12 - A dialogue between god Dharma and King Bhagiratha 

Närada inquired:

1. The great glory of the Gangă has been heard. It is desirable, as it destroys all sins. Now, dear brother, tell me the characteristic of charitable gifts as well as of the persons deserving the same.¹

1. Dåna or charitable gifts have been eulogized from Vedic times as can be seen from a number of Dana-Stutis in the Rug-veda (Vide RV. 1.125, V.61, VII.18.22-25 etc.). According to Manu 1.86 (and the same verse is found in Parāśhara 1.23, Mbh. Shanti 232.28 & Va.P.8.65-66) Dane or gifts constitute the main special feature of religious life in the present, Kali yuga (danam ekam Kalau yuge|). A number of Puränas have discussed this topic of Dana e.g. A.P.209-213, Bm.P. 81-91, 205-206. 

The NP. discusses this topic in the present chapter and in infra chs 31 and Uttarardha Chs 41-42. Although a number of verses on this topic are common in Purānas, Smrutis and the Mbh., a comparative table of these verses is beyond the scope of a note. Only occasionally common verses are noted.

Sanaka replied:

2. A Brāhmaṇa is the greatest preceptor of all classes in the society. Charitable gifts should be given to him by one who is desirous of securing perpetuation of the fruit of his charitable gifts. 

3. Without any fear or reservation, a Bråhmaņa should accept charitable gifts from all, but neither a Kșhatriya nor a Vaiśhya should ever accept a charitable gift or a donation. 

4. Whatever is given to one who is of a fiery temper or is sonless or is addicted to hypocritical conduct of life and one who avoids his righteous duties and acts prescribed for his caste and state in life, becomes futile.² 

2. Gives a list of persons unfit to receive gifts. The list of these unworthy persons includes characterless Brāhmaṇas, hypocrites, ignorant of Vedas, Brāhmaṇas who sell the Vedas or officiate at the sacrifices of ineligible persons covetous, shirkers of Brahmanic vows, etc. We find these disqualifications are repeated in Smrutis e.g. Manu 4.193-200, Bruhad Yama III.34-36 and Mbh.Vana 200.5-9. 

Dana given to these persons is futile. It is due to the influence of Pkts, that we find that the gen. is used for dative case in Puranic Sk.

5. Whatever is donated to a person indulging in adultery with another man’s wife or to one who covets the wealth of another person, or to one who is an astrologer in name only (an imposter), is useless. 

6. Whatever is given in charity to a man whose mind is prejudiced with jealousy or to an ungrateful person, or to a cheat or to a person who officiates as a priest at the sacrifice of an unauthorized and ineligible person, is fruitless. 

7. Whatever is given to one who is a perpetual beggar, or to one who is violent and wicked or to a vendor of liquors, is profitless. 

8. Whatever is given to a person who sells the Vedas (teaches after receiving fees for teaching) or one who sells the Smrutis (i.e. charges fees for giving the rulings from Smrutis) or to one who makes money by performing holy rites, is valueless, O Brahmana! 

9. Whatever is donated as a charitable gift to a person who makes a living by singing songs or one whose wife is an unchaste slut or a person who harasses others, becomes useless. 

10. Whatever is given to the following persons is unproductive of merits: viz. one who makes a living by sword (a person belonging to the military profession); one who earns his livelihood by preparation of ink (or clerical profession) an idol worshipper by profession,³ the village priest and a washerman. 

3. Devala, also Devaloka 

A Brāhmaṇa who maintains himself by attending upon or worshipping an image in a temple on a salary-basis or by appropriating what others offer to the deity. Manu.III.152 says that such Brahmins should not be invited for Shraddha. It may be noted that the qualifications (or disqualifications of a Brāhmaṇa for invitation to Shraddha or for donating gifts are practically the same.

11. Whatever is given to one who works as a cook for another, to a poet or to the remover of an ailment or to one who eats prohibited food, is futile. 

12. Whatever is given in charity to one who habitually partakes of Shūdra’s food or to one who cremates the corpses of Shūdras or to one who takes food prepared by an unchaste woman, becomes futile. 

13. Whatever is donated in charity to one who sells the name of Vişhņu (i.e. accepts money for the japa, etc. of Vişhņu) or to one who has given up the performance of Sandhya prayers and to one who is (as it were) burnt by acceptance of monetary gifts from evil men, is unproductive. 

14. Whatever is given to one who sleeps during the day or to one who indulges in sexual intercourse during day time or to one who takes food at the time of twilight (both the dawn and the dusk) is ineffectual. 

