Kṣetra–Kāla–Phala-kramaḥ (Hierarchy of Sacred Place, Time, and Ritual Fruit)

Verse 1

ऋषय ऊचुः । देशादीन्क्रमशो ब्रूहि सूत सर्वार्थवित्तम् । सूत उवाच । शुद्धं गृहं समफलं देवयज्ञादिकर्मसु

The sages said: “O Sūta, knower of the meaning of all things, describe in due order the places and related details.” Sūta replied: “In rites such as Deva-yajña and other sacred acts, a pure household (and pure setting) yields an equal and fitting fruit.”

Verse 2

ततो दशगुणं गोष्ठं जलतीरं ततो दश । ततो दशगुणं बिल्वतुलस्यश्वत्थमूलकम्

Compared to that, worship performed in a cowshed yields ten times the merit; on a riverbank it yields ten times more than that. And again, worship at the base of a bilva tree, a tulasī plant, or an aśvattha (sacred fig) yields tenfold merit beyond even that.

Verse 3

ततो देवालयं विद्यात्तीर्थतीरं ततो दश । ततो दशगुणं नद्यास्तीर्थनद्यास्ततो दश

One should know that a temple of the Devas (devālaya) yields merit ten times greater than an ordinary sacred bank. A river is ten times more meritorious than that; and a river that is itself a tīrtha is ten times more meritorious still.

Verse 4

सप्तगंगानदीतीरं तस्या दशगुणं भवेत् । गंगा गोदावरी चैव कावेरी ताम्रपर्णिका

Great is the sanctity of the riverbank of the ‘seven Gaṅgās’, and the merit gained there becomes tenfold. (Among the sacred rivers are) the Gaṅgā, the Godāvarī, the Kāverī, and the Tāmraparṇikā.

Verse 5

सिंधुश्च सरयू रेवा सप्तगंगाः प्रकीर्तिताः । ततोऽब्धितीरं दश च पर्वताग्रे ततो दश

Also proclaimed are the Sindhu, the Sarayū, the Revā, and the ‘seven Gaṅgās’. Then (there are) ten (sacred sites) on the seashore, and then ten more upon the mountain-peaks.

Verse 6

सर्वस्मादधिकं ज्ञेयं यत्र वा रोचते मनः । कृते पूर्णफलं ज्ञेयं यज्ञदानादिकं तथा

Know that the highest of all is whatever practice the mind truly delights in. When performed with sincerity and devotion, understand it to yield its full fruit—whether it be sacrifice (yajña), charity (dāna), or other sacred observances.

Verse 7

त्रेतायुगे त्रिपादं च द्वापरेऽर्धं सदा स्मृतम् । कलौ पादं तु विज्ञेयं तत्पादोनं ततोर्द्धके

In the Tretā-yuga it is remembered as prevailing in three parts; in the Dvāpara it is always remembered as one half. In the Kali-yuga it should be known as only one part—and in the latter half of that Kali, even less than a part.

Verse 8

शुद्धात्मनः शुद्धदिनं पुण्यं समफलं विदुः । तस्माद्दशगुणं ज्ञेयं रविसंक्रमणे बुधाः

The wise know that for a purified soul, a pure (holy) day yields meritorious fruit in equal measure. Therefore, the learned declare that at the Sun’s transition into a new zodiac sign (saṅkramaṇa), the merit is to be understood as tenfold.

Verse 9

विषुवे तद्दशगुणमयने तद्दश स्मृतम् । तद्दश मृगसंक्रांतौ तच्चंद्र ग्रहणे दश

At the equinox it yields a tenfold merit; at the solstice it is also said to be tenfold. Tenfold again at the Sun’s entry into Capricorn (Makara-saṅkrānti), and tenfold at a lunar eclipse as well.

Verse 10

ततश्च सूर्यग्रहणे पूर्णकालोत्तमे विदुः । जगद्रूपस्य सूर्यस्य विषयोगाच्च रोगदम्

Moreover, the wise declare that during a solar eclipse—especially at the most complete and auspicious moment—because the Sun, who embodies the form of the universe, becomes conjoined with a baleful influence, it becomes a giver of disease.

