The Gift of Flowers, Incense and Lamps

Verse 1 (13.155.1)

आलोकदानं नामैतत्कीदृशं भरतर्षभ । कथमेतत्समुत्पन्नं फलं वा तद्ब्रवीहि मे ॥

ālokadānaṃ nāmaitatkīdṛśaṃ bharatarṣabha | kathametatsamutpannaṃ phalaṃ vā tadbravīhi me

"What is this gift of light, O best of the Bharatas? How did it arise, and what is its fruit? Tell me that."

Verse 2 (13.155.2)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । मनोः प्रजापतेर्वादं सुवर्णस्य च भारत ॥

atrāpyudāharantīmamitihāsaṃ purātanam | manoḥ prajāpatervādaṃ suvarṇasya ca bhārata

On this they recount an ancient tale: the conversation between Manu, the Prajapati, and Suvarna, O Bharata.

Verse 3 (13.155.3)

तपस्वी कश्चिदभवत्सुवर्णो नाम भारत । वर्णतो हेमवर्णः स सुवर्ण इति विश्रुतः ॥

tapasvī kaścidabhavatsuvarṇo nāma bhārata | varṇato hemavarṇaḥ sa suvarṇa iti viśrutaḥ

There was an ascetic named Suvarna, O Bharata; because he was golden in colour, he was known as Suvarna.

Note on the text: Recension variant of CE 13.101.3 (CE: suvarṇo nāma nāmataḥ / varṇato hemavarṇaḥ sa suvarṇa iti paprathe).

Verse 4 (13.155.4)

कुलशीलगुणोपेतः स्वाध्यायोपरमं गतः । बहून्सुवंशप्रभवान्समतीतः स्वकैर्गुणैः ॥

kulaśīlaguṇopetaḥ svādhyāyoparamaṃ gataḥ | bahūnsuvaṃśaprabhavānsamatītaḥ svakairguṇaiḥ

Endowed with good family, conduct and virtues, and having reached the height of Vedic study, he had by his own qualities surpassed many born of noble lines.

Verse 5 (13.155.5)

स कदाचिन्मनुं विप्रो ददर्शोपससर्प च । कुशलप्रश्नमन्योन्यं तौ चोभौ तत्र चक्रतुः ॥

sa kadācinmanuṃ vipro dadarśopasasarpa ca | kuśalapraśnamanyonyaṃ tau cobhau tatra cakratuḥ

Once the brahmin went to see Manu and approached him, and the two asked each other of their well-being.

Verse 6 (13.155.6)

ततस्तौ सत्यसंकल्पौ मेरौ काञ्चनपर्वते । देवर्षिभिः सदा जुष्टे सहितौ संन्यषीदताम् ॥

tatastau satyasaṃkalpau merau kāñcanaparvate | devarṣibhiḥ sadā juṣṭe sahitau saṃnyaṣīdatām

Then the two, true to their resolve, sat down together on Meru, the golden mountain, which the divine sages ever frequent.

Verse 7 (13.155.7)

तत्र तौ कथयन्तौ स्तां कथा नानाविधाश्रयाः । ब्रह्मर्षिदेवदैत्यानां पुराणानां महात्मनाम् ॥

tatra tau kathayantau stāṃ kathā nānāvidhāśrayāḥ | brahmarṣidevadaityānāṃ purāṇānāṃ mahātmanām

There the two conversed, and their talk ranged over many subjects: the ancient stories of brahmin sages, gods and daityas, and of great-souled beings.

Verse 8 (13.155.8)

सुवर्णस्त्वब्रवीद्वाक्यं मनुं स्वायंभुवं प्रति । हितार्थं सर्वभूतानां प्रश्नं मे वक्तुमर्हसि ॥

suvarṇastvabravīdvākyaṃ manuṃ svāyaṃbhuvaṃ prati | hitārthaṃ sarvabhūtānāṃ praśnaṃ me vaktumarhasi

Suvarna said to Svayambhuva Manu: "For the good of all beings, you should answer a question of mine."

Verse 9 (13.155.9)

सुमनोगन्धधूपाद्यैरिज्यन्ते दैवतानि च । किमेतत्कथमुत्पन्नं फलं योगं च शंस मे ॥

sumanogandhadhūpādyairijyante daivatāni ca | kimetatkathamutpannaṃ phalaṃ yogaṃ ca śaṃsa me

"Deities are worshipped with flowers, fragrance, incense and the like. What is this, how did it arise, and what are its fruit and its method? Tell me."

Note on the text: The page prints no heading here; the whole verse is Suvarna's question, so it is given to him (the input carried over Bhishma). Line 1 is the star passage CE 13.101.9b*451_01 (sumanogandhadhūpādyair ijyante daivatāni ca), which stands in place of CE 9a-b; line 2 is CE 13.101.9c.

