Yudhishthira said Of what kind is the gift of light, О chief of Bharata's race? How did this gift originate? What are the merits of it? Do you tell me all this.

Bhishma said Regarding it, O Bharata, is recited the old discourse between Manu, that lord of creatures, and Suvarna,

These was formerly an ascetic, O Bharata named Suvarna. His complexion was like that of gold and hence he was called Suvarna.

Gifted with good birth, good conduct and good qualities, he had mastered all the Vedas. Indeed, by the accomplishments he possessed, he succeeded in excelling many persons of noble birth.

One day that learned Brahmana beheld Manu, the lord of all creatures, and approached him. Meeting each other, they made the usual polite enquires.

Both of them were in the truth. Having met each other, they sat down on charming breast of the golden mount Meru.

Seated there they began to talk with each other on various subjects about the great deities and twiceborn Rishis and Daityas of ancient times.

Then Suvarna addressing the Selfcreate Manu, said these words:You should answer one question of mine for the behoof of all creatures.

O lord of all creatures, the celestials are scen to be adored with presents of flowers and other good scents. What is this? How has this practice come into operation? What also are the merits of it? Do you describe this subject to me.

Manu said Regarding it is recited the oid discourse between Shukra and the great (Daitya) Bali.

Once on a time, Shukra of Bhrigu's race approached Bali the son of Virochana while he was ruling the three worlds.

Having adored the descendant of Bhrigu with the Arghya, the king of the Asuras, that profuse giver of sacrificial presents, sat down after his guest had seated himself.

This very subject which you have introduced regarding the merits of the gift of flowers and incense and lamps, came up on the occasion. Indeed the king of the Daityas put this high question of Shukra that most learned of all ascetics.

Bali said O foremost of all persons conversant with Brahma, what, indeed, is the merit of giving flowers and incense and lamps? You should, O foremost of Brahmanas, describe this to me.

Shukra said Penance first sprang into existence. Afterwards came religion. In the interval many creepers and herbs sprang up.

Their species were innumerable. All of them have the Moon for their lord. Some of these creepers and herbs came to be considered as Ambrosia and some came to be considered as Poison. Others that were neither this nor that formed one class.

That is Ambrosia which gives immediate pleasure and joy to the mind. That is Poison which tortures the mind greatly by its smell.

men Know again that Ambrosia is highly auspicious and that Poison Poison is highly inauspicious. All the herbs are Ambrosia. Poison is born of the energy of fire.

Flowers please the mind and confer prosperity. Hence of pious deeds bestowed the name Sumanas on thein.

That man who in a state of purity offers flowers to the celestials finds that the celestials become pleased with him, and as the result of such satisfaction confer prosperity upon him.

O king of the Daityas, those celestials to whom worshippers offer flowers, O lord, uttering their names the while, become pleased with the offerers on account of their devotion.

The (deciduous) herbs are of various kinds and possess different qualities. They should be classed as fierce, mild, and powerful.

Listen to me as I tell you which tress 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 celestials.

I shall also set forth in due order what garlands are killed by the Rakshasas, what by the Uragas, what by the Yakshas, what by human beings, and what by the departed Manes, in proper order.

Flowers are of various kinds. Some are wild, some are from iress which grow in the midst of human dwellings; some belong to trees which never grow unless planted on wellcultivated soil; some are from trees growing on mountains,; some are from trees which are not prickly; and some from tress which are prickly. Fragrance, beauty of form and taste also make grounds of classification.

The scent of flowers is of two kinds, agreeable and disagreeable. Those flowers which have sweet smell should be offered to the celestials.

The flowers of trees which have no thorns are generally white in colour. Such flowers are always acceptable to the celestials, O lord.

A wise man should offer garlands red of aquatic flowers, such as the lotus and the like, to the Gandharvas and Nagas and Yakshas.

Such plants and herbs as produce red flowers, as have been scent, and as are prickly, have been laid down in the Atharvans as fit for all acts of incantation for injuring enemies.

Such flowers as have keen energy, as are painful to the touch, as grow on trees and plants having thorns, and as are either bloodyred or black, should be offered to (evil) spirits an unearthly beings.

Such flowers as please 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 men.

Such flowers as grow on cemeteries and crematoria, or in places dedicated to the celestials, should not be brought and used for marriage and other rites having growth and prosperity for their object, or for acts of pleasure in secrecy.

Such flowers as grow on mountains and in vales, and as are beautiful to look at and sweetscented; should be offered to the celestials. Sprinkling them with sandal paste, such sweet flowers should be duly offered according to the scriptural ordinances.

The celestials become pleased 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 celestials please them immediately. They are capable of accomplishing every object by merely wishing its accomplishment. As such, when pleased with devotees offering them flowers, they cause all the objects cherished by their worshippers to be immediately achieved.

