रूप्यद उत्तमं रूपं लभते ॥ ४.२३० ॥

He obtains possession of land.

‘Hiraṇya’ is gold.

The giver of silver obtains exquisite beauty.—(230)

This verse is quoted in Parāśaramādhava (Ācāra, p. 177);—in Aparārka (p. 386); in Smṛtitattva II, p. 364,—in Hemādri (Śrāddha, p. 656);—in Hemādri (Dāna, pp. 152 and 567);—and in Dānakriyākaumudī, (p. 52).

Viṣṇu (92.13-14).—‘By the giving of gold one obtains the same regions as Agni;—and by the giving of silver, he obtains beauty.’

Yājñavalkya (1.210).—(See above.)

230 A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver of silver (rupya) exquisite beauty (rupa),

The giver of cloth obtains resemblance to the Moon, the giver of horse resemblance to horse-owners, the giver of the ox great good fortune, and the giver of the cow toe region of the Sun.—(231)

चन्द्र इव् लोक्यते सर्वस्य प्रियदर्शनो भवति । इतिहासदर्शने चन्द्रलोको नाम स्वर्गस्थानविशेषस् तम् आप्नोति । अश्विनाम् अश्ववतां सालोक्यं बह्वश्वतां प्राप्नोति । दर्शने पुनर् अश्विनोर् लोकम् आप्नोति । अनड्वान् पुङ्गवः शकटवहनसमर्थस् तं ददतः पुष्टा महती श्रीर् गोऽजाविधनधान्यादिसंपद् भवति । ब्रध्न आदित्यस् तस्य विष्टपं स्थानम् आप्नोति । महातेजाः सर्वस्योपरि भवति । स्वर्गो वा ब्रध्नविष्टपम् । स्मृत्यन्तरे ऽनसो विशेषाश्रयः फलविशेषः श्रूयते ।

• हेमशृङ्गी रूप्यखुरा सुशीला वस्त्रसंवृता ।

• सकांस्यपात्रा दातव्या क्षीरिणी गौः सदक्षिणा ॥ (य्ध् १.२०३)

“सुदक्षिणा” इति पाठे ऽन्यद् अपि सुवर्णादि तत्र दातव्यम् । शोभनार्थे वा सुशब्दः पठितव्यः । सा गौः शोभना दक्षिणादानम्⁸ । “कांस्योपदोहा” इति पाठान्तरम् । कांस्यं नाम परिमाणविशेषः । तत्रोपदुह्यते बहुक्षीरेत्यर्थः । “मुक्तालाङ्गलभूषितां⁹ भूमिं तु रूपसंच्छन्नां कृत्वा” इत्यादिस्मृत्यन्तरदृष्टो विधिः फलविशेषार्थिनाश्रयणीयः । तथा-

• कपिला चेत् तारयति भूय आ सप्तमात् कुलात् ।

• सवत्सा रोमतुल्यानि युगान्य् उभ्यतोमुखी ॥ (य्ध् १.२०४–०५)

वत्सवत्याः कपिलाया दान एतत् फलम् । उभयतोमुखी दीयमाना रोमतुल्यानि वर्षसहस्राणि स्वर्गं प्रापयति¹⁰ तारयति¹¹ पापान् मोचयति । भारते सर्वफलं गोदानम् उक्तम् । वार्यादीन्य् अपि स्वर्गफलानि श्रूयन्ते ।

• भूमिपश्वन्नवस्त्राम्भस्तिलसर्पिष्प्रतिश्रयान् ।

• नैवेशिकम् अथ स्वर्णं¹² दत्वा स्वर्गे महीयते ॥ (य्ध् १.२०८)

नैवेशिकं वेश्म ॥ ४.२३१ ॥

He comes to look like—just as pleasing to look at as—the Moon. According to the Purāṇas, the meaning would be that he reaches that particular region in Heaven which is called the ‘Region of the Moon.’

‘Resemblance to horse-owners;’—i.e., he obtains many horses. According to the Purāṇa,—‘he obtains the region of the Ashwins.’

‘Ox’ is the male animal, capable of pulling carts; he who gives this, obtains ‘great good fortune’;—i.e., acquires excellent cattle, sheep, riches and grain.

‘Bradhna’ is the Sun; he obtains the region of the Sun; i.e., he becomes endowed with great effulgence, superior to everything else. Or, the ‘region of the Sun’ may stand for Heaven.