Verse 10 (13.155.10)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । शुक्रस्य च बलेश्चैव संवादं वै समागमे ॥

atrāpyudāharantīmamitihāsaṃ purātanam | śukrasya ca baleścaiva saṃvādaṃ vai samāgame

On this too they cite this ancient tale: the conversation of Shukra and Bali, at their meeting.

Note on the text: Restored from the critical edition (13.101.10c-e: atrāpy udāharantīmam itihāsaṃ purātanam / śukrasya ca baleś caiva saṃvādaṃ vai samāgame): Wikisource has the heading "मनुरुवाच" and then jumps from verse 9 to verse 11, with verse 10 lost.

Verse 11 (13.155.11)

बलेर्वैरोचनस्येह त्रैलोक्यमनुशासतः । समीपमाजगामाशु शुक्रो भृगुकुलोद्वहः ॥

balervairocanasyeha trailokyamanuśāsataḥ | samīpamājagāmāśu śukro bhṛgukulodvahaḥ

Bali, son of Virochana, was ruling the three worlds when Shukra, the pride of the Bhrigu line, came swiftly to him.

Verse 12 (13.155.12)

तमर्घ्यादिभिरभ्यर्च्य भार्गवं सोऽसुराधिपः । निषसादासने पश्चाद्विधिवद्भूरिदक्षिणः ॥

tamarghyādibhirabhyarcya bhārgavaṃ so'surādhipaḥ | niṣasādāsane paścādvidhivadbhūridakṣiṇaḥ

The lord of the asuras honoured the son of Bhrigu with water of welcome and other offerings, and then, lavish in his gifts, sat down on a seat as the rule requires.

Verse 13 (13.155.13)

कथेयमभवत्तत्र त्वया या परिकीर्तिता । सुमनोधूपदीपानां सम्प्रदाने फलं प्रति ॥

katheyamabhavattatra tvayā yā parikīrtitā | sumanodhūpadīpānāṃ sampradāne phalaṃ prati

There arose the very discussion you have just mentioned, on the fruit of giving flowers, incense and lamps.

Verse 14 (13.155.14)

ततः पप्रच्छ दैत्येन्द्रः कवीन्द्रं प्रश्नमुत्तमम् ॥

tataḥ papraccha daityendraḥ kavīndraṃ praśnamuttamam

Then the lord of the daityas put a most excellent question to the foremost of the wise.

Note on the text: One-line verse as printed on the page (13-155-14a); in the CE this line is 13.101.14a of a three-line verse whose other two lines are the next verse here.

Verse 15 (13.155.15)

सुमनोधूपदीपानां किं फलं ब्रह्मवित्तम । प्रदानस्य द्विजश्रेष्ठ तद्भवान्वक्तुमर्हति ॥

sumanodhūpadīpānāṃ kiṃ phalaṃ brahmavittama | pradānasya dvijaśreṣṭha tadbhavānvaktumarhati

"What is the fruit of giving flowers, incense and lamps, O best of the knowers of Brahman? You should tell me of this gift, O best of the twice-born."

Note on the text: Corrected ब्रह्मिवित्तम → ब्रह्मवित्तम (misprint in Wikisource; stray ि; CE brahmavittama). The page prints no heading here; the verse is Bali's direct question, so it is given to him (the input carried over Manu). Lines correspond to CE 13.101.14c and 14e.

Verse 16 (13.155.16)

अग्नीषोमादिसृष्टौ तु विष्णोः सर्वात्मनः प्रभोः । तपः पूर्वं समुत्पन्नं धर्मस्तस्मादनन्तरम् ॥

agnīṣomādisṛṣṭau tu viṣṇoḥ sarvātmanaḥ prabhoḥ | tapaḥ pūrvaṃ samutpannaṃ dharmastasmādanantaram

When Vishnu, the Lord and Self of all, created Agni, Soma and the rest, austerity came into being first, and after it dharma.

Note on the text: Line 1 is the star passage CE 13.101.15*452_01 (agniṣomādisṛṣṭau tu viṣṇoḥ sarvātmanaḥ prabho); line 2 is CE 13.101.15a.

Verse 17 (13.155.17)

एतस्मिन्नन्तरे चैव वीरुदोषध्य एव च । सोमस्यात्मा च बहुधा सम्भूतः पृथिवीतले । अमृतं च विषं चैव याश्चान्यास्तृणजातयः ॥

etasminnantare caiva vīrudoṣadhya eva ca | somasyātmā ca bahudhā sambhūtaḥ pṛthivītale | amṛtaṃ ca viṣaṃ caiva yāścānyāstṛṇajātayaḥ

In the meantime, creepers and herbs arose, and the essence of Soma appeared in many forms on the face of the earth: nectar and poison, and the other grasses and plants.

