Bhūmi-khaṇḍa · Chapter 94
Sourceकुंजल उवाच- श्रूयतामभिधास्यामि तत्सर्वं कारणं सुत । यस्मात्तौ तादृशौ जातौ स्वमांसपरिभक्षकौ १। सर्वत्र कारणं कर्म शुभाशुभं न संशयः । पुण्येन कर्मणा पुत्र नरः सौख्यं प्रभुंजति २। दुष्कृतं भुंजते चात्र पापयुक्तेन कर्मणा । सूक्ष्मवर्त्मविचार्यैवं शास्त्रज्ञानेन चक्षुषा ३। स्थूलधर्मं प्रदृष्ट्वैव सुविचार्य पुनः पुनः । समारभेन्नरः कर्म मनसा निपुणेन च ४। समूर्तिकारकः शिल्पी रसमावर्त्तयेद्यथा । अग्नेश्च तेजसा पुत्र ज्वालाभिश्च समंततः ५। द्रवीभूतो भवेद्धातुर्वह्निना तापितः शनैः । यादृशं वत्स भक्ष्यंतु रसपक्वं निषेच्यते ६। तादृशं जायते वत्स रूपं चैव न संशयः । यादृशं क्रियते कर्म तादृशं परिभुज्यते ७। कर्म एव प्रधानं यद्वर्षारूपेण वर्त्तते । क्षेत्रेषु यादृशं बीजं वपते कृषिकारकः ८। तादृशं भुंजते तात फलमेव न संशयः । यादृशं क्रियते कर्म तादृशं परिभुज्यते ९। विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम् । कर्म दायादका लोके कर्म संबंधिबांधवाः १०। कर्माणि चोदयंतीह पुरुषं सुखदुःखयोः । सुवर्णं रजतं वापि यथारूपं निषिच्यते ११। तथा निषिच्यते जंतुः पूर्वकर्मवशानुगः । पंचैतानीह दृश्यंते गर्भस्थस्यैव देहिनः १२। आयुः कर्म च वित्तं च विद्यानि धनमेव च । यथा मृत्पिंडकं कर्त्ता कुरुते यद्यदिच्छति १३। तथा कर्मकृतं चैव कर्त्तारं प्रतिपद्यते । देवत्वमथ मानुष्यं पशुत्वं पक्षितां तथा १४। तिर्यक्त्वं स्थावरत्वं वा याति जंतुः स्वकर्मभिः । स एव तु तथा भुंक्ते नित्यं विहितमात्मनः १५। आत्मना विहितं दुःखमात्मना विहितं सुखम् । गर्भशय्यामुपादाय भुंजते पूर्वदेहिकम् १६। पूर्वदेहकृतं कर्म न कश्चित्पुरुषोत्तमः । बलेन प्रज्ञया वापि समर्थः कर्तुमन्यथा १७। स्वकृतान्येव भुंजंति दुःखानि च सुखानि च । हेतुतः कारणैर्वापि सोहं कारेण बाध्यते १८। यथा धेनुसहस्रेषु वत्सो विंदति मातरम् । तद्वच्छुभाशुभं कर्म कर्तारमनुगच्छति १९। उपभोगादृते यस्य नाश एव न विद्यते । प्राक्तनं बंधनं कर्म कोन्यथाकर्तुमर्हति २०। सुशीघ्रमनुधावंतं विधानमनुधावति । शोभते संनिपातेन यथाकर्म पुराकृतम् २१। उपतिष्ठति तिष्ठंतं गच्छं तमनुगच्छति । करोति कुर्वतः कर्मच्छायेवानु विधीयते २२। यथा छायातपौ नित्यं सुसंबद्धौ परस्परम् । उपसर्गा हि विषया उपसर्गा जरादयः २३। पीडयंति नरं पश्चात्पीडितं पूर्वकर्मणा । येन यत्रोपभोक्तव्यं दुःखं वा सुखमेव च २४। स तत्र बद्ध्वा रज्ज्वेव बलाद्दैवेन नीयते । दैवं प्राहुश्च भूतानां सुखदुःखोपपादनम् २५। अन्यथा कर्मतच्चिंत्यं जाग्रतः स्वपतोपि वा । अन्यथा ह्युद्यते दैवं बध्यते च जिघांसति २६। शस्त्राग्निविषदुर्गेभ्यो रक्षितव्यं सुरक्षति । यथा पृथिव्यां बीजानि वृक्षगुल्मतृणान्यपि २७। तथैवात्मनि