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Daatavyam pratyaham paatre nimittetu visheshatah, Yaachitenaapi daatavyam shraddhaa putam cha shaktitah/
Maharshi Yagnyavalkya described the feature of ‘Daana’ or Charity: every human being should resort to daana dharma on each and every day as per one’s own capacity, especially on the days of Solar and Lunar Eclipse days. Charity is indeed to be given to those asking for it as per one’s ability!
Vaaridah triptimaapnoti sukhamakshayyamannadah, Tilapradam prajaamishtaam deepadaschakshur -uttamam/ Bhumido bhumi maapnoti deerghamaayurhiranyadah, Grihadograanivesh- maani rupyado rupamuttamam/ Vaasodaschandra saalokyam Ashviptaalokyamashvadah, Anaduddhaha shriyam pushtim godobadhnascha vishtapam/ Yaana shayaaprado bhaaryaamaishvarya mabhayapradah, Dhaanyadah shasvatam soukhyam Brahmado Brahmasaashtitaam/
Those who provide charity of water begets satisfaction, food yields Lasting happiness,tila daana bestows excellent progeny, charity of Light gets vision, Bhu dana begets lot more of Bhumi, Suvarna Daana provides longevity, Griha daana yields huge buildings, charity of cash bestows excellent beauty of physique, vastra daana provides Chandra loka, Ashva daana bestows Ashvini Deva Loka, charity of ox yields affluence, Go daana provides great health and body strength, he who gives away a comfortable bed is blessed with a wonderful wife, offering shield and protection begets opulence, dhanya daana bestows lasting happiness and traching Brahma Vidya bestows Brahma Saakshatkaara!
Sarveshaameva daanaanaam Brahama daanam visishyate/ ( Indeed Brahma Vidyaa daana is the ultimate among all the types of Charities!) Ayaachtaani deyaani sarva daanaani yatnatah, Annam Vidyaaha Kanyaachahyanarthibhyona deeyate// Dvaamimau purushaa loke swargasyopari tishthatah, Anna pradaataa durbhikshe subhikshe hema vastradah/
Shandalya Muni mentions that all types of charities be offered without being asked for and with clean conscience or with no view of securing returns; however Vidya, Kanya and Anna must not be offered without being asked for as a rule! Indeed, there are two types of charity givers who attam Swarga for sure: those who heartily give away Food during Durbhiksha and also those who happily give away gold and clothing during the days of general prosperity!
Naalpatvam vaa bahutvam vaa daanasya abhyudaavaham, Shraddhaa Bhaktischa daanaanam vriddhikshayakare hite// Ishta dattam adheetam cha pranyanukirtanaat, Shlaaghaanu shochanaabhyaam na vridhaa parikeertayet/
Devala Maharshi clarifies: Charity given in small or large quanties is irrelevant but whatever is handed over with Shraddha bhakti or reverence and sincerity are given and the recipient too should truly desire and deserve it! Contrariwise, there might be negative impact! If charity given out of expectation of appreciation is futile but the result is really needful and genuinely appreciated then that type of charity goes a long way!
Samabrahmanye daanam dvigunam braahmanbruve, praadheete shata sahasram anantam Veda paarage/
Daksha Prajapati describes that charity to less deserving Brahmana has double the impact to that of one who is given to a genuine Brahmana; in case that very daana is given to a Pandita or a learned Brahmana; but indeed the charity to a Veda Pandita bestows Ananta Punya or of Lasting Fruits!
Vyaasa Smriti elaborates the concept of Daana further:
Svaantah kruddhastamandhovaa kshutpipaasaa bhayaadhritah, daanam punyamakrutvaa cha praayaschittam dinatrayam/Anaahateshu yaddhaanam yaccha duttam ayaachitam, bhavishyati yugassyaanantah tasyaantato na bhavishyati/
When a person gives awat a charity to a qualityBrahmana, while in a mental frame of tiresomeness, anger, ignorance, hunger, thirst or under compulsion, then sucha charity would be ineffective and warrants for a three day prayaschittha. The type of Daana that is offered by special invitation and that which is given when asked for has considerable difference till the end of yugas, but there is no end of the concept of daana ever!
Adrushte chaashubhe daanam bhoktaa chaiva na drushyate, punaraagamanam naasti tatra daanamanantakam/
Daana with the apprehension of having to face inauspiciousness to the donor is of artificial nature, but nishkaama daana with no expectation of return is of lasting value especially when the daana karta would request for ‘punaraagamana’ or please come again!