15. Whatever is donated in charity to a person vitiated by great sins or by one who is excommunicated by his kinsmen and relatives or to a person who is a Kunda⁴ (an adulterine son of a woman by another person while her husband is alive) or by a person who is a gola⁵ (the bastard son of a widow) is fruitless. 

4-5. The meaning of Kunda and Golaka given in the translation is based on Manu 111.174. 

para-däreșhu jayete dvau sutau Kunda-Golakau|

patyau jivati Kundas syan mrute bhartari Golakaḥ||

Yåjñavalkya I. 222 and Manu III.154 hold that this irregular progeny should not be invited to Shraddha also. There is a similarity in the eligibility for invitation for Shraddha and acceptance of däna.

16. Whatever is given to a rogue or to a person who has married before his elder brother’s marriage or one who has taken his share of ancestral property before his elder brother or an erring fellow or a henpecked husband or an extremely wicked person, is unproductive of merit. 

17. Whatever is given to one who partakes of meat and wine or to a lecherous libertine, or by a greedy person or to a thief or to a treacherous back-biter, is valueless. 

18. O excellent Brahmana, one should neither give any gift nor accept any donation from those who are engaged in sinful activities or those who are always censured by good people. O Nárada, a charitable gift must be given with special efforts to one who is engaged in good and noble activities. 

19. That dana (charitable gift) is excellent which is offered with faith, after dedication unto Vişhņu and requested for by a deserving person. ⁶

6. Cf. BG. 17.20-22.

180. The story of Virabhadraka which is probably a contribution of the NP. to the legends glorifying dana, is properly speaking the propagation of the meritorious nature of Pürta. Purta includes dedication of deep wells, oblong large wells and tanks, temples, distribution of food and maintenance of public gardens:

väpi-küpa-tadagâni devatayatanani cha

anna-pradanam aramaḥ purtam ityabhidhiyate ||

Mbh. quoted by Aparärka, p. 290. 

20. O Närada, the gift that is offered to a deserving person with a desire to get its benefit either in this world or in the next, is remembered (in Smruti works) to be mediocre. 

21. That dana is considered to be the meanest—the dana or charitable gift that is offered with hypocrisy or for causing injury to others or is given in violation of the scriptural injunctions in the matter or to an undeserving person, and by an infuriated person or by a person lacking in faith. 

22. The lowest type of charitable gift is only for the satisfaction of merely an act of giving (oblation?). The mediocredana is for achieving selfish ends and the excellent type of dana is for the propitiation of Lord Hari-s0 say excellent experts in the knowledge of Vedas. 

23. Charitable gifts, enjoyment and destruction—these are the three ways of going away or spending of wealth. 

24. The riches belonging to a person who neither gifts it away nor enjoys it himself, are the causes of his ruin. O Brahmaņa, wealth is that the fruit of which is Dharma and Dharma is that which propitiates god Vișhnu. 

25. Do not trees lead a life? They live in this world for the sake of others, for they oblige others by providing them with their roots and fruits. 

26-27. If men do not help others they are (no better than) dead, O prominent Brāhmaṇa. Those men who do not render service to others physically, mentally, by word of mouth or through money, should be considered as the most sinful persons. O Närada, listen attentively to an ancient anecdote which I shall narrate to you in this connection. 

28. In that story the characteristics of dana (and other righteous deeds) have been described along with the greatness of the Ganga, which destroys all sins. 

29-30. It is in the form of a dialogue between king Bhagiratha and god Dharmaraja, as it is conducive to merit, 

Formerly, there was a king named Bhagiratha, born in the lineage of Sagara. He ruled over the entire world consisting of seven continents, along with seven oceans. He was always engaged in righteous acts. He was truthful and very brave. 

31. He was good-looking like the god of Love. He constantly performed sacrifices. In courage he was equal to the Himalaya and in piety (Dharma) he was equal to god Dharma rāja (god of Death). He was very intelligent. 

32. He was richly endowed with all auspicious characteristics, O sage. He was an expert in all scriptural matters. He had all riches and prosperity. He gave delight to every one. 

33. He was specially solicitous in offering hospitality to guests, and was engaged forever in the worship of Lord Väsudeva. He was very valorous and a receptacle of good qualities. He was friendly, merciful and intelligent. 

34. Having come to know that Bhagiratha was a king of this nature, god Dharmarāja became delighted. O excellent Bråhmaṇa, on one occasion he came down to see him. 

