Chapter 13 - A Discourse on Dharma

[Full title: A Discourse on Dharma (dharma-anukathana)]

Dharmarāja said:

1. Listen to the meritorious benefit to a person who himself builds or pursuaḍes others to build a temple of either Śiva or Hari.^[1]

2. There is no doubt that he (such a builder) will stay in lord Viṣṇu’s region for three kalpas in the company of a hundred thousand and ten million members of his family on his mother’s side as well as on his father’s side.

3. Listen to the extent of merit, if a man builds the shrine with mud and clay. I shall now recount it.

4. Taking up a brilliant divine body and travelling by an excellent aerial car, he will stay in Viṣṇu’s region for three kalpas. Entertain no doubt about this.

5. Listen to me even as I recount, the extent of merit if a person constructs the shrine (of Śiva or Viṣṇu) with earthen materials.

6. He will assume a lustrous, divine body and ride in an excellent heavenly car. After staying in Viṣṇu’s region for three Kalpas, he will then proceed to the capital of god Brahmā.

7-8. After staying there for two kalpas, he will reside in the celestial world for the period of one kalpa. He will afterwards be born in the family of Yogins and be merciful (to all). Adopting the Yoga pertaining to Viṣṇu, he will attain eternal emancipation from saṃsāra. If a man builds the temple with wood, meritorious benefit twice this, will accrue to him.

9. If he builds the temple in brick, the meritorious benefit is three times that of building the temple with earthen material. If it is built with stones, the benefit is four times and if the shrine is constructed with crystal slabs, the benefit should be known to be ten time.

10-13. If the temple is built of copper (sheets and ingots), the meritorious benefit is hundred-fold and if it is built of gold, the merit that accrues to him is ten million times (that of constructing the shrine of clay).

(10b.) If a person looks after the temple, a lake or a village, O king, his meritorious benefit is hundred times that of the builder. If a person looks after the temple by scrubbing or sweeping with a broom, smearing it and sprinkling water or embellishing it with devotion, he derives infinite merit. Those who perform meritorious deeds in return for salary or without any remuneration go to Viṣṇu’s eternal region perpetually. O king, the merit in digging a small artificial lake is stated to be half the merit of digging a big lake containing lotuses.^[2]

14. The merit accruing from digging a well is one-fourth and that of a tank should be known as equal to that of a lotus pond. O king, the meritorious benefit in digging a canal is said to be hundred times greater than that of constructing a tank.

15. A rich person should build up a tank with stones (stone embankment) and a poor man should build it with an earthen bank. But the lotus-born god Brahmā says that the merit derived by them both is equal.

16. People who know the Vedas say that if a prosperous, affluent person gifts away a whole city and an indigent fellow donates a plot of land extending to a hand (18 inches), both of them have equal meritorious benefit.^[3]

17. If a rich man constructs a big tank which may cause much benefit and an impoverished person digs a well, the merit in both the cases is declared to be equal.

18. A person causes a hermitage to be built—a hermitage that is of great use to many creatures, he goes to god Brahmā’s world along with three generations of family.

19. O king, if a cow or a Brāhmaṇa or any one stands in the shed even for half a moment, the builder thereof is taken to heaven.

20. O king, those who lay out parks and gardens, those who construct temples and those who dig lakes and build up villages (human settlements) are worshipped along with Hari.

21. Listen, O king, to the rewards of merit accruing to those who lay out flower gardens for the benefit of all people or for the worship of deities.^[4]

22. With ten million members of his family, he stays in the celestial region and enjoys himself as many years as there are flowers and fruits there (in the flower garden).

23. Those who construct a compound-wall round them and those who make thorny hedges around them, proceed to god Brahmā’s abode and stay there for seventy one yugas or one kalpa.

24. O Lord of men, listen to me as I relate to you the blessings that await those who plant Tulasī^[5] (the basil plant), O king.

25. O king, for a period of a hundred kalpas and more, he will stay at the feet i.e. in the region of Nārāyaṇa, accompanied by seventy million members of his family from his mother’s side as well as from his father’s side.

26. Listen to the reward of merit got by one who wears the Ūrdhvapuṇḍra (a vertical mark on the forehead) with the mud taken from the root from the Tulasī plant or the paste of Gopīcandana (a species of white clay said to be brought from Dvārakā and used by Viṣṇu’s worshippers for marking the forehead), or the sandal-paste or mud taken from Citrakūṭa or that from the bed of the Gaṅgā.

27. Such a person rides in an excellent aerial car and goes to Viṣṇu’s abode. He enjoys himself there while his praise is being sung about, by hosts of Gandharvas and Apsaras.

28. As many of the sins grevious like that of Brāhmaṇa-slaughter are dispelled, as the leaves that fall at the root of the Tulasī plant.

29. A man who sprinkles at least a handful of water on the Tulasī plant, shall stay along with god Viṣṇu, the dweller in the milky ocean, as long as the moon and the stars shine.

30. He who gives a tender leaf of the Tulasī plant to Brāhṃaṇas, goes to god Brahmā’s abode (Satyaloka) accompanied by three generations of his family.

31. He who offers in worship the leaves of the Tulasī plant on the Śālagrāma^[6] (stone) will stay in Viṣṇu’s abode (Vaikuṇṭha), till the time of the dissolution of all living beings.

32. He who makes a thorny hedge all around or builds a wall encompassing (a garden of flowers), rejoices in Viṣṇu’s abode in the company of twenty-one generations of his family (usually ten predecessors plus himself plus ten successors).

33. O lord of meṅ, he who worships the lotus feet of lord Hari by means of the tender leaves of the Tulasī plant, does not ever return from the region of Viṣṇu.^[7]

34. He who performs the ablution of Hari with milk on the full moon day or on the Dvādaśī (twelfth) day (both of the dark and bright half of the month) enjoys himself in the region of Viṣṇu, accompanied by ten thousand members of his family.

35. He who bathes lord Keśava (Viṣṇu) with a prastha measure of milk, lives in god Viṣṇu’s city (Vaikuṇṭha), accompanied by ten crores of the members of his family.

36. The man who bathes Viṣṇu with a prastha of ghee on the Dvādaśi (twelfth) day, O king, attains the type of liberation called Sāyujyatā (identity with the deity) along with ten million members of his family.

37. He who performs the ablution of Viṣṇu on the Ekādaśī (eleventh day in each half of the month) with Pañcāmṛta (sweet mixture of milk, sugar, curds, ghee and honey) attains Sāyujyatā (identity) with Viṣṇu, accompanied by millions of the members of his family.

38. Listen to the fruit attained by the excellent person which performs the ablution of god Viṣṇu with the water taken from the tender coconut fruit on the Ekādaśī (eleventh), Dvādaśī (twelfth) day or the full moon day, O excellent king.

39. Such a person shall be liberated from the sins accumulated during the course of ten (previous) births. He rejoices along with Viṣṇu and two hundred members of his family, O excellent king.

40. O king, he who bathes the lord of gods (i.e. Viṣṇu) with sugar-cane juice shall attain to Vaikuṇṭha (Viṣṇu’s region) along with a hundred thousand ancestors.

41. By bathing lord Govinda with water mixed with flowers as well as with scented water and worshipping lord Hari with devotion, a person will attain the region of Viṣṇu.

42. He who bathes Madhava (the consort of Lakṣmī) with water filtered and purified with a piece of cloth, becomes liberated from all sins and rejoices with Viṣṇu.

43. He who bathes Hari with milk, etc., when the sun is in transit (from one sign of zodiac to another), stays in Viṣṇu’s region along with twenty one generations.

44-49. Listen to the reward for the merit accruing from bathing lord Viṣṇu with milk, ghee, curd, or honey on the oilowing occasions:

On the Aṣṭamī (eighth day) or the fourteenth day in the bright half of a month, on the full moon day, on the Ekādaśī day, on a Sunday, on the Dvādaśī (twelfth) day, and on the Pañcamī (fifth day of the two halves of the month), during the period of the lunar or the solar eclipse, on the anniversary of Manvantaras and the beginnings of Yugas, etc., when the Moon has partially risen (Ardhodaya), when the Sun accompanies the constellation Puṣya, when the planet Budha (Mercury) is with the constellation Rohiṇī, when the planet Saturn is in the constellation Rohiṇī, when the planet Mars is in the company of the constellation Aśvinī, on Saturdays, when the planet Venus is in conjunction with Mṛgaśiras (the Orion) or the Revatī constellation, when the planet Mercury is with Anurādhā, when the Sun accompanies Śravaṇa, when the Moon is in Śravaṇa, when Bṛhaspati (the planet Jupiter) is in conjunction with constellation Hasta, when there is Budhāṣṭamī day or the Mercury is in conjunction with the constellation Āṣāḍhā or on other auspicious days. Such a person must be quiescent, pure and restrained in speech.

50. He accomplishes the merit of performing all sacrifices O King. Being absolved of all sins, he will stay in Lord Viṣṇu’s city (Vaikuṇṭha) with twenty-one generations of his family.

51. While staying there, he attains perfect spiritual wisdom which is rarely accessible even to Yogins. O king, he attains liberation from Saṃsāra from which it is difficult to return (to the cycle of births and deaths).

52. By bathing god Śiva with milk on the fourteenth day of the dark half of the month or on a Monday, a person shall attain liberation called Sāyujyatā (identification) with Śiva, O King.

53. By bathing Śiva devotedly with the juice of a tender coconut fruit on the Aṣṭamī (eighth day) of the half of the month or on a Monday, one attains absorption in Lord Śiva.

54. By bathing god Śiva with ghee or honey on the eighth or the fourteenth day in the bright half of the month a person attains equality with him, O Lord of the Earth.