Another Smṛti-text (Yājñavalkya, Achara, 204) describes special results arising from the giving of particular kinds of cows:—‘A milch cow, with golden horns and silvered hoofs, quiet and covered with cloth, shall be given, along with a kāṃsya vessel, accompanied with a proper fee.’ If we read ‘sa-dakṣiṇā,’ the meaning will be that gold and other things shall be given as additional gifts. Or, we may read ‘su’ for ‘sa’ (i. e., ‘sudaksiṇā),’ meaning beautiful; the meaning being that the cow given, as also the presents, shall be excellent.—‘kāṃsyopadohā is another reading for ‘sakāṃsyapatra;’ ‘kāṃsya’ standing for a particular measure; and the cow should give that much milk; i.e., she should give a large quantity of milk.

Further details of procedure have been laid down in other texts; such as—‘Her tail shall be adorned with pearls, the ground shall be covered with silver,’ and so forth; and these have to be observed by men desiring special results; as described in the text—‘The tawny cow with calf saves

one’s forefathers up to the seventh degree, and the double-faced cow (one just giving birth to a calf) for the same number of cycles as there are hairs on her body. The result here mentioned follows from the giving of the tawny cow; the double-faced cow, when given, leads to Heaven, for as many ‘thousand years’ as there are hairs on her body;—‘saves’ stands for freeing from sin.

In the Mahābhārata, the giving of the cow has been describes as bringing all kinds of rewards.

The giving of water, etc., also is found mentioned as bringing all kinds of rewards—‘Having given land, cattle, food, clothes, water, sesamum, butter, shelter, houses and gold—one shines in Heaven.’ ‘Naiveśika’ means House.—(231)

This verse is quoted in Parāśaramādhava (Ācāra p. 177);—in Aparārka (p. 386);—in Smṛtitattva (II, p. 364);—in Hemādri (Dāna, p. 152);—and in Dānakriyākaumudī (p. 46).

Viṣṇu (92.5.11, 12).—‘By giving away cows one obtains the heavenly regions; the giver of a horse obtains the regions of the sun; the giver of clothes, the regions of the moon.’

Yājñavalkya (1.204, 206).—‘One should give away along with a fee, a milch cow, which has golden horns and silvered hoofs, and is quiet and adorned with clothes, and accompanied by a Kāṃsya vessel.’

(Do.) (1.210).—(See above.)

231 A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of the Asvins, a giver of a draught-ox great good fortune, a giver of a cow the world of the sun;

The giver or carriage and couch obtains a wife, the giver of fearlessness sovereignty, the giver of grains eternal happiness, and the giver of the Veda equality with Brahman.—(232)

ऐश्वर्यम् ईश्वरत्वं प्रभुत्वम् । सुखित्वं सौख्यम् । धान्यानि व्रीहिमाषमुद्गादीनि । तिलानां फलान्तरम् उक्तम् । ब्रह्म वेदः तद् ददाति यो ऽध्यापयति व्याख्याति च । ब्रह्मसार्ष्टिता । अर्षणम् ऋष्टिः । समा ऋष्टिर् यस्य असौ सार्ष्टिः । छान्दसत्वात् समानस्य सभावः । ऋषि गतौ । अर्षणं वा सार्ष्टिः । तद्भवा सार्ष्टिता । उभयथापि ब्रह्मणः समानगतित्वम् एतत् तुल्यत्वम् इत्य् उक्तं भवति ॥ ४.२३२ ॥

‘Sovereignly,’— the position of the master, lordship,

‘Happiness’—being happy.

‘Grains’—such as Vrīhi, Māṣa, Mudga, and so forth. In connection with the giving of sesamum, another result has been described.

‘Brahman’ means Veda; ‘ṛṣṭi’ is condition;—‘sāṛṣṭi’ is one who has the same condition;—the change of ‘samāna’ into ‘sa’ being the Vedic form;—‘ṛṣṭi’ is derived from the root ‘ṛṣi,’ to ‘go;’—or ‘sāṛṣṭi’ may mean the character of acting. In another case, the meaning is that he obtains ‘equality’ with—the same condition of existence as—Brahman.—(232)

This verse is quoted in Parāśaramādhava (Ācāra, p. 177);—in Aparārka (p. 386);—in Smṛtitattva (II, p. 364);—in Hemādri (Dāna, p. 152), which explains ‘brahmasārṣṭitām’ as the ‘condition of a Brāhmaṇa’;—and in Dānakriyākaumudī (p. 66).

Viṣṇu (92.19.22, 27).—‘By the giving of grains, satisfaction and good luck; by the giving of a couch, a wife.’

Yājñavalkya (2.211).—‘By giving away a house, grains, fearlessness, shoes, umbrellas, garlands, unguents, conveyances, trees, highly desirable objects (like spiritual merit) and conches,—one becomes extremely happy.’

Vaśiṣṭha (29.12).—‘By the giving of couches and seats one obtains sovereignty over his inner apartments.’