कर्माणि तिष्ठंति प्रभवंति च । तैलक्षयाद्यथा दीपो निर्वाणमधिगच्छति २८। कर्मक्षयात्तथा जंतोः शरीरं नाशमृच्छति । कर्मक्षयात्तथा मृत्युस्तत्त्वविद्भिरुदाहृतम् २९। विविधाः प्राणिनां रोगाः स्मृतास्तेषां च हेतवः । तस्मात्तत्त्वप्रधानस्तु कर्म एव हि प्राणिनाम् ३०। यत्पुरा क्रियते कर्म तदिहैव प्रभुज्यते । यत्त्वया दृष्टमेवापि पृच्छितं तात सांप्रतम् ३१। तस्यार्थं तु मया प्रोक्तं भुंजाते तौ हि सांप्रतम् । आनंदे कानने दृष्टं तयोः कर्मसुदारुणम् ३२। तयोश्चेष्टां प्रवक्ष्यामि शृणु वत्स प्रभाषतः । कर्मभूमिरियं तात अन्या भोगार्थभूमयः ३३। सर्गादीनां महाप्राज्ञ तासु गत्वा सुभुंजति । सूत उवाच- चौलदेशे महाप्राज्ञः सुबाहुर्नाम भूमिपः ३४। रूपवान्गुणवान्धीरः पृथिव्यां नास्ति तादृशः । विष्णुभक्तो महाप्राज्ञो वैष्णवानां च सुप्रियः ३५। कर्मणा त्रिविधेनापि प्रध्यायन्मधुसूदनम् । अश्वमेधादिकान्यज्ञान्यजेत सकलान्नृप ३६। पुरोधास्तस्य चैवास्ति जैमिनिर्नाम ब्राह्मणः । स चाहूय सुबाहुं तमिदं वचनमब्रवीत् ३७। राजन्देहि सुदानानि यैः सुखं तु प्रभुंज्यत । दानैस्तु तरते लोकान्दुर्गान्प्रेत्य गतो नरः ३८। दानेन सुखमाप्नोति यशः प्राप्नोति शाश्वतम् । दानेन चातुला कीर्तिर्जायते मृत्युमंडले ३९। यावत्कीर्तिः स्थिता चात्र तावत्कर्ता दिवं वसेत् । तद्दानं दुष्करं प्राहुर्दातुं नैव प्रशक्यते ४०। तस्मात्सर्वप्रयत्नेन दातव्यं मानवैः सदा । सुबाहुरुवाच- दानाच्च तपसो वापि द्वयोर्मध्ये सुदुष्करम् ४१। किं वा महत्फलं प्रेत्य तन्मे ब्रूहि द्विजोत्तम । जैमिनिरुवाच- दानान्न दुष्करतरं पृथिव्यामस्ति किंचन ४२। राजन्प्रत्यक्षमेवैकं दृश्यते लोकसाक्षिकम् । परित्यज्य प्रियान्प्राणान्धनार्थं लोभमोहिताः ४३। प्रविशंति नरा लोके समुद्रमटवीं तथा । सेवामन्ये प्रपद्यंतेऽश्ववृत्तिरिति या स्थिता ४४। हिंसाप्रायां बहुक्लेशां कृषिं चैव तथा पुरा । तस्य दुःखार्जितस्यापि प्राणेभ्योपि गरीयसः ४५। अर्थस्य पुरुषव्याघ्र परित्यागः सुदुष्करः । विशेषतो महाराज तस्य न्यायार्जितस्य च ४६। श्रद्धया विधिवत्पात्रे दत्तस्यांतो न विद्यते । श्रद्धा धर्मसुता देवी पावनी विश्वतारिणी ४७। सावित्री प्रसवित्री च संसारार्णवतारिणी । श्रद्धया साध्यते धर्मो महद्भिर्न्नार्थराशिभिः ४८। निष्किंचनास्तु मुनयः श्रद्धाधर्मा दिवं गताः । संति दानान्यनेकानि नानाभेदैर्नृपोत्तम ४९। अन्नदानात्परं नास्ति प्राणिनां गतिदायकम् । तस्मादन्नं प्रदातव्यं पयसा च समन्वितम् ५०। मधुरेणापि पुण्येन वचसा च समन्वितम् । नास्त्यन्नात्तु परं दानमिहलोके परत्र च ५१। तारणाय हितायैव सुखसंपत्तिहेतवे । श्रद्धया विधिवत्पात्रे निर्मलेनापि चेतसा ५२। अन्नैकस्य प्रदानस्य फलं भुंक्ते भवेन्नरः । ग्रासाद्ग्रासं