Samam abraahmane daanam dvigunam Braahmana bruve, Sahasragum aacharye hyenanantam veda panditaa/
To give charity to an undeserving Brahmana is not out of order and minimal, and so is one who claims as Brahmana by birth, yet daana given to an Acharya is thousand times better but to a Veda Vidwaan daana, is stated to of endless fruits!
Maata pitrushu yadyayaad bhraatrushu shvashureshucha, Jaayaapatyeshu yaddadyaad sonatah svarga samkramah//Pituh shatagunam daanam sahasra Maaturuchyate Bhaginyaam shata sahasram sodare duttamakshayam/
In the current times, what Veda Vyasa states is indeed applicable: Charity that is provided to parents, brothers and father-in- law, own wife and children would pave the way to heavens. If the charity that is given to father is hundred folded, that given to mother is thousand folded, to sisters it is of lakh times more and to brothers is countless!
Padma Purana: ‘Daanas’and ‘Tirtha Yatras’-Grihastas to perform ‘Punya karyas’ together:
Bhagavan Vishnu Himself extolled the supremacy of Daana and advised King Vena to perform Daana as the sure destroyer of sins and promoter of fame and happiness. Vishnu affirmed that He would readily reward whoever gave charity with a clean heart to a well-deserving Brahmana of foodgrains, clothes, Gold, Bhumi, Cows, Cash and such other gifts.
Bhagavan further described that there were four kinds of Danaas, viz. Nithya, Naimitthika, Kaamya and Praaya. Nitya Daana is in the form of Anna (food), fruits and flowers, Vastra (Clothes), Taamboola, Abhshana (Jewellery), Gold and such other items after worshipping Devas and Pitras. Naimitthika daanas are performed on Amavasyas, Pournamis, Ekadashis, Samkranti days or when Sun’s directon changes towards Uttarayana; Pournamis of Magha, Ashadha, Vaishakha and Kartika months; Somavati Amavasya, Aswin Krishna Trayodasi, Pitru Tithi etc. and these are effective and highly propitiating. Kaamya Daanaas are in the context of Vratas, Deva Pujas, weddings, Jaata karmas, Upanayanas, Temple Pujas, Bhu-sthapana karyas or Earth breaking tasks of housing, wells, Sarovars etc. all targetted for the success of the desired tasks. Other types of Danaas of Praya nature are oriented to ‘Mrityu’ and targetted to provide to Peace to departed Souls in ‘Paralokas’. Describing the significance of Tirtha Yatras to King Vena, Bhagavan Vishnu emphasised River Ganga as the most sacred, besides other Rivers like Sarasvati, Narmada, Yamuna, Taapi (Tapati), Charmanvati, Sarayu, Ghaghra, Vena, Kaveri, Kapila, Vishaala, Godavari, Tungabhadra, Bhimarathi, Vedika, Krishaanga, and so on. In fact, there are countless such Tirthas dotting the Punya Bhumi of Bharat in which Snaana and Daana karmas yield excellent results and all such Tirthas are called n fact, there are countless such Tirthas dotting the Punya Bhumi of Bharat in which Snaana and Daana karmas yield excellent results and all such Tirthas are called Vishnu Tirthas. In fact, Tirthas are every where like Sarovars of Manasa status, Mountains like Meru, Himalayas and Vindhya; Yagna Bhumis, Agnihotra Homa Places, Shraddha Bhumis, Deva Mandirs, Homa Shalas, Vaidika Swadhyaaya Mandirs, Goshaalas, residences of Somayaaji Brahmanas, where Pita and Mata live, where Puranas are recited and heard, where Veda Shravana is heard, where Guru lives and each and every Place of Worship! Another important aspect which Bhagavan Vishnu emphasised was that for a Grihasta, any daana given or a Tirtha Yatra performed, it would be compulsory for both husband and wife to execute together since a husband is the right portion of a wife and a wife is the left part of a husband. Shastras underlined the fact that a husband was the Tirtha to a wife and vice versa. Any daana- punya, Yagna-homa, Snaana-Puja, Tirtha Yatra or another sacred task performed by a Grihasta with his woman seated on the left side would be counter-productive and a sheer waste!
Bhartrum prasaadaascha sarvam labhatey naatra samsayaha, Vidyamaaney yada kaantey Anya dharma karotiya/ nishphalam jaayatey tasyaaha pumshali parikathyatey!
A person while her life partner is alive and seeks to perform any kind of Dharma Karya is said to be a Vyabhicharini.
Ten means of Punyas are stated to be Ahimsa (non-violence), Kshama (Forgiveness), Satya (Truthfulness), Lazza (Modesty), Shraddha (Patience), Indriya Samyam (Self-Control), Daan (Charity), Yagna (Sacred Rituals), Dhyaana (Meditation) and Gyana (Knowledge).
