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