Note on the text: Three-line verse; lines correspond to CE 13.101.15c, 16a and 16c (line 3 has तृणजातयः for CE तुल्यजातयः).

Verse 18 (13.155.18)

अमृतं मनसः प्रीतिं सद्यस्तृप्तिं ददाति च । मनो ग्लपयते तीव्रं विषं गन्धेन सर्वशः ॥

amṛtaṃ manasaḥ prītiṃ sadyastṛptiṃ dadāti ca | mano glapayate tīvraṃ viṣaṃ gandhena sarvaśaḥ

Nectar gives the mind joy and instant satisfaction; poison, by its odour, sorely sickens the mind in every way.

Verse 19 (13.155.19)

अमृतं मङ्गलं विद्धि महद्विषममङ्गलम् । ओषध्यो ह्यमृतं सर्वा विषं तेजोऽग्निसम्भवम् ॥

amṛtaṃ maṅgalaṃ viddhi mahadviṣamamaṅgalam | oṣadhyo hyamṛtaṃ sarvā viṣaṃ tejo'gnisambhavam

Know nectar to be auspicious, and the great poison inauspicious. All herbs are nectar; poison is born of heat and fire.

Note on the text: Corrected तेजोग्नि → तेजोऽग्नि (misprint in Wikisource; missing avagraha; CE tejo 'gni).

Verse 20 (13.155.20)

अमृतं मनो ह्लादयते श्रियं चापि ददाति च । तस्मात्सुमनसः प्रोक्ता नरैः सुकृतकर्मभिः ॥

amṛtaṃ mano hlādayate śriyaṃ cāpi dadāti ca | tasmātsumanasaḥ proktā naraiḥ sukṛtakarmabhiḥ

Nectar gladdens the mind and also bestows prosperity; therefore men of good deeds call flowers "sumanas".

Note on the text: Line 1 is the star passage CE 13.101.19b*453_01 (amṛtaṃ mano hlādayati śriyaṃ caiva dadāti ha); line 2 is CE 13.101.19c.

Verse 21 (13.155.21)

देवताभ्यः सुमनसो यो ददाति नरः शुचिः । तस्मै सुमनसो देवास्तस्मात्सुमनसः स्मृताः ॥

devatābhyaḥ sumanaso yo dadāti naraḥ śuciḥ | tasmai sumanaso devāstasmātsumanasaḥ smṛtāḥ

The pure man who offers flowers to the deities finds the gods "sumanas", well-disposed toward him; that is why flowers are called sumanas.

Note on the text: Line 1 is CE 13.101.20a; line 2 is the star passage CE 13.101.20d*455_01 (tasmai sumanaso devās tasmāt sumanasaḥ smṛtāḥ).

Verse 22 (13.155.22)

यंयमुद्दिश्य दीयेरन्देवं सुमनसः प्रभो । मङ्गलार्थं स तेनास्य प्रीतो भवति दैत्यप ॥

yaṃyamuddiśya dīyerandevaṃ sumanasaḥ prabho | maṅgalārthaṃ sa tenāsya prīto bhavati daityapa

To whichever deity flowers are offered, O lord, that deity is pleased by them as by an auspicious thing, O lord of the daityas.

Note on the text: Corrected मङ्गलार्तं → मङ्गलार्थं (misprint in Wikisource; र्त for र्थ; CE maṅgalārthaṃ).

Verse 23 (13.155.23)

ज्ञेयास्तूग्राश्च सौम्याश्च तेजस्विन्यश्च ताः पृथक् । ओषध्यो बहुवीर्या हि बहुरूपास्तथैव च ॥

jñeyāstūgrāśca saumyāśca tejasvinyaśca tāḥ pṛthak | oṣadhyo bahuvīryā hi bahurūpāstathaiva ca

Plants are to be known separately as fierce, gentle and radiant; for herbs are of great potency and of many forms.

Verse 24 (13.155.24)

यज्ञियानां च वृक्षाणामयज्ञीयान्निबोध मे । आसुराणि च माल्यानि दैवतेभ्यो हितानि च ॥

yajñiyānāṃ ca vṛkṣāṇāmayajñīyānnibodha me | āsurāṇi ca mālyāni daivatebhyo hitāni ca

Learn from me also which trees are unfit for sacrifice, as against those fit for it, and which garlands belong to the asuras and which are good for the gods.