Eight types of main Charity are of Anna, Jala, Horse (Vahana), Cow, Vastra, Shayya (cot / bed), Sutha (Cotton / fibre), and Asana (Seat). Anna daana is stated to acount for half of all kinds of daana. Jala daan is of next best importance. Together, these two account for the best part of Daanaas.
Manu Smriti -Aachaara Khanda Chapter Four extols Dana Mahima
Prajapati’s sincere advice to Devatas would be to make an appeal to Vidwan Brahmanas that yagjnas and works of daana-dharmas be intensified with commitment and total faith with their rightful earnings to reap akshaya phala or unending fruits but parishushtena bhaavena paatrmaasaadya shaktitah or by ensuring that the recipient of the charity woud so deserve. Once so given away even a trifle but as per one’s ability without grumbling would bestow satisfaction to both. The taker of food is relieved of hunger but the giver yields ‘tripti’; til daan gives good progeny, charity of deepa or lights yields good eyesight, bhudaan results in multiple gains of bhumi, longevity for suvana daan, griha daan yields excellent palaces and charity of silver results in body shine and charm. Vastra daana, ashwa daana, go daana results in Chandra loka, ashva daana of the worlds of Ashvini Devas, and godaana the Surya loka respectively. Charites of bulls or oxen would bestow good fortune while of carriages and beds result in a beautiful wife.Abhaya daana or offering safety yields fortunes and Kingdoms while dhaanya daana bestows life’s fulfillmenr. Daana of Vidya and of Vedas helps attainment of Brahma loka. Indeed daanas of jala, anna, go, vastra, tila, suvarna excels all as compared to Veda daana.The manner and shraddha in which the charities are given enhances double of the returns. While respectful offerings and reciprocations lead both the parties to swarga loka and any infringement in the give and take leads to negative lokas. No brahmana should boast of austerities nor perform sacrifices like yagjna karyas in vanity as the results would never be positive but end up in falsehood and negativism. Never speak ill of Brahmanas despite their attitude and action, nor display one upmanship and vanity.Having executed daanaas to one’s satisfaction, there is no need to boast and publicise.
Yajnonritena ksharati tapah ksharati vismayaat, aayurvipraapavaadena daanam cha parikeertanaat/ Dharmam shanaih sanchinuyaad valmeekamiva puttikaah, paralokasahaayaartham sarvabhutaanyapeedayan/
Exaggeration tends to suffer the result of sacrifices and meditation, unwanted criticism of vidwaan brahmanas affects health and longevity while self publicity erodes into daana mahima; one needs to refrain by tormenting insignificant beings and seek to enhance the volume and value of dharma to one’s own credit like an ant’s course upto hilltop.Indeed to help could forthcome by parents, relatives and close friends:
Ekah prajaayate jantureka eva praleeyate,ekonubhunkte sukriritameka eva cha dushkritam/
Only one lonely Self is born and dies and has to reap his or hers fruits of ‘karma’and the resultant deeds. Once the light of life is put off and the relatives return with the body burnt by wood into ashes, the account of Dharma alone remains to let the Soul travel up and down.
Dharmapradhaanam purusham tapaaa hatakilbisham, paralokam nayatyaashu bhaasvantam khashareerinam/
or a person soaked in nobility and virtue is destined to accomplish mukti and totally keep himself away from all the paths even remotely connected with vice and dedicate himself to the rudiments as also nuances of dharma and dharma alone. Illustrious persons alone could mount the most difficult mountains of purity and self control conditioned by innumeralbe temptations of natural pulls and pressures of Kaama krodhaadi proverbial enemies and value added by satkarmas or austerities and sacrifices; only such exemplary Beings face death with a smile and get radiant and celestial clothing wrapped in their ethereal physiques. Indeed it could be only possibe only for a superior and learned Brahmana in the pure sense of supreme morality who is qualified to scale such heights supassing and dismissing the far lower levels of Jeevatva!
