Flowers-Incense-Lamps-Vali
From The Mahabharata
Anusasana Parva, Section XCVIII
Translated by Sri Kisari Mohan Ganguli
From The Mahabharata
Anusasana Parva, Section XCVIII
Translated by Sri Kisari Mohan Ganguli
Addressing Yudhishthira, Bhishma refers to
an old narrative of the discourse between Manu, that lord of creatures and an
ascetic by the name of Suvarna.
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 days of old, the high-souled
(Daitya) Vali spoke to Sukra about this very topic relating to the merits
attaching to the gift of flowers and incense and lamps.
Sukra said: Penance (indicative of the
duties of the four orders of life),first sprang into life. Afterwards came
Dharma (or compassion and other virtues). In the interval between started into
life many creepers and herbs. 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 is in a state of purity offers flowers unto the deities finds that
the deities become gratified with him, and as the consequence of such
gratification bestow prosperity upon him. O ruler of Daityas, those deities
unto whom worshippers offer flowers, 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 Rakshasa, 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 grow 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. 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
blood-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 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 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 incense 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.
[Note: Dhupas are incenses offered to the
deities. Being of inflammable substances, they are so made that they may burn
slowly or smoulder silently. They are the inseparable accompaniments of a
worship of the deities.]
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. 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.
Note: The sense seems to be that if a man
dies during that period when the sun is in his southward course, he is dragged
through a thick darkness. For escaping that darkness, one should give lights at
the period mentioned.]
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 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 (clarified butter) is burnt. Next in order are those in which the juice of
the fruits yielded by deciduous herbs is burnt. [Note: The juice of deciduous
herbs is oil of mustard seeds, castor seeds etc.]
One desirous of advancement and growth
should never burn (for light) fat or marrow or the juice that flows from the
bones of creatures.
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.
When food is cooked, the first portion
thereof should be offered to a Brahmana. The particular offerings called Vali
should also be presented to the household deities. The deities become gratified
with such gifts. It is well-known that the measure of gratification which the
deities derive from such offerings is a hundred times as great as that which
the householder himself derives from making them.
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
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. 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 ma 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.
Prostrations
and bows Persons endued with piety and wisdom make offerings of incense and lights, accompanying them with prostrations and bows. Such acts as the offering of light, and all other rites of a similar kind, the due presentation of Valis, and all rites as are performed on especially sacred days, are always fraught with advancement and prosperity to those that do them. Pious acts are always observed by those that are possessed of wisdom, in both the world of men and that of the deities. Verily, if such acts are observed, householders always succeed in acquiring prosperity and advancement. Even such is the effect of the gift of lamps and of incense, as also of bows and prostrations to the deities.
Those rites which the learned go through in course of their ablutions, and with the aid of waters, accompanied with bows unto the gods, always contribute to the gratification of the gods. When worshipped with proper rites, the highly blessed Pitris, Rishis possessed of wealth of asceticism, and the household deities, all become gratified.
In days of old, the royal sage Nahusha, possessed of wealth of penances, acquired the sovereignty of Heaven by his own good deeds. The diverse rites with respect to the sacrificial fire, the collection of sacred fuel and Kusa grass, as also of flowers, and the presentation of Vali consisting of food adorned with fried paddy (reduced to powder), and the offer of incense and of light,- all these occurred daily in the abode of that high-souled king while he dwelt in heaven. Indeed, though dwelling in heaven, he performed the sacrifice of Japa (or silent recitation) and the sacrifice of meditation. Nahusha, although he had become the chief of the deities, yet worshipped all the deities, as he used to do in days of yore, with due rites and ceremonies.
Some time after, Nahusha realised his position as the chief of all the deities. This filled him with pride. From that time all his acts (of the kind spoken of) were suspended. Filled with arrogance in consequence of the boon he had received from the deities (whoever would come within the range of his vision would, deprived of all energy, come within his sway), Nahusha caused the very Rishis to bear him on their shoulders. In consequence, however, of his abstention from all religious acts, his energy began to sustain a diminution.
Sometime after the good fortune of Nahusha waned, and as the consequence thereof, he disregarded all these observances and began to act in defiance of all restraints in the manner already adverted to. The chief of the deities, in consequence of his abstention from observing the ordinances about the offers of incense and light, began to decline in energy. His sacrificial rites and presents were obstructed by Rakshasas.
Hence, when evening comes, persons leading the domestic mode of life should give lights. The giver of lights is sure to acquire celestial sight after death. Verily, givers of light become as resplendent as the full moon. The giver of lights becomes endued with beauty of form and strength for as many years as correspond with the number of twinkles for which the lights given by him burn or blaze.
Om Tat Sat
(Continued...)
(My humble salutations to Brahmasri
Sreeman K M Ganguly ji and Devotees for the collection)
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