Verse 25 (13.155.25)

रक्षसामुरगाणां च यक्षाणां च तथा प्रियाः । मनुष्याणां पितॄणां च कान्ता यास्त्वनुपूर्वशः ॥

rakṣasāmuragāṇāṃ ca yakṣāṇāṃ ca tathā priyāḥ | manuṣyāṇāṃ pitṝṇāṃ ca kāntā yāstvanupūrvaśaḥ

Those dear to the rakshasas, serpents and yakshas, and those lovely to men and ancestors, one after another;

Note on the text: Recension variant of CE 13.101.24 (CE: rākṣasānāṃ surāṇāṃ ca …).

Verse 26 (13.155.26)

वन्या ग्राम्याश्चेह तथा कृष्टोप्ताः पर्वताश्रयाः । अकण्टकाः कण्टकिनो गन्धरूपरसान्विताः ॥

vanyā grāmyāśceha tathā kṛṣṭoptāḥ parvatāśrayāḥ | akaṇṭakāḥ kaṇṭakino gandharūparasānvitāḥ

wild and cultivated, grown from sowing or from tilled ground, those that live on mountains, thornless and thorny, possessed of fragrance, colour and flavour.

Verse 27 (13.155.27)

द्विविधो हि स्मृतो गन्ध इष्टोऽनिष्टश्च पुष्पजः । इष्टगन्धानि देवानां पुष्पाणीति विभावय ॥

dvividho hi smṛto gandha iṣṭo'niṣṭaśca puṣpajaḥ | iṣṭagandhāni devānāṃ puṣpāṇīti vibhāvaya

The fragrance of flowers is held to be of two kinds, pleasing and unpleasing. Know that flowers of pleasing fragrance are for the gods.

Verse 28 (13.155.28)

अकण्टकानां वृक्षाणां श्वेतप्रायाश्च वर्णतः । तेषां पुष्पाणि देवानामिष्टानि सततं प्रभो ॥

akaṇṭakānāṃ vṛkṣāṇāṃ śvetaprāyāśca varṇataḥ | teṣāṃ puṣpāṇi devānāmiṣṭāni satataṃ prabho

Of thornless trees, those that are mostly white in colour: their flowers are always dear to the gods, O lord.

Verse 29 (13.155.29)

पद्मं च तुलसी जातिरापः सर्वेषु पूजिता । जलजानि च माल्यानि पद्मादीनि च यानि वै । गन्धर्वनागयक्षेभ्यस्तानि दद्याद्विचक्षणः ॥

padmaṃ ca tulasī jātirāpaḥ sarveṣu pūjitā | jalajāni ca mālyāni padmādīni ca yāni vai | gandharvanāgayakṣebhyastāni dadyādvicakṣaṇaḥ

The lotus, the tulasi, jasmine and water are honoured in every rite. The discerning man should give water-born garlands, lotuses and the like to the gandharvas, nagas and yakshas.

Note on the text: The first line (printed in quote marks and backticks, as an interpolated line) is the star passage CE 13.101.27d*456_01 (padmaṃ ca tulasījātir api sarveṣu pūjitāḥ); lines 2-3 are CE 13.101.28a and 28c. Backticks, quote marks and the stray danda after पूजिता removed from the Sanskrit.

Verse 30 (13.155.30)

ओषध्यो रक्तपुष्पाश्च कटुकाः कण्टकान्विताः । शत्रूणामभिचारार्थमथर्वसु निदर्शिताः ॥

oṣadhyo raktapuṣpāśca kaṭukāḥ kaṇṭakānvitāḥ | śatrūṇāmabhicārārthamatharvasu nidarśitāḥ

Herbs with red flowers, bitter and thorny, are indicated in the Atharvan texts for rites against enemies.

Verse 31 (13.155.31)

तीक्ष्णवीर्यास्तु भूतानां दुरालम्भाः सकण्टकाः । रक्तभूयिष्ठवर्णाश्च कृष्णाश्चैवोपहारयेत् ॥

tīkṣṇavīryāstu bhūtānāṃ durālambhāḥ sakaṇṭakāḥ | raktabhūyiṣṭhavarṇāśca kṛṣṇāścaivopahārayet

Those of sharp potency, hard to handle, thorny, mostly red in colour, and the black ones, he should offer to the fierce spirits.

Verse 32 (13.155.32)

मनोहृदयनन्दिन्यो विमर्दे मधुराश्च याः । चारुरूपाः सुमनसो मानुषाणां स्मृता विभो ॥

manohṛdayanandinyo vimarde madhurāśca yāḥ | cārurūpāḥ sumanaso mānuṣāṇāṃ smṛtā vibho

The flowers that delight mind and heart, that are sweet when crushed and lovely in form, are held to belong to men, O lord.