55. By bathing god Viṣṇu or god Śiva with Sesamum oil one attains the Sārūpya (similarity of form) with the respective deity, along with seven of his ancestors.

56. He who bathes Śiva devotedly with sugarcane juice will stay in the region of god Śiva for the period of a Kalpa, along with seven generations.

57. O blessed one, listen to the meritorious benefit attained by one who bathes the Liṅga idol of god Śiva with ghee on the Dvādaśi day in the bright half of month of Kārttika when god Viṣṇu arises from his slumber of four months, as I describe it to you.

58. He will be liberated, O king, from the sins committed in ten thousand previous births. The man shall uplift the members of his family numbering to ten million and he will attain Śivahood.

59. O king, after worshipping Viṣṇu with fragrant flowers on the day sacred to Viṣṇu (i.e. eleventh or the twelfth day in the dark and bright half of the month), he will be liberated from the sins accumulated in the course of ten thousand births and proceed to his region (Vaikuṇṭha).

60. The person who worships god Viṣṇu or god Śiva with lotus flowers, goes to Viṣṇu’s abode accompanied by ten million members of his family.

61. By worshipping god Hari with the Ketakī flowers and god Śiva with the Dhattūra flowers at night, one will be absolved from sins and will abide in god Viṣṇu’s city (Vaikuṇṭha) for a Yuga.

62. O great king, by offering Campaka flowers to lord Hari in worship and Ārka (the Sun-plant) flowers to god Śaṅkara, one will attain the Salokatā type of mukti, i.e. residence with the respective deity.

63. By offering Guggula (a fragrant gum resin) along with ghee to god Śaṅkara or Viṣṇu, with great devotion, the man is liberated from all sins.

64. By offering a lamp filled with sesamum to god Viṣṇu or Śaṅkara, a man attains all cherished desires, O best of kings.

65. He who offers a lamp filled with ghee to god Śaṅkara or Viṣṇu will be liberated from all sins. He will attain the merit of performing ablution in the Gaṅgā.

66. O king, listen to the benefit of offering a lamp with oil crushed from the oil seeds at the village or elsewhere to Lord Mahā-Viṣṇu or Śiva.

67. He becomes free from all sins. He is blessed with all prosperity and glory. He attains residence in the region with the respective deity, along with twenty-one generations of his family.

68. By offering edible and sweet dishes liked most by one, to god Śiva or to Viṣṇu, one attains to the respective region of the deity (propitiated with food), along with forty members of his family.

69. A person who offers things that he likes most, to a Brāhmaṇa, goes to Vaikuṇṭha (god Viṣṇu’s abode) from which it is impossible to return to the world of mortals.

70. O king, a person who kills a child in the embryo becomes pure through a charitable gift of gold. But there has never been a charitable gift like that of cooked food nor will it ever be like it.

71. A person who bestows (as a charitable gift) cooked food is said to be a bestower of life; a bestower of life is the bestower of everything. Therefore, O excellent king, a bestower of cooked food attains the merit of charitable gift of everything.^[8]

72. It has been decisively stated in the scriptures that a bestower of cooked food goes to the abode of god Brahmā along with ten thousand members of his family, and that he never returns therefrom to this world.

73. It has been declared by expounders of the Vedas that as the gift of water gives immediate satisfaction, it should be regarded as superior to the gift of cooked food, O best of kings.

74. The lotus-born deity (Brahmā) states that whether a person is defiled by great sins or by subsidiary ones, a bestower of water is absolved from them all.

75. They say that the physical body is born of food. The wise people know that the vital breath is also created from food. Hence, O lord of the earth, the bestower of food should be known as the bestower of vital breath.

76. Whatever charitable gift produces satisfaction, yields the benefit of accomplishing all cherished desires. Hence, O king, there is no other gift in the world equal to that of the cooked food.

77. O jewel among kings, all the persons born in the family of a bestower of food, up to the thousandth scion or descendant do not see the hell. Hence, a bestower of food is the most excellent one.

78. The man who devotedly massages the feet of an uninvited and unexpected guest is one who takes bath in all sacred rivers with the ablution in the Gaṅgā at the outset (which is the best of them).

79. O great king, he who offers to Brāhmaṇas oil for oil bath, has to his credit the merit of taking holy ablutions in the Gaṅgā for one hundred and eighth times and more.

80. A person who lovingly protects ailing Brāhmaṇas, shall stay in the city of god Brahmā for one Yuga, accompanied by ten million members of his family.

81. O protector of the earth, if any one protects an indigent fellow or an ailing person, lord Viṣṇu becomes pleased with him and grants him his cherished desires.

82. He who looks after and saves an ailing person either by thought, word or deed, attains to all desires aspired after by him and he becomes devoid of all sins.

83. O protector of the earth, he who gives residential accommodation to a Brāhmaṇa, is blessed by the Lord of gods who becomes pleased with him and grants him heavenly world.