232 A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal bliss, a giver of the Veda (brahman) union with Brahman;

The giving or Veda surpasses all gifts or water, food, cows, buffaloes, clothes, sesamum, gold and clarified butter.—(233)

पूर्वस्य विधेर् अर्थवादः । दीयन्त इति दानानि देयद्रव्याणि । दानक्रियैव वा दानम् । ब्रह्मदानं वेदाध्ययनव्याख्याने । वार्य्आदीनां सर्वदानोत्तमत्वाद् ग्रहणम् ॥ ४.२३३ ॥

This is a commendatory supplement to the foregoing injunction.

The term ‘dāna’ stands for things given, gifts, or for the act of giving.

‘Giving of Veda’—Studying and expounding the Veda,

It is superior to the giving of every other thing, in the shape of water, etc.—(233)

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 516);—and in Smṛticandrikā (Saṃskāra, p. 145).

Vaśiṣṭha (29.20).—‘Three gifts they have described as extreme gifts—viz., of cows, land and Veda; the gift of gold is the very first of gifts; and superior even to that is the gift of learning.’

Yājñavalkya (1.212).—‘Brahman (Veda) being the embodiment of all Dharma, its gift is superior to all gifts; he who makes a gift of it obtains the imperishable region of Brahman.’

Bṛhaspati (19).—‘Three gifts they have described as extreme gifts;—viz., of cows, land and Veda; these three bring about the salvation of the giver through recitation, sowing and milking.’

233 The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter.

In whatever spirit a man bestows a gift, in that same spirit he himself receives it with due honour.—(234)

भावशब्दो ऽयं चित्तधर्मे वर्तते । यादृशेन भावेन प्रसन्नेन चित्तेन श्रद्धयादरेण ददाति तादृशेनैव लभते । अथाश्रद्धयावज्ञया क्लिष्टं परिभूय ददाति सो ऽपि तथैव प्राप्नोति ।

• यद् यद् अपि न द्रव्यजात्यभिप्रायम् । किं तर्हि फलम् । एतद् उच्यते । तां तां प्रीतिं तत् तद् द्रव्यसाध्यं प्राप्नोति । जात्यभिप्राये ह्य् आतुरायौषधदाने औषध एवं लभ्येत । तच् चाव्याधितस्यानुपयोगीति सो ऽप्य् आक्षिप्येत । तस्मात् यादृश्य् उल्लासाद्य् अस्य प्रीतिस् तादृशीं चैव प्राप्नोति । अतश् च सर्वदैवौषधदान अरोगित्वम् उक्तं भवति ।

• अथ वा इदं मे स्याद् इति या फलकामना स भावः । यत् फलम् अभिसंधाय यद् यद् द्रव्यं ददाति तत् तत् प्राप्नोति । तेनैव भावेन तयैवेच्छया यद् एवेच्छति तद् एव¹³ लभत इत्य् उक्तं भवति । सर्वफलत्वं सर्वद्रव्याणां प्रदर्शितं भवति ॥ ४.२३४ ॥

The tern ‘bhāva,’ ‘spirit,’ denotes mental disposition. In whatever spirit—with a pleasant mind, proper faith and respect—one bestows a gift, in that same spirit he himself obtains it; if, on the other hand, he gives without faith, in a disrespectful manner and after having insulted the recipient,—then he himself also obtains it in the same manner.

The phrase, ‘yadyat,’ ‘whatever,’ does not refer to the kinds of things (given as gifts).—“What, then, is the use of the expression?”—The explanation is that the phrase means that ‘the man obtains the pleasures brought about by the substances concerned.’ If the objects themselves were meant, then, in the case of a man giving medicines to a sick person, he would obtain (as reward) that same medicine; and, since such a reward would be of no use to a healthy person, it would be thrown away. For this reason, the meaning must be that ‘the giver obtains the same kind of pleasure that he causes by his gift;’ so that the gift of medicines would bring sound health to the giver.

Or, the term ‘bhāva’, ‘spirit,’ may stand for desire, purpose, the idea ‘may this be mine;’ the sense of the passage in that case would be—‘the man obtains that same reward, with a view to obtaining which he bestows the gift,’—and that ‘in the same spirit;’ i.e., he obtains it at the same time at winch he happens to be in want of it. This implies that the gift of all things may bring to the giver all kinds of rewards.—(234)

‘Dhāvena’—‘Disposition’ (Medhātithi, Govindarāja, Nārāyaṇa and Rāghavānanda);—‘motive’ (suggested by Medhātithi,and also Kullūka).

This verse is quoted in Hemādri (Dāna, p. 17), which, explains ‘bhāva’ as standing for the predominance of one or other of the three guṇas, Sattva, Rajas and Tamas.

**(verses 4.234-239)
**

Mahābhārata (Anuśāsana, 17.3.5.6).—‘Neither father, nor mother, nor brother, nor son, nor teacher, nor relations, parental or marital, nor friends are any help to man;…therefore with lawfully acquired riches, the wise man should serve Righteousness; Righteousness is the only helper for men as regards the other world.’