Dridhakaaree mridurdaantah kruraachaarairasan vasan, ahinsro damadaanaabhyaam jayet svargam tathaavratah/
Only those who who possess high-resolute mindedness , unmoved by flippancies, strong and decisive concentration, will power and rigorous practice are able to control physical and sensory organs are qualified such ‘sthita pragjnata’. An exceptional Brahmana who is in need of water, roots and fruits, agni, and minimal food subsistence is the only qualified for such status. Lord Prajapati is stated to have declared that such alms could be accepted even from a sinful person provided there is pressing demand and ready and voluntary donor. Indeed those grihasthis who do not offer shraaddha to pitrus for fifteen years and perform vaishwa deva are not qualified to accept charities but insult pirtus and Devas. At the sametime, the most needy brahmanas despite their shortcomings might retain if volantarily, certain exceptional items like bed, house, kusha, gandha, water, flowers, milk, curd and vegetables for sheer upkeep and even marginal worships due to their family background. In the event of loneliness and if his preceptor is no more, Sadbrahmanas should accept from co brahmanaas only. Normally certain professions like labourers, cow-herd keepers, barbers, or bonded workers are assumed by the service and low class but in the case of absolute exigency for sheer subsistence Brahmanas too might accept such roles yet not contadictory to the basic principles of a Brahmana; may even be a slave but never as a thief and criminal.
Yonyathaa santamatmaanyathaa satsu bhaashate, sa papakrittamo loke stena aatmaapahaarakah/ Vaachyarthaa niyataah sarve vaangmulaa vaagvinih sritaah, taanstu yah stenayed vaacham sa sarvasteyakrinnarah/
Whoever of Brahmanas might endure insults from other caste persons but never be dishonest and let not his speech and language be stooped to that of low class and more so his fundamental principles becoming of a Brahmana like Satya Vadana and Satpravartana and that of adapting the tone and conduct of a low class of the Society, especially of the habits of dishonesty and thieving. Even in that stage of servantship of yet uncoming of a Brahmana, one should never be umindful to neglect his fundamental responsibilities like defraying his indebtedness to Pitru ganas and to Devas; such duties are as important as family concerns and filial duties. Being clear of own conscience, a true Brahmana under duress and stress should sit and meditate alone, as true introspection leads to nearness to the Eternal Truth and salvation consequently.
Eshauditaa grihasthasya vrittirviprasya shaashvati, snaatakavratakalpashcha sattvavriddhikarah shubhah/ Anena vipro vrittena vartayan vedashaastravi, vyapetakalmasho nityam brahmaloke maheeyate/
or so stresses a a shrotriya brahmana ever practising his duties regularly and consciously, that whosoever of his sacred duties should certainly observe and fulfill totally should be an ideal canditate for attaining Brahma loka!)
Godaana Mahima
May the supreme Lord, complemented by all the Gods, create auspicious and spacious cowsheds for our happiness and populate them with cows and calves. Let us rejoice the cow-wealth and contend by serving those cows. (Rik Samhita 10 – 169 – 4) Without giving a portion of our wealth in charity enjoying our wealth is merely eating a sin. To become free from this sin ‘go-daana’ and service to cows is the best, natural and easiest means. Cow would augment the life span of the sages involved in the yagya and the organizers of the yagya. Cow coordinates all the rituals of yagya. By providing offerings like milk, cow nourishes all the Demigods of the yagya. (Shulka Yajurveda 1-4)-Donation of cows is superior to all others. Cows are supreme and sacred. (Mahabharata, Anushasana Parva 83-3)
Varaha Purana on Godaanaas in various forms
Ensuring the credibility and merit of the Brahmanas concerned, offering of cows in reality or symbolically in the form of Idols by the donors would indeed derive far reaching ‘Punya’ or the fruit of meritorious action. Quite a few kinds of Dhenu Daan have been in vogue: Til Dhenu Daan is performed with specified quantity of Sesame Seed along with the Idol made of gold or silver or copper, even stone or any other material along with the same kind of calf Idol with the prayer to Goddess Dhenu that the donor should never experience non availability of any essential material in the life of himself or his family members. The Brahmana receiving the donation in all humility should bless the donor and pray to Maha Vishnu to grant boons to the donor. The procedure of donating Jal Dhenu is to first clean up and purify an area with cow dung, place two pots representing a cow and a calf, made of any material as above, fill up the pots with sandalwood, camphor and water of holy rivers preferably and donate it to a worthy Brahmana and pray for happiness and abolition of sins and the receiver would bless like-wise.A donor of Rasa Dhenu should sanctify an area and place two decorated pots of bigger and smaller size on kusa grass filled up with sugar cane juice as also place sugar canes on four sides to effect the donation; the donor should pray to the Rasa Dhenu to make his life sweet and happy and the Brahmana too would pray to Vishnu to provide contentment in the donor’s life and bless him to attain Vishnu loka after life. Dhenus are similarly donated with other materials like Sharkara Dhenu donating Sugar, Madhu Dhenu donating honey, Kheer Dhenu for donating rice, milk and sugar mix, Dhadhi Dhenu with curd, Navaneeth (Butter), Lavan ( Salt), Kapas ( cotton) Gud ( Jaggery) and so on. Indeed whatever may be the material donated, the charity of cows should attract Almighty’s boons as per the donor’s wishes and forms.Among the various types of Go-Daans mentioned above, Kapila Dhenu Daan is considered as the most outstanding. A virtuous person waking up early morning and washes a Kapila Dhenu with water flowing down from its head and neck to its feet with devotion daily would most certainly washes off his sins for years. Charity of a Kapila Dhenu in reality would secure the ‘Punya’ of performing Gomedha Yajna, besides fetching maximum benefits of any such charities put together!