Verse 11

अतस्तद्विषशांत्यर्थं स्नानदानजपांश्चरेत् । विषशांत्यर्थकालत्वात्स कालः पुण्यदः स्मृतः

Therefore, for the pacification of that poison, one should undertake ritual bathing, charitable giving, and mantra-japa. Since that time is specifically meant for the appeasement of the poison, that very period is remembered as bestowing merit (puṇya).

Verse 12

जन्मर्क्षे च व्रतांते च सूर्यरागोपमं विदुः । महतां संगकालश्च कोट्यर्कग्रहणं विदुः

The wise declare that worship performed on one’s birth-star (janma-nakṣatra) and at the conclusion of a vow bears merit comparable to a solar eclipse. And the time spent in the company of great souls is said to equal the fruit of ten million solar eclipses.

Verse 13

तपोनिष्ठा ज्ञाननिष्ठा योगिनो यतयस्तथा । पूजायाः पात्रमेते हि पापसंक्षयकारणम्

Those steadfast in austerity, those established in true knowledge, and likewise yogins and disciplined renunciants—these indeed are worthy recipients of worship and honor, for they become a cause for the diminishing of sin.

Verse 14

चतुर्विंशतिलक्षं वा गायत्र्या जपसंयुतः । ब्राह्मणस्तु भवेत्पात्रं संपूर्णफलभोगदम्

A Brāhmaṇa who has performed japa of the Gāyatrī—whether up to twenty-four lakhs (2.4 million recitations)—indeed becomes a fit recipient (a worthy vessel), capable of enjoying the full and complete fruits (of the rite and of dharma).

Verse 15

इति श्रीशिवमहापुराणे विद्येश्वरसंहितायां पंचदशोध्यायः

Thus ends the Fifteenth Chapter in the Vidyeśvara Saṃhitā of the sacred Śiva Mahāpurāṇa.

Verse 16

गायकं त्रायते पाताद्गायत्रीत्युच्यते हि सा । यथाऽर्थहिनो लोकेऽस्मिन्परस्यार्थं न यच्छति

She is indeed called “Gāyatrī,” for she protects the chanter of the mantra from falling into ruin. Just as in this world one who is devoid of meaning cannot convey another’s meaning, so too the sacred utterance must be held with true understanding, that it may bear its liberating fruit in the worship of Śiva.

Verse 17

अर्थवानिह यो लोके परस्यार्थं प्रयच्छति । स्वयं शुद्धो हि पूतात्मा नरान्संत्रातुमर्हति

In this world, one who has means and gives wealth for the sake of another becomes purified in himself; being pure and sanctified in spirit, he is fit to protect and uplift people.

Verse 18

गायत्रीजपशुद्धो हि शुद्धब्राह्मण उच्यते । तस्माद्दाने जपे होमे पूजायां सर्वकर्मणि

One who is purified by the japa of the Gāyatrī is indeed called a pure brāhmaṇa. Therefore, in charity, in mantra-recitation, in fire-offerings (homa), in worship, and in every rite, such purity is to be upheld as the proper qualification.

Verse 19

दानं कर्तुं तथा त्रातुं पात्रं तु ब्राह्मणोर्हति । अन्नस्य क्षुधितं पात्रं नारीनरमयात्मकम्

For giving gifts—and likewise for granting protection—the Brāhmaṇa is the worthy recipient. But for food, the proper recipient is the hungry one, whether woman or man, for hunger is a shared condition of embodied beings.

Verse 20

ब्राह्मणं श्रेष्ठमाहूय यत्काले सुसमाहितम् । तदर्थं शब्दमर्थं वा सद्बोधकमभीष्टदम्

At the proper time, having summoned an excellent Brāhmaṇa who is well-composed in mind, one should seek from him a true instruction—whether as the right word (mantra/teaching) or the right meaning (its purport)—for such guidance is sound, awakening right understanding and granting what is desired.