Pleased, they gratify their worshippers. Honoured they make their worshippers enjoy all honors. Disregarded and insulted, they make those vilest of men to be ruined and consumed.

I shall, after this, speak to you of the merits of the ordinances about the gift of incense. Know, O king of Asuras, that incenses are of various sorts. Some of them are auspicious and some inauspicious.

Some incenses consists of exudations. Some are made of fragrant wood set on fire. And some are artificial, being made by the hand, of various articles mixed together. Their scent is of two sorts, viz., agreeable and disagreeable. Listen to me as I describe the subject fully.

All exudations except that of the Boswellia serrata are agreeable to the celestials. It is, however, certain that the best of all cxudations is that of the Balsamodendron Mukul.

Of all Dhupas of the Sari class, the Aquilaria Agallocha is the best. It is very acceptable to the Yakshas, the Rakshasas, and Nagas. The exudation of the Boswellia serratta, and others of the same class, are much acceptable to 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, acceptable to human beings.

Such Dhupas are said to immediately please the celestials, the Danavas, and spirits. Besides these, there are many other kinds of Dhupas used by men for purposes of pleasure or enjoyment.

The offer of flowers and the gift of such Dhupas as yield gratification are equal in merits.

I shall now speak of the merits of the gift of Jights, 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 goes upwards. Hence the gift of light, which is energy, increases the energy of men.

There is a hell named Andhatamas. The period also of the Sun's southward course is considered as dark. For avoiding that hell and the darkness of this period, one should give lights during that period when the Sun is in northern solstice. Such an act is highly spoken of by the good.

Since, again, light has an upward course and is considered as a remedy for darkness, therefore one should give lights. This is the conclusion of the scriptures.

It is by giving lights that the celestials have become gifted with beauty, energy, and resplendence. By abstention from such a deed, the Rakshasas have become gifted with the opposite attributes. Hence, one should always give lights.

By giving lights a man becomes gifted with keen vision and resplendence. Onc who gives lights should not be looked with jealousy by others. Lights, again, should not be stolen, nor put out when given by others.

One who steals a light becomes blind. Such a man has to grope through darkness and becomes shorn of resplendence. One who gives lights shines in beauty in the celestial regions like a row of lights,

Among lights, the best are those in which clarified butter is burnt. Next in order are those in which the juice of deciduous herbs is burnt. One seeking prosperity and growth should never burn fat or marrow or the juice that comes from the bones of creatures.

The who desires his aggrandisement and prosperity should always give lights at descents from mountains, in roads through forests and inaccessible regions, under sacred tress standing in the midst of human dwellings, and in crossings of streets.

The man who gives lights always illumines his race, acquires purity of soul and effulgence of form. Indeed, such a man, after death, lives in the company of the luminous bodies in the sky.

I shall now describe to you the merits, with the fruits they bring about, of Bali offerings man own made to the celestials, the Yakshas, the Uragas, human beings, spirits and Rakshasas.

Those unscrupulous and wicked men who eat without First serving Brahmanas and celestials and guests and children, should be known as Rakshasas,

Hence, one should first offer the food one has got ready to the celestials after having adored them duly with controlled senses and rapt attention. One should offer the Bali to the celestials, bending his head in respect.

The celestials are always supported by food that householders offer. They bless such houses in which offerings are made to them. The Yakshas and Rakshasas and Pannagas, as also guests and all houseless persons, are supported by the food offered by householders.

Indeed, the celestials and the departed, Manes derive their sustenance from such offerings. Pleased with such offerings they please the offerer in return with longevity and fame and riches.

Clean food, of sweet scent and look, mixed with milk and curds, should, along with flowers, be offered to the celestials.

The Balis that should be offered to Yakshas and Rakshasas should be rich with blood and meat, with wines and spirits accompanying, and adorned with friend paddy.

Balis mixed with lotuses and Utpalas are very acceptable to the Nagas. Sesame seeds, boiled in raw sugar, should he offered to the spirits and other unearthly Beings.

He who never takes any food without first giving a part of it to the Brahmanas and celestials and guests, becomes entitled to first portions of food. Such a man becomes gifted with strength and energy. Hence one should never take any food without first offering a portion thereof to the celestial after adoring them with respect.

One's house always shines in beauty on account of the household deities that live in it. Hence, he who desires his own advancement and prosperity should adore the household gods by offering them the first portion of every food.

Thus did the learned Kavi oi Bhrigu's race discourse to Bali the chief of the Asuras. That discourse was next recited by Manu to the Rishi Suvarna. Suvarna, in his turn, recited it to Narada.

The celestial Rishi Narada recited to me merits of the several acts mentioned. Informed of those merits, do you, O son, perform the several acts mentioned.