35. The king greeted and honoured god Dharmaraja who had come to him, in accordance with the injunctions laid down in the scriptures (for receiving a distinguished guest). Dharmaraja who was pleased with him addressed him as follows: 

God Dharmarāja said:

36. O king, you are the most excellent among the knowers of righteousness. You are famous in the three worlds. On hearing about your fame, Dharmaraja himself has come to see you personally. 

37. Gods, fond of your excellent qualities, wish to see you, a truthful monarch engaged in the path of good and the welfare of all living beings. 

38. O king, good qualities, saintly people and deities abide there where fame, morality or righteousness and affluence reside. 

39. O highly blessed king, your conduct of life is splendid and exemplary. Your qualities such as striving for the welfare of all living beings, etc. are difficult to be found even in people like me”. 

40. When god Dharmaraja said this, Bhagiratha bowed down to him. Delighted yet overcome with a sense of modesty, he submitted to him in soft refined words. 

Bhagiratha submitted:

41. “O Lord, the knower of all Dharmas (righteous duties), you are an impartial witness to everything. Filled with divine grace for me, be pleased to explain what I ask of you. 

42. How many types of dharmas (sacred duties) are there? What regions are reserved for persons who are righteous habitually? How many kinds of tortures are there and to whom are they meted out? 

43. Who are the persons to be honoured by you and who are to be chastised? O highly blessed one, it behoves you to mention all this in details.” 

Dharmarāja explained:

44. “Well done, O highly intelligent one, very well done. Your intellect is unblemished and powerful. I shall explain to you factually in details what are the righteous acts and what are the evil ones. Listen to it with faith and devotion. 

45. Dharmas (righteous duties) have been proclaimed as being of various kinds. They are the bestowers of meritorious worlds. The tortures too are declared to be numerous and are very terrible to be viewed. 

46. It is not possible to describe in details the examples of virtues and evils in hundreds and ten thousands of years. Hence, I shall mention them succinctly. 

47. The gift of the means of livelihood to Brähmaņas is glorified as highly meritorious. Similarly, what is given unto a knower of spiritual lore is of ever-lasting benefit. 

48. Listen to the meritorious benefits attained by onc who bestows means of livelihood upon a scholar of scriptural texts who is burdened with a large family or upon a Vedic scholar blessed with all good qualities and stabilises him. 

49. The twice-born donor accompanied by ten million members of his family on his mother’s side and on his father’s side, will enter Vișhnu’s abode and rejoice there for a period of a Kalpa. 

50. Particles of dust on the earth can be counted. Drops of rain can be enumerated. But the benefits of providing Brahmaņas with means of livelihood cannot be estimated even by the Creator (god Brahmå). 

51. A Brāhmaṇa is glorified as the embodiment of all deities. Who is competent to recount the merits of a person who provides him with the means of livelihood? 

52. He who is always a benefactor to Brahmaņas, has performed all sacrifices (i.e. he attains the same benefits as one who performs all sacrifices). He gets the credit of performing ablutions in all sacred waters and all types of penance have been performed by him. 

53. He too who induces another to provide Brahmaņas with means of livelihood saying ‘Give’, attains the same merit as that of the donor. What need is there to expatiate on it? 

54. If a person constructs a lake or causes it to be dug through others, it is not possible to enumerate the merits of that person even with a span of life extending to a period of hundred years. 

55. Even if a single wayfarer drinks the water of that lake, there is no doubt that all the sins of the digger of that lakc are wiped out. 

56. If a man is able to retain water on the surface of the earth, even for a single day, he will be absolved of all sins and shall reside in heaven, for a hundred years. 

57. A person who associates himself with the work of digging a lake, according to his capacity, attains the fruit of the same (i.e. digging it himself), so also does the person who is glad at it or who persuades persons to do it. 

58. If a man throws out of the tank mud of the size of a white mustard, he stays in the heaven for a hundred years, liberated from millions of sins. 

59. O excellent king, the eternal Śhruti states that if the deities or preceptors are pleased with any one, he shall derive the merit of digging lakes. 

60. In this connection, O excellent king, I shall narrate to you a mythological anecdote on listening to which, one is undoubtedly liberated from all sins. 

61. In the Gauda land, there was a very famous king named Virabhadraka. He was very valiant and learned. He was ever worshipful to Brahmaņas. 

62. He was a follower of the code of conduct as prescribed in the Vedas and Smrutis or scriptural texts and those handed down by family traditions. He increased his circle of friends. His queen named Champakamanjarī was a highly fortunate lady. 