Note on the text: Corrected चारुररूपाः → चारुरूपाः (misprint in Wikisource; doubled र; CE cārurūpāḥ). Corrected मानुपाणां → मानुषाणां (misprint in Wikisource; प for ष; CE mānuṣāṇāṃ).

Verse 33 (13.155.33)

न तु श्मशानसम्भूता न देवायतनोद्भवाः । सन्नयेत्पुष्टियुक्तेषु विवाहेषु रहःसु च ॥

na tu śmaśānasambhūtā na devāyatanodbhavāḥ | sannayetpuṣṭiyukteṣu vivāheṣu rahaḥsu ca

But not those that grow in cremation grounds or around temples; he should gather them for occasions of well-being, for weddings and for private moments.

Verse 34 (13.155.34)

गिरिसानुरुहाः सौम्या देवानामुपधारयेत् । प्रोक्षिताभ्युक्षिताः सौम्या यथायोगं यथास्मृति ॥

girisānuruhāḥ saumyā devānāmupadhārayet | prokṣitābhyukṣitāḥ saumyā yathāyogaṃ yathāsmṛti

Gentle flowers that grow on mountain slopes he should set apart for the gods, sprinkled and washed with water as fitting and as tradition recalls.

Verse 35 (13.155.35)

गन्धेन देवास्तुष्यन्ति दर्शनाद्यक्षराक्षसाः । नागाः समुपभोगेन त्रिभिरेतैस्तु मानुषाः ॥

gandhena devāstuṣyanti darśanādyakṣarākṣasāḥ | nāgāḥ samupabhogena tribhiretaistu mānuṣāḥ

The gods are pleased by fragrance, yakshas and rakshasas by the sight, nagas by enjoying them, and men by all three.

Verse 36 (13.155.36)

सद्यः प्रीणाति देवान्वै ते प्रीता भावयन्त्युत । सङ्कल्पसिद्धा मर्त्यानामीप्सिताश्च मनोरथाः ॥

sadyaḥ prīṇāti devānvai te prītā bhāvayantyuta | saṅkalpasiddhā martyānāmīpsitāśca manorathāḥ

He quickly pleases the gods, and when pleased they fulfil for mortals their wishes and heart's desires, accomplished by mere resolve.

Verse 37 (13.155.37)

देवाः प्रीणन्ति सततं मानिता मानयन्ति च । अवज्ञातावधूताश्च निर्दहन्त्यधमान्नरान् ॥

devāḥ prīṇanti satataṃ mānitā mānayanti ca | avajñātāvadhūtāśca nirdahantyadhamānnarān

Gods, when honoured, always bring satisfaction and honour in return; but when slighted and spurned they burn up base men.

Verse 38 (13.155.38)

अत ऊर्ध्वं प्रवक्ष्यामि धूपदानविधेः फलम् । धूपांश्च विविधान्साधूनसाधूंश्च निबोध मे ॥

ata ūrdhvaṃ pravakṣyāmi dhūpadānavidheḥ phalam | dhūpāṃśca vividhānsādhūnasādhūṃśca nibodha me

Now I shall tell the fruit of the rite of giving incense. Learn from me about incense of many kinds, the good and the bad.

Verse 39 (13.155.39)

निर्यासाः सरलाश्चैव कृत्रिमाश्चैव ते त्रयः । इष्टोऽनिष्टो भवेद्गन्धस्तन्मे विस्तरशः शृणु ॥

niryāsāḥ saralāścaiva kṛtrimāścaiva te trayaḥ | iṣṭo'niṣṭo bhavedgandhastanme vistaraśaḥ śṛṇu

There are three kinds: resins, the sarala pine, and compounded ones. The scent may be liked or disliked; hear of it from me in detail.

Verse 40 (13.155.40)

निर्यासाः सल्लकीवर्ज्या देवानां दयितास्तु ते । गुग्गुलुः प्रवरस्तेषां सर्वेषामिति निश्चयः ॥

niryāsāḥ sallakīvarjyā devānāṃ dayitāstu te | gugguluḥ pravarasteṣāṃ sarveṣāmiti niścayaḥ

Resins, except that of the sallaki, are dear to the gods; of all these guggulu is the best, so it is settled.

Note on the text: Corrected सर्वेपामिति → सर्वेषामिति (misprint in Wikisource; प for ष; CE sarveṣām iti).

Verse 41 (13.155.41)

अगुरुः सारिणां श्रेष्ठो यक्षराक्षसभोगिनाम् । दैत्यानां सल्लकीजश्च काङ्क्षितो यश्च तद्विधः ॥

aguruḥ sāriṇāṃ śreṣṭho yakṣarākṣasabhoginām | daityānāṃ sallakījaśca kāṅkṣito yaśca tadvidhaḥ

Aguru is the best of the aromatic woods for yakshas, rakshasas and serpents; for the daityas it is what comes from the sallaki, and whatever resembles it that they desire.