Garuda Purana
Chapter 30: 41-42 and 52-53
‘Tarkshya Deva! Any Being on Earth or Pancha Bhutas or the entirety of Creation is Vishnu. Hence whosoever performs a’ karma’ or action, the fruit of that action is Vishnu too; thus a person when performs an act, good or otherwise, Vishnu decides the fruit of that action. At the end of the journey of a human- as in other cases too-River Vaitarani is commended as its waters would purify the sins made by the departed one- during the ‘kaumara-youvana-vaardhakya- janma janmaantara’ as also during ‘raatri- praatah- madhyaahna-aparaahna’ and both the sandhyas too. The singular solution is hence the charity of a ‘kapila gomaata’ to a well deserved Brahmana. The following is the verse to be recited at the time of Godaana:
Gaavo mamaagratah santu gavaam madhye vahaamyaham/ Yaa Lakshmeeh sarvabhutaanaam yaa cha Deve vyavasthitaa, dhenu rupenasya Devee mama paapam vyapohatu/
Cow alone is ahead of me- the departed Soul, behind me as my support, my sides too; cow is in my heart and I am on the midst of cows. May the Lakshmi Svarupa-Sarva Bhuta Svarupa-Sarva Deva Svarupa- as the symbol of a Cow, deatroy my sins instatly wih this Go- Mata! Garuda Purana sums up : those who are destined to go to heaven are supposed to grab the tail of a cow that appears on the banks of the river Vaitarna to be led safely across to the ethereal shores of Vaikuntha.
Skanda Purana
Narada described to Arjun about „daan‟ (charity), its two „hethus‟ (varieties), six „Adhishtaans‟ (Reasons), six „Anks‟ (Parties), two „Parinaams‟ (end results or fruits), three bhedas (classifications) and three „Vinas Saadhanas‟ (negative results). The two „hethus‟as normally perceived are about the size of the charity-small or big- as also of the quality. But such „hethus‟ are not as important as the „shraddha‟ or dedication and devotion are. Bhagavan Siva would be pleased only by the sincerity and pure heart that is attached to the charity rather than any other aspect. Again, „Dhana Daan‟ or the charity of money is more popular than „Vastu Daan‟ or charity of material, „Vastra Daan‟or charity of clothes etc. since charity of money would buy back Vastu or Vastra. Then the six „Adhishtaans‟ or reasons of Daan are: „Dharma Daan‟ without strings attached ie.Daan given to the Virtuous or Dharmatmas; „Artha Daan‟ keeping in view some purpose or utility; „Kaama Daan‟ like favours for women, wine or such other benefits in view; „Lajja Daan is due to compulsions of Public or Society; „Harsha Daan‟ is made on receiving good news and out of happiness; and „Bhaya daan‟ out of compulsion, fear or avoidance of risks. The six „Anks‟ or donor/receiver parties are as follows: The Positive Donors are „Daatas‟ by nature; the „Dharmatmas‟ or the Virtuous; those desirous of donating willingly and happily; the „Vyasana rahit‟ or devoid of bad habits; „Pavitra‟ or Symbols of Purity and „Anindaneeya‟ or the blemishless.The Negative Donors are ill mannered, indolent, evil minded, persons of bad habits, persons who swear to support the Evil and persons who are sleepy! Among the Good Receivers of Charity are those of good „Kula‟ or caste, who has „Vidya‟ or good Education, good „Aachaar‟ or family bearing / tradition, earners of rightful way of life or of Satvik Life, of kind heart, „Jitendriya‟ or of Controlled Emotions and finally of excellent parenthood. The second category of receivers of donations is of pleasant visage, of sincerity and thankfulness but not of demanding nature, cantankerous or mean. The donors of charity must have the perspective of what kind of material is required or useful to the receiver or otherwise the purpose of charity would be defeated.The two „Parinams‟or end results/fruits are either gain of „Punya‟for the „Paralok‟ or after death or for use in „Ihalok‟ or the current life to the receiver. The latter „Dannas‟ or for the use of Ihalok are of four types viz. Dhruva, Trika, Kamya and Naimittika. Dhruva is for public use like digging wells, construction of Temples, gardens, Choultries, schools etc.Trikha is for daily utility like „Nithya Daan‟, say Vidya Daan. Kamya Daan is to fulfill one‟s own desires like victory, wealth, might