63. The great ministers of that king thought and pondered over what should be or should not be done. They always came to a decision in matters of Dharmas through Dharmaśhāstras. 

64. If a person, without consulting the Shastric texts, gives a decision in matters of expiation (of sins), medical diagnosis, or astrological topics, he is called a Brāhmaṇa-slayer in Smrutis. 

65. Coming to this conclusion in his mind, the king always used to listen to the holy Dharmas as proclaimed by Manu and other Smruti-writers, in accordance with injunctions. 

66-67a. While the king was ruling that country according to Dharma (Shastric rules of government), there was no person prone to injustice or mean in his kingdom. That realm of the king became equal to the celestial world, as it was being administered through Dharma. It was auspiciously blessed with good king. 

67b-69. One day, the king went into a great forest for hunting. Surrounded by ministers and others he wandered till midday. Due to ill-luck, he did not get any game. He became tired. O king, surrounded by men, he chanced to see a lake. On seeing that dried up lake he thought. 

70. “By whom and wherefor has this lake been built on an elevated piece of land? How can there be water here so that he, the king and his associates may survive?” 

71. O excellent king, then it occurred to him to dig it further. By digging a pit to the depth of a cubit (about 18 inches), he found water. 

72. By drinking that water the thirst of the king and that of the minister Buddhisāgara was quenched. 

73-74. The minister Buddhisågara, an expert in matters regarding Dharma, submitted to the king: “O king, formerly this lake had plenty of rain water. Today, I am inclined to build a strong embankment round it. May it please your majesty and grant me the permission for the same, O sinless Lord.” 

75. On hearing thesc words of the minister, the excellent king was highly delighted and the king himself undertook to construct it. 

76-77. He entrusted that very minister with the work of that auspicious task. Then, at the behest of the king, the highly meritorious and gifted Buddhisagara joyously attempted to convert that lake into a sea (i.e. a big lake) extending it to fifty Dhanus. (1 dhanu - 4 hastas or about 6 feet) all round. 

78. Having constructed the lake deep with water and with a strong embankment of stones all round he reported the matter to the king in details. 

79. O king, thereafter, all the thirsty way-farers roaming in forest (and beasts of the jungle as well) got splendid, translucent water for drinking from that lake. 

80. One day, when his span of life in the world ended, that minister Buddhisagara died. O lord, he came to my region, since I am the ruler and chastiser of the worlds. 

81. Chitragupta, the accountant of the deeds committed by men, was asked by me about him (the minister). He reported to me everything that he did during his life time. 

82. He himself was the advisor in meritorious activities to the king. Hence, he deserved to ride in the Dharma-aerial chariot. 

83. O king, when this was reported by Chitragupta, Buddhisāgara was commanded by me to get into the aerial car called Dharma. 

84. Then, after some time, O king, the ruler Virabhadraka died and came to my abode. With joy, he bowed to me. 

85. O king, all the deeds done by him were completely inquired of by me. The merit accruing from the construction of the lake was reported by Chitragupta. 

86-87. Now please listen how the king was properly enlightened by me: “O king, formerly on the ridge of the sand dume, a quail had dug up with its beak and water to the depth of two angulas (finger-breadths) had come up. Then after some time, O excellent king, a boar dug it up with its snout to the depth of a cubit (18 inches). 

88-89. Then, on another occasion, it was made to extend to two hastas by this Kāli (a black heron.) O great king, in that dug up lake, water remained for two months. It was drunk by small wild animals which were afflicted with thirst. 

90-93. O king, observer of holy vows, thereafter, at the end of three years, it was dug up to a depth of three hastas (cubits) by this elephant and more water sprang up. The water that stood there for three months (was drunk up) by the residents and animals roaming in the forest. Your honour visited that spot after the water had been completely dried up. O king, after digging to a depth of hasta, water rose up and it stood for a month. Then O king, on the advice of the minister you caused it to be dug up to an extent of 50 dhanus (about 300 feet). It abounded in water. The great lake was made more durable with bank built up of stones. Trees were planted all round rendering great help to all people. 

94. O lord of the Universe, these five have got into the aerial car called Dharma, thanks to their respective merit. You too, get into it.” 

95. O king, on hearing this statement of mine, that king got into the aerial car as the sixth one, sharing equal amount of merit with them. 

96. Thus, everything connected with the meritorious benefit accruing from constructing the lake has been narrated to you. After this, one is liberated from sins committed from birth till death. 

97. The man who devoutly listens to and reads this discourse, derives all the merit that is credited to one for constructing a lake.