Verse 42 (13.155.42)

अथ सर्जरसादीनां गन्धैः पार्थिवदारवैः । फाणितासवसंयुक्तैर्मनुष्याणां विधीयते ॥

atha sarjarasādīnāṃ gandhaiḥ pārthivadāravaiḥ | phāṇitāsavasaṃyuktairmanuṣyāṇāṃ vidhīyate

And for men, incense is prescribed from sarja resin and the like, with fragrances of earthly woods, mixed with sugar syrup and wine.

Verse 43 (13.155.43)

देवदानवभूतानां सद्यस्तुष्ठिकरः स्मृतः । येऽन्ये वैहारिकास्तत्र मानुषाणामिति स्मृताः ॥

devadānavabhūtānāṃ sadyastuṣṭhikaraḥ smṛtaḥ | ye'nye vaihārikāstatra mānuṣāṇāmiti smṛtāḥ

It is held to bring instant satisfaction to gods, danavas and spirits; the other kinds, made for pleasure, are said to be for men.

Verse 44 (13.155.44)

य एवोक्ताः सुमनसां प्रदाने गुणहेतवः । धूपेष्वपि परिज्ञेयास्त एव प्रीतिवर्धनाः ॥

ya evoktāḥ sumanasāṃ pradāne guṇahetavaḥ | dhūpeṣvapi parijñeyāsta eva prītivardhanāḥ

The very qualities that were declared to be the causes of merit in the giving of flowers are to be understood for incense as well; they are what increase pleasure.

Verse 45 (13.155.45)

दीपदाने प्रवक्ष्यामि फलयोगमनुत्तमम् । यथा येन यदा चैव प्रदेया यादृशाश्च ते ॥

dīpadāne pravakṣyāmi phalayogamanuttamam | yathā yena yadā caiva pradeyā yādṛśāśca te

Now I shall tell the most excellent fruit of the giving of lamps: how, by whom, when, and of what kind they should be given.

Verse 46 (13.155.46)

ज्योतिस्तेजः प्रकाशं वाऽप्यूर्ध्वगं चापि वर्धते । प्रदानं तेजसां तस्मात्तेजो वर्धयते नृणाम् ॥

jyotistejaḥ prakāśaṃ vā'pyūrdhvagaṃ cāpi vardhate | pradānaṃ tejasāṃ tasmāttejo vardhayate nṛṇām

Light is brilliance and illumination, and it also grows upward. The giving of lights therefore increases the brilliance of men.

Note on the text: Corrected वाऽप्यूध्वगं → वाऽप्यूर्ध्वगं (misprint in Wikisource; र् dropped; CE ūrdhvagaṃ).

Verse 47 (13.155.47)

अन्धतमस्तमिस्रं च दक्षिणायनमेव च । उत्तरायणमेतस्माज्ज्योतिर्दानं प्रशस्यते ॥

andhatamastamisraṃ ca dakṣiṇāyanameva ca | uttarāyaṇametasmājjyotirdānaṃ praśasyate

Blind darkness, the dark hell of Tamisra and the southern course of the sun lie on one side; the northern course is the opposite, and so the gift of light is praised.

Verse 48 (13.155.48)

यस्मादूर्ध्वगमे तत्तु तमसश्चैव भेषजम् । तस्मादूर्ध्वगतेर्दाता भवेदत्रेति निश्चयः ॥

yasmādūrdhvagame tattu tamasaścaiva bheṣajam | tasmādūrdhvagaterdātā bhavedatreti niścayaḥ

Because this goes upward and is also the remedy for darkness, the giver of it is certain to journey upward.

Verse 49 (13.155.49)

देवास्तेजस्विनो यस्मात्प्रभावन्तः प्रकाशकाः । तामसा राक्षसाश्चैव तस्माद्दीपः प्रदीयते ॥

devāstejasvino yasmātprabhāvantaḥ prakāśakāḥ | tāmasā rākṣasāścaiva tasmāddīpaḥ pradīyate

The gods are radiant, glorious and bright, while the rakshasas are creatures of darkness; for this reason a lamp is given.

Verse 50 (13.155.50)

आलोकदानाच्चक्षुष्मान्प्रभायुक्तो भवेन्नरः । तान्दत्त्वा नोपहिंसेत न हरेन्नोपनाशयेत् ॥

ālokadānāccakṣuṣmānprabhāyukto bhavennaraḥ | tāndattvā nopahiṃseta na harennopanāśayet

By giving light a man becomes keen of sight and full of lustre. Having given lamps, he must not harm them, steal them or put them out.