Verse 21

इच्छावतः प्रदानं च संपूर्णफलदं विदुः । यत्प्रश्नानंतरं दत्तं तदर्धं फलदं विदुः

The wise know that a gift given willingly yields its full fruit. But a gift given only after being asked is known to grant merely half the fruit.

Verse 22

यत्सेवकाय दत्तं स्यात्तत्पादफलदं विदुः । जातिमात्रस्य विप्रस्य दीनवृत्तेर्द्विजर्षभाः

The best among the twice-born know that whatever is given to a mere attendant yields only the fruit corresponding to his station. Likewise, when a gift is offered to a Brahmin who has nothing beyond birth alone and lives in poverty, its result is limited in the same way.

Verse 23

दत्तमर्थं हि भोगाय भूर्लोकेदशवार्षिकम् । वेदयुक्तस्य विप्रस्य स्वर्गे हि दशवार्षिकम्

Wealth given in charity for the sake of enjoyment yields merit for ten years in the earthly realm; but when that gift is given to a brāhmaṇa learned in the Vedas, it grants merit for ten years in heaven.

Verse 24

गायत्रीजपयुक्तस्य सत्ये हि दशवार्षिकम् । विष्णुभक्तस्य विप्रस्य दत्तं वैकुंठदं विदुः

The wise declare that, in the Satya Yuga, a gift offered to a brāhmaṇa devoted to the japa of the Gāyatrī—and a devotee of Viṣṇu—becomes a means of attaining Vaikuṇṭha.

Verse 25

शिवभक्तस्य विप्रस्य दत्तं कैलासदं विदुः । तत्तल्लोकोपभोगार्थं सर्वेषां दानमिष्यते

The wise declare that a gift given to a brāhmaṇa who is a devotee of Śiva becomes a bestower of Kailāsa. Indeed, for the sake of enjoying the fruits in their respective worlds, charity is enjoined for all.

Verse 26

दशांगमन्नं विप्रस्य भानुवारे ददन्नरः । परजन्मनि चारोग्यं दशवर्षं समश्नुते

A man who, on Sunday, gives a brāhmaṇa a meal consisting of ten items attains, in his next birth, freedom from disease for ten years.

Verse 27

बहुमानमथाह्वानमभ्यंगं पादसेवनम् । वासो गंधाद्यर्चनं च घृतापूपरसोत्तरम्

One should honor Śiva with deep reverence and ritual invitation, with anointing (abhyanga) and service at His feet; with the offering of garments and worship by fragrances and the like; and then with excellent offerings of ghee and sweet cakes, together with choice nectarean refreshments.

Verse 28

षड्रसं व्यंजनं चैव तांबूलं दक्षिणोत्तरम् । नमश्चानुगमश्चैव स्वन्नदानं दशांगकम्

He should also offer foods of the six tastes along with side-dishes, and present tāmbūla (betel). Then, performing circumambulation to the right (keeping Śiva to one’s right) and the reverse, he should offer prostration and reverent following; thus the gift of well-prepared food becomes a worship consisting of ten limbs.

Verse 29

दशांगमन्नं विप्रेभ्यो दशभ्यो वै ददन्नरः । अर्कवारे तथाऽऽरोग्यं शतवर्षं समश्नुते

A man who, on Sunday (Arka-vāra), gives a complete meal with ten accompaniments to ten brāhmaṇas, indeed attains freedom from disease and enjoys a full lifespan of a hundred years.

Verse 30

सोमवारादिवारेषु तत्तद्वारगुणं फलम् । अन्नदानस्य विज्ञेयं भूर्लोके परजन्मनि

One should know that the gift of food (anna-dāna) yields its fruit according to the virtue of each weekday—both in this world and in the life to come.

Verse 31

सप्तस्वपि च वारेषु दशभ्यश्च दशांगकम् । अन्नं दत्त्वा शतं वर्षमारोग्यादिकमश्नुते

By offering food on all seven days of the week, and also on the ten sacred occasions (the ‘ten-limbed’ observance), the giver attains a hundred years of life, with health and other blessings.