प्रदातव्यं मुष्टिप्रस्थं न संशयः ५३। अक्षयं जायते तस्य दानस्यापि महाफलम् । न च प्रस्थं न वा मुष्टिं नरस्य हि न संभवेत् ५४। अनास्तिक्यप्रभावेण पर्वणि प्राप्य मानवः । श्रद्धया ब्राह्मणं चैकं भक्त्या चैव प्रभोजयेत् ५५। एकस्यापि प्रधानस्य अन्नस्यापि प्रजेश्वर । जन्मांतरं सुसंप्राप्य नित्यं चान्नं प्रभुंजति ५६। पूर्वजन्मनि यद्दत्तं भक्त्या पात्रे सकृन्नरैः । जन्मांतरं सुसंप्राप्य नित्यमेव भुनक्ति च ५७। अन्नदानं प्रयच्छंति ब्राह्मणेभ्यो हि नित्यशः । मिष्टान्नपानं भुंजंति ते नरा अन्नदायिनः ५८। अन्नमेव वदंत्येत ऋषयो वेदपारगाः । प्राणभूतं न संदेहममृताद्धि समुद्भवम् ५९। प्राणास्तेन प्रदत्ता हि येन चान्नं समर्पितम् । अन्नदानं महाराज देहि त्वं तु प्रयत्नतः ६०। एवमाकर्ण्य वै राजा जैमिनेस्तु महात्मनः । पुनः पप्रच्छ तं विप्रं जैमिनिं ज्ञानपंडितम् ६१। इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने गुरुतीर्थमाहात्म्ये च्यवनचरित्रे चतुर्नवतितमोऽध्यायः ९४।
kuṃjala uvāca- śrūyatāmabhidhāsyāmi tatsarvaṃ kāraṇaṃ suta | yasmāttau tādṛśau jātau svamāṃsaparibhakṣakau 1| sarvatra kāraṇaṃ karma śubhāśubhaṃ na saṃśayaḥ | puṇyena karmaṇā putra naraḥ saukhyaṃ prabhuṃjati 2| duṣkṛtaṃ bhuṃjate cātra pāpayuktena karmaṇā | sūkṣmavartmavicāryaivaṃ śāstrajñānena cakṣuṣā 3| sthūladharmaṃ pradṛṣṭvaiva suvicārya punaḥ punaḥ | samārabhennaraḥ karma manasā nipuṇena ca 4| samūrtikārakaḥ śilpī rasamāvarttayedyathā | agneśca tejasā putra jvālābhiśca samaṃtataḥ 5| dravībhūto bhaveddhāturvahninā tāpitaḥ śanaiḥ | yādṛśaṃ vatsa bhakṣyaṃtu rasapakvaṃ niṣecyate 6| tādṛśaṃ jāyate vatsa rūpaṃ caiva na saṃśayaḥ | yādṛśaṃ kriyate karma tādṛśaṃ paribhujyate 7| karma eva pradhānaṃ yadvarṣārūpeṇa varttate | kṣetreṣu yādṛśaṃ bījaṃ vapate kṛṣikārakaḥ 8| tādṛśaṃ bhuṃjate tāta phalameva na saṃśayaḥ | yādṛśaṃ kriyate karma tādṛśaṃ paribhujyate 9| vināśahetuḥ karmāsya sarve karmavaśā vayam | karma dāyādakā loke karma saṃbaṃdhibāṃdhavāḥ 10| karmāṇi codayaṃtīha puruṣaṃ sukhaduḥkhayoḥ | suvarṇaṃ rajataṃ vāpi yathārūpaṃ niṣicyate 11| tathā niṣicyate jaṃtuḥ pūrvakarmavaśānugaḥ | paṃcaitānīha dṛśyaṃte garbhasthasyaiva dehinaḥ 12| āyuḥ karma ca vittaṃ ca vidyāni dhanameva ca | yathā mṛtpiṃḍakaṃ karttā kurute yadyadicchati 13| tathā karmakṛtaṃ caiva karttāraṃ pratipadyate | devatvamatha mānuṣyaṃ paśutvaṃ pakṣitāṃ tathā 14| tiryaktvaṃ sthāvaratvaṃ vā yāti jaṃtuḥ svakarmabhiḥ | sa eva tu tathā bhuṃkte nityaṃ vihitamātmanaḥ 15| ātmanā vihitaṃ duḥkhamātmanā vihitaṃ sukham | garbhaśayyāmupādāya bhuṃjate pūrvadehikam 16| pūrvadehakṛtaṃ karma na kaścitpuruṣottamaḥ | balena prajñayā vāpi samarthaḥ kartumanyathā 17| svakṛtānyeva bhuṃjaṃti duḥkhāni ca sukhāni ca | hetutaḥ kāraṇairvāpi sohaṃ kāreṇa bādhyate 18| yathā dhenusahasreṣu vatso viṃdati mātaram | tadvacchubhāśubhaṃ karma kartāramanugacchati 19| upabhogādṛte yasya nāśa eva na vidyate | prāktanaṃ baṃdhanaṃ karma konyathākartumarhati 20| suśīghramanudhāvaṃtaṃ vidhānamanudhāvati | śobhate saṃnipātena yathākarma purākṛtam 21| upatiṣṭhati tiṣṭhaṃtaṃ gacchaṃ tamanugacchati | karoti kurvataḥ karmacchāyevānu vidhīyate 22| yathā chāyātapau nityaṃ susaṃbaddhau parasparam | upasargā hi viṣayā upasargā jarādayaḥ 23| pīḍayaṃti naraṃ paścātpīḍitaṃ pūrvakarmaṇā | yena yatropabhoktavyaṃ duḥkhaṃ vā sukhameva ca 24| sa tatra baddhvā rajjveva balāddaivena nīyate | daivaṃ prāhuśca bhūtānāṃ sukhaduḥkhopapādanam 25| anyathā karmatacciṃtyaṃ jāgrataḥ svapatopi vā | anyathā hyudyate daivaṃ badhyate ca jighāṃsati 26| śastrāgniviṣadurgebhyo rakṣitavyaṃ surakṣati | yathā pṛthivyāṃ bījāni vṛkṣagulmatṛṇānyapi 27| tathaivātmani karmāṇi tiṣṭhaṃti prabhavaṃti ca | tailakṣayādyathā dīpo nirvāṇamadhigacchati 28| karmakṣayāttathā jaṃtoḥ śarīraṃ nāśamṛcchati | karmakṣayāttathā mṛtyustattvavidbhirudāhṛtam 29| vividhāḥ prāṇināṃ rogāḥ smṛtāsteṣāṃ ca hetavaḥ | tasmāttattvapradhānastu karma eva hi prāṇinām 30| yatpurā kriyate karma tadihaiva prabhujyate | yattvayā dṛṣṭamevāpi pṛcchitaṃ tāta sāṃpratam 31| tasyārthaṃ tu mayā proktaṃ bhuṃjāte tau hi sāṃpratam | ānaṃde kānane dṛṣṭaṃ tayoḥ karmasudāruṇam 32| tayośceṣṭāṃ pravakṣyāmi śṛṇu vatsa prabhāṣataḥ | karmabhūmiriyaṃ tāta anyā bhogārthabhūmayaḥ 33| sargādīnāṃ mahāprājña tāsu gatvā subhuṃjati | sūta uvāca- cauladeśe mahāprājñaḥ subāhurnāma bhūmipaḥ 34| rūpavānguṇavāndhīraḥ pṛthivyāṃ nāsti tādṛśaḥ | viṣṇubhakto mahāprājño vaiṣṇavānāṃ ca supriyaḥ 35| karmaṇā trividhenāpi pradhyāyanmadhusūdanam | aśvamedhādikānyajñānyajeta sakalānnṛpa 36| purodhāstasya caivāsti jaiminirnāma brāhmaṇaḥ | sa cāhūya subāhuṃ tamidaṃ vacanamabravīt 37| rājandehi sudānāni yaiḥ sukhaṃ tu prabhuṃjyata | dānaistu tarate lokāndurgānpretya gato naraḥ 38| dānena sukhamāpnoti yaśaḥ prāpnoti śāśvatam | dānena cātulā kīrtirjāyate mṛtyumaṃḍale 