84. He who gives a milch cow to a Brāhmaṇa who knows (the Vedas goes to the abode of Brahmā which is extremely difficult for others to attain.^[9]

85. O scholar, I am not competent to describe adequately the meritorious benefit derived by a person who gifts away a milch cow even after accepting it as a charitable gift from others

86. He who gives as a charitable gift, a tawny-coloured milch cow to a Vedic scholar is Rudra himself. He is devoid of all sins, O king.

87. It is impossible to enumerate, even in hundreds of years, the merit of a person who gives an Ubhayato-mukhī cow (i.e. when she is on the point of giving birth to a calf and thus has two mouths—hers in front and that of the calf which is being born) to a Brāhmaṇa who is a Vedic scholar.

88-90a. O king, listen to the meritorious benefit (of offering protection), I shall tell you factually. On one side of the balance are all the sacrifices with sumptuous fees and on the other side is the act of protecting a living being who is frightened.

O protector of the earth, he who protects a terrified Brāhmaṇa is like one who has taken bath in all sacred rivers and has initiated himself in all sacrifices.

90b-93a. A person who gives clothes goes to Rudra’s abode. A person who gives a virgin girl in marriage^[10] attains to the region of Brahmā; the person who gifts gold goes to Viṣṇu’s heaven (Vaikuṇṭha) accompanied by all the members of his family. He who bedecks a virgin girl in rich ornaments and gives heṛ in marriage to a knower of spiritual lore, goes to the region of god Brahmā, accompanied by a hundred members of his family,

93b-94a. Listen to the merit achieved by a person who lets loose a bull for the propitiation of Śiva on the full moon day either in the month of Kārttika or Āṣāḍha O king. He becomes absolved of sins accumulated in the course of seven births and assumes the form of Rudra. With seventy generations of his family, he rejoices along with Rudra.

94b-96a. He who lets loose a buffalo after marking it with the Liṅga of Śiva, never happens to go to the world of tortures (the hell), O best of kings. He who makes the gift of a Tāmbūla (the leaf of piper-betel together with powder of areca nut, catechu, etc. for chewing) according to his ability gets longevity, fame and prosperity from Viṣṇu who becomes pleased with him.

96b-98. The bestower (as charitable gift) of milk, ghee, honey or curds is honoured in the heavenly world for ten thousand divine years, O excellent king. The giver of sugar-cane goes to the abode of Brahmā. The bestower of fragrant scent yields meritorious benefit as the bestower goes to Brahmā’s region. One who gives jaggery and sugar-cane juice (as charitable gift) goes to the milky ocean.

99. He who gives water to soldiers, goes to the excellent world of Sun god. By giving away instructions in learning (free of any fees in return), a man attains to the Sāyujya type of liberation with Lord Viṣṇu.

100. The gift of learning,^[11] the gift of a plot of a land and the gift of a cow are the most excellent of charitable gifts. They lift the donor from the hell through Japa (repeating the name of God), vehicles and milk.

101. Among all gifts the gift of Vidyā (lore) is of specially distinct merit. By the gift of Vidyā one attains identity with Viṣṇu, O excellent king.

102. A person giving the charitable gift of fuel liberated from the subsidiary type of sins. The gift of Śālagrāma stone is glorified as a great gift.

103-104. By giving it (Śālagrāma), one attains salvation. The gift of Liṅga [liṅgam] also such as by giving which one attains that meritorious benefit which a man obtains by gifting away ten million cosmic eggs. By the gift of Śālagrāma stone, the meritorious benefit is twice this.

105a. It is well-known that god Viṣṇu assumes the form of Śālagrāma stone.

105b-106a. O Lord of men, the man who makes charitable gifts of mansions, certainly attains the benefit of taking bath in the Gaṅgā.

106b-107. O excellent king, by the gift of gold to the accompaniment of precious stones and jewels one attains worldly pleasures and salvation, since it is mentioned as a Mahādāna. By the gift of rubies a man attains the highest Mokṣa.^[12]

108. A person attains to the Dhruva loka (the region of the Pole star) by the gift of diamonds; one goes to a celestial world and Rudra’s region by the gift of coral (Vidruma).

109. One goes to the region of the Moon god by the gift of a vehicle or through the gift of pearls. A giver of Vaiḍūrya (Lapis lazuli) or Puṣparāga (Topaz) goes to the region of Rudra.

110. By gifting away topaz, one enjoys happiness everywhere. O ruler of the earth, a person who bestows horses attains nearness to horses (?) for a long time.

111. By means of the great gift of an elephant, one will obtain his cherished desires. Through the gift of a vehicle, one attains heaven, seated in a heavenly aerial car.

112. A person who gifts a she-buffalo undoubtedly overcomes pre-mature death. By giving grass and fodder freely to cows, one attains to the region of Rudra.