etc. Naimittika Daan is like Samkranti Daan, Grahana (Eclipse) Daan, Daan at auspicious occasions like weddings, Vraths etc. or Kriyapeksha Daan like Shraadh, Vratas etc.; Gunapeksha Daan like Vidyabhyas and so on. Three „Bhedas‟or types of Daan are classified; the best types are charity of houses, temples, buildings, Bhumi (farms / fields), cows, Wells, gold and ornaments and the best of course is to give away one‟s own life itself as „Daan‟. The Secondary Variety of charity relates to Anna (Food grains), Vastra (Clothing), „Vahan‟ etc. The tertiary kind of Daan is to donate footwear, umbrellas, utensils, curd, honey, „Asan‟ or seating, deepa or Light, wood, stones etc. Now, there are three kinds of „Daan Naashak‟ reasons viz. „Paschattaap‟ or regret of having given the Daan; „Apaatra Daan‟ or charity to the wrong and unserved person or „Ashraddha Daan‟is to a person on account of laziness. Paschattapaya Daan indicates as to why the 20 Daan is given at all; Ashraddha Daan is Rakshasa Daan and Apaatra Daan is as bad as not giving it away.
The worst Daan is „Paisacha Daan‟ or the charity duly given is returned under duress or due to the bad behaviour of the receiver or the donor. Incidentally, Apaatra Daan should be avoided to an undeserving Brahmana who is bereft of „Vidya‟, sells his/her conscience if his Bhumi is accepted; if he accepts a cow to kill it or sell it; if he accepts gold to encash it, a horse that might destroy the receiver‟s eyes; Vastra to harm his wife; ghee his manliness; til seeds that might harm his children and so on.
Narada seeks replies to a questionnaire and bestows Brahma’s Charity to Kalaap Village:
Sage Narad told Arjun that in the context of ‘Daan Pradaan’ or bestowing charity of a large piece of land to a well deserved Brahmana Community; he travelled the World over to identify a Place where satisfactory replies are received to a Questionnaire of Twelve Queries framed by him. The questions were: 1) who knows ‘Matrikas’ well; how many ‘Matrikas’ are there and how many ‘Aksharas’ or Letters? 2) What are the Twentyfive Materials in the domestic or personal context? 3) Who knows the art of converting several women into one? 4) Who is the unique person that knows the ‘Vaakya Rachana’ or the Writer of Sentences connected with Strange Fiction? 5) Who is the learned Brahmana living in an Ocean with full awareness that a ferocious crocodile is always around? 6) Who is the best Brahmana possessing the knowledge of eight-fold Braahmanatva? 7) Which are the foremost days falling at the beginning of each Yuga? 8) Which are the first days of each ‘Manvantara’? 9) Which was the first day that Surya Deva rode in his chariot? 10) Who could explain that human beings are put to tremendous anxiety like a black serpent has? 11) Who is the most intelligent and practical human being in the whole world and why? 12) Who is aware of the two distinct routes available to human beings? Sage Narada could not get convincing replies to the above questionnaire among the several places visited and Expets interviewed as the questions were supposed to be tough! Then suddenly it occurred to the Sage that he could perhaps try out the Kalap Village that boasted of exceptionally renowned Veda Pundits. On reaching there and having posed the questions, the Elders of the Village commented that the questions were indeed very elementary and could as well be replied by one of an unintelligent and dull boys of the village! He asked a boy said to be of an inferior intelligence named Suthanu who gave the replies as follows:
In his preface before answering the questions, Suthanu said that various Gurus normally tended to teach the Scriptures and Mantras, generations after generations, only by memorizing but without necessarily providing the meaning, let alone the implications and intricacies of the stanzas. Indeed a Brahmana who merely memorized the Mantras without realizing the meaning was a mere two legged animal! For example, ‘Aakar’ is known as Brahma, ‘Ukar’ is Vishnu and ‘Makar’ is Siva; the Triguna form of AUM with ‘Anuswarup Artha Matra’ on top of AUM ( in Sanskrit) is Maheswara Himself! How many are aware of the significance of Omkara Mantra?