Āpastamba (1.7.22.23).—‘Having made a gift, one should not advertise it;—having done an act, one should not think of it again.’

Yama (Aparārka, p. 291).—‘If one gives wealth with great respect, to qualified men, he obtains great wealth and sons and grandsons.’

Yājñavalkya (1.156).—‘With act, mind and speech one should try his best to do his duty.’

234 For whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with due honour its (reward).

He who receives respectfully, as well as he who gives respectfully,—both these go to heaven; but to hell, in the contrary case.—(235)

पूजापूर्वकं दातव्यम् । तादृशम् एव च प्रतिग्रहीतव्यम् । नावज्ञया दातव्यम् इति श्लोकस्य तात्पर्यम् । अर्चितम् इति क्रियाविशेषणम् ॥ ४.२३५ ॥

Gifts should he bestowed with respect; they should be received also in the same manner. The sense of the verse is that gifts shall not be bestowed in a disrespectful manner.

‘Arcitam,’ ‘respectfully,’ is an adverb.—(235)

This verse is quoted in Aparārka (p. 290);—and in Smṛtitattva (p. 894), which adds the followings—where the giver gives with respect, and the receiver receives it with respect,—both go to heaven; while by giving or receiving with disrespect, both go to hell’—such is the explanation given by Kullūka Bhaṭṭa. Thus the ‘arcā’, ‘respect’, which appears as an adverb, serves as an adjective also, qualifying the men concerned; it is for this reason that Maithila writers have declared that gifts should be made after the object to be given as well as the Brāhmaṇa receiving it have both been worshipped;—and in Dānakriyākaumudī (p. 8).

**(verses 4.234-239)
**

See Comparative notes for [Verse 4.234].

235 Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven; in the contrary case (they both fall) into hell.

He shall not be proud of his austerities; having offered a sacrifice, he shall not utter a lie; even when tormented, he shall not revile the brāhmaṇas; having bestowed a gift, he shall not advertise it.—(236)

तपसानुष्ठितेन विस्मयं न कुर्यात् । “अतितीव्रं तपो मया कृतं सुदुश्चरम्” इत्य् एवं मनसि न कर्तव्यम् । इष्ट्वा यागं कृत्वा, अनृतं न वदेत् । अविशेषेण प्रतिषिद्धस्यापि पुरुषार्थतया पुनः प्रतिषेधो यागाङ्गत्वज्ञापनार्थः । प्रतिषेधातिक्रमे हि ज्योतिष्टोमादेर् अङ्गहीनता भवति । आर्तः पीडितो ऽपि ब्राह्मणैर् न तान् अपवदेन् न निन्देत । दत्वा गवादि द्रव्यं न कस्यचिद् अग्रतः परिकीर्तयेद् “इदं मया दत्तम्” ॥ ४.२३६ ॥

When he performs an austerity, he shall not boast of it,—‘I have performed a most severe austerity, extremely difficult to perform;’ he shall not entertain any such idea.

‘Having performed a sacrifice, he shall not utter a lie.’—Though lying in general has been forbidden, in connection with what is desirable for men, yet it is forbidden again, with a view to indicate that the avoidance of untruth is an essential factor in sacrifices also; and that, if there is a transgression of this, the performance of the Jyotiṣṭoma, etc., would become defective.

‘Tormented’— by the Brāhmaṇas—‘he shall not revile’—abuse, speak ill of—them.

‘Having bestowed a gift’— in the form of the cow and such other things,—‘he shall not advertise it’ before another person, saying, ‘Such and such a gift has been bestowed by me.’—(236)

This verse is quoted in Hemādri (Dāna, p. 90).

**(verses 4.234-239)
**

See Comparative notes for [Verse 4.234].

236 Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice; let him not speak ill of Brahmanas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it.

The sacrifice trickles away by falsehood, the austerity trickles away by vanity, longevity by the reviling of Brāhmaṇas, and gifts by advertisement.—(237)

पूर्वस्य प्रतिषेधस्यार्थवादो ऽयम् । अनृतेन हेतुना यज्ञः क्षरति स्रवति निष्फलो भवति । यद् अर्थं कृतं¹⁴ तन् न संपद्यते । एवं सर्वत्र ॥ ४.२३७ ॥

This is supplementary to the foregoing Prohibition. By reason of ‘falsehood,’ ‘the sacrifice trickles away’—i e., becomes fruitless; the purpose for which it was performed is not accomplished. Similarly, throughout the verse.—(237)

This verse is quoted in Hemādri (Dāna, p. 90).

**(verses 4.234-239)
**

See Comparative notes for [Verse 4.234].

237 By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahmanas, and (the reward of) a gift by boasting.