113-114a. O lord of the earth, one who gives salt as charitable gift, attains to the region of god Varuṇa. Persons who are engaged in the conduct of life according to the rules of discipline of their own stage of life, those interested in the welfare of all living beings, those who are devoid of hypocrisy, and free from jealousy, go to the region of Brahmā.

114b-115a. Persons who are interested ṃ imparting instructions to others, are devoid of passionate attachment, free from the sense of rivalry and those who are engaged in the worship of Hari’s feet, go to the abode of Lord Hari.

115b-116a. Those who are engaged and take delight in associating themselves with saintly people, who always perform good and holy acts, are averse to slandering others, go to the region of Hari (Vaikuṇṭha).

116b-117a. Those who are always benevolent to Brāh-maṇas and cows, those who desist from physical contact with other men’s wives, do not go to the abode of Yama.

117b-118a. Those who have conquered their sense-organs, have perfectly controlled their diet, have forbearance towards cows and those whose character is good and bear patience towards Brāhmaṇas, go to the region of Hari.

118b-119a. Those who maintain sacrificial fires, render services to their preceptors and those women who are interested in serving their husbands, do not undergo worldly sufferings.

119b-120a. Those who are always engaged in worshipping the deities, who are ever engrossed in repeating the names of Hari, and those who refrain from accepting charitable gifts, attain the highest region.

120b-121a. O best of kings, those who cremate dead bodies of Brāhmaṇas who have no claimants or heirs, always obtain the meritorious benefit of performing thousands of horse sacrifices.

121b-123a O lord of men, listen to the benefit of worshipping a neglected Liṅga which lies unworshipped, with Bilva leaves, flowers, fruits or water without elaborate adoration. Such a worshipper, seated in an aerial car and eulogised by bevies of heavenly damsels and groups of celestial singers, goes to the presence of Śiva.

123b-124a. By bathing the Liṅga with only a handful of water, O lord of earth, one undoubtedly attains to the merit of a hundred thousand horse sacrifices.

124b-125a. O lord of the people, the intelligent and learned person who worships the Liṅga of Śiva devoid of adoration for a long time, by means of flowers, will attain the benefit of ten thousand horse-sacrifices.

125b-126a. By worshipping a deserted unworshipped Liṅga, by offering foodstuffs, edibles, and fruits, one attains the Sāyujya type of liberation (identity with god Śiva) from which there is no return to this world.

126b-127a. O jewel among men, a scion of the Solar race, a person who worships the idol of Viṣṇu which lies unadored for a long time, even with water, attains residence in the region of Viṣṇu.

127b-128a. The intelligent person who sweeps a temple clean attains residence in Viṣṇu’s mansion for as many yugas as the particles of dust he has swept.

128b-129a. The man who joins together a shattered crystal Liṅga^[13] is freed from sins accumulated in the course of a hundred births, O jewel among the kings.

129b-130a. O king, the person who sprinkles with water, a plot of land in the temple extending at least Gocarma^[14][15] one hundred and fifty hastas in length and breadth attains heaven.

130b-131 a. He who sprinkles the ground in the temple with scented water, stays in the vicinity of the lord for as many kalpas as there are drops of water in sprinkling.

131b-132a. He who besmears the abode of the deity (the sanctum sanctorum) with mud or red chalk (metallic substances), uplifts ten million members of his family and attaṃs equality with Lord Viṣṇu, the slayer of demon Madhu.

132b-133a. A man who over-spreads the abode of the Lord with powdered rock or draws the symbols of Svastika, etc. with coloured powder gains merit which is infinite.

133b-134a. O king, I am not enthusiastic in enumerating, even in the course of hundreds of years, the merit of a person who makes arrangement for lighting in the temple.

134b-135a. For a person who makes lighting arrangement (in the sanctum sanctorum) of goḍ Viṣṇu or Śaṅkara, the merit of the performance of horse-sacrifices per every movement is not difficult to get.

135b-136a. He who bows down on seeing Śaṅkara or Viṣṇu worshipped, attains the abode of Viṣṇu (Vaikuṇṭha) and enjoys himself for ten thousand yugas.

136b-137. O king, after making one circumambulation of the goddess, seven circumambulations to the Sun-god, with three of god Vināyaka and four round the temple of Viṣṇu, one attains the region of the respective deity and rejoices there for one hundred thousand yugas.

138. He who, with feelings of devotion, circumambulates god Viṣṇu, a cow, a Brāhmaṇa, reaps the benefit of a horsesacrifice at each step.

139. He who worships and bows down to the Liṅga of god Maheśvara at Kāśī,^[16] has no further duty (left for performance) and he has no further existence in this world.

140. By circumambulating god Śiva in the reverse order, in accordance with injunction, a man docs not fall off from heaven, thanks to the Grace of Śaṅkara.

141. By eulogising the lord of the Universe, Nārāyaṇa who is free from all ailments, one obtains the cherished desires even whatever he wishes to mentally.