Note on the text: Corrected नोपहिंसेन → नोपहिंसेत (misprint in Wikisource; न for त, giving a non-verb; CE nopahiṃseta).

Verse 51 (13.155.51)

दीपहर्ता भवेदन्धस्तमोगतिरसुप्रभः । दीपप्रदः स्वर्गलोके दीपमाली विराजते ॥

dīpahartā bhavedandhastamogatirasuprabhaḥ | dīpapradaḥ svargaloke dīpamālī virājate

The thief of a lamp becomes blind, goes into darkness and loses his lustre; the giver of a lamp shines in the world of heaven wearing a garland of lamps.

Note on the text: Corrected दीपहार्ता → दीपहर्ता (misprint in Wikisource; हार्ता is not a word; CE dīpahartā).

Verse 52 (13.155.52)

हविषा प्रथमः कल्पो द्वितीयश्चौषधीरसैः । वसामेदोस्थिनिर्यासैर्न कार्यः पुष्टिमिच्छता ॥

haviṣā prathamaḥ kalpo dvitīyaścauṣadhīrasaiḥ | vasāmedosthiniryāsairna kāryaḥ puṣṭimicchatā

The best way is with ghee, the second with the juices of herbs; one who desires well-being must not use fat, marrow or bone-extract.

Note on the text: Corrected हविपा → हविषा (misprint in Wikisource; प for ष; CE haviṣā).

Verse 53 (13.155.53)

देवालये सभायां च गिरौ चैत्यचतुष्पथे । दीपदाता भवेन्नित्यं य इच्छेद्भूतिमात्मनः ॥

devālaye sabhāyāṃ ca girau caityacatuṣpathe | dīpadātā bhavennityaṃ ya icchedbhūtimātmanaḥ

In a temple, an assembly hall, on a hill, at a shrine or a crossroads, the man who wishes his own prosperity should always give lamps.

Note on the text: Line 1 is the star passage CE 13.101.52b*457_01 (devālaye sabhāyāṃ ca girau caitye catuṣpathe); line 2 is CE 13.101.52c.

Verse 54 (13.155.54)

कुलोद्योतो विशुद्धात्मा प्रकाशत्वं च गच्छति । ज्योतिषां चैव सालोक्यं दीपदाता भवेन्नरः ॥

kulodyoto viśuddhātmā prakāśatvaṃ ca gacchati | jyotiṣāṃ caiva sālokyaṃ dīpadātā bhavennaraḥ

The giver of a lamp becomes the light of his family, pure in soul, and attains radiance and the world of the luminaries.

Verse 55 (13.155.55)

बलिकर्मसु वक्ष्यामि गुणान्कर्मफलोदयान् । देवयक्षोरगनृणां भूतानामथ रक्षसाम् ॥

balikarmasu vakṣyāmi guṇānkarmaphalodayān | devayakṣoraganṛṇāṃ bhūtānāmatha rakṣasām

Now I shall tell the merits of the bali offerings and the fruit that arises from the rite, for gods, yakshas, serpents, men, spirits and rakshasas.

Verse 56 (13.155.56)

येषां नाग्रभुजो विप्रा देवतातिथिबालकाः । राक्षसानेव तान्विद्धि निर्वषट्कारमङ्गलान् ॥

yeṣāṃ nāgrabhujo viprā devatātithibālakāḥ | rākṣasāneva tānviddhi nirvaṣaṭkāramaṅgalān

Those in whose houses brahmins, deities, guests and children do not eat first: know them to be rakshasas, without the vashat call and without auspiciousness.

Verse 57 (13.155.57)

तस्मादग्रं प्रयच्छेत देवेभ्यः प्रतिपूजितम् । शिरसा प्रणतश्चापि हरेद्बलिमतन्द्रितः ॥

tasmādagraṃ prayaccheta devebhyaḥ pratipūjitam | śirasā praṇataścāpi haredbalimatandritaḥ

Therefore he should give the first portion, duly honoured, to the gods, and bowing his head he should bring the bali offering without sloth.

Note on the text: Corrected देवभ्यः → देवेभ्यः (misprint in Wikisource; ए-मात्रा dropped; CE devebhyaḥ).

Verse 58 (13.155.58)

गृह्णन्ति देवता नित्यमाशंसन्ति सदा गृहान् । बाह्याश्चागन्तवो येऽन्ये यक्षराक्षसपन्नगाः ॥

gṛhṇanti devatā nityamāśaṃsanti sadā gṛhān | bāhyāścāgantavo ye'nye yakṣarākṣasapannagāḥ

The deities always accept offerings and always look hopefully to households, and so do outsiders and visitors, the yakshas, rakshasas and serpents.