Coming back to the first question as to how many types of ‘Matrikas’ are there and of how many ‘Ahshas’ or Letters are in the Matrikas, the reply is that there are twenty letters in a Matrika. Besides there are fourteen ‘Swaras’, thirty three ‘Vyanjanas’, ‘Anuswaras’, ‘Visarga’, ‘Jihva muleeya’ or tongue-ended voice and ‘Upadhaneeyas’.Matrikas are called the essence of Language. The fourteen ‘Swaras’ from ‘A Kar’ to ‘Auom kar’ represent ‘Manu Swarupas’ viz. Swayambhu, Swarochish, Auttam, Raivat, Tamas, Chakshu, Vaivasvath (the Present Manu), Savarni, Brahma Savarni, Rudra Savarni, Daksha Savarni, Dharma Savarni, Roucha and Bhautya. The current Manu Vaivasvat is Rukara Swarup and his colour is Black. From letters ‘Bha’ to ‘Sha’ are eight ‘Vasus’ viz. Dhuva, Ghora, Sowmya, Apah, Nala, Nila, Pratyasha and Prabhasa. The Letters from ‘Ka’ to ‘Ha’ represent thirty three Devatas. Actually letters from ‘Ka’ to ‘Tha’ represent Twelve Adityas viz. Dhata, Mitra, Aryama, Shakra, Varuna, Amshu, Bhaga, Vivisvan, Pusha, Savita, Tvashta and Vishnu. From ‘Da’ to ‘Ba’are Eleven Rudras viz. Kapali, Pingala, Bhima, Virupaksha, Vilohita, Ajaka, Shasana, Shasta, Shambhu, Chanda and Bhava. Letters ‘Sa’ and ‘Ha’ are represented by the two Ashvini Kumars, thus accounting for all the thirty three Devatas. The Letters ‘Anuswar’, ‘Visarg’, ‘Jihva Muleeya’ and ‘Upadhaneeyas’ stand for ‘Jarayuja’, ‘Andaja’, ‘Swedaja’ and ‘Udbhija’.
About the Second question regarding twenty five ‘Vastus’ or materials for domestic/personal utility, the reply is: These are ‘Pancha Bhutas’ viz. Prithivi( Earth), Apas ( Water), Tejas (Radiance), Vayu (Wind) and Akash (Sky); Five ‘Karmendriyas’(Mouth, hands, feet, anus and genital); Five Jnanendriyas ( Ears, Eyes, Tongue, Nose and Skin) and the corresponding reactions viz. Shabda (Sound), Rupa (Vision), Rasa (Taste), Ghrana (Smell) and Sparsha (Feeling) and ‘Pancha Vishayas’ viz. Man ( Mind), Buddhi (Thinking), Antaratma (Conscience), Ahankar (Ego), Prakriti (Nature / Maya) and Purusha (Almighty). In other words, the Twenty Five Tatvas of Domestic / Physical nature as above are blessed by Almighty to realize the Self as reflected from Paramatma.
The Third question concerns about the various forms of a woman who is essentially a single entity. The reply is about a person’s ‘Buddhi’ or mental condition which is comparable to that of a woman whose forms and moods are several (Frailty thy name is a woman!). It is the single Buddhi which takes myriad kinds of feelings, reactions and impulses.
The Fourth question relates to a person who exists in a ‘Sansar’ (World) and describes it as an attraction like the beautiful phrasing of an Essay, not realizing that the charm of the write-up is a trap or the ‘Sansar Bandhan’; hence the lure of life is but a powerful bondage!
The Fifth query is about the joy of living in an ocean, being fully aware of the dangerous crocodile nearby.Human beings get enticed to swim in an ocean, despite the risk of life and it is that ‘Lobha’ or attraction which generates ‘Moha’ (obsession) or ‘Maya’, ‘Abhiman’ or deep sense of Belonging, insensitivity to the risk involved, avarice to possess more and more, ignorance and sheer stupidity. All these are ramifications of ‘Vyamoha’ (possessive nature) like desire to secure other’s wealth, woman, and comfort, all at once being dishonest, undeserved and corrupt. The sense of Lobha leads to ego, deceit, anger and jealousy. The lurking crocodile is surely attractive but hazardous.