142. O lord of the earth, he who dances or sings in the temple with great devotion, attains to liberation and stays in the region of Rudra.

143. Persons who play on musical instruments in the precincts of the temple, go to god Brahmā’s region seated in the swan-shaped aerial car.

144. Those who clap their hands or beat the cymbals in the shrine of gods, become absolved of all sins, and for a period of ten thousand yugas, occupy a heavenly car (and move in the skies).

145. Even god Śiva himself is incompetent to describe adequately the merits of those who sound bells in the temple.

146. Listen to the meritorious benefit accrued to those who propitiate the Lord of gods by beating and playing upon different kinds of drums like bherīs (kettle-drums), Mṛdaṅgas, (tabors), Paṭahas (war drums), Murajas (a kind of tabor) and Ḍiṇḍimas (small drums).

147. In association with the bevies of celestial damsels, they are honoured with the fulfilment of all their cherished desires; having attained the heavenly world, they rejoice there for five Kalpas.

148. The man who blows a conch in the temple of a deity becomes purged of all sins and rejoices with Viṣṇu, O king.

149. A man beating the cymbals to time or sounding the bell-metal-gong in Viṣṇu’s temple is given absolution from all sins aṇḍ will attain the region of Viṣṇu.

150. God Viṣṇu who is the Lord, witness to all, is the embodiment of knowledge and is absolutely pure, when delighted, confers fully the entire benefit of all religious rites.

151. O lord of the earth, all the righteous duties and holy rites do become fruitful merely by remembering the discus-bearing Lord of Devas (i.e. Viṣṇu).

152. He is the Supreme Soul, Lord of the Universe, the bestower of the fruits of all holy actions. He is remembered always by the performers of holy rites. He is the destroyer of all distress and gloom. Whatever is done with him in view, is capable of being infinitely multiplied in its efficacy.

153. All righteous acts are Viṣṇu; all fruits thereof are Viṣṇu; all holy rites are Viṣṇu; Lord Viṣṇu alone is the enjoyer of fruits and rites; that which is to be done is Viṣṇu; the instruments of doing such acts are Viṣṇu. There is nothing different and separate from him.^[17]

Footnotes and references:

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[1]:

devāyatanaṃ yas tu, etc.

After discussing the pūrta-dharma regarding the construction of a watertank, god Dharmarāja takes up in between the topic of foundation of temples (devāyatana) in verses 1-13a. According to Atri-smṛti even a Śūdra is entitled to pūrta-dharma

adhikārī bhavec chūdraḥ pūrte dharma na vaidike /—Atri Smṛti 46

The same right has been claimed for women to claim property (or cash) to spend on pūrta acts, by Vijñāneśvara:

yajña-śabdasya dharmopalakṣaṇa-paratve strīṇām api pūrta-dharmādhikārād dhanagrahaṇam yuktam’—Mitākṣarā on Yājñavalkya Smṛti 11.114.

The topic on dāna has been again discussed in Nārada Purāṇa infra-1.31 and II.41-42. In the Nārada Purāṇa the discussion on building and conservation of temples is very brief. For details vide Agni Purāṇa. 38-106.

[2]:

Though tanks and wateṛ-ṛeseṛvoirs are known since the Ṛgvedic times, the merits of dedicating such tanks is given in Dharma Sūtras (vide Viṣṇu Dhs. 91.1-2). The procedure of dedicating water-reservoiṛs to the public has been variously described in Āśvalāyana Gṛhya pariśiṣṭa IV.9, MP. ch.58 and Agni Purāṇa. ch.64. These pūrta dharmas came to be looked upon as efficacious to confer worldly pleasures and emancipation from saṃsāra. while sacrifices bestowed only worldly pleasures.

bhukti-mukti-pradam pūrtam, iṣṭam bhogārtha-sādhanam /—Kālikā purāṇa (quoted in Kṛtyaratnākara)

Nārada Purāṇa mentions here different types of reservoirs: taḍāga, kāsāra, kūpa, vāpī. The relative dimensions of these reservoirs may be presumed from the amount of merit accruing from them, though Nārada Purāṇa (in verse 17 here) proclaims equality in merit for digging a taḍāga by a rich person and a Kūpa by an indigent person. A Kūpa is a well 5 to 50 cubits in length or diameter. MP. 153.512 gives the following relative dimensions of other reservoirs as under:

1 Vāpī = 10 Kūpas
1 hrada (a deep lake or reservoir) = 10 Vāpīs
(daśa-kūpa-samā vāpi, daśa-vāpī-samo hradaḥ)

According to Vasiṣṭha Saṃhitā, a Puṣkariṇī is upto 400 cubits in length and 5 Puṣkariṇīs = 1 Taḍāga (quoted in Raghunandana’s Dāna-Kriyā-Kaumudī).

There being no corresponding terms in English, Sanskrit terms (with explanations) are retained in the translation.

Kulyā—a canal.