Note on the text: Recension variant of CE 13.101.57 (CE: gṛhyā hi devatā nityam āśaṃsanti gṛhāt sadā).

Verse 59 (13.155.59)

इतो दत्तेन जीवन्ति देवताः पितरस्तथा । ते प्रीताः प्रीणयन्त्येनमायुषा यशसा धनैः ॥

ito dattena jīvanti devatāḥ pitarastathā | te prītāḥ prīṇayantyenamāyuṣā yaśasā dhanaiḥ

The deities and the ancestors live on what is given from here; pleased, they please him in turn with long life, fame and wealth.

Verse 60 (13.155.60)

बलयः सह पुष्पैस्तु देवानामुपहारयेत् । दधिदुग्धमयाः पुण्याः सुगन्धाः प्रियदर्शनाः ॥

balayaḥ saha puṣpaistu devānāmupahārayet | dadhidugdhamayāḥ puṇyāḥ sugandhāḥ priyadarśanāḥ

Bali offerings should be brought to the gods together with flowers: pure ones made of curds and milk, fragrant and pleasing to the eye.

Note on the text: Recension variant of CE 13.101.59 (CE line 2: dadhidrapsayutāḥ puṇyāḥ …).

Verse 61 (13.155.61)

कार्या रुधिरमांसाढ्या बलयो यक्षरक्षसाम् । सुरासवपुरस्कारा लाजोल्लापिकभूषिताः ॥

kāryā rudhiramāṃsāḍhyā balayo yakṣarakṣasām | surāsavapuraskārā lājollāpikabhūṣitāḥ

For yakshas and rakshasas the offerings should be rich in blood and flesh, with liquor and wine set before them, adorned with parched grain and a topping.

Verse 62 (13.155.62)

नागानां दयिता नित्यं पद्मोत्पलविमिश्रिताः । तिलान्गुडसुसम्पन्नान्भूतानामुपहारयेत् ॥

nāgānāṃ dayitā nityaṃ padmotpalavimiśritāḥ | tilānguḍasusampannānbhūtānāmupahārayet

Dear to the nagas are those always mixed with lotuses and water-lilies; and to the spirits he should bring sesame mixed with jaggery.

Verse 63 (13.155.63)

अग्रदाताऽग्रभोगी स्याद्बलवीर्यसमन्वितः । तस्मादग्रं प्रयच्छेत देवेभ्यः प्रतिपूजितम् ॥

agradātā'grabhogī syādbalavīryasamanvitaḥ | tasmādagraṃ prayaccheta devebhyaḥ pratipūjitam

The giver of the first portion becomes the first to enjoy, endowed with strength and vigour; therefore he should give the first portion, duly honoured, to the gods.

Note on the text: Corrected देवभ्यः → देवेभ्यः (misprint in Wikisource; ए-मात्रा dropped; CE devebhyaḥ).

Verse 64 (13.155.64)

ज्वलन्त्यहरहो वेश्म याश्चास्य गृहदेवताः । ताः पूज्या भूतिकामेन प्रसृताग्रप्रदायिना ॥

jvalantyaharaho veśma yāścāsya gṛhadevatāḥ | tāḥ pūjyā bhūtikāmena prasṛtāgrapradāyinā

The household deities who blaze in his house each day should be worshipped by one who wants prosperity, with the first portion offered with open hands.

Verse 65 (13.155.65)

इत्येतदसुरेन्द्राय काव्यः प्रोवाच भार्गवः । सुवर्णाय मनुः प्राह सुवर्णो नारदाय च ॥

ityetadasurendrāya kāvyaḥ provāca bhārgavaḥ | suvarṇāya manuḥ prāha suvarṇo nāradāya ca

This is what Kavya Bhargava told the lord of the asuras; Manu told it to Suvarna, and Suvarna to Narada.

Note on the text: Speaker changed from Shukra to Bhishma: the page keeps Shukra's heading to the end, but the closing verses narrate the chain of tellers ("Narada told me") and are Bhishma's.

Verse 66 (13.155.66)

नारदोऽपि मयि प्राह गुणानेतान्महाद्युते । त्वमप्येतद्विदित्वेह सर्वमाचर पुत्रक ॥

nārado'pi mayi prāha guṇānetānmahādyute | tvamapyetadviditveha sarvamācara putraka

Narada too told me these merits, O radiant one; you too, having learned this, should follow all of it, my son.

Note on the text: Speaker changed from Shukra to Bhishma: "Narada told me" and "my son" (to Yudhishthira) are Bhishma's words.