39| yāvatkīrtiḥ sthitā cātra tāvatkartā divaṃ vaset | taddānaṃ duṣkaraṃ prāhurdātuṃ naiva praśakyate 40| tasmātsarvaprayatnena dātavyaṃ mānavaiḥ sadā | subāhuruvāca- dānācca tapaso vāpi dvayormadhye suduṣkaram 41| kiṃ vā mahatphalaṃ pretya tanme brūhi dvijottama | jaiminiruvāca- dānānna duṣkarataraṃ pṛthivyāmasti kiṃcana 42| rājanpratyakṣamevaikaṃ dṛśyate lokasākṣikam | parityajya priyānprāṇāndhanārthaṃ lobhamohitāḥ 43| praviśaṃti narā loke samudramaṭavīṃ tathā | sevāmanye prapadyaṃte'śvavṛttiriti yā sthitā 44| hiṃsāprāyāṃ bahukleśāṃ kṛṣiṃ caiva tathā purā | tasya duḥkhārjitasyāpi prāṇebhyopi garīyasaḥ 45| arthasya puruṣavyāghra parityāgaḥ suduṣkaraḥ | viśeṣato mahārāja tasya nyāyārjitasya ca 46| śraddhayā vidhivatpātre dattasyāṃto na vidyate | śraddhā dharmasutā devī pāvanī viśvatāriṇī 47| sāvitrī prasavitrī ca saṃsārārṇavatāriṇī | śraddhayā sādhyate dharmo mahadbhirnnārtharāśibhiḥ 48| niṣkiṃcanāstu munayaḥ śraddhādharmā divaṃ gatāḥ | saṃti dānānyanekāni nānābhedairnṛpottama 49| annadānātparaṃ nāsti prāṇināṃ gatidāyakam | tasmādannaṃ pradātavyaṃ payasā ca samanvitam 50| madhureṇāpi puṇyena vacasā ca samanvitam | nāstyannāttu paraṃ dānamihaloke paratra ca 51| tāraṇāya hitāyaiva sukhasaṃpattihetave | śraddhayā vidhivatpātre nirmalenāpi cetasā 52| annaikasya pradānasya phalaṃ bhuṃkte bhavennaraḥ | grāsādgrāsaṃ pradātavyaṃ muṣṭiprasthaṃ na saṃśayaḥ 53| akṣayaṃ jāyate tasya dānasyāpi mahāphalam | na ca prasthaṃ na vā muṣṭiṃ narasya hi na saṃbhavet 54| anāstikyaprabhāveṇa parvaṇi prāpya mānavaḥ | śraddhayā brāhmaṇaṃ caikaṃ bhaktyā caiva prabhojayet 55| ekasyāpi pradhānasya annasyāpi prajeśvara | janmāṃtaraṃ susaṃprāpya nityaṃ cānnaṃ prabhuṃjati 56| pūrvajanmani yaddattaṃ bhaktyā pātre sakṛnnaraiḥ | janmāṃtaraṃ susaṃprāpya nityameva bhunakti ca 57| annadānaṃ prayacchaṃti brāhmaṇebhyo hi nityaśaḥ | miṣṭānnapānaṃ bhuṃjaṃti te narā annadāyinaḥ 58| annameva vadaṃtyeta ṛṣayo vedapāragāḥ | prāṇabhūtaṃ na saṃdehamamṛtāddhi samudbhavam 59| prāṇāstena pradattā hi yena cānnaṃ samarpitam | annadānaṃ mahārāja dehi tvaṃ tu prayatnataḥ 60| evamākarṇya vai rājā jaiminestu mahātmanaḥ | punaḥ papraccha taṃ vipraṃ jaiminiṃ jñānapaṃḍitam 61| iti śrīpadmapurāṇe bhūmikhaṃḍe venopākhyāne gurutīrthamāhātmye cyavanacaritre caturnavatitamo'dhyāyaḥ 94|
English translation
Kuñjala said :