[3]:

Although Nārada Purāṇa limits itself to the capacity of the donor in these verses, as a matter of fact, it is the fundamental principle of dāna-vāda that merit accruing from dānas depends upon the mental attitude, the capacity of the donor and morality observed in acquiring the thing donated. Aparārka quotes Devala: ‘Even if the whole earth acquired by dishonest means be gifted without proper faith, or to an unworthy person, one does not secure that much merit as is secured by gifting a handful of vegetables to a worthy person with devout faith.

anyāyādhigataṃ datvā sakalām pṛthivīm api /
śraddhā-varjam apātrāya na kaṃcid bhūtim āpnuyāt //
pradāya śāka-muṣṭiṃ vā śraddhā-bhakti-samudyatām /
mahate pātna-bhūtāya sarvābhyudayam āpnuyāt //

[4]:

cf. Hemādri-Dāna-Khaṇḍa (pp. 1029-55).

On planting trees, dedication of gardens, also vide Agni Purāṇa. 70, MP. 59 for the procedure of dedicating trees and gardens.

[5]:

Tulasī or the basil plant has special sacrosancṃy in Viṣṇu worship. In the Tulasī Māhātmya, we are told that planting, maintaining, seeing or touching this plant absolves one of all sins:

ropaṇam pālanaṃ sevām darśanam sparśanaṃ tu yaḥ /
kuryāt tasya praṇaṣṭam syāṭ sarva-pāpaṃ dvijottama //—Padma Purāṇa. IV.22.4.

The same Purāṇa (VI. uttara-khaṇḍa chapters 3-16), gives the story of demon Jālandhara whose queen Vṛndā became the Tulasī plant. Devi bhāgavata IX Skandha chs 15-24 gives a similar story but there Tulasī is the consort of Śaṅkhacūḍa (Kṛṣṇa’s friend Sudāman cursed by Rādhā) and Mahāviṣṇu violated her chastity which led to Śaṅkhacūḍa’s death. Tulasī gave up her body which became the river Gaṇḍak and her hair the Tulasī plant. (Ibid IX.24.30-31).

It may be noted that these are later legends. Since Vedic times we have been regarding varieties of Indian fig trees like Nyagrodha (Banyan Ficus Indica—a Kṣīravṛkṣa), Udumbara (the Indian fig tree, Ficus Glomerata), Aśvattha (the Pippal tree) and Plakṣa (Ficus Infectoriaj as sacred trees, vide (Tait.Saṃ. III.4.84). Early Purāṇas also are silent about the glory of Tulasī. Nārada Purāṇa directs here that after taking one’s bath, one should make a verticle mark of a line or lines on the forehead with the earth at the root of the Tulasī plant. The materials for marking Puṇḍra on the forehead as given in verse 25 here are repeated in Br.P. as quoted in Smṛti Candrikā I.p. 115.

Gopikā Candana or Gopī-candana in v.26 is the soft white earth from Dvārakā. It is specially recommended at the time of performing Śrāddha:

dvārāvatyudbhavaṃ gopī-candanaṃ veṅkaṭodbhavam /
sāntarālam prakurvīta puṇḍram haripadākṛtim //
śrāddha-kāle viśeṣena kartā bhoktā ca dhārayet—Vṛddha-Hārīta VIII.67-8.

[6]:

Śālagrāma—

This black piece of stone containing fossil ammonite is found in the Gandak near about its source. It is that portion of the Gandak within half a mile of Mukti Maṭha which abounds in such stones (The Geographical Dictionary of Ancient and Mediaeval India, p. 174 and Muktinātha, p. 133). Vṛddha-Harita Smṛta 8.183-189 states the importance of this worship which, due to its reference in the Śārīrabhāṣya 1.2.7, I.2,14, must be pretty old. The varieties of Śālagrāmas are given in Agni Purāṇa. Ch. 46 and its procedure of worship in the next (Agni Purāṇa. ch. 47) chapter.

[7]:

These verses describe the procedure of worshipping gods Viṣṇu and Śiva. Viṣṇudharmasūtra ch. 65 shows the earliest method of Viṣṇu-worship. But image-worship (both at home and in public temples) became very popular in the mediaeval times. There is a vast literature on this topic. The major sixteen upacāras outlined in these verses are elaborately dealt with (and with variations depending on the deity worshipped), in that literature. The main stages are āvāhana (invoking the deity), āsana (offering a seat to the deity), pādya, arghya (offering water to wash feet and hands), ācamanīya (water for sipping), snāna (bath), vastra (offering garments and) yajñopavīta (the sacred thread), gandha (besmearing with fragrant sandalpaste, etc.), puṣpa (offering of flowers—especially those specially liked by the deity as mentioned in the verses of Nārada Purāṇa.), dhūpa (incense-burning), dīpa (waving lights in front of the deity), naivedya (offering of edibles, food, sweet dishes, fruits, etc.), namaskāra (laying one’s self prostrate before the deity), Pradakṣiṇā (circumambulating the deity with one’s right side towards the deity) and visarjana (taking leave of the deity). Works like the Pūjāprakāśa (pp.97 ff) give many details and varieties in these, vide Bhāgavata Purāṇa. XI.27 for the procedure of worship called Kriyāyoga.