Verse 32

एवं शतेभ्यो विप्रेभ्यो भानुवारे ददन्नरः । सहस्रवर्षमारोग्यं शर्वलोके समश्नुते

Thus, a person who gives charity to a hundred brāhmaṇas on a Sunday attains a thousand years of health and well-being, and enjoys that merit in Śarva’s (Lord Śiva’s) world.

Verse 33

सहस्रेभ्यस्तथा दत्त्वाऽयुतवर्षं समश्नुते । एवं सोमादिवारेषु विज्ञेयं हि विपश्चिता

In the same way, having given the prescribed charity to a thousand worthy recipients, one enjoys its fruit for ten thousand years. Thus, regarding Monday and the other weekdays, the wise should understand the corresponding results accordingly.

Verse 34

भानुवारे सहस्राणां गायत्रीपूतचेतसाम् । अन्नं दत्त्वा सत्यलोके ह्यारोग्यादि समश्नुते

On a Sunday, one who offers food in charity to a thousand persons whose minds are purified by the Gāyatrī attains, in Satyaloka, the enjoyment of well-being—such as freedom from disease—and other merits.

Verse 35

अयुतानां तथा दत्त्वा विष्णुलोके समश्नुते । अन्नं दत्त्वा तु लक्षाणां रुद्र लोके समश्नुते

By giving in charity tens of thousands in due measure, one comes to enjoy the realm of Viṣṇu. But by giving food in hundreds of thousands, one comes to enjoy the realm of Rudra (Śiva).

Verse 36

बालानां ब्रह्मबुद्ध्या हि देयं विद्यार्थिभिर्नरैः । यूनां च विष्णुबुद्ध्या हि पुत्रकामार्थिभिर्नरैः

Men who seek learning should give in charity to children, regarding them as Brahmā himself; and men who desire sons should give in charity to the young, regarding them as Viṣṇu himself.

Verse 37

वृद्धानां रुद्र बुद्ध्या हि देयं ज्ञानार्थिभिर्नरैः । बालस्त्रीभारतीबुद्ध्या बुद्धिकामैर्नरोत्तमैः

Men who seek true knowledge should certainly make offerings to the elders, regarding them as Rudra Himself. And the best of men who desire refined understanding should give with the attitude that children, women, and the learned are to be honored as embodiments of sacred wisdom, Bhāratī.

Verse 38

लक्ष्मीबुद्ध्या युवस्त्रीषु भोगकामैर्नरोत्तमैः । वृद्धासु पार्वतीबुद्ध्या देयमात्मार्थिभिर्जनैः

Noble men who seek enjoyment should regard young women with the awareness of Lakṣmī; and those who seek the welfare of the Self should give (charity and service) to elderly women, regarding them with the awareness of Pārvatī.

Verse 39

शिलवृत्त्योञ्छवृत्त्या च गुरुदक्षिणयार्जितम् । शुद्धद्रव्यमिति प्राहुस्तत्पूर्णफलदं विदुः

That which is obtained by a livelihood hard as stone (austere labour), by gleaning what is left after harvest, or as the guru’s dakṣiṇā (honorarium) is called “pure substance.” The wise know that such pure offerings bestow the full fruit of worship.

Verse 40

शुक्लप्रतिग्रहाद्दत्तं मध्यमं द्रव्यमुच्यते । कृषिवाणिज्यकोपेतमधमं द्रव्यमुच्यते

A gift offered from wealth gained through pure and righteous acceptance is called a “middling offering.” But wealth bound up with agriculture and trade is declared to be an “inferior substance” for gifting.

Verse 41

क्षत्रियाणां विशां चैव शौर्यवाणिज्यकार्जितम् । उत्तमं द्रव्यमित्याहुः शूद्राणां भृतकार्जितम्

They declare as “excellent wealth” that which Kṣatriyas earn through valor and Vaiśyas through trade; and for Śūdras, that which is earned through rightful service (wage-labor) is likewise said to be excellent.