1. O son, listen, I shall tell you the reason why the two became the eaters of their own flesh.
2-12a. There is no doubt that everywhere (i.e. for everything) auspicious or inauspicious act is the cause. O son, a man enjoys happiness due to a meritorious deed; and due to a sinful deed he suffers. A man should undertake a deed after having pondered over the subtle path by means of the eye of the knowledge of scriptures, and also after having repeatedly well thought over the coarse path of conduct with an accurate mind (i.e. thought), as, O son, an artist, fashioning images, produces elegance (in them) by means of the lustre of the fire and flames all round. A metal, heated by fire would slowly turn into a liquid. O child, undoubtedly the kind of form produced is similar to the kind of food, perfect with taste, that is poured down. A deed is enjoyed in the same way as it is done. It is the deed that is the principal thing and that alone proceeds in the form of rain. O child there is no doubt that the farmer enjoys (i.e. reaps) the fruit as he sows the seed in the fields. (A man) enjoys in the same way as he performs a deed. Deed is the cause of his destruction. All of us are controlled by (the fruits of) our deeds. We are the heirs of our deeds and the kinsmen related to our deeds in the world. It is the deeds that prompt a man to pleasure or pain. As gold or silver is poured down (in a liquid form) as the form is (desired), in the same way a being is conceived in accordance with his former deeds.
12b-20. Of the fetus in the womb these five are seen: (span of) life, acts, wealth, learning and death. As the doer does (i.e. fashions different images from) a lump of clay, similarly acts that are performed grasp the doer. A being reached the state of a god or a human being or a beast or a bird or a lower animal or an immobile thing due to his acts only. He always enjoys in accordance with what is done by himself. He, having acquired the bed (in the form) of the womb enjoys pleasure or pain ordained by himself (and due to acts) in the former body (i.e. existence). Even by means of his intelligence or power the best of men is not able to change (the fruits of) the deeds (performed) in the former existence. (Beings) experience pains and pleasures (as a result) of their own deeds. He (i.e. a man) is compelled by self-prompted causes or reasons. As a calf finds his mother from among thousands of cows, in the same way (the fruits of) the deeds—good or bad—which do not perish otherwise than by being experienced follow the doer. Who can change the former deed that is binding?
21-25a. The (fruit of one’s) act runs after one who is running very fast, since the deed done formerly (inheres in the soul of the doer). It stands by one who stands, and follows one who goes (i.e. walks). The deed of one who performs (various acts), makes him act like a shadow. The being and his acts are like the shadow and the sun which are always mutually well-connected. The objects of senses are diseases; old age etc. are diseases. They later trouble a man who is (already) oppressed by (his) former deeds. He who is to experience pain or pleasure (at a particular place) is always bound there as with a rope, and is forcibly carried (there) by destiny.
25b-30. They say that destiny gives pleasure or pain to beings. Fate is thought of in one way while a person is sleeping or awake (i.e. by a person who is sleeping or awake), and it presents itself in a different way, binds and desires to kill him. It well protects him from weapons, poison and calamities who deserves to be protected. As on the earth seeds, trees, clumps of trees and grass stand and multiply, in the same way the deeds (act) on the soul. As a lamp goes out when the oil (in it) is consumed, so the body of a being perishes with the destruction of the deeds. In the same way philosophers have said that death takes place after the destruction of the deeds. The various diseases of beings are said to be their causes. Therefore, deed is the principal (thing in the case) of beings.
