
Śarkarā-dhenu-dāna-vidhiḥ
Ritual-Manual (Dāna-vidhi) with Ethical-Discourse on Worthy Recipients
Is chapter mein bataya gaya hai ki raja log kaise sugar-cow bana kar daan karte the. Pehle zameen ko pavitra karte the black antelope skin aur kush grass se. Cow aur calf ke size teen tarah ke hote the - bada, medium, chhota. Cow ke chehre ke liye sona, aankhon ke liye moti aur body ke liye khane ki cheezein use karte the. Daan lene ke liye pandit, garib par saccha aadmi, aur vidwan log theek rehte the. Envious log ko daan nahi dete the. Shubh time mein, sahi direction ki taraf muh karke daan dete the. Is daan se daan karne wala aur sunne wala dono ko punya milta tha.
Verse 1
होतोवाच तद्वच्च शर्कराधेनुं शृणु राजन् यथार्थतः । अनुलिप्ते महीपृष्ठे कृष्णाजिनकुशोत्तरे ॥ १०३-१ ॥ धेनुं शर्करया राजन् कृत्वा भारचतुष्टयम् । उत्तमा कथ्यते सद्भिश्चतुर्थांशेन वत्सकम् ॥
Hotri ne kaha, Raja, suno cheeni ki gai kaise banti hai. Pehle zameen ko saaf karke lipna. Uske upar kala chhota aur kush daalna. Phir cheeni se gai banana. Chaar bhaar cheeni lagti hai acchi gai mein. Baccha ek chauthai ka banta hai.
Verse 2
तदर्धं मध्यमा प्रोक्ता कनिष्ठा भारकेण तु । तद्वद्वत्सं प्रकुर्वीत चतुर्थांशेन तत्त्वतः ॥
Aadha bhaar se madhyam gai banti hai. Ek bhaar se chhoti gai banti hai. Baccha hamesha ek chauthai ka hi banana, yeh sahi tareeka hai.
Verse 3
अथ कुर्यादष्टशतैरूर्ध्वं नृपतिसत्तम । स्वशक्त्या कारयेद् धेनुं तथात्मानं पीडयेत् ॥
Ab aath sau se zyada bhi kar sakte ho, raja. Apni shakti ke hisaab se gaay banwao. Apne aap ko pareshan mat karo.
Verse 4
सर्वबीजानि संस्थाप्य चतुर्दिक्षु समन्ततः । सुवर्णस्य मुखं शृङ्गे मौक्तिकैर्नयने तथा ॥
Saare beej chaaron taraf faila do. Muh sona ka banao. Seeng aur aankhein moti se banao.
Verse 5
गुडेन तु मुखं काये जिह्वा पिष्टमयी तथा । कम्बलं पट्टसूत्रेण कण्ठाभरणभूषिताम् ॥
Muh gud se banao. Jeeb aate se banao. Kambal resham ke dhaage se daalo. Gale mein gehne pehnao.
Verse 6
इक्षुपादां रौप्यखुरां तवनीतस्तनीं तथा । प्रशस्तपत्रश्रवणां सितचामरपभूषिताम् ॥
Paer ganne se banao. Khur chaandi ke rakhho. Thaan makhan se banao. Kaan patte jaise achhe lagao. Safed chamare se sajao.
Verse 7
पञ्चरत्नसमायुक्तां वस्त्रेणाच्छादितां तथा । गन्धपुष्पैरलङ्कृत्य ब्राह्मणाय निवेदयेत् ॥
Paanch ratna usme rakhho. Kapde se dhak do. Itraur phool se sajao. Phir brahman ko de do.
Verse 8
श्रोत्रियाय दरिद्राय साधुवृत्ताय धीमते । वेदवेदाङ्गविदुषे साग्निकाय कुटुम्बिने । अदुष्टाय प्रदातव्या न तु मत्सरिणे द्विजे ॥
Daan kisi aise brahmin ko dena chahiye jo Veda padha ho, gareeb ho, aur accha chal chalan wala ho. Jo shastron ko jaanta ho, agni rakhta hai, aur parivar chalata hai. Daan kisi bura dil wale ko mat dena, aur na hi kisi jalan wale dwij ko.
Verse 9
अयने विषुवे पुण्ये व्यतीपाते दिनक्षये । एषु पुण्येषु कालेषु तथाविभवशक्तितः ॥
Jab surya uttar ya dakshin ki taraf jaata hai, ya din aur raat barabar hota hai, ya koi khaas time hota hai, tab daan dena chahiye. Apni himmat ke hisaab se dena, jitna tum kar sakte ho.
Verse 10
सत्पात्रञ्च द्विजं दृष्ट्वा आगतं श्रोत्रियं गृहे । तादृशाय प्रदातव्या पुच्छदेशे विमृश्य च ॥
Jab koi yogya brahmin ghar aaye, jo Veda jaanta ho, use daan dena chahiye. Pehle gaay ki poonchh ke paas jaanch kar lena, phir daan dena.
Verse 11
पूर्वाभिमुखमास्थाय अथवा स उदङ्मुखः । गां पूर्वाभिमुखीं कृत्वा वत्समुत्तरतो न्यसेत् ॥
Daan dene wale ko poorab ya uttar ki taraf muh karke baithna chahiye. Gaay ko bhi poorab ki taraf rakhna hai, aur uska baccha uttar taraf rakhna hai.