Verse 42

स्त्रीणां धर्मार्थिनां द्रव्यं पैतृकं भर्तृकं तथा । गवादीनां द्वादशीनां चैत्रादिषु यथाक्रमम्

For women who seek dharma and righteous prosperity, the proper wealth for offerings is that inherited from the father, and likewise that obtained from the husband. So too, for the twelve observances beginning with the “gift of a cow” and similar donations, the months are to be followed in due order starting from Caitra.

Verse 43

संभूय वा पुण्यकाले दद्यादिष्टसमृद्धये । गोभूतिलहिरण्याज्यवासोधान्यगुडानि च

Or else, gathering together at an auspicious time, one should give these gifts for the fulfillment and flourishing of one’s cherished aims—cows, land, sesame, gold, ghee, garments, grain, and jaggery as well.

Verse 44

रौप्यं लवणकूष्मांडे कन्याद्वादशकं तथा । गोदानाद्दत्तगव्येन गोमयेनोपकारिणा

One should also offer silver, salt, and the ash-gourd (kuṣmāṇḍa), and likewise the gift of twelve maidens. By gifting cows, one becomes a benefactor through all that comes from the cow—its milk and produce, even its dung—held to be purifying aids in sacred observance.

Verse 45

धनधान्याद्याश्रितानां दुरितानां निवारणम् । जलस्नेहाद्याश्रितानां दुरितानां तु गोजलैः

Sins that cling through wealth, grain, and other possessions are warded off; and sins that arise from (misuse of) water, oils, and the like are removed by means of cow-water (go-jala).

Verse 46

कायिकादित्राणां तु क्षीरदध्याज्यकैस्तथा । तथा तेषां च पुष्टिश्च विज्ञेया हि विपश्चिता

For safeguarding the body and the other faculties, one should employ milk, curd, and ghee as sanctified offerings. By these, their nourishment and strengthening are indeed to be understood—so declare the wise.

Verse 47

भूदानं तु प्रतिष्ठार्थमिह चाऽमुत्र च द्विजाः । तिलदानं बलार्थं हि सदा मृत्युजयं विदुः

O twice-born ones, the gifting of land is said to bestow lasting honour and stability—both in this world and in the next. The gifting of sesame, indeed, is for the sake of strength; it is traditionally known as a means that supports victory over death.

Verse 48

हिरण्यं जाठराग्नेस्तु वृद्धिदं वीर्यदं तथा । आज्यं पुष्टिकरं विद्याद्वस्त्रमायुष्करं विदुः

Gold is said to increase the digestive fire and to strengthen vital potency. Ghee should be known as that which nourishes; and clothing, the wise declare, bestows longevity.

Verse 49

धान्यमन्नं समृद्ध्यर्थं मधुराहारदं गुडम् । रौप्यं रेतोभिवृद्ध्यर्थं षड्रसार्थं तु लावणम्

For prosperity one should offer grains and cooked food; for the gift of sweet nourishment, jaggery. For increase of virile potency, silver; and for the attainment of the full range of the six tastes, salt indeed.

Verse 50

सर्वं सर्वसमृद्ध्यर्थं कूष्मांडं पुष्टिदं विदुः । प्राप्तिदं सर्वभोगानामिह चाऽमुत्र च द्विजाः

O twice-born ones, the wise know the kūṣmāṇḍa (ash-gourd) as a bestower of nourishment and as that which brings complete prosperity in every respect; it grants the attainment of all enjoyments, in this world and in the next.

Verse 51

यावज्जीवनमुक्तं हि कन्यादानं तु भोगदम् । पनसाम्रकपित्थानां वृक्षाणां फलमेव च

Indeed, kanyā-dāna—the sacred gifting of a maiden in marriage—grants enjoyment and well-being up to the end of one’s life; just as, for trees such as jackfruit, mango, and wood-apple, the tangible yield obtained is the fruit alone.