31-34a. One enjoys (the fruit) of the deed which one does (i.e. has done) before. O child, I have told you the meaning of what you had seen and about which you asked me now. Now the two whose terrible deed you saw in the Ānanda forest, are enjoying each other. O child, I shall narrate their movements. Listen to me who am talking. O child, of the creations etc. this is the land of deeds (i.e. where deeds are performed) and other lands are meant for enjoyment. O very intelligent one, having gone into them one enjoys (the fruits of one’s deeds).
Sūta said :
34b-37. In the Caula country (lived) a very wise king named Subāhu . He was handsome, virtuous (and) wise. There was none (else) like him. The king was Viṣṇu ’s devotee, he was highly intelligent and very dear to Viṣṇu’s devotees. Meditating on Madhusūdana (i.e. Viṣṇu) with three kinds of deeds (i.e. of body, mind and speech) he performed all sacrifice like the horse-sacrifice. His family priest was a brāhmaṇa by name Jaimini . He, having called that Subāhu, said these words to him:
38-41a. “O king, give gifts by which happiness is enjoyed. A man after death goes beyond difficult worlds and crosses (difficulties). By means of gifts one gets happiness and eternal glory. In the world matchless fame is produced by (making) gifts. The doer (of pious deeds) would live in heaven as long as his fame lasts. Therefore, (giving) a gift is said to be difficult to do; it is not at all possible (to make) gifts. Therefore with all efforts men should always give (gifts).”
Subāhu said :
41b-42a. O best brāhmaṇa, tell me which of the two, (giving) gifts or penance, is very difficult to do and which (of the two) gives great fruit after death.
Jaimini said :
42b-46. There is nothing (else) more difficult to do than giving gifts. O king, it is actually seen by people. In the world, leaving (i.e. at the cost of) dear life people prompted by greed enter a sea or a forest for the sake of wealth. Others take to service (of others) which is (nothing but) a dog’s life. Similarly some first (take to) farming which is full of harm and which is troublesome. O best among men, to give up that wealth, superior even to one’s life, and earned with difficulty, is very difficult, especially that wealth, O great king, which is justly earned.
47-49a. There is no end to (the wealth) given with faith to a deserving recipient. Faith is the daughter of Dharma , a purifying goddess and an emancipator of all. She is Sāvitrī , the mother, and a boat to cross the ocean of the mundane existence. Religious merit is accomplished by means of faith and not with heaps of wealth. Indigent sages, having faith, have gone to heaven.
49b-61. O best king, there are many (kinds) of gifts. There is nothing superior to giving food which gives liberation to beings. Therefore, food, along with water, should be given, accompanied by sweet and pleasing words. There is nothing superior to giving food to a proper person with faith and proper rite for emancipation, well-being and happiness and wealth in this and the next world. A man enjoys the fruit of giving only food with a pure heart. He should give a morsel after a morsel, or a handful or of the measure of a prastha . There is no doubt that the great fruit of that gift becomes inexhaustible. If a man, due to having nothing with him, cannot afford (to give) even a prastha or a handful, he should feed, with faith and devotion, a brāhmaṇa, after approaching him on a parvan -day. O lord of subjects, (by giving) the principal gift of food alone a man, in the next birth, well obtains food and enjoys food. Whatever is devoutly given by men in the former birth, is always enjoyed (by them) after well getting another existence. Those men (who) always give the gift of food to brāhmaṇas , enjoy sweet food and drink; they are (called) givers of food. The sages, who have mastered the Vedas call food as being life (itself), since it is undoubtedly sprung from nectar. He who has given food has given life. O great king, give the gift of food with (great) effort.
Having heard this (i.e. these words) of Jaimini, the king again asked that brāhmaṇa Jaimini, proficient in knowledge:
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43134, revision 352031 (2022-09-23T22:36:53Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365187.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.