Verse 12
दानकाले तु ये मन्त्रास्तान्पठित्वा समर्पयेत् । सम्पूज्य विधिवद्विप्रं मुद्रिकाकर्णभूषणैः ॥
Daan dene ke time mantra padhna chahiye, phir daan dena. Brahmin ki puja karni chahiye, aur use angoothi aur kaan ki bhi cheezein deni chahiye.
Verse 13
स्वशक्त्या दक्षिणा देया वित्तशाठ्यविवर्ज्जितः । हस्ते तु दक्षिणां दत्त्वा गन्धपुष्पसचन्दनाम् । धेनुं समर्पयेत्तस्य मुखञ्च च विलोकयेत् ॥
Jitna tum kar sakte ho, utna hi daan karo. Paisa dene mein kanjoosi mat karo. Uske haath mein daan do, saath mein phool aur chandan bhi rakhna. Phir gaay bhi usko do. Uska chehra dekho.
Verse 14
एकाहं शर्कराहारो ब्राह्मणस्त्रिदिनं वसेत् । सर्वपापहरा धेनुः सर्वकामप्रदायिनी ॥
Ek din bas shakar khao. Brahmin teen din tak yeh vrat rakhe. Yeh gaay saare paap mita deti hai. Yeh gaay tumhari saari ichchayein poori karti hai.
Verse 15
सर्वकामसमृद्धस्तु जायते नात्र संशयः । दीयमानं प्रपश्यन्ति ते यान्ति परमां गतिम् ॥
Tumhari saari ichchayein poori ho jaati hain. Isme koi shak nahi hai. Jo log gaay daan hote dekhte hain, woh bhagwan ke paas jaate hain.
Verse 16
य इदं शृणुयाद्भक्त्या पठते वापि मानवः । मुच्यते सर्वपापेभ्यो विष्णुलोकं स गच्छति ॥
Jo insaan yeh baat dil se sunta hai ya padhta hai, uske saare paap mit jaate hain. Woh Vishnu ke dham jaata hai.
Within the Varāha–Pṛthivī upadeśa frame, Varāha addresses a royal patron (rājan/nṛpati) and introduces a prescriptive dāna-vidhi: how to construct and donate the śarkarā-dhenu (sugar-cow) on a ritually prepared earth-surface.
Step-by-step specification of the rite: preparing the ground with kṛṣṇājina (black antelope skin) and kuśa; establishing directional order by placing seeds in the four quarters; constructing the cow and calf in graded sizes (uttamā/madhyamā/kaniṣṭhā) with precise iconography (gold face and horns, pearl eyes) and edible/textile components for limbs, ornaments, and coverings; followed by rules for selecting a worthy recipient (pātra-parīkṣā) and rejecting the envious.
The protocol culminates in the actual gifting sequence: choosing auspicious times (ayana, viṣuva, vyatīpāta, dina-kṣaya), orienting the donation correctly, reciting the appropriate mantras, and completing the act with dakṣiṇā—explicitly insisting on non-deceit in charity (vittā-śāṭhya-vivarjita) and on giving to a qualified śrotriya/virtuous householder with fires.
A stated phala closes the manual: the donor gains puṇya, pāpa-kṣaya, and elevated post-mortem/soteriological outcomes; the reciter/hearer of the procedure likewise accrues merit (śravaṇa–kīrtana-phala).
Spatial/ecological markers are ritual-ecological rather than geographic: the prepared ‘earth-surface’ (mahī-pṛṣṭha), placement in the four directions (caturdiś), and materials drawn from agrarian and pastoral ecologies (seeds/bīja, sugar/śarkarā, ghee/tavanīta, sugarcane/ikṣu, kuśa grass).
The text frames charity as both procedural and ethical: the gift must be properly prepared and offered without deceit (vittā-śāṭhya-vivarjita), and it must be directed to a qualified recipient (pātra), defined as learned and disciplined (śrotriya, vedavedāṅga-vid), socially responsible (householder with fires, sagnikāya kuṭumbine), and non-malicious; envy (mātsarya) is explicitly disqualifying.
The passage specifies auspicious temporal markers: ayana (solstitial transition), viṣuva (equinox), vyatīpāta (an astronomically inauspicious/marked yoga treated as ritually significant in many dharma sources), and dina-kṣaya (the day’s end). These are presented as preferred windows for performing the donation according to one’s capacity (yathā-vibhava-śaktitaḥ).
While primarily a ritual manual, the chapter embeds an Earth-oriented material ecology: it requires a prepared ground (mahī-pṛṣṭha), uses plant-based and agrarian substances (bīja, ikṣu, guḍa), and organizes space by the four directions (caturdiś). In an environmental-ethics reading aligned with the Varāha–Pṛthivī frame, the instruction models regulated extraction and redistribution of agricultural surplus through formalized gifting, linking social welfare (supporting the poor and learned) with disciplined stewardship of terrestrial resources.
No dynastic lineages are named in the provided verses. The social categories invoked are cultural-institutional: rājan/nṛpati (royal patron), brāhmaṇa/dvija (recipient class), śrotriya (Vedic-trained specialist), and vedavedāṅga-vid (expert in Veda and auxiliaries), along with the household institution marked by maintaining ritual fires (sagnikāya kuṭumbine).
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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