[8]:

The dharma-śāstra is liberal about the free gift of food, clothes and other bare necessities of life. They waived the rules of eligibility or gift-worthiness of the donee in these cases:

annācchādana-dāneṣu pātraṃ naiva vicārayet /—Viṣṇudharmottara quoted in Dānamayūkha, p. 5,

The merit accruing from the gift of food, water, care of ailing persons and such other humanitarian acts is extolled in most of the purāṇas, Smṛtis and the Mahābhārata.

[9]:

Gifts of cows have been mentioned (and eulogised) since the days of the Ṛgveda e.g. RV.1.126.3 (Kakṣīvat receiving 60,000 cows), RV.VIII.5.37 (Kaśu Caidyas gift of 10,000 cows). Smṛtis regard cows as one of the best gifts (uttamadāna)—Devala quoted by Aparārka, pp. 289-90, Vasiṣṭha (29.19) calls it an atidāna—a gift superior to the gifts of all other things. Purāṇas wax eloquent (as in the case of Nārada Purāṇa. here) and consequently a number of verses are found common in many Purāṇas, on godāna.

[10]:

Giving of girls in marriage to Brāhmaṇas as a gift, was in vogue since Vedic times: vide RV. 1.126.3, VII.18.22, VII.68.17, etc. This custom was current in the Smṛti and Purāṇa periods.

[11]:

The gift of education or learning has been regarded as the gift par excellence in the Smṛtis. Cf.

trīṇyāhur ati-dānāni gāvaḥ pṛthvī sarasvatī /
ati-dānam hi dānānāṃ vidyādānaṃ tato'dhikam //—Vasiṣṭha XIX. 19.

[12]:

The lists of free gifts is very extensive in other Purāṇas also. Thus Matsya Purāṇa. ch. 83 and 92 speaks of 10 kinds of ‘Meru-gifts’ i.e. of heaps of com, salt, jaggery, gold, sesame, cotton, ghee, precious stones, etc. Smṛtis and purāṇas also speak of gifts of animals such as buffaloes, horses, elephants, useful articles like umbrellas, shoes, etc.—many times the same verses occur in different works.

[13]:

Re-establishment of broken liṅgas and the procedure for the same, is described in the Agni Purāṇa chs 67 and 103 and it has been elaborated later in the Dharma Sindhu III Pūrvārdha. The Kirāḍu Inscription (Epi.Ind. XX App.56 No. 381) mentions the re-instalment of an image (broken by Turuṣkas), in Saṃvat 1235 by the wife of Tejapal [Tejapāla], an officer of the Chāhamānas, feudatories to king Bhīmadeva of Aṇahillapāṭaka. Reconsecration of images and reconstruction of temples (damaged or polluted) has śāstric sanction and historical precedents. The reconsecration of Lord Somanātha temple after Indian Independence, needs emulation in the cases of other ancient shrines.

[14]:

One of the definitions of Gocarman:

daśa-hastena vaṃśena, daśa-vamśān samantataḥ /
pañca cābhyadhikān dadyād etad go-carma ucyate //—Vasiṣṭha Saṃhitā.

[15]:

Gocarma-mātraka—Land measuring go-carma. Gocarma is variously defined.

(1) According to Bṛhaspati, it is equal to 10 nivartanas and one vartana or nivartana is 30 (square) rods (a rod = 10 cubits).

daśa-hastena daṇḍena triṃśad daṇḍau ni-vartanam /
daśa tānyeva vistāro go-carmaitan mahāphalam //—Br.Smṛ. 8 also Śātātapa 1.15.

The only v.l. in Śātātapa is svarga-loke mahīyate instead of go-carmaitan mahāphalam in Bṛhaspati Smṛti.

(2) In the next verse, it is defined as a piece of land in which a thousand cows with their calves and bulls will comfortably accommodate themselves.

savṛṣaṃ-go-sahasraṃ ca yatra tiṣṭhatyatandritam /
bāla-vatsa-prasūtānāṃ tad go-carma iti smṛtam //—Ibid 9.

For other definitions of go-carma vide—Hemādri Vratakhaṇḍa caturvarga cintāmaṇī I.pp.52-53.

[16]:

It is noteworthy though the Nārada Purāṇa belongs to the Vaiṣṇava group, the author pays equal regard to Śiva. In fact, all the Purāṇas irrespective of their supposed groups, regard Brahmā, Viṣṇu, Śiva or Śakti as the designation of Brahman.

[17]:

This is the highest stage in Bhakti and Vedanta. This is the realization of the Upaniṣadic truth (everything is Brahman) expressed in sarvaṃ khalvidam Brahma.