The Sixth inquiry concerns the Eight-fold ‘Brahmanatva’ classified as Matra, Brahmana, Srotriya, Anuchan, Bhruna, Rishi Kalpa, Rishi and Muni. A normal Brahmana by birth and caste is invariably the one who nodoubt has the advantage of ‘Upanayana’ Samskara and Gayatri ‘Upasesha’called Sacred Thread Ceremony but with or without performing Vedic Karmas or duties; this kind of an ordinary Brahmana is name sake only. He who follows ‘Vedic Achara’ or performs Veda Practices being soft natured, fond of loneliness, truthful and pious is a Brahmana in a better sense than a ‘Matra’ type. The better category of Brahmanas are ‘Srotriyas’ who are Ritual, Virtuous, proficient of atleast one Veda sakha (Branch) along with six vedangas, pure hearted and Dharmajnanas. The higher class of Brahmanas called ‘Anuchans’ are well read, Guru Type of senior Vidwans who preach and teach and practise ideal ‘Brahmanatva’. The further higher category is called Brahmanas with worldly wisdom to be able to interpret Principles to practical situations, authorities on Vedas, ‘Samyamis’who have restraint and poise, Tatva Gyan and Senior Guides on Rituals etc. ‘Rishi Kalpas’ are Ashrama Dwellers, Naishthies, and limited Eaters. The Rishis are Dhyana Nishtha Parayanas (Meditation-Centric) and Jitendriyas or victorious of various worldly temptations. Munis are beyond the barriers of Brahmanas and the known norms and controls applicable to them, since they belong to Super Human Beings worthy of worship and possess yogic powers and Siddhhis.
The Seventh query was about the first days of each Yuga. Kartika Sukla Navami was the first day of Satya Yuga, Visakha Sukla Tritiya was of Tretha Yuga, Marga Krishna Amavasya was of Dwapara Yuga and Bhadra Krishna Trayodasi was the opening day of Kali Yuga. Charities and ‘homas’ performed on the Yugadi Days are stated to be hundred days superior compared to normal days.
The Eighth question was about the opening days of each of the Fourteen Manvantaras. These are Asvayuja Sukla Navami, Kartika Dwadasi, Chaitra and Bhadra Tritiya, Phalguna Amavasya, Paushya Ekadasi, Ashadha Dasami, Magha Saptami, Shravana Krishna Ashtami, Ashadha Pournami, Kartika Pouranami, Phalguna/Chaitra/Jeyshtha Pournamis are all worthy of charities and homams.
That Lord Surya mounted his chariot for the first time was on Magha Sukla Panchami, known as the ‘Ratha Saptami’ was the reply to the Ninth question and austerities and charitities are stated to be highly fruitful bestowing Lord Surya’s blessings to destroy poverty and improve happiness of the devotees.
The Tenth question was about the anxiety of life of any human being; the reply was that who ever has to beg for food each and every day was indeed the most unfortunate one in the world; such a person not only had constant worry through out his/her life but is destined to go to hell after death too.
The Eleventh query was about the Super expert in this frightful world. The reply given by Suthanu stated that the best Daksha of Dakshas was he who realized as to what would happen after death and tried to equip him to perform pious acts so as to minimize the impact of current life and possibly of the previous lives. If a person devotes at least eight months and one day before death or in other words of the last leg of life and possibly as many days of life as possible, would be considered as an Expert.
Finally, the Twelfth question seeks reply about the two alternative routes of attaining Salvation viz. the normal ‘Karma Marg’/ the Dharmic route of enjoying life as also of attaining the high bliss of Moksha after death and alrernatively adopting the ‘Vihanga Marg’ ( The Sky route) or straight-away adopt the ‘Naishkarma’ Marg or the ‘Jnaana Marg. If one were not to opt for either route, the concerned human being is as good as a ‘Pakhandi’ or ignorant fool!
Having received the replies to all the Twelve Questions, Sage Narada was thrilled that Lord Brahma (his father) ought to be complemented as the latter’s ‘Srishti’ (Creation) was indeed amazing, since a boy was able to reply the queries. Pursuant to Brahma’s behest, the process of selection was completed and a substantial charity was declared as a Gift to the ‘Kalaap Gramvaasis’ or the Villagers of Kalaap a Huge Area viz. Mahi Sagara Sangama Maha Tirtha. This Tirtha was situated from Kalap Gram by about hundred yojanas by Akash Marg (The Sky Route) and by the Grace of Kartikeya all the residents of Kalaap Gram could be shifted by a long jump. This most Sacred Tirtha was such that there were no proverbial thieves viz. Kama (desire), Krodha (anger), Lobha (avarice) etc. who could rob the immense wealth of Gyan in the Holy Region. Kalaap Gram itself was some hundred yojanas on the mountains of Kedarnath Tirtha. As a result of the Great Charity of Lord Brahma by Sage Narada, some Thirty Thousand Brahmanas of immense quality who were versatile in ‘Adhyayan’ of Vedas and Scriptures and ‘Anushthaan’ (Ritualistic Meditation) got transferred to Mahi Sagara.
Compiled and Edited by VDN Rao
