Transmigration in the Mahabharatha and the Siva Purana, Part 1

In the Sanskrit literary universe, the Puranas occupy a very important place. The intent and interpretations of the Vedas are clarified here in great detail. All three of the Kandas, the Karma Kanda, Upasana Kanda and the Jnana Kanda have all been extensively discussed in the various Puranas. Furthermore, the discussions in the Puranas are accessible even to those without knowledge of the Vedas.

In this age i.e., the Kali Yuga, several parts of the Vedas are obscured, like the sun behind the clouds. The true illumination of our age comes from the Puranas which have been preserved successfully. The Mahabharatha, (Adi Parva 1:267) emphatically states (Itihaasa puranaabhyam Vedam Samupabruohayeth) that the Vedas can only be fully understood with the help of the Itihasas and the Puranas.

The Matsya Purana (53:3) also states that of all the various source texts of the Sanathana Dharma, the Puranas are the most important. Of the 18 Puranas, the Siva Purana is the 4th and sometimes also called the Vayu Purana. The current version of the Siva Purana, has 24000 Slokas (couplets) organized into 7 Samhitas and is said to be condensed by Sage Vyasa, from the original 100,000 Slokas/12 Samhitas. That original version is believed to have been composed by Siva himself. Today, the Siva Purana's 24,000 slokas are divided into 457 chapters.

Dana/ (Danam Karoti) – The Duty of Giving

That which we give as a gift to others in this life is what determines the credit available to us for use on  the transmigratory journey of our ‘Jeevi’, (our soul + essences of good and bad in this life). Gift giving is classified as Sattvic, Rajasic or Tamasic depending upon the giver, the gift and why it was given.

A gift is not simply money but wealth or service of any kind that has positive consequences for the recipient. From the smallest to the biggest, a Sattvic gift is one given to assist a person exhibiting Sattvic behavior either in their time of need OR as a sign of genuine appreciation even though they haven’t done anything for you. The same gift is classified as Rajasic, if the recipient has at some point in the past OR might in the future expect a profit because of it. A gift is Tamasic if it is given if given with anger OR given to one who lives habitually by thievery, OR given with great reluctance in a humiliating manner to the recipient feels humiliated by the gift (i.e. it is not a gift but an act of evil) OR if it is conditional on the recipient being a family member or relative or otherwise affiliated to the giver.

Sattvic gifts are ultimately accepted by the Devas, the Pithara (forefathers who have ascended to Deva status), great sages and the fire (Agni). They are the purest gifts. The Rajasic gifts are accepted by the Danavas, Daityas(denizens of the lower realms) , Grahas (planets),  or Yakshas and Rakshasas. Tamasic gifts are accepted by the Pisachas and Pretas who are the wardens of Patala – a place where all Jeevi must go to suffer for the wicked deeds done in the life before.

Sattvic gifts reap the greatest benefit, Rajasic reap middling and the Tamasic gifts reap the least benefit in one’s Transmigratory journey. One must see giving as a duty and seek out ways to give at the highest level possible. Dana is the Yagna (sacrifice) of the Householder - that person who chooses to live life in society as a family member, contributing to the society at their level. The greater the Sattvic nature of the recipient and the need, the greater is the benefit that accrues to the giver. 

One must constantly seek opportunities to give Dana. Those who are affluent should establish large foundations that will give Dana to the scholars who pursue Sattvic knowledge or knowledge through Sattvic means to benefit the Sattvic. Thus, those who are Sattvic scholars AND poor are the greatest among the recipients and must be sought out with zeal by the affluent. Last, but not least, one must remember not to let this existence become a glorified book-keeping of Goodness (to paraphrase Swami Vivekananda) but rather one must attempt to transcend material existence by reaching to merge with the Universal Consciousness before or concurrent with the end of this particular material incarnation itself.