Verse 52

कदल्याद्यौषधीनां च फलं गुल्मोद्भवं तथा । माषादीनां च मुद्गानां फलं शाकादिकं तथा

Likewise, the fruits and produce that arise from medicinal plants such as the banana, and those that arise from shrubs; and likewise the produce of pulses such as black gram and green gram—together with leafy vegetables and similar foods—are to be understood as acceptable offerings in Śiva’s worship.

Verse 53

मरीचिसर्षपाद्यानां शाकोपकरणं तथा । यदृतौ यत्फलं सिद्धं तद्देयं हि विपश्चिता

Likewise, seasonings and preparations made from pepper, mustard, and similar ingredients should be offered; and whatever fruit naturally ripens and becomes available in its proper season—that indeed should be given by the wise as an offering in worship.

Verse 54

श्रोत्रादींद्रियतृप्तिश्च सदा देया विपश्चिता । शब्दादिदशभोगार्थं दिगादीनां च तुष्टिदा

The wise person should always provide what brings satisfaction to the senses, beginning with hearing, so that the tenfold enjoyments—sound and the rest—are rightly fulfilled; thereby the presiding deities of the directions and related powers are also gratified.

Verse 55

वेदशास्त्रं समादाय बुद्ध्वा गुरुमुखात्स्वयम् । कर्मणां फलमस्तीति बुद्धिरास्तिक्यमुच्यते

Having taken up the Veda and the authoritative Śāstras, and having understood them directly from the mouth of the Guru, the conviction that actions bear results—this understanding is called āstikya (theistic faith).

Verse 56

बंधुराजभयाद्बुद्धिश्रद्धा सा च कनीयसी । सर्वाभावे दरिद्र स्तु वाचा वा कर्मणा यजेत्

When one’s faith and resolve are weakened by fear of relatives or of the king, that devotion becomes small indeed. Yet even in total lack—though one be poor—one should worship Śiva, if only through speech (prayer) or through whatever action one can perform.

Verse 57

वाचिकं यजनं विद्यान्मंत्रस्तोत्रजपादिकम् । तीर्थयात्राव्रताद्यं हि कायिकं यजनं विदुः

Know verbal worship (vācika) to be mantra-recitation, hymn-praise (stotra), japa, and the like. Pilgrimages to sacred tīrthas, observance of vows (vrata), and similar disciplines are understood as bodily worship (kāyika).

Verse 58

येन केनाप्युपायेन ह्यल्पं वा यदि वा बहु । देवतार्पणबुद्ध्या च कृतं भोगाय कल्पते

By whatever means—whether the offering is small or great—when it is done with the intention of dedicating it to the Deity, Śiva, it becomes fit to be enjoyed as sanctified prasāda, not as mere self-indulgence.

Verse 59

तपश्चर्या च दानं च कर्तव्यमुभयं सदा । प्रतिश्रयं प्रदातव्यं स्ववर्णगुणशोभितम्

One should always practice both austerity (tapas) and charitable giving (dāna). One should also offer shelter and hospitality, adorned with virtues appropriate to one’s own station and qualities.

Verse 60

देवानां तृप्तयेऽत्यर्थं सर्वभोगप्रदं बुधैः । इहाऽमुत्रोत्तमं जन्मसदाभोगं लभेद्बुधः । ईश्वरार्पणबुद्ध्या हि कृत्वा मोक्षफलं लभेत्

A wise person performs this wholeheartedly for the satisfaction of the gods, for the learned know it bestows all enjoyments. The discerning devotee attains an excellent state of life here and hereafter, along with enduring well-being. And when it is done with the understanding that it is an offering to the Lord (Īśvara), one gains the fruit of liberation (mokṣa).

Verse 61

य इमं पठतेऽध्यायं यः शृणोति सदा नरः । तस्य वैधर्मबुद्धिश्च ज्ञानसिद्धिः प्रजायते

Whoever recites this chapter, or continually listens to it, gains discerning understanding of dharma, and within him arises the accomplished fruit of spiritual knowledge.